Odisha Review January - 2015

Medieval Vaisnavism in Orissa: A Study on Sri Chaitanya-Caritamrta and Chaitanya

Minakshi Sethy

The process can be viewed with the application Chaitanya Charitamrta and Chaitanya of an interdisciplinary approach made by the Bhagavata for revisiting the medieval writings of researchers, philosophers, historians, Vaisnavism in Orissa. Besides it intends to ideologists, archaeologists and anthropologists. highlight “Neo-Vaisnavism” and the tribal So far as the historical sources in history is concept which have transmitted themselves concerned, it bears the testimony of an eye through intellectual as well as cultural trend witness or mechanical device for a historian as followed by the scholars before the advent of well as a researcher for the reconstruction of Sri Krsna Chaitanya. the history of a region, religion, philosophy, Cultural traditions and intellectual economy and the socio-cultural management enrichment signal the development of a region of the people. Therefore the social and cultural as well as a civilization. The civilizational world history of Orissa has been passing through a records all these in the unforgettable pages of long passage of time, e.g. ancient, medieval, history in general and in the annals of the people modern, where the use of the sources is highly in particular. In fact exploration and explosion required. It is the fact that the cultural trend of of vibrating wisdom knowledge and intellect ancient Kalinga (Orissa) was started by the continues unabated in the minds of the Kalinga Sadhabpuas, through the brisk philosophers, historiographers and researchers overseas relation with South East Asian despite the changing of the ruling dynasties. countries before the great Kalingan war of 261 Historical, literary and the epigraphic records B.C. The cultural status of Orissa took a new of any race, nation or country, culture generally lease of life with the commencement of Bhakti serve as first hand source materials of history. movement in medieval period through the Yet there may remain some lacunae which is critique interpretation of Vaisnavism and its filled with an almost unexplored area of our philosophy. The refined and purest form of knowledge that is biography. This may Vaisnavism in medieval Orissa is the constitute the missing links of history or even contribution of Sri Krsna Chaitanya and his support to the historical facts. Therefore massage of love, brotherhood and historical sources would also be explored for classlessness. The prime objective of this study the proposed study. is to make a critique assessment on the two The socio-cultural and the religious biographies of Sri Krsna Chaitanya e.g., history of Medieval Orissa is reflected by some

62 January - 2015 Review schools of thought like the colonial school, petered down from ’s time till Sarala nationalist school and the school of recent Dasa and , this dormant state was trends in history. We see the upheaval of dynamically activated by Chaitanya. The 16th religious pursuits in the domain of Vaisnavism Century Vaisnavism has been characterized by in Orissa during the royal patronage of the critique, interpretation of literary sources Matharas in the Fifth century A.D., as marked including texts, manuscripts and the beginning of a glorious epoch in the history biographies of both Oriya and Bengali. Thus of Vaisnavism. But before its emergence in “Orissa became such a strong hold of Chaitanya eastern India was developed in south India by faith that today in the name of Gauranga is more the popular saint poets called Alvars, who commonly revered and worshipped among the represented the rise of Vaisnava philosophy masses in Odisha than in Bengal itself Kenedy, through collective songs called Prabandhas. before illustrating it I should point out one thing For the first time in the history of the religions, that Orissa was the soft land of above the they put stress on purity of heart, soul and mind, conservativeness and narrow bigotry of humanism and complete devotion through sectarianism as it directly recognized Sri Krsna bhajans and personal efforts. This noble Chaitanya’s wonderful influence and impact in concept was also popularized through the comparison to that of South. This reveals the idealist school of thoughts in 19th century history bhakti movement of Krsna cult in Orissa. Then of Modern India by Kant, Dayananda, Tagore the process of Vaisnavism in Orissa started with and Gandhi. According to them “human a good mission. This process of development personality is of supreme value and constitutes welcomes the deteriorated condition of the the noblest work of God.” It means exaltation supremacy of Brahminism and its stronghold of the self which leads self realization through on Oriyas fairs and festivities. Four Fold Path for reaching this goal in Jnana The literary sources reflect an (knowledge), Bhakti (devotion), Karma intensification of the development, evolution and (duty) and (meditation) etc. We find these genesis of Vaisnavism in medieval Orissa. The above mentioned concepts in Chaitanya sources like Kalasa of Vatsa Dash, Charitamrta written by Murari Gupta in form th Kesabakoili of Markanda Das, Oriya of Bengali language in 16 century A.D. , Sarala Mahabharat, Vaisnavism in Medieval Orissa has been Jagamohan , Oriya Ramayan of broadly represented by a psycho-social habit Balaram Dasa, Virat Gita, Brahmananda of its people in relation to myth, rituals and Bhugola, Sara Gupta Gita, Amar functioning in a corporate way, borne out of Kosa Gita, Vaula Adhyaya, Sunyasamhita, culturally fashioned habit responses. By 15th of , Prema Bhakti Brahma Gita or early 16th century one finds here the of Jasobanta Dasa, Sunyanama Bheda and supremacy of Vaisnavism in crucible cultural Hetu Udaya Bhagavata of Ananta Dasa, forms. Because it was the first attempt of Sri Vedaparikrama, Kamala Lochan Chautisa, Chaitanya where the common masses jumped Tulabhina, Gajanistaran Gita, Kaliya to the religious stream irrespective of caste, Dalana, Artha Koili of Jagannatha Dash, the creed, economy and colour. Historically Oriya biographies like Jagannatha though, this process is traceable in Orissa right Charitamrta of Divakar Dasa, Mahaparva from the time of ’s influence as if Prakash of Kanhei Khuntia, Charan

