Orissa Review * June - 2006

Tribal Origin of Holy Triad

Dr. Chitrasen Pasayat

No human society exists without the belief in identity. Though there are differences between supernatural entities like gods, spirits and the these religious faiths, they are not a mere like. The consideration of such powers invokes collection of people belonging to diverse faiths. the study of religion, which includes other There has been continuous borrowing and aspects like rituals, ceremonies and crisis imitation of elements among themselves due situations in a society. The religious phenomena to co-existence over the years. Also, there is are deep-rooted in each and every known an inner force to maintain the distinctiveness human society / among them. In community on this other words, earth. In this sphere changes are obvious of life, man interacts and found in social with the supernatural life. It is more beings. Scholars visible in a have tried to progressive society conceptualize the because of the religious phenomena continuous actions in order to and reactions of understand the different forces and intricacies between factors both internal the religious beliefs and practices on the one as well as external. In all probability, our hand and the style of life on the other, prevailing religious concept is receiving a new dimension in a particular society. Needless to say, religion taking into consideration the present need and takes into consideration three aspects, namely dynamic situation due to influence of the age/ (a) beliefs in the supernatural entities, time. The concept of Jagannath is mysterious (b) specialists who creates such beliefs, and and the present paper is an humble attempt to (c) deities who receive it in various forms. In bring to light the tribal aspect of the deity. In , there are people belonging to different other words, in the present paper, our emphasis religious faiths like Hindus, Muslims, is to understand the Jagannath cult from tribal Christians, Buddhists, Jainas and innumerable perspective. The present study suggests that tribes. They are maintaining their own religious in the evolution of the cult of Jagannath, the

4 Orissa Review * June - 2006 importance and significance of the tribal or deity, for some scholars the word Jagannath principle cannot be ignored if noticed minutely. has been found mentioned in some places. For Now, we have two main tasks: to say whatever instance, Ramachandra had once advised is known about Jagannath in Orissa from tribal Bibhisana to worship Jagannath. Some scholars perspective and to trace primitive survivals as opine that the vedi or antarvedi as referred to the contribution of pre-history to modern Oriya in the is nothing but the society. The origin and antiquity of the concept ratnavedi i.e. raised stone platform or pedestal of Jagannath is shrouded in considerable on which the deities are seated in Puri temple. mystery. There is no positive evidence to know Jagannath is also known as Daru Brahma or how and when this concept has come into the prime soul enshrined in wood. Some existence particularly in Puri and Jagannath has scholars co-relate this Daru with that of come to be worshipped there and also has Apurusham Daru mentioned in the Rig Veda become one of the prominent deities of the (X.155.3) and hold the view that worship of Hindu pantheon. It is not easy to understand Lord Jagannath started well before the whether Jagannath was a Hindu deity or a tribal Christian era. In this context, it may be deity later on converted/transformed into a mentioned that for the first time Jagannath has Hindu deity. This process of change may be been cited in a religious text titled Gyanasiddhi understood through processes like Tribalisation (Vajrayana treatise) authored by Raja / Sanskritisation / Hinduisation / Aryanisation Indrabhuti of Sambala/Sambalpur who was a etc. great devotee of Lord Jagannath in the eighth The literary meaning of Jagannath century AD. Also, the Niladri Mahodaya (Jagat+Nath) is the Lord of the Universe. He narrates in detail the rituals and customs of the is called Devadhideva (Lord of Lords), deities in the Puri temple. The most famous Rajadhiraj (King of Kings) and Purushottam Oriya work of Adikavi Sarala Das is Oriya (Purusa+Uttama i.e. the Supreme Purusa). Puri Mahabharata that belonged to the 15th century is known as Jagannath Puri that is the abode of AD. Therein, the poet has lucidly narrated in the Lord of the Universe. In fact, Puri is detail the legendary origin of Lord Jagannath. synonymous with Lord Jagannath and vice