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The political greatness of Odisha is long past, buther religious greatness continues unabated. Hertemples, images and many other monuments thatstand proudly to-day rising above the ravages ofthe time bear eloquent testimony to herpredominance in the religious sphere and establishbeyond doubt the antiquity of the sanctity of hersoil. Most of these monuments now stand forlornand forsaken, but in the days gone by, they werethe centres of varied activities of a brave jolly folkvibrating with rich gay life. These brave peopleare gone, and with them has departed the soul ofall those that they created, loved and respected.Their gods and goddesses, their temples andstupas and all that they held so dear to them aremostly dead things today lying uncared for hereand there. Out of these gods and goddesses,Tathagatas and Tirthankaras have emerged thegreat Lord Jagannath as the soul representativeof all the extinct gods and goddesses embodyingin Him the chief elements of all. So the cult ofJagannath is a curious mixture of many elementsheterogeneous and homogeneous, welded intoone thought, a long synthetic process of evolution.

We find the earliest reference to LordJagannath in Puranas and ancient Literature,though the details of His origin are still shroudedin mystery. According to Legendary Sources,Jagannath was originally worshipped by a tribal

(Sabara) known as ‘Biswabasu’ in the form ofNilamadhab. The most important evidence of thisbelief is the existence of a class of Sevakas knownas Daitapatis who are considered to be of thelineage and who still play a dominant role in thevarious services of lord in his temples. It is totallya strange feature, nowhere seen in any Vaishnaviteshrine.

In course of time, the cult of Jagannathtook an Aryanised form and various major faithslike Saivism, Saktism, Vaishnavism, Jainism andBuddhism have been assimilated into this cult. InJagannath temple, Jagannath worshipped asPurusottam or Vishnu, Balabhadra as Siva andDevi Subhadra as Adyasakti Durga. Finally thefourth one Sudarsana Chakra symbolizing thewheel of Sun’s Chariot attracts the Sauras to thecentre.

Among the celebrated deities of India,Lord Jagannath stands out unique with Hisuncouth shape built of Daru and peculiar customsconnected with His worship, According to some,Jagannath existed from Vedic times and in supportthereof they quote the following Sloka from theAtharva Veda which contains the word ‘Daru’.

“Adou Yaddaru Plabate,Sindhou pare Apurusam

Yada Labhamdha Durdhano –Tena Yahi Param Sthalam.”

The Cult of Jagannath

Rabindra Kumar Behuria

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The supporters of the above theoryexplain ‘Daru’ as meaning the deity made ofwood, while others, like Macdonelle, Keith etc.hold that the word has been used in connectionwith rope, earth and other words of hymn.

We come across the word Purusottam (Tirtha) inthe Matsya Puran.

“Gangayam (Gayayam) MangalanamBimala Purusottam

Gokarna Gaja KarnanaTathacha Purusottam.”

Matsya Puran is ascribed to the close ofthe 3rd century A.D. In the Tantra Jamala,Jagannath made of wood is mentioned.

“Bharate Chotkale DeseBhuswarge Purusottam

Darurupi JagannathBhaktanamabhayapradam.”

Jantra Jamala is mentioned in KurmaPuran which is assigned to 4th century A.D. orearlier. So Tantra Jamala might have been writtensometimes in 2nd or 3rd century A.D. In RudraJamala Tantra we come across the name‘Jagannath’ twice. In the Skanda Brahmanda andSiva Puranas there are detailed accounts ofJagannath Kshetra. They are comparatively laterin age and may be assigned to the 7th century atthe earliest. Thus we trace the origin of Jagannathto 3rd century A.D. Jagannath must have beenexisted long before Matsya Puran had acquiredcelebrity to merit mentioned in that Puran. In thatcase we may reasonably place Him in the First orSecond Century A.D. We have nothing to placethe origin of Jagannath in the Pre-Christian eraexcepting the doubtful Sloka mentioned in theAtharva Veda referred to the above. The ‘Savara’origin of Jagannath may be considered in thisconnection.

