The lord’s original journey, from tribal tapestry to royal elitist cult

BHUBANESHWAR: The idea of a 'yatra' or journey is intrinsic to the Sanskrit word Rath, which is formed by adding the suffix 'kathan'to the root word 'ram'. Translated literally, it means a moving temple. However, besides the annual seven-day journey from Jagannath Temple to Gundicha Temple and back to the 'bada deula'or chief temple, the presiding deity of Odisha made another yatra thousands of years ago, which is immensely significant in the sociological context of this coastal state.That journey was from an essentially tribal indigenous consciousness to an elitist royal culture.
According to the Purusottamaksetramahatmya in the Vishnu Khanda of Skanda Purana written in the 5th century, Jagannath, in his previous tribal avatar of Nila Madhaba, was worshipped by the shabar community or huntsmen. In that sense, he is a tribal god. After Avanti king Indradyumna dreamt of a blue deity one night, he sent messengers to find out whose image he had seen. A Brahmin called Vidyapati came back successful. Indradyumna thus relocated Nila Madhaba and gave him a place in elite royal and Brahminical culture by making him the royal deity and establishing his shrine in Puri where Jagannath became visible in 'daru'or wood.
Unlike in many similar cases, in this instance, the Brahminical elitist culture did not smother the tribal tradition. In Jagannath consciousness, the two opposing systems have cohabited parallelly ever since.
"The tribal traits in Jagannath consciousness are not difficult to find. Jagannath's other name, Cakadola, referring to the round shape of his eyes, is a tribal word. In typical Odia culture he is still commonly called by that name. Moreover, unlike Sanskritic gods, Jagannath leaves his abode every year at a particular time to unite with his devotees. This too is because of his plebian origin," says Makbul Islam, a Jagannath researcher from Bengal who was awarded this year's Nabakalebara Award.
The choice of neem wood for making the idols is another significant aspect. Just as Vaishnavites value Tulasi (basil), Shaivites hold Bilva (bael) as holy, for tribals, neem is of high totemic value. Deification of neem tree is common among various tribes. The practice of 'patali'or burying the old idols during Nabakalebara, and not cremating them according to Hindu rituals, is another clear tribal connection.
Then there are the daitapatis who claim to be descendants of the original shabar devotee of Jagannath, Visvabasu. While Brahmin priests of Pujapanda nijog perform daily puja in the temple, non-Brahmin priests of the daitapati nijog are considered the Lord's family members. They have the exclusive right to look after Jagannath Balabhadra and Subhadra during the Anasara period when the deities are 'sick'. Except daily puja and preparation of bhoga, they perform all the rituals in the temple for the one month from Snan Purnima to Rath Yatra. Binayak Das Mohapatra, a senior servitor of the daitapati nijog, confirmed that according to myth, daitapatis consider Visvabasu their forefather.
Set against these tribal cults is the Upanishadic tradition of Brahman or the single binding unity behind all creations that continues through eternity. The practice of Nabakalebara, in which the idols are changed but the soul or 'atman'of the deities remains unchanged is based on this Vedic concept of the immutability of the soul.
"Jagannath is indeed the very essence of the Vedas. The unique Nabakalebara tradition, which is not to be found in other Hindu gods and goddesses, clearly follows what in the Bhagavad Gita is explained thus: vasamsi jirnani yatha vihaya navani grhnati naro parani / tatha sarirani vihaya jirnany anyani samyati navani dehi. That is, 'just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others that are new'," adds Islam.