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IntroductionCulture of a community or a State or a

Republic in general and a group of people inparticular believe in one aspect of universal truthwhich is evolved on a specific cult and that cult isinvariably based on usage, belief and traditionsprevalent for many years or say centuries in acommunity. The word Jagannath culture and theword people of Orissa connote two distinctaspects; the first one relates to culture of LordJagannath and second relates to Orissan people.Orissa as such at present is comprising of 30districts, but its cultural boundary is bounded bymany ancient States speaking common languagei.e. Oriya which the historians as well asepigraphers say is evolved from Udramagadhi.However, the ancient State of Kaling, Utkal,Trikaling, Dakhinkosal and Kangoda comprise themodern Orissa. The people residing in all the areasare mainly aboriginals i.e. either classes of Sabarasor classes of Gonds and Kandhs. There are manydivisions and sub-divisions in these three tribalcommunities and in course of time many sub-communities have come out their tribal boundariesand have mingled with the on-coming communitiesnamely Kshetriyas and Brahmins as well asbusiness community (Vaishyas) brought in by theruling dynasty from both/or South and North.

As is known in particular cultural heritageis usually developed around river bank because

of the fact that cultivation and animal husbandryare easily possible for undertaking in the landswhich lay on both the banks ever flowing rivers.

To many historians as well as epigraphersand archaeologists, the land of Orissa is verypeculiar for the simple reason that even thoughmany tribal communities from the major part ofthe population, but they almost have a commonspiritual belief as a result of which the worshipsof Lord Jagannath as we all know now has beena evolving synthesis of many people, but with acommon stream of thought flowing from pre-Vedic period as is evident from many Purans andcomparative study of old civilisation as well asarchaeological excavation.

The worship of Lord Jagannath in Orissa,as is described in the preceding paragraph, hasled to evolution of distinct culture which is usuallydescribed as Jagannath culture. Jagannath culturebelieves in universality but not in sectarianism.Lord Jagannath as we know now is the God ofmasses, but not of individuals with individualchoice and thus naturally Jagannath culture hasbeen observed as a mass culture. People ofdiverse faith with their distinct social backgroundshave worshipped Lord Jagannath as their own.From the foot prints of the ageless cultural heritagein India and abroad, we find that tribal (originalinhabitant of Orissa), Dravidians, Aryans,Orthodox Hindus, Jains, Buddhist, Sikhs, various

Influence of Jagannath Cultureon People of Orissa

Rajendra Kumar Mohanty

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sects of Hinduism i.e. Vaishnavites, Saivites,Ganapatyas, Saurays, Shaktas have reposed theirimplicit faith in Lord Jagannath according to theirbelief.

Culture of Lord Jagannath has been anelastic culture. Apart from influencing other cultureit has, in course of time and passage of ups anddowns, social, political, financial status of thecommon people which comprise the modern dayOrissa, has incorporated in its fold, the variouscultures and their salient aspects of various faiths.

Jagannath Mahaprabhu is wooden deity(Saura) without any sense organ. At the sametime, he is Dravidian deity with sense organ. Heis the Purusottam of the Veda and Darubrahmasof Brahmins. He is the Dakhinkali for the Saktasand Vairaba for the Saivites. He is Mahaganapatifor the Ganapatyas and at the same time he is theSuryanarayan for the Sauryas. His festivals areof Puranic origin and rituals are admixture of tribalrituals as well as Sakta's Nyasa and Mudrus andmany more. His majority of rituals are based onUddiyan Tantras which are the refined versionsof Mahayan Tantras as well as Shabari Tantraswhich are evolved from Tantrik Buddhism andtribal belief respectively. Of his mantras(incantation Oum is Vedic and Hlim, Slim, Klimare Tantrik. His Kaibalya (dried Mahaprasad ofrice) is of Jaina origin and Nirmalya of Saiviteorigin.

His worship, attire, foods rites and ritualsare nothing, but a synthesis of various culturesand beliefs. But, at the same time it is free fromall types of regional separatism, scripturalexclusiveness and regional narrowness. By itswonderful power of assimilation it has effectedthe synthesis of all cultural communities, Statesand universe.