Besides, a good number of inscriptional versa. At times, it is popularly known as Sri- references testifying to the popularity of kshetra, Sankha-kshetra, Purushottam- Jagannath are found in and outside Orissa. In kshetra, Nilachala and Niladri. This pitha finds this connection, mention may be made of mention in the ancient Puranic literatures Neulapur inscription of Subhakar Dev of 780- namely Vishnu Purana, Agni Purana, Brahma 800 AD, Baramdeo Temple inscription of 840- Purana, Padma Purana, Naradiya Purana, 1088 AD, Satana () inscription Bhagavat Purana, Skanda Purana, Kapila of 10th century AD, Nagpur stone inscription Purana or Kapila Samhita, Kalika Purana etc. of 1104 AD, Govindpur inscription of 1137 Also, in other ancient Hindu religious scriptures AD, Nrusimha, Markandeswara and like Tantra Jamala, Rudra Jamala, Bamadev Pataleswara temple inscriptions at Puri of 1113 Samhita, Niladri Mahodaya etc. one finds the AD-1238 AD, Dasagova Copper Plates of references of this religious pitha. In the Sanskrit 1192 AD-1211 AD, Nagari Copper Plates of Ramayana and the Mahabharata though there King Anangabhima Dev III of 1230 AD, are no clear and specific references to this pitha Lingaraj temple inscription of 1230-38 AD,

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Kapilas inscription of Narasimha Dev of 1238- darsan of Lord Nilamadhaba. Tracing the route 64 AD, Srikurmam temple inscription of to the shrine of Nilamadhaba, he returned to Bhanu Dev II of 1310 AD, Simanchalam and informed Raja Indradyumna the temple inscription of 1319 AD. Thus, whereabouts of Lord Nilamadhaba. The king researches clearly indicate and substantiate that accompanied by Narada, set out for Odradesa this pitha has a hoary antiquity. to pay homage to the deity. But at the boundary According to the most popular legend, of the country he came to know about the the Savaras in the hill tracts of Orissa miraculous disappearance of the deity. He worshipped the deity originally enshrined in became extremely sad. Narada consoled him the Puri temple. It is mentioned in the Utkala by saying that the deity would appear in the Khanda of the Skanda Purana that one form of a daru i.e. sacred wood. After few Vidyapati was instrumental in locating days, Lord Nilamadhaba appeared in a dream Nilamadhaba, the predecessor of Lord of Raja Indradyumna and as per his Jagannath. As per this tradition, there was a instructions, Raja and his attendants brought ruler named Indradyumna in Avanti rajya the daru from the seashore next day and placed (kingdom) in the Satya Yuga. He was a great in on the Mahavedi with respect. As directed votary of Lord Vishnu. He sent one Vidyapati, by the Lord in the dream, Raja Indradyumna the younger brother of his Kulaguru (family ordered for fashioning beautiful images out of priest) to Odradesa/Udradesa to find out the the daru. But strangely enough, no carpenter exact place where a tribal chief called was available for the purpose. At last, Viswabasu was worshipping Lord Vishnu in Viswakarma (the Divine Builder) appeared in the name of Nilamadhaba secretly. Coming to the guise of an old Maharana (carpenter) and Odradesa, Vidyapati took shelter in a Savara agreed to take up the work on the condition hamlet situated very near to the Nilasaila or that he would be allowed to remain isolated Nilagiri (Blue Mountain). He concealed his and undisturbed inside the temple for twenty- identity and motive of coming to that place. one days. Raja agreed to his condition but after He tried his best, but could not locate the place few days when the sound of the Maharana's of worship. Somehow he could manage to (carpenter's) tools became thinner and one day marry a tribal maiden called Lalita, the only no sound was heard, Rani Gundicha became beautiful daughter of Viswabasu and motivated curious and impatient to open the doors. She her. In response to the repeated request made insisted the Raja and when the doors of the by Lalita, finally Viswabasu took his son-in- temple were opened, the Maharana (carpenter) law blind-folded to a cave wherein Lord was not found inside the temple rather the Nilamadhaba was being worshipped. Vidyapati images of Jagannath, Balabhadra and Subhadra was a very intelligent man. He dropped were found incomplete. This legend with slight mustard seeds on the ground on his way. After variations is also mentioned in the Brahma a few days, the seeds germinated which helped Purana and in the Oriya Mahabharata of Adi- Vidyapati to trace out the secret cave wherein kavi Sarala Das. the deity was being worshipped. Thus, winning Various epigraphic and historical over the friendship of the Savara chief and evidences also attest this legend, which subsequently marrying his only daughter the associates the Savaras with Lord Nilamadhaba. willful young Brahmin was able to have a It speaks of the immigration of Hindus into

