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Home , Achyutananda, Gundicha Temple, Jagannath, Puri, Sarala Das

June - 2014 Review

Lord Buddha in the Cult of Lord

Abhimanyu Dash

he Buddhist origin of Lord Jagannath was (4) At present an image of Buddha at Ellora Tfirst propounded by General A. Cunningham is called Jagannath which proves Jagannath and which was later on followed by a number of Buddha are identical. scholars like W.W.Hunter, W.J.Wilkins, (5) The Buddhist celebration of the Car R.L.Mitra, H.K. Mahatab, M. Mansingh, N. K. Festival which had its origin at Khotan is similar Sahu etc. Since was a predominant with the famous Car Festival of the Jagannath cult. religion of Odisha from the time of Asoka after (6) Indrabhuti in his ‘ Siddhi’ has the War, it had its impact on the life, referred to Buddha as Jagannath. religion and literature of Odisha. Scholars have (7) There are similar traditions in Buddhism made attempt to show the similarity of Jagannath as well as in the Jagannath cult. Buddhism was cult with Buddhism on the basis of literary and first to discard caste distinctions. So also there is archaeological sources. They have put forth the no caste distinction in the Jagannath temple at the following arguments to justify the Buddhist origin time of taking Mahaprasad. This has come from of Lord Jagannath. the Buddhist tradition. (1) In their opinion the worship of three (8) On the basis of the legend mentioned in symbols of Buddhism, Tri-Ratna such as the the ‘Dathavamsa’ of Dharmakirtti of Singhala, Buddha, the Dhamma () and the Sangha scholars say that a tooth of Buddha is kept in the body of Jagannath. The image of Jagannath which denotes to the worship of of the contains a mysterious substance thickly padded Jagannath cult, i.e. Jagannath, and in silk and replaced in the new image at the time . of Navakalevara is taken as the tooth relic of Buddha. (2) The old Pali literature refers to Lord Jagannath. (9) There is a legend centering round the incomplete figure of Buddha at Bodhagaya which (3) In Buddhism, Dharma is considered as has similarity with the incomplete image of female and in Tri-Ratna, She is regarded as sister Jagannath. which is very similar to the worship of Subhadra (10) In Lord Buddha has been as the sister of Jagannath. accepted as an incarnation of instead of

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Jagannath. , an Odia poet of 12th century ancient time which may not necessarily allude to has described Buddha as the incarnation of Lord the image of Jagannath at . Further, Jagannath Jagannath. Later on, , has also been variantly used as an adjective to Das, Divakara Das, Balaram Das, Jagannath Das suggest the higher status of any God or even a and Sikhara Das have accepted Buddha instead king. As such, the word Jagannath in this context of Jagannath as the ninth incarnation of Lord in no way justifiably be associated with the Vishnu. Jagannath of Puri. On the basis of the above arguments it (3) Buddha, Dhamma and Sangha are Tri- will be difficult to conclude that the cult of Ratnas of Buddhism. Dhamma is considered as Jagannath originated from Buddhism. The female. Tri-Ratna emblems of Buddhism are following counter arguments can be taken as the found at Sanchi. General A. Cunninghham has basic points to reject the cult of Jagananth identified Dhamma with Subhadra of Jagannath originated from Buddhism. triad. But there is no similarity of Dhamma symbol (1) The identification of three images of the of Sanchi with Subhadra of Jagannath temple at Jagannath temple, Puri with Buddhist Trinity or Puri. Dhamma of Sanchi has hands whereas Tri-Ratna is not acceptable because the actual Subhadra has no hands. So it is difficult to identify number of images in the temple are not three but Dhamma of Buddhism with Subhadra of four namely Jagannath, Balabhadra, Subhadra Jagannathism. and Sudarsana described in the Purana, (4) Calling the image of Buddha as Jagannath Padma Purana, Purana, Purana at Ellora does not mean Buddha and Jagannath and Skanda Purana as ‘Chaturddhamurti’. are identical. The sculptures at Ellora flourished Further, if the number of images are actually three during the rule of the Guptas. Though Guptas instead of four that can not constitute an argument revived Brahminical yet they respected worth the name in support of the thesis that the the deities of other religions like and emblems are Buddhistic. In the Hindu or Buddhism. At Ellora one finds coexistence of Brahmanical traditions there are several groups sculptures relating to . of three such as Brahma, Vishnu and Mahesvara; This assimilation of cults and coexistence of , Laksmana, ; , and sculptures might have led the people to mistakenly Subhadra. So, there can not be any valid reasons call the image of Buddha as Jagannath at Ellora. as to why the three incomplete images are to be It is not a matter of surprise to link one image of a taken Buddha, Dharma (Dhamma) and Sangha cult with that of the other. For example, the image or the Tri-Ratna of Buddhism. of Mahavir Jaina of Jainism at the Beherana In addition to these, the Buddhists do not Dwara (gate) of the Jagamohan of the Jagannath refer about the images of Laksmi, Goddess Earth, temple of Puri is very often called as Mahavir etc. which are a part of the seven of Hinduism by some people. In similar images besides the four. Thus all the deities way the image of Buddha at Ellora might be called worshipped in Ratna Simhasana of the Jagannath as Jagannath. temple, Puri are seven instead of Tri-Ratna of (5) The evidence of the Car Festival to prove Buddhism. that the Car Festival of Puri is an imitation of the (2) The word Jagannath has different Car Festival of Lord Buddha at Khotan has no connotations in the Pali literature of Buddhism in base at all because the chariots were in use since