Many eminent scholars are of opinion thatJagannath was a Buddhistic deity. According to

them the three deities are the representatives ofthe ‘Triratna’ of the Buddhists and that the uncouthforms of the deities represented the BuddhistStupas. The similarity between Buddhists Chaityaand the shape of Jagannath is so little that thesupposition appears to be baseless and imaginary.Nowhere we do find a ‘Chaitya’ in human form.More probably Jagannath is the representationof the original ‘Savara deity’ mentioned in themythology regarding Savara Origin of Jagannath.The Savaras are mentioned in post-Vedicliterature. Pliny’s Sauri and Ptolemy’s Sabaroiwere Savaras. They were the original inhabitantsof Orissa. When the Aryan came they had to facethese animist Savaras. Gradually the Savaras ofthe plain region were Aryanised and a mixed racewas the outcome. It is very probable thatJagannath was the cult image of the Savaras.

Scholars like Pandit Nilakantha Dasopines that three main images of Jagannath,Balabhadra and Subhadra represent the JainTrinity of Samyak Jnana, Samyak Charit andSamyak Drusti. It is also believed that the soul ofJagannath, most secretly hidden within the imageof Lord Jagannath is nothing but Tooth Relic ofLord Buddha. The Philosophy of Tantra, whichin course of time became an integral part ofBuddhism has also significantly influenced the ritesand rituals of Jagannath temple.

The Saiva elements in the Cult ofJagannath are co-related with the doctrine ofTantricism and Sakta Dharma. According toSaivas, Jagannath is Bhairav. The Tantric literarytexts identify Jagannath with Mahabhairav. It willnot be out of place to mention here that LordJagannath sits on “Sri Yantra” and is worshippedin the Vijamantra”Klim”which is also thevijamantra of ‘Kali’ or ‘Sakti’. The representationof Balaram as Sesanaga or Sankarsana bearstestimony to the influence of Saivism on the cult

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of Jagannath. It may be pointed out that the thirddeity, ‘Subhadra’ who represents the Saktaelements is still worshipped in BhubaneswariMantra.

The Tantric texts also point out the nameof Jagannath and His worship. According to thesetexts, Jagannath is Mahabhairab and goddessVimala is His Sakti. The Prasad of Lord Jagannathbecomes Mahaprasad only when it is re-offeredto Vimala. Nowhere we notice this unique featureexcept in the temple of Lord Jagannath. Similarly,different tantric feature of Yantras have beenengraved on the Ratnavedi where Lord Jagannath,Balabhadra and Devi Subhadra are worshipped.Kalika Purana depicts Jagannath as Tantric God.

Jagannath is both Sankara’s AdvaitaBrahman and Mahayanic Sunya. During 16thCentury, Achutyananda Das, the famous SaintPoet of Orissa in his Sunya Samhita hasconceived both Krishna and Jagannath as SunyaPurusa or Void Personified. Frequent mention ofJagannath is found in the Mahabharat of SaralaDas (Adi Parva, Sava Parva, Musali Parva etc.and in the Daru Brahmagira of Jagannath Das.The absence of caste distinction in the temple ofJagannath, especially in partaking of theMahaprasad; the Car Festival of the Lord isascribed to Buddhist influences. The humanizationof the Lord is manifested in His Car Festival,which is otherwise known as Patitapaban Yatra.It may be pointed out that during Car-Festival,Gajapati king works as a Sweeper and cleansthe Chariots in which the deities are placed.Nowhere, we see such a unique feature, where aking sweeps the chariot. One thing is clear fromthe Car Festival that no labour is detestable if it isrequired for a great cause.

In the true Catholic tradition of Jagannath,attempts have been made to accommodate andabsorb the Neo-Vaishnavism of Chaitanya with

its embracing fold. Yosavanta Das in hisPremavakti Brahmagita describes Nilachal as theembodiment of all the holy places which sanctitybaffles description; Gokul, Mathura, Vrundaban,Dwaraka, Kasi, etc are all present here.Achutyananda Das in his Sunya Samhita writesthat all the ten incarnations emanate from this DaruBrahma (Jagannath) and are again absorbed inHim. In the same book Lord Jagannath Says, anaspect (Kala) of mine will go to Navadip and willmanifest itself as Chaitanya. Krishna has notmerely been identified with Jagannath by OdishanVaishnavas, but has been depicted by some asthe Anasavatara (part incarnation) of the later. InJagannath Charitamruta, a work of postPanchasakha Period, Jagannath has beendescribed as the Supreme Lord or Purna Brahma,whereas Krishna, the son of Nanda representsonly a part of this glory.

