Presentations from the ISKCON India Scholars Board to Maharaja Dibyasingh Deb and Scholars of the Jagannatha Shreemandira on the question of allowable dates for celebrating the Jagannatha Ratha-yatra

A Jagannath-Premi Odia’s Response to the ISKCON Scholars Board on Presentation Submitted to SJTA Scholars on 20 March 2025

श्री नीलाद्रिनाथाय पुरुषोत्तमाय नमः. 🙏
Please note that I am not a Vedic scholar and am in no way authorized to speak on this subject. The official responses from SJTA scholars should be considered authoritative. I am merely expressing my personal opinions as a Jagannath-Premi Odia, viewing the matter as a common devotee.
1. Regarding Srila Prabhupada’s Instructions to His Disciples
1.1 Srila Prabhupada and His Contribution
The first two points made by the IISB scholars are about Srila Prabhupada and his immense contribution to spreading the Holy Name across the globe.
Although the discussion was never about whether Srila Prabhupada was a bonafide Acharya or not, no one has any doubt regarding his contribution to the global Hare Krishna movement. However, since this point was quoted first in the presentation, I am responding in the same order.
Srila Prabhupada celebrated the first Ratha Yatra in San Francisco in 1967 on the prescribed tithi of Ashadha Shukla Dwitiya. In the subsequent years as well, he celebrated it on the prescribed tithi. As an Acharya, he himself established the tradition for his disciples to follow.
1.2 Understanding the Context of His Instructions
Now, coming to the instructions given by him to his disciples through personal letters, we must examine the complete context of when and why he instructed them in a particular manner. Without the complete communication and a thorough understanding of these letters, we cannot conclusively determine what he exactly meant.
For example, the instructions to conduct Ratha Yatra in the months of January and February for places such as Durban or Melbourne could very well have been in reference to the other two tithis mentioned in the Skanda Purana—Magha Shukla Panchami and Chaitra Shukla Ashtami.
Similarly, when referring to a Ratha Yatra on Janmashtami, he could very well have meant a Shri Krishna-Balarama Ratha Yatra. Consider the letter of Srila Prabhupada below, which is widely circulated on the internet. Why is he emphasizing specific dates for the Ratha Yatra and awaiting confirmation of the exact tithi? This may also indicate that when the exact tithi is not possible to adhere to , one may plan the celebration on any convenient day within the 9-day Gundicha Yatra period.
“I am glad to learn that you are early planning for the upcoming Ratha-yatra festival. In this connection, I have requested the exact date of the festival from India but it has not yet been replied, so you may plan for any suitable date between 20 and 31 July — even if it does not correspond, we have to arrange conveniently, that is allowed.”
— Srila Prabhupada, Letter to Madhudvisa (14 February 1970)
Without a clear understanding of his instructions, things can easily be misinterpreted. We have already seen what happened between two factions within ISKCON, where much of the confusion centered around letters and their interpretation by disciples. The matter eventually reached the courts for resolution.
Personally, I would argue that letters alone can never serve as the sole basis of an argument. If there had been a compiled body of instructions from Srila Prabhupada regarding the celebration of festivals, that could have been considered authoritative. For example, works such as the Shikshashtakam, Hari-bhakti-vilasa, Digdarshini Tika, and similar texts can be considered manuals of conduct for Vaishnavas and may be cited as authoritative references. However, personal letters, without complete context and understanding, cannot be treated in the same way.
1.3 A Practical Example
Let us consider a simple example from daily life.
Suppose you receive permission from the local authorities to conduct Ratha Yatra on 16 July 2026 at Iskcon JUHU. Does that automatically mean you can continue celebrating it on the same date in subsequent years such as 2027, 2028, and beyond without obtaining fresh permission?
Certainly not. Doing so would be illegal and punishable. You cannot cite last year’s permission letter and claim that it remains valid indefinitely.
Similarly, a letter issued for a specific circumstance should be understood within its own context and should not automatically be assumed to apply universally across all future situations.
1.4 The Goswami’s Opinion
Since the subject of Guru guidance has been raised, I would like to quote Sri Sanatana Goswami’s Digdarshini Tika:
यस्मिन् दिने यथा तत् क्षेत्रे भवेत् तद्दिनेऽपि तथा दोलयात्रां चन्दनयात्रां रथयात्राञ्च कुर्यादेवेत्यर्थः।
Meaning:
“The festivals of Mahaprabhu Shri Jagannath, such as Dolayatra, Chandanayatra, and Rathayatra, are celebrated in Purushottama Kshetra (Shri Jagannath Puri) on specific dates and in a specific manner. These same festivals should likewise be observed in other places, following those very dates.”
