ho is this at Puri? Scholars In spite of differences of opinion, certain have been speculating ad nauseum important legends as well as facts regarding Wabout Jagannath and yet there seems Jagannath are more or less straight forward. That to be no end to these speculations. There is Jagannath was originally the of Sabaras and certainly something about Jagannath which is both later on established as the Lord of the Universe evasive as well as eternally attractive. To this point by the King of Orissa in a temple at Puri is too I will come later for a more elaborate discussion, well known a fact. Subsequently admitted and because it is the most characteristic feature of worshipped by the great of Hindu Jagannath according to me. Here I will be philosophy and religion, it also is a fact the concerning myself, not with a historical or genetic Buddhists, Jainas and even many Muslim enquiry but with the determination of the exact devotees have found their aspirations fulfilled and significance of a living cult coming down to us their ideas realised in the Jagannath cult. Unity in from the hoary past. diversity which is too well known a feature of Indian culture emphasized by a number of thinkers

The Unique Vedantic Synthesis in Jagannath as Lokayata and Vaisnavism – A Philosophical Approach

Prof. G.C. Nayak

and writers like Tagore is so true of Jagannath also. It is therefore no wonder that Jagannath cult has been acclaimed to be the perfect expression of Indian culture at its best.

So far so good, so long as we stick to facts as they impinge on us, we are on safe grounds although it may also be true that there is always scope for further controversy regarding what the fact actually is. But at least this much cannot be denied that Jagannath, originally the of the aboriginals of Orissa, has miraculously proved himself capable of fulfilling the aspirations of the Indian mass irrespective of caste and creed throughout the ages and has found a footing recently even in the heart of the Westerners as is

86 Odisha Review # July - 2015 evident from the popularity of Car Festival is But this procedure can at best lead us to different U.S.A. and U.K. of to-day. opinions, not to knowledge. As Sankara has aptly remarked, Jnana is Vastutantra, not Now coming to different interpretations Purusavyaparatantra. Knowledge is dependent on of Jagannath cult, we find unending controversy the object, not on human activity; the object must in the field. Some regard Jagannath as an be depicted as it is. And that is wny Acharya incarnation of Lord Krisna while others consider Sankara also condemned mere reasoning in the him to be Sri . has been regarded sense of speculative reasoning based on human as the sister of Jagannath by some, while others imaginative faculty.3 consider her to be the Prakriti or . According to the Tantric interpretation, Jagannath Here I will concern myself with that is supposed to be Bhairava while Subhadra is significance of Jagannath which can be accepted taken as Bhairavi2. Sometimes Jagannath is also with the minimum of assumptions ? For this, we identified with Dakshina Kalika. The four , have to go as far back as to the writing of the viz Jagannath, Balabhadra, Subhadra and Upanisads. Upanisads point to a reality which is Sudarsana have also been regarded as four formless and yet having diverse forms; it is realities (caturbyuhas) of the Bhagabata school conceived to be both saguna and nirguna. As a viz., , Sankarsana, and matter of fact, Upanisads speak of the reality as . Jagannath as the incarnation of both formless and having varieties of forms at one Buddha is too well known. In Jagannath people and the same place.4 Following this conception have also seen a symbol of world unity and world of Upanisads many later thinkers have found it to peace through the ideal of peaceful co-existence be the most ideal conception of reality, the of diverse races, for example, the black colour of apparent contradiction between Nirgunatva and Jagannath representing the black people, the Sagunatva being resolved by an appeal to the white colour of Balabhadra representing the white preference of the enquirer and the devotee and race, while the yellow colour of Subhadra hence being considered to be of no consequence standing for the Mongolians. All these speculations at all. regarding Jagannath are alright so far as they go. But when we search for the real significance of Thus Tulasi Das in Rama Charitamanasa Jagannath we are at a loss of find diferent says that there is actually no difference between antagonistic views being upheld at the same time. the unqualified and the qualified; the unqualified We do not know what to make out of all these. becomes qualified because of the of his What will be our basis for sticking to one devotees.5 But the problem all along has been to interpretation rather than the other ? Theories built give a consistent account of such a reality without on human imagination may catch our fancy for involving oneself in contradiction. Upanisad some time. There is a delight in seeing a new however at times finds itself talking in a apparently gestalt, fresh forms, in one and the same fact. But contradictory language while referring to such a how can we expect to arrive at the truth through reality for example, tadejati tannejati, taddure mere speculation, which in any case works as a tadva cantika,6 while at the same time asserting double-edged weapon ? If one speculates in one that the highest good of man lies in no way other way, another is free to speculate in a different than knowing in the sense of realising such a manner so long as he can give a consistent picture. reality.7

