CHAPTER II

JAGANNATH CONSCIOUSNESS

2.1 Introduction

Human beings by nature are inquisitive. They not only expect to explore the
fundamental components of the material world but also apprehend to comprehend the
fundamental property of life which is acknowledged as consciousness. According to
Dr. T.D. Singh, who is both a scientist with a Ph.D. in Physical Organic Chemistry
from the University of California, USA and a spiritualist in the Bhakti-Vedanta
tradition of India:
“Consciousness has different connotations ranging from
awareness of one's perceptions to feelings and the recognition
of oneself as an agent endowed with purpose and free will. It
is the very basis of all forms of knowledge including that of
science and religion.” (Singh 61)
Consciousness has emerged as a significant field of study both in Science and
Philosophy. Scientists have tried to explain consciousness as neuronal activity, while
spiritualists estimate consciousness as non-physical living energy.
The Indian Vedantic approach to the study of consciousness seems unique.
Although consciousness is a fascinating phenomenon, it is categorized as Individual
Consciousness and Cosmic Consciousness. The Srimad Bhagavad Gita (3.42)
describes consciousness in the following manner.
indriyaniparanyahur indriyebhyah parammanah
manasastu parabuddhir yobuddheh paratastu sah
(Meaning: The senses are superior to subjects. Above senses there is mind,
above mind there is intelligence, above intelligence there is Soul which is nothing but
Individual Consciousness.)

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Human beings are characterized by the existence of a quantum consciousness which is
the source of knowledge and experience. This consciousness, which in Sanskrit is
known as Chitta (mind), remains in a separate domain and initiates human intellect.
“When any impression comes on the Chitta, it first vibrates a
little. That is called the Manas. The mind carries the impression
farther in, and presents it to the determinative faculty, Buddhi,
which reacts. Behind Buddhi is Ahamkara, egotism, the self-
consciousness which says,'I am'. Behind Ahamkara is Mahat,
intelligence, the highest form of nature's existence...Behind the
intelligence is the Self of man, the Purusa, the Atma, the pure,
the perfect, who alone is the seer.” (Vivekananda 438)

The universe is also built upon the similar plan. As an individual has mind
and consciousness, there is cosmic mind together with Cosmic Consciousness.
Furthermore, Vedanta envisages that the upbringing of Individual Consciousness
encourages the inquisitor to recognize his consciousness as a spark of Cosmic
Consciousness which is mystical hence impenetrable. In this context, Albert Einstein
has expressed very succinctly:
“The most beautiful and most profound emotion we can
experience is in the sensation of the mystical. It is a sower of all
true science. He to whom this emotion is a stranger, he who can
no longer stand rapt in awe, is as good as dead. To know that what
is impenetrable to us really exists, manifesting itself as the highest
wisdom and the most radiant beauty which our dull faculties can
comprehend only in their most primitive form - this knowledge,
this feeling is at the center of true religiousness...The cosmic
religious experience is the strongest and noblest mainspring of
scientific research...My religion consists of a humble admiration
of the illimitable superior spirit who reveals himself in the slight
details we are able to perceive with our frail and feeble minds.
That emotional conviction of the presence of a superior reasoning
power which is revealed in the comprehensible universe form my
idea of God.” (Barnett 108-109)

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 The cosmos is nothing but the creation of God, the Supreme Being and in all
the manifestations in the universe we can visualize glimpses of His basic blueprints.
Although within the reductionistic frameworks, evolutionary scientists have tried to
explain life in the terms of atoms or molecules, spiritualists believe that life is beyond
mere molecules. Its metaphysical nature is non-molecular and spiritual. It is regulated
by the variable degrees of productive intelligence of the cosmos which is the eternal
principle of divinity delineated in the anthropomorphic symbolism of God in
different religions of the world.

In most religions, God is conceptually conceived as the Supreme Being and

characterized as omniscient, omnipotent and omnipresent. He is often accepted as
incorporeal object of faith with immanent transcendence nature. In theism, God is
considered as the Creator as well as the sustainer of the universe. In deism, God is the
Creator but, not the sustainer of the universe. In pantheism, God is the other form of
the universe itself. In atheism, God is not an existing factor. He is deemed unknown
or unknowable within the sphere of agnosticism. God is also convinced as the source
of all spiritual obligations and the monarchically conceivable existent. Hence God is
identified and attributed in different ways. Atenism is perhaps the earliest recorded
monotheistic religion in ancient Egypt. It calls God as Aten which supposes God as
the Supreme Being and Creator of the universe. In the Christian theology of Trinity,
God is consubstantial in three individuals and is called the Father, the Son and the
Holy Spirit. In Judaism, God is refered by the titular names like Elohim or Adonai. In
Islamic concept God is none but Allah. In Hinduism, Brahma is often revered a
monistic concept of God.The Chinese think God as the first ancestor of the universe,
who constantly ordains it. Other religions also have different names for God. In the
Bahai's faith God is Baha. In Sikhism He is Waheguru. In Zoroastrianism He is Ahura
Mazda.

The different concepts of God together with His characteristics have generated
the conceptions like omnitheism, pandeism and so on, which postulate an integrated
theological truth, upon which all the great religions express an absolute understanding
through heterogeneous images. The artistic forms of icons have been considered as
the symbols to convey the rationality associated with the respective religiosity. The
iconographic aspects of different religions are evaluated by ethnologists and
philosophers, to be the significant characteristic of religious expression. They have

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interpreted the symbolic value of various icons in connection with spirituality. The
interpretation has strengthened the relationship between humankind and the admiring
spiritual dimension. Even the icons of religions have been the symbolic presentations
of unique conventions. It has been the practice or aesthesia of using an object to
represent an abstract concept. Even scholars and thinkers of cultural studies evaluate
spiritual texts, religious rituals as symbols of compelling ideas and ideals.

Hinduism is one of the remarkable religions in the world. Not only its icons
but also the worships in the forms of Puja, are symbolic in nature. The sacred images
worshipped by the Hindus lead the worshipper towards the state of transcendence
with love and devotion. The anthropomorphic icons of the divinities are accepted in
different names in connection with varied 'isms' like monotheism, polytheism,
henotheism and so on. For centuries the iconography of Hinduism has been promising
and persisting concept of Absolute Truth beyond the shifting sand of time and space.
The supreme spiritual truth which has been admitted to be dawned on the few
enlightened sages of the Vedic age in the form of mantras have been too noble even
for the advanced intellectuals. Some of the sagas have brought the divine words
down to the level of the intellectuals in the form of the Upanishads. For common
people the Puranas (myths) have been the instruments of the spiritual leaders of
ancient India to disseminate spiritual knowledge of Vedic origin. The spiritual truth
has admixtured and appeared in the form of stories, fictions, myths and parables
before the common men to understand and appreciate. The characters around which
the stories have developed are mostly Gods, demons, deities and demi-gods. The
tribal and regional concepts of Gods and demons seem to have contributed a lot to
give final shape of the characters and their conduct. Moreover, the characters after
being assimilated with the universal concept have lost their racial or regional identity
and acquired universal recognition under the cultural banner of Hinduism. In the
myths the Divinities have been humanized, making their mysterious existence and
behaviour intelligible to the expected intellects.
Lord Jagannath, one of the most admiring divinities of Hinduism, is said to be
a super synthesis of all the religious disciplines. He is the highly accepted humanized
Divinity in the Indian peninsula corroborating with enigmatic primordial religio-
philosophical convictions.

