CHAPTER IV

A BRIEF SKETCH ON THE LIFE AND

WORK OF JAGANNATHA DASA
 33A

Image of Jagannatha Dasa

 CHAPTER-IV

A BRIEF SKETCH ON THE LIFE AND WORK OF

JAGANNATHA DASA

The works of Jagannatha Dasa are silent about him. Shortly

after the time of Panchasakha (during the 17th century), Divakara Das wrote
“Jagannatha CharitamritcT which is said to be the very first biography in
Oriya literature.'This book with twenty-four Cantos has been taken as the
chief source of information about the life of Jagannatha Dasa.

4.1 Childhood and Education

As found in the Jagannatha Charitamrita, Jagannatha Dasa
was bom in a brahmin family of Kapileswarapura Sasana of Puri district.
His father was Bhagwana Das and mother Padmavati Devi. His father was a
brahmin of Koushik Gotra having the title Dapa. He was a great Sanskrit
pundit who used to explain Puranas including Sanskrit Bhagavata in
vernacular to the people. Reciting Purana in the Jagannath temple was the
main source of their livelihood. Therefore, he was popularly known as
“Purana Panda” (man who recites the scriptures).
Jagannatha Dasa and Sri Chaitanya who were contemporaries
were described by poet Divakar Das as incarnations of Radha and Krishna
respectively said to have taken birth from the laughter of the deities.
According to Jagannatha Charitamrita Jagannatha Dasa was
bom on the eighth day of the Oriya month Bhadrav (August and September)
in Anuradha Nakshtra.4B\it this work is silent regarding the. year of his
 39

birth. However, the scholars such as Sadasiva Mishra in his “Atibadi Sri
Jagannatha Dasa Goswami” (1921) and Chintamani Aeharya in
“Bhaktakabi Jagannatha Dasd’ (1941) hold the view that Jagannatha Dasa
was bom in 1490 A.D. Similarly Pundit Surya Narayan Das (1985) believed
1486-87 as the year of his birth,5 Again from Jagannatha Charitamrita it is
known that at the time of Sri Chaitanya’s advent to Puri in 1509-10 A.D.,
Jagannatha Dasa was eighteen.6 As per the calculation of Indian ephemeris,
the particular day (Radhasthami) Naksatra (Anuradha) and Zodiac
(Scropion) as described in the Jagannatha Charitamrita as the date of birth
of Jagannatha Dasa had fallen on 18.8 1485 and 13.8 1491. Had the year
1485 been taken as the birth-year of Jagannatha Dasa, then at the time of Sri
Chaitanya’s visit to Puri he would have attained the age of twenty-five. But
the Jagannatha Charitamrita has described him of eighteen years of age at
the time of his meeting with Sri Chaitanya. Basing on this the year of
Jagannatha Dasa’s birth may be fixed at the eighth moonlit day of the
month of Bhadrav, which had fallen on 13.08.1491, Saturday.7
Jagannatha Dasa’s love of God found expression in his
activities from his very childhood. While playing he used to chant the name
Q
of God i.e. ITari, Rama and Krishna. As customary in the brahmin family
his Chudakarana ceremony (ritual of first hair-cutting in early childhood)
was completed by the age of four. At the age of five his education was
started in the village chatasali?With his thread ceremony at the age of eight
he started reading the scriptures. At the age of twelve, his father wanted to
arrange his marriage. But no attachment of the material world could attach
him and he remained unmarried till the end of his life.10 He learnt Vedas,
Vedanga and Amarakosa (book of grammar) from his father.11 He had
achieved mastery in the Vedas, Ramayana, Mahabharata and Bhagavata
Purana, all written in Sanskrit.12 The numerous writings of Jagannatha
Dasa in Oriya as well as in Sanskrit shows that he was well versed in both
 40

the languages. His Bhagavata is written in “Navaksari Vritta" or

“Bhagavata Vritta” which belong to the “Gurjaree Raga” of classical Oriya
music.13 Jagannatha Dasa was known to be a great singer whose songs
pleased Lord Jagannatha. All these lead us to believe that he had knowledge
of music. The Bhagavata itself gives some information about this.
After the death of his father, Jagannatha Dasa followed the
profession of his father, became the Purana Panda and used to narrate to
common man the hard text of Sanskrit Bhagavata in simple Oriya language
under the banyan tree, towards the southern enclosures of the Jagannath
temple.

