Subhas Chandra Pattanayak

Two relevant books that I have already placed in Internet are in print editions brought out by Shabdasparsha, Bhubaneswar.

One is ORISSA PRADESHA SRUSTIRE GANAMADYAMA that I had authored to tell the friends of my fraternity about how our motherland Orissa could get her modern shape because of the media campaign to establish our mother tongue Oriya as the official language in the British days. The sole purpose of this write-up was to wake them up to the painful reality of how the unique era Orissa’s media had created is going astray as the Official language status of our motherland is getting ruined by our own government due to continuous contravention of Orissa Official Language Act, 1954 by the Chief Minister himself. It was aimed at reminding the members of my fraternity of their responsibility.


When the world was eager to know the significance of Nabakalebara in the philosophy SriJagannatha epitomizes, the State Government was dancing to the tune of the real antagonists of the Cult of SriJagannatha on the platform of concocted legends. To me, it was my duty to tell the world whatever best was possible on my part on the reality of Lord Jagannatha.

Both these works were available to the netizens the world over. To help non-netizens know of it, Shabdasparsha has produced the print-editions.

With pleasure, I am conveying you its invitation to the launching ceremony of both the books to be held at Red Cross Bhavan on December 29 at 6 pm.

The purpose is not to reach you only, but also to say what to know you have the right.




Rasagola has at least a 500 years old history in Orissa

Subhas Chandra Pattanayak

I thank my dear friend Asit Mohanty for his focus on Rasagola. He has very convincingly shown that if it was innovated anywhere in the world, then it was only in Orissa.

I would like to supplement him only in matter of its age. In trying to do so, I am bound to recall my childhood days.

My Piusi (sister of my father) was married to Radhasyam Pattanayak of Gopalpur, Banki. My uncle (father’s younger brother) was also married in Banki Garh. Come a vacation, either my cousins from these two places in Banki come to my house in Tigiria or I go there. It was great fun.

There was no direct road connection between Tigiria and Banki. We were using road to Cuttack, then a boat to cross the river Mahanadi and from the Ghat at the other side, again a bus to Charchika, the nerve center of Banki between both the above villages. It was a long root.

The other road connection was to Sunthipal fron Tigiria Nizgarh via Bindhanima on bullock cart, from where to Banki in a boat over Mahanadi.

But for my family it was more convenient to go walking from my house on ridges of agricultural plots. The distance this way from my ancestral home to Mahanadi river bed was maximum four kilometers via Sunthipal.

Once my father’s Khamari (regular paid worker in charge of cultivation and storage of crops) Subala Majhi of old Tigiria accompanied me under orders of my father. He was just like a family member and we the children were respecting him as an elder brother. I was calling him ‘Subala nana’. He was an excellent story teller and it was always a pleasure if his company was available.

On the ridges, only one person behind another could move. Naturally, I was following him. But he missed the proper ridge and walked on another ridge that took us to Bandala of Banki on our home side bank of Mahanadi, instead of Sunthipal. Banki is situated on both the sides of Mahanadi; the side adjacent to Tigiria is spread from Bandala to Ansupa spangled with a few villages of Tigiria and Athgarh.

Reaching Bandala on the ridge was a bit longer than the root to Sunthipal. The sand bed of the river was also wider than the bed at Sunthipal. We were feeling hungry. Subal nana found a thatched ‘Gudia Dokan’ (snack stall) on the Mahanadi embankment where we were to enter the sand bed to walk up to the river stream. The stall owner said that all the snacks he had prepared were finished except a few Rasagolas. I found them of pretty big size in a big Glass Jar.

Smaller size Rasagola was priced Rs.2/- per piece in my village. I imagined that such big size Rasagola must be of Rs.5/- per piece. My father had given me only Rs.10/- for “Bhoga” at Charchika. We were not to pay any money to the ferrymen, as they were my family’s ‘Berttan Bhogi’ persons, to whom a plot of our ancestral land near the river had been given for free ferrying of our family members as and when we were to go to and fro Banki.

But, despite being hungry, I could not dare to take even one of the sweet balls, lest the money would be more than that I can afford. I was sure, howsoever big the cost, at least two Rasagolas could be paid for with the money I was possessing. So, I asked the snack shop owner to give Subala nana two pieces of Rasagola. Subala nana querried, should I not take any! I refused, pretending that I do not like the Rasagolas.

The Rasagolas were really of such big size that Subala Nana could not take more than the two pieces given to him.
As I gave the shop owner the ten-rupees note, he said, “Ede notute! Reja Kai’n? (A note of such big amount! Wherefrom shall I get the changes?)

And, thus saying, he went running to his village to procure the changes. He returned me a sum of Rs. 8/- and when in blatant surprise, I wanted to know the price he was charging per piece, he said, it was only Re.1/- per piece.

