CHAPTER-1
JAY JAGANNATH
Inhabited by savaras present puri was identified as Pithunda where Niladri is situated according to tradition. NILA means blue and ADRI means mountain. Hence NILA ADRI means Blue Mountain. On the blue hill the savaras worshipped their tribal deity which was probably a wooden image, or a log of wood or a tree. It will be related later as to how this primitive tribal deity comes to be worshipped as Lord Jagannath with a fully developed iconography.
To Vedic Sources Daru worship is traced on the eastern shore at Purushottam for which there is a couplet in Rig-Veda in tenth Mandala hymn 155 in Stanza-3.
“ADO YADDARA PLAVATE SINDHOH PARE APURUSAM
TADA RABHASVA DURHANO TENA GACCHA PARASTARAM”
Sayanacharya who was a vaishnavite commentator has interpreted the above Sukta as Follows:-
“Floating as it were in the sea in a far-off place, on the sea-shore there exists a deity of the name Purushottam made of wood. Attain the supreme place of the vaishnavite by worshipping that wood indestructible”.
By other scholars this Rig-Vedic verse has been interpreted in a different way. Even to these lines sayana has given an alternative interpretation. Hence from these cryptic Rig-Vedic lines, it is hazardous to infer any direct reference to the worship of Darubrahma or Jagannath.
There is a mention of the “VEDI” in the Vana Parva of Sanskrit Mahabharata just in the vicinity of the Kalinga Sagar now which is known as Bay of Bengal. During “Vanabasa” Pandavas entered the then kalinga in course of their travel after crossing river Baitarani when they had been told by the sage Lomasha, on the story of a sacrifice performed by Viswakarma presided by Kashyapa. As a gift the earth goddess had been given to Kashyapa by Viswakarma. The earth goddess was very angry and she disappeared into the nether world after being treated in this manner.
In the form of a VEDI (Platform) near the sea the earth goddess appeared after kashyapa went through a period of penance. This is a belief that the mortal who climbs on to the platform becomes powerful and strong. On the sea in Kalinga it appears from this story that at the time of Mahabharata there was a great platform which was tried to be identified by Manmohan Ganguli as Vedi of the temple where Sri Jagannath is enshrined.
In the work “Jnanasidhi” of Indrabhati, Jagannath has been mentioned as the manifestation of the Buddha which is totally wrong in 717 A.D. As the founder of the system of Buddhism, Indrabhati was the King of Uddiyana.
In course of his spiritual conquest of the country Adi Sankaracharya (788-820) came to the then Orissa according to tradition. At Puri he founded the Gobardhan matha which exists till today. The importance of Puri has been indicated as a Centre of Hindu Pilgrimage even much before the 9th century A.D.
In the beginning of his esoteric work Sri Jagannath propitiated by Indrabhuti has been identified by scholars with Jagannath of Puri. By the literary and epigraphic evidences the antiquity of Jagannath is also supported. Assigned to the 9th century A.D. The ANARGHA RAGHABA NATAKAM written by Murari Mishra refers to god Purushottam. On the seashore this Purushottam God was being worshipped. Prior to the construction of the present temple by Chodoganga Deva in 12th Century A.D. the existence of a temple of Jagannath at Purushottam has been proved in the famous Prabodha Chandrodoya Natakam in 1078 A.D. by Sri Krishna Mishra with the mention of “DEVAYATANA” of God Purusottam.
In the santa district of Madhya Pradesh there is a place by name “Maihar” where there is a temple by name Sarada Devi temple. On this temple there is an inscription of 10th century A.D. where it has been mentioned Purusottam of ODRA Country.
In the Baramdeo temple inscription reference has been made to Purushottam Kshetra in the Kalachuri era 840 that relates to 1088 A.D. and in the Nagpur stone inscription of the rulers of Malava in 1104 A.D. That Purushottam Kshetra is situated on the coast of eastern Ocean has been mentioned clearly in these Inscriptions.
In the ancient Hindi literature as the chief deity Jagannath of Odisha also has been mentioned in the book
Bisaldev-Raso of “Narapati NALHA in 12th Century A.D. which refers to also Prithivirya Raso written by Chand Bardai.
Puri became the undisputed centre of Hindu religious faith in the world including India ever since the construction of the present magnificent temple of Jagannath in the 12th Century A.D. by Chodoganga Deva.
In many Puranas like Matsya Puran, Brahma Puran, Narad Puran, Padma Puran, Kapil Samhita Niladrimahodaya and the Utkal Khanda of Skanda Puran, the glory and sanctity of Jagannath and the Kshetra find mention in clarity. In the famous tantric works like Kalika Puran. Rudrayamala, Brahmayamala, Tamtrayamala written in 950 A.D. around Jagannath has been described as the famous deity of Odra or Utkal.
