Folklore and Folkloristics; Vol. 3, No. 1.

(June 2010)
Contents
Editorial
Sk. Makbul Islam
English Section
Article-1
Bhakti Yoga and Jagannatha Con sciousness
Susmita Bose
Article-2
Diffusion of Sri Jagannath Consciousness: Observing Cognitive and Iconographic Changes
Sk. Makbul Islam
News and Information
Ramakrishna Mission Vidyamandir Organized seminar on Folkloristics
Inauguration of Sri Jagannath Journal, Bhubaneswar

Editor-in-Chief: Dr. Sk. Makbul Islam

Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

Editorial
This issue of Folklore and Folkloristics is published on the
eve of Ratha Yatra of Sri Jagannath. The two articles
published in this issue are dedicated to Lord Jagannath the
deity of humanity, equality and justice.
Sri Jagannath Cult and Consciousness has great role in
bringing about harmony in our social life. Apart from its
religious aspect, the social dimension of Sri Jagannath seems
to be the equally significant in crystallizing the process of
national integration. Folkloristics and the Cultural Studies
have a lot to do in this field. We have to explore the domain.
Best wishes to all on the occasion of Ratha Yatra.

Sk. Makbul Islam

Editor-in-Chief
Folklore and Folkloristics
June 2010

Editor-in-Chief: Dr. Sk. Makbul Islam

Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

Article-1

Susmita Bose
Bhakti Yoga and Jagannatha Consciousness
Abstract
This paper tries to appreciate the interrelationship between Sri
Jagannath Consciousness and Bhakti Yoga considering the issue of
Nababidha Bhakti, the role of Guru, the Qualified Monism of
Ramanuja, Bhakti Yoga and Sri Chaitanya Deva, Brotherhood of
Man and Fatherhood of God and so on.

I: Introducing Bhakti Yoga

The supreme personality of God head, who is greater than all, is
attainable by unalloyed devotion. Although He is present in His abode, He
is all-pervading and everything is situated within Him.
- Srimad Bhagavad Gita ; 8:22
If we are at all interested in reaching that supreme abode, the path in
Bhakti, then we have to strive towards that end. Bhaktya means devotional
service, submission to the Supreme Lord. Bhakti comes from the Sanskrit
root Bhaj which means Seva (service). It is not to be understood in any
narrow sense. It comprises all aspects of love of which service is indeed
one. The definition of Bhakti given in the Narada-pancaratra is freedom
from designation.
If one is determined to get out of all the designation that are attached to the
pure spirit or soul and which arise due to bodily change and modification,
then one can take recourse Bhakti. Bhakti is realizing that one is pure spirit
and not matter at all. Our real identity is not this body, which is simply a
covering for the spirit, but our real identity is Dasa, i, e, servant of Lord
Krishna. When one is situated in his/her real identity and rendering service
to Lord Krishna, he is a Bhakta. Hrishikena Hrishikesha Sevanam . When our
senses are free from mater ial designation, we will utilize them in the service
of the Master of the senses, Hrishikesha or Lord Krishna.

II: Nine Forms of Devotion

According to Prahlad, the great Vaisnavite, there are as many as nine
aspects of Love, viz,
Sravanam - listening to the talks on the glory of God
Kirtanam - singing
Smaranam - remembering

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Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