It would have been embarrassing for me to ask for Rasogola, as I had already said that I do not like them. I repented for my foolishness.

However, I asked him, when Rasagola of very small size was charged Rs.2/- in Tigiria Nizgarh, how was it that he was selling bigger size Rasgolas at Re.1/- only?

He replied, “babu, adhika kahinki nebi? Jhiati ta baha hoi shahughare bhalare achhi. Pua chakiri kari bohu saha bahare. Ame Budha Budhi Dijana; Gaee jeuin kshira deuchhanti, sethiru khai pi balakaku chhena chhidei sata purusara beparati chaleichhun. Mo pare beparati budi jiba” (My daughter has married and is staying happily with her in-laws. Son is in an outside employment and my daughter-in-law and grandchildren are staying with him. My wife is making the cheese from the milk the family cows give and thus I am maintaining the seven generation old family trade. After me, the tradition would end).

I was curious to know how it could be a trade of seven generations old. He said, “Thare Saa’nte e pariki bije hoithilabele Rasagola khai khusi hoi Mo jejebapanka budhajepanku sata mana jami deithile O niskara bhogibaku kahithile. Sei dinathu eha chalichhi”. (Once while inspecting this side of his State – the King of Banki had entertained himself with Rasagola prepared by the great-grandfather of my grandfather and being happy over the treat, had gifted him seven Mana of land free of tax. Since then we are using the land.) It may be mentioned that in our area, a Mana is around one and half acres of land.

When I was a student of nine at that time, the shop owner was, I believe, in his 70s. He was in possession of the land gifted by the king of Banki for Rasagola for six generations by then. If one generation is of minimum sixty years, then that history covers at least 360 years and as the man whom the King of Banki had gifted the land, was in inherited trade of the family, Rasagola was surely a 400 years old family trade of the Bandala family.

Keeping this story here, I would like to recall my accidental visit to the family of K.C.Das of Kolkata. My esteemed friend Barendra Krushna Dhal has profound friendship with this family. On reaching Utkal Bhavan, Kolkata on a day, I found Barendra babu was lodged there for two days. A few hours later, journalist Pradyot Bhatt arrived and announced that he had come to invite us to a dinner in the residence of Mr. Das. I was reluctant to accept the invitation, because I did not know that family. But finally I had to agree, as, after Pradyot babu left, I got the request from the son of Mr. Das through my room telephone. Obviously, Barendra babu must have asked the host to invite me and in order not to embarass Barendra babu, I went there with him. The evening was tremendous. I had gathered from there that by then their family trade of Rasagola had reached the third generation.

The Bandala experience continued to strike me. If the Bandala family was producing Rasagola for seven generations, how then the Das family of Kolkata could be the inventor of Rasagola, being in the trade for three generations?

Once while talking about this, I attracted attention of my revered teacher Pt. Narayan Dash. He instantly recited a Sankrit Shloka that depicted how  Rasagola was being offered by Laxmi to SriJagannatha on his final entry to SriMandira after the car festival.

The tradition is in vogue before arrival of Sri Chaitanya at Puri, he had said.

I believe that he was not wrong.

It is Gajapati Purusottama Dev during whose time most aggressive steps were taken to change Jagannatha from Buddha to Vishnu and all sorts of legends were created to bring in the Laxmi concept.

In original Srikshetra tradition Bimala, the Shakti of Bauddha Tantra was the Kshetradhiswari of the citadel of Jagannatha (Bimala Sa MahaDevi, Jagannathastu Bhairabah), Laxmi was never.

In order to replace Bimala with Laxmi, so that people may take Jagannatha as Vishnu – he being Laxmi’s consort – this legend of Laxmi trying to please Jagannatha with Rasagola was contrived. And, Purusottama Dev must have encouraged that.

Chaitanya had come to Orissa after the end of the reign of Purusottama Dev, particularly after Prataparudra Dev was well settled. He had spent the last 18 years of his life from 1515 to 1533 A.D. in Puri. This shows that, Rasagola is in use in Puri before 1515 A.D.  and thus, for at least 500 years.

Thus, Orissa’s claim as the place of origin of Rasagola is certainly justified.


Subhas Chandra Pattanayak

The Chief Administrator of Jagannatha Temple Suresh Mahapatra, under whose management Navakalevar became a fiasco, has taken advantage of a High Court ruling to use SriJagannatha as a medium of misogyny.

A female devotee of SriJagannatha is found from CCTV footage to have climbed up to the floor of Nandighosha chariot on July 20. The District Collector and Police are pressed to find out the lady and subject her to prosecution.

