An unexplored aspect of Sri Jagannath Culture
Lord Jagannath to my mind is the most fascinating contribution of Indian Culture to the world and one of the most significant manifestations of human culture. Sri Jagannath Consciousness is so all pervading that it seems to have the capacity to provide nurture to all levels of human existence – rich or poor, learned or ignorant, male or female, foreigner or native and so on. Sri Jagannath Culture is composite and complex. It embodies many beliefs, philosophies and ritual patterns.
It is complex because that all divergent thoughts have formed an indivisible whole while retaining their own identity. It can be compared to a garland in which many varieties of flowers are used but in totality they emanate a separate identity of a garland. But the ultimate shape of it does not confirm to any component individuality. And hence, it is not synthesis; it is a unique syncretism of divergent sects of Hindu religion.
The composite culture developed around Lord Jagannath through the process of history, is simultaneously human and divine. Lord Jagannath is a humanized deity. It has a personal appeal to the feelings of individuals. At the same time He is God absolute, the supreme creator and controller. To realize this truthness, people of different sects of different ideology have been pouring to Puri from centuries past.
The current study reveals the religious sentiment of the pilgrims and their emotional bond with the priestly order of the temple. The antiquity of Puri as a holy place of pilgrimage has not a definite period to know as to when the pilgrims were coming to Puri. The historical evidence like copper plates, epigraphics and literary sources are being referred to indicate the antiquity of pilgrimage to Puri. But they are neither exhaustive nor conclusive. They can only be construed to be the indicators of stabilized tradition of pilgrimage to Puri. Amongst some historical evidences, the following are being popularly referred.
From the Kailan (Bengal) copper plate of the 2nd half of the 7th century, King Sreedharana Rata, the chief of Samatata of southeast Bengal, had declared himself as a devout worshipper of God Purusottam. In a stone inscription of the Saraswati Temple on a mountain at Maihar in the Satna Dist. of Madhya Pradesh, has also referred Puri as a place of pilgrimage during the middle of the 10th century. Visit of Sankaracharya to Puri during 8th century in course of his spiritual mission and pilgrimage, has perpetuated his devotion to Lord Purusottam and established his Math, which is regarded as one of the four Peethas of the Hindus of the four corners of India. Besides, these references, the Pujaripali inscription, the Nagpur stone inscription, the Anargharaghava Natakam of the dramatist Murari may also be referred as Puri was spread as a place of Pilgrimage during the period of 10th and 11th century. It further flourished as a place of pilgrimage while after visiting of Dharmacharyas of different sects along with their disciples and followers to Puri. Thus, the pilgrims’ influx increased substantially.
Considering the huge flow of pilgrims to the holy city and to provide them good hospitality and services in performing their ritual functionaries in the temple, Anangabhimdev-III (1211-1238) appointed Pandas particularly the Pratiharis in different entry point of Puri to receive the pilgrims and the Pandas took the responsibilities of the pilgrims and helped them in doing their offerings to Lord, Sankalpa and other ritual functionaries. As a result, the interpersonal relations of Pandas with the pilgrims became tightened with emotional attachment and pandas were considered as their Tirthaguru. In course of time, it became duties of the Pandas to attract pilgrims to Puri by sending their employees to different parts of the country. Accordingly the Pandas studied the diverse languages spoken by the pilgrims coming from all over the country as well as the diversity of their culture and developed the character and personality for working as a coordinating link to the varying multitude. Due to language and cultural interaction with the pilgrims, the relation of Pandas with pilgrims became closer as a result of which the relationship developed on a social, emotional and religious consideration. This relationship still continued through generation and became hereditary in system.
Pilgrims were facing a lot of difficulties during their way to Puri due to inaccessible roadways to this holy place. But the indomitable urge of pilgrims to come to Lord transcended all hurdles geographical, physical and financial. In the words of Shakespeare, “a pilgrim measures kingdom in his feeble feet.” The flow of pilgrims to Puri has created a convention so strongly founded that the impact of present tourism could only effect some peripheral changes but does not affect its intrinsic vitality. The hard core or ethos of interpersonal relationship of pilgrims with their Pandas remains still unaffected. An academic need thus arises to know and analyze the intensity of such relationship, which could withstand the socio-religious, cultural and political upheavals particularly with the induction of democratic values. The emotional element imbued with devotion constitutes the basis of the relationship of a pilgrim with his Panda.
Different suggestions have been come out by different commissions and report for improvement of pilgrim management at Puri, but could not be worked out due to prolonged emotional attachment of Pandas with pilgrims. The emotional feelings have been variously defined in psychology, sociology and in philosophy. In the language of psychology;
“In emotion, reasoning has no place. Once we face emotional situation with reasoning, the emotion may not come up. Further, the emotional response is always weakened if reasoning is applied. Logical reasoning blocks emotions and strong emotion block logical reasoning.”
According to this formula emotional expression is found in both psychological and physical order of the individual that seems in case of the devotee who feels exhilaration after visiting the Lord and his Panda as well.
With the change of royal order and value system of society, such relationship of pilgrims with Pandas has definitely undergone changes. The Pandas were condemned as hooligans and exploiters. In the words of Shri P.K.Chakraberty, R.D.C. Central Division appointed by Govt. in the year 1965 to probe into the temple indiscipline, “In a democratic set up like ours, it is perhaps inevitable that party politics in some form or other should touch every aspect of our life and with the passage of time there is an inclination to put the ballot above every other consideration. I would humbly beg out Chief Minister to see that the house of Lord Jagannath enjoys a higher position than the ballot. Thanks to the misdeeds of the Sevakas, the name of Lord Jagannath has now become synonymous with mismanagement, malpractices and bad treatment to the pilgrims. Let our beloved Lord be spared the humiliation of being made a pawn in the game of party politics.”
Such uncharitable comments are likely to generate an impression that the Pandas as a class are bad. But it does not confirm to the ground reality. There being no alternate source of livelihood, some bad elements have definitely indulged in exploitation to the pilgrims, but paradoxically the flow of pilgrims increases in number year to year and the traditional pilgrim Pandas could shoulder the responsibilities of extending hospitalities, accommodation and attend to their all religious needs. The hooliganism etc. by some pilgrim hunters can be controlled by suitable administrative action. But the misdeeds of a handful few should not be generalized to the extent of covering whole class of Pandas which is not in conformity with the heavy flow of pilgrims and their attachment to their Pandas.
Emotional relationship, as has been indicated earlier, which surcharged with a sense of devotion to Lord should not be construed as commercial. Emotion generated through a spiritual interaction with Lord, should not be termed as illusion or hallucination and an expression of superstition. It is an expression of ecstasy, which surpasses all cannons of reasoning. In the words of Philosopher Prof. Galloway, “Faith again, in the interests of spiritual life, goes beyond knowledge in order to find a final value and meaning in the world.” Thus it is the faith on Lord Jagannath, which brings pilgrims to them, and they are canalized through Pandas or Tirthaguru. Guru or religious preceptors have a very noble status in Hindu religion. Tirthagurus are thus, honored with devotion and a personal reverence. With change of value system of the democratic society, as we see today instead of system dwindling it has been strengthened. If the system is suitably oriented, it can serve as a very effective mechanism of national integration.