Pada Sevanam - touching and washing the feet of Idol
Archanam - worship
Vandanam - adoration, salutation
Dasyam - serving the Idol like a servant
Sakhyam - loving Him like a friend and
Atmanivedanam - self-surrender at His feet (Sree Bhagavatam -7:5:23)
These are the preliminary and outward practices which, if and when
properly carried out, eventually rekindles the lamp of love ( Prerna) within
the heart of the devotee ( Bhakta). Essentially love is blind. Attachment,
based on calculation and a sense of propriety, is not a genuine one. True
love knows no reason, it is above all ratiocination. Love is an attribute of
heart that melts and soothes all that it touches.
To the lovers, the Reality is personal and concrete; to the rationalists, it is
impersonal and abstract it is universal too. The ideal of the Jnanis is
Brahman and that of the Yojins is Paramatma. Bhaktas Bhagavan
(devotees God) is Pranarama. For His Bhaktas, He often comes down on
earth in human flesh and blood. An Avatar (God incarnate) although a God,
is just a man like other men, whom He touches and is touched by, whom He
loves and is loved by. A Jnanis Brahman is indifferent to the vicissitudes,
the ups and down of his life. A Yogins Paramatma is a stern dispenser of
justice, based on ethical calculations. A Bhaktas (devotees) Pranaram is
more close to his devotee. He is more human than divine. He is more a
loving mother than a stern father, oblivious of th e faults of his son and
often catering to his whims which ordinarily he should not. Like a mother,
as it were, he is more accessible to his children, particularly the naughty
ones. It is the easiest way of approach to God.
Sri Sri Ramakrishna Paramhansa o pines that in this dark age of Kali, the
path of Bhakti or devotion is the easiest path ( Sahaja Path) to attain God. If
one sincerely yearns for the Lord, then one undoubtedly can attain Him (Sri
Sri Ramakrishna Kathamrita, Vol. 4, Part -I, Chapter-VI). His gradual
descent from the status of indeterminate Brahman down to that of Avataras
via the status of Saguna-Brahman or Iswar is a pointer to that direction. His
descent or condescension does not end here. An Avatar or a God -incarnate
comes only once in a Yuga (aeon) and that again for a limited period of time
only.

III: Guru As Spiritual Guide

Human hearts crave for a God who is with them, whom they can touch and
feel, love and pay respect to, at they sweet will and that for all time. For
them, their God is their Guru (spiritual guide). To each of the devotee, his
Guru is God in Human form.
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Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

Brahmanandam parama sukhadam kevalam jnanamurtum
Dwandatitam gagana sadrisham tat -tamashyadi laksham
Ekam nityam bimalam achalam sarbadhi sakshibhutam
Bhabatitam triguna rahitam sadgurum tvam namami
You are the embodiment of celestial happiness and bliss;
you are above all contradictions in thought
and also beyond the control of the Prakriti.
You are my spiritual guide;
I bow my head to you.
This is the traditional attit ude, taken up by those seekers, who take to the
Path of love as a way of approach to God. There are people, who have no
Guru or a guide like that. They too are in need of salvation, and their need
too has got to be served. For them, there are names like Hari, Krishna,
Rama etc., that have to be chanted, and the Name (Nam) and the Named
(Nami) are identical.
Jei nam sei Krishna Bhaja nishtha kari ;
Namer sahita ache apni Sri Hari .
Lord (Krishna) and His name are One (Eka) and Identical (Abheda). God
(Hari) is always inseparable from His name. Worship Him with devotion
and sincerity is the only task of this Kali Yoyga; that is why it said Kalou nastevya nastevya nastevya gatiranyatha .
In this Kali Yuga, there is no other means of liberation except chan ting of
the Name of God:
Hare Krishna, Hare Krishna, Krishna Krishna Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare.
Love as a sentiment in man thrives on duality the lover and the beloved,
i.e., metaphysically viewed it rests on the theory of Du alism (Dwaitabad).
And here it differs essentially from the Brahmavada or the Absolutism of
the Idealists or the Jnanayogins, for whom there is only one Reality, and
that is, the Brahman or the Absolute. All other things are illusion, transitory
and cease to exist at the dawn of knowledge or Jnana. The soul of man is
identical with the Universal Soul (Paramatma) whose other name is
Brahman. The Bhagavad Gita echoes
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Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

Mamoivamsho jiva loke. Jiva bhuta sanatana.
The Jivatma and the Paramatma are in essence , the same. The aphorism
Tat Tvam Asi or That Than Art provides a lesson for man (Jiva) bound
up, as he is, in then the cage of nama and rupa, born of avidya or nescience
to learn that he is not what he appears to be. He is essentially unalloyed
consciousness (Suddha Chaitanya) and not a body -mind complex, as he
ignorantly supposes himself to be. Not to speak of the phenomenal self or
the finite soul, there is nothing outside Brahman. All is Brahman. Brahman
is All-pervasive and All-encompassing - Sarvam Khalavidam Brahman .

