Chapter 36 - Monasteries in Puri

SPIRITUALITY has been the leading motive and determining power of life in the Indian civilization; the greatest periods of efflorescence whether in art, literature or material advancement have been when the collective endeavour has kept close to this vision of spiritual origins and goal of life. To Shri Aurobindo, the special mission of India is to supply the world with a perennial source of light and renovation, drawing upon the heritage of spiritual knowledge and experience-not indeed in precisely the same forms as in the past but in new forms suited to the present conditions of evolving humanity.¹ If means justify the end, if actions determine the future, and if all good moral philosophy is but the handmaid to religion, the first phase of establishment of a trans-human society of spiritual men is achieved by the monasteries-never through senses in a refined way through the inferring mind, but mostly through a state of spiritual vision. Seership may be decreed or denied, affirmation cannot bring it into being; negation cannot repudiate it; it rests not upon proof or absence of proof but upon spiritual experience. This is that appropriate stage that is to be found in a monastery, the abode of spirituality. This is very much true of the monasteries in Puri, especially as the indispensable part of a salvation centre (mokshapuri) with the happy fraternity of mankind ('Lokah samastah Sukhino Bhavantu') as its clarion call. "Ayodhya Mathura Maya Kasi Kanchi Avantika Puri Dwaravati chaiva saptaita mokshadayikah", is a Puranic couplet in which the whole of India is represented as the land of seven principal salvation-centres (mokshapuris) which it is incumbent on every Hindu to visit and which cover between them practically the whole of India.

430 The Religious Significance of Puri HISTORY AND CULTURE OF ORISSA The religious significance of Puri has been written down in manifold ways by such authors as W. W. Hunter and S. P. Rice, and their confessions are profusely eulogistic. Peeping into the pages of history, one finds materials to prove Puri as "an eternal city". There are four cities around which the mainstream of Indian culture and religion hued its way. Of these, while Badrinath and Dwaraka are permeated with Vaishnavim, and Rameswar is the centre of Saivism, Puri fostered the confluence of all sects in and through the Jagannath Temple, the 'Imperium Imperii'. Encyclopaedia Brittanica waxes eloquence in the following strain, "The national reverence of the Hindus for holy places has been, for ages, concentrated at Puri, sacred to Vishnu under His title of Jagannath, the Lord of the World". Puri has a Pan-Indian influence; people from all parts of the world resort to this place to worship the deity and to die perchance, being lulled to their last sleep by the roaring of the eternal oceans. Puri is considered by some to be the most sacred place in India, even more sacred than Benares", the so-called spiritual capital of India. The old name of Puri is 'Kanakapuri's. However Bruton suggests that Puri is named 'Purusottama' after the same name of Lord Jagannath. The city is also known by other names such as 'Uddiyana Pitha', 'Jamanika Kshetra, 'Shrikshetra', 'Sankha Kshetra', 'Niladri' and 'Uchhista Kshetra". It is the 'Heaven on Earth' and so it is called Martya Baikuntha' as well. It stands in the midst of a sacred country, and in this sacred town is situated the famous temple of Juggernaut, the very sight of which is said to bring a blessing upon the head of the spectator, to cure diseases and ensure paradise to those that remain upon its sacred soil......In these ceremonies (relating to the Car Festival) the proud Brahmins mingle humbly with the lower classes whom they consider impure; so great is the Majesty of Juggernaut that all are equal before Him, and all social distinctions disappear in presence of His Immensity".5 The sectarian bias and segregations, thus, disappear as Jagannath, the "one supreme Lord of the World" (Hunter) is claimed by each of the sects and religions as its be-all and end-all-thereby equating all spiritual tracks and giving it a name, 'Sarva Dharma Samanwaya Dhama'. Casteism had not entered into Utkal by 1715 by the time Gadadhar Mahapatra became the royalteacher; and according to Late P. Acharya, Bruton's report reveals no religious barrier, and no objection whatsoever from the 9,000 Brahmins and priests in the Jagannath Temple, for gaining entrance to the temple. Thus, while Puri is a sobering influence, it is at the same time equally progressive in its tendencies. This sobering and this unifying of the disintegrating forces are its heritage. The