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 “He is the ultimate reality, the cause, the substance, and the effect
of all things and beings, the subject of all actions and thought.
Jagannth is the supreme Being solicited by us as Lord and the
dear within and without.” (Choudhury 35)
His culture has been meandering its course through millennium fusing together
various beliefs and practices of people. Hence, He seems to be a beacon of universal
assimilation and Consciousness. Legend and tradition provide certain clues to trace
out His origin and antiquity.

2.2 Origin and Antiquity of Jagannath Consciousness

Lord Jagannath is perceived not only as mysterious but also enigmatic with regards to
His antiquarian prospect. His origin is undated. His culture is claimed to be eternal.
His consciousness is an unfathomable natural stream flowing since time immemorial.
Hence human endeavour sometimes seems to be an imprudence to estimate the all-
pervading and to restrict Him in the compendium of historicity. Legendary evidences
shed some light on the problem. The earliest evidence which offers us a glimpse of his
culture and consciousness is the findings from Vedic literatures.
The Rigveda renders a reference to Daru (tree) in its sukta (hymn X, 155, 3),
which recites:
adyoddaru plavate sindhohpare apurusam,
tadarabhasva durhano tenagaccha parastanam.
(Meaning: There exists on the sea-shore the image of a wooden deity named
Purusottama which has come floating to this place. By worshipping that
indestructible wood one can attain the eternal peace of the Vaishnavite.)
“Tree worship is one of the stages through which the human
race passed. Never, really, was there ever worship of anything
but the spirit by man. He is spirit [and] can feel nothing but
spirit. Divine mind could never make such a gross mistake as
[to worship spirit as matter]. In this case, man conceived the
stone as spirit or the tree as spirit. He [imagined] that some
part of that Being resides in [the stone] or the tree, that [the
stone or ] the tree has a soul.” (Vivekananda 60-61)

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In ancient time, the concept of Darubrahma was very popular in Odisha. Hence the
wooden idol of Purusottama (the Supreme Soul) primarily attracted the attention of
Vedic and intellectuals in India.
Coming to the era of the Upanishads which is characterized by the attempts
of inquisitive intellectuals to obtain solutions to many queries appertaining to the
universe, the cosmic principle regulating it, the Individual Soul and origin of Self ,
we explore some references regarding Purusa as the creator of the universe. In the
Upanisadas, the word 'Purusa' is used to refer to four different factors such as
human being, the Individual Soul, the presiding Deity or the personal God and the
impersonal Cosmic Soul which is acknowledged as Brahman (Supreme Soul). The
Swetaswetara Upanishad describes Purusa in the following way.
apanipado yavano grahita
pasyatya caksuh sasrnotya karnah
savettivedyam na ca tasyasti vetta
tamahuraradhyam purusam amahantam.
( The Swetaswetara Upanishad iii,19)
[Meaning : Purusa is He, who has neither legs nor hands. He sees without eyes,
listens without ears. He though unknowable knows everything. ]
This description of Purusa is accepted as the fundamental form of the Supreme
Soul and very often He is designated as amrita (immortal) and avyayatma
(imperishable) to which the common men pay reverence. The Katha Upanishad
(I.3,11) depicts that Purusa is beyond the unmanifested world. He is the immortal
entity in whom all the worlds are inserted. He is the highest Divinity in whom the
Individual Soul (jivatma) merges for the sake of liberation. "The impersonal Purusa
who is within and without, the unborn one who even stands beyond the highest
imperishable and from whom everything emerges"(Tripathi 5).
In the Samkhya philosophy of the Bhagavad Gita the concept of Purusa is
considered in two ways : the perishable one (body) and the imperishable one (Soul).
Furthermore, the Bhagavad Gita says, Lord is beyond both these forms of Purusa .
He is esteemed as Purusottama or Paramatma (the Supreme Soul). Since Lord
Jagannath has been intimately associated with the age long religious history of
Hinduism, He is regarded as symbolic form of Purusa and it is interesting to note
that the vedic concept of Purusa is mysteriously reflected in the iconography of Lord
Jagannath.

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 The historicity of Lord Jagannath believes that Jagannath worship existing in
Indian peninsula from a hoary past, was initially widespread among the indigenous
aboriginal people, slowly gathered momentum by absorbing various elements from
various sects and spiritualisms and got integration with the religious concepts of
higher hinduistic social strata. Thus the emergence of Jagannath Consciousness
turned into reality with the amalgamation of varied reliogio-philosophical ideals and
was acknowledged as Jagannath culture.
Although some scholars have attributed Jagannath culture in a comprehensive
way, but in reality, it is more than a culture. Mythologically we know that each
culture, especially, religious culture has certain standard characteristics. Each of them
is based on a unique doctrine and definite principle. Moreover, each culture is
associated with a particular prophet as well as a standard scripture to be followed. In
case of Jagannath culture, there is a difference. For instance, it has no definite prophet
or scripture. Rather, it accommodates assorted religious theories and practices.
Surprisingly there is no preacher to propagate it or no particular scripture associated
with this culture. Therefore, it would be better for us to specify it as Jagannath
Consciousness in which many streams of thoughts have been merged passively in an
evolutionary process.

