SPARE A FEW MINUTE TO TAKE PART IN THE DISCUSSION ABOUT LORD JAGANNATH |
SHREE-JAGANNATHA AS PEOPLE'S GOD
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Among the ancient Odishan scriptures, for the first time the great Odia-poet, Sarala Das has described about Shree-Jagannatha in the chapters of Banaparba and Mussaliparba of Mahabharata.
No Odia poet has mentioned the character of Shree-Jagannatha before Sarala Das. In the latter period of Sarala Das, the great devotional poet, Balaram Das has described about Shree-Jagannatha in his writing ‘Deulatola’. The influence of Sarala Das on his writing is found.
“ God Shree-Krushna is himself Shree-Jagannatha “ is their own and new opinion of Odia poets. These poets have described in their writings that, after the mortal demise of the God, Shree-Krushna, Shree-Jagannatha has been manifested as incarnation. If this would have been illustrated in the-then contemporary Puranaic scriptures of Sanskrit-literature at that time, then Shree-Jagannatha, along-with His philosophical cult has been projected as the people’s God along-with the people’s cult. The endeavor of the-then Odishan-poets to project Shree-Jagannatha as the people’s God in Odisha through their opinions in writing is actually praise-worthy. There is no doubt to disapprove. The followers of the philosophical trend within the emotion of divine love between Shree-Krushna and Shree-Radha might have been granted by the Dweitabadis ( Theist-Indians, believing in the theory of dual form of God ). So that, Shree-Jagannatha might have been accepted in the image of Shree-Krushna by the Baishnabites.
The connection between the Divine-sports of Shree-Krushna and the shrine of Shree-Jagannatha ( Shree-Kshetra ) is not found in the scriptures of the Sanskrit literature. The location of the Divine-sports of Shree-Krushna with Shree-Radha and Her Sakhis ( Girl Friends ) is not assumed to be the holy places of Brundabana, Mathura, Dwaraka. Even, there is no corroborative evidence about Purussottama-Kshetra. There are description of the holy places of Kalinga and the king of Kalinga, but not Kalinga, like the Divine sports at Brundabana, Mathura and Dwarika.
Through the worshiping of the charred mortal-body of Shree-Krushna at the different shrines of India is described in different poetic and Puranaic scriptures of Odisha, still the historical authenticity is doubtful. This might have been based on the imagination out of devotion. Again, there is no description of manifestation of Shree-Jagannatha after the mortal-demise of Shree-Krushna as per the Puranaic scriptures of the Sanskrit literature. But the re-incarnation of Shree-Jagannatha at this holy place, after the vanish of Nilamadhaba ( An epithet of God Bishnu ) is described in “ Skanda-Purana ”.
As per the Puranaic scripture in the Sanskrit dialect : -
“Besstanam Mochayamasa Mahavedya Nrupottamah.
Dadrushuste Tada Sarbe Ratnasinghasansthitam…
Ramam Krushnam Subhadrancha Basudevam Sudarshanam
Jathopadista-Lepadi-Sanskareih Ruchirakrutim…”
In the English-dialect:-
“ He is the Super-King, who is surrounded by the Great Vedas, all through the months. All see Him, sitting on the throne, studded with jeweles… Rama, Krushna, Subhadra, Bsaudeva and Sudarshana. Sacred washing and sacrament are to be done there properly, where to instate Them…”
Hence, Nilamadhaba was Bishnu. After the vanish of Bishnu, again He had appeared in the image of Shree-Krushna.
Even, in Brahma-purana Shree-Jagannatha has been imagined in the image of Shree-Krushna (Chapter-46).
As per the Pancha-sakha (Companion of Five Elites) Baishnabities, Shree-Jagannatha is one and only one complete God. Purussottam (the Super-human). He is the origin of all incarnations. The incarnations like Rama, Krushna and others have been incarnated from Him and again dissolved within His body. (Bhagabata-1/3)
In the Odia dialect:-
Shehu Golaka Nityasthala,
Shehiti Giri Nilachala.
Kotie Juga Jebe Jai,
Ethire Lila Nasarai.
