Tradition of Ritual functionaries (Sevak) in Shri Jagannath Temple, Puri
The greatest mystery that has baffled scholars through centuries is Shri Jagannath, its complex ritual system, persons associated with the rituals, culinary system and lot more. Religions like Jainism, Buddhism, Tantrism, Saivism etc. claim Shri Jagannath as representative of their own religion. But paradoxically He has transcended all religious doctrine. Shri Jagannath Chetana constitutes an eclectic system which has assimilated and incorporated in its fold the influences of many religious creeds and sects and has become a unique converging point of divergent shades of Hindu religion. Shri Jagannath is regarded as the complete manifestation of the Lord Supreme or “Param Bramha”, who was partial revelation of the God-head. Shri Balabhadra, Devi Subhadra, Shri Jagannath and Chakraraj Sudarsana installed in the sanctum sanctorum of the gigantic Temple, on a raised platform called Ratnavedi, do not approximate to any anthropomorphic God and Goddess of the Hindu pantheon. Therefore an elaborate ritual system and functionaries have been arranged over the passage of centuries, which enlightens its culture. The magnitude and multitude involvement of sevakas in the ritual process of Shri Jagannath are as old as the Lord exists but still to go to reach with a conclusive opinion of its antiquities.
It is evident from different scriptural e.g., Skanda Puran, Niladri Mahodaya, Bamadev Samhita etc. and other historical evidences regarding the huge references of the origin of the sevakas. The Madala Panji, the chronicle of Temple describes the origin of sevakas during 7th or 8th century i.e. after the re-installation of Holy Trinity in the Temple by Adi Sankaracharya and the magnitude of rituals and people associated with it were flourished thereafter.
A study reveals that it had a close affinity with the then Java, Cambodia with Kangoda and Kalinga with respect to migrations of pundit Brahmins. It is to note that among the Sanskrit inscriptions found in Java which belongs to 3rd century AD, it is learnt that many pundits proficient in Smriti Shastra had migrated from the coastal region of India to those islands, when the Kushanas were dominating Utkal and introducing marine activities and contact with foreign islands. After the Kushanas, the Gupta Governors of Utkal had established their suzerainty in those islands. Dr. D.C. Sircar states that the script used in the inscriptions at those islands belong to the Pallav-Grantha characters of the archaic variety while writing on the stone inscription of king Sanja (Canggal inscription of saka 654 – 732 AD). Mr Himansu Sarkar states – The Canggal inscription, at any rate, has several points of differences from the west Javanese script; while there may be points of agreement with what Bhular calls the “Middle Grantha” of Southern India. There is little doubt regarding the frequency of migration of people from Kalinga to those Islands and vice-versa. It is believed that among the vedic Brahmins who settled in those foreign countries, some of their successors had returned back to Utkal, the land of their forefather. Although the Brahmins who resided in the Sasana of Utkal did not accept them to their ethnic fold, they were of Saka Dvipi (inhabitants of Saka Dvipa). Therefore, in the gradation of Brahmins, their profession were confined within Vaidya and Ganaka (astronomy and astrology). Some more Brahmins who returned later were called Devaloka i.e. the Pujakas or Pandas who served in the Hindu Temples. The Pandas were appointed in the Hindu Temples like Shri Lingaraj Temple and Shri Jagannatha Temple. In no other province except Odisha, it is not noticed that any Brahmin called Saka-dvipi, Devaloka and Panda whose ancestors, although Agnihotris and well versed in Veda and Smriti Shastra, had traveled in the ocean to the foreign countries to save their religious sanctity from aggressive non-Hindu kings viz. the Hunas and Yavanas.
The Puja Panda who had been engaged on Puja Prakaranas (adoratoration of Shri Jagannath Temple) were designated as Bishnusarma and Agnisarma respectively. These two names were mentioned in the Kharasandu copper plate grant by Visakhavarman of the Mathara dynasty of Kalinga. They belong to the Atreya – Gotra. It is believed that those Brahmins might have gone to Java where they settled in or about the 4th century AD. Their descendants were entitled to those ancestral names, Bishnusarma and Agnisarma even after ages. A branch of those Brahmins, who returned back to Utkal from Java, might have used the name title Bishnusarma and Agnisarma. The Puja Panda of Shri Jagannath were recorded in the Jagannath Sthala Brutantam. They were appointed by the Kings of Utkal. The Pandas of Shri Jagannath Temple follow the Bramhacharya and learn the system of Puja Prakarana from a qualified teacher after performances of Upanayana. Thereafter these groups have spread to other class of Brahmins and associated with other rituals of Shri Jagannath. To me these analyses may indicate to a particular angle of discussion, but incorrect to accept the origin of the sevakas as a whole.
