The Saga of Jagannatha and Badadeula at Puri (Story of Lord Jagannatha and his Temple)

Col J C Mahanti (Retd)

• Publisher: VIJ Books (India) Pty Ltd
• Year: 2014
• ISBN:
  9789382652458
• Edition: 1
• Topic: Architecture
• Subtopic: Religious Architecture

The book is about lord Jagannatha - the established god of Hindus and His temple at Puri known as Badadeula. The book is for general reading for those interested to know about lord Jagannatha and His temple at Puri and not a historical treatise. Many of the descriptions and anecdotes in it are from the epics, legends and folktales that may or may not have historical relevance. But at the same time, they are interesting facts about lord Jagannatha since ages.The book with the captioned name is divided into four chapters (1) Lord Jagannatha, (2) The Temple - Badadeula, (3) The Festivals of Jagannatha and (4) Mahaprasada. (the food offerings to Jagannatha). The eight annexes deal with (i) Important temples in Puri, (ii) Important mathas (monasteries) in Puri, (iii) Different beshas (costumes/dresses) of Jagannatha, (iv) Important festivals in Badadeula, (v) Fables and facts about Jagannatha, (vi) Invasion on Puri and Badadeula by Afghans and Moguls (vii) Salient facts and figures about Badadeula and Puri and (viii) Places of interest in and around Puri.

1. LORD JAGANNATHA

Padyou-jashya dharantarikshymilamam
Navis-chu sarba-dishah
Stotre Netra-yugang Rabindu Yugalam
Mudra-pita dou Rashou

(His feet spread all over the universe. Boundless is His naval. All directions are His ears. Sun and Moon are His eyes and Heaven is His Head.)

Lord Jaganatha is worshipped along with Balabhadra and
Subhadra in the famous Badadeula at Puri.

Etymology of “Jagannatha”

”Jagannatha” is a compound word in Sanskrit formed by joining of two words - “Jagat” meaning the universe and “Natha,: meaning the lord or the master. Together they mean “The lord of the universe”. Jagannatha is thus a generic term and could be applied to any divinity that is considered supreme.

Sishu samhita mentions that Jagannatha is an acronym describing “‘Ja’ karastu Jagannatha, Balabhadra ‘Ga’ karakah, ‘Na’ kara Subhadra rupa cha, ‘Tha’ karapi Sudarshanah. (The four idols worshipped in Badadeula at Puri.)

In the local Odiya dialect Jagannatha is fondly addressed in many names.- Jagabandhu (friend of the universe), Kalia or Kalathakura (black god), Darubrahma or Darudebata (wooden divinity), Chakaakhi or Chakanayana (round eyed), Chakadola (round pupil), Padmalochana (lotus eyed), Debadhideba (lord of the lords), Mahabahu (having big arms), Jagadisha (king of the universe), Niladribihari or Nilachalia (resident of Niladri or Nilachala), Patitapabana (up lifter of the fallen) and Purushottama (supreme being) to name a few. Interestingly these names are mere adjectives describing the characteristic features of Jagannatha.

The English word “Juggernaut” meaning “a massive inexorable force that crushes everything on its path” is coined from the gigantic size and shape of the chariot of Jagannatha during Ratha yatra (chariot festival).

Origin and evolution of Jagannatha worship.

Like other gods and goddesses of the Hindu pantheon, no historical record or evidence is available as to when Jagannatha first appeared and was worshipped. Thus, His origin and evolution are shrouded in mystery. Many historians and research scholars have tried to solve the mystery but have not arrived at any definitive conclusion.

Taking various facts and circumstances described in vedas, puranas and epics and available history into account, it can be safely construed that Jagannatha worship in some form or other existed in erstwhile Udra (Odisha) region and most likely in and around present city of Puri. Vishnudhamotara¹ mentions ““Udreshu Purushottama” (Purushottama who resides in Odisha). There is also mention of Jagannatha and Purushottamakshetra in Indrabhuti’s Tantrajamala.

“Bhārate ca utkala deshe bhuswarge Purushottame
Dārumurti Jagannātha bhaktana bhayapradaha”

(The wooden divinity Jagannatha who lives in Purushottama, which is like a heaven on earth in the Utkala region of Bharata, burns away all the fears of His devotees.)

Vedic and puranic origin: - The ancient religious scriptures like vedas, Ramayana, Mahabharata and puranas mention about the worship of Jagannatha in some form in the context. According to these scriptures, the various incarnations and forms of the god and goddess worshipped in different religions are only manifestations of Jagannatha in different names e.g. Darubrahma (wooden divinity), Purnabrahma (total divinity), Parambrahma (supreme divinity), Paremeswara (supreme god) and Purushottama (supreme being) etc.

The epics describe Jagannatha as an avataree i.e. cause of avataras (incarnations) and not merely an avatara. He is worshipped as Purnabrahma (total divinity) from whom other avataras took birth and also as Parameswara (supreme god). Hence, it is argued that in the Dasaavatara² (ten incarnations) concept of lord Vishnu, Jagannatha does not find place as one of the avaataras.

The Odiya book Jagannatha charitramruta describes Jagannatha as follows: -

“Parambrahma Jagannatha avatari hetu jata
Koti-koti je avatara ethu huanti bahara.”

(Jagannatha who is Parambrahma (supreme divinity) is born to create incarnations. From Him, crores and crores of incarnations have taken birth.)

It is believed that worship of Jagannatha is older than vedas and even existed in Satyayuga. Verse X.155.3 of Rigveda (dating back to 1500 BCE) mentions about the worship of a daru (log of wood) floating in the ocean which Acharya Sayana³ has interpreted as the ealiest form of Jagannatha.

“Adoh vat daru plavata sindhohpara apurusham
Tadarabhasva durhanto tena gaccha parastaram.”