IV: Qualified Monism of Ramanuja

Bhaktivada, as enunciated by Ramanuja, an outstanding personality,
standing only next to Sankara, the exponent of the Advaita Vedanta, gives
an opposite interpretation of the above aphorism, that na turally answers his
own philosophical queries. For him Tat stands for God as God and Tvam
stands for God as in human form. There is a relation of Bheda and Abheda
simultaneously existing between the two. They are one and, at the same time
different and this attitude, in respect of the relation between the two, forms
the quintessence of the Visista Advaitavada of Ramanuja. He teaches
monism no doubt, for all is Brahman; but his is a qualified monism; there
are rooms enough in his Brahman for the existenc e of the individual souls
as also of the physical world with all its objects. Like all Vedantists, he
bases his argument on the Upanisads. His findings, find their chief support
in the teachings of Brihadaranyaka Upanisad . Brahman has been described
there as Antaryamin, as someone potentially present in everything of the
world. In the Svetasvara Upanisad, emphasis has sometimes been given to
one the three-fold units in Brahman of the empirical subject ( Bhakta), the
world of objects ( Bhogya), and the power that mitigates (Pravrittr). All
these show that Brahman is one with the many and not without many.
Besides, the affirmation of identity between the two absolutely different
terms is meaningless; similarly meaningless is the assertion of the identity
between the two identical terms, for it leads to the fallacy of tautology. The
assertion is, therefore, possible between the two forms of the same
substance.

V: Sree Chaitanyas Bhakti Cult

Sree Chaitanyas philosophy, here in Bengal, is virtually and in esse ntial
agreement with that of Ramanuja with the proviso that the attributes in
Brahman, as attributed by Ramanuja, are replaced by what is called energy
(Shakti) by Sree Chaitanya. All differences in qualities emanate out of this
energy, which is related to Brahman in an inconceivable ( Achintya) manner.
The theory, has thus been given the name of Acintya-bheda-abheda Tattva
in differentiation from the Bheda-Abhedabada or Visistadvaitavada of
Ramanuja. Both believe in the qualified or Saguna Brahman. He is a
personal God. He is Vishnu, the Ultimate Reality that both religion and
philosophy try to unravel. The world of matter, as also of soul, although
relatively independent of, is nevertheless dependent on Him. This
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unqualified and impersonal Brahman is the Iswara. The other name of Sree
Vishnu is Sree Krishna, the latter being an incarnation of the former. He is
Bhagavan Himself.

VI: Sree Jagannatha: Maha Vishnu

Krishnastu Bhagavana Swayam . Sree Vishnu is also Lord Jagannatha, the
presiding deity of Puri. So Lord Krishna is only Lord Jagannatha He is the
Lord of the three worlds. He along with His siblings Balabhadra and
Subhadra reigns supreme in Sree Kshetra. It reminds us of the
pronouncements made in the Vedanta Atmanam rathinam viddhi sariram
ratha meva tu. In one Rupa, Lord Narayana, in the battlefield of
Kurukshetra, appears as the Charioteer of Arjunas Chariot or Ratha and in
another Rupa, Lord Narayana appears as Jagannatha along with Balabhadra
and Subhadra seated on three separate chariots, c aptivating the hearts of
millions of devotees during the Rathayatra festival at Puri. He is the
timeless and Eternal Charioteer the Sanathana Sarathi of this universe.
Anything connected with Lord Jagannath is grand, great, majestic and
splendid. The temple of the Lord is more popularly known as Vada Deoul
(the Grand Temple). The lamp which illuminates the sanctum sanctorum is
known as Vada Dipa (the Grand Lamp). The Prasadam of the Lord is more
renownedly known as Maha Prasadam and the sea surrounding th e Sree
Kshetra, is Mahodadhi. Jagannath whose dazzling presence contains every
dimension of space, who is pleasure and discipline, fulfillment and
forgiveness, as his devotees desires. He delights the mind and delivers the
soul. He is the source and goal o f life and will embrace all creatures at the
end, removing the fear of death. As per His own promise, He is
painstakingly associated with his devotees Aham Bhaktadhinam. I am at
the disposal of my devotees. By His infinite grace the devotees get the rare
opportunity every year, in the month of Ashada, to offer their worship and
obsessiance to the Lord, from the commencement of Rathayatra and back to
its Return Journey (Bahuda). Men like wild lambs, may go astray but He
will like Christ, recollect them bac k to His own fold. He yearns for
passionate and sincere love from His devotees.

