Origin Antiquity Of The Cult Of Lord Jagannath

In the Rig-Veda, 10.155.3, there is mention of a Daru (log of wood) floating in the ocean. Vedic prayers have indicated for taking shelter in the Daru. In spite of the fact that Acharya Sayana, the noted commentator on the Vedas, has categorically interpreted the hymn with Jagannath as the Daru floating at the sea shores, some scholars have refuted this interpretation under the argument that the hymn deals with âAlaxmi Stavaâ of Arayi.

The first book of its kind, Forms of Krishna: Collected Essays on Vaishnava Murtis is an exotic journey into the heart of Indian spirituality, explaining the entire esoteric tradition, including yoga and meditation, through a sampling of revered Vaishnava icons, Deities worship in temples throughout the world.

Contributed articles.

An account of the architecture, sculpture, paintings and associated festivals of the great Vaisṇava shrine of Jagannatha at Puri in Orissa, on the east coast of India, together with a new analysis of the origin of the icons of the Triad.

The Present Work Deals With The Role And Significance Of Regional Hindu Traditions That Emerged In The Begining Of The Early Medieval Period Out Of An Interaction Of Elements Of Classical Hinduism With Autochthonous Local Religious Practices And Beliefs.

The Cult of Jagannatha: Myths and Rituals offers a new approach to Orissan ethnography. In sharp contrast with dominant explanations, centred on tribal influences and the history of aryan-isation, this book provides extensive evidence on the importance of religious orthodoxy. The transition from the coastal to the inland regions of Orissa is characterised by sharp demographic and sociological discontinuities. Such regional differences are probably a reflection of aryan-isation. Ethnological accounts have most commonly relied on the historical reconstruction of this process. It has been assumed that native communities exercised a decisive influence on the traditions that flourished in the delta plain, especially those related to its vital centres-the city of Puri and the temple of Jagannatha. Myths and rituals show that sacrificial symbolism is at the core of Puri's religious system. Explicitly associated with an inaugural asvamedha (the Vedic horse sacrifice), the building of the great temple is still seen as a transformation of the brick-fire altar. These correlations are further supported by an impressive web of orthodox representations, both Vedic and Hindu. This acknowledgement of orthodoxy takes us back to the so-called singularities of local traditions. How to interpret the iconographic "specificity" of Puri's deities? What status should be attributed to the Sudra ritualists of the great temple? The present book provides new answers to these old questions. Puzzling as it may appear, the "strangeness" of Orissan ethnography is a particular, yet extremely coherent expression of Indian traditions.