86 June - 2014 Odisha Review the time of Vedic and Upanishadic periods. In . Buddhist might have been influenced Atharva Veda, there are references as to how the by such a catholic Hindu practice rather than Gods were coming down by chariots. Attempt Buddhism influencing the cult of Jagannath. The has been made by some scholars to link practice of taking Mahaprasada regardless of of Puri with the Buddhist Car Festival held caste distinctions can not prove the Buddhist at Khotan which is described by Fahien. origin of Jagannath cult. It is mentioned in the The Car Festival is the source of Puranas and the Tantric texts that Mahaprasada amusement of all over the world. It would is to be taken regardless of caste or sex. Those therefore, be erroneous to link the festival of one Puranas are Padma Purana, Visnu Purana, place with that of the other. For instance, Bhavisya Purana, , celebrates (Rukuna Purana, Purana and the Tantric Ratha) festival in honour of Lord Lingaraj. texts like the Brahmayamala and Rudrayamala. Likewise a Car Festival is performed in . (8) The Buddhist legend suggesting that a Undoubtedly, each Ratha Yatra has its own tooth of Buddha was kept inside the body of individuality and origin. It thus logically follows Jagannath has no basis. That a Buddhist monk that the Ratha Yatra of Jagannath at Puri should named Ksematthera presented a tooth of Buddha not be considered to have Buddhist origin. to the king of Kalinga who built a stupa for its (6) The Dhauli region of Odisha was once a worship has also no historical basis and is not Buddhist centre particularly after the Kalinga War supported by any other evidence. Even of . It is therefore, likely that Buddhism H.K.Mahatab, a staunch supporter of the might have exercised some influence over the cult Buddhist origin theory does not even accept the of Jagannath. Possibly, there arose a conflict story since it has no historical base. Further, the between the Buddhists and the in the 7th Buddhist tradition also prescribes that no symbol or 8th century as a result of which Indrabhuti, a of Sakya Muni is to be worshipped secretly. Buddhist of region effected a Apparently, there is no relation of this story with compromise by using the epithet Jagannath as a the development of the cult of Jagannath. synonym of Buddha in his work ‘Jnana Siddhi’. Moreover, the Nabhi Brahma of Jagannath, This religious conflict between Hinduism and rescued by Bisara Mohanty from the attack of Buddhism is evident in the Bhaskaresvar temple Kala Pahada is not to be confused with tooth. in Bhubaneswar where a huge Buddhist Ashokan This Nabhi Brahma transferred by the Daitas on pillar is converted into Sivalinga which is still the occasion of the Nava Kalevara festival is never worshipped today. So Indrabhuti might have called a tooth. made a compromise between Buddhism and Again, some of the temple ministrants are Hinduism through his writing which seems to be of the opinion that the sacred objects inside the an influence of Buddhism over Jagannath cult. Vigrahas are not bones but Tantric with (7) Buddhism is sectless or castelessness the Salagramasila. It will be too hazardous to take appears to be wrong. Lord Buddha, desired to them as tooth relics of Buddha. In the Hindu be born in a higher caste family as is cited in the Dharma Sastras, the worship of bone is not ‘Lalitavistara’. Further, Jagannath does not accept permitted. But wherever a Buddhist relic either caste barrier is an original idea of Hinduism. Such of Buddha Himself or of His disciples could be references have found place in several Hindu found, stupas were built and the places remained