Monasteries in Puri 431 imbuing of a sense of religiosity to all national activities is its contribution. Monastic Life: a philosophical perspective The predominant status of religion in the social life of every region or nation irrespective of time and clime is a fact of history. From the point of view of etymological perspective, "religion" denotes all that is retained or embraced. But in conventional sense, religion is something which guides men in their everyday life, the faiths under which they lead their lives to attain perfection and propitiate God. The emergence of the conception of religion since remote times is traceable to constant consternation out of the belief that all natural phenomena are attributable to this or that god. India has saved through tumultuous ages the living words that have issued from the illuminated consciousness of her great sons and institutions. Indian culture is "a delicate balance between the religion of the social order and the religion of the individual."" Man's first object of awareness is not God but the world and the consciousness of God is not forced upon man but awaits his own uncompelled response to noncoercive modes of revelation."8 The monasteries and the monastic life have traditionally been the repository of such realization-pinpointing the radical malaise of society and civilization and suggesting remedies. "Occupation and attendant life-styles such as those of priest or spiritual preceptor, which focus thought and action on realizing the essential truths of the universe, are 'Sattvik", for through them men approximate their greatest human potential, and may even realize their essential unity with Brahma". The monasteries, thus, tend to be conceived as divine stage-hands, who, amidst the recency of deification of Jagannath for their individual ends and spiritual dividends, shuffle sets around to assist the real drama of moral development and perseverance on the human stage. It is in this perspective that the monasteries in Puri are to be viewed and studied. Sources of Information 9 The chief sources of information about the monasteries particularly in Puri are the following : 1. 'Madala Panji'-The Temple Chronicle. 2. 'Matha Chakara'-It is preserved in the Jagannath Temple, Puri. It is written by 'Tadhau Karans', the traditional writers of 'Madala Panji'. In accordance with this, the monasteries are honoured by the Temple. It contains many concrete informations regarding the 742* monasteries supposed to be existing in Puri.

'Mathamnaya' is the chronicle of the Gowardhan (ro 'Bali') Math, the Chief of the four monasteries of the sect of Sankaracharya, vivid accounts of each of which are depicted therein. Those four monasteries are Gowardhan Math, Mahiprakash Math, Gopal Tirtha Math and Bharati Math. 4. 'Guru Parampara'-This is the famous treatise of the 'Shree cult'---otherwise known as Visishtadwaita' cult. It contains detailed informations of the monasteries especially belonging to the sect of Ramanuja. It is recited daily at the seat of the Ramanuja sect, the Emar Math. 5. Another 'Matha Chakara is also to be seen at the "Bada Oriya Math, established by Atibadi Jagannath Das, which contains accounts of monasteries belonging to this cult at places like Shalagaun, Manapur etc. 6. Endowment Records, too, throw ample light on the monasteries. A Historical Account The most ancient monasteries at Puri are four in number, namely, Angira Ashram, Bhrigu Ashram, Markandeya Ashram and Pandu Ashram. With the passage of time they have been reduced to what is coloquially called, 'Chhata.' Big old banyan trees shelter spacious slabs of stones under them with no more mendicants or sects rollicking in spiritual dalliance on them. History whispers in those desolate places and awakens a rhapsodic thrill in a sensible heart. As not much is known about them one is apt to invoke the historical excuse that they are pre-history. Historical accounts show that Sankaracharya established "Gowardhan Pitha", as the centre of Adwaita philosophy, in the sixth century A.D. at Puri, Ramanuja founded the Emar Math in 1150, Madhvacharya founded Balabhadra Akhara in 1240 and Nimbarka Acharya founded Radha Ballabh Math in 1268. Royal permission was essential for setting up a monastery and records reveal that in 1752 King Balabhadra Dev gave necessary permission to Sannyasi Laxmibhadra to set a monastery up, anywhere around the 665- 644' rectangular wall around Jagannath Temple (Meghananda Prachira). Shri Caitanya stayed at Tota Gopinath Temple (now a monastery) and set up Gambhira Math in Bali Sahi that still preserves with pride articles used by the founder. The Mangu, Punjabi and Bauli Maths are linked with Guru Nanak, 'Kabir Chhata' with Kabir, Salabega and Siddha Bakula Matha with the mahammedan Salabega

Monasteries in Puri 433 and Haridas respectively, Purusottama Math with Udulomi Acharya, Nandini Math with Mirabai and Jhanjapita Math with Charandas and Ramdas. The Jagannath Ballabh Math, set up by Vishnu Swami, is the oldest public religious Institution mainly connected with various religious rites of the Jagannath Temple and 44 acres' beautiful garden surrounding it is said to be the 'pleasure garden of Lord Jagannath'. Rai Ramananda a consort of Chaitanya, was residing in this garden after resigning the Governorship of Southern Orissa under the then King of Orissa, He wrote a valuable Sanskrit drama, 'Jagannath Ballabh Natak' and got it staged in this garden. Baba Brahmachari, the high priest of the Maratha Kings, was also residing here. Most of the properties now owned by this institution were dedicated and endowed to Lord Jagannath through Baba Brahmachari in whose name 'The Founder's Day' is still observed on 'Akshaya Trtiya' every yaar. Consequently there was no Mahant (traditional name for the head of a monastery) or hereditary trustee, unlike in most other monasteries. When the provisions of the Government of India Act XX of 1863 were passed for operation, this monastery's management was vested in a Committee of 3 Life-Members appointed from time to time by the District Judge. Since 1939, when the Orissa Hindu Religious Endowment Act was passed and promulgated, the administration is being placed under a non-hereditary Board of Trustees nominated by the Commissioner of Endowments. As per a 1953 scheme, an Executive Officer also has been assisting the Board in the management of its affairs. Though some other monasteries have their Executive Committees most of them have been nominal and the management of general affairs in them seldom reaches the meticulous proportions of the Jagannath Ballabh Math. Many other monasteries were later adherents to the cults as they flourished. These include Bada Chhata Math (contemporaneous with Tulsi Das), Mulak Chowra Math, Dasavatara Math (the abode of Jayadeva, author of 'Geeta Govindam'), Sankarananda, Sivatirtha, Sanachhata, Gopalatirtha, Mahiprakash, Suna Gosain, Ramji, Achari, Dukhisyam Baba, Naga, Papuria (Pippalayana), Kausalya Das, Jhadu, Jiyarswami, Newaldas, Kothabhog, Languli, Siddha, Laxmibhadra, Chauni, Sata asana (dedicated to Jagannath Das, for meditation), Badasantha, Ghumusar (of Shrikar Bhanja and the great Upendra Bhanja), Sunar Gowrang, Goswami, Girnarivanta Adwaita Brahmashram and Dakshina Parswa and Uttara Parswa (dedicated to Baba Brahmachari, dating back to Maratha times) and Pandita Maths.