Shree-Jagannathe Ssola Kala,
Ethu Kalae Nandabala.
Kalake Ssola Kala Hoi,
Gheni Janamile Gope Jai.
In the English – dialect:-
“Thither is the eternal Shrine,
Where the hill Nilachala is.
Crores of years may pass away,
Here is no end of the Divine-sports.
Sixteen Divine-qualities are within Shree-Jagannatha,
One, out of these, is with son of Nanda.
That one became sixteen Divine-qualities,
Possessing these, (He) took birth at Gopa.”
Accepting the above-cited suggestions, great poet Balarama Das has cited Shree-Jagannatha as the creator of all incarnations in his scripture “Bedantasara Guptagita”.
In the Odia-dialect:-
“Sarbada Niladreetire Sthiti,
Ethu Sakala Jata Huanti…..
Samasta Avatara Mana,
Jata Hoina Pase Puna…”
In the English-dialect:-
“Always Eternal existence at Niladree,
Hither all are born.
All the incarnations,
Are evolved and dissolved within.”
The poet, Dibakara Das has also accepted the creation of all the incarnations from the body of Shree-Jagannatha in his scripture “Jagannatha Charitamruta”.
In the Odia-dialect:-
Parama Brahma Jagannatha,
Avatara Pare Sansthita…
Koti Koti je Avatara,
Jagannathanka Angu Bahara…
In the English-dialect:-
“Jagannatha is the Supreme-Soul,
Eternally exists through the incarnations all together…
Incarnations are crores and crores,
All are evolved out from the body of Jagannatha…”
Even the poet, Dinakrushna Das has accepted the evidence in his scripture “Rasakallola”.
In Odia-dialect:-
“Kachchapa Maschya Avatara Jetaka,
Karibaku Jata Jagannatha Janaka…”
In the English-dialect:-
“Incarnations like Kachchapa (Tortoise), Maschya (Fish) and Others,
Are born from the Supreme-Father, Lord Jagannatha.”
The poet, Mahadeba Das has gone some steps ahead from the above-cited poets and has suggested by his scripture that, Brahma(The Creator of this Universe) has been evolved from the Navi-Kamala(Lotus-like central naval cord), symbolizing just-like a Lotus in his writing “Niladree Mohadadhi Purana”.
In Odia-dialect:-
Purbe Je Pravu Brahmarssi,
Agadusindhu Mandhye Pashi…
Jagyan Baraharupa Dhari,
Dante Akarssi Basundhari…
Sthapile Aani Sehithare,
Neelasundara Giribare… (Neeladri Mahodaya Purana)
In the English-dialect:-
“In Yore, the Supreme-Being,
Entered the deepest ocean…
Transformed (Himself) to the image of a Bore in oblation,
Pushed up the Earth by Teeth…
And established Thither,
At the Blue and Beautiful Hill is present.”
Besides, the above-cited poets, nearly two hundred years before, Ramanujacharya had declared that,Narayana Bishnu, the Supreme-Soul is the Super-Human.
During the period of Prataprudra Deba, Goudiya-baishnabite trend of Shree Chaitanya and Odishi-Pancharatra-Baishnabite trend of Panchasakha of Odisha had taken pivotal role for the progress and propagation of Shree-Jagannatha Cult.
The Panchasakha(Companion of five elites) and their writings are as follows.
*Balarama Das --- Dandi Ramayana
*Jagannatha Das --- Bhagabata
*Achyutananda Das --- Hari-Bansha and Sunya Samhita
*Jasobanta Das ------- Gobindachandra
*Ananta Das ------- Hetu Udaya Bhagabata
Besides the above-cited poets, other writers appointed as the royal-administrator by the Gajapati-king Rajamahendri has contributed for the progress through their writings.These are:-
*Jagannatha Ballav Natak of Ray Ramananda.
*Bhaktibhagabata of Rajakabi(Royal Poet) Jibedevacharya.