87 Odisha Review June - 2014 continuously Buddhist sanctuaries with the Dash the Buddha legend of Buddhagaya is an Viharas all round the holy places. The temple of imitation of the legend of Jagannath of Puri. Lord Jagannath does not have any such tradition Further, in Buddhism, a sculptor made and all the old and new are Hindu Buddha’s image of Buddhagaya whereas in the Mathas.It is true that Hiuen Tsang mentions five Jagannath cult, the legend expressed that the Buddhist Viharas in the town of Che-li-ta-lo, Brahma prepared the image of the Jagannath triad. identified by a few scholars with the present Puri. So the incomplete image of Buddha at This identification, however, is not universally Buddhagaya is not the same as the incomplete accepted and it is not at all safe to come to any image of the Jagannath triad. conclusion on the basis of this uncertain data. So (10) The Jagannath trinity is made of wood the legend mentioned in the ‘Dathavamsa’ of and called as ‘Daru Devata’ whereas the image Dharmakirtti of Simhala is difficult to accept. of Lord Buddha is made of either stone or any Rather, Che-li-ta-lo is not Puri but Buddhist metal and not of wood. Further, the tradition of Viharas of Ratnagiri, Udayagiri, Lalitagiri, Langudi image making of Buddha began since the time of hills and their adjacent areas of district of the Kushan rule but image making of Jagannath Odisha out of which two teeths of Lord Buddha trinity goes back to the hoary past. Hence, there were collected from Ratnagiri Vihara and kept in cannot be any similarity between these two State Museum, Bhubaneswar in 2013. These religions. teeths of Buddha were worshipped by Buddhist (11) Inspite of above counter arguments which monks in ancient days and not in the body of the disallow the similarities between Buddha and Jagannath triad of Puri. Jagannath yet there are some points to argue the (9) R.L. Mitra has matched the story behind influence of Buddhism on the cult of Lord the incomplete image of Lord Buddha of Jagannath. Much before the origin of Buddhism Buddhagaya with the incomplete image of Lord in 6th C.B.C. there was worship of Lord Jagannath Jagannath of Puri. He relates the legend of image at Puri. In 3rd C.B.C. Ashok conquered Kalinga making of Buddha at Buddhagaya as described (Odisha) and spread Buddhism in and in the accounts of Chinese Pilgrim Hiuen Tsang abroad. Undoubtedly, Puri was a part to that. This of 7th century A.D. with that of the legend of caused influence of Buddhism on Jagannath cult. image making of Jagannath at Puri. As per Hiuen The people of Kalinga originally aboriginals, Tsang’s account no sculptor was willing to make accepted Buddhism as their religion but not an image of Buddha but a Brahmin came forward remained aloof from worshipping Lord Jagannath. to do it. The sculptor proposed that the door of Gradually, Buddhist way of worship influenced Buddha Vihar would not be opened before a over Jagannath cult. stipulated period of six months that was required In 318 A.D. Raktabahu attacked the to complete the image. But before the stipulated Jagannath temple (not present structure). The period was over the Buddhist monks violated the priests took away Jagannath trinity to Sonepur fixed time of image making and opened the door (Sonpur) and hid underground for safety. In 9th of Buddha Vihar and found the incomplete image century A.D. Adi Sankaracharya came to Puri of Dhyani Buddha and disappearance of the and found no Jagannath trinity in the then sculptor. R.L. Mitra relates this legend with the dilapidated small Jagannath temple. legend Jagannath, Puri. But in the opinion of S.N. Simultaneously Yayati-I, the Somavamsi King was