Mahapatra has suspended a servitor namely Artatrana Pratihari for his alleged failure to obstruct the female devotee when she climbed up to the floor and has called for explanation from the Badagrahi of Nandighosha, Jagannath Swain Mahapatra as to why action should not be taken against him for the offense the lady committed by mounting the chariot. The Badagrahi has rejected the allegation as his only duty it was to see to the stability of the image on his seat in the chariot, and not guarding the entrance.

The High Court ruling, which is being used as the stick to beat the woman with, should be reviewed by a greater bench  in public interest. Puri Sankaracharya has been trying to reduce SriJagannatha to an instrument of Brahmanya Dharma. The said ruling has given him the boost. Had the state government been pro-people, it should have challenged the said ruling.

But why the stress is now on the said ruling against a woman climbing the chariot, when the state government and its officers are marked for habitual contravention of court orders?

The CCTV footage repeatedly shown in television channels makes it clear that many people were on the floor of the chariot along with the female devotee. Why only she is being singled out by the officer? On the other hand, how the TV channels got the CCTV footage, unless the officer who is privy to the same has deliberately given copies thereof to media? And, why has he given the CCTV footage to media?

Is it designed to use SriJagannatha as a medium of misogyny?
Perhaps, yes.
This must be condemned by whosoever has any respect for the cult of Jagannatha.

And, the State, though already very late, should seek review or nullification of the High Court ruling that is now being misused by the officer, whose deficiency or conspiracy destroyed the sanctity of Navakalevar, for vitiating Jagannatha system with misogyny.

The High Court of Orissa being the superintending Court of the State should be prevailed upon by the Government to ensure that no Judge of Brahmin caste hears any case concerning SriJagannatha, as the Sankaracharya and his stooges are trying to impose Brahmanya Dharma on his cult, to the total detriment of what the deity of SriMandira really stands for.

Parasites activate their design: Sankaracharya invited to Bath and Rath festivals of SriJagannatha

Subhas Chandra Pattanayak

Government of Orissa has again danced to the tune of the Caste-supremacists in matter of SriJagannatha.

Navakalevara is a great chance to tell the world that Buddha was a son of the Oriya soil whom the founder of Vajrayan Acharya Indrabhuti had consecrated as Sri Jagannatha.

This could have helped innumerable Buddhists of the world to locate the real birthplace of Buddha and Orissa could have got back her unique position as fountainhead of Buddhism.

But, unfortunately Orissa is running under a person, who has no affinity for the people of Orissa. He is a chance Chief Minister whose only passport to power has remained his ability to show himself as the son of his father. He is running Orissa by his father’s name with the help of a sturdy gang of sycophants and self-seekers, who, through their collective exploitation have pushed the people into such pusillanimity that they do not dare to go against him in the polling booths. Orissa is now a laboratory of nullification of democracy where there is a chief minister who is convinced that as long as official welfare projects are named and renamed after his father, the inane people dependent on opiates like one-rupeean-rice shall continue to vote for him and his raj as the son of his father, not as the leader of the people, shall stay strong. This man is alway ready to stay with the fellows that have the ability to misguide the people in any manner, so that exploiters and parasites should be satisfied and pleased. In the grip of this man Orissa has become such a confused place that the world’s sociologists, anthropologists, psychologists and political scientists would have to works hard to know how a majestic people became rotten within a period of one and a half decades.

Taking full advantage of this sordid situation, the caste-supremacists have activated their design to keep SriJagannatha under their cover so that the world cannot know him as Buddha and Orissa as the fountainhead of Buddhism.

There are parasites galore in present day Orissa who live gorgeous life without doing any labor to justify their living. Caste-supremacist culture authenticated by Sanatan Hindu Dharma, which Sankaracharya propounds, suits them the most. So, they are eager to see that Sankaracharya, whom people of Orissa, when they were heroic, had finally ousted from Jagannatha system by deracinating Adi Sankara’s statue from the RatnaSinghasana of SriMandira during the time of Gajapati Divya Singh Dev in 1790s along with the statue of his first chela Padmapada – the first predecessor in the Math of the present Sankaracharya, is allowed to have his hegemony in the affairs of SrJagannatha.

Thus, when the chief administrator of the temple is a man of the caste-supremacist caste, the present Gajapati Dibya Singh Dev led a team of fellows who do not sweat in earning their livelihood, to invite the Sankaracharya to the Snana Mandap and the chariot of SriJagannatha during the car festival, even though, as we have discussed earlier, he is an anathema to cult of Jagannatha.

There was no necessity of inviting him. Nobody invites the innumerable devotees to the car festival of Jagannatha. If he has any real affinity for SriJagannatha, he could have attended the car festival like the other devotees, and stayed away from touching the body of the deity as true devotees who dare the scorching sun and tormenting weather to have the deity’s darshan on the car, stay away from riding the Rath and touching the body of the deity.

But that is not to be. The parasites want to project him as the authority over SriJagannatha, in order to show the world that SriJagannatha is not Buddha of Oriya origin, but Vishnu of the caste-supremacist Hindus.