6 Orissa Review * June - 2006 the tribal hinterlands of Orissa and Hinduisation populations constitute a sizeable section of the of a tribal deity. Perhaps, this was due to the total population in Orissa. Their population is migration of the Vedic Brahmins from north roughly 23 per cent of the total population of and central India to eastern parts of the country the State. Orissa occupies a unique position in like Orissa and consequential spread of the the ethnographic map of India for having the Brahmanic/Hindu culture. In due course of largest number of tribal communities. Being time, the tribal deity of Orissa has passed one of the fascinating ethnographic States of through the process of Hinduisation. In this the country, it has been the homeland of as process of Hinduisation and royal patronage many as 62 tribes numbering about 81.45 lakhs extended to the tribal deity, the Brahmins populations as per 2001 census. The tribal played the most significant role. They defined population of Orissa constitutes about 22.13 and codified the duties of the original per cent of the total population of the State worshippers i.e. tribal people / Savaras in the and about 9.66 per cent of the total tribal Hindu system of worship i.e. temple worship population of India. Among the various factors at Puri. Raja also felt the necessity of their seva that contributed to the evolution of Jagannath (services), particularly in arduous nature of cult in Orissa, primitive tree worship of the seva during Anasara / Anavasara, Ratha yatra, aboriginals formed an important aspect. The Pahandi, Nabakalebara etc. Their services deities of Puri, which are made of log, generate were essential for the promotion and extension an immediate impression and give an indication of Jagannath cult in and outside the State. that they might have been aboriginal in Needless to say, out of various agencies character and origin. In course of time, the responsible for changing the religious canvas native hill tribes of Orissa came in gradual of Indian tribes, Hindus would perhaps claim contact with the Hindus. As a result of this, to be the oldest dating back to many centuries. there was a continuous interaction of two forces They had set an example of high-spirited leading to a synthesis of religious beliefs that religious reform or conversion which was later characterized the growth and development of followed/adopted by many others including Jagannath cult in ancient Orissa. Though at Christian missionaries in various parts of India present Orissa contains substantially a large and particularly during second half of the 18th varied tribal population, only the Savaras and century. There is no denying the fact that for Gonds figure in the epigraphic records. Mahendragiri mountain range in south Orissa several centuries the tribes in some parts of was a stronghold of aboriginals like the India lived in remote hills and forests, almost Pulindas and the Savaras. uninfluenced by the main currents of history and cut off from the mainstream of social, The Pulindas believed in the tree economic, political, religious and cultural life worship, which is said to be a pre-Aryan of Indian society. In this background, it was concept. The Savaras belong to the Proto- initially the entry and working of particularly Austroloid tribe who were also originally Brahmins into the tribal areas that the Rajas, worshippers of tree. In the subsequent history emperors and different Governments in of tree worship, this assumed the shape/form different period of historical development of linga worship. In other words, in course of started paying attention to them. It would not time, they became worshippers of Sivalinga be out of place to mention that tribal whom they adored as Sthanu or branchless