2.3 The Tribal Origin of Lord Jagannath

The precise date of commencement of Jagannath Consciousness is uncertain. There

are two distinct opinions on the matter - one is Aryan, which traces back to the origin
of this Consciousness in the Vedas and the other is non-Aryan, which is based on
the concept that it developed from the primitive form of worship by the indigenous
tribal folk. We may assert that at one point of time, the two traditions were brought
together to constitute a unique socio-cultural tradition in the name of Jagannath
Consciousness.
The tribal antiquity of Lord Jagannath is corroborated by the Skandha Purana,
which is regarded as one of the authentic sources to envisage the commencement
Jagannatha worship at Puri. The myth includes 60 chapters that are acknowledged as
Utkal Khanda or Purusottama Mahatmya. It depicts that Lord Jagannath in the
existing form was installed by King Indradyumna, the ruler of Malwa, who came all
the way from his country together with his family, priests, ministers, prominent

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personalities and the contingent of his army to pay reverence to Nilamadhava who
was being adored secretly by the Sabara Chieftain Visvavasu in the texture of a stone
image. Unfortunately King Indradyumna could not see Nilamadhava. The Lord had
disappeared before the arrival of the King. The legend also depicts that Indradyumna
acquired a sacred log from the seashore after the spiritual fire sacrifice under the
supervision of Narada and Brahma. Subsequently Viswakarma, the divine architect
appeared before him in the guise of an old carpenter to carve out four images out of
the holy log. The later Puranic scriptures such as Vishnu (1, XV, 52), Agni (Ch.63),
Padma (Ch.158, 5.1-6, Ch.18), Narada (Ch.52, verses41-93), Brahma (Ch.48),
Skandha (Ch.XX, verses 35-36) attest the same proceedings.
“When the Padma Purana refers to Purusottam as worshipped by
the Bhils, the Skandha Purana presents Purusottama as the
‘Sabara Devata’ or the deity devoutly worshipped by the Sabaras
under the leadership of Visvavasu.”(Mishra 78)
We obtain vast references to Jagannath, the deity and the place of his establishment.
The myths credit Indradyumna for fashioning the wooden deities for adoration at Puri,
construction of the grand temple to house the deities and the practice of the daily
rituals and twelve festivals for Lord Jagannatha. In reality, this legendary King
Indradyumna was the pioneer to combine both the aryan and aboriginal traditions in
the rituals of Lord Jagannath.
No account of the tradition in connection with Jagannath Consciousness can
be regarded complete without the consideration of significant literary contributions of
odia architects. The earliest work or importance of this category is the Mahabharat of
Sarala Das, written in the fifteenth century A.D., during the kingship of
Kapilendradeva (1434-1466 A.D.), the founder of Gajapati dynasty. Sarala Das
appears to ascribe the antiquity of Jagannath worship to that of Madhava or
Nilamadhava who was entitled as Sabarinarayan by the Sabara community of the by
gone days. The story starts with Vasu Sabara (Visvavasu), the son of Jara Sabara, who
used to worship Madhava- the stone image of his communal deity secretly. The
practice of secret worship was ascribed to the command of Lord Madhava Himself.
Sarala Das has also introduced the story of Indradyuman in the shadow of other
Puranas. In his writing, Indradyumna was a devotee of Vishnu who not only
established the Grand Temple but also installed the Trinity in it.

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 Indradyumna might be the renovator of Jagannath Consciousness, but the
research on the origin of this versatile cult is traced in the tribalism.There are a good
number of factors which compel our acceptance. Some of the factors might be
analyzed for the persuasion of the tribal origin of Lord Jagannath. The structure and
shape of the idols on the pedestal is commensurate to pillars. The tribal
inhabitants of Odisha were tree worshippers. Their rituals were graceful with the
performances of dance and music before 'Kitung' or 'Jaganata'. British historian
William Wilson Hunter in the first volume of The British Province of Orissa and The
Temple of Jagannath has mentioned that the aboriginal inhabitants worshipped a Blue
Stone inside the dense forest. That was entitled as Nila Madhava. Hunter in Orissa,
Volume-I, ascribes the blue (Nila) stone which refers to a dark green mineral
resembling serpentine, were used to build all the ancient images in Odisha. Hunter
hypothesized that with the change of time the Aryan elements assimilated Jagannath
into the fold of Hinduism. Hence the deity who was initially offered raw, uncooked
food by the primitive tribes received sophisticated rituals. However, in the
contemporary method of worship both the tribal and brahminical methods co-exist
side by side in the Jagannath temple, Puri.
Verrier Elwin, a great anthropologist, ethnologist and tribal activist, in his
book Religion of an Indian Tribe, narrates Seuri Narayan to be the initially
worshipped God by a tribal chieftain. A. Eschmann as one of the German
scholars to probe into the historicity of Lord Jagannath. According to her:
“The deity was originally worshipped by aboriginal Sabara chief
Visvavasu in the woods, and only later on miraculously appeared in
Puri. Accordingly, the Jagannath figures still display what seems to
be a tribal look.” (99)
The concept of Jagannath has its root in aboriginal (Sabara) culture. It has developed
with several modifications through ages. According to the historians the ancient
Odisha was broadly divided into four realms such as Odra, Kangoda, Kalinga and
Kosala. These realms of the ancient Odisha normally refers to eastern, western,
nothern and southern territory of Odisha. It is significant to note that Kosala and
Odra part were renowned for the Sabara culture and the worship of wooden logs
(Daru). These wooden logs were known as Daru Devata, Savari Narayan and Jagant.
'Jagant' in Sabara terminology is regarded as the highest incarnation of Kitung or the
highest reality. Besides Jagant, Kitung has nine other incarnations. They are Toda,

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Tuman, Bhim, Rung Rung, Garsid, Roman, Yojopala, Matta, Titi. All of them are
regarded as Kitung individually. It is expected that the concept of ten incarnations as
depicted by the great poet Jayadev is borrowed from this Sabara conception of God.
Moreover they believe that the Mother or Sakti has greater contribution in the creation
of the world. The world we see, has been originated from Sunya or void through this
female principle. The worship of trees carries the symbolic significance of the female
principle and from this idea the concept of worshipping the log (Daru Brahman) has
grown up.
Some critics are of the view that when the Sabara culture came under the
impact of Dravidians, the Daru-Devata was acknowledged as Nilamadhava and
became the symbolic icon of female entity (Matrudharma). Etymologically, the term
'Nilamadhava' is a combination of three linguistic elements such as Nila, Ma and
Dhava. According to the Dravidian terminology 'Nila', 'Ma', and 'Dhava' refer to
Sunya (void), Sakti (Mother or Sakti) and Prakasha (illumination) respectively. It has
been interpreted that the Sunya begets Prakasha through the Mother entity. As the
Dravidian culture merged with the culture, the shapeless Daru gained the notion of
an icon without any contradiction.
There are a number of legends associated with the abstraction of Daru and
Nilamadhava. Although the authenticity of these legends is a matter of controversy, it
cannot be ignored that the aboriginal culture of the Sabara was the origin of the
conception of Jagannath as the Lord of the Universe. This origin can also be traced
from the cultic practice in the grand temple of Lord Jagannath. The most
distinguishing aspect is that when in the religiosity of Hinduism idols are made of
stones or metals, the idol of Lord Jagannath is wooden. Secondly, the inclusion of the
Daitas (indigenous servitors in the Grand Temple having specific ritual service during
Car Festival, Navakalebara and so on) who are non-Aryans, and exception to any
other Hindu temples, strengthen the proof of Lord's tribal origin.
Gradually, the cult of Nilamadhava came in contact with different sects like
Saiva, Sakta, Vaishnava, Tantra, Jainism and Buddhism. As a result, the aboriginal
idol of Daru Devata commenced acquiring new identities. By the end of the 8th
century A.D., the Daru or Jagant was revered as Sunyarupi, Sarvajina, Buddha and
Jagannath. Subsequently, Jagannath culture acquired a new shape in Odisha. Even
some historians argue that while the triad was formed, the state was dominated by