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Sudhanidhi of Raja Govinda, Gaura mentioned in early times. This love which Krsnodaya Kavya of Govinda Deva throw means, love to yourself first and to the mankind light on the multi dimensional aspects of second must transcend the four purusartha and Vaisnava Philosophy and the characteristics of is therefore termed as the pancham or fifth Vaisnavas. purusartha. In the words of Krsna Das, Sri Besides the Oriya literature on medieval Krsna Chaitanya, who reported “The Supreme value of life Purusartha is love that relates to Vaisnavism, we get a glimpse of historical dichotomy in the philosophical interpretation of Krsna and compared to this the four other values are significant.” This has been supported Gaudiya Vaisnava philosophy and the manifold by Rupa Gosvami. Thus, by upholding eternal activities of Sri Krsna Chaitanya, who had an love for God of the Fifth Purusartha, the extraordinary religious personality. The two Gaudiya Vaisnavas explored the earlier myth Bengali biographies Chaitanya Bhagavata of attainment of salvation from the world and Chaitanya Charitamrta were mostly miseries as the supreme goal and endeavour of embellished and invented stories with critical human life. approach to Vaisnava philosophy. Here one question arises, what is Vaisnava philosophy? Mostly Chaitanya Charitamrta By Vaisnava philosophy, we mean the science propounds the knowledge that Sri Krsna of visualizing and testing the truth by a Vaisnava. Chaitanya urged upon his disciples to remain , Patanjala, Vaisesika, and seriously committed to moral values. In his Purva Mimamsa- these five systems of preaching, we find a great deal of moral philosophy have given prominence to reasoning precepts. That a devotee or disciple or a true and diversed from any kinship with God and Vaisnava must remain truthful, reserved, gentle, definite attempt to attain bliss by eschewing calm and quite, passion and balanced; he earthly miseries. This is categorically mentioned should have no possessive instincts, seek refuge in the above two biographies. The first in God, must have control over his senses, but biography, Chaitanya Bhagavata throws light respect and trust worthy to others irrespective on Sri Krsna Chaitanya an apostle of socio- of caste, sex and colour. Even today we find a religious and philosophical reformation of large number of sacred Vaisnava Ashramas in Medieval Orissa; written by Vrndavana Das in nook and corner of Orissa are established for 1550 A.D. As a social reformer, therefore he the spreading of -Krsna cult through the called himself as Mlechhas(Muslims) during his kirtan procession. Where the Oriya Vaisnavas kirtan party. It is in Prabhat Mukherjee’s are staying for the celebration of Sri Krsna words “Sri Krsna Chaitanya who accepted Chaitanyas mission and Vaisnava festivities. himself as an incarnation of Hari and other are What Chaitanya directly advocated in order to unsocial being.” But some times he has been the virtues of a Vaisnava. Krsna Dash Kaviraja criticized by the historians like S.K. De, B.B. in his Chaitanya Charitamrta has recorded. “A Majumdar as the destination of human life true devotee should shun evil company and namely Dharma, Artha, Kama, and Moksha agnostics. He should leave Varnasrama in Gaudiya Vaisnavism. These are Dharma and humbly take refuge in Krsna the undermined. But the biography Chaitanya supreme Lord.” Charitamrta preaches that love is more So far as the importance of medieval important than the four worldy values which is in Orissa is concerned the

