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egarding the factors leading to the destruction Vajrayana and trio-theory of Buddhism in general. Rof Buddhism in the land of its birth, the Historians like William Hunter, Cunningham, R. postulated theories suggesting the causes like- L. Mitra, Monier Williams, H. K. Mahatab and "the emergence of Brahmanism as a strong many others advocate that the Jagannath temple powerful force in 8th and the penetration of Islam prior to its Vaisnavisation in the ninth century was into India in 11th Century A. D. with fanatic and a Buddhist shrine5. The three schools of iconoclastic attitude”1 , “the growth of Trantricism Tantrayana, i.eVajraayna, Kalachakrayana and in the Buddhist cult”2, “the old age or seer Sahajayana are believed to manifesting its spirit exhaustion and moral decadence of in the Jagannath cult. The word Vajra commonly Buddhism”3and “the departure of Buddhist rendered as the thunderbolt is taken here to scholars enmasse to China causing brain-drain”4- connote the immutable adamantine nature of the are appeared baseless as it is observed that the dharmas. It has been said Sunyata, which is firm Buddhism is surviving till today in the socio- substantial, indivisible and impenetrable, incapable religious life of the Indian people. Out of the four of being burnt, and imperishable, is called Vajra6.

The Buddha Consciousness in the Jagannath Cult

Dr. Binodini Das

principal dhamas (religious centres), the Puri in The term kala signifies time, death and destruction, Odisha (the seat of Lord Jagannath) is considered Kala-chakra is the wheel of destruction and as one. Kalachakrayana means the vehicle for protection Odisha has been witnessing and against the wheel of destruction. Every syllable experiencing the flow of Buddhism in its socio- of the word Kalachakra is said to be pregnant cultural life which is also passing through following with meaning. Thus the syllable ‘ka’ indicates a policy of ‘withdrawal and return’. The growth unruffled causality in which there should be the of Vajrayana and Tantrayana in Mahayana final absorption as is indicated by the syllable ‘la’; Buddhism are said to have fostered in the land of ‘cha’; indicates the unsteady mind, and ‘kra’ Odisha; it influenced and also, is influencing the means the series of event or the process; Kala, Odia-cult since the days of its origin. A lot of therefore, means the state of absorption in the theories have been developed ascribing to the original cause potency, and this is the state of growth of Jagannath cult tinged with Buddhistic Sunyatâ’; it is due consciousness or the principle ideological perspectives, the Sunya-theory of of subjectivity. Chakra, on the other hand means

72 JUNE - 2017 Odisha Review ISSN 0970-8669 the principle of knowability, or the cycle of world Mahavindu theory of Saivas, the trio is process, which is also the principle of symbolized as Bhairava, Siva and Durga; the Upaya.Kalachakra, therefore, means the Vaishnava’s seshasayi ascribe as Sri Vishnu, absolutely unified principle of Prajna and Upaya7. Shri Shesadeva and Sridevi or Bhûdevî. In The word ‘Sahaja’ literally Narayana theory of Krishna means easy; it makes man philosophy the trio has been realize the truth in the most manifested as Sri krishna, natural way i.e. by adopting Balarama and Subhadra the path through which the Ekanamsa. The Refarudha human nature itself leads8. theory of Sriraâma philosophy takes that as Jagannath, the lord of Srirama, Lakshmana and the whole universe, the life and Janaki; the Jaina Triratna the breath of Odia people, philosophy recognizes this trio dwells on the Nilachala (Blue as Purusottama, Purusha Mountain) or Srikshetra or and Salaka; the triranta Purusottama, is the stir and theory of Buddhism also vibration of Odia life. The describes this Buddha, essence of Buddhism, Jainism Dhamma and Samgha. and Hinduism is merged and Cunningham proposes that incorporated with each other Jagannath Triad represents the in the Jagannath cult. Kapila Buddhist Triad-Buddha, Samhita rightly mentions that Dharma and Samgha of : which Dharma is always represented as female. “Sarveamapi devanm Raja SriPurushottama In this theory of Jagannath cult the