7 Orissa Review * June - 2006 trunk. Thus, the Pulindas and the Savaras are daru (Ado Yad Daru Plavate Sindhoh Pare believed to be the worshippers of tree in the Apurusam, Tada Rabhasva DurhanoTena Vindhya and Mahendragiri mountain ranges Gachha Parastaram - Rig Veda, X.155.3). from the earliest times. The Skanda Purana According to the 14th century Vedic reveals that the worship of Sivalinga emerged commentator Sayana (1300-1380 AD), this out of tree worship, which was the faith of the daru represents the wooden image of Lord aboriginal people of . This was widely Purushottama. This view is also attributed by prevalent among the aboriginals of ancient a 15th century tradition as recorded in the Kalinga. The tree worship was later on Kondavidu copper plate grant of Ganadeva of transformed into Siva worship where the tree the time of Gajapati Kapilendradeva. This or log of wood represented linga. It is believed tradition attests that Jagannath resembles the that the Pulindas and the Sailajas emerged as log of wood as spoken of in the Sruti (Sa the Sailodbhavas. In other words, Bhagavan Srutyukta Daru Akrtih). It is Sailodbhavas originated from the tribal stock believed that the Savaras worshipped a deity of the Pulindas and the Sailajas. Under the named Kitung who had ten synonyms. One of influence of the Brahmanical school, the the familiar synonyms was Jaganta or Sailodbhavas called Lord Siva as Sthanu as Jaganelo. In south Orissa, particularly among mentioned above. It may be surmised that they the Savaras inhabiting the Mahendragiri region, were the worshippers of the Sthanumurti, the deities are made of wood. It is widely which, in course of time, replaced the primitive believed that, even to-day the savaras worship tree worship. Thus, the Savaras and the a log of wood that they adore as Jaganta or Pulindas, who were the traditional worshippers Jagannalo. The resemblance of the names of Siva, seemed to have been gradually Jagannath and Jaganta and the log of wood as Hinduised under the influence of the the common medium of worship for both the Brahmanical school and absorbed the Vedic deities very well indicates the significance of concepts in their socio-religious system. In this the tree worship as a common religious practice process of development, the tree worship of among the aboriginals in Orissa which has the tribal people got itself assimilated in the subsequently mingled in the Purushottama Vedic worship of Rudra. In this context, Jagannath cult of the Hindus at Puri. According influence of Mattamayura School may be to another tradition recorded in the Skanda worth mentioning. Under the influence of the Purana, the Savaras who were the original Saivite teachers of this School the Sailodbhavas worshippers of Jaganta made of wood, were became devout worshippers of Uma- also devout worshippers of Madhava i.e. Mahesvara. They propitiated and also Nilamadhava, the predecessor of Lord popularized the cult of Madhava Jagannath. The legendary association of the (Nilamadhava) in Orissa, which was Savaras with Nilamadhava, the predecessor of considered part and parcel of the Jagannath Purushottam Jagannath, as narrated in the cult. Skanda Purana lends support to this Later on, worship of this Sthanumurti presumption. This suggests us to believe that seems to have mingled with the worship of Jaganta of the Savaras had been transformed/ Lord Purushottama Vishnu. In the Rigveda, converted into the Hindu god Jagannatha, who there is a passage that refers to the Lord of is no other than Madhava or Krishna. With

8 Orissa Review * June - 2006 gradual process of Hinduisation, the Savaras This process of interaction and intermingling were influenced by the Brahmanical form of of the tribal and non-tribal cultures led to Hinduism and incorporated the Brahmanical Hinduisation of many tribal deities in the Oriya principles in their socio-religious life. The society. As discussed earlier, the Pulindas and Hindu invaders who had settled amidst the the Savaras were beyond the pale of Hindu tribal people, in course of time, adopted and civilization in the proto-historic period in worshipped this tribal deity in order to enjoy different parts of Orissa. But in course of the their confidence and seek the cooperation of Hinduisation, the Brahmanical form of the latter in their settlements. So much so, Hinduism deeply influenced their life and gradually the deity was Hinduised being thought. transformed from a formidable tribal cult into Some scholars have suggested that Jagannath cult and worshipped both by the Saktism in Orissa has also incorporated the tribal people as well as the non-tribal people. principle of tree worship of the hill tribes into Over the years, this aboriginal deity originally its fold. They opine that the figure of worshipped by the Savaras of Orissa has Khambeswari resembles the figure of Subhadra played an important role in the folk religion of the holy triad (Jagannath, Balabhadra and and the regional cultural tradition of Orissa. Subhadra) at Puri temple because