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three important sects. Those were Saivism, Saktism and Vaishnavism. Hence the three
idols of Subhadra, Balabhadra and Jagannath represented the three sects.
“During Hinduization, the same log was interpreted as Sakti,
Durga, Stambeswari or Subhadra under Sakta typology; as Siva
or Linga or Balabhadra under Saiva typology and as Sunya or
Jagannath under Vaishnava typology.” (Rath 160)
In this way the monotheistic conception of Daru Devata of Sabara culture became
polytheistic and received appropriate appreciation in the course of time.
Apart from these three sectarian conceptions there are some other isms that
have found rooms in the scope of Jagannath Consciousness. If we consider them
chronologically, the Jainism might be the first religio-cultural theory which came
across the all-accommodating philosophy of Lord Jagannath.

2.4 Jaina Origin of Lord Jagannath

Jainism is one of the atheistic ancient religions of the world. An etymological

observation reveals the fact that the term 'Jainism' is derived from the Vedic word
'Jina' which means 'the conqueror'. The term refers to one who has conquered emotion
and ignorance. The Jainas believe that consciousness is an essential characteristic of
all the Individual Soul. One has the possibility to attain the highest state of Jinahood
and obtain infinite knowledge (anantajnana) through the honest conduct and
consecrated practice. Hence Jainism is less a theory, more a practice for the
purification of the body and inner-self (antakarana). This practice would help human
beings to get liberation from the moundane world.In this connection, Jainism may be
acknowledged as a religious practice in which man looks into his self for liberation
without expecting the benevolent mercy of outside Gods in turn of his devotion, self-
surrender or prayer.
The fundamental principle of Jainism is too complicated. It highlights the dual
charecteristics of one's personality. It believes that human nature is dual- spiritual and
material. The living principle which activates human body is known as individual
soul.Yet there is the Jagat-Purusa who is embedded in the phenomenal universe.The
practice of Jainism is, therefore, to elevate the way in which the Individual Soul
(Purusa) will identify itself with the ineffable Jagat-Purusa. This Jagat-Purusa is
Jagannath, who is the idolatry manifestation of Cosmic Consciousness having a

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common appellation of the Jainas like Rishabhanatha and Parshvanatha, indicating a
Purusa to be adored.
Reviewing the antiquity of spiritual evolution in Odisha we find during the
pre-vedic period, there prevailed two fundamental spiritual concepts. Firstly, the
concept of Sunya. Secondly, the concept of Purusa. The significant fact is that the
Sunya concept was concerned with Matrudharma (Mother worship) and the Purusa
concept was concerned with Jainasana dharma of the Dravidas, which subsequently
became Jaina religion. It has also been proved that before the advent of vedic culture,
the Sabaras were engaged in the worship of 'Daru'. When the Jainaism came into
Odisha, the Daru or the wooden log got the form of an image. The Daru was also
acknowledged as the highest principle in the name of Purusa. Obviously, the ideology
became acceptable to both the Sabaras and the Dravidas. The Sabaras took the log
as material wood for the idol. The Dravidas recognized Daru as Purusa with certain
Jaina symbols. This is the primary phase of the evolution of Jagannath Consciousness.
Due to this assimilation we witness the inclusion of various Jaina aspects in
Jagannath culture. The three figures of Lord Balabhadra, Goddess Subhadra and Lord
Jagannath collectively symbolize the Jaina Trinity (triratna). They represent
Samayak-janana (perfect knowledge), Samyak-caritra (the perfect conduct) and
Samyak-dristi (the perfect vision).The scholars who are champions of Jaina origin of
Jagannath Consciousness advocate that the term Jagannath is formed by the
combination of two words like Jagat + Nath. The word 'Jagat' may be considered as
a synonym of 'Jagant' which refers to Kitung, the Lord of the aboriginals. Kitung is
the personified highest reality. 'Nath' is a word which in Jaina terminology applicable
to highly revered saints. In accordance to the cultural integration between the above
said two races, the deity has upgraded itself and has been esteemed as Jagannath. In
the Jaina ideology Jagannath is just like Rishavanath, who is the first Tirthankar (ford
maker) in Jainism and regarded as the reformer of evils.
The discipline of Jagannath culture also shows its affinity with Jainism so
strongly that one may legitimately bethink that Jagannath Consciousness is the
subsequent by- product of Jaina Consciousness. The iconography, the philosophy, the
rituals as well as the practices in Jagannath Consciousness have the marks of
Jainism. Firstly, the Jainas do not admit the existance of God as a supreme being. In
contrast, they acknowledge the practice of adoring idols of Tirthankars. In the temples
of Jainism, the images of Tirthankars occupy the place of God. Prominent scholars

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like Kedarnath Mohapatra, Pandit Nilakantha Das and Benimadhab Padhi have
argued that the Trinity on the holy sanctum of the Grand Temple is nothing but Jaina
sculpture of Triratna images. As the construction of trinity is made in accordance to
Triratna they have no limbs. Secondly, the principle of Kalinga Jinas called Dharma-
Cakras, which is symbolized through Lord Sudarsana. The Jain symbol of sacred
ficus tree also exists in the campus of the Grand Temple.
Apart from such iconographic similarities, there are various philosophical
identity between two cultures.The significant feature of the Jaina philosophy is that
the Jiva (Individual soul) is Consciousness which carries the possibilities of infinite
knowledge (anantajnana) through the honest conduct and consecrated practice one
can attain the pure state (suddha roopa). This is known as kaivalya (liberation). It has
certain similarities with Jagannathaism. Etymologically we can explain:
“Jagannath means Jagat or universe who is a Natha or a Purusa
(person) to be worshipped. Here worship is not to supplicate or
to pray but to keep constantly in mind for realization, and
Purusa means a phenomenal entity with the living principle
which animates it. This is ordinarily used to denote person.”
(Das 99)
The realization of the Purusa is possible with the practice of sama (sense control) and
dama (mind control), which is the essence of Jainism. The practice of Jainism is,
therefore, to elevate the way in which the individual soul (Purusa) will identify itself
with the ineffable Cosmic Consciousness that is Jagat Purusa which is embedded in
the phenomenal universe.
There are a good nubmer of festivities in Jagannath culture that are supposed
to be derived from Jainism. The celebration of the car festival may be taken into
account. Generally during the festival the deities are carried out in decorated chariots
along the Grand Road (Badadanda) to the Gundicha Temple. The deities lodge there
for seven days. Their return journey is acknowledged as Bahuda Yatra. Such concept
of Ratha Yatra is taken from Jainism. The structure of the chariots is similar to Jaina
Chaityas. The day of chariot festival (the second full moon day of Asadhas which is
the 4th month in Hindu almanac) is considered auspicious. The Jainas celebrate the
same day as Chaitya Yatra for the first Tirthankar Rishabhanatha who was conceived
on that day. Like the bathing ceremony (Snana yatra) of Lord Jagannath, the Jainas
also celebrate abhiseka ceremony. The tradition of repainting Lord's eyes on the