4.2 Jagannatha Dasa and Sri Chaitanya

Sri Chaitanya came to Orissa about 1509 A.D. During his stay
at Puri he used to visit the temple of Lord Jagannath along with his
Vaishnava fellow companions. One day while circumambulating the temple
he met Jagannatha Dasa (near Bata Ganesh) who had been narrating the
Sanskrit Bhagavata to the devotees. The style of Jagannatha Dasa’s
narration, the language he used and the deep sense of devotion he.
expressed, greatly impressed Sri Chaitanya. Sri Chaitanya at once embraced
him with deep love and both remained together in that ecstatic embrace for
two and half days.14 However, “ Vaishnava Lilamrita” of Madhav Pattnayak
describes the duration of this embrace as two and half prahara (about seven
and half hours).15 Whether it is two and half a day or two and half a
prahara, the meeting of Sri Chaitanya and Jagannatha Dasa was a historical
and a spiritual moment which greatly influenced the former. Visiting the
temple of the Lord and discussing deep principles of love and devotion
(.Prem Bhakti) with Jagannatha Dasa became a practice in the life of Sri
Chaitnya.
 41

The close association and reverence of Sri Chaitanya to

Jagannatha Dasa displeased his Gaudiya Vaishnava fellows. They
denounced Jagannatha Dasa as an untouchable for he had not by then taken
formal initiation from any guru.
Observing the displeasure of the Gaudiya Vaishnavas,
Chaitanya wanted to know the cause of non-initiation of Jagannatha Dasa.
The latter begged the Master (Sri Chaitanya) to initiate him into the
following mantra (hymn) consisting sixteen names and thirty- two letters.16
“Hare Krishna Hare Krishna
Krishna Krishna Hare Hare,
Hare Rama Hare Rama
Rama Rama Hare Hare. ”
Hearing this the Master became glad and he ordered Balarama
Dasa to give initiation to Jagannatha and to teach him the chanting of the
name of Hari.17 Balarama Dasa faithfully obeyed the command of the
Master.18
After the initiation Jagannatha Dasa became more close to Sri
Chaitnya and served him from morning to evening. Being satisfied with his
selfless service, one day the Master asked Jagannatha about his past birth.
With his characteristic humility Jagannatha Dasa replied,
"Suffer me to recount the facts 0 Master, which are known
to thee. Once, while I was meditating on Radha Krishna, I
forgot my mundane entity, in the bliss of imagination. Then I
could realize that Radha and Krishna were gazing coyly at
each other's face in Vaikuntha. Krishna laughed and from
that laugh wert thou born. Radha in response smiled prettily
and I was born from her laugh. Thou wert commissioned to
appear in the Katiyuga (the present age) for salvation of the
sinners."19

Again he told that in Kaliyuga the Master had to make the achetana
(unconscious) man sachetana (conscious) by chanting the name of Hari.
Thus he was named Chaitanya.
 42

Thus knowing the past birth of Jagannatha Dasa and of his

own, Sri Chaitanya highly praised Jagannatha Dasa. Then taking off his
red-ochre coloured wrapper, he tied it round the head of Jagannatha Dasa
and said, “Thou hast spoken great words. So wilt thou be known as
Atibadi”1]
Conferring of the epithet of ‘Atibadi’ on Jagannatha Dasa
roused the jealousy of the Gaudiya followers. They requested the Master to
withdraw that distinction conferred on Jagannatha Dasa. But the Master
refused to accede to their request.
Despite the opposition of the Gaudiya Vaishnavas, Sri
Chaitanya Stayed at Puri and Jagannatha Dasa served the Master constantly
for six years. Their intimacy continued till the death of Sri Chaitanya in
1533 A.D.

4.3 Jagannatha Dasa and Panchasakha

The life of Jagannatha Dasa would remain incomplete with
out a reference to the Panchasakha of which he is one. The other four are
Balarama Dasa, Yosavanta Dasa, Ananta Dasa and Achyutananda Dasa.
Jagannatha Dasa was four years younger than Balarama Dasa, the eldest
among the Panchasakha.23 Though they belong to different places of Orissa,
they used to meet at Puri from time to time. They were closely associated
with the Vaishnava saint Sri Chaitanya.
The Vaishnavites believe that the Panchasakha had taken birth
as close associates in all the four Ages viz. Satya, Tretqya, Dwapara and
Kali. According to Iswara Dasa’s Chaitanya Bhagavata (Chapter XVII), the
Panchasakha were friends in the Dwapara Age. Balarama Dasa was Subala,
Jagannatha Dasa was Sribasta, Yosovanta Dasa was Subahu, Ananta Dasa
was Dama and Achyutananda Dasa was Sudama.24 The “Gopalanka Ogala”
of Swami Achyutananda also confirmed the same. This book again tells us
 43