434 Philosophy HISTORY AND CULTURE OF ORISSA The Monotheistic cult or Adwaita Sampradaya has its centre in Gowardhan Math, as mentioned elsewhere. Its philosophy is Sankara's famous dictum "Brahma Satyam Jagat Mithya", "Jagannathah Swami nayanapathagami bhavatu me" and "Tasmattwameva Saranam mama Sankhapane." The Visistadwaita cult is embraced by Emar Math, Raghabdas Math (of Raghu Arakshita), Shriramdas Math etc. Its philosophy is summed up as "Dasya Upasya Bhava"-access to God Narayan only through Goddess Laxmi will alone bring redemption for the soul. To the cult of Ramananda belong Bara Akhara Math and the Akharas,¹¹ with the philosophy of worship of God Hanuman as means of access to Lord Ramachandra. To the cult of Madhwa belong Gangamata, Hav, Ahula Maths, etc. with the philosophy of 'Bhaktiyoga' and 'nama sankirtan'. The philosophy of 'Gopi Bhava' of Ramji Math of Nimbarka and Gauda Madhwa cult, the doctrine of unity between the devotee and God of Jhanjapita and Radhakant Maths, and, above all, the cult of Jagannath Das to which belong the Bara (Big) and Sana (Small) Oriya Maths envisaging a quaint mixture of knowledge with devotion -as is also apparent from 'Pancha Sakha' Oriya Literature-are broad categories, too, of enunciation of spiritual messages of different schools of religious thought. Individuals like Nanak, Kabir, Mahima Goswami etc. had set up their own monasteries for enunciating their individual philosophies. Monasteries of Shalabeg, Haridas etc. present fusion of Hindu and Muslim religion-though the mendicants are denied direct service in the temple. The 'Jagannath' Synthesis These monasteries at Puri are singularly devoted to deification of Lord Jagannath in their own sectarian beliefs, bias and cult to monotheistic proportions. To Chaitanya, Jagannath was a symbol of life, to Nigamananda a symbol of truth. With the advent of the British, the christian missionaries wanted to supersede the spirituality of the monasteries and Jagannath. Buchanan suggested formation of a christian institution to underscore and undermine the indomitable superiority of 'Juggernaut' and his spiritual empire. William Carey, the head of the Serampore Mission, asked one Pandit Purusottam to translate the New Testament which the latter completed in 1809. Long before his death in 1838 Sadhu Sundar Das too proposed himself as Christ's reincarnation in Puri. The followers of the Mahima

Monasteries in Puri 435 (Alekh) cult, anti-Brahminical and so protestant, made an attempt in 1881 to destroy, Jagannath's image so as to preserve His Symbolism, and not physical entity that had been the monopoly of the Brahmins. 12 During 1811-1831, the British, too, built settlement houses, (Dharmasalas), charitable dispensaries etc. to eclipse such social and humanitarian functions of the monasteries, but to no avail. Man is an amphibian who lives simultaneously in two worldsthe given and the sanctified. The monastic life in Puri is a confluence of these two. Their common religion-Jagannath Dharma-incorporates and accommodates all the mutually diffefing Brahminical, Buddhist and Jaina cults of our land. Even Islam and Christianity appear to have apparently merged into the totality of the monasteries and the Summum Bonum-Jagannath. The 'Mahaprasad' and the ceremonies and functions of the temple unite the different monastic orders and people at large. "The Oriyans combined in Mahaprasad brotherhood which makes it difficult for the Government to maintain Law and Order. "13 The religion of all monasteries-Jagannath Dharma-is both expansive and constrictive, pluralistic and sectarian, sprawling and rigidly defined. Its lesson-religion-must be construed not in terms of any particular belief, but simply as a way of looking at the world and human experience as a whole. So low is an individual sound from it that the myriads of the whole sublimity reach the ear but as a shrivelled and intermittent recitative; and yet, so intense and ardent is the fire of the monastic sparks that it not only is not suffocated beneath the weight of fuel but also penetrates the whole super-incumbent humanity with its own heat and radiance. So much so that Lord Wellesley advised Lt. Col. Campbell not to disturb but preserve the Jagannath Temple and not to cause affront to the religious sentiments of the Brahmins, mendicants and pilgrims.14 That is how, starting as a local deity of an unknown tribe, Jagannath has been elevated, thanks to the monastic confluences, to one of the greatest religious centres of the world.15 One fails to reconcile oneself, in view of these, to the insensible and imprudent opinion that the Oriyas are "rude and ignorant of all the various races of India subject to the British domain. '16 These monasteries became and were ingrained in the life of society. One of the ancient sources of information reveals to us that a certain amount of grain (2 morsels) must be taken out of the total yield per acre for use in the monasteries. This shows that the monasteries were intimately involved in the social life of the common man. The daily practice, too, of divine recitations-'Nama Sankirtan-in monasteries is its swan-song.

