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Sri Jagannath : the Divine Face of Pluralism

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Sri Jagannath : the Divine Face of Pluralism ISSN 0970-8669 Odisha Review ri Jagannath : The divine face of umbilical cord of a common ancestral womb for Spluralism. Why I chose this topic ? As an a fleet second. individual, I subscribe to pluralism. I believe in Now in my home, in my puja room, the the plural nature of the Nature, the humanity and Trinity of Jagannath, Balabhadra and Subhadra by implication the plural nature of our cultures, preside over, the other Gods and Goddesses. languages, faiths and belief systems. Then the next question I ask myself: Do I Some 33 years back, when I came to qualify to speak on a topic like this ? I am not Odisha for the first time, the Odia culture was sure whether I am qualified in terms of my unknown to me. Though the name Jagannathan is scholarship. But, the very idea of visualising a common name in my place, I had not seen the Jagannath as the ‘Divine Face of Pluralism’ excites Jagannath temple. Somewhere down the line, I me enough and it encourages me to go further. started internalizing the idea that Lord Jagannath And, at this point, I gratefully look back is a symbol of pluralism, inclusiveness and and wonder at the distances I have travelled in diversity. My exposure to tribal heartland of Sri Jagannath : The Divine Face of Pluralism R. Balakrishnan Koraput in late 80’s had an anchoring effect in this State, the hills I have climbed and the riddles shaping my understanding of pluralism. of this culture I dared to explore. My academic investigations about the genesis of Sun Worship; The very concept of a numero uno about the unknown aspects of Konarak; about presiding deity of the State being seen in the the ancient contacts between Kalinga and company of His elder brother and younger sister, Indonesia opened for me new windows of as a Trinity in the form of wooden images painted understanding. in three different colours, was something very new to me. My idea of deities till that time was basically Whether it was about the unexplored “network of wells” in Chaurasi village of Prachi bronze and granite stone sculptures. valley or about the roots of tribal substratum of Whenever I stand in the dimly lit, sanctum Odisha’s impressive superstructure or my sanctorum of Sri Mandir I feel overwhelmed, not experiments with the use of the place names of precisely due to religious affinity, but due to an Odisha to trace its multilayered foundations I was obscure sense of being part of a ‘primordial truly blessed with infinite enthusiasm and above environ’ as if I get directly in touch with an unseen all rare opportunities. 32 JUNE-JULY - 2018 Odisha Review ISSN 0970-8669 I have been fortunate to be the Secretary, of reconstruction of the past, the evidence for an Culture of Odisha, (2001-2004) by far the most uninterrupted continuity is far more relevant and honourable and in my view the ‘highest’ position important than the obscure point of origin. I have ever held in Government of Odisha. I The Existing Suggestions believe that I strived hard to justify that trust. There are many existing suggestions about I feel good that I could be part of some the genesis of the Jagannath culture. Alexander memorable efforts taken. The publication of the Cunnigham, W.W.Hunter, R.L. Mitre and Dr. “Cultural Atlas of Odisha”, a first of this kind H.K. Mahatab are among the scholars who initiative in India; publication of ‘Charles Grome’s subscribe to the Buddhist origin. Nilakantha Das, Report on the Temple of Jagannath (1805); and Kedarnath Mohapatra and Binayak Mishra ‘George Webb’s Report on the Temple of believe in its Jaina association. Benimadhab Padhi, Jagannath (1807)’ with the help of Professor K.S. A Starling, S N Rajguru and A Eschmann Behera and others and the recent documentation subscribe to Savara tribal origins of the Jagannath of the Management of Naba Kalebara 2015. worship. A.P.Pattnaik traces the evolutionary Besides, my research articles about Odisha growth of Jagannath worship with immigrant published in various national and international Sumerians in the ancient past. These would give journals. All these, in a way have given me the a broad idea about the spectrum of possibilities. conviction and zeal to deal with this topic. Besides, scholars like K.C. Mishra, S.N. I request you to consider my views as Das, Subhakanta Behera, A. Eschmann, Hermann purely academic in my capacity as a part time Kulke, G.C. Tripathy and Roland Hardenberg researcher, and I will be extremely thankful for have dealt with various aspects of identity any suggestions, viewpoints, which I will humbly discourses and the regional traditions associated welcome with open mind. with the Jagannath worship. Dealing with the Remote Past I would