This statement clearly indicates that the Moola Pitha (the original seat of worship) serves as the standard to be followed. The great Vaishnava acharyas consistently directed their followers to align themselves with the tradition established there.
Perhaps these exalted Goswamis foresaw that in future times devotees might be confused and begin modifying sacred observances according to convenience. Therefore, they repeatedly emphasized adherence to the authorized tradition.

1.5 The Prescribed Tithi Cannot Be Altered
Yes, of course, the accuracy, scale, and grandeur with which Ratha Yatra is celebrated in Sri Kshetra Puri can never be replicated exactly same way in every temple around the world. However, the prescribed tithi, which is ordained by Sri Daru Brahman Himself, cannot be disregarded.
Elements such as the structure of the chariot, its height, the number of wheels, accompanying deities, and other arrangements may certainly be adjusted according to local circumstances. In fact, if you can’t follow the exact tithi, one has the flexibility of organizing celebrations during the nine-day Gundicha Yatra .
However, the sacred sequence of observances cannot be altered:
1. Snana Yatra on Jyeshtha Purnima (the Janma Tithi).
2. Next Fifteen days of Anabasara, during which public darshana is not allowed.
3. Ratha Yatra commencing on Ashadha Shukla Dwitiya.
One cannot simply celebrate Snana Yatra on any arbitrary day of the year and consider it merely an abhisheka ceremony. We must understand that it commemorates the divine birth tithi of Shri Jagannath Mahaprabhu. Its significance is same as that of Shri Krishna Janmashtami and Shri Rama Navami.
Likewise, the fifteen-day Anabasara period commemorates the time during which the idols were carved out behind closed doors and hence deities remained inaccessible from public view. It is an integral part of the sacred tradition.
Finally, Ratha Yatra commemorates the journey of Daru Brahman to His Janma Vedi, the Gundicha Temple. It is not merely another Rathotsava, Brahmotsava, or Nagar Parikrama of the deities that can be taken out on any day of the year.
1.6 On the Quotation: tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet
The quotation tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet from the Shrimad Bhagavatam is also being cited out of context.
If one reads the preceding and subsequent verses, it becomes clear that the discussion is about fixing one’s mind upon Shri Krishna through different senses and relationships—whether through kāma, bhaya, dveṣa, sambandha, sneha, or bhakti. The verse does not discuss altering established Vedic traditions as a means of remembering Shri Krishna.
Therefore, this example does not fit the present discussion.
1.7 Remembering Krishna Without Altering Tradition
In order to follow the principle of manaḥ kṛṣṇe niveśayet, one need not deviate from Vedic tradition.
Simple devotional activities such as:
• Hari Naam Sankirtana
• Krishna Kathamrita (Shrimad Bhagavatam, Shrimad Bhagavad Gita)
• Prasada Distribution
• Book Distribution, etc.
can effectively engage one’s mind in Shri Krishna without altering centuries-old Vedic traditions.
1.9 Conclusion
Therefore, the argument that “Srila Prabhupada instructed his disciples” must be understood in its proper context. Since there are already significant internal disagreements among Srila Prabhupada’s disciples regarding the interpretation of these letters, this point alone cannot be treated as a conclusive argument.
At the very least, each letter must be examined in its full context—when the disciples approached him, what circumstances existed at the time, and why he offered a particular instruction. It must also be determined whether such instructions were intended as temporary accommodations for specific situations or as universal directives for all future Ratha Yatras.
Without such contextual understanding, drawing broad conclusions solely from isolated letters would be difficult and potentially misleading.
2. Prabhupada’s Expansion of Krishna Consciousness in Adharmika Countries:
Absolutely, the whole world acknowledges Srila Prabhupada’s immense contribution to spreading Krishna Consciousness across Western countries. There is no doubt about this, and it is not even the central point of this discussion.
However, there is one aspect in this section that requires discussion. The IISB scholars have repeatedly stated that the Skanda Purana’s Purushottama Kshetra Mahatmya is applicable only to Purushottama Kshetra.
We should understand that the prescribed tithis and the Dwadasha Yatras mentioned in the Purushottama Kshetra Mahatmya are instructions given by Daru Brahman Himself to King Indradyumna. The instructions of Shri Bhagavan are considered Absolute Truth and are not restricted by time, place, or circumstance. Therefore, we cannot limit these instructions to a particular Kshetra alone.
