Buddhist Values and the Religious Tradition of Jagannath Temple at Puri

8/3/2019 Buddhist Values and the Religious Tradition of Jagannath Temple at Puri

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1 | P a g e Paper presented by Dr. Ramanuj Ganguly in the two-day International Conference on "Buddhism as aPeace-Maker in Post-modern SAARC" on 4th and 5th March 2009 at the India International Centre, NewDelhi

Buddhism as a Peace-Maker in Post-Modern SAARC

Sub-Theme: SAARC in search of Buddhist values

Title of the Paper:

Buddhist Values and the Religious Tradition of Jagannath Temple at Puri

Dr. Ramanuj Ganguly

Associate Professor, Dept. of SociologyWest Bengal State University, Barasat, Kolkata 700126

Former Senior Lecturer in Sociology,Maharani Kasiswari College, Kolkata

Address: A-106, Mall Enclave, 13, K. B. SaraniKolkata-700080, West Bengal

Phone: +91-3325593799/+91-9831623471Email: [email protected]

I

This article to a considerable extent is an offshoot of my doctoral work on the famous Jagannath

Temple at Puri. Since the mid-1990s I have been concerned with the connections between

religion, religious organizations, religious practices, and the emerging religio-spiritual market

place in India. The nature and scope of my work, however, has changed steadily over time. I

started my thinking with reference to the urban centers of India, and, more specifically, with

reference to the famous religious organization in Puri, in the state of Orissa in eastern part of

India. While working at Puri I realized that social scientists, while explaining Indian society,

have often been trapped by the whirlpool of diversities and inter-mixtures. On further study,

what came to light was the fact that in India a straight forward answer to any empirical reality is

almost impossible due its layered existence.

To grasp the Indian way of life, the scholars of western countries, with a few exceptions, and

following them the Indian scholars have drawn simplistic generalizations. In his extensive

critique of past scholarship in India, Inden(Oxford: 1990) claims that it has produced distorted

images, because of both the epistemological assumptions of Western scholarship and the

political biases inherent in the imperial formations of which this scholarship was a part. At the

core of Indens analysis is an attack on the notion of essences: attempts to reduce the

complexities of human life to a few factors that serve as the key to understanding a social reality.

His main objective to the search for such essences is that they eliminate human agency. History


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becomes the playing-out of various kinds of supposedly ageless forces whether it is caste

society, the Hindu mind, the Asiatic Mode of Production, Oriental Despotism or whatever

rather than the outcome of historical actions of complex human agents. (Milner: 1994, pg. 12-

13) In similar vein, much earlier, A.K. Coomarswamy (1948) and H. Zimmer (1952) countered

the overemphasis on spirituality and otherworldliness that was labeled on Indian society.

Drawing attention towards another aspect of scholarship on Indian society, Indradeva and

Shrirama (1999, pg.21-22) say that, a closer scrutiny would, however, show that the current

village studies based on the anthropological conceptual models and research techniques

developed in context of isolated and self contained communities fall far short of the requirements

of the study of the Indian peasant societyin so far as the peasant society is essentially a part-

society shaped by continued interaction with an elite tradition, the models built for the tribal

societies are hardly applicablein village studies, based on the assumption that it is a little

communityleads the social scientist to ignore the socio-cultural relationship which a peasant

village traditionally has with other villages and non-industrial urban centers (Deva,1969). Such a

village is an integral part of a civilizationPeasant villages cannot be regarded ahistorical like

primitive tribessuch basic aspects of the life of a village as the pattern of settlement of various

ethnic groups and the power structure can be properly comprehended only with reference to the

historical forces that have shaped themthe only justification for studying peasant villages on

the models of folk society and little community can be that they can be placed on a

continuum but its most serious difficulty seems to be that it leads to a comparison of entities

which do not belong to the same orderthe construction of a continuum with two polar types,

implies an unwitting faith in unilinear evolution a doctrine hardly acceptable to contemporary

social science.Similarly, Tulsi Patel (2007, pg. 44) says, Sociological discourse on South Asia

has not grasped the complexities of religion as it faces modernity. Seminal assumptions of

colonial modernity and knowledge created a matrix of binaries west and east, modernity and

tradition, materiality and religiosity that represented the modernity and were a colonial means

of domination. Anthropologists and sociologists accept these binaries, constructing theories of

imminent and continuous religious tradition without realizing that what they consider traditional

is actually a modern process. Binary language prevents them from penetrating the opaqueness

that binaries themselves construct.