that in the Tretaya Yuga the Panchasakha had taken birth as Nala, Nila,
Susena, Jambaba and Hanuman and in the Satya Yuga as Markanda,
Kripabala, Gargaba, Swayambhu and Narada.25
In Sunya Samhita, Achutananda speaks enthusiastically of the
Master’s intimate relation with the five associates - “The five Associates
used to dance with Gauranga Chandra.”26 In Yasovanta Dasa’s 84 Arts, we
find Chaitanya seated on the Mukti Mandap along with the five associates,
the king and Sarvabhauma. The Master declared that the five Associates
were the followers of Krishna in every age. The Associates replied that they
were but five branches of the same tree. The Master called them to his side
and asked them to give a demonstration of their occult powers. He handed
over the seed of a jackfruit to Jagannatha Dasa. The five Associates caused
a tree laden with fruits, to grow up from the seed.27
Yasovanta Dasa stated that the lord was bom and would be
known as Chaitanya. By his order, the five Associates were bom to be his
followers.28
Leaving aside the religious legends, the Panchasakha had a
united effort to uproot social evils like caste system and contributed their bit
for the development of Oriya literature. It has already been discussed under
section 3.2 that these five friends produced volumes of writings in their own
capacity and popularized the hard texts of Sanskrit literature through simple
and lucid mother tongue. The Panchasakha thus enriched the process
iniliated by Saraia Dasa, the writer of Oriya Mahabharata. They popularized
the philosophy of Pinda Brahmanda, Surya darshan and knowledge based
devotion as a service to their Master Sri Chaitanya.
4.4. Jagannatha Dasa and Prataprudra Deva
As a devout follower of Vaishnavism king Prataprudra Deva
patronized the Vaishnavas of the Medieval School, Particularly the five
Associates. According to Divakara Dasa, Gouri Devi, the Patmahisi (chief
 44

90
among the queens) of Prataprudra Deva was initiated by Jagannatha Dasa.
In a text called “Nitya Guptamani” it is stated that to initiate the queen there
arose the necessity of a female preceptor. And at the order of Sri Chaitanya
signs of female body had appeared on Jagannatha Dasa and he initiated the
queen.30
Many legends centres around Jagannatha Dasa and the king
which are corborated by “Jagannatha Charitamrita’’, “Dardhatya
Bhakti "etc. Once a trader named Kasiram presented a piece of scented
sandalwood to the king. The king handed over the sandalwood to
Jagannatha Dasa and told him to apply it on Lord Jagannatha. But
Jagannatha Dasa made paste from it and anointed it on the walls of his own
house. When the king searched for it Jagannatha Dasa said that he had used
it on Lord Jagannatha. To verify the truth, the king went to the temple only
to find the sandal paste anointed on Lord Jagannath.31The king realised his
mistake and begged pardon from him.
The “Sudhatraya” of Jiva Goswami has described another
interesting episode about Jagannatha Dasa. Once king Prataprudra Deva on
his way of return to Lord Jagannath went to Bata Ganesh. There, in the
midst of hundreds of people, Jagannatha was explaining Bhagavata. The
king knelt down before him and very soon he lost his external senses. Then
Jagannatha Dasa appeared to him with eight hands (asthabhuja), a Godly
feature in the Indian tradition. In his four hands he had conch, wheel, mace
and lotus. In other two hands he had bows and arrows and in the rest two
hands flute.32
According to Divakara Das, two dasis (maid servants) named
Medha and Sumedha used to serve Jagannatha Dasa regularly. When the
king asked about that, Jagannatha Dasa replied that as he used to serve Lord
Jagannath in the form of a lady, so only maids could serve him.33When the
king ordered for capturing the maids, they disappeared.
 45

It is also said that for twenty seven days in a month he

remained as a man and for rest three days as a women.34 This notion cannot
be rejected totally because the Vaishnavas of Orissa as well as of northern
India used to worship Lord Krishna with a feeling of Radha or dasis in
themselves. Besides Jagannaiha Charitamrita, the books such as Nitya
Gupta Chintamani, Padmapada Sudhanidhi, Dardhyatabhakit and
Padmakalpa purana describe that Jagannatha Dasa had the power to
or

transfer his body to that of a woman.

