Fig. 22, also from the Sánchi bas-reliefs of the South Gateway, gives a triple representation of the symbol of Dharma, which is most probably intended for the Buddhist triad of Buddha, Dharma, and Sangha. 8. The third member of the triad is represented in Plate XXXII., fig. 1, from a bas-relief of No. 2 Tope at Sánchi. In this the wheel, or emblem of Buddha, is placed above the monogram or symbol of Dharma, perhaps to indicate the superiority of Spirit over Matter. On the obverse of coin No. 10, Plate XXXI., the symbol is represented in the contrary manner, with the monogram of Dharma above, and the wheel of Buddha below. This, I presume, denotes the belief of the striker of the coin in the superiority of Dharma, or elemental Nature, over Buddha, or Spirit. 9. Two different spellings have been given for the name of sangha. Schlegel writes it sangga; and Professor H. H. Wilson, sanggha. The latter appears to be the more correct reading, as the Bhilsa Tope inscriptions invariably spell it sangha, with the gh. 10. The triple emblem, represented in fig. 22, Plate XXXII., is one of the most valuable of the Sánchi sculptures, as it shows in the clearest and most unequivocal manner the absolute identity of the holy Brahmanical JAGANNATH with the ancient Buddhist Triad. The similarity between the Buddhist procession of images described by Fa Hian and that o the modern Rathyâtrá of Jagannath was first pointed out by the Rev. Dr. Stevenson.* Colonel Sykes discovered that both processions took place at the same time of the year. Mr. Laidlay, after noticing both of these facts, adds his opinion that "the modern procession of Jagannath originated in the Buddhist practice described by Fa Hian." He founds his opinion on the fact, that "in the ordinary native pictures of the avatáras of Vishnu, the ninth, or Bauddha Avataro, is represented by a figure of Jagannath, or the Rath Játtrá." To these facts I can now add that of the absolute identity in form of the modern Jagannatha and his brother Balarama, and sister Subhadrá, with the Buddhist monogram or symbol of Dharma. This identity is rendered much more striking and convincing by the occurrence of the symbol of Dharma in a triple form amongst the Sánchi bas-reliefs. In Plate XXXII., fig. 23, I have given a sketch of Jagannátha and his brother and sister side by side, with the triple symbol of Dharma from Sánchi.§ 11. But there are still two points of coincidence which, in my opinion, tend to complete the proof of * Journal of the Royal Asiatic Society, vol. vii., p. 8. § Another drawing of Jagannath, and his brother and sister, may be found in vol. vi., p. 450, of the Journal of the Royal Asiatic Society, In this the identity of figure is even more striking. "the the Buddhist origin of Jagannatha. These are, suspension of caste during the festival," and "the belief that the image contains the relics or bones of Krishna." The first is one of the fundamental principles of the Buddhist faith, that was promulgated by the great teacher Sákya Muni, and is so utterly repugnant to the deeply inwoven spirit of caste which pervades Brahmanism, that we may safely refer it to a Buddhist origin. The other is also not at all Brahmanical, while, as we have seen throughout this work, it is eminently characteristic of Buddhism. 12. When restored to its original monogrammatic form, the figure of Jagannath, or the Lord of the Universe, becomes clear and intelligible, but its present uncouth shape has taxed even the ingenious mendacity of a Brahman to account for. According to the learned, a king named Indradyumna besought the divine artist Viswakarma to make a figure of Jagannáth to contain the relics of Krishna. The artist promised on condition that he should not be disturbed. But the king's impatience interrupted the work in the midst, and the enraged artist immediately gave up his labour, and left the figure of Jagannáth without arms. A trace of the Buddhist origin of the name may perhaps be found in the fact that one of the cave temples of Ellora is still called Jagannáth. 13. There is another modern Triad which I believe to be also of Buddhist origin, namely, Vithoba and his two wives Rukmini (or Rakhami) and Satyavama. Their statues are represented standing with the arms a-kimbo. The Hindus generally do not recognise them as orthodox ;* but their worshippers have attempted to identify Vithoba and his wives with Krishna and his wives, who are also named Rukmini and Satyavama. Dr. Stevenson was the first to point out that "the festivals of Vithoba correspond in a remarkable manner with the seasons of the Buddhists." The two principal festivals of Vithoba occur, "the one just four days before the commencement, and the other just four before the completion of the Buddhist Wasso, or season of sacred rest, which continues from the full moon of Asarh to that of Kártik.† The full moon of Asárh is the pancha-dasam-sudi, or 15th of the bright half, or waxing moon; and the full moon of Kartik is the 15th sudi of that month. Four days earlier would be the 11th of the bright half, or ekádasi sudi.” 14. I have been thus particular in specifying the date of Vithoba's festivals, because the latter one at least appears to me to have some connection with the mela, or "fair," which is held at the old ruined city of Besnagar, near Bhilsa, in the same month of Kártik. According to one statement this takes place on Kártik sudi 9; but another authority makes Journal of the Royal Asiatic Society, vii. 5. I believe that the worship of Krishna is only a corrupt mixture of Buddhism and Christianity, and was a sort of compromise intended for the subversion of both religions in India. + From the middle of July to the middle of November. it Kartik badi, 11. The true date* is, however, Kártika sudi ekádasi, on the 11th of the bright half of Kártik; that is, just four days before the full moon of that month. According to tradition this fair was established by Raja Rukmángada, from whom it was named the Rukhmángada ekádasi.† 15. According to the Bhagta-mála, the Rukhmángada Ekadasi was instituted in commemoration of an Apsara (or heavenly nymph) having pricked her foot with the thorn of a Bhangan plant in Rukhmángada's garden. 16. According to the Rukmángada cheritra, Rukmángada was the son of Rohitaswa, and the grandson of Harischandra. He had a son named Dharmangada by his wife, whom he neglected for the beautiful Apsara Viswa Mohoni, and his after life was embittered until he made propitiation by the establishment of the festival called the Rukmángada ekadasi.‡ 17. Rukmin or Rukam was the name of a prince who was slain by Balaráma, the brother of Krishna. An existing tradition says that one of the Rajas of Bhilsa had a white horse, which, for security, was stabled on the top of the precipitous rock of Lohángi, The first date was obtained by my brother; the latter by Lieutenant Maisey, as communicated by Captain Ellis. The beginning of the Buddhist Wasso is still celebrated at Bhilsa by the illumination of the Ziárat, or shrine of Lohángi Pir or the "Saint of Lohángi," on the full moon of Asarh. + My authority refers to the Matsya Purána for this account. For these two references I am indebted to the kindness of Captain Ellis. |