2.1 Instructions of Bhagavan Are Universal
For example, the Shrimad Bhagavad Gita begins with the words:
धर्मक्षेत्रे कुरुक्षेत्रे
Can we then argue that whatever Shri Bhagavan instructed to Arjuna is applicable only to the battlefield of Kurukshetra or only within Bharata Varsha?
Certainly not.
Those teachings have guided humanity for centuries and continue to benefit people across the entire world. Devotees from every country, culture, and background accept the teachings of the Bhagavad Gita as universally applicable. If we start limiting the instructions of Bhagavan to a specific geographical location merely because they were spoken there, that would not be a proper understanding of divine instruction.
For a devotee, the words of Shri Bhagavan are supreme. Therefore, one should sincerely strive to follow them to the best of one’s ability.
Let us consider another example, Shri Krishna appeared on Bhadrapada Krishna Ashtami. Does anyone conclude that Janmashtami is relevant only within Mathura or Braj Mandala, and that devotees elsewhere may celebrate it on any date of their convenience? Can we celebrate Shri Krishna Janmashtami across Iskcon Centres on different days of the year?

2.2 Difference Between Human Instructions and Divine Instructions
If the observance had been prescribed by an Acharya, a king, a temple administration, or any other human authority, then one could potentially discuss modifications based on local circumstances, practical constraints, or regional considerations.
However, when the instruction originates from Shri Bhagavan Himself, it occupies an entirely different position. Such instructions should be accepted and followed as they are, rather than being altered according to convenience.
While the scale, grandeur, logistics, and practical arrangements of a festival may vary from place to place, the core instruction and prescribed tithi ordained by Shri Bhagavan should remain unchanged. The limitations of geography, infrastructure, or local circumstances may affect how the festival is conducted, but they should not become grounds for altering the fundamental instruction itself.
Let us consider another example involving Srila Prabhupada’s personal letters to his disciples. Going by your logic of Kshetra limitation, the instructions given in those letters should apply only to the specific disciple or the specific center to which Srila Prabhupada was replying. By that reasoning, Ratha Yatra in Melbourne should be celebrated during January–February only in Melbourne, and not throughout the rest of the world. The rest of the world should then follow the prescribed tithi.
In fact, for the specific locations where Srila Prabhupada himself organized Ratha Yatra on the prescribed tithis, those centers should also be following the same tithis. However, even many of those centers now seem to be observing Ratha Yatra on different dates.
For example, the San Francisco Ratha Yatra—which traces its origin to the festival personally inaugurated by Srila Prabhupada in 1967—is advertised in recent years for August dates, well after the traditional Puri Ratha Yatra date. ISKCON’s San Francisco/Berkeley organizers openly state that it is the continuation of the festival started by Srila Prabhupada, yet the event itself is scheduled on a local date chosen by the organizers. Either they are not aware about what is the Tithi or they deliberately choose to go against the tradition set by Prabhupada himself.
2.3 On the arguments of Phalena Parichiyate
We cannot judge a person’s adherence to Dharma or the correctness of your position solely on the basis of material growth, popularity, or institutional expansion. Certainly, ISKCON as a movement has achieved remarkable success in spreading Krishna consciousness across the globe within a relatively short span of around sixty years. That achievement deserves recognition and appreciation.
However, at the same time, one cannot ignore that the movement has also witnessed internal divisions, disagreements among disciples of Srila Prabhupada, the emergence of different factions, and various controversies that have been discussed in the public domain over the years.
So, this argument of ‘Phalena Parichiyate’ to prove your Dharmic Correctness can go either way.
2.4 Conclusion
Therefore, the argument that the instructions contained in the Purushottama Kshetra Mahatmya apply only to Purushottama Kshetra is not entirely convincing. The Dwadasha Yatras and prescribed tithis are not merely regional customs; they are presented as instructions of Daru Brahman Himself to King Indradyumna. Just as devotees accept the teachings of the Bhagavad Gita as universally applicable despite being spoken in Kurukshetra, the instructions of Shri Jagannath Mahaprabhu should likewise be respected as divine directives rather than being confined to a particular geographical location.
3. Perspectives of Madhva and Ramanuja Scholars on the Uniformity of Ratha-yātrā Dates
3.1 A Humble Disclaimer
Since I myself am not initiated into a formal Vedic system of learning, my understanding of Vedic methodologies is limited to a few specific subject areas. Therefore, I consider myself completely unauthorized to comment on the views of such revered scholars. I would rather leave these matters to the learned scholars of SJTA to address. However, as a common devotee, I do have certain observations to make.