436 FUNCTIONS HISTORY AND CULTURE OF ORISSA "Mathastu Chhatra Nilayah". The monastery is a place where the disciples reside, learn and recite religious discourses. Chiefly it approximates to the Buddhist 'Sangha'. In those days every monastery had a study centre for spiritual discourses from whose curricula literature and grammar were excluded. From the 16 th century to the fall of the Maratha age in the history of Orissa, there were 16 such "tolls" as per "Madala Panji". These were meant for spiritual discourses, teaching of Sanskrit and classics. These 'tolls' also provided certain scholarships to the students. Almost all monasteries have their respective libraries howsoever big or small, Gymnasium (Vyayamasala) and reciting of scriptures by Pundits for the benefit of their own students as well as for the public. The Jagannath Ballabh Math has provided a spacious house within the garden for a primary school financed and managed by the Puri Municipality. Monetary help is offered by the affluent monasteries to orphanage, sarvodaya 'Seba Samiti. The Jagannath Ballabh Math too bears the cost of 'Gitagovinda' citations by a blind celibate during 'Badasinghar' in the Temple. This endowment also contributes monthly educational help to Sadasiva Sanskrit College, Jagannath Veda Karmakanda Vidyalaya, S.C.S. College, two high schools, two Sanskrit tolls and some other schools of Puri town and five schools, within landed estates of the institution, for poor and deserving students. The Emar Math has traditionally been the most benevolent patron for the academic pursuits of the poor and meritorious students. It also houses one of the best libraries of the district-the Raghunandan Library. Needless to say, the Mahantas, Babas and Acharyas are the cream of the religious and philosophical scholars of the country and the celibates keep up this tradition from time to time. Originally the Maths were established at Puri for two reasons, namely (1) to propagate their respective sects it is generally done through 'Kirtan' and recitations from scriptures and ancient texts etc; and special mention here must be made of their sectarian magnanimity and sublimity wherein a mutual vilification or sectarian mud-slinging is totally conspicuous by its absence; (2) to provide shelter for the visiting co-religious brethren, especially during the Car-Festival of the deities. Thus the Bengalis used to remain in Gaudiya Maths, the mendicants of monotheism in the four monasteries of the sect of Sankaracharya, the Marathas in the Bargi Math, the Gujratis in the monastery known as 'Mahaprabhuji-ke-Baithak'. But in course of time when tourism began to flourish as a business of a section of the local inhabitants and Temple attendants, Settlement houses

Monasteries in Puri 437 (Dharmasala and Lodging Houses) cropped up to offer shelter and accommodation to the pilgrims. The various Acharyas came to Puri and established their centres which came to be known as monasteries. Every sect has tried-and it is a continuous process to expound its own system of discipline and to prove Jagannath as the embodiment of its sectarian philosophy. Traditions and documentary evidences mingle at the monasteries. The Acharyas performed miracles and received landed property, gold and such other presentations from the King of Orissa. For example we know from 'Madala Panji' that when Nanak came to Puri, he was consequently branded as a disbeliever and was denied entry to the Temple. He miraculously demonstrated Jagannath's image on his palm to convince the royal authority and the public. He was given some land, gold and every arrangement was made for his services to the deities. Nanak used to burn a "Ghee Masal" daily near the deities and since then his abode, the Mangu Math, has been keeping it up daily. The great and pure Acharyas or the 'Siddhapurusas' got the premises of the monasteries, landed property and otner gifts from the King. These apart, some Kings and rich men set up certain minimonasteries with the accumulated wealth of their lives, in order to pass their last days at Puri. Their sole aim was to do some service to the deities and have religious enlightenment thereby. The Keonjhar Queen's monastery, the Lunia Chaudhury math, Burdwan Queen's moLastery, Sarguja math and Raja Kirti-Chandra Math are but a few of such monasteries. In course of time they have been stabilized and though they do not have any particular system of religion to propagate, they continue to function as subsidiaries or tributaries to the Temple. For these and other reasons various monasteries exist, solely functioning under an elaborate system of division of labour, Malai Math, Kadalipatuka Math and Jharu Math belong to this category. Since 16 th century the menace of foreign invasion for usurping and plundering the fabulous wealth of the temple has been frequent. The Maratha and Moghul incursions of Kalyanamalla and 'Kalapahar' speak of it. But the storehouse of Jagannath has never been vulnerable to such efforts. Such menace however had led to the establishment of a group of monasteries with royal patronage. At the start of alien incursions, Langula Narasimha Deva (builder of the famous Konark temple) established four 'Akharas' (mentioned earlier). Though these go by for monasteries, the rank consisted of strong and valiant heroes (nagas) who became pillars of strength to the temple.17 With