(The wonderful log of wood worshipped by ocean is beyond the scope of metamorphosis. By worshipping that indestructible log one may attain supreme bliss.)

Uttara kanda of Valmiki Ramayana mentions about lord Rama’s advice to Vibhisana to devote himself to the worship of Jagannatha, god of Ikshvaku clan. (“Aaradhye Jagannatham Ikshvaku kuladaivakam”.) Even today, the ritual Vibhisana bandapana (Hindu form of worship with lamp) is observed in many temples and at homes. Further, in the Kiskinda kanda of Ramayana, there are references to worship of Jagannatha.

In Mahabharata it is mentioned that the “navi brahma,: (naval remains) of lord Krishna came floating in the ocean in the form of a daru from which legendary king Indradyumna⁴ carved the idol of Jagannatha. In the famous Vishnu sahasranama stotra⁵, Purushottama and Jagannatha are mentioned in the beginning. Likewise, in the Shanti parva, personification of Jagannatha with Narayana (lord Vishnu) and His worship by the people are described.

“Esodharma Jagannatha sakhyat Narayanatubam nrupah!
Ebammesa mahadharmah sate purbe Purushottamah.”

(People venerated Jagannatha as the personification of Narayana and followed jagannathaism as their way of life)

Besides Rigveda, Ramayana and Mahabharata, many ancient puranas and religious scriptures e.g. Matsya purana, Vishnu purana, Agni purana, Padma purana, Narada purana, Brahma purana, Skanda purana, Kapila samhita and Neeladri mohodaya etc. mention about the worship of Jagannatha in some context or the other

Of all the scriptures and puranas Skandha purana gives vivid accounts of Jagannatha and His worship. It associates the worship of Jagannatha with the worship of Neela Madhava (blue Krishna - a form of lord Vishnu) by a sabara chieftain Vishwabasu and construction of a temple by legendary king Indradyumna at Nilachal hills (identified as Puri) in Satya yuga⁶. It also mentions about the daru⁷ that came floating in the Mahodadhi (ocean) at Puri from which Indradyumna carved the idol of Jagannatha. Worship of Jagannatha as Darubrahma is described to bestow abundant pleasure and to take away sorrows.

“Khandanaat sarba dukhanam, khandanaat sarba anartham
Swabhaaba darurupam hi Paramnabrahma vidayate”

(The speciality of this Darubrahma is to bestow abundant and to undivided pleasure and take away sorrow.)

Apart from Skandha purana, the worship of Jagannatha by the sabaras is mentioned in Darubrahma Gita and Deula Tola written in the 16^th and 11^th century CE by the Odiya poets Jagannatha Dash and Nilambara Dash respectively. They describe Him as a multi-ethnic god embracing the religious beliefs of the Sauras (worshipper oftribal god), and all sects of Hindus [the vaishnavites (worshippers of lord Vishnu), the shaivites (worshippers of lord Shiva), and the shaktas (worshippers of “devis” e.g. Chandi, Kali, and Durga etc), the Jains and the Buddhists.]

Following vedas, Ramayana, Mahabharata and other puranas, one finds that

(a) Jagannatha in some form or the other existed since pre-vedic days,

(b) Most likely He was worshipped in the form of daru and was called Purushottama, and

(c) The aborigines (sabaras) worshipped Him as Neela Madhava.

It is relevant to mention that the time of composition of Vedas, Ramayana, Mahabharat and the puranas are not definitely known. There are conflicting views about the time of their origin. Many historians and research scholars place their origin between 4^th BCE and 14^th century CE. Dr. Gopinath Mohapatra⁸ in his book Sanskruta Sahityara Itihasa (History of Sansdkrit Literature in Odiya language) and Professor GC Tripathy⁹ in his research paper “Concept of Purushottama in the Agamas¹⁰“ trace the origin of Skandha purana to the 12^th century CE i.e. after the construction of Badadeula at Puri. Thus, as per the historians, the descriptions in Skandha purana and other scriptures are based on legends and not on any historical record. Further “Neela Madhava” is a Sanskrit word and did not exist in the language or dialect spoken by ancient sabaras. Therefore, the name “Neela Madhava” in Skandha purana and other puranas is fraught with doubts.

Historical origin: - Historically, the origin of Jagannatha and His worship can be traced from the 1^st century BC when Kharavela was the king emperor of Kalinga (ancient Odisha). It is said that when the Magadha king Mahapadma Nanda (450-362 BCE) conquered Kalinga, he took away an idol known as “Kalinga Jina” as war trophy. It was later recovered by Kharabela during his conquest of Magadha. Many scholars particularly Pandit Nilakantha Dash¹¹ believe that the Kalinga Jina was nothing but the idol of Jagannatha.

Further, the Hatigumpha inscriptions of Kharabela on the top of Udayagiri caves near Bhubaneswar in Odisha mention about a Jaina deity which many believe to be of Jagannatha. May be, the tribal god described in the puranas was later transformed to a Jaina deity.

Madala panji, the chronicle of the events in Badadeula, mentions that in 318 CE, the priests and servitors fled away with the idol to escape the wrath of Rastrakuta king Raktavahu, thus suggesting that Jagannatha worship existed before the 4^th century CE. Though it can not be denied that worship of Jagannatha in some form or shape existed, description in the Madala panji cannot be accepted as a historical source since it started after the construction of present temple in the 12^th century CE and more likely towards the end of the 16^th century CE¹² during the Bhoi dynasty. Further there is incongruity in the period of invasion by Raktabahuas as brought out in the Epilogue.

On the basis of a number of insciptions¹³ found in Nagari and Telgu script on the door frame and jambs of Nrushimaha temple by the side of Muktimandapa in Badadeula, many scholars believe it to be the first Jagannatha temple at P...