July - 2015 # Odisha Review 87 Jagannath’s significance seems to lie in the beliefs. It is another matter. If in actual practice it fact that it is a successful attempt in the form of an may not always be so on account of a number of image to express the reality of the Upanisads which social factors. is both nirguna and saguna and in whom the salvation of mankind rests. Jagannath originally It is noteworthy that the mysterious entity may have Very little to do with the and the which is supposed to be hidden inside the image Upaniasads; even Sayanacharya’s explicit and is transferred at the time of Navakalevara reference to Purusottama in his commentary on from the old to the new image is called Brahma the Rig Veda, 10,155.3 does not conclusively and Jagannath is known as Daru Brahma. Various prove that Jagannath was a Vedic God8 and Sri forms of worship in accordance with one’s belief Chaitanya’s reference to Jagannath as one who and disposition do make sense in the context of is sung in the Upanisads (Srutiganasikha Gita of course and here in Jagannath we charita)9 may well be construed as simply the encounter an astonishing amalgamation of diverse admiration of a devotee, perhaps, proving nothing. types of religious practices and worship. So much for the spiritual aspect of Jagannath. And yet this But as I have already remarked I am not is not all that is there to it. Here we also find an concerned here with a mere genetic enquiry. My interesting co-existence of the sacred and the main concern here is to pinpoint that significance profane, the philosophical and the secular, the of this cult which has sustained it as a source of unfamiliar and the familiar, and it partly explains inspiration for mankind throughout the ages. And the mysterious attraction this culture has for the the significance seems to lie in the fact that mass mind, the laity. Look, for example, at the Jagannath is a unique expression of the ultimate profuse pourings of abusive words, out of reality of the Upanisads, which having a form is devotion of course, on Jagannath as Kala Sarpa at the sametime formless. To say that the form of (the serpent of time) or simply as Jaga His pomp Jagannath is abnormal is to miss a significant point, and grandeur are beyond comparison and he is the point that has the capacity to express the no doubt the Lord of Lords, the King of Kings, formless in a way which is unique in the history of and yet for whom does He come out of the temple mankind. It is no wonder that Jagannath being to ascend the car during the world-famous car the expression of such a reality has proved himself festival ? Certainly not for the fortunate few who capable of fulfilling the aspirations of varieties of are born with silver spoon in their mouth, but for races and cults throughout the ages. And only in the unfortunate millions, the downtrodden, the his background one can understand how diverse, neglected who are otherwise deprived of the antagonistic, and mutually contradictory theories normal amenities of life on account of rigid social are built and flourish side by side in connection customs. What is most significant to note here is with one and the same reality, i.e. Jagannath.10 It that during that time any Tom, Dick and Harry is is quite natural therefore that Jagannath cult should allowed not only to touch but also to embrace in principle have no antagonism towards and the Daru Brahma and is also permitted even to should not be opposed to any religion, caste or tear away a part of the Lord’s outer garment from creed just as the Upanisadic culture of based Him as a relic to be treasured for ever and ever on the conception of Brahamanas both saguna by him or her. Moreover, it is quite intriguing to and nirguna is neutrally disposed towards find that Jagannath undergoes physical suffering contending metaphysical theories and religious like ordinary human beings. At the time of