One of the major salient feature of cultureof Lord Jagannath is tolerance which is anoutstanding human value propagated by culture

of Lord Jagannath which postulates with everyway of life as its contribution in its specific way tothe human welfare.

The culture of Lord Jagannath stands forreligious tolerance, co-existence of all religionscommunal harmony and international integrations.This has led to the present day situation in whichwe see that Lord Jagannath is worshipped by allirrespective of castes, creed, colour andcommunity. As a result, the entire universe andinhabitants of universe are part and parcel of theconcept of culture of Lord Jagannath.Influence of culture of Lord Jagannath onpeople of Orissa

Before we proceed ahead for discussionson the influence of Lord Jagannath on people ofOrissa from various angles, it is necessary toanalyze the various aspects of culture of LordJagannath which are the seeds for germination inrespect of Orissan people.

The gap between men and Divine has beenbridged in Jagannath culture because Jagannathis a highly humanised Deity. He brushes his teeth,takes bath, changes his cloth, wears out robesand gold ornaments, studded with diamond,sapplires to suit festive occasions and seasons,enjoys 56 varieties of food (Mahaprasad) and36 categories of servitors pay their "Seva Khatani"according to their "Khatani routine", for the dailyduties relating to worship of Lord Jagannath.Jagannath culture does not admit any distinctionin between the caste and communities.

Jagannath culture aims at liberating poorand down-trodden for better life for which he iscalled Patitapaban and for which he observesRatha Yatra.

Humbleness is a cardinal human valuewhich is amply prevalent in culture of LordJagannath. Culture of Lord Jagannath always takesa positive view of the life. It does not attend to

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pessimistic thought of grief suffering and death. Itrecommends strong faith in Divine. It teaches manto strive for perfection of its soul by the sacrificeof his self. Worldly pursuits find no place in cultureof Lord Jagannath. Here in concept of LordJagannath, the devotees prays for/asks for divinelife, but not material gain.

Culture of Lord Jagannath has effectedunity in diversity by faith, and integrated humansociety with the help of human value which arementioned in the above paragraphs.Social Influence of Culture of LordJagannath on Orissan people.

Darshan and Mahaprasad sevas of LordJagannath are the twin desires of each believer ofLord Jagannath. When we as pilgrims devoteesor as visitors go to the Lord Jagannath Templecomplex, we usually wait for sometime to partakeMahaprasad preferably in Anand Bazar. AnandBazar which is situated inside the premises of LordJagannath Temple, Puri is a place whereMahaprasad in shape cooked rice, dals, curry,sweets and Sukhila Bhog etc. which are offeredto Lord Jagannath and reoffered to the presidingLady Deity of Lord Jagannath i.e. Vimala becomeMahaprasad and are sold in Anand Bazar by theSuaras (the cooks of the sacred Mahaprasad).Here in Anand Bazar people of various categoriesright from Brahmin to Sudras partake Mahaprasadin a common place from a common container.This indicates that there is no sense of segregationbetween Brahmin and non-Brahmin or betweenthe touchables and non-touchables or betweenHindus, Budhists, Jains and Sikhs.

Similarly, there are two kinds of servitorsengaged for performance of rituals of LordJagannath i.e. Brahmin and non-Brahmin.Sudhasuaras, Paniapata, Mudalies, Daitas,Duttamohapatra, Mahabhoi, Gananamalies,Chapabehera, Muliasuansia and Deulakaran andTadhaukaran and many more such other servitors

belong to non-Brahmin category and Pujapanda,Puspalok, Pratihari, Khuntia, Patribadu,Saurabadu, Gochhikar, Pati Mohapatra, TaluchhaMohapatra, Chhatisa Nijog-Nayak-PatajosiMohapatra, Mudirasta, Mekap and such othergroup or individual belong to Brahmin categoryand both the Brahmin and non-Brahmin categoryjointly participate in performance of rituals of LordJagannath in a very systematic way as perscriptural instructions.