Omkarvadin Sarvesamapi Kshetranam Raja SriPurosottamah”. sees Kala, Vindu and Nada and Akara, Ukara, The Trio-theory of all religious faiths finds Makara, whereas the Panchattatvavadin finds there in the panchattatva viz, Gana, Surya, deserving position in the Jagannath cult. This 10 theory is well analysed by B. Panda in his Sakti, Sankara and Narayana . Hence it is said article9"Jagannath – The Incarnation of that: Buddha”. In the Anakara theory of Sunya “Yam Saivâh Samupasate Siva iti Brahmeti philosophy, the ‘trio’ is Niranjana, Sunya and Vedantino Jyoti; The Visarga theory of Yoga is represented Bouddhah Buddha iti Pramana Patavah Kareti Naiyayikah by Sarbangasundar purusha, Amanab Arhannityatha Jainasasanarthah Karrmeti Purusha and Nirvana kala; Uttam Purusha, Mimaunsakah Akshara Purusha and Vakshara Purusha are Soyam Vo Bidadhatu Vânchita Phalam Trailokya the three main components in the theory Natho Harih11 propounded by Gita. The Sakti theory of the K. C. Misra holds an opinion refuting the Saktas believes in the Tara, Bhubaneswari, theory that Jagannath is not Buddhistic as Mahakali again recalling the trio. In the Jagannath is purely a Hindu deity12. He

JUNE - 2017 73 ISSN 0970-8669 Odisha Review strengthens his theory on the basis of ritualism to be a synonym of tantric bijamantra, Om Hrim practised in both the faiths, while Jagannath Strim Hum Phat. worship is based upon an elaborate ritual Buddha R. K. Sahoo goes to such an extent never believed in ritual.13 His ignorance over the identifying Lord Jagannath as a syncretic and elaborate ritualism adopted by the Vajrayana synthetic product of aboriginalism and Buddhist deserves to be mentioned and analysed. Buddhism.He proves it suggesting the theory that In the rites and worships of Vajrayana Buddhist, the articles required for use are incense, lamp, the round eye (Chakadola) of Sri Jagannath conch-shell, bell, perfumes, flowers, garlands, symbolizes supreme wisdom (Prajna), perfect sesamum (Tila), grains(Yaba), seat(Asana), flag, awakening (Sambodhi) and right view (Samyaka 17 jar, cloth, ornaments, fried paddy (Laja), unboiled Drishti) which are chiefly attributed to Lord rice (Akshata), offerings (Arghya and Anjali) Buddha. Buddha had already been considered the five preparations from cow-milk as an Avatara, Avtari, Upasya long before the (Panchagavya), the five sweets (Panchamrita) recognition of Hindu pantheons which is evidently i.e the mixture of milk, curd, honey, molasses and known from the Buddist stupas of third century 18 ghee are found to be used. It is accompanied by B.C. The historians are of opinion that the laughing (hasya), artistic gesture and movement twenty four Avataras as described in the (lasya), music, dancing, playing on musical Bhagavata has been influenced by Buddhism. instruments, etc.14 Besides the use of yantra, The Buddhist and Jainas as well have also 24 mantra (sound), mudra (posture and gesture) Buddhas and 24 Tirthankaras which led the 19 and mandala (circle) and upachara in the daily instance to arrive at such a conclusion. Mayadhar rituals of Lord Jagannath suggests to the influence Mansingh, a famous Odia poet, finds the Jaina, of Buddhist-tantra. B. Bhattacharya15 believes Buddhist and Saivite characteristics being present that the Hindu Mantric system is later than in the daily practices of this temple even to-day. Vajrayana, and for holding that the mantras were He also believes that “the pedestal inside the incorporated into Hinduism bodily from temple of Jagannath on which the trinity now Buddhism. It is asserted that mantra, mudra and stands, is called Ratnavedi and most probably mandala will support to create suitable mental as a result of usual shortening of syllable in condition for devotion and meditation. It is also common speech the original expression found that the worship of Jagannath begins with Triratnavedi (pedestal of three Buddha ratnas 20 the utterances of bija-mantra which probably or jewels) has become merely Ratnavedi. influenced by bijamantra of Tantrayana; though The slow and steady decline of the the system of bijamantra is very common in the Mahayana Buddhism is noticed during the Hindu Tantras. It has often been assured in the Mathara