To trace the origin of Jagannath attempts have been made by scholars from many sources like Vedic, Jain, Savara, Biddhists.
The early advocates of the Buddhist origin of Jagannath were the western scholars like Mr. stevens, professor Wilson, James fergusson and General Cunningham, from the pre-Christian era Buddhism had a strong foothold in ODISHA known from history.
In his “Antiquities of Orissa” Rajendralal Mitra has clearly written that “during the four centuries preceding to the Christian era, Orissa generally and the district of Puri in particular were under the domination of the Buddhist”. But it is partially true. Puri was under the domination of Jainism during the time of Ashok because the jinasan which had been taken by Chandasok as a war trephy from Pithunda which is identified as Puri had been brought back by emperor Kharavela and established again at Pithunda with much pomp and splendour in third & second Century B.C. respectively.
Buddhism must have got an extra impetus under royal patronage after the conquest of Kalinga by Ckandasoka in 261 B.C. as Ashok became a Buddhist after he took Upasampada from a Buddhist Guru by name Upagupta in the then Kalinga.
In the seventh Century A.D. from the Accounts of the famous Chinese travelers Hiuen Tsang it is also evident that Mahayana form of Buddhism flourished in the then Kalinga. That Puri was an ancient seat of Buddhism and the worship of Jagannath is a relic of some Buddhist cult had been advocated by the advocates of Buddha’s. As it is found in the 12th Century Sinhalese work “DAthavamsa” written by one Dhamma Kitti there, the story of Buddhism’s tooth relic was once in wide circulation. In this story it is mentioned that the sacred tooth of Buddha remained for centuries at Dantapur in Kalinga. By some this Dantapur was identified as SABILIA near Rambha encircled by the forest attached to the present Devi “Narayani” temple which is now a good picnic spot of the people with Ashok trees. This Dantapur subsequently became the southern capital of Jains due to its geographical importance as per many scholars. Emperor Kharavela during his childhood was there in this Dantapur only as it was a place of fascination for him with the permission of his father.
It is said that king Guhasiva of Kalinga worshipped the sacred tooth in a temple which was forcibly taken away by a king who was ruling at Pataliputra. It was restored to Guhasiva Subsequently who fell in a battle while fighting with a powerful neighbouring king. The princess HEMAMALA in order to fulfill the wishes of her deceased father conveyed the sacred relic to her heir to Ceylon in about 300 A.D. where it is worshipped till today. This is a legend but not history. Basing on this legend many writers of the foreign Countries wrote in many ways on Jagannath by which many Indian writers were influenced also without thinking the pros and cons.
According to the Fergusson there can be little doubt that the temple of Jagannath at Puri now occupies the site where stood formerly the “DAGOBA” containing the celebrated tooth relic. In his books “The stupa of Barhut” and “the Bhilsatopes” Sir Alexander Cunningham advocated his views that the figure of Jagannath, Balabhadra & Subhadra had been derived from the Buddhist TRIRATNA or Triple-Gem symbol signifying Buddha Dharma and Sangha. But this view of Curringham is basically wrong as Goutam Buddha was a reformer who took his birth in 569 B.C. in Kapil Vastu situated geographically in the then Kalinga where as the cult of Jagannath is very very old described in many sashtras and Buddhist TRIRATNA has been done following the cult of Jagannath only.
“The symbols are a little different from those found at Sanchi and other places but Bhubaneswar symbols are almost exactly like the images of Jagannath, Balabhadra and Subhadra. The savars of Orissa were converted to Buddhism according to Dr. Mahatab during the reign of Chandasoka. They worshipped the TRIRATNA symbol placed in a Buddhist stupa in Puri. When Goutam Buddha was considered as an Avatar of Vishnu, Buddhism gradually lost itself in Vaishnavism. This is not at all correct and appropriate at all. How can the son of Sudhodhan who was a Zamindar of the then Kapilavastu identified at present as Kapileswar near Lingaraj temple by name Goutam be an Avatar of Vishnu? This sounds to be ridiculous. This is wrong basically.
The chief exponent of Jain origin of Jagannath is pandit Nilakantha Dash who is no more with us physically. As per his observation Jagannath is primarily a Jain institution. To identify Nilamadhaba of the legend has been tried by him with the famous Jain history of Kalinga. As a piece of black stone Jagannath was there in the coast of Kalinga SAGAR where he was called the Kalinga jain or symbol of Jina in Kalinga. It was somehow analyzed and later on an analytic name Nilamadhaba was given. As per his opinion this was developed out of the Mahayanic system of Buddhism under the stress of the sunya or nihilistic theory. The stone called Kalinga Jina which is the Jain symbol later on came to be explained as NILA (Bluish black nothingness) –MA- (Mother the Creative Energy) and Dhaba (white Phenomenal Universe). The image of Jagannath is black represents Sunya-Subhadra the creative energy and Balabhadra (white colour represents the phenomenal Universe).