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Indian society is estimably 5000 years old, which has a composite culture. The social and

ideological framework of Indian society has been shaped, during this long period, by diverse

cultural traditions, of the original inhabitants as well as by the immigrants. Feroz Kapadia andMandira Mukherjee (1999, pg. 3-5) very aptly put that, a peculiar combination of geographical

factors interacting with historical forces have marked out India as a distinct socio-political

entitycomposite culture in India originated in an environment of reconciliation rather than

refutation, cooperation rather than confrontation, coexistence rather than mutual

annihilation(that) would mean that peculiar brand of culture that represents the rejection of

mono-cultural domination and reaffirmation of pluralism and syncretisms, as valid, the stable

and desirable bases for cultural efflorescence in a mixed society and plural polity like India.

Interaction and accommodation among various diverse groups, though not smooth and complete,

gave rise to the beliefs and practices of Hinduism, a way of life that had a federal character,

allowing the local, regional and heterodox cultural traditions to thrive within its fold. Therefore,

in contemporary India society we witness the existence of reality on diverse plains. In the words

of Gerald James Larson (1997, pg. 2-3, 7) there is on one level (hidden or latent), one of the

world's oldest collection of cultures with its Kavya (formal poetry), vyakarana (science of

grammar), purana (old tales), itihasa (tradition), darsana (philosophical reflection), its Yogins

andsadhu-s (holy men) and pilgrims, and its plurality of tongues old and new, still abiding

on another level (apparent or manifest), that tongues old and new, still abiding on another

level (apparent or manifest), that same culture celebrating its identity by cloaking itself with the

symbols of imperial power, pageantry and ritual reenactment borrowed from the eventide of

Western civilization's expansion there are two levels of truth in contemporary India, one level

representing the changing, empirical dimensions of everyday life (samvrti-satya), another level

representing what truly is, or what truly is the case namely, the level of absolute truth

(paramartha-satya)whether one argues that the flux-level of India as a modern secular

nation-state is ultimately illusory or is, rather, a provisional, empirical formulation that has a

certain plausibility within an appropriate context, all would surely agree that it is crucial to take

full account of the permanence-level of Indic civilization within which the flux-level operates


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and to attempt to understand the manner in which the permanence-level and flux-level interact

historically, ontologically and epistemologically. In backdrop of the above, in the next section

we will briefly turn to see the tradition of the Jagannath temple at Puri, which is predominantly

known as a Hindu vaishnava dham all over the world.

II

The principles of any religious practice perhaps do not grow on their own; rather, they evolve

over a period of time, depending on the efforts of the (reflective members of the) society that

provides patronage to the religion concerned. Such efforts are for sure, collectively interactive;

the process of this evolution is therefore built upon a myriad of factors established and examined

by many hours of deliberations, observations, opinions, events and consequences, and finally,

political and social conditions. In search of more appropriate ideas, changes were continually

made, and further demands were forwarded to effect more changes. Sometimes these efforts

were even deliberate and calculative (as in cases of all other religions) to make the practice more

compatible with the pan-Indian Hindu philosophy. The obvious consequence of such a process

has thus led to an incorporation and amalgamation of various components and parameters from

diverse sources.

Puri, a quaint township on the East Coast of India, has been renowned for being the seat of Lord

Jagannath one of the incarnations of Lord Vishnu, thepreserverGod of the Holy Trinity. For

ages, the Temple has attracted devotees and pilgrims, from all over India in great numbers, to

seek and acquire merit, purity and expiation.

The present temple complex of Lord Jagannath at Puri was constructed after 1135 A.D. by the

Ganga King Anantavarman Chodagangadeva (1078-1147) on the ruins of an earlier temple built

by the Kesari King, Yayati Kesari. The Temple has survived the ravages of time and the

onslaught of different adversities, primarily because of the serious religious esteem with which it

has been regarded for over nine centuries. The Temple, having always occupied a significant

position in the religious life of the Hindus over a considerable period of time, has therefore also

played an eminent role in influencing contemporary religion, moral philosophies, economic and

social environment - interpretations, opinions, and practices, not only particularly in the region in

vicinity but across the world. Since thirteenth century A.D, this Temple has continuously played

a strategic role in the social, economic, and political sphere of the region. The traits of this


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temple, in fact reflect traces of different political reigns, socio-cultural movements and economic

transformations. This regional religious site of Shri Jagannath Temple at Puri mirrors the Indian

spiritual vision of'Sanatana Dharam' and 'Sarva Dharma Samanwaya Dharma'. It has absorbed

and assimilated all those various tenets that divides the Indians at mundane level, thus

envisioning us with the same Indian spirit that brings samanvwaya amongst aboriginal tribalism

to Vedic Hinduism, to Buddhism, to Jainism, to Shakta, Shaiva and Vaishnava mode of worship,

to advaitabadofShankara to dvaitabadofRamanuja to the bhakti ofChaitanya. This spirit of

India imbibes religiosity but sobers it with the idea of progress, tolerance and openness. The

spirit that this temple imparts is of federation of faith, harmonizing the heterogeneous cultural

geography of Indian, merging it in unity of faith, presenting a symbol of universal brotherhood

and a message of peace. The inclusive philosophy propagated by this temple organization is not

exclusivist in nature, rather is an expression of the articulation of discourses of all.