royal patronage, they have successfully defended the temple, remaining within and, if need be, taking recourse to 'ruse de guerre' (a stratagem of war). Such a successful ruse de guerre' is known regarding the assault of the ex-Hindu and hitherto-Mahommedan Chief 'Kalapahar' on the temple. Once inside the temple, he found the nagas concentrating on the defence of the temple of 'Batamadhav'; mistook it as the main store-house of fabulous wealth, destroyed it, plundered articles of little importance and value and returned. Thus, for the defence of the temple, a group of monasteries were created. Thus, is it too, that the monasteries also looked upon it as obligatory to protect the temple, by use of force if and when needed. The most primary function of the monasteries, however, has been in rendering day-to-day service in the temple. This dates back to King Anangabhima Deva's implementation of "Chhatisa Niyoga." an elaborate system of temple-rites based on division of labour. Originally the Mahant (religion head of a monastery) used to serve and worship the deities, under the supervision of the King. In course of time the system lost its original glamour and, of late, the mahants are doing it through their representatives and hence the confusions and disorders in rendering service in recent times. Harking back to the legendary pedigree of the functions of monasteries in rendering service, mention should be made of a few outstanding ones. In the first month of the Hindu Calendar, Vaisakh, the Jagannath Ballabh Math offers' 'Bhog' to the Deities on 'Pana Sankranti', and it participates in making arrangements for the 'Chandan Yatra' of the replica of the deities, Madan Mohan, along with Mangu, Chauni, Radha Ballabh, Emar, Uttaraparswa, Raghavdas and Jatia Babaji Maths. Sriramdas Math offers 'Chausara' and the 'Tulsi' cap to Shri Madan Mohan. For the ceremonies associated with the birth of Lord Nrsimha in the temple, Emar and Mangu Maths bear the brunt of responsibility and then Lord Nrsimha is made to repair to Jagannath Ballabh Math. On the 12 th day of Jyeshtha, the temple celebrates the marriage of Rukmini, the Chauni, Emar, Mangu, Radhaballabh, Chikti, Gangamata, Oriya, Shriramdas, and Raghavdas Maths making all elaborate arrangements for the sake. For the Annual Bathing Ceremony of the Deities and the later period of their inevitable indisposition (Anasara), while Raghavdas and Gopaltirtha Maths arrange for the elephant dress, crown and cap of the deities for which the Mahant of the former is presented with royal kerseymere by temple officials, Emar, Mangu, Rebasa, Uttarparswa, Jagannath Ballabh, Sankranti, Trimali and Sanachhata Maths

Monasteries in Puri 439 do their bits. Almost all the monasteries are to take some part or other in the very expensive Car Festival and in the return Car Festival of Deities 15-as if vying with one another for rendering greater service than their compatriots so as to win recognition. Of late, they have resorted to having their own corps of volunteers for service and help to the pilgrims alongside the Government agencies. The annual expenses for the Car and Chandan Festivals totalled Rs. 40,000/during Maratha times. 19 Other outstanding celebrations of the Lord in which the monasteries render service within the temple and outside it are as follows: in the 'Sravan' cradle-swinging festival (Jhulan), the Emar, Shriramdas, Bhrigu, Ramji, Ghumsar, Oriya and Gopaltirtha Maths; On the occasion of 'Rishi Panchami' the Emar, Uttarparswa, Trimali and Badasantha Maths; on 'Radha Astami' the Chikti, Oriya, Shriramdas and Raghavdas Maths; for the Dasahara the Chhauni, Emar, Mangu, Radhaballabh, Raghavdas and Jagannath Ballabh Maths, with the Ghumsar, Khandakhia Sauri and Naga maths joining these for the 'Kumar Purnima' celebrations; for the Diwali the Emar, Mangu, Radhaballabh and Jagannath Ballabh Maths and for the 'Dola' and Holi ceremonies the Chhauni, Emar, Mangu and Darpani Maths 20 and so on. While Badachhata Math performs Kirtan' and arranges for the 'Lotus dress' (Padma Vesha) of the Deities, the Raghavdas and Gopaltirtha Maths arrange for the Elephant dress 'Hati Vesha'. A close scrutiny of the temple services of the monasteries would fascinate anybody by the meti-. culous division of Labour among them and the 36 ranks of Temple servants (Sevayats) attached to the temple. Another function of the Monasteries has been to have their own 'Gosala' to keep and feed cows. For it also, they set aside separate landed property. But it has been either discontinued or in the process of disuse. The declivity is traceable to the dwindling funds at their disposal. The charitable functions of the monasteries include handsome contributions to serve educational and medical purposes and, above all, to feed the poor--the 'Daridranarayana'. For this there grew certain 'Chhatras' places where one gets food and drink, free of cost. We have at Puri Rima Chhatra, Narasimha Bhadra Chhatra etc. to serve the poor in this way. "Besides daily poor-feeding of Mahaprasad at the gate and widow-feeding in the holy months of Kartik, 7 invalid, old and blind persons are fod once every evening.1" by the Jagannath Ballabh Math. To quote some statistics to give some idea regarding the functions of the monasteries and their financial involvement in them, the gross income of the year (1970-71) of the Jagannath Ballabh Math was estimated at Rs. 1,29,004/- and the gross expenditure,