The above facts pre-supposes the mutualco-existence and equal patronage as well asweightage given and made respectively to variouscategories of servitors which is based on socialequality before the eyes of the Lord Jagannath.

It has been a practice with Orissan peopleto partake Mahaprasad from a common containerjointly in Anand Bazar irrespective of castes,creeds and without any Kuntha (hesitation). It istold and believed that while we are inside thepremises of Lord Jagannath Temple, Puri, we useto get the essence of "Baikuntha", which does notexist in void, but exists where there is no hesitationi.e. no Kuntha which leads to Bainkuntha (abodeof Gods).

The impact of culture of Lord Jagannath insocial life of Orissan people is so farfetching andpredominating that nobody as such in general canfathom. The simplest example is that majorfestivals, namely Chandan Yatra, NiladriMahodaya, Nrusingh Janma, Sital Sasthi,Rajendravisek, Rukmaniharan, Snana Yatra,Netrotsab, Ratha Yatra, Bahuda Yatra, SayanEkadasi, Garudasayan Dwadashi, Kartik Sankratior Dakhinayan Yatra, Chitalagi Amabasya, JhulanYatra, Gamha Purnima or Balabhadra Janma,Rahu Rekha Lagi, Krishna Janma, Krishna Lila,Satapuri Amabasya, Ganesh Chaturthi, RekhaPanchami, Radhastami, Parswa Paribartan,Baman Janma, Anant Chaturdasi, Indra GovindPuja, Sahashra Kumbha Abhisekh, Dwitia Osha,

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Dasahara, Kumar Purnima, Hari UtthapanEkadashi. Garud Utthapan Dwadashi, Nobarna,Prathamastami, Ordhansasthi, Bakul Amabasya,Pusyabhisekh, Uttarayan Yatra, BasantaPanchami, Magha Purnima, Siba Ratri, Benta orSikar, Sola Yatra, Chaitra Gundicha,Ashokastami, Rama Nabami, Damanaka Chori,Mahavisubha Sankrati which have been centreinground various aspects of Lord Jagannath, areintimately woven in the social body fabric ofOrissan people. No Oriya people goes withoutadhering to the social functions either in individualor in group from the examples of the abovefestivals of Lord Jagannath. In so much so that ifany new fruit or vegetable is plucked from thegarden of an Orissan native villagers, then thesame is offered to Lord Jagannath first as bhoga.When a child is born to an Oriya family eitherduring performance of Ekoisia (21 days of birth)or in the annual function of birth, Lord Jagannathis invoked to the rituals first. Similarly, when amarriage is solemnized in an Oriya family the firstinvitation is given to Lord Jagannath and lastly itis a wish of Orissa people to either die in Puri tobe cremated in Swarga Dwara at Puri, or beoffered Baisnabagni (sacred fire from sacredRosaghara or sacred Matha) to the pyre of anOriyan fellow.

From the above surmise, it is crystal clearthat the social body fabric of each Oriya peopleis woven around the culture of Lord Jagannath invaried hue of the excellent synthesized aspect ofspiritual ethos of Orissa.Impact of Culture of Lord Jagannath onOriya Literature

As has been described in the introduction,the modern day Orissa is comprising of ancientStates of Odra (comprising the modern day partof Khurda district, Nayagarh, Dhenkanal, part ofAngul), Utkal (comprising Balasore, part ofMayurbhang, Bhadrak, Jajpur, Kendrapara,

Cuttack, Puri, part of Khurda and Nayagarh),Kalinga (comprising Ganjam, part of Boudh, partof Gajapati, part of Khurda), Kangoda (tracts ofareas comprising in between Rusikulya andMahanadi rivers and in between Salima river (themodern day Salia river which flow in BanapurTahasil area), Dakshina Kosala (comprisingSambalpur, Jharsuguda, Deogarh, part ofNuapada districts) and Trikalinga (comprisingKalahandi, part of Phulbani part of Boudh, partof Nuapada, undivided Koraput and part ofGanjam).

