The Antiquities of Orissa v2.c17.s1.266

v2.c17.s1.266

Bearing in mind the facts stated above (p. [107]) regarding the relation of Jagannātha to Buddhism, the only satisfactory solution of the problems must be looked for in the emblems of the Buddhist religion. And the enquiry instituted under this head by the learned General Cunningham has resulted in the collection of a mass of evidence which leaves no room for any reasonable doubt. The *Sudarśana-cakra* or the discus of Viṣṇu is described in the *Vāmana Purāṇa* to have been given him by Mahādeva for the destruction of the Asuras. The *Padma Purāṇa* does not accept this legend but says it was prepared by Viṣṇu himself with the essence of the sun-god Sūrya. The *Sāmba Purāṇa* attributes it to Viśvakarmā, the celestial architect, smith and mason, who fashioned it with the parings of the sun-god. The first assigns to it twelve spokes, which represented the twelve months of the year, the twelve signs of the Zodiac, and the following twelve : viz., 1 Agni, 2 Sūrya, 3 Mitra, 4 Varuṇa, 5 Prajāpati, 6 Indrāgni, 7 the Viśvedevās, 8 the 12 Prajāpatis, 9 Hanumāna, 10 Dhanvantari, 11 Penance and 12 ascetics. In sculpture the number of radii is not uniform ; sometimes more and sometimes less than 12 are observable. This irregularity also occurs in the Buddhist wheel, and in some cases the radii are so ornamented that they give to the wheel the appearance of the conventional lotus. On the whole, however, the shape of the Sudarśana is the counterpart of the ‘Wheel of Law,’ the *Dharma-cakra* of the Buddhists. In legends it is looked upon as the material representation of the metaphorical expression implying the first preaching of his doctrines by Śākya Siṃha,—‘setting the wheel of law in motion’. The wheel necessarily becomes the emblem of religion, and by metonymy Buddha himself, the author of that religion. In Buddhist philosophical works, the wheel, therefore, is looked upon as the symbol of Buddha himself, who had completed the circle of his existence and attained mastery over it. It is consequently the most important symbol in Buddhism and has everywhere met with the highest adoration. In early times, when Buddhism had not stooped to the making of images of Buddha,⁵⁸ it formed the most prominent object of worship in the prayer hall, for it appears in bas-reliefs as the central object in the middle of temples with men adoring it. It occurs also as an ornament on caves and buildings and as a distinctive symbol on coins⁵⁹. This cannot be predicated of the discus of Viṣṇu. Nowhere is adoration ordained to be paid to it, or to its fellow emblems, the mace, the lotus and the conch-shell. The importance attached to it at Puri, and the fact of the *Puruṣottama Māhātmya* making it distinct and of equal rank with the other three images, clearly show that it had a Buddhist origin. It stands still on the throne in the sanctuary, but no worship is now paid to it except on certain festive occasions.