both are In this context, there is an interesting similar in their iconography as well as tradition recorded in the Vizagapatnam plates iconology. It is pertinent to note here that the of Anantavarman Chodagangadeva of the year worship of Khambeswari is known since the 1119 AD. This tradition reveals that Raja fifth or the sixth century AD and it is believed Kamarnava conquered the Mahendragiri region that her Hinduised iconography might be taken towards the close of the fifth century AD, as the prototype for the development, which acknowledged a tribal deity of the Savara tribe led to the Subhadra figure at Puri temple. as Siva-Gokarneswara and worshipped as his Stambheswari, the goddess of the post / pillar, Ista Devata i.e. the tutelary deity of his family. was originally an aboriginal goddess Bestowed with grace by the deity, Raja worshipped by the tribal people and their rulers Kamarnava climbed down the mountain, killed in west Orissa and Ghumsar region of the the Savara chief and conquered Kalinga. This Ganjam district of Orissa. Among the Mother attests to the fact that historical processes have Goddesses/Sakti she was in the past one of the always affected the nature of beliefs in Indian important deities, who was patronized and population. Invaders, who settled as rulers, had supported by many royal dynasties and the always played significant role in this regard. people at large. Under the influence of the Generally, the rulers had a strong role of Brahmanical school, the aboriginals identified reinforcing a particular faith. Besides, ruler's the Stambha with the mother goddess. The hill religion used to fetch privileges while that of tribes who believed in matriarchy were other's subjected to oppression and generally worshippers of Sakti. The worship suppression. It would not be out of place to of Sakti or the female principle is the primordial mention that a verse in the Bhagavata Purana factor in the creation and reproduction of the informs us that the Kiratas, the Hunas, the Universe. It occupies a unique position in the Pulindas, the Abhiras and other tribal people religious system of India. As a result of the were influenced by the worship of Lord Vishnu. fusion of the Vedic concept of Uma with the

9 Orissa Review * June - 2006 cult of Stambha, there emerged the worship Bhadrambika contributed to the evolution of of Stambheswari (Mother Goddess) in tribal Subhadra, the central wooden image in the surroundings. The earliest reference to Jagannath triad. Very recently, the noted scholar Stambheswari is found in the Teresingha Sasanka S.Panda has opined that Samlei of copper plate of king Tustikara. Sambalpur, Lankeswari of Suvarnapur, Paleographically, it is assigned to the fourth / Subhadra of Puri and Panchambari fifth century AD. Tustikara ruled over Bhadrambika might be the same goddess. Kalahandi, Boudh, Sonepur / Suvarnapur and Thus, in course of time, Stambheswari was Ghumsar regions during that period and given a prominent place in the Hindu pantheon. Stambheswari was popular atleast from the She was adopted and worshipped by the Hindu time of Tustikara, who had styled himself as invaders who had settled amidst the tribal Stambheswari Padabhakta. This copper plate people in Orissa. Summararily, the aboriginal reveals that Raja Tustikara in order to cure his deity Stambheswari has been acknowledged ailing mother worshipped the feet of Goddess as member of the documented theology of the Stambheswari, the Ista Devi of his family. Oriya society due to their constant contact with the tribal people. At present, such goddess is In course of time, this cult became very worshipped at Suvarnapur, Balangir, popular among some ruling families of the Sambalpur and Aska etc. as an important deity. early medieval period in Orissa. For instance, Originated directly from the primitive the Bhanjas of Khinjilimandala and the Sulkis background Stambheswari or Khambeswari of Kodalakamandala had recorded in their gradually crept into the mainstream of charters that they achieved success and Jagannath cult as Subhadra. prosperity by the grace of Stambheswari/ Khambeswari. She was the tutelary deity of It is also very interesting to mention the the Sulki royal family (600-800 AD) of similarities between the renewal of tribal ritual Kodalakamandala (Dhenkanal-Talcher region) of the post, representing Stambheswari or and the Bhanja kings (9th century AD) of Khambeswari and the Nabakalebara ritual of Khinjilimandala (Sonepur/Subarnapur, Boudh deities at Puri. According to the tradition and Ghumsur region). Under