The translation of Bhagavata raised the fame of Jagannatha
Dasa to its height. All sections of society starting from the lowest strata up
to the royal palace, people felt greatly attracted towards him. On invitation
of the queen he used to visit the antapura (harem) daily and recite the
Bhagavata before the ladies. Some people became jealous of this and
complained before the king that Jagannatha Dasa had been misguiding
women in the name of religion and the women were no more interested in
their husbands.36 Hearing this the king got angry. He called Jagannatha
Dasa and asked him to explain his close association with women.
Jagannatha Dasa replied that as a Brahmachari (celibate) he could mix with
men as well with women without any inhibition.
The king ordered him to show his female body and made him
a prisoner. In the prison he prayed the Lord to help him. Praying the Lord
he fell asleep and dreamt of him who kept his one foot on him. Immediately
his body was transferred to that of a female.37
When awakened he called the gate keepers and requested
them to take him to the king.38 The king became astonished by finding the
female body of Jagannatha Dasa. But the king asked him to show the
feminine characteristics.39 Jagannatha Dasa showed him the same and the
king knelt down in great reverence. He remained a devout Vaishnava till his
death and his patronization towards the Panchasakha continued.
 46

The above stories may appear to be exaggeration of facts to

establish divinity in Jagannatha Dasa by his followers. Also, no historical
evidence is available to verify the same. Hence one has to be cautious while
interpreting facts based on legends.

4.5 Last Days

According to a traditional story, Jagannatha Dasa was once
ordered by the king to vacate his matha where he was. residing after the
initiation of the queen Gouri Devi.40 Therefore, he established a matha on
the sea shore to the west of Swargadwara and lived there. But the high
sound of the sea disturbed him and by his occult knowledge he compelled
the sea to recede to a distance of seven waves (Sata Lahari).4lThe matha
became famous as Sata lahari matha where he died at the age of sixty.42
According to “ Vaishnava lilamrita, Balarama Dasa, the eldest
among the Panchasakha died on the tenth moonlit day of Phalguna (March
1533).4 His death greatly shocked Sri Chaitanya. In an evening in the month
of Vaishakha(M&y) while singing and dancing with the Vaishnavas, he got
wounded in his feet and fell ill. Jagannatha Dasa served him whole­
heartedly. On the third day the life of the Master came to an end.44
After the death of the Master, Jagannatha Dasa lived for long
sixteen years. This period was totally devoted in worshipping the Lord,
chanting His sacred name through samkirtana and preaching the deep
philosophies of love and devotion to God. Knowing the time of his death,
Jagannatha Dasa called his disciples and gave his kathau(wooden sandals)
lo worship.45 Then he sat in deep meditation. Within a moment his soul left
the corporeal body. His disciples made an earthen statue of him and started
worshipping it.46
 47

He died on the seventh day of the full moon in the month of

Magha (January) 1550 A.D. As per the calculation of Indian ephemeris that
day had fallen on 25th, January.47

4.6 Jagannatha Dasa and Bhagavata: Circumstances under which

Bhagavata was written

According to a popular legend Padmavati Devi, the widow-

mother of Jagannatha Dasa used to listen to Bhagavata in the Jagannath
temple. Being illiterate, she was unable to understand Bhagavata in
Sanskrit. Therefore, she requested her son to write the Bhagavata in Oriya.
As per her request Jagannatha Dasa composed the Bhagavata in Oriya48.
According to another account Padmavati Devi used to listen
to Bhagavata everyday and gave something as daksina to the pundits.
One day she had nothing to offer, for which the pundits offended her.
Jagannatha Dasa could not tolerate it and decided to write Bhagavata
inOriya49.
The Chaitanya Bhagavata of Iswara Dasa and Dardhyata
Bhakti Rasamrita of Bhakta Ramdas have given different interpretations of
the circumstances which led Jagannatha Dasa to write Bhagavata in the
vernacular. According to Chaitanya Bhagavata, Sri Chaitanya ordered the
Panchasakha to write Puranas to save mankind from their sin and help them
to attain salvation.50But according to Dardhatya Bhakti Rasamrita
Jagannatha Dasa wrote Bhagavata by the order of Lord Jagannath. The
book represents Jagannatha Dasa as a great devotee who thought that
chanting the name of Hari was the best path for salvation. But Jagannatha
Dasa was not only interested for his own salvation, he was worried for the
salvation of the mankind. One night he prayed the Lord to show him that
path. The Lord appeared in his dream and ordered him to write Bhagavata.
 48