3.2 The Need to View Jagannath Worship Through the Lens of Daru Brahma Upasana
The scholars may have expressed their views from the perspective of the Vaikhanasa and Pancharatra Vaishnava Agamic traditions that they follow in their respective systems of worship. However, while discussing rituals related to Shri Jagannath Mahaprabhu, we must consider the unique principles of Daru Brahma Upasana.
Shri Jagannath Mahaprabhu cannot simply be viewed as another deity made of stone or ashta-dhatu. He is perhaps the only widely worshipped Supreme Deity in the world whose primary manifestation is in the form of Daru Brahma (supreme Bramhan in wooden form). Therefore, the rituals associated with Him are also unique and are considered applicable to the Chaturdha Murtis irrespective of location or time.
3.3 Shri Jagannath Mahaprabhu Is Not an Utsava Vigraha
In my understanding, Shri Jagannath Mahaprabhu cannot be considered an Utsava Vigraha under any circumstance. The SJTA scholars are better positioned to establish this through appropriate Vedic and Puranic references.
We all know that Shri Jagannath Mahaprabhu is the Mula Vigraha, and Shri Kshetra Puri Dham is the Mula Pitha of His worship.
Even from a practical perspective, the tradition itself demonstrates this distinction through the observance of the Dwadasha Yatras prescribed by the Lord Himself.
For example:
• During Dola Yatra, Govinda along with Bhudevi and Sridevi , considered as Utsav Vigrahas,comes to the Dola Mandap outside the temple for celebrations.
• During Chandan Yatra, Madanamohana and the vigrahas of Rama and Krishna are taken in procession to Narendra Pushkarini.
• In fact, on every Amavasya, Narayana Pratima proceeds for Sagara Bije to Mahodadhi (the Bay of Bengal).
However, the Mula Vigraha (Daru Brahman) does not leave the Ratna Singhasana—the original seat of worship—except on the occasions specifically prescribed by Himself.
Therefore, it is incorrect to classify Daru Brahman as an Utsava Vigraha.
Even from a practical and scientific standpoint, it would be difficult to preserve and maintain wooden deities if they were regularly treated as movable festival deities and taken out on numerous processions throughout the year. The tradition itself reflects this understanding.
3.4 The Implication for Ratha Yatra
I believe this fundamental difference in understanding may be one of the reasons behind the conclusion that Ratha Yatra can be celebrated at any time and that the Chaturdha Murtis can be taken out whenever desired.
From the perspective of the Shri Jagannath tradition, the movement of the Chaturdha Murtis has always been governed by specific prescriptions and sacred observances rather than personal convenience.
3.5 Respect for Sampradayas and Adherence to the Original Tradition
You are absolutely correct that no sampradaya has the authority to dictate practices to another sampradaya.
However, when one chooses to worship a deity or celebrate rituals that belong to a specific Vedic tradition, then one should follow the Mula Parampara and the prescriptions laid down in the relevant shastras governing that tradition.
This is also the principle emphasized by Shri Sanatana Goswami in the Dig-Darshini Tika—that devotional practices should be performed in accordance with the authorized traditions and scriptural injunctions.
Therefore, one cannot simply classify the Chaturdha Murtis as Utsava Vigrahas based solely on the framework of a different Agamic tradition while overlooking the distinctive principles of Daru Brahma worship.
3.6 On the Question of Tripundra Tilaka
Regarding the observation about Tripundra Tilaka, I believe the characterization is not accurate.
Puri has never belonged to a single sampradaya. It has historically accommodated multiple traditions, including:
• Gaudiya Vaishnavas
• Utkaliya Vaishnavas
• Shaivas
• Shaktas
• Various other spiritual lineages
All of them have been free to practice their respective traditions and modes of worship.
At the same time, one may observe that many sevayats wear a single, thick, vertical tilaka, signifying the One Supreme Brahman whom they worship as Shri Jagannath Mahaprabhu.
3.7 Conclusion
Therefore, while the opinions of respected Madhva and Ramanuja scholars deserve due respect, any discussion regarding the observance of Shri Jagannath Mahaprabhu’s rituals should also take into account the unique and distinctive tradition of Daru Brahma Upasana. The Chaturdha Murtis cannot be understood solely through the lens of general Agamic classifications. Their worship, movements, festivals, and prescribed observances derive from a unique tradition that has been preserved in Shri Kshetra over centuries and should be studied within that framework before drawing conclusions regarding the nature of the deities or the observance of Ratha Yatra. Wherever the Chaturdha Murtis—Shri Jagannatha, Balabhadra, Subhadra, and Sudarshana—are worshipped, the same principles of worship and the same scripturally prescribed festival tithis must be followed, irrespective of geographical location.

