2. The religious surroundings of the Jagannatha Cult and their mutual impact on each other.
It is obvious that the development of the Jagannatha cults cannot be studied without reference to the general history of religion of Orissa. To analyse the formation and role of the Jagannatha tradition past and present, it is particularly important to have a detailed knowledge of tribal and popular religion and their development as well as of the historical sequence of the several cults, sects and philosophical trends of the "great tradition".
      2.1. The religious history of Orissa and the spread of the Jagannatha Cult (H. V. Stitsencron).
In order to get a clear picture of the development and present situation of Hinduism (without the popular religions) in Orissa a gesneral survey of all temples still in use was conducted on the basis of the archives of the "Religious Endowments Commission. 8000 temples were thus classified according to their name, the name of their deity, and the name of the place. This evidence is supplemented by an iconographic survey of selected temples and is compared with the textual evidence and the respective inscriptions, these being the only datable sources. Relying on this material, a first sketch of the History of Religions in Orissa could already be given.
      2.2. The tribal religions of Orissa and their relation to the Jagannatha Cult (G. Sentheimer)
Tribal and popular religions are prevalent in Orissa, and still exert influence on the practice of the Jagannatha Cult, where for example, the Saora tribe has a particular ritual role. The study should show, how the interrelation between tribal religion and Jagannatha Cult described in the texts (see above 1.2 and 1.3) is based on reality. This study is of particular importance, as G. Sonetheimer has already studied the relations between tribal religion and sanscritic Hinduism in Maharashtra and will therefore be able to give a comparative study and to distinguish common Indian features from specifically regional ones.
      2.3. The rise of a new sect as a consequence of the spread of the Jaganatha Cult (A. Eschmann)
Mahima Dharma is a religious reform movement strongly opposed to the Jagannatha Cult. The analysis showed, that it originated in the last century as a reaction against the introduction of the Jagannatha Cult by the rajas of the hinterland (see below 3.1), assuming a sort of mediator role between the popular religion and brahmanical tradition. It particularly relies on the so-called Pancasakha school of medieval asoteric Vaisnavism, which for somet ime also played a role in the Jagannatha Cult, but was covered later on by a sort of "rebrahmanisation". Mahima Dharma particularly takes up their social commitment against caste system etc. and is thereby an interesting example of a contemporary reform movement of a traditional type. By dealing with the medieval sects related to Mahima Dharma this study is also a contribution to the history of the Jagannatha cult.
      2.4. The likelihood of East Asian influence on the Jagannatha Cult (U. Schneider).
Some features of the Jagannatha Cult, for example the extraordinary close relationship to kingdom (see below 3.1. and 3.2.), the existence of a historigraphy in connection with the Puri temple, both unusual features in Indian History, led to the suspicion that East Asian influences were active in Orissa through some heterodox religions sects (Cinacaras, Natha etc.) . The further study of this question will be of consequence to the evaluation of Indian History on the whole as well as of the History of Religions in Orissa.