Orissa Review * July - 2005 Archaelogical Remains Within Mathas in Puri Dr. Prafulla Kumar Ratha Mathas in Puri are store-well of archaeological Radhakanta matha is said to have been brought remains. These representations can be broadly from Kanchi by Purusottama Deva of Surya divided into two categories such as (i) images of dynasty. It was first installed within the great temple enshrined deities and deified preceptors and (ii) and subsequently handed over to Kasi Mishra, decorative motifs on matha temples and must be during the kingship of Prataprudra. It is residential structures. All these, of course, cannot quite interesting to note that two Krushna images be dated alongwith the inception or establishment said to be brought from Kanchi by one king and of the monasteries as stone-works have been installed in the great temple were later shifted to added from time to time. Even magnificent works two new sites by the successing king in subsequent have been undertaken during the last hundred period specially when Krushnite Vaisnavism years. For example Venkatachari Matha has got flourished. One was shifted to a temple built at a its main entrance built recently with high-class place almost 20kms away from Puri. The place scroll works and sculptural representations. became known as Satyavadi after this Images of Laksmi and Saraswati with another pair reinstallment, meaning he who tells truth, and now of images of the same goddesses with variations called Sakhigopala, Gopal who is a witness. Due present magnificent artistic look to the door way. to presence of a highpillar, like the Aruna Stambha Similarly ornamented work at the temple door in standing in front of the main entrance of Jagannath the Gangamata Matha is a recent one. Modern temple brought from the dilapidated Konark masonery materials like glazed tiles and marbles temple during Marahatta rule, the temple at have also been extensively utilized in many mathas Satyavadi can be dated to the post atleast late of which Radha Kanta matha is a glaring example. Marahatta period, implying thereby the shifting Also mathas have many old mural paintings, to have occurred in the recent past, but positively before 1800A.D. The second Krushna image was which can be studied before these completely fade handed over to a Brahmana to be worshipped as away or demaged. his family deity. It is learnt from the Vaisnavas in The enshrined images both of the deities Radhakanta Matha that by the time Chaitanya and deified saints are built in stone, metal and started staying in Kasi Mishra's house the deity wood. In some cases historical legends are was already under worship. This may be a associated with these images indicating their origin historical truth but cannot be easily believed. The and greatness. The stone image of Krushna in the king Purusottama Deva might have brought some 111 Orissa Review * July - 2005 images from kanchi, including a Ganesha image temple. This one has sculptural variations from with peculiar representations, still enshrined within the former. The third one, a very small image now the great temple. Then why only the Krushna almost indistinct under thick coat of vermillion is images were displaced that too one to a temple fitted to the temple wall in its north western corner. and another to an individual ? The status of this There is one Hanumana figure at the entrance of individual alongwith his relationship with the king Gangamata Matha. So also one Hunumana image and his court indicates the transfer to be an is kept in a niche, named as Bhutagada Mahavir, improbability. Kasi Mishra was a kinsman of one at the entrance of Radhakanta Matha. But this Godavara Mishra, who became the second image has been placed by one local resident Rajaguru diminishing the dominance of Kavi named Babaji Sahu hardly a few years ago. Dindima Jivadevacharya of the famous Vatsasa Similarly a Hanumana image is kept in Kavir family, the traditional Rajagurus of the kings. This Choura by one unknown ascetic who took shelter change of portfolio must have caused mixed here is the recent past. Thus Hanumana images reaction among the conscious citizens of the though form a special group of sculptural period. Under such condition thus mixed reaction representation and subject of iconographic among the conscious citizens of the period. Under analysis are of much recent origin in non- such condition thus inferred it would have been Ramanandi maths. an action of bitter criticism on the part of Kasi A Vishnu image found placed in the Mishra, an ambitious Brahmana, to have accepted Vasudev Ramanuja Matha,situated in front of Krushna image to be worshipped as family deity. Venkatachari Matha, was brought here and His stay at Puri indicates that he found the place enshrined in 1935 A.D. by one Maharaja safe being far away from the state-capital may be Samarendra of Bhawani Pur, Kolkata who found to avoid caustic