4. The authenticity of Śrīla Prabhupāda’s instructions regarding the dates of observance of Ratha-yātrā
4.1 On the Prescribed Tithis for Ratha Yatra
Yes, I agree that in the Skanda Purana, Shri Bhagavan Himself mentions three occasions on which the Ratha Yatra may be performed. However, He specifically emphasizes Ashadha Shukla Dwitiya as the tithi that is especially dear to Him (prītaye mama). Therefore, that prescribed tithi should be followed.
Regarding the Brahma Purana mentioning multiple tithis we should look into it with the right context about the Yatras mentioned in it.
However, in the case of ISKCON Ratha Yatras, the issue is not about choosing among the multiple tithis mentioned in the Shastra. Rather, Ratha Yatras are often conducted on dates chosen primarily for convenience, without adhering to any of the prescribed tithis mentioned in the scriptures. Therefore, such a practice may be considered aśāstric.
4.2 On the Observations of Dr. M. A. Alwar
Regarding the observations made by Dr. M. A. Alwar, I would like to reiterate my position that Daru Brahma Upasana cannot be equated with other Vaishnava Agamic traditions.
Ratha Yatra is not merely another Brahmotsava or an annual temple festival. It is a unique festival intimately connected with the Daru Brahma Upasana of Shri Jagannath Mahaprabhu.
In this regard, may I ask which specific Agamic tradition ISKCON follows while installing the Chaturdha Murtis in its temples? How are Netrotsava and the corresponding rituals for the deities performed? These are important considerations when discussing the worship of the Chaturdha Murtis.
As for the deeper scriptural intricacies of these matters, I will leave them to the learned scholars to discuss and debate.
4.3 On the Argument of the Absence of Prohibition (Niṣedha)
Regarding the argument that the absence of a specific prohibition (niṣedha) is sufficient justification for celebrating the festival on any date:
By that logic, festivals such as Shri Krishna Janmashtami, Shri Rama Navami, and many other sacred observances also do not explicitly contain prohibitions against celebrating them on other days. Does that mean we may celebrate them on any convenient date of our choosing?
Certainly not.
It is common understanding within Sanatana Vedic Dharma that festivals are associated with specific tithis because those tithis possess unique cosmic and spiritual significance. Therefore, festivals cannot be arbitrarily shifted based solely on convenience.
4.4 On Puri Temple Following Varnashrama Dharma
In the Puri Jagannath Temple, more than 120 different types of sevas are performed by various categories of sevayats. These include Brahmins, non-Brahmins, and tribal descendants from the lineage of Biswabasu, who are known as the Daitas. Each category of sevayat has its own prescribed duties and responsibilities as defined in the Temple’s Record of Rights.
No sevayat usurps the rights or duties assigned to another category, nor is there any basis for envy among them. Every group performs its designated service as an integral part of the temple’s centuries-old tradition and functioning.
There is no caste discrimination within the framework of temple service. Rather, Shri Jagannath Mahaprabhu accepts the devotion and service of all His servants, each according to their prescribed role. The temple tradition demonstrates how different sections of society can work together harmoniously while preserving their respective responsibilities and customs.
In fact, the Puri Jagannath Temple stands as a living testament to how the Vedic concept of Varṇāśrama Dharma can function without caste-based prejudice, while remaining fully compatible with modern legal and social frameworks. It illustrates that Varṇāśrama, in its traditional sense, is about duties, responsibilities, and service rather than discrimination or social oppression. Shri Jagannath Mahaprabhu’s divine service incorporates and honours contributions from all communities, making the temple a unique example of unity in diversity.

4.5 On the Desha-Kala-Sthita consideration Quotation from the Shrimad Bhagavatam
You have cited the following verse:
mantratas tantrataś chidraṁ
deśa-kālārha-vastutaḥ ।
sarvaṁ karoti niśchidraṁ
anusaṅkīrtanaṁ tava ॥
(Śrīmad Bhāgavatam 8.23.16)
This verse is again being cited out of context.
This statement was spoken by Śukrācārya in the context of the yajña performed by Maharaja Bali. The meaning is that there may be discrepancies in the pronunciation of mantras, the performance of rituals, or in relation to time, place, participants, and paraphernalia. However, the chanting of the holy names of the Lord can compensate for such unintentional deficiencies.
Furthermore, in the purport available in online Vedavase, it is stated that:
“Śrīla Jīva Gosvāmī has recommended that although one should take care to follow all the principles in every kind of spiritual activity, especially in worship of the Deity, there is still a chance of discrepancies, and one should compensate for this by chanting the holy name of the Supreme Personality of Godhead.”