rule, i.e. 4th century AD, who were found Buddhist Tantras that in response to the muttering to promote and patronize the ‘brahminisation of these bijamantras the ultimate void Sunyata process’ in the society. A probable dictum must will transform herself into the particular form of be laid down here that in the culture shift process, god or goddess and confer infinite benefit on the the embryo one nourishes by the root-culture. reciter16. The same belief is found in the Hindu Perhaps, an unnoticed slow and steady conversion Tantras. The bijamantra of Sri Jagannath i.e. from Buddhism to Hinduism was going on Om, Hlrim Hlrim, Slrim Klrim Dhlrim appears incorporating, assimilating and integrating the

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Buddhist way of life, principles and thought to the Boddhichitta with gada (mace), Chakra the Hindu-fold. A religious assylum was sought in (wheel) to destroy the ajnana (ignorance), Lord Jagannath who was believed to be no other padma (signifying wisdom) and the samkha than Lord Buddha. So began the era of the (conch) to destroy the world’s suffering have been Buddhanisation of Lord Jagannath21. To legalize made.24 There is also reference to Lord Jagannath the concept that “Jagannath is the Lord Buddha”, as the Buddha in the ‘Prajnopaya Vinischaya or “The Buddha is the Lord Jagannath”, numerous Siddhi’, a treatise composed by Ananga Vajra, attempts had been made. Indrabhuti, one of eighty who was a disciple of King Indrabhuti. In this four Siddhacharyas and the ruler of Uddiyana book he prays to Lord Jagannath as the symbol (Sambalpur of Odisha), described Lord of sunya (void) and jnana (wisdom).25 Jnanamitra Jagannath as the Buddha in his famous treatise of Tripura (12th – 13th AD), a monk of Jnanasiddhi. He was found to invoking Lord JaggadalaVihâra and well versed in guhyatantras Jagannath as the Buddha from time to time in and in various Mahayanic scriptures was a great different verses of his work22: it is mentioned devotee of Lord Jagannath and very often he was below: getting into the temple of Puri, where he was performing various miracles. Taranath believes that Pranipatya Jagannatham Sarvajina Vararcchita | Sarvabuddhamayam siddhi Vyapinogagonopam || when this Acharya was once ill-treated inside the temple, the images of Lord Jagannath lost their (Ist verse of Ch.I) hands and feet, as well as their former magical Lord Jagannath is saluted who is efficiencies.26 Around 13th Century AD, the worshipped by all the noble (best) jinas (people). Buddha was one of the ten incarnations of Lord He is Buddha the embodiment of all efforts and Jagannath, i.e. the 9th incarnation had already accomplishments and pervades like the sky.” become an established fact. The famous Vaishnava poet Jayadev while praying to Lord Besides, in another verse, Indrabhuti also Jagannath is found to invoke Lord Buddha as the described Lord Jagannath as; ninth incarnation.27 Taking an account of the “Sarvajnahsarvadasi cha sarvalokarthakârakah | idolatry form and shape of Lord Jagannath, it is Tatra tatra Jagannathai darsitah to be believed that they must be called a-lekha 23 karunatmabhih”|| (which could never be written), or sunya (void, “Lord Jagannath is omniscient, all-seeing or vacuity) bearing a transformed version of the and beneficial to all human beings. Wherever you Buddha.28 see Him, He is found as the embodiment of It is interesting to note the difference sympathy and compassion.” between Tandra Patnaik29 and Prabhat In the Jnanasiddhi, the idols of Lord Mukharjee30 regarding the period of Jagannath are described as ‘Ratnakraya’. The Budhhaisation of Lord Jagannath who hold that colour of triratna is described in this book as it was done in the year of eleventh or thirteenth sukla (white), pîta (yellow) and krushna (black) century A.D. Buddha has been given the status which is a symbolic representation of the of the ninth incarnation of Vishnu, in such works Jagannath Triad. Further, in the Chapter XV of as the Bhagabatam, Kshemendra’s Divadana the same treatise, a symbolic representation of Kalpanâ and ’s Gita Govinda. Jaya

