Orissa Review * July - 2005 Vaishnavism in Orissan Inscriptions Bharati Pal Vaishnavism, like Saivaism is a very old cult and Vishnu Rajna Sri Skanda-Varmana". Which proof its origin goes back to the Rig Vedic period when that Skanda-Varman was an ardent devotee of God Vishnu was conceived as a member of the Vishnu and an active patron of Vaishnavism. From Solar family. Lord Vishnu, the supreme God has the epigraphic evidences of Podagada stone been worshipped in various names and forms, inscription and Rajim stone inscriptions, it is from time to time with different modes of evident that Vaishnavism which revolves round doctrines and rituals. The literary and epigraphic the supreme God Vaishnu and its diverse sources throw considerable light on the revival of manifestation at different Vaishnava cult. places of Nala kingdom. In Orissa, the earliest epigraphic The first verse in the evidences on Vaishnavism is traced Podagada3 inscription of in the copper plates grants of Skandavarman contains a Mathara dynasty who glorification of Hari in his ruled about 4th/5th aspects, as the essence of Century A.D. The victory. Line 5th and 6th Ningondi grants1 of record his foundation of Prabhanjanavarman a Padamula or foot print record that he was the of Vishnu, for the devout worshipper at the worship of which he feet of Bhagavat Svami made the gift of money Narayana. In the Andhavarm grants2 of in shape of Bhuri-dakshina to the donee Anantasaktivarman there is a description that the Chakradrona. In the next verse it is stated that Maharaja Anantasaktivarman, who is the Lord "he who conforms to the good path followed by of Kalinga and a devout worshipper at the lotus- king for long find refuge in God Vasudeva." feet of the God Narayana whose chest was The object of the Rajim stone inscription 4 embraced by Kamalanilaya (Lakshmi). is that a king named Vilastunga, constructing a The Nala dynasty who ruled over Western temple dedicated to Vishnu under the name of Orissa was great patron of Vaishnavism. From Rajivalochana (lotus eyed). In the 4th line it the epigraphic record that "Padamulam Krutam describes a form of dialogue between Hari and 89 Orissa Review * July - 2005 Lakshmi, while the 5th mention the Dwarf first three verses are elevated to the praise of incarnation of Vishnu. Narasimha incarnation to Vishnu and construction of a temple for Hari by the Vasta the mother of Thus we find definite references to the Mahasivagupta Balarjuna. She was the daughter worship of Vishnu in Orissa in the early period. of Suryavarma king of Magadha. She became a The Sailodbhavas who reigned in the Kongoda widow and caused to be constructed a temple of mandala in the 7/8th Century A.D. were followers Hari. of Saivaism, but some of them had Vaishnvite leaning. The Puri plates5 of Dharmaraja states that Though the Somavamsi ruler were great "his ever increasing fame could not be contained patron of Saivasim but their Charter contain their in the three worlds even as the legs of Hari in the homage to Aditya, Varuna, Vaishnu, Soma, Vamana incarnation." About his successor Hutasana and Sulapani. Madhyamaraja III, the Takkali plates6 states that Practically the same state of Vaishnavism Lakshmi who formerly had taken shelter under continued in the early period of the Ganga rule. Lord Madhusudana enjoying sleep in the ocean The Ganga ruler were at beginning Parama of milk, had today like a veritable house wife taken Mahesvara devout followers of Siva, but since shelter under the son of Manabhita and forgotten the time of Anantavarmana Chodagangadeva they all her previously enjoyed facilities". changed their faith from Saivaism to Vaishnavism 11 The earlier rulers of Bhaumakaras who D.C.Sircar thinks that the annexion of Puri ruled in the 8th/9th Century A.D. were ardent region to the Ganga empire may have had Buddhist, but the later rulers were eclectic in their something to do with change in the religious faith faith. There is a reference of