The Lord again assured him that he would be with him and help him to
write Bhagavata 51.
Jagannatha Charitamrita says that Jagannatha Dasa had
written Bhagavata at the age. of eighteen. At the time of meeting with Sri
Chaitanya Jagannatha Dasa was translating the addhyaya XIV of the
Skandha-X.52
The translation of Sanskrit Bhagavata into Oriya was a
historical event. By the time of the rise of Jagannatha Dasa, Sanskrit
Bhagavata was popular among the scholars of Orissa. The illiterate people
had no access to this sacred book. Consequently, poet Jagannatha Dasa took
the stupendous task of rendering Sanskrit Bagavata into Oriya language
through an elegant style .
The Bhagavata is in the form of narration by Shuka muni to
king Pariksita. The life and achievement of Lord Krishna are beautifully
described in the text. Except a few Cantos of Skandha IV, the whole
Bhagavata is written in Navaksari Gurjjaree Raga. In each line there are
nine letters with similar rhythm in between two consecutive lines. The
language of the Bhagavata is simple. All these made it easy for the people
to read and recite Bhagavata. Despite the attempt of the brahmins to
denounce the Oriya Bhagavata of Jagannatha Dasa as Teli Bhagavata
(Bhagavata of lower caste) it has influenced the life and culture of the
Oriyas for about five hundred years.

4.7 Works of Jagannatha Dasa

Many books in Oriya as well as in Sanskrit are ascribed to
Jagannatha Dasa. Many of his books are not yet published and available as
rare manuscripts. The long list of his works as prepared by researchers and
biographers of Jagannatha Dasa can be presented in three ways.
 49

Sadasiva Mishra has presented a list of Sanskrit and Oriya

books credited to Jagannatha Dasa in his book Atibadi Jagannatha Dasa
Goswami. Sanskrit granthas credited to Jagannatha Dasa are Sri Krishna
Bhakti Kalpaldta, Sri Krishna Bhaktilata Phalam, Nityaguptamala,
Upasana Shatakam, Prema Sudhambudhih, Sri Radha Rasamanjari and
Niladri Shatakam. Oriya Granthas credited to the poet includes Sola
Chaupadi, Shivaram Bhagavata, Satsanga Varnana, Golaka Saroddhara,
Srimad Bhagavata, Radha Krishna Mahamantra Chandrika, Niladri
Chandrika, Advuta Chandrika, Purnamrita Chandrika and Rasakalpa
Chandrika.
In another book Prachina JJtkala, Jagabandhu Singh mentions
the following titles as written by Jagannatha Dasa: Arthakoili, Phulatola
Chautisa, Dutibodha, Srisatsanga, Tulabhina, Pasanda Dalala,
Gajanistarana, Srimad Bhagavata, Jagannatha Karika, Dhruvastuti and
Manasiksa.
Surya Narayan Das in his book ‘History of Oriya Literature’
has given a separate list of books to the credit of Jagannatha Dasa. It
includes Dahikhela, Bolehmu Gita, Gupta Bhagavata, Darubrahma Gita,
Mriguni Stuti, Ilihasa Purana and Mahabharata.
In addition to the above three lists of books, Jagannatha Dasa
is known as the author of many other books. ‘Srikrishna Bhaktilata Phala’
edited by Kulamani Mishra mention the name of ‘Jagannatha
Charitambodhi SaranV as a work of Jagannatha Dasa. In the ‘Atibadi
Jagannatha Parikrama’ published by Pujya Puja Sansad, Kulamani
Pathisharma has given an account of the unpublished Sanskrit Granthas of
Jagannatha Dasa. They include Sri Radha Rasamanjari, Jagannatha
Karika, Karani Sambita, Mantra Pranali, Uddhava Bodhana and
Puranamrita Rasachandrika. The same author is said to have given a list of
sixty Oriya books credited to Jagannatha Dasa.
 50