64 January - 2015 Odisha Review following chant which has been written by Radha-Krsna cult known as the Neo- Syamasundar Dasa in Sri Vaisnava Chandrika Vaisnavism. in 1937 shows; Vaisnava Charitamrta Kari Asvana References: Anyathasepaye Braje Yuga Lachharan 1. Tridandi Sri Bhakti Prajnan Yati, Lord Sri Tahari Asvate Dutta Kari Chhite Chaitanya and His Mission, Calcutta, 1998, p. 186. Seba Kari Prema Seva Namane Dharame 2. Ibid. The above chant signifies, if any body 3. A.N. Chatterjee, Ethics in Vaisnava Philosophy of Sri Krsna Chaitanya Dev, Nilladri, 2007, does service to mankind will be liberated from Bhubaneswar, pp. 17 – 18. the cycle of rebirth and resides in the abode of 4. Tridandi Sri Bhakti Prajnan Yati, op.cit., p. Lord Krsna. Therefore the philosophy of 190. Vaisnavism and the teachings led by Sri Krsna 5. Murari Gupta, Chaitanya Charitamrta, Calcutta, 1510, Chapter X, pp. 49 – 51. Chaitanya got widely spread to the nook and 6. P. Sahoo, Mphil Dissertation, P.G. Department corner of Orissa and soon it became the state of History, , Vani Vihar, religion. Sri Krsna Chaitanya’s missionary Bhubaneswar on Historiography of Vaisnavism activities were mainly carried out in three in Medieval Orissa, 2001, p. 63. centres in India namely Orissa, led by Himself, 7. Vrindavan Dash, Chaitanya Bagavata, Ch. XX, Calcutta, 1510, p. 163. Bengal, led by Nityananda Prabhu, Vrndavana 8. Murari Gupta, op. cit., Chaitanya Charitamrta, led by Sri Gosvami. This philosophy had a great Adililla, chapter – XII, p. 283. impact on all the sects belonging to the lower 9. Ibid. strata to the higher one. 10. M. Brahmachari, Gaudiya Vaisnavism and Christianity: A Study, Niladri, Bhubaneswar, Conclusion: 2007, pp. 12 – 16. 11. Ibid. The above study reveals medieval 12. A.N. Chatterjee, op.cit., p. 20. Vaisnavism in Orissa is an integral aspect of 13. R. Mahapatra, Some Aspects of the Religious Bhakti movement, which determines the socio- Tradition at Bhadrak in the configuration of Vaisnava Philosophy : Orissa Pasts Present : cultural life of the people of Orissa. As a Focus on Bhadrak, 2007, Bhadrak, p. 15. multicultural pluralistic form it brings the co- 14. Kavi Karnapura, Sri Chaitanya Charitamrta existence in equilibrium in realistic sense taking Mahakavya, 1542, Calcutta. into consideration. Thus Sri Chaitanya 15. S.S. Dash, Sri Vaisnava Chandrika, Baleswar, Charitamrta and Chaitanya Bhagavata Orissa, 1973, p. 14. 16. Ibid. provide a critical approach to the Medieval 17. Jayanand’s, Chaitanya Mangala, Calcutta, Vaisnavism in Orissa. So Sri Chaitanya 1905, p. 170. Charitamrta and Chaitanya Bhagavata 18. Kavi Karnapur, Gaura Ganoddesa Dipika, constitute a perennial stream of medieval Calcutta, 1576, p. 70. 19. Murari Gupta, Chaitanya Charitamrta, document of mature theological scholarship Antalila, Ch. XXI, Calcutta, 1510, p. 76. which are by no means easy or elegant to read 20. Murari Gupta, Chaitanya Charitamrta, and which perhaps present Chaitanya and his Adyalila, Ch. VIII, Calcutta, 1510, p. 176. simple impassioned out look on a different perspective. Both were written in a same Minakshi Sethy, Asst. Prof. in Philosophy, Kamala Nehru lucrative motive that the popularization of College (DU), Khel Gaon Marg, New Delhi-49.

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