VII:

The Brotherhood of Man & The Fatherhood of God:

(Christianity)

The theory of love as a way of approach to God is no monopoly of a

particular sect or religion. Religions, all over the world over have more or
less, as an element of love inherent in them. Special mention, may however
be made of Christianity and the Vaisnava Cult of the Hindus, which are
exclusively and essentially religions of love and grace. Christianity
identifies God with love. God in His infinite love for humanity, He send His
son Christ down to earth to atone for their sins. The cross is the symbol of
this atonement and of the love that God bears unto man. This is the
significance and meaning of the deat h of Christ on the Cross. Different
interpretations have been given by the Christian thinkers. Whatever be the

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Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

explanation of the event of the crucifixion of Christ, the fact that stands out
unquestionable is - the God in Christ suffered in His infinite me rcy, for His
creature on earth.
Mutual recuperation forms the essence of the relationship of love between
the lover and the beloved. Love can never be a one -sided game. This kind of
self denial or self sacrifice of God for man has no national or geographi cal
barrier. Shiva, the prince of the Sannyasis, drank poison, which came up
during the Samudra Manthana, or the churning of the ocean by the Devas
and the asuras or the demons, for the benefit of mankind. Lord Buddha and
Bhakta Prahalad refused liberation for the sake of fellow human beings on
earth suffering from the pangs of birth and rebirth. Like all Avatars of the
Hindus, Christ is both a man and a God in the same person. The man in him
realizes his oneness with his father; and God in him equally pull s him up by
the hand and makes him feel divine.
In Vaishnavism, love in all its forms is given the consideration as ways of
approach to the Reality. Spiritual and Philosophical contemplation ( Santa
Bhava) Servant like obedience ( Dasya Bhava), Friendly attraction (Sakhya
Bhava), Parental affection ( Batsalya Bhava) and lastly conjugal attachment
(Madhura Bhava) are each, in its own way a gateway to the city of God,
when rightly pursued and in its true spirit lead unto Him. The Lord
pronounces in the Gita, th at in what so ever form man approaches Him, in
that form He will accept them.
Ye Yatha mam prapadyente,
Tvam tathaiva bhajamyaham
(The Gita, Chap IV, ii)
The stages (Bhavas) as put one after another, indicates a process from lower
to higher perfection. It is a process of gradual unfoldment the flower of the
flower love, till it reaches its full bloom in the Kanta Bhava that eludes
intellectual comprehension and logical definition. In Santa Bhava, there is
more of contemplation and meditation than anything l ike game of love in
between the contemplator and the contemplated. The saints and sages having
philosophic and meditative bent of mind, are the traditional pilgrims
treading this path. They stand, as it were, at a respectable distance from
each other. In Dasya Bhava this barrier is, to a considerable extent removed.
The servant touches his master and serves him. Vidur, Prahalad, Mahavir,
Hanuman etc are the followers of this path. In Sakhya Bhava, the contact is
still close. As friends, they feel that they are equal, like Sudama, Subal, etc.
jump on the shoulders of Krishna and bear him equally in their own
shoulders. They often quarrel and fight with Him, yet the beauty of the body
mind of God ( Krishna) has so much intoxicated them that they cannot bear
the pangs of His separation even for a moment. In Vatsalya Bhava the sweet
sentiment of maternal affection is the passport for entry into the abode of
God. Characters like Devaki, Yasoda, Kausalya etc are the typical

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Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

representatives of the saints who have tak en to this path of devotion and
salvation.