Sri Jagannatha is to be saved from parasites, if uniqueness of the Oriyas is to be saved.


Subhas Chandra Pattanayak

Rakshi has become such a mass affection festival in Orissa that, nobody will accept that, it is, by origin, not an Oriya festival.

In the process of acquiring this popularity, Rakshi has almost replaced Orissa’s traditional fest Gamha Punei celebrations.

Gamha Punei celebration is the culmination of paddy growing activities in Orissa, the land of rice.

Orissa celebrates Raja (Menstruation cycle of Mother Earth), when, with advent of the rainy season, the soil in heat due to summer, earns maturity to be sowed with the seed of paddy.

Symbolically, the lady of Srimandira – the epitome of the matriarch concept of Buddhism, the concept of creation caused not by Bramha, but by copulation, Sri Jagannatha – also gets the Raja treatment spanning from Snana to Nava Jouvana Darshana, typically like a Oriya girl having her first menstruation, particularly in a farmer’s family.

Under the sway of such matriarch concept, women folk of farmer families play a major role in shaping social ceremonies. On the full moon day of Shravana, they treat the Oxen (Balada) as their brother with whose help the farmers cultivate the fields.

Process of cultivation starts on Akshi Trutiya. Wife of a farmer puts the seeds of paddy in Akshaya Gauni and sends her husband to the field with the oxen to plough and sow the seeds. From that day till all the phases of paddy growing – Bida, Bihuda, Bachha, khelua, Beushana, Rua – are over, the oxen do not get adequate rest. By full moon day of Shravana, all these phases are usually over in Orissa.

So, on the last day of Shravana, the wife of the farmer conveys formal gratitude of the family to the oxen with tasty cakes she prepares from the best of the cereals and feeds the oxen while greeting them as her brothers; because, like a brother does not hesitate to help his sister even if that requires physical hardship and strain, the oxen perform all the hard works of cultivation for prosperity of her family. Every year, on the full moon day of Shravana, wife of an Oriya farmer renews her bond of affection with the oxen, fastening strings of flower on their horns.

This great occasion unfolds the unique Oriya philosophic concept that female factor is the presiding factor of life.

Gamha Paita

This being the greatest challenge to patriarch supremacism propounded by Vedic philosophy, not only Asoka had tried to destroy Orissa, but also Vedic chauvinists like Shankaracharya had flocked to Orissa to impose the patriarch god Brahma on the people of Orissa. In this process, they had contrived a legend that, a powerful demon had obtained a boon from Bramha that he can devour any number of human beings as he would want to satisfy his hunger on the full moon day of Shravana. As panicked people prayed God to save them from the demon, they were advised to become a Brahmin on that day, as the demon – Bramha Rakshasa – being a devotee of Bramha will not kill any Brahmin. So, on this day village Brahmins distribute Paita (the thread that the Brahmins wear) amongst all the members of farming families, against Dakshina (money or rice and vegetables they collect against the said service). Thus, on this day, the entire population of Orissa become a Brahmin population. And, though this is only for a single day, the concept of Brahmin as a protector gets implanted in the mind of the people, the Brahmins were thinking. When, therefore, to solidify the impression, they were calling this day as Bramha Parva (Festival of Bramhinisation) the farming people of Orissa, who by birth are anti-caste-divide, were mocking it as Gamha Parva, linking it to Gamha Poka (a silky white insect that damages the paddy) and the tread the Brahmins were instigating the people to wear being called Gamha Paita. Till my childhood days, this was in vogue in my birthplace Tigiria. It also continues in many places of Orissa till date. And, Srimandira of SriJagannatha continues to be place of no Brahminism.

People against caste divide

Many fights the people of Orissa have fought against caste supremacism and have heroically revolted against their own emperors like the patron of Brahminism Purusottam Dev, forcing him to withdraw his own book Abhinav Gita Govinda wherein attempts were made to transform Jagannatha from Buddha – the nullifier of caste divide – to Bishnu of caste-supremacism. In their fight against caste supremacism, the people of Orissa, history has witnessed, had dragged out the statue of Adi Sankara from Ratna Singhasana of Sri Jagannatha, where Purusottam Dev had consecrated that to be worshiped along with the deity and thrown the same to the dust where people were discharging their urine. Since then no Sankaracharya had dared to poke his nose into affairs of SriJagannatha, though this year the religious revivalists taking advantage of educated Oriyas running away from the agro-traditions, had tried to get him implanted on the horizon of Jagannatha.

Tricks to transform Buddha to Bishnu

However, having failed in the Brahminisation trick, the Vedic chauvinists had devised ways to project Jagannatha as Krushna, whose character depicted in the misleading Mahapurana Bhagavata was akin to that of a Sahaja Nayak perceived in Sahajayana of Buddhism, with a motive to slow-poison Oriya psyche to accept Jagannatha as Bishnu, in which name, Krushna was also projected.