Rs. 1,28,669/- with, thus, a closing balance of Rs. 335/- only for the year. Of course, the opening balance was Rs. 260,461/- and so the closing balance came to Rs. 2,60,796/-. The gross expenditure is inclusive of Rs. 4510/- for charities and educational help and Rs. 48,534/- for 'Seva Puja and Festivals'---roughly above 4 and 37-5 per cent respectively of the gross annual income.22 As torch bearers of 'Sanatana' Dharma, the monasteries zealously stick to- "Adrohah Sarvabhutesu Karmana Manasa gira Anugrahashcha Sauhardam Satam Dharmah Sanatanah." friendship to all, kindness to others and offer of charities, the dharma of the Hindus. Lastly, 'Honos alit artes' honour nourishes the arts. The monasteries gave patronage to traditional Oriya Arts, Odissi dance and to literatures. Also major monasteries established small temples in the centres of their landed property, for example the Emar Math set up Patitapawan Temple at Kakarudrapur in Puri district for artistic, ethical, spiritual and, of course, 'Missionary' purposes. PROPERTY The properties of monasteries are traditionally divided under two heads- Debottar and Amritmanohi. While the former category of properties are for the use of the Mahant in connectoin with the deity of his own sect, the latter is solely used for the services in the temple. This dichotomy of worship and purpose is obvious, as, each monastery aimed at fostering its own sect, and to prove Jagannath as its own sectarian fulfilment. Also, there are monasteries which do nct have their own deity (the Raghavdas Math, for example) and these are the very ancient monasteries. There too are monasteries which do not have any 'Amritmanohi' property though they render direct services in the temple. Bada chhata Math is an example in this regard. The properties of monasteries were the donations and allotments made to them by the King of Orissa. Other Kings have also made donations from time to time. A very rare document, presumed to be about 4000 years old, contains the following message. *23 'The Rana of Udaypur, Rana Chhotesinghji Suraj, resting his head on the feet of the Lord, hereby declares on the Kartik Sukla Saptami that the Paramabhakta Shri Guru the Mahant of Emar Math may kindly use Char Susrusa' in the district of Jabrobarsi, from this day for the services of the Lord Jagannath." *24 Another such document,* partly in Persian and partly in Oriya, written presumably at some time between 1897 and 1903 may be quoted here. "On the 8 th day of

Monasteries in Puri 441 Kumbha, in the 9 th year of reign, the Queen of Puri, Rani Suryamani- Patamahadei gives this letter to the Bhanja King of Daspalla and the Daspalla Math at Puri will receive and be received at the Jagannath temple in accordance with the terms of this letter."* Orissa under the British was a neglected province. Since 1803, the year of the advent of British rule by the defeat of the feudatory Hindu ruler under the Marathas the whole of the belongings of the monasteries virtually became the properties of the British Sovereignty. The monasteries of all varieties, viz. Math. Badi, Chhata, and Chhatra, of Puri with all their inter-district and interprovince properties became entirely subordinate institutions, responsible religiously to the temple and politically to the Hindu Sovereign State. During 1803-1840 when the affairs of the central institution were chaotic, the monasteries lost hold of the administrative control of either the Hindu Sovereign or the feudatory State, which was lost at the first British advent,' retaining only relation within purely religious construction. In 1897, 92,000 privileged Tenure holders held a total acreage of almost 90600. The Jagannath Ballabh Math at present has 8253-816 acres of land, apart from vesting in the Government in 1952-53 two villages in Puri district, three in Sambalpur, two in Bolangir, two in Ganjam district and one in Shrikakulam district of Andhra, for which it received annuities. The Maths, Badis, Chhatas and Chhatras have also no selfacquired property for the heads of these institutions-the Mahants, Endowments and donations are made to the institutions, for charity, to the deities and sometimes to preceptorial religious heads. The last named may be treated as self-acquired property but the utility may not be free from scrutiny from moral and legal points under the grounds of misuse or disuse. "The charitable religious institutions are purely constructed on moiety and mite however big the quantity or volume might be, and however richer and wealthier the heads of the institutions appear to be, they live upon moiety and have been freed from the worldly drudgery of earning in consideration of high honour and respect to qualify them to be at the heads of the institutions. Age old traditional maxim, "What is the rate of rice ? Ans. - Have meals in Math," clearly explains that whoever acts in connection with the Math, has nothing to do in connection with the acquisition of the properties."25 Yet, however, Jagannath was a God of fabulous wealth. The devotion of centuries has long ago made Jagannath a very wealthy God."26 Ever since He is groaning under the weight of poverty, the reason being that "Every servant of the Temple does as he pleases