88 Odisha Review # July - 2015 anavasara He takes rest and lives on a prescribed sorrow and is even subject to mortality and diet. The most astonishing fact is that the Lord like any one of us and has His daily also undergoes reincarnation like any one of us. life linked with the daily life of the laity. “Vasamsi jirnani yatha vihaya .....” says the Gita. The embodied person leaves the old body and The conception is not entirely novel, of accepts a new one as one throws aways the torn course; it can be traced back in a germinal from cloth and takes a new one. Jagannath is also not at least to certain ideas prevalent in Vaisnava free from transmigration as depicted above in the movement. The idea, for example, seems . It is for this that, in spite of being to be at the back of the following expressions in the ultimate Brahman, Jagannath is as if one from the Vaisnava literature such as those where amongst us a very near and dear one-the most Brahman is regarded as the intimate associate of 11 intimate of all. He is beyond our reach and yet the Cowherd boy or where Brahman, like any very near to us-‘durastham cantikeca tat’. ordinary Cowherd boy, is supposed to be dancing with a body besmeared with dust particles.12 The It is this particular aspect, viz the primary objective here is of course to extol the commonistic component as I understand it in the devotee and eulogise devotion or Bhakti, but at life of the highest spirit (Daru Brahma), which the same time there seems to be a certain tendency make Jagannath an extraordinarily elusive as well here to grasp the ungraspable as it were in a as an eternally attractive Deity representing what somewhat commonistic framework, for making I would designate as a unique variety of Brahman available to us in our day-to-day ‘Lokayata Brahmavada’ or Çommonistic ordinary life, so to say. In case of Jagannath this component at I understand it in the life of the tendency has become quite explicit. The highest sprit (Daru Brahma), which make uniqueness of Jagannath lies in the fact that all Jagannath an extraordinarily elusive as well as paraphernalia and a whole tradition have been eternally attractive Deity representing what I built up here around Jagannath to demonstrate as would designate as a unique variety of ‘Lokayata it were what a Lokayata Brahma could be like a Brahmavada’ or Commonistic absolutism’. common man’s Brahman who is also Jagannath, from this point of view, can be Patitapavana (the purifyer of the depraved) regarded as what I would call a Lokayata Brahma, through whom the downtrodden and the a common man’s Brahman, with a unique Vedantic condemned even can get final deliverance. synthesis, available to and doing His lila amidst the laity-meant for the common man particularly This concern for the common man and for the present age particularly known as Kali his sentiments is according to me, one of the Yuga. characteristic aspects also of Vaisnavism. Let us consider the well-known Vaisnava tenet as If something is Lokayata, available to the enunciated by Sri Chaitanya in his Siksastakam, mass, the laity, it cannot be Brahman, for Brahman viz. "Trnadapi sunicena taroriva sahisnuna, is that which is not available for empirical use. amanina manadena kirtaniyah sada Harih”, But here is a unique instance of Daru Brahma being which means, one who assumes a position lower available to the laity during Kaliyuga: At least that than even a tuft of grass, is as tolerant as a tree, is what is at the back of this conception of Daru and is a respector of persons without caring for Brahma who is subject to all sorts of joy and one’s own prestige, he alone is fit to worship ,