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eve of Naba Jauvana (rejuvenation) is from Jainism too. The system of Pandas
(worshippers) has resemblance with the missionary system of Jainas. The attitude of
tolerance, absence of castism, the belief in Kaivalyamukti (ultimate salvation) are
resonants of Jaina spiritualism.The term Prasad (food offering), Sankhudi (next
repast) and Puja (worship rituals) that are used in the Jagannath culture are of Jaina
origin.
Besides the philosophical and ritual similarities, the concept of catholicity,
stoicism, universal brotherhood and mutuality are the common characteristics of
both the cultures. All these things have tempted the historians to trace the antiquity of
Jagannath Consciousness in Jainism. On the way of discussion, it must not be over-
looked that archaeological excavations have brought out a vast number of stone
images of ancient Jaina monks in different regions of Odisha and none of them has
resemblances with the wooden idols of Puri. Moreover, Lord Jagannath is revered as
Apurusam (impersonal). In contrast, all the Jaina monks are historical persons. There
is nothing impersonal about them. The Tirthankaras are worshipped as enlighted
souls uplifting the community on the way of liberation. Lord Jagannath is revered as
the Absolute Spirit, Lord of the Universe, the creator, preserver and destroyer of the
world, and the ultimate destination of a devotee. There is no such enlarged system of
worship in any Jaina temple as is practised in the Grand Temple of Lord Jagannath. It
is possible that in the process of assimilation and integration, the cult of Lord
Jagannath has accepted some of the ritualistic aspects which are prevalent in Jainism.
But, it does not mean that the cult of Jagannath is itself Jaina or has originated from
Jaina consciousness.

2.5 Buddhist Origin of Lord Jagannath

Like Jainism, Buddhism also has significant contribution towards the emergence and
expansion of Jagannath consciousness. As the Daru Devata conversed into
Nilamadhava in the fold of Jainism, the scholars of Buddhism made their attempt to
reinterpret the Daru Devata according to their own terminology. According to W. J.
Wilkins (1843- 1902), a scholar of Hindu mythology, Lord Jagannath was primarily a
local Divinity of an unknown tribe, whose worship was subsequently engrafted in
Hinduism. After His acceptance as God in the Hindu pantheon, intellectuals started
revering Him as a manifestation of Lord Vishnu in their unique ways. In 717 AD,

36
King Indrabhuti who was the King of Sambalapur (Odisha) as well as the founder of
Vajrayana Buddhism, emerged himself as a worshipper of Lord Jagannath. In his
monumental literary creation Gyanasidhi, he pronounced Jagannath as Buddha.

pranipatya jagannatham sarvajina vararchitam

saarva buddhamayam siddhi vyapinaam gaganopamam
sarvadam sarvasattwebhyah sarva jnavaravajrinam
vaktyaham sarvabhaven akakshyetat adhanam ajrinam
(Canto-I, Sloka-I)
(Meaning : Deep reverence to Lord Jagannath who is worshipped by the Jainas. He is
the embodiment of Buddha who has sky-like saintly achievement. He favours all the
living beings. He is not only omniscient but also greatest among Vajrayanis. I pray
that Jagannath with heartly devotion who would guide the way of salvation.)
It is the first spiritual recognition of Lord Jagannath as Buddha on Odisha
soil. "In the 10th century A.D. a religious revolution synthesized Jagannath of
Sambalapur with Purushottam Puri"(Senapati 97). The great sanskrit poet Jayadeva
(1170 - 1245) in his significant Gita Govinda depicts Buddha as the ninth incarnation
of Lord Vishnu. Surprisingly the plate carrying ten incarnations of Lord Vishnu,
inside the Grand Temple (behind Garuda pillar), carries Buddha in the ninth place
which looks like Jagannath. Some of the ancient odia poets like Sarala Dasa (15th
centurty), Jagannath Dasa (1491-1550) and Achyutananda Dasa (1510 -1631) have
explained Lord Jagannath as an incarnation of Buddha in their literary monuments
such as Mahabharat, Darubrahma Gita and Sunya Sahimta respectively. Similarly in
Hetudaya Bhagavata by Sishu Ananta Dasa (1488), Lord Jagannath is portrayed as
Buddha. Dinakrishna Dasa, the poet of 18th century has regarded Jagannath as an
incarnation of Buddha in his Namaratna Gita too. From this observation we may
conclude that since 12th century till 18th century, Lord Jagannath was popularly
accepted as Buddha in Odisha.
Lama Taranatha, a Buddhist pilgrim gave a philosophic account of a
mysterious tradition regarding the iconography of Buddha image, which had certain
similarities with the existing image of Lord Jagannath. The iconography of Lord
Jagannath is unlike those of Gods of Hindu Pantheon. The prominently conspicuous
circular eyes of Jagannath symbolize Prajna (the supreme wisdom) and Sambodhi
(perfect awakening). These are chiefly attributed to Buddha.The round eyes are