The important point here is that one must first make every sincere effort to perform the ritual according to Shastra. If some inadvertent mistake still occurs, it may be rectified through the chanting of the Holy Name.
However, if one knowingly disregards scriptural injunctions, intentionally neglects prescribed practices, and then uses the chanting of the Holy Name as a justification for doing so, that would be a different matter altogether. Such an approach cannot be supported by this verse and may even incur Nama-Aparadha.
Also In the context of this Shloka Shukracharya further clarifies immediately in the Next Shloka:
तथापि वदतो भूमन् करिष्याम्यनुशासनम् ।
एतच्छ्रेय: परं पुंसां यत् तवाज्ञानुपालनम् ॥ १७ ॥
(Śrīmad Bhāgavatam 8.23.17)
“Lord Viṣṇu, I must nonetheless act in obedience to Your order because obeying Your order is most auspicious and is the first duty of everyone.”
Therefore, following the Instructions of Shri Jagannath Mahaprabhu regarding celebrating Ratha Yatra on Ashadha Shukla Dwitiya should be the most important duty for every devotee.
4.6 On the Newspaper Article Regarding Devotees Climbing the Chariots
The newspaper article you cited regarding devotees climbing the chariots is based on practices from earlier times(before 2014). It was originally the Sevayats who are allowed to be on the Ratha but later some devotees requested to Climb up and Touch when Chaturdha Murtis were out on Ratha Yatra. It was never a Shastric norm or standard Ratha Yatra Practices. It shouldn’t have happened. Rightly so, those practices have since been strictly prohibited by the administration following the Instruction of Jagadguru Shankaracharya. Therefore, such examples are no longer relevant in the present context and cannot be used as evidence for contemporary practice.

4.7 On Srimad Bhagavatam Allowing Women and Shudras
Our Shastras are so comprehensive that they have made provisions for everyone to progress spiritually. In the same spirit, Maharshi Vedavyasa composed the Mahabharata in order to abide by the scriptural tradition while ensuring that no one was deprived of access to spiritual knowledge and dharma.
Similarly, in the Kali-Santaraṇa Upanishad, Lord Brahma prescribed the Mahamantra for the benefit of all. It can be chanted by everyone, irrespective of jati, varna, or ritual purity. The text further emphasizes, “Nāsya vidhiriti”—there are no restrictive rules governing its chanting.
Thus, wherever flexibility is appropriate, our Shastras have already provided the necessary provisions. We do not need to introduce changes based on our own convenience, because the accommodations have already been clearly established within the scriptural framework.
Regarding Kanchi Shankaracharya’s opinion on allowing M. S. Subbulakshmi to chant Vishnu Sahasranama, it would have been better if you had visited the Kanchi Mutt and understood the actual intention behind that decision, as well as the specific scriptural basis under which it was permitted. Merely quoting an online debate link for the sake of argument does not help.
If we wish to cite someone’s opinion in support of our position, we must also understand the context, circumstances, and scriptural provisions under which that opinion was given. Without that context, selectively quoting a statement can easily lead to a misunderstanding of the original intent.

4.8 On the Presence of a Special Well as Mentioned in Skanda Purana
We do have a special well, locally known as Suna Kupa (Golden Well), from which water is drawn for the Snana Yatra of Shri Jagannath Mahaprabhu. The existence of this well further strengthens the position that Shri Kshetra Puri is the Mula Pitha (original seat of worship) referred to in the Skanda Purana.
However, the presence of this well does not support the conclusion that devotees elsewhere are exempt from following the prescribed tithis. As I have already explained, the scale, grandeur, and exact manner of performing a particular vidhi may vary according to local circumstances, resources, and practical considerations, but the prescribed tithis themselves do not change.
A festival may be celebrated with varying levels of grandeur in different locations, and certain ritual details may be adapted where circumstances require. Yet such variations cannot be used to justify altering the sacred timings specifically prescribed in the Shastras. The distinction between accommodating practical limitations and modifying scripturally ordained tithis must be clearly understood.
On this let me give you another example from Shrimad Bhagavatam, When Bhagavan Shri Krishna was born on Janmashtami the very next day on Nandotsav, Nanda Maharaja gave two million cows, completely decorated with cloth and jewels, in charity to the brahmanas. He also gave them seven hills of grain, covered with jewels and with cloth decorated with golden embroidery. Can any temple celebrating Janmashtami and nandotsav can imagine of celebrating at this scale ? Every temple celebrates based on their capability following the tradition of donation, charity and prasad distrbution, However no temples change the tithi of Shri Krishna Janmashtami itself. Because like Janmashtami, shri rama Navami, Shri Narsimha Chaturdashi, Shri Jagannath Ratha Yatra etc all tithis are sacred with specific cosmic alignment.