July - 2015 # Odisha Review 89 the Lord of Lords. This shows how a Vaisnava is paramesthyam na rasadhipatyam, na to remain unconcerned about his own worldly yagasiddhirapunatbhavam va vanchanti status while being concerned about the welfare yatpada rajah prapannah”, says the Srimad of those around him. “Abhimanan surapanam .”16 As service of the Lord is the gauravam rouravam saman, pratistha summum bonum here, one refuses to accept sukarivistha trayam tyaktva Harimbhajet”. liberation in any from if it is offered to him in the This also points to a lack of concern for gretting a absence of any such scope for service.17 special position, a VIP status, on the part of a , for example, who lives in the first Vasnava. Once again, it is another matter if in actual half of the 9th century, denied that man’s highest practice, Vaisnavas always do not conform to this goal lies in liberation. For Nammalvar, man is standard and as a matter of fact, a Vaisnava in related to the Lord as is the predicate to the the true sense of the term is not that easy to find. subject, or attribute to substance; the soul being The concept of Bhakti involves the idea of being utterly dependent on God, it should aspire for god not only a servant of the Lord, but also a servant with all its being. For , , tyaga or of His servant.13 ‘Bhaj’stands for seva (i.e. vairagya are of no avail; for the soul, the love of service); service, therefore, is what a devotee is God is the highest goal, and this can only be expected to perform.14 Service to the Lord achieved when, through pangs of separation in involves a number of factors, where the common not realizing the Lord, he considers himself as a man also has a rightful place of his own, only if he woman and surrenders himself to the mercy of is a devotee, irrespective of his social position. his Love-Lord Sri even Bhaktidharma is thus a common man’s religion goes to the extent of decrying , the as distinguished from the moksha of the sayujya mukti, in very strong terms. "Sayujya Absolutistic . Can there be a better sunite bhakter haya ghrna bhaya, naraka example of the evidently and avowedly vanchaye tavu sayujya na laya.”18 The devotee communistic thought than the following? feels hatred and fear even at the sound of sayujya “Kivavipra kiva nyasi sudra kene naya, Jei mukti; he prefers hell to such mukti,. For Krsnatattvavetta sei hai”.15 Even a Sudra , this worldly life itself becomes a can be considered to be a spiritual guide for the state of liberation, only if he is capable of being disciples in this framework, provided he has completely devoted to and is in the proximity of realised the very essence of . his Lord, and also is in the company of his servants.19 One of the most significant aspect of Bhakti dharma of the Vaisnavas is that a true Liberation gives a special sstatus, a VIP Vaisnava does not care so much for mukti as he position so to say, rather the most important, the is an aspirant for the service or the bhakti of the most valued position that can be aspired for the Lord. Bhakti or service to the Lord is considered parama purusartha, as it is called; the devotee to be higher than all the purusarthas all the four prefers to remain as the servant of the Lord, not covetable values of life, dharma, , to become one with the Lord of Lords. “Cini and moksha and is therefore considered to be hate caine Mago, cini khete bhalo vasi”, said the fifth purusartha in this tradition. “Na Sadhak Ramprasad in the context of Sakta nakprstham na ca sarvabhaumam na bhakti.

90 Odisha Review # July - 2015 It is to be noted however that the work, it is impossible to have the anubhava of Paramananda, of which Sankara, the nirguna anything nirvisesa or nirguna, devoid of all Brahmavadin, the propounder of the doctrine qualifications. In his Sribhasya on Brahma , of unqualified Brahman, speak, lies in the bliss of 1.1.1., while discussing the ‘Mahasiddhanta’, the self or Brahman which is nityananda, the points out, “Yastu-‘svanubha- eternal bliss, as distinguished from pleasures of vasiddham’ iti svagosthinisthah samayah sense. It is certainly not a sense. It is certainly not sopyatmasaksika savisesanu-bhavadeva a question of someone becoming one with sugar nirastah; idamahamadarsamiti kenocid vis a vis tasting sugar. This analogy somehow does visesenavisistavisayatvat sarvesamanu- not fit into the context of Sankara. “Yanyani bhavanam”. Different approaches to the spiritual visayendriya sambandhajanitani experiences of these Acharyas are thus inevitable, anandajatani tanyapeksya esosya even if their doctrines are supposed to be based paramananda nityatvat. “Yo vai Bhuma tat on sruti texts, reasoning as well as anubhava; sukham (Cha. Up. 7.23.1) iti/srutyantarat”, says there are certain fundamental differences in their Sankara in his commentary on the outlook and approach which cannot be undermined with any pre-conceived notion of unity Brahadaranyaka, 4.3.32. Anubhava or or harmony in the name of revelation, Vedantic experience is an important means of valid tradition, spiritualism and the like. knowledge () in case of Brahmajnana or Atmajnana that liberates us. It is interesting Vaisnavism is a cult of bhakti par to note that Sankara even goes to the extent of excellence where the Love-Lord, who is not only calling it ‘svahrdaya pratyaya’ or heart-felt saguna but is also the abode of all virtues, all experience in his commentary on the Brahma beauty, all excellences, in the supreme object of sutra, 4.1.15, while referring to Jivanmukti our love and devotion, and everything else is consisting of Brahmajnana even when one merely secondary. Love for Krishna without continues to have the body. hypocrisy of any sort (akaitava prema) being the model here, anything that is likely to hinder such The main difference, however, between love is regarded as nothing but hypocrisy, and the Vedantic tradition of Sankara and Ramanuja, the desire for liberation (mokshavancha) the Visistadvaitin, lies in the characterisation of constitutes the best form of hypocricy (kaitava the anubhava of nirguna or nirvisesa pradhan) in this tradition.22 Absolute self-surrender (unqualified) Brahm, an or Atman, whereas for to the Love-Lord makes one realize the Lord even Ramanuja it is the anubhava of savisesa or in the smaller than the smallest creature to whom saguna Brahman or Isvara which alone is the the devotee is ever ready to extend his service. goal of man. For according to Ramanuja, the “Mahabhagavata dekhe sthavara jangam, highest Being whom we need to realise is a Tahan tahan hai thar Sri Krishna sphuran."23 qualified Being who is endowed with all the best Vaisnavism can thus be regarded as a form of qualities: He is “Asamkhyeya kalyanagunagana commonistic absolutism; Sri Krishna who is the Purusottamah’.20 ‘Analochitavisesasesasaranya’, Param Brahma, the highest reality, is to be seen, ‘Parama Karunika’, ‘Asritavarsalyajaladhi’21 etc. to be realised, everywhere irrespective of the Moreover, in Ramanuja’s conceptual frame- outer form.

