Jain Journal 1974 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 34

JULY, 1974
Jaina creed has had its impact on the life-style of the Oriyas. Vegetarianism is deep-seated. Worship of the Bata trees, KalpaBata and other social customs have their roots in Jainism. Parables and some of the folk-tales of Orissa are apparently drawn from the Jaina parables which are of limitless age. Ancient Oriya literature including the Mahābhārata of Sarala Das is definitely coloured by the Jaina tenets. The story of Jaungatha in the Oriya Mahābhārata of Sarla Das is an ancient Jaina parable in another shape. Works like the old Baulā Carit, Rūmagāthā have definitely a strong Jaina flavour. Oriya Bhagavata in some chapters repeat Jaipa ideology and code of domestic life.
But Jainism in Orissa very briefly touched here has a deeper impact on the religious life of the Oriyas. The two minor Orissan religious creeds of Mahima Pantha and the Arakhia Pantha have been so deeply affected by the Jaina faith that they could be described to be the offshoots of Jainism. In this article, however, we shall discuss the affinities between the Jagannatha cult prevalent in Eastern India as a cult under Hinduism or Jainism. The points of affinity are so many and so intimate with Jainism that one may legitimately consider if Jagannatha cult is really not a byproduct of Jainism, which is the older creed. Jagannatha cult is not as old as Vaisnavism or Saivism and is essentially confined within Orissa with some spilling over to Bengal and Bihar. Puri is the land of Jagannatha, as the great Jagannatha temple is located in Puri. There are some Jagannatha temples in different parts of Bihar (Jagannathpur in Ranchi is well known where the Heavy Complex Machineries are located) and Bengal (the Jagannatha Ratha Yatrā of Mahesh Village is famous). But Lord Jagannatha is not a deity as widely accepted in Hindu India as Siva, Parvati or Vişnu. The form of the handless bust of the deity is also peculiar. He is always worshipped along with Balabhadra and Subhadra. There are some principal ceremonies associated with the Jagannatha cult. The deities are taken out in a decorated chariot pulled by people in the main road (Ratha Yātrā). The deties are bathed ceremoniously (Snāna Yātrā). The body of the deity is changed and a fresh image is substituted (Nava-Kalevara and Prāņa-Pratişthā).
The Ratha Yatrā is clearly taken from Jainism. The structure of the Ratha or chariot is like a Jaina Caitya. In Puri and Bhubaneswar Ratha Yātrā is performed on the second day of the full moon in Asadha month (July) and eighth day of the full moon in Caitra month (April). These two days are considered sacred. Any type of good work may be performed on those days because they are known as Kalyāņaka days. If we look for the origin of these usages, we will have to go back to Jaina