Besides the books mentioned above Jagannatha Dasa is

known as the author of many more books such as Nitya Gupta Chudamani
and Niladri Bilasa in Sanskrit and Gupta Gita, Nama Chandrika,
Bhagvatgita, Parichayabodhini, Alasua Bhagavata, Rasakrida,
Nityarahasa, Sri Krishna Janmastami, Pahanti Avakasa, Anamaya Kundali,
Akruraboli, Sunya Bhagavata, Kaliya Dalana, Usha Harana, Kasana
Sagara Gita etc.
It is very difficult to make a review of all the works of the
poet. However, an attempt is made to review some of the important works
(published and unpublished) of Jagannatha Dasa. The works are presented
below alphabetically.
Anamaya Kundala.
This book is written in Navaksari Vritta (nine lettered metre)
alongwith some Sanskrit slokas. There are ten addhyayas (cantos). The
book describes Radha and Vrindavati as one. The content presents Narada •
advising the Gopis to seek for nityalila (perennial act) rather than anityalila
(temporary act) of Braja. But the Gopis turned a deaf ear to that. After the
departure of Sri Krishna to Mathura they turned mad. Sri Krishna deputed
Uddhava to console them. But the brahmajnana (cosmic knowledge) of
Uddhava could not satisfy them either. Later on they met a sannyasin near
the mountain Govardhan, who explained to them that Sri Krishna was the
manifestation of one Kala (virtue) of the sixteen Kalas of the neumenal
being. This explanation motivated the Gopis for mahanitya lila (the great
perennial act).
Arthakoil'v.
This is the spiritual analysis and interpretation of the Keshaba
Koili of Markanda Dasa written in the style of an ode. Yasoda, in the
original text of Markanda Das, bewails of Keshaba’s (Krishna’s) departure
to Mathura and non-return there form. In the Artha Koili Sri Krishna
 51

explains to Arjuna that the son there in Keshaba Koili is the Jiva (Soul),
which has not yet returned. Similarly Yasoda says that Vrindavan has lost
its charm after the departure of Sri Krishna. In Arthakoili, Vrindavan is
identified with body. When the soul departs, the body loses is beauty. The
Arthakoili is the first Oriya book of interpretation and Jagannatha Dasa is
the first Oriya interpreter based on the philosophy of dualism.
Bedha Parikrama:
In this book all the holy shrines within the limits of Puri have
been described. The following Vaishnavite deities have been mentioned in
this connection. They are Vatakrishna, Nila Madhava, Nrisimhanath and
Ksetrapal. There is also reference to the temple of Mahalaxmi.
Bhoogola Ekadasa Skandha (Unpublished)
This is an analytical description of Skandha XI of Bhagavata.
It includes eight addhyayas describing various parts of our body as places of
pilgrimage (indicating that our body itself is a spiritual land).
Brahmagita:
This is a book about Brahmajnana (knowledge on the
absolute self). This book is written in prose. In this book the writer
expounds the Vedanta philosophy for the brahmins.
Dutibodha:
The Mas (activities) of Radha and Krishna are described by
Lalita, Radha’s confidant. This book is said to have been written after
Jagannatha Dasa’s meeting with Sri Chaitanya and some account about his
life is also known from this book.
Gaja Nistarana Gita-.
It describes the popular story of Lord Jagannatha rescuing an
elephant from the clutches of a crocodile when the helpless elephant prays
to the Lord.
 52

Gupta Bhagavata:
This book of Jagannatha Dasa has been put in question - answer
format between king Pariksita and the saint Shuka. In this work the author has
given many informations like the importance of the worship of Vishnu, getting
salvation by observing Ekadasi (eleventh day and twenty second day of the
month) in the month of Phalguna (Indian Lunar month in the spring season)
etc. As many hidden ideas of the Bhagavata have been unfolded in this book, it
is known as Gupta Bhagavata.
Guru Pranati:
The way of worship of Radha and Krishna, and Sri Chaitanya and
Astasakhi has been discussed in this book. Hence it is named Guru Pranati
(worship of the Guru).
Kaliya Dalana:
This book narrates the story of a black snake named Kaliya
spreading terror among the inhabitants of Gopa, who was made to leave the
Kaliya HradaQske) by Lord Krishna.
Manashiksa:
The book attempts to teach about the theory of Atma (soul) and
Paramatma (Supreme soul). Hence the title Manashiksa (teaching the mind).
The method and importance of Yoga have also been described in this book.
Mrig uni Stuti:
This book is similar to that of the Mriguni Stuti written by
Balarama Dasa. It describes the story of a deer that was surrounded by danger
all around and was protected by God by her prayer. For its simplicity and
poetical expression it is said to be a masterpiece of his literary talents.
Nilagiri Dhyana:
This book describes about the principles of Mantraraja Gayatri
Tattva, Abana Atha Aksara etc. Here Jagannatha Dasa describes that the title of
Atibadi was conferred on him by Sri Chaitanya.
 53