and most of them amass wealth by the plunder of the pilgrims...... These Lands (of Jagannath) are under the charge of Muthdharis to whom they were assigned for the express purpose of defraying the established expenses of the temple. I am strongly inclined to believe that the Muthdharis so far from appropriatung the resource of these lands to the purposes for which they were designed, have embezzled the greater poption of them."27 A conspicuous, though relatively minor, source of income for the monasteries comes out of the Kitchenette of the temple. It is partly owned by monasteries like the Emar, Trimali, Sriramdas Gangamata, Haridakhandi, Jagannath Ballabh, Acharya, Mahiprakash, Baula, Punjabi, Oriya and Raghavdas maths, and these monasteries collect annual rent from those templecooks (Suara) whom they let their ovens out on a contract basis. The monasteries, or at least most of these, in Puri thus constitute an affluent society of themselves. Elections of Mahants Succession of Mahants was based upon a precedent and it was of course conventional. Originally the ageing Mahant used to choose his successor and it was final, subject of course to the concurrence of the King. Later on, they selected their successors by Will Property and other legal requirements. It is necessarily a legacy of the British legalism. But there are also separate formalities stipulated by different sects. The Ramananda sect have their "Panch" consisting of 5 Mahants who decide a successor to a monastery of its sect. The sect of Sankara stipulate that to be a Mahant, one must be somewhat old, well-versed in the Vedas, a traveller and of very high scholarly accomplishments. He may belong to any part of the country. Papuria Jagannath Das, the then Mahant of Papuria Math, had wide recognition throughout India in 19 th Century. Mahant Bhagwan Das (1803) of Jagannath Ballabh Math was famous for his anti-British tendencies. He was a great champion of patriotism and nascent Hindu nationalism. Baba Brahmachari of Brahmachari Math (1749) was the 'Rajguru' of the Marathas. He built the temple at Sakhi Gopal, wanted to renovate the Konark temple and brought the Sun Pillar (Aruna Stambha) to the Jagannath temple. Mahant Gadadhar Ramanuja Das of Emar Math was an Orientalist and a social worker. Jagadguru Bharati Krishna Tirthaswamy of Gowardhan Math in recent memory was acclaimed in the U.S. as a great scholar and a 'human computer'. Among others in recent times, Shrinivas Ramanuja Das of Emar Math, Brindaban Das Goswami

Monasteries in Puri 443 of Bara Oriya Math, Gouragopal Das of Radhakant Math are famous for their contributions to literature and culture. 'Jagannath Temple Historical Research Society' of Emar Math has published "Shreevachan Bhusan" the philosophy of the Visistadvaita sect, "Tripandu" the famous Dravidian classic and "Paikakheda" the Oriya science of War. The Oriya Math has published "Jagannath Charitamrita" "Upavasatattva nirnaya" etc. Mahant Gouragopal Das started publication of the monthly magazine "Purusottam Patrika". DECLINE There is an ancient phrase: 'Rajanugatah Dharmah', meaning to an extent that the religion of the King is ipso facto the religion of the subjects. The authority of the State is, or at least ought to be, the benign guardian of public morality. The monasteries, delegated automatically with some of this authority for supervising and setting ideal examples of public morality, have failed miserably during the last century-at least since mid-19 th century. Also "the monks in some charitable maths lived mostly impure life."28 In 1867 the then Gajapati Divyasingha Dev ordered the execution of a Mahant on charges of immoral conduct of the latter. Instances have been mounting up of the Mahants' immorality, corruption, usurpation and other charges that have accounted for the decline of the intrinsic idealism and spirituality of the monasteries in public eye. The rebellion of the Mahima cult was aimed, too against this Socio- religious malaise. At present, only a very small number of monasteries are 'alive'. Some Mahants have begun to marry, like those of the Siddha, Pandita and Bara Santha Maths. The Endowment laws and preceding embezzlements of Math property also account for the withering away of humanitarian functions of most of the monasteries. Only the most prominent ones now offer charities. Thus, aloofness from masses due to above reasons also account for the latent 'introvert' tendencies of the monasteries. CONCLUSION "Whatever your heart clings to and confides in, that is your Ged." "It is either God or an idol", as Luther described, there is no third. Dostoyevsky echoes, "If he does not worship God, he will worship an idol made of wood". Man is indeed "homoreligious"; without a God or without a faith he cannot possibly live, this is not simply a psychological fact, it is an ontological exigency. The