VII:

Sree Radha The Personification of Love in Goudiya

Vaishnavism

Lastly, the Madhura or the Kanta Bhava is the highest of all bhavas. It
comprises within itself the above four Bhavas and is yet something more
than them. It is a sort of love that subsists between a devoted wife and her
husband. To put it more accurately, it is a kind of love that a woman feels
for a man other than her husband for in the later case, love is more intense
on account of the sexual barrier, standing between the two. In Goudiya
Vaishnavasm, Sri Radha is delineated as the personification of love, while
Sri Krishna is God incarnate. Sree Krishna is the only Purusha and all
other human beings belong to Prakriti when other name is Sri R adha. She is
the sole guide to lead them unto God. She is the Maha Guru or the Supreme
spiritual guide. It is said that in the Chaitanya avatar, Sree Krishna puts on
the garb of Sree Radha i.e., becomes, in body and mind, Sree Radha Himself
with a view to taste the beauty and the grace of the love that Sree Radha
bore unto Him in Dwapara Yuga. Sree Radha stands for Jivatma and Sree
Krishna for Brahman or the Paramatma. In Puri, Lord Jagannath personifies
Paramatma as well as Parabrahma.

About Author:
Senior Lecturer in the Department of Philosophy, St. Pauls Cathedral
Mission College, Kolkata.

Editor-in-Chief: Dr. Sk. Makbul Islam

Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

Article-2

Dr. Sk. Makbul Islam

Diffusion of Sri Jagannath Consciousness:
Observing Cognitive and Iconographic Changes
Abstract
Undoubtedly Jagannath Consciousness had diffused form Orissa to other states of India as well as to
other countries of the world. If we find the Jagannath Consciousness and the cult associated with this,
we must find several conspicuous changes in the manifest level of culture. This paper tries to explain
the all the changes of the concerned issue in terms of diffusion, with particular reference to Bengal,
Assam, Meghalaya and Bangladesh.

Full Version of Paper

1. Theoretical Note
This paper is designed to observe the major changes, found in the cultural manifestations of
Jagannath Consciousness and the following cult in anthropological term, in conformity to
Diffusion as was suggested by the Diffusional School of anthropology, simultaneously
developed in Britain, America and Germany, during the closing decades of 19th and
beginning decades of 20th century. If we perceive the entire cultural configuration of Sri
Jagannath from the point of cultural anthropology, we must observe that Sri Jagannath
Consciousness has two aspects a. The origin and development of Sri Jagananth the historical part of the issue, and
b. The diffusion of Jagannath from Orissa, beyond her boundary
My paper primarily deals with the second point.
The major points that Diffusional School of anthropology has mentioned, are,
a. culture is diffused and borrowed from one place to another place
b. culture has a center and culture is borrowed from center to periphery
c. diffusion may cause some changes in manifest level of culture.
Now, if we, theorize the issue of diffusion of Sri Jagananth Consciousness from Orissa to
other parts of India and world, we must mention Puri to be the major center of Jagannath
Culture, while Bengal, Assam, Meghalaya and Bangladesh may be termed as minor centers
concerned, lying in the periphery of entire circle of Jagannath Culture.