One Hindu name “Sudarsana” was given to the old Jain symbol “Dharma Chakra and Kaibalya (Liberation) is exclusively common both in Hinduism and in Jainism.
The other advocates of Jainism are Sri Kedarnath Mohapatra the distinguished historian and Pandit Binayak Mishra who have tried to identify the Indradyumna with the great Kharavela who was the Jain emperor of the then Kalinga finding him as the legendary founder of Jagannath worship at Pithunda which is identified as puri.
As Daru Brahma Jagannath is regarded in the world. In a wooden image, He is the god head manifested. To the Bhagabat Geeta and to the Vedic sources the worship of Daru as Brahma is traced to.
In the Vedic literature of Rigveda (X-81-4) it may be mentioned the wood (DARU) is used to indicate the material of which the Universe (JAGAT) is made. Both in the Puranas and by the people Jagannath is Specifically known as “DARU Brahma” which is the world substance symbolized in wood. With the mystic bijamantra “OM” Jagannath has also been identified.
Buddhism as an off-shoot of the Hindu religion is the opinion of many eminent scholars including Manmohan Ganguly and from the parent stock the idea of tri-ratna has been taken by Buddhists. From the trilateral syllable aum (OM) the figure of Tri-Ratna has been copied. This is the resemblance of the figure of the Vedic triad of Jagannath, Balabhadra and Subhadra to the holy “PRANABA”. Gautam Buddha was the son of a Hindu Zamindar by name Sudhodhan of Kapil Vastu which was a part of Kalinga only.
To the adoration of the mystic syllable A.U.M coalescing into om, the origin of Jagannath has been traced by Mr. Paterson. The deformed uncouth figures of Jagannath to be the due to its savara origin has been admitted by Pravat Mukharjee in his book “The history of medieval Vaisnavism” apparently.
During the Gupta Period, by the spread of Vaisnavism all over in the then India it traces the influence of Krishna- Vasudev worship of the Bhagabat cult. Sankarsan & Vasudev came to be known as Balabhadra and Jagannath respectively in the then Orissa in accordance with Prof. Mukharjee specifically in the 5th Century A.D. and much before.
In about 6th Century A.D. “The Brihat Samhita” of varahmihir enjoins to place “Ekanamsa” between Balaram and Krishna. As the daughter of “Nanda” “Ekanamsa” is spoken of in the Harivamsa being declared as the sister of Krishna & Balaram. Hence she is worshipped as Subhadra having been placed in between her brothers under the influence of the Bhagabat cult.
In support of their respective views regarding the origin Jagannath with reference to above many arguements and counter arguements have been put forth with one thing in common. The intimate association of the savars with Jagannath worship even from its very inception has not been denied by any one at all. In ODIA folk-lore story of finding Vishnu with the savars appear in different forms specifically in medieval ODIA literature and the puranas.
One of the versions of the story as referred to above is given below for the readers.
“In His Baraha incarnation from deluge the Vishnu has saved the Universe. Brahma asked Him the means of salvation of all creatures. Vishnu has said “As Nilamadhaba I am being worshipped on the Blue Hill in Purushottam KSHETRA. By beholding me there the highest form of salvation could be attained”.
Thinking that he would not be able to do his duties “Yama”- the God of death expressed his cause of apprehension and at his request Vishnu assured him to disappear from the blue hill after somedays.
To the west of all bestowing Kalpa Vriksa the Rohini Kunda is situated. The branches of the tree – as it is said were spread for one Krosa. To the west of the Kunda, the shrine of Nilamadhaba was enshrined known to all excepting the savaras who worshipped Jagannath. At his alter the god came to pay their daily oblation. Ruled in Avanti, the learned and pious king Indradyumna of the solar dynasty in satya Yuga had an anxiety to see Vishnu. He was informed by a wandering sanyasini about Vishnu being worshipped as Purushottam on the Blue Hill situated in ODRADESA.
Vidyapati the brother of the family Priest was sent by Indradyumna to ODRADESA in order to locate the place of the deity. After coming to Utkal Vidyapati settled down in a savara village situated to the west of the Blue Hill. The secret of his mission was revealed after being acquainted with Viswavasu, the fowler for a sight of Nilamadhaba. Until he returned to Avanti, his royal master would not touch food had been conveyed to Visvavasu. Through a narrow track the fowler took Vidyapati out of compassion for the king and the shrine Nilamadhaba was shown, vidyapati returned to Avanti after his darshan of the shrine.