88 June - 2014 Odisha Review in search of Lord Jagannath during the holy bath north west and south west side of the of the day of Dwadasi in the Mahodadhi Parsvadevata temple of Nrusimha, images relating at Puri. Both the King and Adi Sankarcharya took to Dasavatara are exhibited, among them Buddha a mission of searching for Jagannath and is included as ninth incarnation. Undoubtedly one proceeded to Sonepur. With much difficulty they must be clear that Buddha had been accepted as unearthed the Jagannath trinity and brought them an in the temple of Jagannath in centuries back to Puri for worship. After arriving at Puri past which came to knowledge of ASI after Sankaracharya helped the King to reinstall the deplastering of the main sanctuary. Lords on Ratnasimhasan. A new temple of Inspite of all above arguments in favour Jagannath was reconstructed for the reinstallation and against the position of Lord Buddha in the of the new deities. cult of Jagannath one must be clear that the temple During his stay at Puri Sankaracharya of Lord Jagannath originally is neither a Buddhist defeated Buddhist intellectuals and a compromise sanctuary nor its presiding trinity is Buddhistic took place. Jagannath cult revived and Buddhism symbols. Only Buddhism had once upon a time assimilated in this cult. Gradually Buddhism great influence over Jagannath cult like Jainism. became a part and parcel of Jagannath religion. In Jainism it is also seen that an image of Lord

th Mahavir Jaina is fixed near the threshold of In 12 C.A.D. Jayadev, a great devotee Beherana Dwara like that of Lord Buddha in the of Lord Jagannath wrote his famous ‘Gitagovinda’ outer western wall of the Jagannath temple, very in which he described Buddha as an incarnation adjacent to the Parswadevata temple of Lord of Jagannath. Possibly from that time onwards Nrusimha. Buddha got a place in the Jagannath temple. Dasavatar concept began from the time of References : Jayadev. Buddha was considered as an Avatar 1) S.K. Panda, “Evolution of Jagannath Cult”, in (incarnation). Even Jayadev stayed most of his Comprehensive History and Culture of Orissa, time in the Dasavatar of Puri located near Vol.I, ed. P.K. Mishra, New , P.542. which is another proof of origin 2) W.W.Hunter, “Jagannath”, in ‘History of Orissa’, Volume-I, London, 1872, PP.81-136, reprinted in of Dasavatar concept. N.K. Sahu, ed. ‘A History of Orissa’, Vol.I, Calcutta, In Odia literature Buddha has been 1956, PP. 3-39. accepted as an incarnation of Vishnu instead of 3) W.J. Wilkins, ‘, Vedic and Jagannath. Sarala Das in his Odia ‘Mahabharat’ Puranic’, Calcutta, 1913, PP. 248-253. of 15th century, Achyutananda Das in his ‘Garuda 4) K.C. Mishra, ‘The Cult of Jagannath’, Calcutta, Gita’ and ‘Sunya ’, Divakar Das, Balaram 1971, PP. 90, 91,92. Das, Jagannath Das, Sikhar Das and Nilambar 5) G. Mohapatra, ‘The Land of Visnu’, Delhi, 1979, PP. 63-69, 92. Das in his ‘ Tola’ have accepted Buddha 6) S.N. Dash, ‘Jagannath Mandira O Jagannath Tatwa instead of Jagannath as the ninth incarnation of (Odia)’, , 1982 , P. 139. Lord Vishnu. 7) M. Tripathy, ‘Srijagannatha(Odia)’, Bhubaneswar, In addition to literary evidences, sculptural 2012, P.38. evidences are more vital to focus Buddha as ninth incarnation in the Jagannath temple itself. On the Abhimanyu Dash, Lecturer in History, Surajmal Saha outerwall of the Jagannath temple, Puri, in both Mahavidyalaya, Chitrakar Sahi, Puri.

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