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Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

A schematic representation of the major and minor center in global context may be shown as
below:

Diffusion of
Sri Jagannath
From
Center (Puri) to
Periphery (beyond Orissa)

Culture
Center

Minor
Center

(Major)

(National)

Puri

Bengal
Assam
Meghalaya
Tripura

Minor
Center
(International)

Bangladesh

2. Methodology of Research
To observe this issue, I have executed extensive field work in on Jagannath Culture in West
Bengal, Meghalaya, Assam as well as in Bangladesh, and have collected information in a
Structured Information Format.
Here, the term information implies a. collection of printed materials (secondary source of data)
b. collection through interview
c. collection of audio document (interview, songs)
d. collection of visual document (still)
e. collection of audio-visual document (video)
f. personal observation and feelings
Here I must mention that, though I am dealing with a UGC Major Research Project on Sri
Jagannath Consciousness in West Bengal, Nepal and Bangladesh, yet I have executed some
field work relating to Sri Jagannath in some other states of India. The reports of those survey
have also been included in designing this paper.

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Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

3. Diffusion and Major Factor of Change

Diffusion, in general, is considered in terms of space. This is true in case of Sri Jagannath
Consciousness as well. But, apart from space, I would like to mention social strata too, as an
important criterion, in which, Sri Jagannath Consciousness is found to have transmitted. It is
rather the social strata which have played an important role in bringing about changes and
transformation in Jagannath Consciousness, during diffusion or transmission.

4. Major points of Observation: Descriptive Data

a. Sri Jagannath of Udaypur Jagannath Temple (Tripura), is unlike Jagannath of Puri.
The Complexion of Sri Jagannath is blue and all the three deities have hands and
face like Sri Krishna.
b. Sri Jagannath of Radhaballabh Temple (Seuri, Birbhum, West Bengal), has identical
face of Sri Krishna and of traditional black complexion.
c. The colour of Sri Jagananth worshipped by the Manipuris (Manipuri Para, Syllhet,
Bangladesh), is blue and the deity is made in a different way (contains ThaiSiamese influence). This Jagannath is worshiped by the Manipuri community.
d. The Jagganath Temple of the Manipuri community of Gowhati, Assam, is also blue.
e. The Jagananth of Shillong Jagannath Mandir (Thana Road) is designed as per
Orissan style.
f. The Jagannath deities of Bisalakshmi Temple (Dainhat, Bardhaman, West Bengal),
are of course identical to Puri Jagannath. But this Jagannath is worshipped as
Bhairab (Shakta Order).
g. The costume of Dainhat Jagannath Temple (Katwa, Bardhaman, West Bengal), is
Kurta-Panjabi, speaks of Islamic (Persian) influence.
h. The Jagannath of Baghnapara Sripat (Baghnapara, Bardhaman, West Bengal), is
made of Jackfruit-Wood (Kanthal Kath) instead of Daru (Neem). That is why this
Jagannath is known as Kanthali-Jagannath.
i. The Jagannath of Bandha Ghat Jagananth Temple (Bandha Ghat, Salkia Howrah,
West Bengal), is made of clay (mud) instead of Daru (Neem).
j. The Bauls of Bengal have considered Sri Jagannath to be the God of Humanity
(Dharma Prabhu) instead of perceiving in terms of Vaishnava or Shakta or Shaiva
order.

5. Analysis and Conclusion

a. So far as the changes relating to Jagannath Consciousness is concerned, the major
changes took place in two different levels
i. Cognitive Change
ii. Iconographic Change
The changes are shown in diagram below:
Change

Cognitive Change

Iconographic Change

b. Cognitive Change implies, the psychological impulse in conformity to which, people

appreciate Sri Jagannath. For example, the Bauls of Bengal have imposed a new
social value on Sri Jagannath, apart from the traditional faith like Sri Jagananth is
Vishnu or Vairab or Buddha. To the Bauls, Sri Jagannath is God of Humanity.
Jagannath became God of castelessness.