37
evaluated to have resemblance with the Samyak Dristi (right view) of Buddhist
ideology. General Cunningham, a Western Scholar acclaims the Buddhist origin of
Lord Jagannath in his writings. He advocates that the figures of Jagannath,
Balabhadra and Subhadra are none but three modified representation of the Buddhist
symbols of Tiratnas such as Buddha, Dharma and Samgha out of which the Samgha
is always accepted as a female. The Buddhist origin of the Jagannath figures is proved
with the adoption of Buddha as the Brahminical Avatara (incarnation) in Hinduism.
The aim of Buddhism is to obtain salvation with the worship of Triratnas. Again it is
convinced that theRatnavedi (jewelled pedestal) on which the Triad is installed is a
replica of the Triratnas (Three-Jewels) of Buddhism. One can procure liberation from
the illusory world by worshipping the Triad.
James Fergusson and Professor Wilson further insinuate that the divinities of
the Jagannath Triad contain the tooth relic of Buddha within them. The worship of
physical halidom, the annual celebration of bathing ceremony (Snana Yatra) and the
Gundicha Yatra are symptomatic of Buddhist practices.The well known historian W.
W.Hunter has described the similarities between the Car Festival of Lord Jagannath
and the tooth relic festival of Lord Buddha. The reputed Chinese traveler Hiuen -
Tsang has also stated that "in order to commemorate the day of enlightenment of
Gautam Buddha, the Buddhists take His remains in chariot to celebrate the Car
Festival" (Patel 105). This concept is also accepted by R. L. Mitra, a great man of
history of the 19th century. "During the four centuries preceding the Christian Era,
Orissa (the present Odisha) generally and the district of Puri in particular were under
the domination of the Buddhists" (Mitra 175). He asserts that the Car Festival and
Navakalebara ritual of Lord Jagannath have been planned to be celebrated in the
shadow of Buddhism after the Nirvana (the ultimate liberation) of Lord Buddha at
Kasinagar. A follower of Lord Buddha named Therakhema brought the tooth relic of
Lord Buddha to Kalinga (the ancient Odisha). Subsequently the King of Kalinga not
only worshipped the tooth relic at Dantapuri (the present Puri), but also organised the
great Car Festival installing the relic in a chariot. Even during Navakalebara the
genuine Buddhist tooth relic is supposed to be transplanted in the new wooden
structure. He assures that the so-called soul substance (Brahma padartha) is nothing
but the tooth relic of Buddha.

38
 The image worship was virtually unknown before the birth of Buddha but
came into vogue after him. Many scholars have put forth their views in this regard to
aunthicate the Buddhist origin of the Jagannath Triad.
“The Buddhist rituals involving yoga, anuttarayoga, mudras,
(poses), mandalas (mystic diagrams), mantras (spell), Kriya
(rites), carya (duties of worship), Sila (observance of moral
precepts), vrata (vow), saucacara (cleanliness in acts), niyama
(religious observance), homa (offering of oblations) and
mulakalpa (muttering of prayers) are too common to all modes of
Hindu worship.” (Patnaik 9)
It has been found that most of the Vajrayanic Buddhist Tantras such as Brahma
Yamala Tantra and Rudra Yamala Tantra are in use in the rituals of Lord Jagannath.
The Kalika Purana (10th century) which occupies a significant position among
popular Tantric scriptures, depicts that the Triad on the Ratnavedi have been installed
on specific Yantras (mystical diagram). Lord Jagannath is on Sri Yantra. Lord
Balabhadra is on Tara Yantra and Godess Subhadra is on Bhubaneswari Yantra. All
these factors make the Buddhist origin of Jagannath convincing.
The servitors in the temple of Lord Jagannath are mostly non-brahmins and
sub-castes in the light of Buddhist ideology. The custom of Mahaprasad (edibles
offered to Lord Jagannath) seems to be an inheritance of Buddhism. All these
contentions encourage the scholars like Harekrushna Mahatab, A. Stirling, John
Beames, N. K. Sahu and R.L. Mitra to claim that Lord Jagannath and His culture have
emerged from the Buddhist source. They have tried sincerely to discover the Buddhist
elements in the cultural practice of Lord Jagannath. Some of them claim that the
tradition of Car Festival (Rathayatra) and the Bath Festival (Snanayatra) are
incorporated from Buddhism. Moreover in Odisha, Buddhism was divided into two
traditions such as Mahayana and Vajrayana. The Mahayanic tradition was based on
Sunya Vada (belief in Void), while Vajrayanic tradition laid stress on the Tantra
aspect. Subsequently, as the symbol of Sunya Purusa Buddha became Jagannath.
The above said facts suggest when Buddhism in various forms like Mahayanic
and Vajrayanic shades came into Odisha, Jagannath Culture and Consciousness was
in an evolutionary stage. The Buddhist monks and spiritual leaders must have been
excited to see the healthy commencement of a universal culture after the name of

39
Lord Jagannath. They must have tried to bring an amalgamation between these two.
On the other hand, Jagannath culture by nature of its universality has accepted the
Buddhistic interpritations to step a step more.

2.6 Brahminic Origin of Lord Jagannath

Lord Jagannath embodies in Himself the quintessence of significant Indian religious

concepts. Brahminic Hinduism is one of the most ancient religiosities which is built
upon the basis of devotion to Divinity and Vedic piety. When Buddhism and Jainism
were found atheistic and agnostic, Brahminism evolved with a new dimension in the
luster of Upanishads and Puranic scriptures. In later period it split into different sects
like Saivism, Saktism and Vaishnavism.
“Saivism, being one of the oldest popular religions of India
must have penetrated into this land in the hoary past, although
exact time of its advent is difficult to determine. There are
evidences to prove the existence of this religious faith in the
fifth century A.D.” (Das 309)
It made its prominence in Odisha and congregated in the domain of Jagannath
Consciousness, with the collapse of Buddhistic foothold. The dominant devotees of
Saivism converted a number of Buddhistic pillars into Siva linga (the symbolic icon of
Lord Siva). Later these immigrating Saivas were largely identified as Pasupata sect of
Saivism who believed in the combination of Hari-Hara concept.
The anthromorphic form of 'Hari' and 'Hara' gained spiritual favour widely in
Odisha. The myths like the Linga Purana, the Matsya Purana, the Skanda Purana,
the Bhagavata Mahapurana, the Siva Purana, and the Naradiya Purana furnished
numerous episodes to establish identity between these two divinities. The Brihat
Tantrasara records the detailed procedure of ritualistic worship of the combined
deity. During the medieval period, this syncretic image formed a part of the Hindu
religiosity. Hence the seers of Saivism attempted sincerely to interpret Jagannath
culture according to their own ideology.
There was an important historical factor too. Scholars like H.v.Stietencron and
Anncharlott Eschmann depict that Saivism was one of the influential religions in
Odisha since the 6th century. Moreover, Lord Siva was worshipped in His fierce
aspect as Bhairava.