III

In this section, we will now turn to see the impact of Buddhism on this Hindu temple whose

following cuts across many archaic boundaries common in India.

History tells how Buddhism, more as a philosophy, in India has been used from its inception as a

survival strategy by the downtrodden, who were debarred by the ideologies of caste, class,

religion, region causing disparity in access to material conditions as well as status. At a later

stage, the Brahminical resurgence countered the challenge and struggle posed by the egalitarian

principles of Buddhism by co-opting and submerging Buddhism itself in its fold as a survival

strategy. Thus, the strength of Buddhism and its principles have acted saviour for both the

dominant as well as the underprivileged groups in India. Presently we may now aim to examine

the result of the aforementioned dialectics centred upon Buddhism evident in the famous

Jagannath Temple at Puri.

K.N. Mahapatra (1954, pg. 7) has pointed out traces of Buddhist element in the worship of

Jagannath. Various factors have been highlighted to establish this position.


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First, in the work 'Jananasiddhi' by Indrabhuti, the king of Uddiyana of 8th

Cen. A.D. who

was the founder of the Vajrayana system of Buddhism, Jagannath of Puri supposedly can

be identified to Jagannath, a manifestation of Buddha.

The Car Festival of Lord Jagannath has been identified with the Tooth Festival of the

Buddhists.

Third, the disregard of jati, dharma and commensality barrier in case of Mahaprasad of

Lord Jagannath also has been credited to the Buddhist practices and ethos.

Subhadra has been identified with Sangha, and Balaram with Dharma, in order to

maintain consonance with the concept of identifying Lord Jagannath with Buddha.

Kailash Chandra Singha (1923, p. 55) has argued that the fact that the eastern gate (the

Lions Gate), is the main entrance of the temple, proves the Buddhist origin further. It is

relevant that in Hindu temples, the main doors are usually located in the south or the west

while the main doors to Buddhist stupas are always in the east".

The 'ratnabedi' where the three idols stand is considered a stupa.

Finally, the existence of a temple without openings within the Jagannath Temple precinct

and the Bauddha Bijaya painting in the Lakshmi temple are also presumed to accentuate

the Buddhist connection to this cultural tradition.

It is assumed that by 7th

to 8th

Centuries A.D, Buddhism got overrun by Vaishnavism; the

domination was perpetuated and Buddhism got assimilated more and more into Brahminism

under the influence of Shankaracharya, by 9th

Century AD. Rajendralal Mitra in this regard

states, Looking moreover to the history of Buddhism in other parts of India and the way in

which the Buddhist doctrine of the identity of the human soul with the divinity was appropriated

by some of the Vedantists, the Buddist belief of the sanctity of the bo tree made a part of the

Hindu religion; the Buddhist repugnance to animal sacrifices taken up by the Vaishnavas; and

the Buddhist practices appropriated for Hindu usage; it is impossible to resist the conclusion that

Puri was like Gaya, a place of Buddhist sanctity and gradually converted to Hinduism. (1880,

pg. 107)

It is not sufficient only to relate the various factors that have been indicated above regarding the

connection between the Jagannath Temple at Puri and Buddhism. It is pertinent to briefly


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examine how the principles of Buddhism has influenced the state, justice, rights-duties-

obligations, and caste-class-gender hierarchy through its influence over the 900 year old Hindu

religious organization of Jagannath Temple at Puri.

The philosophical system of Buddhism for the first time tested and used an ethical system that

was hyperlinked with rationality, thus, human reasoning became accountable to their lived

experience, and the social existence was no longer detached the physical world. Though

Jagannath temple is part of mainstream Hindu practices, yet it is maybe the only religious space

where God is less godly, and more subsumed to human conditions of existence. The ritual

practices have two distinct shades at Puri, one brahminical rituals, and the other very local and

humane practices. Reasoning for such practices is given by the people as well as servitors as, if

the God does not experience what we humans undergo then how will he relive us from our

burden. This is a unique mixture of rationality and belief in omniscient god.