Nitya Niladri Bilasa:

This book speaks about the importance of Niladri Ksetra (Puri)
and shows the path of worshipping Lord Jagannatha by a Vaishnava.
Padmapada Sudhanidhi (Unpublished):
This book consists of thirty adhyayas (cantos). In the beginning
Sri Chaitanya has been described as the Guru of the poet. This book says that
Jagannatha Dasa was a part of Radha. In adhyaya XXV the ideologies of
Panchasakha have been described. Reference is also made to the arrival of Sri
Chaitanya to Puri, his meeting with Jagannatha Dasa and conferring of the title
‘Aatibadi on the poet. In addition to that this book presents a forecast on the
’

Kaliyuga..
Shaivarama Bhagavata (Unpublished):
This unpublished manuscript has been divided into thirty-two
cantos and is written in Navaksari Vritta like the Bhagavata. In this book lilas
of Krishna is narrated by Lord Shiva to Parvati. The past life of the Gopis as
saint and their austerities to get Krishna has been described beautifully by
Shiva. This book is an indication of the then harmonious relationship between
Saivism and Vaishnavism.
Srintad Bhagavata:
The Bhagavata is the most auspicious work of Jagannatha Dasa.
It is in the form of discourses between the saint Shuka and king Pariksita.
Except a few addhyayas of Skandha IV, it is written in Navaksari Vritta.
Jagannatha Dasa has written upto the Xlth Skandha of Bhagavata. Skandha XII
is written by Mahadeva Dasa. Skandha I consists of nineteen Cantos. This
Skandha describes the death of five sons of Draupadi, birth of Pariksita, curse
of Sringi to Pariksita and discourses on Bhagavata by saint Shuka to king
Pariksita on the bank of the river Ganga. In Skandha II there
 54

are ten addhyayas. It speaks about the discussion of Bhagavata by Shuka

among other saints. Skandha III has thirty-three addhyayas. It describes the
birth of Brahma (the Creator) from the navel of Vishnu (the Protector) and
the creation of the universe. Skandha IV consists of thirty-one addhyayas
describing the meditation of Dhruva, ten incarnations of Vishnu etc.
Skandha V has twenty-six addhyayas that speaks about great kings such as
Priyabrata, Rishava, Bharata etc. and their achievements. Skandha VI has
nineteen addhyayas speaking about the salvation of Ajamila, the great
sinner, the curse of Narada and Daksa prajapati to each other etc. Skandha
VII consists of fifteen addhyayas describing the death of Hiranyakasipu (a
demon), Varnashram system of life etc. Skandha VIII has twenty-three
addhayas with the description of the protection of elephant from crocodile
by Lord Krishna, quarrels between Gods and demons for neetar etc.
Skandha IX has twenty-four addhyayas describing the arrival of the Ganga
on the earth, marriage of Rishi Chyavana with Sukanya etc. Skandha Xhas
two parts i.e. Gopa lila and Dwaraka lila with a total of ninetyfour
addhyayas. The Gopalila describes the childhood of Lord Krishna whereas
Dwarakalila mainly speaks about the works of Krishna as the king of
Dwaraka. Shandha XI has thirty-two addhyayas. It describes the destruction
of the Jadu vamsa (dynasty) at the curse of the Rishis, dialogue between
king Jadu and saint Avadhuta and the devotion of Uddhava to Lord
Krishna. (A detailed Canto-wise presentation of themes of Skandha XI
follows in Chapater -V)
Srinama Chandrika (Unpublished):
The dialogue between Sri Krishna and Uddhava are written in
Novaksari Vritta. Description is made about the importance of Harekrishna
Mahamantra. About the origin of Mahamantra it is said that from ‘Omm’
have originated ‘Hing‘Shling’ and ‘Kling’ the three bija mantras and
these three bijas are said to have created Hare (Balaram), Rama (Subhadra)
 55

and Krishna (Jagannath). Gradually from this developed sixteen names and
thirty two letters popularly known as the Mahamantra -
"Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare. ’’
Sri Nityagupta Chudamani:
This book provides a lot of information on the life and
philosophy of Jagannatha Dasa and the then Vaishnavism in Orissa.
Sunya Bhagavata (Unpublished):
This book is started with 'Kha' (the second letter of Oriya
alphabets) and ended with ‘Ksa’ (the last letter of Oriya alphabet). This
book describes about Sunya Purusa (Jagannath), Sat Chakra Sadhana,
different arteries like Ida, Pingala and Susamna. The Sunya Purusa is
neither male nor female. The Jiva (soul) and Parama (Suprema soul) are
one and that is the only goal to salvation.
Tulavina:
This is a symbolic word for the principles of Yoga and
Tanira. The philosophy of Brahmajnana, Pindajnana and Yoga have been
discussed in this book like the carding of tula (cotton); Hence, the book
named Tulabhina. This is also written in question-answer format where
Shiva explains the principles of Yoga to Parvati.
Ushaharana Kavya:
This book is written on the love of Usha (daughter of
Vanasura) and Aniruddha (grandson of Sri Krishna).
 56