On the occasion of Shri Krishna Janmashtami, many temples in Vrindavan, Nandgaon, and Mathura offer Chhappan Bhoga (56 varieties of food offerings) and many other elaborate sevas to Bhagavan Shri Krishna. However, not all temples across the world have the resources, facilities, or manpower to offer 56 different bhogas and perform the festivities on the same scale. Therefore, temples celebrate Janmashtami according to the best of their capacity and local circumstances. The scale, grandeur, and specific arrangements may vary from place to place, but the festival itself is still observed on the prescribed Janmashtami tithi. What we do not see is temples altering the tithi itself and celebrating Janmashtami on an entirely different day merely for convenience, local holidays, or public participation. The degree of celebration may differ, but the scripturally prescribed time of observance remains unchanged.

4.9 Conclusion
Although many of the arguments raised in this section are not directly relevant to the discussion of celebrating Ratha Yatra on multiple dates, one thing is evident: your understanding of the traditions of Shri Kshetra Puri appears to be quite limited.
The traditions of the Shri Jagannath Temple are not arbitrary customs developed over time; they are rooted in Shastra and in the vidhis prescribed by Shri Bhagavan Himself. Therefore, before commenting on these matters—or seeking opinions from individuals who may not have a proper understanding of the tradition—it would have been more appropriate to engage with the temple authorities, understand the daily rituals and practices in detail, and then formulate your arguments.
You are, of course, free to follow any Vaishnava Pancharatra tradition. However, there is a fundamental principle that should be observed: whenever one seeks to worship a particular deity and celebrate that deity’s festivals, one must first understand and respect the Mula Pitha (original seat of worship) and the Mula Parampara (original lineage and tradition of worship) associated with that deity.
Only after thoroughly understanding the foundational tradition should one attempt to draw conclusions on matters of worship, rituals, and festival observance. Departing from long-established scriptural injunctions without first understanding the original tradition can easily lead to interpretations that are disconnected from both Shastra and the deity’s own prescribed system of worship.
5. Let’s pull the Ratha- as per the Instructions of Shri Jagannath Mahaprabhu

Here, you have tried to quote verses from Niladri Mahodaya, Chapter 14, which is known as “Jyeṣṭha-Snānotsavaḥ”, where Lord Brahma instructs King Indradyumna on how to celebrate Jyeṣṭha Snāna Pūrṇimā, popularly known as Snāna Yatra.
Lord Brahma begins explaining the vidhis starting from the previous day of Jyeṣṭha Pūrṇimā, i.e., from the afternoon of Jyeṣṭha Shukla Chaturdashi. He then goes on to explain the various upacharas to be performed on that day. In that sequence comes verse 14.10, where he mentions:
ततश्चतुर्थ पूजान्ते शयनं रचयेद्धरेः ।
उत्सवेषु च सर्वेषु न काल नियमो भवेत् ॥ 14.10
Then comes verse 14.11:
कालव्यतिक्रमो दोषो नास्त्यत्र नृपसत्तम ।
मार्कण्डेयं प्रति श्रीमान् भगवान् भूतभावनः ॥ 14.11
These two ślokas are applicable in the specific context of the upacharas that are to be performed on the night before Snāna Yatra. You cannot take them out of context and generalize them for all Yatras and their corresponding vidhis.
First of all, if you do not follow the primary instruction of celebrating Snāna Yatra on its prescribed tithi, i.e., Jyeṣṭha Pūrṇimā, and instead simply perform Abhishekam across your centers throughout the year, then why selectively quote a few verses without understanding their proper context?
This is a deliberate misquotation of Shastras. This is exactly the kind of Avyāpti Doṣa referred to in our Shastras. That is why it is advised that Shastras should be understood through traditional Gurus and not merely according to one’s own interpretation.
In fact, if you had put a little more effort into examining the very next śloka, you would have noticed that Lord Brahmā himself clarifies:
प्रसङ्गादुक्तं वा नेवं तस्माद्दोषो न विद्यते ॥ (14.12)
“This has been stated only in a particular context (about the Snanotsava Vidhi); it should not be understood otherwise. Therefore, no fault arises.”