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Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

c. The Manipuri Community of Shyllhet (Bangladesh), and those Manipuris who have
migrated to Gowhati (Assam), paints the deity of Sri Jagannath in blue colour. To
them, Blue-Jagananth implies Nelamadhab, the primordial form of Lord Jagannath.
Interestingly, the traditional iconographic form of Sri Jagannath along with traditional
colour, is hardly patronized by them. Though diffusion and transmission of Sri
Jagannath Consciousness reached them. The Manipuris have created their own deity
as per their own faith and interpretation.
d. In West Bengal, many deities of Jagananth are similar to the iconographic
representation of Lord Krishna. There lies cognitive change behind the iconographic
change (transconfiguration) of Sri Jagannath. The people of Bengal think Sri
Jagannath to be no other than Sri Krishna and hence, did prefer to configure Sri
Jagananth after the image of Sri Krishna.
e. Diffusion to distant place, without having relation to Puri (the main center), has
created space for bringing about change, in the domain of Jagannath Culture, due to
lack of traditional cultural value, which is found to have associated with Sri Jagannath
worship in Puri temple. Here, cultural distance, seem more responsible than that of
geographical or spatial distance. It happened in many places of Assam, Meghalaya,
Tripura, West Bengal and in Bangladesh.
f. Sometimes, creating conscious difference seems to be the result of a process of
identity construct. The Nila-Jagannath of Manipuri Order, speaks of a conscious
effort of maintaining separate identity (as Manipuri), declaring perceptible departure
from the iconographic tradition of Puri. Yet, they worship Sri Jagannath in the form
of Neelamadhab.
g. Contrarily, the Jagannath Temples of Shillong (Thana Road) and Sankharibazar
Jagananth Temple of Bangladesh (Dhaka) and many others are really eager to keep in
touch with Puri. But geographical distance (in case of Shillong, Meghalay) and
international diplomatic relation between India-Bangladesh have left really a narrow
space for cultural contact, finally influencing Sri Jagananth tradition in the respective
places.
h. Whatever may be cause, lack of contact with the Center of Jagannath Culture (Puri),
have pushed some minor centers of Jagannath worship into periphery, resulting in
their marginal position. Such marginality is another responsible factor along with
diffusion.
i. However, the entire scheme, so far as I have appreciated till now, may put into
diagram below:
Vairab Jagananth
Cognitive Change

Neelamadhab (Concept)
God of Humanity

Change
Configuration of Jagananth
Iconographic Change

Colour of Jagananth
Material of Jagananth deity

Editor-in-Chief: Dr. Sk. Makbul Islam

Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

This paper of course highlights some main points relating to the change of Jagannath Culture
with particular reference to diffusion. Certainly, an extensive study is essential to appreciate
the entire phenomenon of continuity, through changes.

About Author
Principal Investigator of UGC Major Research Project on Sri Jagannath Consciousness in
West Bengal, Nepal and Bangladesh and Associate Professor, Department of Bengali, St.
Pauls Cathedral Mission College, Kolkata, West Bengal

Editor-in-Chief: Dr. Sk. Makbul Islam

Folklore and Folkloristics; Vol. 3, No. 1. (June 2010)

News and Information

Ramakrishna Mission Vidyamandir organized Seminar on Folkloristics
A one day seminar on Folkloristics : Multiple Dimensions was organized by the Department
of Bengali, Ramakrishna Mission Vidyamandir, Belur Math, Howrah, West Bengal, India on
17th September 2009 in collaboration with Folklore and Folkloristics (E-Journal). Sri
Shyamol Bera and Dr. Sk Makbul Islam, Dipankar Mallick and Prosenjit Biswas delivered
speech on different aspects of folklore. Malek Chitrakar presented Pater Gan (Song of Pata)
and drew attension of all. Swami Sashtrajanandaji Maharaj took initiative in holding this
seminar.

Inauguration of Sri Jagannath Journal, Bhubaneswar

The Quarterly Journal Sri Jagannath published by Sri Jagannath Research Institute,
Bhubaneswar, Orissa edited by Dr. Surendranath Dash was officially inaugurated on 11th
January 2010, by Prasanna Pathsani, the Member of Parliamen. While talking about the
journal, Sri Pathsani told - this Sri Jagannath has occupied its royal position in the field of
Sri Jagannath Study. Dr. Khageswar Mahapatra was presented and gave his speech. Dr.
Pareswar Sahoo gave the vote of thanks.

Editor-in-Chief: Dr. Sk. Makbul Islam