Lord Vishnu made the shrine of Nilamadhaba invisible under the sand in order to fulfill the pledge given to yama in the mean while Accompanied by Narada Indradyumna set out with a vast army towards utkal but unfortunately had been informed about the disappearance of Nilamadhaba. With thenews, the king of Avanti was completely disappointed who was assured by Narad for the reappearance of the shrine in the form of DARU.
Indradyumna visited the Blue hill being consoled by Narad and offered a thousand Aswamedha sacrifice there. In a vision Nilamadhaba appeared to Indradyumna, on the closingday of the Aswamadha sacrifice. And there was Akashvani that a DARU with four branches would be floated on the sea in due course of time. With due ceremony the DARU as referred to above with four branches was brought and placed on the Mahavedi. When the king was discussing the matter with Narada there was DAIVA Vani again that God “Himself” would make his own image. Utmost secrecy is to be maintained about the construction of the image with the aged carpenter standing with his tools to be shut up in a room for 15 days. Accordingly things were arranged.
At the end of the allotted time on the Mahavedi. Sri Jagannath appeared with his brother and sister. The king adorned the image being directed by a voice from heaven with silken cloth and painted them with their respective colours. To install the images He also built a temple one thousand cubits high.
To invite Brahma Indradyumna went to heaven to consecrate the temple when Brahma was listening music. Hence Brahma was not disturbed by Indradyumna. Many years of mortal life passed in this way.
In the meanwhile the possession of the temple was taken over by a king named Gala where he worshipped with an image of Madhaba in it. Brahma came afterwards. The image of Madhab was shifted to another temple with the reconciliation of both Gala and Indradyumna. Consecration of the temple built by Indradyumna was done by Brahma. Indradyumna proceeded to Brahmaloka after leaving the temple in charge of GALA.
These is another story in the Mahabharata written by Sarala Dash on the matter.
In accordance with 15th Century ODIA poet sarala Dash Savari Narayan was being worshipped by the Savara in the forest found in the Musali parva. King GALAMADHABA of Kanchi was informed about this matter. He came with his army and took possession of the deity by force. In the meanwhile the deity disappeared to the utter surprise of GALAMADHABA who was very angry with the savars. Thinking that they had hidden the deity he waged a battle against them. All the savars had been killed excepting one. The king heard the Akash vani that the savara were not at fault and do not kill them. The savars are His great devotees. GALAMADHABA was cursed by Lord Vishnu for his autocracy.
The story of Indradyumna continues after this. By the arrow of JARA SAVARA, Sri Skrishna was injured severely and killed at last. His body was consigned to flames by Arjun, but the body could not be consumed by Agni. By a voice being directed from heaven, the body of Sri Skrishna was thrown in to the sea and the body was floated in form of a DARU at length along the sea coast.
King Indradyumna was informed that the Lord would appear in the form of a DARU earlier. Hence he constructed a temple to enshrine the image of the Lord. JARA in a dream was informed that the Lord would appear near Rohini Kunda in the shape of a DARU and it was informed to Indradyumna. The king sent his people to collect the DARU (the log of wood) from the sea coast but all his efforts were failed. In a vision the king was directed by the Lord Visnu. Hence he employed the fowler JARA to help on the matter.
Then vasu, JARA and the Brahmin together joined the work for bringing the DARU and they were successful. Then they fashioned the DARU in to three images of Balabhadra. Subhadra & Jagannath who according to the version of Sarala Dash stood far Siva, Brahma & Vishnu respectively. To the opening of the door before the allotted time the incompletion of the images is ascribed.
In the other ODIA books like DARU Brahma gita the worship of Jagannath has been mentioned by the savaras in the 16th Century A.D. Deulatola of Nilambar Das of 17th the Century also mentioned on the matter in this way. The daitas in the temple of Jagannath are hereditary servitors.
They claim their descent from savars and hence the deities are left to their sole care during Snana Yatra and the car festival. The funeral rites of Jagannath during Nabakalebara are observed by the daitas only.
In his book “Daru Devata” Dr. Benimadhab Padhy traced the origin of Jagannath to the DARU worship by the savaras in the pre-historic times. A very ancient cult is tree-worship. Into other religions gradually tree worship has spread. The sauras and savaras of koraput and Ganjam districts worship tree as their “KITUNG”. In saura language “KITUNG” means god. They believe that their “KITUNG” dwelt in a tree outside their village. They never cut the tree which they call “JAGANTA”. They also never cut the other trees nearby. As per their belief KITUNG has ten incarnations of Vishnu.
They believe the word Jagannath in the Sanskritised form of the austric word “JAGANTA”.