The modern day Oriya script is an evolutionof Odramagadhi which is evident very much inpresence in the above tracts of areas moreconcentrated in Dakshina Kosala, Trikalinga,Odra and part of Utkal, Kalinga and Kangoda.

The impact of culture of Lord Jagannath inOriya literature has been such that it has mouldedinto a composite literature revolving round theculture of Lord Jagannath. The Oriya script andOriya literature are nothing, but manifestation ofvarious aspects of Lord Jagannath from the eyesof the Poets and literary Pundits.

As per record, Madalapanji (drumchronicle of palm leaf manuscript) is supposed tohave been started at the command of the first kingof Ganga dynasty, i.e., Chodaganga Dev during11-12th centuries AD. This Madalapanji isnothing, but the recorded happenings insideJagannath Temple, Puri and outside which aredirectly or indirectly connected with rituals of LordJagannath as well as maintenance of ShreeJagannath Temple, Puri and this Madalapanji iswritten in Oriya script.

Sarala Das, the ancient saint poet of Orissais treated as the father of modern day Oriyaliterature first eulogized and prayed LordJagannath as Srikrushna. Also he adored LordJagannath as "Boudha Abatara".

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Prior to Sarala Das and Madalapanji, manyOriya poets who profess Uddiyan Tantras whichwas dominant in the then Orissa during the periodranging from 7th century AD to 11th century ADbelieved Lord Jagannath as their master, wrotevarious scriptures in the shape of "Doha" whichare basically nothing, but Oriya script. LordJagannath was the central point in that literaryworks. After Sarala Das, we find descriptions ofworships and attires (Vesas) of Lord Jagannathin poetic works of many Oriya poets namely"Rama Bibaha" and Kalpalata of poet Arjun Das,"Gupta Geeta" and Laxmipuran of poet BalaramDas, Niladri Satkam in Oriya script with Sanskritintonations, Gundicha Bije, Darubrahma Geetaand Oriya Shreemad Bhagabat of AtibadiJagannath Das, Kanchi Kaberi and PurustomaDas etc. are some of the major contribution ofinfluence and impact of culture of Lord Jagannathon Oriya literature. Similarly, many Ballads andSuangas were written on the theme of lovebetween Lord Jagannath and milkmaid Manikresembling consort Radha. Oriya bhajanliterature was also highly enriched by the cultureof Lord Jagannath through the lyrical devotionalsongs written by poets Madhabi Das, BanamaliDas and poets like Salabega and KabisuryaBaladev Rath.

During 17th century poet LoknathBidyadhar wrote a very interesting poetryanthology namely Niladri Mahotsab in which heportrayed various rituals and festivals relating toworship of Lord Jagannath. Similarly, in the year1820 another Oriya poet Gopinath Singh wrotea kabya titled Niladribihari narrating the glory andgrandeurs of different veshas (attires/custumes)of Lord Jagannath.

During 18th and 19th centuries, manycelebrated Oriya poets namely Bhima Bhoi,kandha saint of Rairakhol, Dina Krushna Das,

author of Rasakollala, Purusottam Das, poet ofGundicha Vijoy, Yudhistir Das, author of GundichaJatra, Baladev Badajena author of Samartarangand Gundichabije enriched Oriya literature.

In 20th century Oriya poet, novelist anddramatists have also been inspired by the cultureof Lord Jagannath who have written on the nobleideals of Jagannath culture.

Bhajan, Suanga, Lilas, Yatra and Folkdances have got tremendous impetus andinspiration from many fold splendid legends of theholy triad i.e. Mahaprabhu Jagannath,Mahaprabhu Balabhadra and Maa Subhadra.Influence of Lord Jagannath on the PoliticalAspect of Orissan People

The unification of Orissa basing on Oriyalanguage, Orissan sculpture and architecture.Oriya language and unity in diversity of politicalentities have become possible only for the simplereason that Lord Jagannath happens to be thepresiding deity for each devout Oriya people.