Nefarious design

And, in this nefarious design, in order to wipe out the image of Krushna as a hero of class war, who, in Mahabharata, had given clarion call to wipe out the self-styled Aryas, who in the name of Vedic religion, were, by force, taking into their possession others’ properties including wives, they started Jhulana yatra with Jagannatha projected as a promiscuous lover of many women including Radha. The aim behind this was to show superiority of man over woman, to counter the matriarch effect of Buddhism in the Srimandira system.

In retaliation, Anangatura

People of Orissa foiled this design by providing for worship of the image of Anangatura (woman eager for copulation) which mocks at the Mukti Mandapa, a podium the Brahmins have erected for imposing their supremacy with the help of their patron king. The so-called Jhulana is being executed in the side of this Mukti mandap, in the outer campus of Srimandira, till date.

Rakshi introduced with Import of Balabhadra and Subhadra

Inter alia, in the design to transform Jagannath from Buddha to Krushna, they have added Balabhadra and Subhadra of Dwaraka to the system of Jagannatha Buddha. And, to eliminate the Gamha tradition, where women of farmer families were renewing their bond of affection with the Balada (oxen) treating them as their brothers, legends of Subhadra tying Rakshi in Barabhadra’s hands were introduced.

Balabhadra being Haladhara (whose distinction is based upon plough) is not different from Balad (oxen) that females of farmer families so lovingly accept as brothers. Therefore, the legend of Subhadra renewing her bond with Balabhadra with tying the Rakshi has not been rejected by the Oriya population.

Gamha strings become Rakshi

Thus the strings of flower tied on the horns of oxen by women in farmers’ families on Gamha Punei (Full moon day of Shravana) have, by extension, merged in sisters renewing their bond with brothers putting Rakshi in their hands.

But my family being a proud family of farm land owners is yet having the oxen greeted in traditional method and my sisters by birth have never been encouraged by my parents to tie Rakshi on my hand.

Photo with Laxmima's RakshiLaxmima in my life

But I have a sister in Laxmima Sircar, to whom, since her childhood, I am the elder brother, being adopted as a spiritual son of her most revered parents. Her Rakshi is always tied to my hand on this day every year, even though she is living in Ranchi. It never happens that the full moon day of Shravan arrives and Rakshi from Laxmima has not reached me. And, every year this is the only Rakshi I wear.

This year, it did not come in time.

The sun rose in the morning of Shravana Purnima as usual. The clock proceeded into 10 AM. I felt hungry, as I was waiting for Laxmima’s Rakshi so that after a bath I would take it and then have my breakfast. I telephoned her and she became instantly worried on hearing that her Rakshi has not reached me.

I decided to procure a Rakshi in her name and wear the same in her name.

But that was not to happen.

As I was going to ask my nephew to purchase a Rakshi on behalf of Laxmima, the postman entered into my campus and delivered me the speed post carrying her Rakshi, with her letter that she sends every year on this occasion, full of affection.

Rakshi, to me, is entirely sister-centric, despite attempts to make it patriarch.

It has become a great event in agrarian Orissa, despite not being an Oriya festival by origin.

Good News: Reactionary Shankaracharya stays away from Rath Yatra

Subhas Chandra Pattanayak

Shankaracharya of Puri knows that he has no place in Jagannatha system. Yet, he had almost succeeded to enter into the system through the backdoor under cover of a High Court verdict and in nexus with the present Gajapati Divyasingh Dev.

The good news is that, after we strongly exposed his position and the Daitapati leadership also pointed out how he has no right to ride over the Rath, he has stayed away from the most progressive event centering a deity of the masses in the world.

Daitapati leadership clearly stated that it is only they that were magnanimously inviting the Shankarachary to climb on the Chariot to pay his respects to the Lord. That cannot be construed as a right. And, rightly so.
Sri Jagannatha is Buddha, propitiated as such in Indrabhuti’s Gnanasiddhi where has been described as Sarva Buddhamaya (Buddha in entirety), (Two Vajrayana Works, p.31).

In ancient Oriya literature too, he is described as Buddha.

Orissa’s Vyasa Muni – the great Sarala Das – in Sabha Parva of his unique epic Mahabharata, which has incorporated relevant events of Orissa in his epic contextualizing them with Vyasa’s writing, has made it clear that Sri Jagannatha himself is the merciful Buddha. One of many of his verses in this regard says, “Samsara Jananku tariva nimante, Buddha rupare bije accha Jagannathe” .

In the language of Sunya Samhita, he is described as Buddha worshiped on the shore of Mahodadhi (Buddha rupe Mahodadhi Kule), The Mahodadhi of Sunya Samhita is wrongfully named by the British as Bay of Bengal.