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Deva the famous Odia poet, in his Gita Govinda Sri Chaitanya Das, another Vaishnava seems to have conceived an Adi Buddha, who poet of Odisha, who is believed to appear just would fit the conception of Fish, Tortoise and after or to be the contemporary of Boar incarnations. Ramai Pundit in his book the Panchasakha is found to praise and glorify Dharma Puja Vidhana describes the deity on the Buddha in his famous treatise ‘Nirguna the sea coast was Buddha Himself.31 The Odia Mahatmya’ as nobler and greater than Sri Santha literature is also found to portray Buddha Krishna. He made a comparative analysis between as the ninth incarnation of Vishnu.Sudramuni the character of Sri Krishna and Buddha. He is Sarala Das, the harbinger of renaissance in Odia found to suggest that one should seek refuge in literature through the composition of the great the Brahmajnana because the performances and Odia epic ‘Mahabharat’ has also been found observances of certain meritorious religious saluting Lord Jagannath in the name of the Buddha. functions like yajna (sacrifices), tapasya (meditation), brata, dana (donation), tirtha He was the immediate predecessor of the (pilgrimage), bhoga (offering of oblation), achara Panchasakha. Some of his verses are mentioned (observances of rites and rituals), japa (prayer) below: and tarpana, etc. could not bring the perfect “Kaliyuge charilaksha batisasahasra parijante result. This Brahma Jnana is the self-knowledge Baudhrupe puja paibe Nilasundar parvate:32 which is undestroyable and inseparable it is also comparable to the Buddha-Narayan.36 During Kaliyuga, Lord Jagannath would be worshipped as the Buddha on the beautiful The spirit of the Buddhanisation of Lord Blue Hill for four lakh and thirty thousand years. Jagannath is found to have precipitated more in the ideological concepts of the Panchasakha. The “Kaliyuge Bauddha Kesavapratimâ philosophy of the Buddha and Buddhism is found 33 Muinhoibi Nilasundargirije uttamâ” to cast an insurmountable influence on the life, In the Kaliyuga, the Buddha would be character and the thought of the Panchasakha. In manifested in the idolatry form of Kesava. I will their literary compositions, they have left no stone be the best of the beautiful hill, i.e.Blue Hill. unturned to prove the fact that Lord Jagannath is no other than the Buddha and the great Sunya. “Samsara jananku tariba nimante An analytic explanation of the Panchasakha Bauddharupe vije accchi Jagannathe”34 makes the social-scientist to portray them as no It is for the redemption of the people of other than the ‘Panchadhyani Buddhas’ or they the universe, Lord Jagannath is present bearing were the incarnation of the Buddha. S.N. the manifestation of the Buddha. Maharana believes that the spirit of the Buddhanisation of Lord Jagannath had been “Mahabuddha vikasha hoila tinirekha withdrawn to a great extent during the period of Kara charana pallava nadisai sikha”35 early-emergence of the Panchasakha and the The Mahâbuddha is appeared in the three process of Vishnuization was in a state of blooming forms of three straight lines, i.e., Lord completeness. The Panchasakha are found to take Balabhadra, Lord Jagannath, and Mother further attempt to revive the lost spirit of the Subhadra whose hands and feet are not visible. Buddhanisation-process, i.e. to prove that the

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Chaturddhamurtti (four forms) of Lord appear in the form of Chaturddharupa, i.e. Lord Jagannath, or Radhakrishna are the symbolic Jagannath, mother Subhadra, Lord Balaram and representation of the Buddha, the Sunya and Sudarsan.40 It is also stated in the same book that Mahasunya. They have made a fine critical Sri Hari would assume the wooden form during synthetic operation anatomizing the ingrained Kaliyuga and having been incarnated as the philosophy in both the cults and have produced Buddha, he would enjoy a lot.41 He further their unique philosophy.37 The charismatic mentions that Sri Hari in the form of the Buddha treatment of the Buddha and Buddhism made by is dwelling on the Nilachala along with his family the Panchasakha had made it rise up like a members. With extended and wonder looks, he phoenix. sits in a calm and composed meditational form. He would arrest the mind and