In pre-Christian period of 3rd centuryMaurya emperor Ashok fought with Kalingapeople which has been recorded in the stone relicsof Udayagiri and Khandagiri caves. The thenOrissan people were so strong politically andmilitarily that nobody ventured to attack the thenOrissa. This was for the simple reason that thethen Orissa was united under the banner of theconglomerate concept of Lord Jagannath. Ofcourse the Oriyan warriors fought bravely againstthe army of emperor of Ashok, but ultimatelyAshoka with the army of emperor of Ashoklooking at the gruesome slaughter of many bravePaikas, were converted to Dharmashok.Similarly, centering round the culture of LordJagannath in first century B.C. Maha MeghabahanKharavela the unconquerable brave Oriya Chieftitan ultimately became the king established firstkingdom at Sisupalagada near present day capital

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city of Bhubaneswar and he fought the enemiesand brought back the essence of Lord Jagannathin the shape of Jinasan to Puri and re-establishedthe unparallel composite concept of LordJagannath.

The then Orissa was flourishing in the nameand fame of Lord Jagannath through the patronageof reigning king and that continued till 1568 whenthe mighty king of Ganga dynasty surrenderedbefore Lord Jagannath with royal edict that theentire kingdom of Kaling/Utkal is endowed totheLord Jagannath is the king of entire Orissa andthe king being a simple "Rout" (asistant) of LordJagannath. The divisive powers prevalent in Orissawithin and outside could not venture to attack thethen Orissa. This is the most pertinent aspect ofpolitical impact of culture of Lord Jagannath onOrissan people.

Not only this, but also even during thetutelage of Maratha or British administration,unifying heritage of culture of Lord Jagannathcould keep the Oriya people in one political entitywhich resulted into a separate State on the basisof Oriya language in 1936. Even during Britishrule, the first revolution of Paikas whether inKhurda during 1918 or 1924 or in Sambalpurunder the leadership of Surendra Sai during lastpart of 18th century, are some of the proudestperiod of Orissan people in the name and fameof Lord Jagannath.Influence of Culture of Lord Jagannath onSpiritual Life of Orissan People

From time immemorial, Lord Jagannath hasbeen the sustenance of spiritual life of Orissanpeople. Many sects and their spiritual mastershave come to Orissa and have come toSripurusottam Khetra, Puri, but they have mergedwith the huge expanse of flexible cultural ethos ofLord Jagannath. Be it Sankaracharya,Madhabacharya, Guru Nanak, ChaitanyaMahaprabhu, all have accepted Lord Jagannath

as their supreme Lord and have gleefully acceptedthe concept essence of Lord Jagannath. Thepeople of Orissa are, therefore, tolerant todiffering opinion so far as spiritual concept isconcerned, but accept each and every spiritualmaster with positive mind keeping Lord Jagannathas supreme head. This has led to establishmentof many Jagannath Temples throughout Orissawith the patronage of the then reigning Kings andZamindars and by far the best people of Orissaare spiritually of high order.Conclusion

The Jagannath culture from time immemorialpreaches the word of love and peaceful co-existence among the human community. Thecharacter of culture is generosity and enduranceand coordination. No culture or religion inwhatsoever manner in whatsoever places is equalto this composite concept of Lord Jagannath.Lord Jagannath is worshipped throughout theworld because he is generous and kind to all. Heis looking at great and small, rich and poor, ruledand ruler, Brahman and Chandal with an equaleye. In this look, there is no question of caste,creed or religion, no place for egoism, aristocracynor any place for communalism. Here worshippedandworshipper are equal and as such theirseparateness vanishes which is symbolized inembracing of Lord Jagannath by a visitor duringRatha Yatra. Lord Jagannath symbolizes universallove and humanism. Myths, history and legendsmingled over centuries and have formed acomposite culture of Lord Jagannath. He is notonly the Lord of Hindu or Indian, but also theGod of entire humanity. Let his blessing beendowed to each inhabitants of entire Universe.

Rajendra Kumar Mohanty is the Administrator ofShri Jagannath Temple, Puri.