In Deula Tola, Sri Jagannatha has revealed that he is none but Buddha. (Thakure boile Raja hoilu ki bai, Kali yuge basibun Buddha rupa hoi).

In explaining why Jagannatha has neither the hands nor feet, Daru Brahma Gita says, “Sastha divasa antarena, Pada je Pani hela kshina; Bauddha rupa heba jani, Pada Pani chhadile Gosani”.

Sunya samhita further says, “Boile Achyuta tembhe shuna ambha vani, Kaliyuge Buddha rupe prakashibu puni”.

Sasi Sena makes the declaration more specific: “Sri Nilagiri kandare Hari, Buddha rupare chhanti bije kari”.

So, Sri Jagannatha is Buddha; and, hence, is the greatest religious obstacle to conservative Hindutwa that divides the society on caste line, condemning the working class as Mlechha (untouchable) with scriptural provisions for their exploitation.

Sri Jagannatha is Oriya’s epitome of matriarchy and resultant Universal outlook that propounds peaceful co-existence sans any geographical, caste or creed prejudice.

Therefore, for centuries, the Shankaracharian design propelled by caste-supremacists has tried to destroy this uniqueness of Jagannatha.

We have shown in earlier discussions that Shankaracharya is a sectarian Hindu chauvinist belonging to Adwaita Vedanta school of thought which is de facto a sub-thought of the orthodox philosophy called Vedanta, thriving on caste-supremacist mentality of upper caste Hindus. He has formed a private militia styled Aditya Bahini, when Orissa is the place, where, to wipe out her Buddhist identity, Keshari kings were rewarding Pashupat Saiva brand of Brahmin hooligans with gold coins for annihilation of Buddhist monks. When Jayati Kesari had imported 10,000 militant Brahmins from Kanauj to destroy Buddhist monasteries in Orissa, particularly in present day Jajpur district, according to Iswara Das in Chaitanya Bhagavata, at Ch.148, a king of Keshari dynasty had beheaded 668 Buddhist monks on the banks of river Prachi, forcing Bauddhacharyas of Chaurashi monastery to go underground. Some of the Chaurashi Siddhacharyas had fled to Nepal where a bunch of their philosophical poems known as Charyagitis were stumbled upon by a Bengali scholar who, sans qualm, had tried to misappropriate the same for his mother tongue. Philological analysis has shown them as proto-Oriya.

Rev. J. Long, had tried to reach the root of Buddhism. As, Nepal was projected as birthplace of Buddha, he had made extensive research there to find out if that was the fountainhead of Buddhism. He got no proof. China being a land where Buddhism was massively followed, he had tried to find out the root of Buddhism there also. He could not. Ceylon being the other place famously known for Buddhist practices, he made his research there too. No evidence was available to him to arrive at the root of Buddhism. . But, on “antiquarian analysis”, he was convinced that if any place could be linked to origin of Buddhism, that is Orissa. In his ‘Notes and Queries suggested by a visit to Orissa in January 1859’ he has put it on records that, “though Orissa be now the garden of the Hinduism and Jagannatha its jerujalem”, “antiquarian enquiries in Nepal, Ceylon and China show that the Buddhism so noted in its regards for enlightening the masses and opposing caste, was for ages predominant all through Orissa both among the rulers and the people”.

“The whole temple (of Jagannatha) was built on the principles of Kamavajrayani Buddhists” wrote P. Bandopadhya in Rachanavali. Analyzing the statues of copulation spangled all over the temple, he had seen how effectively Tantra was its driving force. “It was in this SriMandira”, he noted, “the harmony was achieved between cosmic creation and the creation of human body. In all these obscene sculptures, every male is a Buddhist Monk of the Kamavajrayana school and every female is a Devadasi or a female votary” (Quoted from translation by D.P.Chatopadyaya).

Rev. Jung in his paper cited supra has shown how Brahmins were using brutal force to destroy Jagannatha’s real identity and how to save Buddha’s tooth from them, a daughter of a king of Orissa had fled to Ceylon concealing the holy relics in her hair. Mentioning that the celebrated tooth of Buddha, which Jagannatha contained till 4th century AD, he has said, after a short periodic shift to Patna, “the ancient Palibothra then the capital of North India”, the tooth was soon after brought back to Puri. “But, on an invasion of the country, it was conveyed in AD 311 by a king’s daughter concealed in her hair to Ceylon, which was then becoming a place of refuge to the Buddhists from the Brahmins’ rage”.

This is how since so many centuries the Vedic chauvinists, to which gang the Puri Shankaracharya belongs, have been acting against Sri Jagannatha, the Buddha.