40
 “At least since the early Bhauma-Kara period He is shown in the
peculiar form of Ekapada Bhairava, the 'Bhairava with one foot'.
Ekapada Bhairava is a Tantric deity. Associations reflected in
Tantric literature connect him with the Vedic Aja Ekapada, with
fire, with sacrifice, with the central pillar of the world and, with
the Yoginis. He is the supreme Lord.” (Stietencron 120)
This Ekapada Bhairava has unique iconographical resemblance with the earliest
sculpture of Lord Jagannath. The iconographic approach of the Saivas facilitated them
to identify Siva with Jagannath. Hence Lord Jagannath got a new identity as Vairava -
the other name of Siva. This recognition of Lord Jagannath as Lord Siva caused
iconographical resemblance between Ekapada Bhairava and the earliest sculpture of
Lord Jagannath. Subsequently the worship of Lord Siva merged in the complex
culture of Lord Jagannath.
In the Utkal Khanda of Skandha Purana, Lord Balabhadra is praised as
Maharudra the destructive entity of Siva. His white colour symbolizes the Santa
(silent) aspect of Siva. The third image standing at His left side is considered as
Durga-Maheswari (the source of energy). The daily offerings that is consecrated to
Jagannath is normally placed on a drawing which is known as Vairava Cakra.Thus
Saivism assimilated in Jagannath cult and formed a strong foundation for cosmic
outlook of Jagannath Consciousness.
Like Saivism, Saktism also laid a strong influence on the synthetic culture of
Lord Jagannath. The antiquity of this ideology dates back to the time of aboriginals
who were primarily the worshippers of Mother Goddess. "The concept of Mother
Goddess had been transferred to Sakti during Dravidian time, which is evident from
Mahenzo-daro and Harappan excavation"(Das 211). The worship of Siva and Sakti
acquired importance by the Vedic Aryans. The concept of Sakti has been beautifully
admired as the spouce of Siva. Similarly, the Aryans have incorporated the mother
principle with Lord Krishna. In this way the Sakti, Laxmi and Nidra are revered as the
internal potency of Lord Siva, Lord Visnu and Lord Krishna respectively.
The concept of Sakti naturally played a vital role in the formation and growth
of Jagannath Consciousness.The image of Vimala in the campus of Lord Jagannath
became the combination of Mahalaxmi, Mahasaraswati and Mahakali. Even today,
Vimala is revered as Vairavi and is non-different from Jagannath who is the other
form of Vairava. Besides this, Lord Jagannath is established on Shyama Yantra (a

41
mystical diagram) and in His daily worship we witness the use of mantras like Hlim
and Klim, which are absolutely Sakta elements.
According to Saiva Darsana Siddhanta (Siva Samhita, Parvat iKhanda), the
Daru Brahma is produced by the unification of Siva and Sakti. Hence Lord Jagannath
is conceptualized as the symbolic idol of Cosmic Consciousness carrying both the
principle of Purusa and Prakriti. According to the spiritual ideology of the Saktas
Balabhadra is considered as Paravidya Tara, Subhadra is called as Bhubaneswari and
Lord Jagannath is acknowledgd as Daksina Kalika. All these things suggest the
presence of Saktism in Jagannath culture.
Not only does the literature on the cult of Jagannath establish the assimilation
of Saktism with Jagannath Consciousness, but also the ritualistic practice of daily
worship attests it. The Panchamakara Puja (the symbolic use of fish, meat, money,
wine and sex) which is an inseparable part of daily worship is from Sakta origin.
“In the temple culture, the fish (matsya) is substituted for
green vegetables cooked with hengu (asafoetida). Meat
(mansa) is substituted by ada (ginger). Wine (madya) is
substituted for green coconut water offered in bellmetal
vessel. Money (mudra) consists of a pudding prepared with
sugar and flour named Kanti. Sex (maithuna) consists of a
peculiar kind of dance by Devadasi (female servitors).”
(Mishra 152)
These things are said to be vital aspects to argue that Jagannath culture is a modified
version of Saktism.
The growth of Jagannath Consciousness seems to be a long term process,
which always proceeds in an evolutionary way. In the later part of evolution,
Jagannath Consciousness was spectacularly influenced by Vaishnavism. The worship
of Vishnu who is revered as the presiding Vedic God, emerged in Odisha with the
Aryanization of the religion during Pre-Christian Era. It gained popularity in the state
during the reign of Chodaganga Deva in the 11th century A.D. Although the early
Ganga Kings were Saivites, worshipping Gokarnesvara at the top of Mahendragiri, as
their tutelary deity, the visit of Ramanuja (the pioneer of the Sri cult) to Odisha during
1122-1137 A.D. made a significant move for the implementation of Vaishnavism in
every sphere of religious activities in Jagannath temple. Ramanuja converted
Chodaganga and made him the patron of Vaishnavism who synthesized Saivism and

42
Vaishnavism.“It would, thus, appear that Chodaganga, irrespective of his faith, was
the instrument of Sri Vaishnava movement as it came to be embodied in Lord
Jagananth” (Patnaik, H. S.22).
Under the influence of Saivism Jagannath was accepted as Vairava. So
Vaishnavites had to choose an aspect of Lord Vishnu in order to incorporate the idea
of Vairava. In the treaties like Saradatilak, the Vaishnavite deities are classified in
three ways. They are Vishnu, Nrisingha and Purusottama.
"Vishnu" represents the Bhagavata-Vasudeva aspect,
"Narasingha" (Nrisingha) the furious or violent (ugra) aspect
and the "Purusottama", the amorous aspect of the same god.
(Tripathi 42)
Thus, the Vaishnavites did not face any problem to identify Vairava with the
Nrisingha aspect of Vishnu. Subsequently, the Vaishnava elements flew into the
discipline of Jagannath culture easily under the shadow of the Nrisingha aspect and
Nrisingha became the guardian deity of the Grand Temple. Even today all the
ritualistic performances commence with the praise of Nrisingha. “During the period of
Anabasara when Jagannath can not be seen because of his 'illness', the main worship
is offered to Narasingha and the prescribed meditations are focused on
him”(Eschmann 112). During Navakalebara which refers to the new emdodiment of
Lord Jagannath along with His siblings, Nrisingha presides over all the actvities.

After the identification of Lord Jagannath as Nrisingha, Vaishnava saints and

devotees tried to impart Purusottama aspect in Jagannath cult. This form of Vishnu is
considered as the God of love. Thanks to indoctrinator Chaitanya and his five
associates like Jagannath Dasa, Yosavanta Dasa and Ananta Dasa who infused
Krishna Consciousness into Jagannath Consciousness. They were the people to insert
certain Tantric practices in the rituals of Lord Jagannath too. They imagined Sri
Purusottama Lord Jagannath to be associated with Laxmi (Radha), his female consort
too.
parabrahmapidah kubalayadalotphulla nayano
nibasi niladrau nihitacharana anantasirasi
rasanado Radha sarasabapura lingana sukho
jagannath swami nayana pathagami bhabatu me.
-Sankaracharya

43
 “Holding fast to your all pervading self

You who have lotus-petalled eyes, bilissful,

Reside in Niladri with your feet resting on Anantanaga

Basking in blissful love you are in ecstasy

While embracing the elegant shape of Radhika

Oh Lord! The master of the Universe appear in my vision”.