The above-mentioned classical scriptures had created a new trend within the Odishan village-folks. From Shreemanchala to Sadheikala-Kharasuna,it had also established Shree-Jagannatha in each and every village and which-for Shree-Jagannatha was worshipped and was revered world-wide in all chronicles, written in Palm-leaf.
No Odia poet has mentioned the character of Shree-Jagannatha before Sarala Das. In the latter period of Sarala Das, the great devotional poet, Balaram Das has described about Shree-Jagannatha in his writing ‘Deulatola’. The influence of Sarala Das on his writing is found.
“ God Shree-Krushna is himself Shree-Jagannatha “ is their own and new opinion of Odia poets. These poets have described in their writings that, after the mortal demise of the God, Shree-Krushna, Shree-Jagannatha has been manifested as incarnation. If this would have been illustrated in the-then contemporary Puranaic scriptures of Sanskrit-literature at that time, then Shree-Jagannatha, along-with His philosophical cult has been projected as the people’s God along-with the people’s cult. The endeavor of the-then Odishan-poets to project Shree-Jagannatha as the people’s God in Odisha through their opinions in writing is actually praise-worthy. There is no doubt to disapprove. The followers of the philosophical trend within the emotion of divine love between Shree-Krushna and Shree-Radha might have been granted by the Dweitabadis ( Theist-Indians, believing in the theory of dual form of God ). So that, Shree-Jagannatha might have been accepted in the image of Shree-Krushna by the Baishnabites.
The connection between the Divine-sports of Shree-Krushna and the shrine of Shree-Jagannatha ( Shree-Kshetra ) is not found in the scriptures of the Sanskrit literature. The location of the Divine-sports of Shree-Krushna with Shree-Radha and Her Sakhis ( Girl Friends ) is not assumed to be the holy places of Brundabana, Mathura, Dwaraka. Even, there is no corroborative evidence about Purussottama-Kshetra. There are description of the holy places of Kalinga and the king of Kalinga, but not Kalinga, like the Divine sports at Brundabana, Mathura and Dwarika.
Through the worshiping of the charred mortal-body of Shree-Krushna at the different shrines of India is described in different poetic and Puranaic scriptures of Odisha, still the historical authenticity is doubtful. This might have been based on the imagination out of devotion. Again, there is no description of manifestation of Shree-Jagannatha after the mortal-demise of Shree-Krushna as per the Puranaic scriptures of the Sanskrit literature. But the re-incarnation of Shree-Jagannatha at this holy place, after the vanish of Nilamadhaba ( An epithet of God Bishnu ) is described in “ Skanda-Purana ”.
As per the Puranaic scripture in the Sanskrit dialect : -
“Besstanam Mochayamasa Mahavedya Nrupottamah.
Dadrushuste Tada Sarbe Ratnasinghasansthitam…
Ramam Krushnam Subhadrancha Basudevam Sudarshanam
Jathopadista-Lepadi-Sanskareih Ruchirakrutim…”
In the English-dialect:-
“ He is the Super-King, who is surrounded by the Great Vedas, all through the months. All see Him, sitting on the throne, studded with jeweles… Rama, Krushna, Subhadra, Bsaudeva and Sudarshana. Sacred washing and sacrament are to be done there properly, where to instate Them…”
Hence, Nilamadhaba was Bishnu. After the vanish of Bishnu, again He had appeared in the image of Shree-Krushna.
Even, in Brahma-purana Shree-Jagannatha has been imagined in the image of Shree-Krushna (Chapter-46).
As per the Pancha-sakha (Companion of Five Elites) Baishnabities, Shree-Jagannatha is one and only one complete God. Purussottam (the Super-human). He is the origin of all incarnations. The incarnations like Rama, Krushna and others have been incarnated from Him and again dissolved within His body. (Bhagabata-1/3)
In the Odia dialect:-
Shehu Golaka Nityasthala,
Shehiti Giri Nilachala.
Kotie Juga Jebe Jai,
Ethire Lila Nasarai.
Shree-Jagannathe Ssola Kala,
Ethu Kalae Nandabala.
Kalake Ssola Kala Hoi,
Gheni Janamile Gope Jai.