People of Orissa, had, therefore, thrown the statues of Adi Shankara and his disciple Padmapada – the first Sankaracharya of Puri – to the dustbin, by dragging them out from the podium of Jagannatha, where the Brahmins had managed Gajapati Purusottam Dev to put those images for worship. Since then, Shankaracharya has no place in SriMandira system.

But, as the people are increasingly growing ignorant of their glorious cultural heritage under fascist flood of Hindu fanaticism, mistaking the same as new definition of nationalism; and as law courts are having judges that are not reluctant to act as launching pads of social acceptability of sectarian religious bigots like the Shankaracharya, the greatest epitome of Oriya culture, Sri Jagannatha is threatened with extinguishment of his uniqueness.

Thanks to the Daitapati leadership, his self-help tricks to impose himself on Sri Jagannatha under the cover of a high court ruling have been foiled this time.

Cases in Orissa High Court after we dwelt on Shankaracharya’s design against Jagannathism: Adjudication better be done by non-Brahmin Judges

Subhas Chandra Pattanayak

The good news is that a Public Interest Litigation has been filed before the Orissa High Court after we dwelt on Shankaracharya’s nasty design to destroy Jagannatha Culture.

The PIL has challenged the Shankaracharya’s self-help fatwa banning devotees of Sri Jagannatha climbing the chariot while declaring himself to do the same. He has neither any duty to perform on the chariot nor any entitlement to do so under the Records of Rights, the PIL has stated.

Shankaracharya is a sectarian Hindu leader belonging to Adwaita sect of Vedanta and his basic work is to, as and when necessary, interpret what the Adi Shankaracharya had said Vedanta, which again is one of the six rival philosophies like Nyaya, Vaisesika, Samkshya, Yoga, Purva Mimamsa and Vedanta. These six rival schools have their common challengers in philosophies like Jainism and Buddhism which are Dharmas distinctly different from the Hindu Dharma.

So, even if Sri Jagannatha is, for the sake of argument only, considered a Hindu deity, Shankaracharya cannot be the sole authority in the matter of Jagannatha.

Hindu religion is saturated with many modern philosophies, even as Vidyaranya has identified as many as sixteen rival philosophies that affect Hinduism. Adwaita Vedanta is a part thereof. So, Shankaracharya is a mere Mathadhisha only of a quarreling sect of Hindu philosophy, not the leader of the whole gamut of Hindu philosophic schools.

As and when necessary, he may help the followers of his sect with interpretation of Adwaita Vedants; but he has no right to pose as the leader of all the Hindus.

Specifically, Sri Jagannatha being Buddha, the Shankaracharya has no role at all in his matter.

The Orissa High Court was misled by the caste-supremecists to accept Shankarachary as the final adviser of Hindus, and has erred in mandating that any action that goes against the opinion of Shankaracharya “will obviously be inoperative”.

Shankaracharya being a sectarian caste-supremacist leader, it is absolutely wrong to enforce him on all the Hindus in general and in particular, on the Jagannatha devotees, the deity being basically Buddha and extensively anti-casteism.

Jagannath the Shakta deity

On the other hand, Sri Jagannatha is the deity of the Shakta sect. In Puri, which is Niladri, Sri Jagannatha is the discernible form of Dakshina Kalika, the supreme Devi of Tantra (Niladrau Sri Jagannatha Sakshat Dakshina Kalika). Puri is Srikshetra, the best of the soil that represents the female factor, where male identity is lost to female superiority, because the entire Srikshetra is based on the concept of Kali (Sri Kalika Yantrarupam Kshetram Sri Purusottamam / Tatratya Yoginirupah Pumanshcha Parikirttitah). Even the males are considered as female form of Bhairavas, because Srikshetra is Kali’s soil of romance (Strirupah Bhairavah Sarve Purushah Purusottame / Jambudwipe Birajante Kalika Keli Bhumayah).

In this Shakta system on which the cult of Jagannatha has evolved, Shankaracharya has no place. Therefore, when Gajapati Purusottam Dev had consecrated a statue of the Adi Shankaracharya on the podium of Jagannatha, the people of Orissa had revolted against him and had forced him to amend his ways and had uprooted the statue of Adi Shankar from the Ratna Vedi of Jagannatha and had thrown that statue to the dustbin. Since then, Shankaracharya had no say in the matter of Sri Jagannatha. People of Orissa had completely ejected him out of the Jagannatha system.

But the caste-supremacists, who have been using the present Gajapati and top functionaries belonging to the Brahmin caste to revive their hegemony, have, somewhat managed to project Shankaracharya as an authority over the entire Hindu community through the court verdict referred to supra in absence of any informed opposition.

This has given birth to a situation where the purely liberal, secular, caste-less car festival of Sri Jagannatha may be vitiated with a Hindu sectarian fundamentalism.