the royal followed in the Jagannath temple at Puri during patronage of the Bhanjas the worship of Nabakalebara, the Patimahapatra leads the Khambeswari became very popular in the party of Daitas to find out the daru for the Ghumsur region as revealed by their four deities and goes to the Saktipitha inscriptions. In the 17th century AD, the Bhanja (Mangala) at Kakatpur. There he is told in a kings regarded Khambeswari at Aska as the dream by goddess Mangala the exact location presiding deity of the Dakshina dwara (south and appearance of daru. It is believed that two gate) of their kingdom. The Somavamsis were groups of the sevakas (servitors) of the Puri also influenced by this cult. As revealed from temple originated from the Savaras. In this the Muranjamura charter, Panchambari context, mention may be made of Bhadrambika was the tutelary deity of the Patimahapatra and Daita. As per the available Somavamsis. They identified this deity tradition narrated earlier, Patimahapatra is the Bhadrambika with Stambheswari when they descendant of Vidyapati (Brahmin) and Lalita came in contact with the worship of the log of (Savara). Thus, he may be called the head of wood as Stambheswari. Most probably, this the half-Savara Brahmins. Daitas are the fusion of the Stambheswari cult and descendants of Savara chief Viswabasu and

10 Orissa Review * June - 2006 they are a special section or group of non- be out of place to mention that the Sirpur stone Brahmin priests in Puri temple. In case of the inscription of Rani Vasata refers to Narasimha, renewal of the tribal deity Stambheswari, the an incarnation of Vishnu as Purushottama who goddess herself appears in a dream through emerged out of a Stambha (pillar). the medium of the priest called Bhejini and All these similarities between the indicates the spot where the tree is to be found. Nabakalebara ritual of Lord Jagannath and that The tree to be selected must display certain of the tribal deity Stambheswari suggest us to features, which are similar in both the cases. believe that there is a close link between the In case of the tribal custom the new tree is Hindu deities of Puri temple and the tribal deity worshipped with the sacrifice of a sheep or a Khambeswari. It would not be out of context goat before being cut off. The chief priest of to mention that the Savaras i.e. Daitas also the tribal deity called dehuri always performs play a distinct role in the daily worship of Lord the first stroke on the tree. In case of the daru Jagannath in Puri temple. As noted earlier, they of the deities also the sacrificial ritual is are the descendants of the Savara chief symbolically performed/observed and the chief Viswabasu who was the first worshipper of priest called acharya makes the first stroke. Jagannath in the form of Nilamadhava in the In both the cases the tree should fall to the east hoary past. Daitas are known as the close and should not touch the ground in any case. relatives of Lord Jagannath and entrusted with The tradition that the logs should be carried in certain important seva (services). During the a special hand-made wooden cart exclusively anavasara ceremony of the deities, it is not pulled by human hands and should not touch the ground is followed in both the cases. The the Brahmins but the Daitas who perform the Maharanas (carpenters) in a closed room do worship. Anavasara refers to sickness of the the carvings of the images of deities secretly. deities. During this period of seclusion, the Nobody except the Daitas and the Vedic offerings and rituals are not performed Patimahapatra are allowed to enter the place and the deities are placed in a place called where the figures are being carved. The anasara pindi. They remain there secluded and Maharanas are to lead a pure life i.e. purity of unexposed to public view for a period of fifteen mind and body and also observe certain nisthas days. During this period, Daitas perform or principles during this period. In case of tribal certain secret rituals of the deities. These rituals custom also, the carpenter is to abstain himself are known as anasara nitis, which no one is from drinks, drugs and sex and to lead a pure allowed to witness. Obviously the deities life. Just as the sacred Brahma is inserted into would like to see their close relatives at the the images at Jagannath temple, Puri before time of sickness. Since the Daitas claim their consecration, five metals namely gold, Jagannath as a member of their family, they sit silver, iron, copper and brass are inserted into together with the deities