July - 2015 # Odisha Review 91 The God-head who is the highest, to devotee of Lord siva for example, prays as whom the devotee owes his entire dedication and follows: service, would differ of course from one school of thought to the other in the Vaisnava tradition I ask not kin, nor name, nor place, itself. The object of devotion may be Rama, Nor learned men’s society; Krishna, Narayan with his consort Laksmi or Men’s lore for me no value has, Kuttalam’s Lord, I come to thee. perhaps even Sri may be extolled as higher Wilt thou one boon on me bestow, than Sri Krishna himself. There would be different A heart to melt in longing sweet, systems of thought as well as different loyalties in As yearns o’er new-born calf the cow, accordance with the different ontologies to which In yeaning, or thy sacred feet ?27 they would be subscribing. A residence in Brindaban could be more covetable,24 for This finds a beautiful parallel later in the example, in one system than being a denizen of ecstasy of intense longing for the Love-Lord, Sri . Just as in one system that saguna Krishna, in Sri Chaitanya of the sixteenth century, Brahman is supposed to be higher than the as expressed in his Sikshastakam - "Nadhanam nirguna Brahman, so that it is only when one is na Janam na sundarim kavitam va not capable of having love for God that he has to Jagadisakamaye, Mama janmanisvare take resort to the path of knowledge,25 similarly, bhavatad bhaktirahaituki tvayi" - I covet no even amongst the devotees also some may prefer wealth, nor retinue, nor even lovely poesy ! let Krishna to Rama or vice versa. While it is me have only the unconditional devotion to Thee “Krishnat param kimapi tattvamaham na throughout my successive lives. Be pleased, O jane” for Madhusudana saraswati or Lord, to grant me such selfless devotion alone. “Krishnastu svayam” for the Srimad Bhagavata, for example, it is “Dhanurdharam How are we to evaluate these different padma visala lochanam, bhajami nityam na ontologies after all ? Now there is, indeed, paran bhajisye” in the Adhyatma .26 something strange about such ontologies. A What is most interesting is that whether they are particular ontology may seem to be totally the devotees of Rama, Krishna or Narayan, all convincing, until of course, one encounters another the great Vaisnavas of different traditions have powerful ontology which carries him away through found their Istadeva or the ideal Deity in Jagannath what would seem to him to be sheer force of logic’ who is the Para Brahman getting Himself available or ‘invincible arguments’’. And this may go on ad in the form of an image that gives ample scope nauseam without the person concerned ever for the devotees to see their respective ideal realizing that his total commitment to these diverse, Deities in Him; this is what I designate as the at times mutually exclusive, ontologies at different Lokayata Brahman. times may have nothing to do either with logic in the strict sense or with truth in the sense of being It is worthnoting here that the devotees something objectively compelling. On the other of Siva in the Bhakti tradition have been no less hand, one’s entire life may be committed totally vociferous in eulogising Siva and in totally without any change whatsoever to a particular surrendering to him in devotion, ignoring all ideas ontology which may be regarded by the person of liberation. Manikka Vasagar, a great Tamil concerned to be the truth, the only and the whole

