Anargharaghava PDF

Statues of Lord Jagannath at Bhubaneswar. Hinduism and Buddhism in India and Bangladesh. Jagannath is anargharaghava PDF a form of Vishnu.


Författare: Karin Steiner.

The icon of Jagannath is a carved and decorated wooden stump with large round eyes and a symmetric face, and the icon has a conspicuous absence of hands or legs. The worship procedures, sacraments and rituals associated with Jagannath are syncretic, and include rites that are uncommon in Hinduism. Jagannath is considered a non-sectarian deity. The annual festival called the Ratha yatra celebrated in June or July every year in eastern states of India is dedicated to Jagannath. Jagannath“ is a compound word, consisting of „Jagat“ and „Nath“. Thus, Jagannath means „lord of the universe“. Jagannatha, according to them is a generic term, not unique, as much as Lokanatha or Avalokiteswara.

Jagannatha could be applied to any Deity which is considered supreme. This hypothesis states that the Vedic people as they settled into tribal regions adopted the tribal words and called the deity Jagannath. The icon of Jagannath in his temples is a brightly painted, rough-hewn log of neem wood. The image consists of a square flat head, a pillar that represents his face merging with the chest. The typical icon of Jagannath is unlike other deities found in Hinduism who are predominantly anthropomorphic. However, aniconic forms of Hindu deities are not uncommon.

For example, Shiva is often represented in the form of a Shiva linga. Jagannath icons are produced from wood. They are replaced every 11 to 14 years. Above: logs in transport to prepare the Jagannath icon. When shown with Balabhadra and Subhadra, he is identifiable from his circular eyes compared to the oval or almond shape of the other two abstract icons. Further, his icon is dark, while Balabhadra’s face is white, and Subhadra’s icon is yellow.

The third difference is the flat head of Jagannath icon, compared to semi-circular carved heads of the other two. The murtis of Jagannath, Balabhadra, Subhadra and Sudarshana Chakra are made of neem wood. Neem wood is chosen because the Bhavishya Purana declares it to be the most auspicious wood from which to make Vishnu murtis. Others consider him equivalent to the Hindu metaphysical concept of Brahman, wherein he then is the Avatarī, i. Jagannath is painted here in an anthropomorphic form, his four hands carrying the same symbols as Vishnu. In the Jagannath tradition, he has the attributes of all the avatars of Vishnu.

This belief is celebrated by dressing him and worshipping him as different avatars on special occasions. However he is most frequently identified with Krishna, the eighth avatar of Vishnu. Outside of Vaishnava tradition, Jagannath is considered the epitome of Tantric worship. The symmetry in iconography, the use of mandalas and geometric patterns in its rites support the tantric connection proposal. According to Bijoy Misra, Puri natives do call Jagannatha as Purushottama, consider driftwood a savior symbol, and later Hindu texts of the region describe the Supreme Being as ever present in everything, pervasive in all animate and inanimate things. Therefore, while the Vedic connection is subject to interpretation, the overlap in the ideas exist. The Jagannath festivities in Puri attract crowds with no class or caste barriers.

Some 19th-century writers saw this as one evidence for Buddhist origins, now a discredited theory. The Buddhist origins theory relies on circumstantial evidence and colonial era attempts to reconcile empirical observations with the stereotypical assumptions about Indian religions. Another basis for this theory has been the observed mixing of people of Jagannath Hindu tradition contrary to the caste segregation theories popular with colonial era missionaries and Indologists. Yet another circumstantial evidence is that Jagannath is sometimes identified with or substituted for Buddha, as the ninth avatar of Vishnu by Hindus, when it could have been substituted for any other avatar.

Jagannath was worshipped in Puri by the Odias as a form of Buddha from a long time. Left: Jagannath snana yatra, Right: Dress after the bathing ceremony. Pandit Nilakantha Das suggested that Jagannath was a deity of Jain origin because of the appending of Nath to many Jain Tirthankars. He felt Jagannath meant the ‚World personified‘ in the Jain context and was derived from Jinanath. According to Annirudh Das, the original Jagannath deity was influenced by Jainism and is none other than the Jina of Kalinga taken to Magadh by Mahapadma Nanda. Another circumstantial evidence supporting the Jain origins proposal is the discovery of Jaina images inside as well as near the massive Puri temple complex, including those carved into the walls.

However, this could also be a later addition, or suggestive of tolerance, mutual support or close relationship between the Jains and the Hindus. The Vaishnava origin theories rely on the iconographic details and the typical presence of the triad of deities, something that Buddhist, Jaina and tribal origins theories have difficulty in coherently explaining. The colors, state the scholars of the Vaishnava origin theory, link to black-colored Krishna and white-colored Balarama. The weakness of the Vaishnava origins theory is that it conflates two systems. While it is true that the Vaishnava Hindus in the eastern region of India worshipped the triad of Balarama, Ekanamsa and Krishna, it does not automatically prove that the Jagannath triad originated from the same.