-Translated by Praharaj Satyanarayan Nanda, (Orissa

Review, Vol. LXVII, No.12, 2011, p.3)

“During the reign of the Vaishnavite Gangas, poet Jayadeva saw

Jagannath as Vishnu-Krishna. The Triad is one and inseparable
embodying the conveyance of all religious faiths in Orissa. Jagannath
is Narayana on the Ratnavedi, „Siva‟ during Navakalebara, „Ganesa‟
during the bathing ceremony, „Sun‟ during the Car Festival and
„Durga‟ during the sleeping ceremony. He thus finds the five principal
god-heads of Hindu religious worship in the figure of Jagannath. He
is also worshipped as Krishna in ‘KaliyadalanaVesa’ (Jagannath in
the costume of Krishna attempting to kill the mythological snake
Kaliya) on the 11th day of the dark fortnight of the month of Bhadra
and as Krishna-Balarama two days later, as Radha-Damodara during
Kartika, as Laxminarayana on the bright 11th day and fullmoon day of
Kartika, as Vamana on bright 12th day of Bhadra andKartika, as
Nrisingha on the bright 14th day of Kartika etc. Thus it is that the
diverse religions of Orissa in all ages have tended to gravitate and
finally merged into the Jagannath worship.” (Pattanaik 23)
His iconography, rituals, Veshas also demonstrate the impressions of Brahminism and
demand our devotation as an embodiment of Brahminic Divinity.

2.7 Concluding Remarks

Religious liberalism and pacific co-existence constitute a foundation of Jagannath

Consciousness. It has built up a marvellous pedestal for the worship of various isims

44
embodied in the Lord. The cult and consciousness of Jagannath is an absolute
exposition of plurality and probably an appropriate epitome of composite culture.
It is presumed that Lord Jagannath is an adopted version of a tribal deity. The
aboriginal God Kitung got Sanskritized renovation by the Aryans in the course of
Aryanization. It is probable that at certain time, “the Aryans met with religious
practice and belief among the people whom they ruled over or came into lasting
contact with and have assimilated among them gradually, thus modifying their own
religion to a certain extent” (Pargiter 3).
Originally the aboriginals spread over a wide territory. When the Aryans
migrated to these same regions, they found that these aboriginals worshipped different
Gods and Goddesses whom they called in their language 'Kitung'. The Aryans did not
disturb their usual practice and were not interested to install their own gods lest they
should affect aboriginal sentiment. Rather, they tried to worship the aboriginal idols
by Sanskritizing their names. Since the shape of deities on the pedestal of the Grand
Temple resembles wooden pillars, their correspondence to the aboriginal origin is
justified. It is attested by the daita servitors who are assigned to various rituals at
different celebrations too. Similarly, the reference of Jaina affinity with Jagannath
consciousness is to intimate that one might take Jagannath a by-product of Jainism for
granted. It has been proved that before the emergence of the Vedic culture in Odisha,
the aboriginals used to worship Daru (log). For the first time, the Jainas gave the
Daru a shape of an idol and revered it as the highest principle that is Purusa.
Subsequently, Jainic mode of worship and ritualistic celebrations got their rooms in
the campus of Jagannath culture. For instance, the Snana Yatra (the bathing
ceremony) of Lord Jagannath and the abhiseka (investiture) ceremony are parallel to
each other. The custom of Nava Jauvana reminds one of the same with Jina deities.
The Neelachakra (wheel carrying the temple flag) at the top of the Grand Temple has
some similarities with Dharma chakra of Rishabhanatha – a Jaina Trirthankar. Hence
the Jaina origin of Lord Jagannath is speculated.
In the Buddhist ideology sunya or nothingness is neither the existence not the
absence of anything. It is not the unification of both either. It is not acknowledged as
the non-existence. Comparing this concept upon Lord Jagannath one can discover
that the deity is better expressed in the form of nothingness or sunya.

45
 “It is because Jagannath is not present or non-existent as a
being i.e. without complete limbs and, as such beyond human.
Jagannath is formless because the deity is not in complete
form though in form. Again, the deity is not formless because
of its presence in a form.”(Dash, R. N. 301)
It is argued that the jewelled pedestal upon which Jagannath triad is established,
carries resemblance after the triratnavedi of Buddhism. Observing this, scholars
attribute Lord Jagannath to be the personified Buddhism. The festivals like Car
Festival and the assimilation of devotee, beyond caste or creed, supports the doctrine.
The Brahminic influence on the cult of Lord Jagannath seems prominent.The
sects like Saivism, Saktism, Vaishnavism have greater contribution towards the
healthy growth of Jagannath culture. According to Saivism, Lord Siva is the highest
principle. He is the Lord of the universe having the power of generation, operation
and destruction. Lord Jagannath in the Grand Temple is estimated as Vairava in
accordance to the concept of Saivism. In the Utkal Khanda of Skandha Purana Lord
Balabhadra is admired as Kalagni Rudra and Maharudra (world destroying aspects
of Siva). Goddess Subhadra symbolising supreme energy, is regarded as Durga -
Maheswari. The concept of motherhood has been interpreted as Sakti in Jagannath
culture. The worship of Vimala as Mahasaraswati, Mahalaxmi and Mohakali, is the
witness of Saktism in Jagannath culture. Moreover, the cosmic power has three
energetic aspects. These are Icchasakti (will power), Jnanasakti (wise power) and
Kriyasakti (working power) that are represented through Balabhadra, Jagannath and
Subhadra respectively.
In Jagannath culture, vaisnavism is incorporated in a synthetic way. Although
the Nrisingha concept seems dominating in Jagannath consciousness, the Purusottama
aspect of Lord Vishnu is the modified version of Cosmic Consciousness. Lord
Jagannath is exposed as an identical with the universe. By worshipping Purusottama-
Jagannath, one can gain four Purusharthas (goals of human life) such as dharma
(moral values), artha (economic values), kama (psychological values) and moksa
(spiritual values). In this way the synthetic culture of Lord Jagannath represents non-
violent attitude of the Jainas and at the same time assures the Buddhist expectation of
liberation together with the needs of Saivas, Saktas and Vaishnavas. The most
surprising aspect is that inspite of grand evolutions through ages the original concept
of Daru remains as usual. Under the changing circumstances, the Jagannath cult

46
subjected do be a compendium of sectarian metaphysics with a equilibrium and
universalism. At present, its prescribed principles might be meticulous for the
worshippers but, its verifiable experiences during daily rituals brings Cosmic
Consciousness to the performers.

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