religious pursuits of the Indian, since time immemorial is reflected in and through religious institutions as the monasteries. Institutions are ethical ideas. A failure here or a deficiency there does not alter their basic character. And it also must not be misconstrued that monastic asceticism of the celibates is an escape from an unhappy and unsatisfying world. Its growth had been accentuated by a measure of psychological confidence and certainty, thirst for knowledge, and a zeal to work for spiritual homogeneity under one religion and one lord, i.e., Sanatana Dharma and Lord Jagannath. Thus it is these religious institutions that constitute the very bed-rock of our synthetic outlook, lofty equalitarianism, the ideal of indispensable interdependence, the pursuit of spiritualism, and the evolution of the composite culture of the Hindus. The endowments are primarily for "Amritamanohi" of Sri Jagannath. As such, their income should rightly come to the temple. Like the 'Pilgrim Pandas', the Mahants have also been depriving Sri Jagannath of the income from these properties. In some monasteries the Mahants claim private ownership over some properties. "The case of each monastery, the nature of the grant, how far these conditions are fulfilled and what portion of income of such endowed properties can be secured from the temple should be considered."30 The cases of 'Heirless' monasteries have to be taken into reckoning, too. These rightfully belong to the Temple and they should be made so, irrespective of claims of fake successors or imposters. Proper rehabilitation of material positions is a beacon need of the moment, and once these are achieved some pristine glory can be revived to act as a moral incentive for monastic efflorescence as a whole. Uncertainty regarding the meaning and aims of life, confusion of ethics and the conception of a new mode of spiritualism and materialism to prepare a more human future are all contemporaneous problems which the anger and hope, impatience and dynamism, dogmatism and rationality of the Youth compellingly confront the society. They see religion, and for that matter the monasteries as a buttress for the status quo, a haven for the maladjusted, a compensatory machanism for the misfits. Of course, the dwindling influence of religion, however, is a process of recent origin and has to go a long way before it ceases to be an effective factor in the evolution of culture. The need, therefore, is for those gentle devotees and mendicants, dedicated to the socio-economic obligation of the present. Singularly devoted to achieving an authentic spiritualism

Monasteries in Puri 445 in which the free-self realization of each would depend on the freeself realization of all, less committed to the goals of success and accomplishment, suffused with a benign feeling and affect elsewhere, these gentle devotees may provide pliant, non-abrasive human material for the soul-less, over organized society. "Transcending intellectuality need not mean negating it, it has to be subsumed to be transcended". REFERENCES 1. "The Message and Mission of India"-Shri Aurobindo. 2. "Orissa and her remains"-M. M. Ganguly. 3. "Kathasarit Sagara'. 4. Chakradhar Mohapatra, too, supports the Contention. 5. R. Ronald, "Wonders of Architecture". 6. Chakradhar Mohapatra-"An Unknown Chapter of the History of Orissa". 7. Stephen Tyler-"India: An Anthropological Perspective". 8. John Hick-"Faith and the Philosophers." 9. Marvin Davis-'A Philosophy of Hindu Rank' Journal of Asian Studies, Vol. XXXVI, No. 1 10. As per calculations of the Managing Committee of the Jagannath Temple, the number is 752. vide-'Srikshetra Parichaya'. 11. Four in number, namely Bagha, Khaki, Hati and Nirmohee.' 12. Sutton "Orissa and its evangelization". 13. Col. Burton to British Parliament, January, 1873. 14. Despatches of the Marquis of Wellesley, Vol. III. 15. Wilkins, "Hindu Mythology". 16. Report of Robert Ker-1817. 17. 'Naga' is a spiritual recluse of an unconventional order. He believes in strong physical prowess as an element of spiritual salvation. 18. vide the Extraordinary Edition of Orissa Gazette of 7 May, 1955 containing Law Department notification of 26 April 1955 on Record of Rights prepared under the Puri Shri Jagannath Temple (Administrative) Act (Orissa Act XIV of 1952) and Rules made thereunder. 19. Dr. B. C. Ray "Orissa Under the Marathas." 20. The Extraordinary Edition of Orissa Gazette of 7 May, 1955. 21. The (Annual) Administrative Report of the Jagannath Ballabh Endowment. 22. Budget Abstract for the year 1970-71-The Jagannath Ballabh Endowment, Puri. 23. vide Ancient Manuscripts section of the Raghunandan Library, Emar Math, Puri. 24. Translation of the two documents cited above is done by the author. 25. "Views on Orissa Hindu Religious and Charitable Endowments Act, 1939 and the Rules"-Gokul Sundar Patnaik (1942 Edition.) 26. Hunter-'Orissa' Vol. I-p. 26. 27. Grome's Report of 1805. 28. Utkala Dipika, 21 March 1868, Vol. III, No. 12. 29. The Larger Catechism-Martin Luther. 30. 'Second Appeal'-report of the sub-committee regarding mismanagement of Puri Jagannath Temple.