The primitive administrative pattern of Shri Jagannath Temple reveals the combined responsibilities of the king and sevakas. During the Ganga regime, the rulers had transferred their kingdom to Shri Jagannath as soon as the Holy Trinity was installed in the consecrated Temple of Puri. The properties, both movable and immovable, endowed by the Kings and other sources in the name of Shri Jagannath, were kept in the Bhandar of the Temple under the custody of the king. Since the King was the sole representative of God and at his behest, committee was formed to look after the affairs of the Temple from ancient age. This Committee consisted of a group of members selected from Sasani Brahmins, members and functionaries of the Temple as mentioned in the statutory account of Madala Panji. The Madala Panji narrates that King Anangavimadev-III had introduced 36 Nijogs and appointed qualified sevakas to perform necessary services in the Temple which considers a new order of Administration in Shri Jagannath Temple. Though the Madala Panji is silent about the category of Chhatisa Nijogas or association of particular sevakas, but in the 2nd Madala Panji the reference of sevakas like Pati, Mudiratha, Panda, Pasupalak, Khuntia, Suarbadu, Patribadu, Garabadu, Suara, Muduli, Padhiari etc. are found.
Another reference on the origin and engagement of sevakas are found in the inscriptions of the Narasimha and Markandeswar Temple in which some designation of sevakas are found such as (1) Malakara (garland maker), (2) Karmakar (architect), (3) Lenka (writer), (4) Sri Karana (record keeper), (5) Pujahari (Puja Panda), (6) Mudrahasta (Mudiratha), (7) Pasupalak (who makes the Deities dressed), (8) Dandadhikari (police), (9) Devadeepa bahaka (carrier of light in the Temple), (10) Adhipaka maniya (cook of extra food for bhog), (11) Supakar (cook), (12) Mahavaridhi bahak (who carries water for the Deities), (13) Maluni (garland making women) etc. During the reign of imperial Ganga and Gajapati kings, they had adopted a revised form of Administration (Rajaniti) called “Abhinav Rajaniti” in which it is found, at least 72 categories of officers including large number of sevakas were assigned with powers and duties.
With the passage of time and influence of royal patronage, the rituals and ritual functionaries were manifold which is found illustrated in Shri Purusottam Karmangi. The Karmangi is believed to have been written during 16th century within the period of Gajapati Ramachandra Dev. As much as 113 categories of sevakas and their ritual responsibilities have been elaborately defined. But a detail narration of seva and sevak has been found in the part of Sevak Vihan and Seva Bibarana of Madala Panji, being compiled by Shri Gaganendranath Das in his Book “Jagannatha and the Gajapati Kings of Orissa”. 133 categories of sevakas and seva have been found. But most significantly, the description of foremost sevakas like Gajapati Maharaj, Chief of Chhatisa Nijog Pattajoshi Mohapatra, Vitarchha Mohapatra etc. are not found in the above book. The Grome Saheb, the then Collector of Puri had submitted a report on the affairs of Shri Jagannath Temple to the British Government in the year 1805 in which a list of 250 kinds of sevakas have been given.
Consequent upon the enactment of Shri Jagannath Temple Act – 1952, a Record of Rights containing the detail rituals of Shri Jagannath and sevakas along with their divine duties in day to day responsibilities and duties pertaining to the different festive occasions have been brought out. As per the ROR, 119 categories of sevakas have been enlisted. Later another category of sevaka – Behera Karana has been added to the list. The following list of sevakas as per ROR is given below;
(1) Gajapati Maharaj, (2) Parichha or Rajguru, (3) Chhatisa Nijog Nayak Pattajoshi Mohapatra, (4) Vitarchha, (5) Tallichha, (6) Mudiratha, (7) Deula Purohita, (8) Pujapanda, (9) Badapanda, (10) Puspalaka, (11) Mahajana, (12) Mudra, (13) Khuntia, (14) Bhandar Mekap, (15) Palia Mekap, (16) Akhanda Mekap, (17) Changada Mekap, (18) Khataseja Mekap, (19) Pratihari, (20) Daita, (21) Pati Mohapatra, (22) Patribadu, (23) Garabadu, (24) Suarabadu, (25) Khuri Naik, (26) Mukha Pakhal, (27) Ghatuari, (28) Gochhikar, (29) Suna Goswami, (30) Muduli, (31) Alati Balita, (32) Puran Panda, (33) Dutta Mohapatra, (34) Luga dhua o Panikunda sevak, (35) Ballav Jogania, (36) Vimanbadu, (37) Anasara Sudha suar, (38) Hadap Naik, (39) Bidia Jogania, (40) Khatuli Sevak, (41) Asthan Pratihari, (42) Kotha bhoga jogania, (43) Pradhani, (44) Paika, (45) Lenka, (46) Suar Nijog Naik, (47) Suar Nijog o Mahasuara, (48) Jagia Mahasuara, (49) Badu Suar, Thali, Tuna o Amalu Suar, (50) Panti badu, (51) Amalu tola, Phula Kharadi, (52) Tola badu, (53) Rosa Paika, (54) Bahara deuli suara, (55) Bahara deuli jogania, (56) Rosa dho pakhalia, Angarua, Gobara Pania o Rabadia, (57) Handi Jogania Tolabadu, (58) Birimunda Samartha, (59) Kothabhoga Pania, (60) Paniki pata, (61) Nikapa o Gandhani