heart of the people The Panchasakha are found sometimes without uttering a word and maintaining utter to evaluate Lord Jagannath as the Buddha; or silence. He is an endless glorious being who would sometimes they present the Buddha as one of the be perceived and be nearer through love and incarnation of Lord Jagannath. It is well perceived devotion. He would be far away from the man from the literary expositions of the Panchasakha. devoid of love and devotion.42 In Sri Adi Samhita, Balaram Das’s Bhaba Samudra (Ocean of Love) another classic treatise of Achyuta, it is mentioned mentions: that Anadi Brahma, the Guru (spiritual instructor) “Hari ho-Bauddha Kalanki nana Rupaheu answering his disciple Vishnu’s queries about Balaramaku padare khatau” 38 forthcoming incarnations, tells that He (the Sunya) leaving his natural abode would incarnate in the “Hey Hari ! You have been incarnated in shape and form from the formless as Buddha- different forms like the Buddha and the Kalki. Vaishnava in this temporal world.43 In the eleventh You have made Balaram to serve at your feet. patala of the above said book, the decision of Similarly, AtibadiJagannath Das in his the Mahasunya (The Great Void) is explained that treatise ‘Daru Brahma Gita’ mentions that Lord He would incarnate Himself as the Buddha during Jagannath becomes devoid of hands and feet the end of the Kaliyuga to propagate the concept because of becoming Buddha.39 of Pinda-brahmanda-vada, i.e. to make the Das’s Sunya Samhita, a magnum opus, presents people to be aware that the God resides within that Sri Krishna has considered Sudama as his their body, mind and thought.44 A very interesting half-soul and has made him his lady companion if story is described in the Achyutananda’s Chitta need arises. From birth to birth, the Panchasakhas Binoda that after Sri Krishna’s departure from would be with Him. He promised to Sudama that this mortal world, King Yudhisthira along with his they would further meet each other as Achyuta five brothers decided to make a journey to heaven and Buddha. Again one of his incarnations, would with their temporal bodies leaving this world. On appear as Chaitanya at Nadia Navdeep and the way to Heaven’s journey, they came across a would initiate the people with Hari Nama. beautiful Blue-Hill situated on the shore of the Achyuta is also instructed that bearing the name, Mahodadhi which would be a seat of Sri Krishna he would emancipate the gopalas (cowherd). in future where he would be worshipped in the Furthermore, their real master (i.e., Lord form of the Buddha.45 It is further stated in the Jagannath) in the form of the Buddha would same book that to save the people of Kaliyuga

JUNE - 2017 77 ISSN 0970-8669 Odisha Review from the suffering and the deluge, Sri Krishna affairs leading to the path of destruction and would leave Biswabasu, the chief of the Sabara towards the deluge, He was awakened from the tribe, by whom He was worshipped in the iconic Sunya with a form through breaking the sky with form of Nilamadhav and would assume the form a single syllable and a single sound, i.e. Om to of the Buddha to be worshipped on the bank of save the world and for the benefit of the self-less the Blue-Ocean.46Achyuta, further, describes that devouts.50 Achyutananda’s Anadi Brahma is as all the efforts of the King Indradyumna and his found to instruct and impart certain principles to generals failed to remove the idol of Vishnu be followed by the householders. They are : they (Nilamadhav) of Sabara Biswabasu from the should not worship different gods and goddesses Vyaghra-cave (tiger-cave), the King got worried but of the Anadi Brahma; the fundamental duties and thought what happened. In such a critical of a man is to follow truth, to love others, to serve situation, a voice was heard from the Sunya (void) the mankind, and to practise forbearance; one telling the king not to be perplexed. As this iconic must keep himself far away from the violence, form would lose importance during Kaliyuga, He the shrewdness, complexities; one should not think would manifest himself as the Buddha. In spite of of about the loss and gains; Anadi Brahma further the presence of multi-religious beliefs in Kaliyuga, tells