Oriya Cinema: An Era Ends

Subhas Chandra Pattanayak

After keeping cancer defeated for a long period, the epoch making villain of Orissa Cinema, whose personal life was magnificent with nobility, shifted into his domain where no disease can ever reach him, as he breathed his last this noon in a Bhubaneswar based cancer hospital.

Hara Patnaik, spellbinding actor in 36 films, had directed 19 box-office milestones in Oriya celluloid world.

It requires extremely unfailing personal discipline to act a villain in films. He was an acclaimed epitome. With his demise, an era ends in Oriya Cinema.

We dedicate the day to his memories that would stay alive for ever.

CHHADAKHAI in views of Harekrushna Pattanayak

Subhas Chandra Pattanayak

The Buddhist Tantric concept of well-being ‘Panchatattwa’ – Madya, Mansa, Matsya, Mudra, Maithuna – was banned under Hindu fanatic concept of ‘Panchuka’, converting the last five days of ‘Karttika’, the month of Buddhist Sadhavas, to a period of penance, in order to completely extinguish the Buddhist influence over the people of Orissa. Baffling, therefore, is the orgy of fish/meat eating by the very same practitioners of penance on the day immediately following the ‘Panchuka’.

My younger brother Harekrushna Pattanayak, in one of his poems published in his compilation ‘Niraba Pratikriya’ (Silent Reaction) has come down heavily on this cultural hypocrisy. The poem is captioned – Chhadakhai Chhada. It is in Oriya language and, as the occasion is purely an Oriya one, my esteemed visitors belonging to Orissa, may peruse it.

 

 

 

 

Chhadakhai Chhada by Harekrushna Pattanayakchhadakhai...2

Prasant Patnaik’s book on contemporary politics and society unveiled

release of mo drustireA compilation of columns contributed to Suryaprava by eminent journalist Prasanta Patnaik was released by B.K.Publications Pvt Ltd at Bhubaneswar Sunday evening.

We are reproducing here the report published in orissadairy.com

It was intensely a personal journey where larger picture of society automatically becomes a part of my existence, said Prasanta patnaik, veteran columnist, story teller and political commentator. Talking to a select group of writers, journalists, social workers and sensible readers Sri Patnaik spoke strait from his heart on what, how and why he writes.

His sixth book “Mo Drustire” has been unveiled and dedicated to the readers in a ceremony at Pantha Niwas, Bhubaneswar on 19th of October. Former judge of Odisha High court justice A.S.Naidu released the book as chief guest. While speaking on the ceremony justice Naidu outlined few vital points of Sri patnaik’s writing and it’s relevance to our time and society.elaborately speaking on the current state of politics and governance justice Naidu emphasized that a writer must play his role as a social participant and protester of evils.

Famous poet and former vice chancellor of Ravenshaw University Devdas Chhotray spoke about the unseen creative sparks of the book hidden in between the lines.Sri Chhotray said that literature and politics go hand in hand as blood brothers. There is a creative side of every journalist which can at times sparks marvelous literary potential. Critic and historian Professor Pritish Acharya reviewed the book and presented an objective analysis of the book. He pointed out that every political writer must look in to the global context of the local politics. Poet and critic Kedar Mishra coordinated and introduced the book, author and the guests to the audience. Publisher and owner of BK publication Bijaya Kumar Mohapatra proposed official vote of thanks.

The chief guest felicitated cover Designer Sudhir Lenka, renowned cartoonist Kamalakanta Rath, young photographer Ayush patnaik, writer’s assistants Subhasree and Sagarika for their contribution to bring out the book.

Dr. Debi Prasanna Pattanayak’s new book on language released

Famous linguist Dr. Debi Prasanna Pattanayak’s new book ‘Language and Cultural Diversity’ has made a hit with bibliophiles.

Release of DPP's Book

It was released on 17 September 2014 by the Chief Minister of Orissa, Naveen Patnaik, who lauded Dr. Pattanayak’s constant emphasis on initiation of education to children in their mother tongue as that only improves children’s self confidence and leads to internal educational efficiency.

Dr. Pattanayak, already decorated with Padmashree, has been recommended by the State Government for Padma Bhusan award this year.

Son of famous freedom fighter Madhu Sudan Pattanayak, he belongs by birth to Tigiria, the famous former Princely State where the scripture of what is now known as Odissi Dance – Abhinaya Darpana Prakash – as well as India’s one of the only two noted scriptures on warfare – Veera Sarvaswa – were authored. The  palm leaf manuscripts of both the scriptures are now in Visva Bharati University at Shantiniketan of West Bengal, along with hundreds of palm leaf manuscripts written by Tigiria’s people of literary excellence in the bygone princely days, which, Dr. Pattanayak had taken from the Tigiria Palace to enrich the famous Central University with its first library of ancient manuscripts.

RAKSHI FROM MY SISTER LAXMIMA

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.

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