criticism aimed at his family over the image from an old tank in the village Baghawani the issue of appointment of a second Rajaguru Pur, Kolkata who found the image from an old from nonVatsana family. Be that what it may be tank in the village Baghawada (Tripura). Similarly image is installed on a pedestal in the Radhakanta one will come across many images in various Matha where public access is forbidden and hence mathas and temple brought and enshrined by iconographic study could not made. The pedestal piligrims who have found those in their native has undergone complete transformation. Only a places. small stone panel of yester years depicting the Besides each matha has their presiding episode of Krushna lifting the Govardhana hill is deities belonging to various cults. There are left unchanged. Nrusimha images in Sankarananda, Mahiprakasa, There are many stone images of Hanumana Dakhina Parsva, Siddhavakila and enshrined in various maths belonging to both Narasimhachari Mathas. These images are Ramanandi and non-Ramanandi sects. For worshipped as presiding deites. The Nrusimha example there are three such images in Odiya image in Pandu Ashrama is of rare design where matha. One of these images is in a tiny temple at the deity is eight armed. The intestine of the demon the entrance of the matha said to have been Hiranya Kasipu is seen held in two uppermost installed a century ago. The second one, which is hands, Hands below these are seen holding disc equally magnificent as the first one, is fitted to the and conch, the attributes of Vishnu. The next pair wall in the courtyard where stands the matha of hand are engaged in tearing open the chest of 112 Orissa Review * July - 2005 the demon. The lower most hands are holding ketu holding a mace in their left lower hands resting the legs of the demon tightly and the head firmly. on ground, conch and disc in both the upper Image of Ugrasena in Bhrugu Ashrama is a rare hands. specimen. The four-armed Gopaljew image in Wooden Images:- The galaxy of wooden Jagannatha Ballabha Matha is really an image of images in various mathas can be classified as Krushna- Vishnu. This concept is said to have (i) images of Jagannath cult, (ii) images of cultic evolved in the line of Harihara or Ardha deities and (iii) images of deified preceptors and Nariswara. Radha Krushna, Sita Rama, saints. Barring a few almost all mathas have Raghunathajew images are extant in various enshrined wooden images belonging to Jagannath mathas. Even there are instances of various deities cult either as single Patita Pavana or Trimurty or being worshipped in the uniconical form of Chaturdha Murti. In Sankarananda, Gopal Tirtha, Salagrama. Lakshmi-Nrusimha in Rewasa matha Sivatirtha, Mahiprakash, Emara Jiyaraswamy, and Viswambhara Raghunatha in Sanajhadu Matha are examples of such worships. Thus both Narasinghachari, papudia, Chhauni, Chaulia, stone and metal images present in these mathas Nevala Das, Surangi, Radhakanta and Odiya are a big hoard of icons which need independent mathas etc.have the wooden Patita Pavana images study. enshrined as Parsvadevata. Hati Akhada, Mangu and Bauli mathas are some where Patita Pavana The other category of decorative motives is the presiding deity. In Ramji matha belonging that contribute their major share to the to Nimbarka sect and Jagat Mohini of Goudiya archaeological remains of these mathas are the faith Patita Pavana Jagannatha, is under worship door lintels, which contain Navagrahas and as the presiding deity along with Radhasagar specially those mathas which are established in Gopal and Krushna-Balarama respectively. So 16th century have door lintels with more than nine also wooden images of holy triad or Chaturdha figures. There are 13 figures in the door lintel fitted Murti are enshrined in mathas such as to the temple in Bada Odiya matha and 11 figures Govardhana,Raghava Dasa, Jagannatha Ballabha, in Kavir Chaura. In Kavir Chuaura, nine figures Bada Santha, Bada Chhata, Sana Chhata, Trimili, are flanked by two similar figures with their arms Kunja Kataki, Haridasa Samadhi, Siddha Vakula raised upward as if lifting some heavy material. and Ayodhya Dasa etc. Vidura matha is an Both the figures are in sitting position, one leg exception in two ways. First Vidura's stone image crossed horizontally and another closed vertically is worshipped in this monastery as the presiding being in erected pose. All other two armed figures deity. Secondly there is one set of triad and one are sitting in Padmasana. The sixth figure is holding set of Chaturdha Jagannatha images built in wood a mace in right hand and details of the left one enshrined within the matha. After the precious cannot be identified. The seventh figure is having metal image stolen, Bhuvaneswari the presiding beard and displaying Varada Mudra in one hand, deity of Gopal Tirtha matha is worshipped through the other one is not clear.