Paramavaishnavi in of Anantavarman Chodangadeva. But this change the Dhenkanal grant of Tribhuvanamahadevi.7 may also contributed to the preaching of Vaishnavism by Ramanunja12 who flourished in But during the reign of Bhanja, Vaishnavism the 12th Century A.D. He visited and stayed at seems to here progressed. We find a number of Puri, probable this converted Anantavarman into rulers of this dynasty professing devotion to a Paramavaishnava from a Paramamahesvara. In Vishnu. Satrubhanja and Ranaka Ranabhanja the Chatesvara temple inscription13 called themselves devout followers of Vishnu and Chodgangadeva described at an incarnation of used the epithet as Paramavaishnava. In the Juruda the Narasimha avatara of Vishnu. As we know Grant8 of Nettabhanjadeva, the king is described from other records that Chodaganga ancestors as a Parama Vaishnva and the grant commences were all staunch devotee of the God Siva and with an invocation to God Narayana, who is that Chodaganga himself was one such in the stated to be the family deity (Kula-devata) of the earlier part of life, later on a devotee of Vishnu Bhanja. In the Sonpur copper plate9 charter alone. Satrubhanja described as a fervent devotee of In the Vizagpatnam inscription14 God Vishnu (Parama-Vaishnava). Chodaganga assumed the title Rajadhiraja The Panduvamsi, copper plates grants Paremesvara, Paramabhattaraka, Paramvaishnav contains elaborate prasasti. They used the title of which means he was devout follower of Vishnu. Parma-mahesvara, Paramabrahmanaya etc. But In the Nagari plate of Anagabhima III15 there is a in the Sirpur stone inscription10 of Mahasivagupta, reference of Gangesvara Chadagangadeva, built begins with an invocation to Purushottama. The a temple for the great God Purushottama. 90 Orissa Review * July - 2005 The Kapilas inscription16 of and secure immunity from sins and the institution Narashimhadeva, record that the king was the of Jagannath has influenced the life of the Oriya devotee of God Purushottama Jagannatha people from the early of times to the present day. identified with Vishnu. He is described as Reference : Purushottama Putro and compare him with great Boar (Vaishnu in his Varaha Avatara) incarnation. 1. Epigraphia Indica - Vol.XXX, p.112-118. Further the charter describe that the king 2. Epigraphia Indica - Vol.XXVIII, p.175-179. succeeded in subduing by the power of his arms 3. Epigraphia Indica - Vol.XXI, p.153-157. the pride of his enemies in numerous battles at 4. Epigraphia Indica - Vol. XXVI, p.49-58. the command of the God Purushottam, the Lord of the fourteen world. 5. Life in Mediaeval Orissa - A.P. Sah, p.83-184. 6. Inscriptions of Orissa - Vol.1, p.241-247. In the Draksharama temple inscriptions,17 Anangabhima III himself is called both 7. Inscriptions of Bhaumakaras- S.Tripathy, p.167-172. Paramavaishnava and Paramamahesvara as 8. Epigraphia Indica - Vol.XXIX, p.15. well as Purushottama putra, Rudra-putra and 9. Epigraphia Indica - Vol.XI, p.99. Durga putra. 10. Epigraphia Indica - Vol.XI, p.184-201. Since the time of Anantavarman 11. Epigraphia Indica - Vol.XXVIII, p.251. Chodagangadeva, Vaishnavism received royal 12. O.H.R.J.-Vol. VI-No.4, p.299. patronage of the Gangas and acquired a dominant position. It becomes a great force in the religious 13. Epigraphia Indica - Vol.XXIX, p.121-133. life of Orissa, several Vaishnava temples came 14. I.A.-Vol.XVIII, p.169. to be constructed. The great Vishnu temple built 15. Epigraphia Indica - Vol.XXVIII, p.241. during the Ganga period was the famous Jagannath 16. Epigraphia Indica - VolXXXIII, p.41-45. temple at Puri. 17. Ibid, p.43. The Jagannath temple at Puri was the most important center of Vaishnavism in Orissa in the 12th Century A.D., even now it is one of the holiest places of India. Generation after generation Vaishnavas or Devout Hindus have visited the Bharati Pal is working as Asst. Curator, (Epigraphy) at holy Purushottama Kshetra to offer worship Orissa State Museum, Bhubaneswar. 91.