Nikapa, (62) Biribuha, (63) Daudi bala, (64) Chunara, (65) Sabat Nijog, (66) Pani Apata, (67) Mandani, (68) Chaka apasara, (69) Mula suansia, (70) Binakara, (71) Darpania, (72) Kotha suansia, (73) Mahabhoi, (74) Geetagovinda, (75)Bhitar Gaeni, (76) Samprada Nijog, (77) Dayanamali, (78) Madeli, (79) Prasad Badu, Badu Mohapatra, (80) Jatua, (81) Patarabandha, (82) Bajayantri, (83) Chhatar Nijog, (84) Kahalia, (85) Sankhua, (86) Parbajatra Jogania, (87) Chitrakara, (88) Rupakara, (89) Bania, (90) Tamara Bisoi, (91) Karatia, (92) Bentabindha Paika, (93) Patara Bisoi, (94) Kala Bethia, (95) Daraji seva, (96) Kumbhara Nijog, (97) Ratha Bhoi, (98) Malachula, (99) Banua, (100) Chakradihudi, (101) Ojha Moharana, (102) Ghanta seva, (103) Ghantua, (104) Ratha Dahuka, (105) Badhei, (106) Baidya, (107) Amunia Chhatara, (108) Chhamu Dihudi, (109) Chapa Behera, (110) Chapa Dalei, (111) Mapasaita karana, (112) Tadhau karana, (113) Deula karana, (114) Baithi karana, (115) Kotha Karana, (116) Charcha karana, (117) Dayanapatra, (118) Chaula bachha karana, (119) Matha o Byaktigata seva. The Behera Karana seva which is not in the above list has been added with due approval of Temple Managing Committee in the year 1988.
Over the periods, about 15 categories of rituals have been stopped due to non availability of sevakas in their respective clan as the reason being that sevakas do their divine duties and enjoy it through hereditary rights. The information has been referred to during the socio economic survey of sevaka community in the year 2005. The sevas which are not being done now are (1) Panikipata Seva, (2) Daudibola Seva, (3) Binakar, (4) Geeta Govinda, (5) Bhitara Gaeni, (6) Samprada Nijog, (7) Madeli, (8) Patara Bandha, (9) Sankhua, (10) Kalabethia, (11) Kumbhar Bisoi, (12) Malachula, (13) Banua, (14) Mapasaita Karana and (15) Charcha Karana.
On the basis of nature of services, the sevakas are divided into two classes e.g. individual (Ekaeka) and group (Gosthigata). Gajapati Maharaj, Pattajoshi Mohapatra, Vittarchha, Deula Karana etc. are considered as Ekaeka seva and Daitas, Dutta Mohapatra etc. are among the Gosthigata seva. The engagement of sevakas in the rituals of Shri Jagannath is also very peculiar in nature. Some are engaged through Sadhi Bandha and some Asadhi Bandha. The Sadhi bandha process is in which the intending sevakas require permission from the Temple Administration after obtaining clearance from Pattajoshi, Deula Karana, Tadhau Karan etc. and in case of Asadhi bandha, concerned Nijog managing committee allow the respective sevakas to perform seva.
After analysis of the intra ritual system vis-a-vis the sevakas, it is found that the sevakas have been awarded with the divine duties based on the Division of Labour. It is worth to mention here that the concept of Division of Labour popularised by Adam Smith during 18th Century, is regarded as modern idea. But this has been introduced in the Shri Jagannath Temple way back in the 12th century when the concept was not conceived.
The worship of Lord Jagannath is very elaborate and there are various kinds of services rendered by different classes of sevakas resulting in Division of Labour. Each class has got its specified duty in observing the rituals. Unless a particular service is performed, the next service cannot take place. Besides there are also special rituals based on the days, months, eclipses etc. All sevakas are given equal dignity in performing their divine duties. As an example, the Gajapati Maharaj being the foremost sevaka of Shri Jagannath, performs Chhera Panhara, sweeps with golden broomsticks on the chariot and Snanavedi in the presence of thousands of lakhs of devotees. This act of Gajapati shows that each work is dignified in nature and there is nothing called superior or inferior work in the holy culture of Shri Jagannath.
The most significant part of these ritual functionaries is that amalgamation of Brahmin and non-Brahmin sevakas in the rituals of Shri Jagannath. The caste in terms of Varna system among different category is found very interesting. In the theory of Varna, it is found that the status and power are different just as the general conditions of hierarchy are seemed to be required which has found a place in the Temple functionaries. All the four castes are found among the sevakas. In the place of caste hierarchy, Khyatriya sevakas have occupied the top portion as the Gajapati Maharaj and his descendants are included in this section. But on the other hand every sevaka with their caste hierarchy have been given equal dignity in the Temple.
Shri Jagannath Temple among all Hindu pantheon, being based on multitude with complex ritual system and large association of people of different classes, has been continuing without change in its intrinsic vitality and amid witnessing the vagaries of History. The ritual functionaries over the centuries have been rendering services with utmost dedication, surrender, pious motivation within a well thought disciplined mechanism.