Absolute completeness is beyond anyone's perception. We perceive it only in parts. The boundaries of completeness are at infinity, in whichever way one thinks. An event is characterised by dimensions spanning infinite space and time. In social terms, it is about geography and history: where and when? In science, it is about coordinates.
Jagannath
is the Lord of the Universe.
Whether or not the universe is finite has given rise to numerous speculations and assumptions. Einstein, based on his theory of general relativity, presented a mathematical model of the universe in which the total volume of space was finite yet had no boundary or edge.
The Bhagwad Gita talks about the cosmic form of the Lord, bereft of a beginning and an end, both in space and time. Arjun was convinced of the greatness of the Lord even before beholding the cosmic form. Arjun said that he believed what Krishn said. But he wanted to experience and experiment beyond belief. Therefore, he wished to see what he began to believe. It prompted Krishn to manifest a form, which was beyond complete comprehension and description. Of course, there is some description in the eleventh chapter of the Gita. It is only representative. Incompleteness gives us the freedom to imagine, and expansions of imaginations ultimately lead to knowledge.
Jagannathji has an incomplete form. Although there are several descriptions of this incompleteness, none is said to be complete, thus exciting unending curiosities.
Rath Yatra
is a periodic event, but its impact persists forever. The hugeness, the crowd and the devotion-rich excitations make it a wonderful and spectacular event.
It is also about the relationship between the ultimate Master and his followers; a master whose origin is traceless. Normally the followers go to the master. In Rath Yatra, the Master comes out of his abode to meet the followers. In this meeting, there is no discrimination. The master meets everyone, irrespective of race, caste and creed. It proclaims humanity is one.
The hymn, Jagannatha Astakam, attributed to Adi Shankaracharya, mentions the yatra. Siblings Balabhadra, Subhadra and Jagannath are happy in this yatra since they are going to their birthplace. Since the deities are happy, the devotees are also happy. This happiness is divine. Hence, people visit Puri to experience this happiness.
In the past, Rath Yatra celebrations were confined mostly to Odisha and a few other parts of India. Now, they are celebrated worldwide. Celebrations incorporate local customs, retaining the essence of the yatra. Just as God is one and the paths to him are different, the yatra is one but conducted in different ways and colours. It implies diversity in the paths of devotion.
God and the crowd constitute a system. When the Divine moves, the crowd also moves; when He halts, the crowd halts. Thus, in Rath Yatra, the Supreme and the crowd are inseparable. The trust between the god and the crowd is mutual. They are bound by love, and since love is indestructible, it is eternal.
The Gita says that the entire universe is localised in that many-splendoured God, witnessed by Arjun. God is perceived to be subtler than a quantum particle and larger than the universe. Thus, the Divine is both finite and infinite, complete and incomplete. 
Authored by: GS Tripathi
The writer is adjunct professor, Physics, Berhampur University.
Rath Yatra begins on July 7
The Guide To Selflessness: Bhagavad Gita Teachings From Chapter 3, Verse 30
English (US) ·