CHAPTER NOTE

1. C.R. Das, A Glimpse into Oriya Literature (Bhubaneswar: Orissa

Sahitya Academy, 1982), p.87.

2. S.N. Acharya, Odiya Sahityara Itihasa (Cuttack: Friend’s Publishers,

1985, p.l 15.

3. D.Das, Jaganath Charitamrita. (Puri: Bada Oriya Matha, 1963), p.10.

4. Ibid. p. 12

5. S.N. Acharya, op. cit. p. 196, p.585.

6. D. Das, op.cit p. 308.

7. B. Panda, Jaganatha Dasa.(Cuttack: Grantha Mandir,1993),p.l5.

8. Ibid

9. Ibid

10. Ibid

11. Ibid

12. D. Das, Op cit. P. 13.

13. B. Panda, Op cit. p. 16.

14. D. Das, Op cit. p. 16.

15. M. Pattanayak, VaishnavLilamrita

Chapter-Ill,iv, p.p. 23-24 as quoted by Mishra (1991) in Oriya Bhasa
Sahitya ku Srimad Bhagavata ra Abadana, Unpublished Ph.D. thesis,
Utkal University.

16. B. Panda, Op. cit. p.26.

17. D.Das Op. cit. p.31

Nitya Guptamani, Chapter-XIX, and Chitanya Bhagavata, Chapter-
LXV, as quoted by Mishra (1991) Op.cit.

18. . D. Das, Op. cit. p.32

19. P. Mukherjee, The History ofMedival vaishnavism in Orissa ( New

Delhi: Asian Educational Services, 1981), p.139.
 57

20. B. Panda, Op. cit. p. 29.

21. D. Das, op. cit. p. 32.

22. D. Das, Op. cit chapter- XXIV

23. B.M. Mohanty (Ed.) Bhaktakavi Jagannath Dasa. (Cuttack: Biswa

books, 1990), p.23.

24. Chapter- XVIII of Chaitanya Bhagavata.Quoted by Mishra (1991)

Op.cit.

25. B.M. Mohanty op. cit. p.23.

26. A.Dasa, Sunya Samhita, Chapter-I as quoted by Mishra (1991) op. cit.

27. P. Mukherjee, Op. cit. p.135.

28. Jasovanta Dasa. Eighty Four Arts, Chapter- XIII.

29. P. Mukherjee, Op. cit. p. 135.

30. B.M. Mohanty, (1990) Op. cit. p. 200.

31. Mohanty (1990) p.200, Acharya (1985) p. 121 and panda (1993) p.
40,Op.cit.

32. J. Goswami, Sudhatraya, p. 15 as quoted by Mishra (1991) op. cit.

33. D. Das, op. cit. p. 15.

34. B.M. Mohanty (1990) Op. cit. p. 15.

35. Ibid p. 14

36. Ibid. p. 8

37. Ibid p. 10

38. Ibid

39. Ibid.

40. The Bada Oriya Matha is the Principal seat of the Atibadi sect.
41. D.Das, Op. cit. XXIV.
 58

42. Ibid. p. 308.

43. B. Panda, Op. cit. p.46.
44. Ibid, p.47
45. D. Das, Op. cit. p. 9
46. S.N. Acharya, Op. cit. p. 122.
47. B. Panda, Op. cit. p.49
48. B.M. Mohanty, (1990) p.9 and B. Panda, (1993) p.19 Op.cit
49. B.M. Mohanty, (1990) Op. cit. p.9
50. I Misha (1991) Op.cit.
51. R. Das, Dardhatya Bhakti Rasamrita p.p. 124-125. as quoted by Mishra
(1991) Op. cit.

52. D. Das, Op. cit. pp. 15-16.

53. S. Das, Konark, Panchasakha Visesanka (Bhubaneswar: Orissa Sahitya
Academy: 1971), p.170