When Jagannath is worshipped atRatnavedi, He is Narayan Manchasina, He isRudra during Car-Festival and He is SuryaNarayan while enjoying divine slumber. He takesthe form of Durga. Thus, He combines in Him allthe Pancha Devatas belonging to different sectsjust as the Jagannath cult is an assimilation ofvarious forms of religions and modes of worshipso also there is undercurrent of somephilosophical system like ‘Abheda’ ‘Bhedaveda’,and ‘Achintya Bheda’ as revealed Veda in theritualistic Practices.

Jagannath, the Lord of the Universe, isan emblem of an ideal and pure individual, asymbolic representation of socialist concept. Thecream of humanism is evident in all His qualities,attributes, functions, concepts and spiritualism. Hefunctions like a human being; the basic substancesof socialistic thoughts like love for humanity, socialco-existence on cordial lines are discernible onHim. A sparkling example of this socialistic thought

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is evident on the Car-Festival when countlessdevotees irrespective of caste, creed, religionmerge and converge to catch a glimpse of thegreat humanist god Jagannath and drag the ropesof His Chariot with a sense of enrichment andspontaneity. Jagannath culture epitomizes thequalitative transcendence of humanisticindividuality from one to another. Intrinsic worthand talent not background of high caste, is theprimary consideration for participating in theMukta Mandap is a rare example of the ideal ofestablishing a classless society. The beholding ofLord Jagannath, joint eating of Mahaprasad,participation of Mukta Mandap deliberations aswell as the human elements in the rites and ritualsof the Lord help kindle an inevitable andinescapable sense of universal brotherhood. Iflakhs of devotees still throng the Jagannath templeto-day, the basic concept of egalitarianism andcamaraderie lie at the root of it all. That is becausethe Jagannath Dharma is humanistic andintrospective. This egalitarianism of fellow-feelingtouches the core of every heart and permeatestheir will and intellect and affects a kind oftranscendental oneness. Though he is the Godkind-designate of Jagannath, the Gajapati kingalso does not hesitate to stoop to the role of anuntouchable. All are equal before Lord Jagannath.

The Jagannath Trinity exhibits these threecolours that are Balabhadra White, JagannathBlack and Subhadra Yellow. Such colourcombination is unique in the pantheon of gods andgoddesses worshipped in the whole world. Therecan be no more convincing symbolicrepresentation of whole world concepts as in theholy trio of Jagannath on the basis of fourcombinations.

Starting from Socialist Philosophy touniversal brotherhood, nationalistic ideal topatriotism, devotion, dedication and perseverance– all have been mingled with the vast ocean of

religious conviction and consciousness. LordJagannath of Puri, Who is so elaboratelymentioned in our holy books – as Nilachal,Purusottam Kshetra etc has not only diffused tothe Himalayan kingdom of Nepal where he hasbeen assimilated into the wider religious spectrumof Buddhism, Hinduism and Jainism, but the cultof Jagannath has reached the soil of America. Thisshows the wider acceptability of the religiousphilosophy and social tolerance of Jagannath Cult.The Lord of Universe Sri Jagannath has rightlycut across the administrative and politicalboundaries of the country to bring and strengthenthe socio-religious solidarity in the universe. As itis Dham of Kaliyuga, it turns out to be theconfluence of all religious beliefs of all socialstandards. It is most probably the vivaciousnessthat has kept the Jagannath cult alive through ages.Sri Jagannath is really a symbol of love, truth andtolerance and diffusion of the cult to other partsof the globe is due to this universal approach ofits consciousness.

Bibliography:1. Dey, S.C. The Cult of Jagannath: Orissa Review.

July 2003.

2. Kanungo, S. Ibid, P.49-50.3. Mishra, K.C. Philosophy of Jagannath, 1989.

4. Mukherjee, P.K. History of MediaevalVaishnavism in Orissa.

5. Nanda, J.Cult of Lord Jagannath 1977.

6. Pattnaik, K.C. Orissa Review, 2003. P.96-8.

7. Pattnaik, P.Ibid, P.89.8. Patel, C.B. Origin and Evolution of Jagannath Cult;

Orissa Review. July 2001.

9. Sahu, N.K (Ed). A History of Orissa by W.W.Hunter.

10. Orissa Review. BBSR, I P R, 2005.

Rabindra Kumar Behuria, Freelancer, Chandbali,Bhadrak, Odisha - 756133.