In the English – dialect:-
“Thither is the eternal Shrine,
Where the hill Nilachala is.
Crores of years may pass away,
Here is no end of the Divine-sports.
Sixteen Divine-qualities are within Shree-Jagannatha,
One, out of these, is with son of Nanda.
That one became sixteen Divine-qualities,
Possessing these, (He) took birth at Gopa.”
Accepting the above-cited suggestions, great poet Balarama Das has cited Shree-Jagannatha as the creator of all incarnations in his scripture “Bedantasara Guptagita”.
In the Odia-dialect:-
“Sarbada Niladreetire Sthiti,
Ethu Sakala Jata Huanti…..
Samasta Avatara Mana,
Jata Hoina Pase Puna…”
In the English-dialect:-
“Always Eternal existence at Niladree,
Hither all are born.
All the incarnations,
Are evolved and dissolved within.”
The poet, Dibakara Das has also accepted the creation of all the incarnations from the body of Shree-Jagannatha in his scripture “Jagannatha Charitamruta”.
In the Odia-dialect:-
Parama Brahma Jagannatha,
Avatara Pare Sansthita…
Koti Koti je Avatara,
Jagannathanka Angu Bahara…
In the English-dialect:-
“Jagannatha is the Supreme-Soul,
Eternally exists through the incarnations all together…
Incarnations are crores and crores,
All are evolved out from the body of Jagannatha…”
Even the poet, Dinakrushna Das has accepted the evidence in his scripture “Rasakallola”.
In Odia-dialect:-
“Kachchapa Maschya Avatara Jetaka,
Karibaku Jata Jagannatha Janaka…”
In the English-dialect:-
“Incarnations like Kachchapa (Tortoise), Maschya (Fish) and Others,
Are born from the Supreme-Father, Lord Jagannatha.”
The poet, Mahadeba Das has gone some steps ahead from the above-cited poets and has suggested by his scripture that, Brahma(The Creator of this Universe) has been evolved from the Navi-Kamala(Lotus-like central naval cord), symbolizing just-like a Lotus in his writing “Niladree Mohadadhi Purana”.
In Odia-dialect:-
Purbe Je Pravu Brahmarssi,
Agadusindhu Mandhye Pashi…
Jagyan Baraharupa Dhari,
Dante Akarssi Basundhari…
Sthapile Aani Sehithare,
Neelasundara Giribare… (Neeladri Mahodaya Purana)
In the English-dialect:-
“In Yore, the Supreme-Being,
Entered the deepest ocean…
Transformed (Himself) to the image of a Bore in oblation,
Pushed up the Earth by Teeth…
And established Thither,
At the Blue and Beautiful Hill is present.”
Besides, the above-cited poets, nearly two hundred years before, Ramanujacharya had declared that,Narayana Bishnu, the Supreme-Soul is the Super-Human.
During the period of Prataprudra Deba, Goudiya-baishnabite trend of Shree Chaitanya and Odishi-Pancharatra-Baishnabite trend of Panchasakha of Odisha had taken pivotal role for the progress and propagation of Shree-Jagannatha Cult.
The Panchasakha(Companion of five elites) and their writings are as follows.
*Balarama Das --- Dandi Ramayana
*Jagannatha Das --- Bhagabata
*Achyutananda Das --- Hari-Bansha and Sunya Samhita
*Jasobanta Das ------- Gobindachandra
*Ananta Das ------- Hetu Udaya Bhagabata
Besides the above-cited poets, other writers appointed as the royal-administrator by the Gajapati-king Rajamahendri has contributed for the progress through their writings.These are:-
*Jagannatha Ballav Natak of Ray Ramananda.
*Bhaktibhagabata of Rajakabi(Royal Poet) Jibedevacharya.
The above-mentioned classical scriptures had created a new trend within the Odishan village-folks. From Shreemanchala to Sadheikala-Kharasuna,it had also established Shree-Jagannatha in each and every village and which-for Shree-Jagannatha was worshipped and was revered world-wide in all chronicles, written in Palm-leaf.