that if one is not sincere in discharging his the Buddha would be honoured by all religious duties and becomes evil-mind then it could lead sects.47 to a sinful state.51 It is further stated that it might It seems that Achyutananda develops his be leading Anadi Brahma to be incarnated as the own notion theorizing Lord Jagannath as a Buddha to disseminate the knowledge and wisdom after which he will again assume the Sunya symbolic representation of the Lord Buddha; that 52 the Jagannath philosophy is a derivative of the form. It is mentioned in the Achyutananda’s Buddhist ideologies. ‘Chhabisa Pammala’, ‘Kalptika’ that Pitavasa (Lord Jagannath) assuming the form of the Buddha would another classic literary composition of Achyuta 53 highlights that the dweller of Mahasunya, who is reincarnate as Kalki. In the Chausathi Pattala, the Guru-Narayana, when found that his devotes it is described that after killing Kamsasura in the were in a state of stress and strain during Kaliyuga, form of Krishna, he was further reincarnated as a Buddha at Puri to propagate the cult of non- emerged out of the Brahmamandal in the form 54 of the Buddha.48Achyuta admits that his God is violence and this was His ninth incarnation. the Buddha- Narayana.49 Explaining the causes Further Achyutananda Das refers to at of the Buddha-avatar, Anadi Brahma said that least three sects of Buddhism. Viz. Nagantika, he decided to manifest as the Buddha because Yogântika and Vedantika in this work.T. Patnaik the gods and goddesses were propitiated through evaluates Nagantika, Yogantaka and Vedantika sacrifices and became blood thirsty through as the followers of Nagarjunapada (the famous destroying the animal kingdom; they enjoyed Siddha of Tantric Buddhism), Yogachara and different oblations satisfying and fulfilling the Sautantrika Schools of Buddhism respectively. desires of the people; the gods, the kings and the Names of some tantric siddhas are also mentioned subjects had lost their conscience and violated in his work – like Gorakhanatha, Vira Singha and the morality spreading the earth with Lohi Dasa.Vira Singha, the author of Vira Singha untruthfulness. So seeing all these sorry state of wrote on the Sunyavada theory of

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Vajrayana Buddhism and in the concluding line of Buddhism. Tara, the principal deity of Buddhist the manuscript he refers to himself as a Buddhist. tantric cult is equated with Kali of Hindu faith. It is observed that T. Patnaik strongly Corresponding to this goddess it is found in the believes that Jagannath is the manifestation of Hindu pantheon Tara, Ugratara, Ekjata and Buddha. She has seen to developing Jagannath- Mahanila Sarasvati. In Odisha Tara cult is also Buddha theory on the iconographic evidences of prominently prevalent as She is found to be Jagannath temple. She states that “The worshipped in the name of Ugratara (in Khurdha iconography of Jagannath temple bears strong district), Târini (Keonjhar district) and Tara-Tarini evidence to this fact. The ten incarnations are (Ganjam District), etc. Besides other Buddhist found on the frieze over the main gate of this gods and goddesses are found to be Hinduised temple. Hence, we find Jagannath in the place of and worshipped by the people of localities. The Buddha, the ninth incarnation. Similarly carving Buddhist images discovered from the Prachi can be observed in the interior walls of the Valley are now worshipped as a subsidiary deity Natyamandapa, inside the Jagannath temple. inside different temples. What is more interesting about the iconography All people of the Hindu faith, irrespective is that in both the places Jagannath is presented of caste distinction, and the offshoots of the Hindu as having a complete form with both hands and religion like the Buddhists, the Jains and the Sikhs legs in tact.55 On the other hand, P. Mukherjee56 are permitted to enter inside the temple. The and K.C. Misra57 are found to refute the Jagannath cult preaches and promotes socialism ‘Jagannath-Buddha’ theory on the ground of car which is the cardinal principle of the Buddhism. festival, Snanajatra, Mahaprasad and caste Philosophically, the Jagannath cult encourages to