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An Epigraphical Study urushottama - Jagannath, the Lord of the period, when god Vishnu was conceived as a Universe, the supreme god has been member of the solar family. Pworshipped in various names / forms, from In Odisha the earliest epigraphic time to time with different mode of doctrine and evidences of Vaishnavism is traced in copper plate rituals. The literary and epigraphic sources throw records of Mathara dynasty who ruled over considerable light on the origin of this cult. Kalinga about 4th/5th century A.D. shortly after The religious life of Odisha has been the Samudragupta military expedition to south. dominated by the Cult of Purushottama - The Mathara established independent rule over Jagannath. The Jagannath is regarded as Daru Kalinga, during their rule Vaishnavism advanced Brahma. Among the many rituals of the god, into Kalinga where it enjoyed royal patronage. Nabakalebara is one of the important ceremonies, The Ningondi grant of Prabhanjanavarman which involves a total replacement of the deities mentioned that he was the devout worshipper at through the new ones. The supreme god of the the feet of Bhagavat Narayanasvami. Similarly in Puri is originally a tribal deity. The different rituals the Andhavaram grant of Anantasaktivarman, who is described as the Lord of Kalinga and a devout Nabakalebara and the Evolution of Purushottama Cult : An Epigraphical Study Dr. Bharati Pal of the Nabakalebara ceremony are the finest worshipper at the feet of god Narayana whose examples of the superimposition of the chest was embraced kamala nilaya Lakshmi. Brahmanism Hinduism on a cult which was purely Again Chandavarman and Nandaprabhan- tribal origin. The use of Nrusimha Mantra in every janavarman was also followers of Vaishnavism. rite of the ceremony it looks very probable that Jagannath has been identified with Nrusimha. The family by expanding the kingdom and assuming the glorious title of Kalingadhipati or the The Daitas who take charge of the deities lord of Kalinga and Sakala Kalingadhipati and during the period of anavasara also arrange the the lord of entire Kalinga their kingdom extended car festival and play an important role in the up to the river Mahanadi and Vaishnavism ceremony of Nabakalebara. They are believed penetrated into Ganjam. But by the 6th century to be the descendants of the Sabara Viswavasu, A.D the dynasty was collapsed and it disappeared who worshipped Jagannath in Nilamadhava form. from the scene of the history. During the period Vaishnavism, like Saivism is a very old of 7th century A.D Kalinga was inclined towards cult and its origin goes back to the Rig Vedic Saivism under the Sailodbhavas and the rulers July - 2015 # Odisha Review 181 were devout worshipper of Siva who called assumed the title Parama Bhagavata and their themselves as Paramamahesvara. royal seal bears the figure of Gaja- Lakshmi. The rulers issued the gold coins having the image of The next stage of development of Garuda flanked by a discus on its right hand and Vaishnavism penetrated towards central Odisha conch on the left hand. The Sarabhapuriyas from the west through the Nalas. During the Gupta extended their kingdom into the present rule Vaishnavism had established itself in the Sambalpur, Bolangir, Sonepur and Kalahandi Raipur area of Madhya Pradesh. Towards the districts of Odisha. end of 5th century A.D Rajim and Sirpur became the center of Vaishnava cult, its further advance After the Sarabhapuriyas, the from the bordering regions of Odisha. The Nalas Panduvamsis also promoted Vaishnavism in of the Pushkari, ruled over a territory comprising Dakshina Kosala. Tivaradeva of this dynasty the parts of Koraput and Kalahandi districts of assumed the title of Paramavaishnava and Odisha, as well as former Bastar region of MP Harshagupta and his queen Vasata built the about 5th/6th century A.D. The epigraphic records famous brick temple known as the Lakshmana of Podagada and Rajim stone inscription prove temple in Sirpur. The inscription in the temple that Vaishnavism revolved round the supreme god begins with a salutation to Purushottama and Vishnu and its diverse manifestation at different continues to invoke Purushottama as Nrusimha. places of Nala kingdom. The first verse in the The first three verses are elevated to the praise of Podagada inscription contains the glorification of Narasimha incarnation of Vishnu, the Lord Hari in his aspects, as the essence of victory. Jagannath who was widely known as Purushottam up to the end of 13th century seems to have close Then the epigraphs further state that the connection with Narasimha at a certain stage of foundation of a padamula or foot print of Vishnu its