and take the gnyatisara the post of the tribal people before it is (the dishes taken by members of the same consecrated. The images of Jagannath, family together). They also play significant Balabhadra, Subhadra and Sudarsan at Puri roles at the outset of the Ratha Yatra i.e. car temple are crude and have an aboriginal look. festival. During this period the deities are not Similarly, the post representing Stambheswari worshipped in the Vedic line but in the tribal is also crude and sometimes the figure of line. Even the deities are dressed in the Savara Narasimha (an aspect of Jagannath) is carved costume. The deities move towards the Rathas on the post in a very crude form. It would not (chariots) in north-west direction whereas in

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Hindu process, the procession moves towards reference of ethnic unity with Savara tribe. The eastern direction. Hence, it is believed that the present generation of some Daitas prefer to northwest movement of the deities towards the establish marital relationship with the Karanas Rathas indicates the impact of the Savara of the Oriya society, apparently with a view to convention / tradition on the Ratha Yatra. making their tribal origin less known and After the Nabakalebara ceremony, the thereby have elevated their social status in the Daitas as descendants of Lord Jagannath claim overall social hierarchy in Oriya society. In a on the articles used by the deceased Jagannath. traditional Oriya society, the so-called After disposing of the old figures/images of Brahmins do not partake food if touched by the deities in the Koilibaikuntha, situated on the low caste people. Usually persons of all the northwest side of the temple the Daitas take castes are seen enjoying Mahaprasad sitting bath and observe mourning because of the death in one place in a row. It is the established of one of their clan. They weep and cry for the practice that the moment Mahaprasad is death of Jagannath and for ten days they remain served, no Hindu of the so-called high castes in a state of ritual impurity observing all sorts objects to pertake it even from the same plate of obsequies prescribed in the Hindu with any person of the so-called low castes. dharmasastras. On the tenth day, they cut their All the devotees irrespective of castes accept hairs and nails and shave their body and take the vegetarian food (bhoga) offered by the purificatory bath in the Markandeya puskarini Daitas. They are one of the dominant classes (tank) of Puri. The fact that the Daitas of non-Brahmin sevakas of the temple at Puri. (Savaras) even today consider Lord Jagannath They have emerged as a pressure group to fight as a member of their clan and observe all sorts for their rights and exert tremendous pressure of obsequies is a clear indication of the tribal on the temple administration and even dictate origin of Lord Jagannath. In other words, terms and conditions at times. However, as an tradition as well as present practices clearly important aspect of Oriya culture, Jagannath points to the tribal origin of Lord Jagannath. is indispensably associated with the social life But how the tribal deity Nilamadhava has come of the Oriya people from birth to death. to Puri to be worshipped as Jagannath is a References : mystery, which is yet to be solved. With the 1. Eschmann, A. (1978), "Hinduization of Tribal older mode there would always remains older Deities of Orissa: The Sakta and Saiva Typology," beliefs and ways of life. It becomes difficult in A.Eschmann, H.Kulke and G.C.Tripathy (eds), to say precisely when a given stage passed and The Cult of Jagannath and the Regional another took over. Needless to say, Lord Tradition of Orissa, Manohar Publications, New Jagannath is a synthesis between the Hindu and Delhi, p.79-97. non-Hindu tribal culture. The process of 2. Panda, S.S. (2005), "Some New Facts About interaction was mutual. Not only did Hindus Goddess Samlei", Orissa Review, September- (immigrants) influence aboriginals in Orissa but October, p.84-88. also the newcomers took over some indigenous 3. Pasayat, C.S. (1998), Tribe, Caste and Folk and even aboriginal beliefs and customs. To Culture, Rawat Publications, New Delhi/Jaipur. day, it is practically difficult to believe that Daitas belong to the Savara tribe, however loosely defined the term tribe may be. It is also Dr. Chitrasen Pasayat is the Asst. Administrator in the ridiculous to speak of a Daita tribe with no Sri Jagannath Temple Office at Puri.

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