92 Odisha Review # July - 2015 truth for that matter, while all along he may be Of course, ontologies, it is true, can be blissfully unaware of the fact that truth has simply judged in accordance with some criteria of been given a lip-loyalty. There are, of course, adequacy, in the manner, perhaps, envisaged by arguments and counter-arguments, brilliant points philosophers like Emmet28 and Berlin29, but, to made and points undermined, apparent victory my mind, it appears that when we come to deal and defeat in logic peculiar to the ontologies with rival ontologies, not of the naive but of advocated by rival groups. But ultimately it may sophisticated varieties, there may not be any simply be a matter of cognizing or failing to cognize straight forward way available for doing this, so the value of one ontology vis-a-vis others, and that one of such ontologies could be rejected in the truth-claim in the connection is, consequently, favour of another, as there is no uniform and to be understood only in this light. Is it then a straightforward manner in which we could question of falling in love with some ontology or evaluate great works of art belonging to different the other? But even if it may be so, this is not all ages and regions of the world. In case of works that is there to it. Though one takes resort to of art belonging to different periods and regions, arguments and counter-arguments, when one is rival schools may continue to hold sway on our in love he will not ordinarily stake his love on the minds as being significant and interesting in their success or failure of the arguments, whereas the own way. There value lies in making us see certain whole stake in case of ontologies seems to lie in profiles which would ordinarily miss our eyes. the success or failure of the arguments. On the Ultimately it is a question of rival ontologies. As I other hand, it must be admitted that the arguments understand them, these diverse ontologies, no less indulged in here are more of the persuasive types than works of art, make us see things hitherto than of the compelling verieties, and to that extent unseen, and to that extent they can be both they are as good as arguments put forward by a revealing and exhilarating. The exhilaration is lover to persuade the opponent to see beauty, because of being able to see things which were the whole beauty, of the world for the matter, in hitherto unnoticed or were very vague in their the eyes of his beloved. But this seems to be the outline until the typical ontology or the typical case also with appreciation or undermining of an work of art was revealed to us, and hence there artist’s creation, a painter’s painting, a piece of sculpture, music or even poetry. Both arguments is this clinging to the same as being of utmost and and counter arguments may seem to be convincing, unique importance. The truth-claim in case of only if the person concerned knows how to make ontologies is only a further step ahead in this his point in a highly persuasive manner of direction, and is to be understood only in this light. convincing style. But what about the truth-claim It is thus rival ontologies may flourish side by side, in ontologies ? How are they to be assessed ? and may be severally illuminating in so far as they How are we going to evaluate the ideas of God, highlight different cross-sections of our actual and 30 soul and the typical relationship between the Lord possible experiences. and his devotees advocated in one ontology (e.g. References : like that of Ramanuja or Baladeva of the Achintyabhedabheda school) as against 1. Cf. R.N. Tagore, Gitanjali “Hethay arya, hetha ontologies of similar variety (e.g. like those of other amarya, hethay dravida chin saka huna dal Vaisnava thinkers) and those of very different type pathan mogal ek dehe hala lin.” (e.g. like those of Sankara, Bradley, etc) ? 2. Cf. “Jagannathastu Bhairavah”.