history. Even today Narasimha plays an for worship and donation of certain holding along important role in the Nabakalebara rituals of the with abundant bhuri - dakshina made to be done. lords. Nrusimha can be traced back to Sirpur in The next verse records that, he who conforms to the upper Mahanadi valley of the ancient capital the good path followed by king for long finds of South Kosala. refuge in God Vasudeva”. The Panduvamsis being driven away from The Rajim stone inscription described the political centre of South Kosala by the that Vilasatunga of the Nala family constructed a Kalachuris were forced to retreat into largely tribal temple dedicated to Vishnu under the name as areas of the Bolangir and Sambalpur districts of Rajivalochana (Iotus-eyed). Again the inscription western Odisha, the dynasty changed its name mentioned about the dwarf (Vamana) incarnation and became famous as Somavamsis. or Avatara of Vishnu. From these records it is During the period from 8th to 10th evident that the Nalas were devout champion of century A.D a very strong and powerful force Vaishnavism. known as Bhaumakaras ruled over Odisha. Their After the Nalas another powerful dynasty territory extended Dandabhukti Mandala in the leaning towards Vaishnavism who made their north to Ganjam in the south. The earlier rulers sway in South Kosala were the Sarabhapuriyas. were ardent Buddhists and assumed the Buddhist They ruled in about 6th-7th century A.D and titles i.e. Paramatathagata, Paramopasaka and 182 Odisha Review # July - 2015 Paramasaugata etc. Their period witnessed the calling himself as Paramamahesvara, evolution of Mahayana to Vajrayana. Under these Paramavaishnava and Paramabrahmanya. Many circumstances the expanding force of Vaishnavism scholars have spoken of conversion of was greatly reduced. But from the end of the 9th Chodaganga from Saivism to Vaishnavism under century A.D the situation changed and the latter the impact of Ramanuja, the great Vaishnava saint. Bhaumakaras were eclectic in their faith, some He had a tremendous influence on Chodaganga members of the family embraced Vaishnavism and during his time the Vaishnava movement which were evident from their copper plate spread rapidly in Odisha and it was Chodaganga charters. Tribhuvanamahadevi in the Dhenkanal built the great temple of Puri for Lord copper plate is styled as Paramavaishnavi. Purushottama which is gleaned from numerous The Bhanjas, who were ruled as a epigraphic records. feudatory under the Bhaumas, were great patron The Jagannath temple of Puri was the most of Vaishnavism. We find a number of rulers of important centre of Vaishnavism in India. this dynasty professing Vaishnava cult. Rulers like Generation after generation devotees visited the Satrubhanja and Ranabhanja called themselves holy Purushottama Kshetra to offer worship. as Paramavaishnava. Besides these rulers, Purushottama-Jagannatha has influenced the life Nettabhanja in the Jurada grant described himself of the Odia people from the very early period to as Paramavaishnava and the charter begins an the present days. invocation to god Narayana who is stated to be References : the family deity or kula devata of Bhanjas. 1. E.Eschmann, Herman Kulke, G.C Tripathy- The Cult After the Bhaumas the Somavamsis of Jagannath and Regional Tradition of Odisha - conquered Utkala and expanded their kingdom P145-165. in Kalinga, Utkala, Kangada and Dakshina 2. Epigraphica Indica XXX-P =112-118 Kosala. The Madalapanji credits Yayati-I with 3. Ibid- VoLXXl1I P. - 175-79 construction of an earlier temple of Purushottama 4. S.N .Rajguru-Inscriptions of Orissa- Vol. 1- P=l1-P in Puri. But inscriptions remain silent about the 25 construction of the Jagannath temple of Puri 5. Epi, lndica-Vol-XIII-P.48 Yayati-I like his predecessors, was a devotee of 6. Ibid.-VoLXXI-P.153-157 Siva. The ancient Saiva Kshetra of Bhubaneswar 7. Ibid Vol.-XXVI-49-58 became the main religious centre during their rule. 8. Ibid Vol.-XXXI-P 153-57 Towards the last quarter of the 11th 9. Ibid- Vol.-XI P. - 184-201 century, the Somavamsi kingdom began to decline 10. S. Tripathy. -Inscriptions of Bhaumakaras. P.-167- and Utkala was finally conquered by the Gangas. 172 The Gangas like their predecessors were great 11. Epi Indica-VoL-XXVIII P-241 devotees of Saivism, but since the time of 12. O.H.R.J-VoI.VI-P-IV-P.299 Anantavarman Chodagangadeva they changed their faith towards Vaishnavism. During the first 31 years of his reign he styled himself as parama mahesvara but in the Korni copper plate grant which dated 1112 A.D he changed his attitude by Dr. Bharati Pal, Odisha State Museum, Bhubaneswar. July - 2015 # Odisha Review 183.
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