The cult of Jagannath is a synthesis of various religions of the world. The culture of Odisha can also, by and large, be termed as culture of lord Jagannath. In fact from prehistoric age till modem age, the Odishan civilisation (Kalinga, Kangoda, Utkal, Kosala, Udra, the names by which the State was called) have built up an ethno religious society with Jagannath as the principal deity.
The belief in Jagannath, the people’s devotion and loyalty have been so deeply embedded in the minds of the people that lord Jagannath is called ‘Ganadevta’ (God of the common people) and the cult has become ‘Ganadharma’ or people’s religion by combining diverse and divergent faiths, cultures, creeds and ideologies.
The origin of the sacred deity goes to the pre-Vedic period and from that period till date the lord and heresies contributed immensely for development of Odia nationalism. It has integrated the diverse and centrifugal forces of tribals, non-tribals, Brahmins, non-Brahmins and various linguistic as well as ethnical sects. The integration trend has outlived the cruel vicissitudes of history and ultimately contributed for emergence and ultimate strengthening of Odia nationalism.
The spirit of integration and oneness developed when the images of lords were hidden at various places of the State to save them from the aggression of outsiders. This contributed to the Odia nationalism.
According to Rajbhog section of Madalapanji as many as 18 raids were conducted against the lords when the idols were transferred to different hidden places.
The types of food offered at the temple are of 56 varieties which consist of south Indian foods like Sakar and Adanga, west Indian foods like Khechudi, Desi Alubhaja, Kadalibhaja, Alapacheni, Gheelabanga etc, eastern foods like Pakhala, Mugtiana, leutia, Kosala, Mahurlalita Saga etc.
The cult is an experiment in religion. The elementary concept of Saivism, Saktism and Vaishnovism were combined to a composite whole during Ganga dynasty. Though the movement of Jagannath cult aimed at making a synthesis of various cults and sects found in Hinduism, Buddhism, Jainism and tribals but in the process it did not exclusively represent any one of them. Thus it is a religion that has reduced the heterogeneous elements to a homogenous form. In a way, it is a Sarva Dharma Samanwaya (Balancing all religions).
The concept of nationalism is the force, ‘a psychological condition of mind, a way of feeling thinking and living.’ It is an emotional tie that can integrate the otherwise divided people. Even though it is treated as a second religion, the emotional force is often stronger than the religion itself.
The Odia nationalism was based on certain important factors such as common religion with lord Jagannath as the pivot or the Jagannathism and common language i.e. Odia. Even though other factors like geographical contiguity and historical prominence had some role, they were overshadowed by versatility of the cult which during the course of history evoked national sentiments and political aspirations. The sufferings of the people of Odisha during Muslim and British rule also forged unity among them centering around lord Jagannath who had touched the political, social and spiritual life of every individual.
It is not the geography or the nationhood, but strong inbuilt feeling about the role of the secular lord in governing the life of individual as well as the State that contributed immensely for integrating the Odias and development of nationhood. Further, the liberal and secular ethos of Jagannath cult that assimilates the important postulates of almost all religions were additional factors that promote unity and nation hood.
During prehistoric age the people of Odisha had carved out a powerful empire, called Kalinga. There the people offered vehement resistance to King Ashok who after the historic battle adopted Buddhism. The Buddhism prevailed there for centuries together and lord Jagannath was treated as incarnation of lord Buddha. In the epic Mahabharat, Sudramuni Saraladas, an Odia poet, has described how a misdirected arrow of Jara killed Srikrisna and later recovered the un-burnt Brahma of the lord from waves of sea shore and worshiped it inside the jungle as Nilamadhab. The story itself acted as factor to unite the then caste ridden society (i.e. integration of Aryans with non Aryans that too in the tribal dominated State of Odisha). The conqueror King Kharabela who ruled during 1st century BC was a Jain by religion.
During his period the term Jinanatha or Jagannath might have evolved. Solar dynasty King Kapilendradev declared lord Jagannath as Rastradebata’ and himself. This was followed by successor King Purusottam Dev, Narasingh Dev and Prataprudra Dev. This continued safely up to 8th century AD.
Even though Sanskrit was the language of elites, the writers like Jagannath Das, Sarala Das, Balaram Das and Achyutananda Das who were great devotees of the lord translated the Sanskrit scripts into Odia language. Some of them chose to rewrite them in Odia. This helped in popularisation of Jagannath and growth of nationalism. The books like Kanchi Kaveri (written by Ramsankar) and Jagannath Charitamruta (by Jagannath Das) were the sources of dissemination of Odia nationalism.
Even the neighbouring small States accepted Jagannath as their deity and mentioned the ‘Anka’ or the year of administration of Khurda King.
For example the Raja of Chikiti and the poet Ramdas of village Dura in Mahuri State mentioned the Anka of King of Khurda. The King of Parlakhemundi attacked Khurda in 1760 AD when King Bikram Deb of Khurda did not agree to drive out Marathas from Odisha on account of Odia integration. Again during 1817, when Buxi Jagabandhu spearheaded the Paik rebellion, he induced King Mukund Deb to take the lead. The rebellion was supported by the priests of temple with a public declaration that the British rule would end in Odisha.
The Bengal famine provided flesh and blood to Odia nationalism which was lying dormant till then. The establishment of Cuttack printing company and publication of Utkal Deepika strengthened the same. The arrest and life-long imprisonment to King Dibyasing Deb in 1878 and hesitation to confer the title of Raja (King) to his minor son caused deep resentment among Odias. Even the trial in Puri temple case (where the intention was to transfer the temple management to a committee) which was pleaded by MS Das generated heavy protest. As John Beams writes in his memories “Immense excitement was aroused all over Orissa and crowds assembled around Judges court every day”. This in fact established the lasting link between Odia nationalism and lord Jagannath. The development of Mahaprasad brotherhood in due course promoted Britishers to abolish Odia language from Sambalpur court and other offices which could not materialise on account of strong protests.
With the dawn of 20th century the establishment of Utkal Sammilam gave further impetus to the Odia nationalism. It always integrated various heterogeneous factors like language, ethnicity, religion of the community and ancestral origin etc. But almost all the prominent writers invoked the spirit of nationalism of Jagannath Desh with lord at its head. Even the Indian nationalism or Hindus nationalism was overshadowed by the spirit of Odia nationalism as would be evident from the role played by non Hindus like Madhusudan Das, or even Gourisankar, Ramsankar or Radhanath Ray whose ancestors were non Odias. In fact the unbreakable knot of the lord has overcome all hindrances and integrated all disintegrating forces.
(The writer is a former IAS officer)