July - 2015 # Odisha Review 93 3. Cf. “Nirgamah purusot preksamatrani- ca dasajana stvadiyah, sansara esa Bhagavanna ibandhanastarka apratesthita bhavanti, at pavarga eva." preksaya nirankusatvat”(Sankara’s Bhasya on 20. Cf. Ramanuja, Sri Bhasya. Brahma Sutra, 2.1.11). 21. Cf. Ramanuja, Srimad Bhagavad Gita Bhasya, 14, 4. Cf. “Svetasvatara Upanisad, 3.16.17. Sarratah 26. panipadam tat sarvatoksi siromukham Sarvatah 22. Sri , "Tar Madhye srutimalloke srvam vrtyatisthati. Sarvendriya moksavancha kaitava pradhan jahan haite Krishna gunabhasam sarvendriya vivarjitam Satvasya bhakti hai antardhan." Cf. also, "Bhukti mukti sprha prabhumisanam sarvasya saranam brhat”. Also yavat Pisaci hrdivartate, Tavad bhakti sukhasyatra Sri Chaitanya Chandrodaya, 6.68 “Ya Ya kathamabhudayo bhavet." srutirjalpati nirvisesam”, Sa sabhidhatte savise sameva”. 23. Sri Chaitanya Charitamrita. Also Cf. Srimad Bhagavatam, 11.12.45. "Sarva bhute su yoh pasyet 5. Cf. “Sagunahi agunahi nahi kachhu bheda, Bhagovodbhovamatmanah, Bhutani Bhagavat gavahi muni purana budha beda, Aguna arupa yatmanye sa Bhagavatattamah." alakha aja joi Bhagata prema basa saguna so hoi”. 24. Cf, "Syamamcva param rupam puri madhupuri vara, Vayah kaiserakam dhyeyamaayo eva para Cf. Also “Tomyathayathopaste tadeva bhavati”. rasah." 6. Cf. “Yasyamatam tasyamatam matam yasya na 25. Cf. Sri Ramanuja Bhasya Srimad Bhagavad Gita, veda sah, avijnatam vijanatam vijanatamavi 12.12, 'Bhakti yagobhyasa satakasya Atmanistsia janatam.” evo sreyasi.' 7. Cf. Ýada carmavadakasam vastayisyanti manavah 26. Adhyatma Ramayana, 1.5.45. Tada devamavijnaya duhkhasyantobhavisyati,” And also “Tamevaviditvatimrtvumetinanyah 27. As quoted in R.C. Zaehner, (Oxford pansha vidyate ayanaya”. University Press, 1966) p.133. 8. Cf. The reference here is to the well known Vedic 28. Cf. D.M. Emmet, The Nature of Metaphysical , “Ado Yaddaru plavate sindhoh pare a Thinking (London, 1945) : 'A metaphysical theory purusam tadar abhasva druhamo tena gatcha is prevented from being a merely subjective parastaram.” Rgveda 10. 155. 3. impression by the need to achieve some measure of comprehensiveness .... no metaphysical theory 9. Cf Jagannathastakam of Sri Chaitanya also at th can be sustained which does not respect empirical times ascribed to Sri Sankaracarya), 4 Verse. propositions in their own sphere.' 10. Cf. Srimad Bhagavata, 1.8.28 “Saman 29. Cf. Isaiah Berlin, Concepts and Categories (Oxford carantamsarvatra bhatanam yanmithah kalih” and University Press, London, 1980) : 'These models 1.8.29. “Yasmin visama matirnrnam.” often collide; some are rendered inadequate by 11. “Aho bhagyam aho bhagyam gopa failing to account for too many aspects of brajaukasam. Yanmitram Paramananda purna experience, and are in their turn replaced by other Brahma sanatanam”. models which emphasize what these last have 12. Srnu sakhi kautakamekam Nandaniketanagane omitted by in their turn may obscure what the drstam Godhulidhusarango nrtvati Vedanta others have rendered clear.' siddhantah. 30. C,. R. Nozick, Philosophical Explanations (Oxford 13. Cf. "Tvadbhrtya bhrtya paricaraka bhrtya bhrtya University Press, London, 1984, p.647) : An artistic bhrtyasya bhrtya iti mam smara Lokanatha." philosophy would welcome (and appreciate) other shapings, other philosophical visions as part of 14. Cf. "Bhaja ityesa vai dhatuh sevayam parikirtitah, the basketful, while striving itself for a prominent tasmat seva budhaih prokta bhaktih sadhanabhuyasi", Jiva , Sri Bhakti position in the ranking.' Also : 'The philosopher aimed at truth states a theory that presents a Sandarbha. possible truth and so a way of understanding the 15. Sri Chaitanya Charitamrita. actual world (including its value) in its matrix of 16. Cf. Srimad Bhagavatam, 10.16.37. possible neighbours. In his artistic reshaping, he 17. Cf. Ibid., 3.29.13, "Salakya sarstisamipya also may lift the mind from being totally filled with sarupyaikatvamapyuta, diyamanam na grhanti vina the actual world in which it happens to find self. ma sevanam janah." 18. Sri Chaitanya Charitamrita. 19. Cf. Vedanta Desika, Varadaraja Pancasat, 43, "Tvam cet prasidasi Tavasmi samipatascet, Tvayyasti bhakti ranagha karisailanatha, Sansrjyate yadi Prof. G..C. Nayak, N4/2, IRC Village, Bhubaneswar-15.

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