distinction. P. Mukherjee holds the view that realise the God within one’s own self. “Thus Jagannath has nothing to do with Goutama Buddha on his religion, though he became Neo- References : Buddha after the decline of the religion of 1. H.Hickman, BUDDHISM AS A RELIGION, Delhi,1993 (2ndEdn.), pp.62-63 Goutama Buddha.58 2. L.M.Joshi, STUDIES IN THE BUDDHIST The idea of Yugabandha i.e. god CULTLRE OF INDIA, Delhi,1997, pp.391-94 (Upaya) in sexual union with goddess (Prajna) 3. Edward Conze, A SHORT HISTORY OF BUDDHISM, London,1960, p.86:K. W.Morgan, in iconographical form by which Buddha and THE PATH OF BUDDHISM, NewYork,1956, p.48 Boddhisattvas were frequently represented and 4. cf.N. N. Bhattacharya, BUDDHISM IN THE which is developed by Vajrayana’s Tantricism, has HISTORY OF INDIAN IDEAS, New Delhi,1993 probably influenced the temple architecture of 5. Tandra Pattanaik, “Buddhism In Orissa” ,in Odisha from 12th century onwards. The eroticism Bimalendu Mohanty (ed), BUDDHIST HERITAGE in the temple architecture of Odisha which is OF ORISSA, New Delhi, 2009, p.63 prominently reflected in all the great shrines, i.e. 6. Sashi Bhushan Dasgupta, AN INTRODUCTION TO TANTRIC BUDDHISM, Calcutta,1974, p.77 Lingaraj temple at Bhubaneswar, Jagannath 7. ibid, p.68 Temple and Konark of Puri and other temples 8. ibid, p.69 scattered in different parts of Odisha shows to 9. H. C. Das, C. Das & S. R. Pal (ed), BUDDHISM what a great extent the Odia artists and sculptors AND JAINISM, Institute of Oriental & Orissan were influenced by the Vajrayana cult of the Studies, , 1976, pp.32-33

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10. cf. ibid 35. ibid, Vanaparva, p.325 11. ibid 36. Nagendra Nath Pradhan, “Panchasakha 12. ibid,pp.274-76 Dharma O Darsana”, KONARK, PV, P.55: 13. ibid Mayadhar Mansingh, op, cit., p.41 14. S.B.Dasgupta, op.cit. p.75 37. Surendra Nath Maharana, PANCHASAKHA DHARMA O SAHITYA (od), Cuttack,1981,p.41 15 Benoytosh Bhattacharya, AN INTRODUCTION TO BUDDHIST ESOTERISM, Delhi, 1980, p.56 38. Balaram Das, BHABA SAMUDRA, part-1, Dharmagranth Store, (DS), Cuttack, 1996 (2nded), 16. S. B. Dasgupta, op.cit. p.57 p.104 17. H. C. Das & C. Das & S.R. Pal(ed), op. cit., p.202: 39. cf .S. N. Acharya, op. cit., p.85 18. ibid, 35 40. Achyutananda Das, SUNYA SAMHITA, part-1, 19. ibid DS, Cuttack, 2991, p.73 20. Mayadhar Manasingh, THE SAGA OF LAND OF 41. ibid, part-II, ch.xxx, p.139 JAGANNATH, Cuttack, 1972, p. 42. ibid, p.143 21 Debendra Nath Mohanty, PANCHASAKHA ODIA SAHITYA (Odia). Cuttack,p.3 43. ibid,SRI ANADI SAMHITA, DS,patala-II, p.4 22. cf. Rajendra Kumar Mohanty, TANTRA SIROMANI 44. ibid, patala-xi, pp.21-23 SRI JAGANNATH(od),Cuttack,2002, p.10 45. “Kicchidina pare prabhuhoi Buddhaavatara 23. cf.Nabin Kumar Sahu, BUDDHISM IN Hoina puja paibe sehi parvatara”, ORISSA,Utkal University, Bhubaneswar, pp.144- Ibid, CHITTA BINODA, part-iv,DS (ed),Cuttack, 45 p.145 24. KONARK, Panchasakha Sahitya Viseshanka, Odia 46. ibid, Sahitya Academy (ED), Bhubaneswar, 2004 47. ibid, p.149 (3rded), p.viii 48. ibid, CHABISA PATALA,patala-I, DS(ed), Cuttack 25. “Paryupasyo Jagannatho guru siddhidah Namste Sunyatagarbha sarvasamkaipavarjitah 49. ibid,p.3 Sarvajnana jnana samodaha jnanamurti- 50. ibid, patala-v, pp.11-12 rnamotute” ibid. 51. ibid, patala-xi, p.26 26. cf. N.K. Sahu, op.cit.,pp. 145-72 52. ibid, patala-xii, p28 27. Surendra Nath Acharya, ODIA SAHITYARA 53. ibid, KALPATIKA, ch-III DS(ed), Cuttack, 23 ITIHASA(od), Cuttack,1985,172 54. ibid, CHAUSATHIPATALA, pamala-I, DS(ed), 28. Mayadhar Mansingh, ODIA SAHITYARA Cuttack, p.3 ITIHASA(od),Cuttack & Berhampur,1976, p.114 55. B. Mohanty, op. cit. p.65 29. B.Mohanty(ed),op.cit.,p.65 56. P. Mukherjee, op.cit.pp.26-35 30. Prabhat Mukherjee, “Buddha and Jagannath”,in the Souvenir, International Seminar on Buddhism 57. H.C.Das, C.Das & S.R.Pal, op.cit.pp.274-76 and Jainism, January, 1976, Institute of Oriental 58. P. Mukherjee, op.cit. p.32. and Orissan Studies, Cuttack,1976, p.29 31. ibid 32. SARALA MAHABHARAT, Vanaparva, manuscript, p.355 Dr. Binodini Das, Reader in History (Retired), 33. ibid., pp.356-57 Dolamundai, Cuttack-753009, Email : 34. ibid, Sabhaparva, p.320 [email protected].

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