The cult of Lord Jagannath, a revered form of Lord Vishnu, is intricately woven into the socio-cultural and religious tapestry of Odisha and the broader Hindu community. This cult is remarkable for its synthesis of tribal and Vedic traditions, its inclusive spirit, and its historical evolution, which reflects a confluence of diverse cultural influences. This essay explores the origins, development, and significance of the Jagannath cult from historical, anthropological, and religious perspectives.
Bengalis also share a deep devotion to Lord Jagannath. The city of Puri, home to the original Jagannath temple, is a cherished pilgrimage site for many Bengalis. Recently, a replica of the Puri temple was inaugurated in Digha, West Bengal, further underscoring the profound cultural and religious connection Bengalis have with Lord Jagannath. It is uncommon to find a Bengali who has not visited Puri more than once.
Origins and Tribal Linkages
The origins of Lord Jagannath are steeped in legend and myth. According to the Utkal Khanda of the Skanda Purana, King Indradyumna of Avanti dispatched Vidyapati to locate Lord Nilamadhava, worshipped by the Sabara tribe in a secret shrine. Vidyapati's journey led him to the Blue Mountain (Nilasaila) in Odradesa, where he discovered the deity through the Sabara chief Visvavasu and his daughter Lalita.
These legends emphasize the integration of tribal worship practices with Aryan traditions. The Sabaras, a Proto-Austroloid tribe, worshipped a deity named Kitung, which eventually evolved into Jagannath. This deity's worship involved tree or pillar (Khamba) veneration, a practice reflected in the renewal rituals of the Stambhesvari deity.
Aryanization and Vedic Integration
The Aryanization of the Jagannath cult involved assimilating tribal deities into the Brahmanical pantheon. The transformation of Jagannath from a tribal deity to an Aryan god is evident in the integration of Vedic rituals and symbols. The Rig Veda mentions the worship of a deity associated with a log of wood, which scholars like Sayana interpreted as Purusottama-Vishnu, a precursor to Jagannath.
This synthesis is further highlighted by the role of Brahmin priests and the construction of the grand temple at Puri during the reign of King Ananta Barman Chodaganga Dev in the 12th century. The temple, an architectural marvel, became the focal point of the Jagannath cult, symbolizing the culmination of tribal, Vedic, and local traditions.
Rituals and Cultural Synthesis
The rituals associated with Jagannath are a blend of tribal customs and Vedic rites. The Navakalevara ceremony, which involves the renewal of the deity's wooden images, mirrors the tribal practice of renewing the Stambhesvari deity. Both rituals involve selecting a sacred tree, performing sacrificial rites, and crafting the deity's images in secrecy.
Jagannath's inclusive nature is reflected in the involvement of the Daitas, descendants of the Sabara chief Visvavasu, who perform key rituals during the Anavasara period when Brahmins abstain from worship. This period marks a temporary return to tribal worship methods, emphasizing the deity's dual heritage.
Buddhist and Jain Influences
The influence of Buddhism and Jainism on the Jagannath cult is significant and multifaceted. Indrabhuti's Jnanasiddhi describes Jagannath as a Buddhist deity worshipped by the Sabaras. According to this text, Jagannath was considered a form of the Buddha, embodying the universal compassion and enlightenment principles central to Buddhism.
Additionally, the Puspagiri Vihar, a major Buddhist center mentioned in Hieun-tsang's travelogue, is believed to have influenced the Jagannath cult. The potential destruction of this Vihar due to anti-Buddhist activities led to the relocation and transformation of Jagannath worship from a Buddhist context to a more inclusive Hindu framework.
Jain influences are also notable, particularly in the emphasis on non-violence and the inclusion of Jain rituals and iconography in the Jagannath temple complex. The integration of these elements reflects the broad syncretism that characterizes the Jagannath cult, allowing it to transcend sectarian boundaries and appeal to a wide range of devotees.
Historical and Legendary Views
Historical records and legends present varied accounts of Jagannath's origins. Scholars like Sarala Das and Indrabhuti have linked Jagannath to Buddhist and tribal deities. Indrabhuti's Jnanasiddhi describes Jagannath as a Buddhist deity worshipped by the Sabaras, while other texts like the Mahabharata of Sarala Das narrate the transformation of Lord Krishna's body into the wooden form of Jagannath.
The Madalapanji, the temple chronicles, recount the recovery of the wooden images of Jagannath by King Yayati from the Sonepur region, indicating that the deity's worship in Odisha predates the 10th century. This historical layering underscores the cult's deep roots and its evolution over centuries.
Anantavarman Chodaganga and Copper Plate Inscription (1119 AD)
Anantavarman Chodaganga's copper plate inscription of 1119 AD provides crucial historical evidence regarding the Aryanization process and the establishment of the Jagannath temple at Puri. According to this inscription, Kamarnava, an ancestor of Anantavarman, conquered the Mahendragiri region and acknowledged a tribal deity of the Sabara tribe as Siva-Gokarnesvara. This act of reverence to a tribal deity highlights the integration of tribal gods into the Aryan fold. The inscription records the tribal deity's transformation and assimilation into the mainstream Hindu pantheon, which eventually led to the construction of the grand temple dedicated to Lord Jagannath.
Universalization and Parochialization
The Jagannath cult exemplifies the integration of "Great Traditions" and "Little Traditions." While the cult has been universalized through its identification with Vishnu, it has also undergone parochialization, adapting to local customs and practices across Odisha. This duality is evident in the Ratha Yatra festivals celebrated uniquely in various villages, reflecting local variations while maintaining a unified devotional core.
The Jagannath cult stands as a testament to the dynamic interplay between tribal traditions and Vedic practices. Its inclusive nature, historical depth, and cultural synthesis have made it a unique and enduring religious institution. The cult not only bridges diverse traditions but also symbolizes the unity and continuity of Odisha's rich cultural heritage.
Acknowledgements
The history of Orissa - Dr.H.K.Mehtab
Srimad Bhagavatam – SB 2.4.18
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