like to specifically acknowledge Dealing with the remote past, particularly the work of Subhakanta Behera who have when verifiable documents are seldom met with, analysed the construction of identity discourse is a great challenge. We have a tendency to start around Jagannath culture based on Odia literature any narrative about the past with a generic and other resources during the period 1866 (the beginning long-long ago’. But, most of the time unforgettable year of great famine) and 1936, the we do not know, ‘how long ago’ and in fact no memorable year of commencement of Odisha as one knows ! The undated and unknown realm of the first linguistic State of modern India. distant past gets merged into a known zone of However, while dealing with the subject, intermediate and immediate past. I propose to travel back and forth with a free The origin and growth of Jagannath wielding liberty of an amateur researcher. Culture has given scope to multiple claims, What is Pluralism? speculations and theories. That by itself is indicative of its remoteness as well as its plural Against this background, let me start the nature. We need to keep in mind that in the process conversation with a question: “What is pluralism?” JUNE-JULY - 2018 33 ISSN 0970-8669 Odisha Review Pluralism denotes a diversity of views or stands Baudhayana in his Dharma sutra states that it rather than a single approach or method. A plural was sinful to visit Kalinga and if one visits, one society is described as a society in which members should perform penances to redeem oneself. of diverse ethnic, racial, religious, or social groups (Dharmasutra.14., P.Olivelle, “The Law codes maintain and develop their traditional culture or of Ancient India”). The Manava Dharmasastra special interest within the confines of a common places the Odras, outside the ambit of the Aryan civilization. as they are counted along with the Paundrakas, Pluralism as a political theory Dravidas, Kambojas, Yavanas, Sakas, Parads, acknowledges the belief that there should be Pahlavas, Cinas, Kiratas, Dardas and Khasas. diverse and competing centres of power in (Manava Dharmasastra.44, trns. William society. Value pluralism is the idea that several Jones). values may be equally correct and yet in conflict In the Mahabharata also Kalinga was with each other. And, finally the religious pluralism not portrayed in a positive light. It was probably amounts to the acceptance of all religious paths due to the fact in the battle of Kurukshetra, the as equally valid, promoting coexistence. king of Kalinga was an active supporter of the The Jagannath Culture and Pluralism Kauravas, the antagonists. I think there is something fundamentally The Brihat-Samhita, a work of plural about this place. Since ancient times, there astronomy by Varahamihira states that the have been multiple identities such as Kalinga, countries of the Udra and Kalinga were under Odra and Utkala associated with this region. the direct control of the Sun god. (H.K .Mahatab, Pluralism as a philosophy is manifested in every The History of Orissa, p.12.) aspect of life in Odisha. Pluralism seems to be It is relevant to note that though Sun is the language of its Soul. The Jagannath Culture at propitiated as a life-enhancing source of power once represents the regional, social, cultural, and healer in the Vedic hymns, the worship of religious, political and linguistic narratives of Sun as the Supreme God was not taken kindly Odisha. by the orthodox school of Vedic order. As already pointed out, extensive The Bharadwajas were the special priests researches have been done and much has been of Pusan, a Vedic Sun god. They were not rated written about the origin and growth of Jagannath high. Bharadwajas considered Sun to be the Culture with reference to various affiliations. highest reality and this view was opposed by Buddhism in the context of Odisha was a Gautama. Bharadwajas were bracketed with post-Ashokan development. If there was a other non-Aryan tribes like Suhmas, Dardas, the considerable resistance from the periphery of Barbaras. (For further details see: V.C. Kalinga that merited an invasion from the Srivastava, Sun Worship in Ancient India, Mauryan Empire the society of that time had to Allahabad: Indological Publications, 1972, p.112) be essentially a non-Buddhist one. Hence, I emphatically rule out the The Aryan perception of Kalinga and possibility of the dominant faith of Kalinga during Odra in ancient times was somewhat uncharitable. pre -Ashokan times to be one of Vedic Aryan. 34 JUNE-JULY - 2018 Odisha Review ISSN 0970-8669 Even today the tribes of Odisha account In case of Jagannath there is a clear for 22.1 per cent of its population. Nearly 10 per vertical of the God- King relationship well nurtured cent of all tribes of India live in Odisha.
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