Impact of such practice is also evident in statecraft, where the king (Gajapati) was ascribed the

position of servitor to the lord Jagannath, thus positioning him equal with all other citizens of the

state. All through history, the local king is found to have limited autonomy as he had to function

as the representative administrator of the lord Jagannath. Even today, a democratically elected

state government can turn topsy-turvy if it is found to be out of tune with the practices of the

temple. However, it must be remembered here that the temple or all those who are involved with

it remain politically passive in day to day life. Similarly, the process of justice has been time and

again made humane by the legendary presence and even intervention by the lord Himself. A

student of sociology like me does not read much into the legendary tales except for the fact that

such tales are nothing but legitimization process devised by people themselves. The Jagannath

temple here does not propose ethics for a monolithic faith; rather, it provides space and

flexibility to the followers of multiple faiths to find their own ultimate truth. This latitude

preempts any form of contradiction from the marginalized groups to reach a conflict with the

type of services provided by the Sevayats of the Temple. It is for this reason that the Temple

with its inclusive philosophy, does not perpetuate any false consciousness or social construction

of superiority or inferiority among its believers in the name of caste, creed, race or religion, in

spite of being within the main fold of Hinduism; to be honest, the Sevayats also preach how to

reach the Lord by not strictly adhering (but not flouting) to the religious norms. In case of


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rights-duties-obligation, the limited impact of Buddhist philosophy is found in the family

practices (looking after the old and relieving pain of the commoner),sasana villages (established

with competent people as centre of knowledge), akkhara organizations (for health and security),

mukti-mandapa within the temple premises (forgyan-daan-dhyana), and the detailed division of

labour among the servitors of the temple (Cchatis Niyoga, currently sixty-three types of

functionaries). The division and hierarchy based on jati, class and gender has been absolved to a

great extent in the Temple of lord Jagannath at Puri. It was observed that the appeal of the

Jagannath temple at Puri continue to remain undiminished because of its setting, where

irrespective of divisions and hierarchies among people, the central deity reaches out to the

believer as well as non-believer rather than other way round. TheMahaprasada offering of the

Temple does not adhere to the rules of commensality and can be had irrespective of ones origin.

The Sevayats do not propagate a harsh negative judgment about all that lies outside the

boundaries of belief and belonging, nor are its upholders are constrained by its paternalism. The

Sevayats guide the pilgrim-patrons in attaining an outlook enmeshed in faith on the central deity

that dehegemonize history. Similarly during the famous Car festival of Lord Jagannath at Puri

the visitors coming from heterogeneous cultural geography of India participates on equal an

plain and footing. Inter-religious and intra religious contradictions apparently loose their

differences here. In a diversified society like ours where we see so much strain and stress based

on sex, religion, jati, language, class, etc., during this festival these distinctions become unreal,

merging them in the unity of faith. Car festival of Jagannath at Puri is an age-old practice

reinforcing unity among all where the deity comes out of His sanctum sanctorum to give darshan

to all. The egalitarianism evident in Jagannath temple has traces of Buddhist philosophy though

no where it is pronounced.

IV

To conclude, we may claim that though Buddhism started loose its strength and influence over

Indian society by 5th

-6th

Century A.D, yet it has left sufficient trace elements in the society.

Therefore, we see to blunt the edge and stem the liberating influence of Buddhism, mainstream

Hindu temples like Jagannath temple at Puri not only stop at adopting its philosophical traits but

also have assimilated Buddha as an avatara of Vishnu. In fact it is felt that in this way Buddhism


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has in fact provided the divided religious landscape of India an emergency escape-valve to

release the inter-group tensions. In places like Puri, it is important to remember that the access to

the God is not a controlled affair. The idol ofPatitpavana at the eastern gate of the Temple is

placed for all those who are not Hindus by birth. When asked to the Sevayats as to why these so

called others are not allowed inside the temple, they relate the historical story ofBhaktShal

Beg(of 13th-14

thCentury AD) for whom the Lord waited and moved, thus providing a legendary

justification that due to the cultural norms one may not be allowed inside the temple, but

irrespective of ones religion or faith the omnipresent God of Puri has devised ways to be

accessible to His devotees. Today knowingly a Sevayat will not allow a follower of another

religion inside the temple but will sing a janana (bhajan) written by Shal Beg. Within the

Hindu practices, Buddhism offers a middle path of integration where the religious contours are

blurred to a great extent by cultural values based on wisdom and moderation.

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Documents

Buddhist Values and the Religious Tradition of Jagannath Temple at Puri