This makes it abundantly clear that the earlier statement regarding “कालव्यतिक्रमो दोषो नास्ति” (there is no fault in missing the prescribed time) pertains only to the specific context under discussion, namely the procedures associated with the Snāna Mahotsava, and is not a blanket authorization applicable to all Yatras, festivals, and scripturally prescribed observances.
Therefore, citing these verses as a general principle to justify altering the prescribed tithis of all Jagannath festivals is a misreading of the text. Lord Brahmā’s own clarification in the very next verse restricts the scope of the statement to the context in which it was originally spoken.
This is precisely why scriptural statements must be understood in their entirety and within their proper context, rather than isolating a single verse and extending its application beyond what the text itself permits.
Now, regarding the Akāla Puja quote from Niladri Mahodaya, the Puri Administration indeed tried to help you by warning that if the Yatra’s vidhi and timing are not followed according to the scriptures, it may result in ill effects, such as strengthening negative elements. It may also have an adverse impact not only on society but also on the priests and people associated with the rituals.
However, you misunderstood this statement and presented unnecessary remarks that may be perceived negatively. You tried to misrepresent the vidhis, ārati, śayana, and besha rituals performed on the Ratha in Puri as Akāla Puja.
The priests and Daitas are ordained by Shri Jagannath Mahaprabhu to perform sevas on the Ratha, and they perform all these sevas with utmost care and niṣṭhā. Raising questions about their śuchitā by claiming that they may be contaminated is absolutely unnecessary and a negative comment.
You claim that in ISKCON Ratha Yatra, only pujaris handle the Lord. There is no need to mention how ISKCON pujaris are given with janeus during Upanayanam Sanskaras happening across ISKCON centers. Many Acharyas have already objected to this practice.
We have also seen enough discussions on how ISKCON is internally deviating from the very tradition set by Srila Prabhupada himself. For example, your own article quotes: “ISKCON on a Mission Drift – ISKCON India Scholars Board.” So how can we trust ISKCON to maintain the Vedic tradition of Shri Jagannath Mahaprabhu? Since you do not appear to have proper control over your own organization, we cannot entrust you with celebrating Shri Jagannath Ratha Yatra in a manner detached from the prescribed tradition.
We have seen numerous videos on the internet where proper vidhis are not being followed. Forget about vidhis—in some cases, even due respect is not being shown to Daru Brahman.
For example, in the news report from your own organization, “ISKCON News | ISKCON Houston Marks Nearly 30 Years at Art Car Parade,” why was an open art parade conducted using Shri Jagannath Mahaprabhu? Is this the kind of vidhi that ISKCON ensures?
Similarly, many such objectionable celebrations have happened in the past, which have definitely hurt the sentiments of many Jagannath-Premis. Moreover, because you have sidelined the Vedic tradition in the name of devotion, we have now reached a stage where some ISKCON centers have started misusing Shri Jagannath Mahaprabhu’s idol merely as a showpiece.
If you do not ensure that proper traditional tithis and vidhis are followed, people may gradually start considering Shri Jagannath Mahaprabhu’s idols as toys, and in the name of bhakti, they may begin to play around with them. We must understand the significance of Daru Brahman.
You have given a good example by comparing the Puri tradition to the left wheel and ISKCON preaching to the right wheel. But you forgot that both wheels must be aligned on the same plane and guided by the same principles—namely, Shastra and tradition. Otherwise, no vehicle can make progress; eventually, it will topple.
The Puri tradition is already firmly grounded in the Vedic tradition. It is up to you whether you want to align yourself with this centuries-old tradition or alter and break the tradition in the name of preaching.
Nevertheless, Nandighosha has already been running for centuries with its designated wheels as per the Vedic tradition—long before any individual or organization began preaching. However, if any organization wants to present itself in the service of preaching, it must align itself with the Vedic principles that drive Nandighosha, not disregard or alter them.
You keep giving the excuse of different Pancharatra Agamas, Brahmotsavam, or Ratha Yatra traditions. Can you tell us which Pancharatra vidhi allows an open car art parade for deities on the road?
Conclusion
Therefore, rather than refusing to discuss this issue with Gajapati Maharaj and SJTA scholars, you should respectfully come forward for a dialogue. You should make sincere effort to understand Shri Jagannath culture and the Vedic tradition and then arrive at a solution that is suitable for Shri Jagannath Mahaprabhu Ratha Yatra Celebration.
Preaching with devotion and preserving Sanatana Vedic tradition can go hand in hand. You do not have to compromise one in order to achieve the other.
🙏 जगन्नाथस्वामी नयनपथगामी भवतु मे 🙏