Sri Jagannatha is epitome of social unity of Oriya people and of their unique world outlook based on universal brotherhood as propounded originally by the greatest son of Orissa soil, Gurudev Buddha, whom the world knows as Lord Buddha. A short sojourn in evolution of Sri Jagannatha may be of immense help.

Evolution of Sri Jagannatha

Founder of the Vajrayan school of Buddhism Indrabhuti had tried to give a shape to Gurudev Buddha, in whose demise, the Buddhists were trying to save their system from the deity-centric Vedic imperialism by promoting Shunyavada on the assumption that, after demise, Buddha had become one with the Shunya, omnipresent.

By then the matriarch tribes of Orissa had been worshiping a torso shaped wooden log as Jaganta in the belief that, the female factor is behind creation. And, as shown in my book ‘SriJaya Devanka Baisi Pahacha’ (Bharata Bharati, Cuttack), in course of time, to make their concept more specific, they had added the picture of a pair of female breasts to this Jaganta and the torso had evolved into Jaganta-tha with the suffix ‘tha’ representing ‘thana’ the breasts. To them, when womb of the mother gives birth, the breasts of the mother gives the growth. So, the breasts depicted in the wooden log representing the torso of the mother were made most prominent. The same breasts on the torso of the creator-female (Madalaa) have come to be projected as the round eyes (Chaka Akhi) of SriJagannatha. (Ibid).

Gurudev Buddha being the supreme leader of Orissa’s matriarch tribes, and because of him the tribal democracies having been saved from Vedic imperialism, which he had done by rushing from Tosala (his birthplace Orissa) to Magadha to obstruct the spread of empire building in the very heartland of Vedic-imperialism, the tribes of Orissa, specifically the Shavara tribe, had been seeing Buddha in the body of that Jananta-tha. Therefore, when Indrabhuti wanted to promote a visible shape for the omnipresent Buddha, to counter the impact of deity-centric Brahminism, his concept being the matriarch component of applied Buddhism, he negotiated with the Shavara tribes that gave eminent Shioddhacharyas to Orissa, to project their ‘Jaganta-tha’ as Jagannatha and thus founded Jagannatha, propitiating the omnipresent (Gaganopama) Gurudev Buddha as Jagannatha for the first time. Gnanasiddhi, the canon he gave to Vajrayan, begun with the verse: “Pranipatya Jagannatham Sarvajina Vararcchitam / Sarva Buddhamayam Siddhavyapinam Gaganopamam / Sarvadam Sarvasattwevyah Sarvagnam Baravajrinam / Bhaktyoham Sarvavabena Bakshe Tatsadhanam Param”.

So, Sri Jagannatha is entirely Buddha as founded by Indrabhuti.

Indrabhuti had been bestowed upon with all cooperation in establishing Sri Buddha Jagannatha by the dedicated followers of Buddha in the Kurma Pataka (literary working class) on the banks of Prachi spanning from his birthplace Kapilavastu (red-soil village) in the Rangamatia region of Chandaka-Dhauligiri range to Puri via Kakatapur and Konarka and the said Kurma Pataka, whom caste-supremacists hate as untouchable, had their writ of Tantra on theology of Jagannatha, in recognition of which the inner campus of Srimandira is named Kurma Bedha where caste factor has no existence. The caste-supremacists, in order to misappropriate Jagannatha for themselves, have transformed Indrabhuti to Indradyumna and the Kurma Pataka to Kurma (turtles) through concocted legends, but the inner campus of Srimandira where caste-less Jagannathism still prevails, is known as yet as the Kurma Bedha.

Despite promulgation of Vedic Mantras and appointment of Puja Pandas by Brahminism’s patronizing kings, the people of Orissa have not only shown their aversion to Shankaracharyan chauvinism in throwing away Adi Shankara’s statue to the dustbin after uprooting the same from Buddha Jagannatha’s Ratna Vedi as mentioned supra, but also have retained the Tantric system in every ritual of Jagannatha, including Snana and Ratha Yatras.

As the Orissa High Court has already injured the Jagannatha culture by putting stamp of approval on Shankaracharya’s nasty design to reduce Jagannatha to a toy of caste-supremacist Hindus, it is now incumbent upon the real devotees of Sri Jagannatha adopt every possible method to save Sri Jagannatha from the antagonists of Jagannathism.

Now two cases are before the Orissa High Court. One, as referred to above, is seeking nullification of Shankaracharya’s self-help declaration to climb over the chariot and do whatever he wants with Sri Jagannath there; and Two, the case of Daitapatis seeking nullification of ban on devotees touching Sri Jagannath on his chariot.

Both the cases should be settled without any prejudice. And, for this, it would be better if judges belonging to Brahmin caste graciously stay away from adjudication; because, as discussed above, the caste-supremacists are active in engulfing Sri Jagannatha, whose Buddha identity is under severe threat.