The Saint - Poets of Odisha
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Odisha Review July - 2014 The Saint - Poets of Odisha Dr. Nishamani Kar The saint-poets; the major figures in the cultural Jains, Hindus, Muslims and Christians. In this history of Odisha, are but little known outside the context, the point to be noted here is that the state - a fact that throws into sharp relief the reigning deity of the land is Lord Jagannath, who inadequacies of Indian historiography and the embodies in Him the chief elements of different political marginalisation of Odishan culture. Indian sects and cults. In fact, the cult of Jagannath Paradoxically enough, the Odishan situation is but has proved to be a curious mixture of many another sub-set of the pan-Indian socio-politico- elements -heterogeneous and homogenous, religious praxis. Eventually after all, a modest welded into one through a long synthetic process attempt is undertaken in this paper to deliberately of evolution. In order to appreciate the ‘cultural focus upon certain broad features in the lives of canopy’ that is Odisha (we should also remember the saint-poets, while making succinct efforts to that India also offers a similar cause), we should be exhaustive in respect to their works and also have thorough re(visioning) of the geographical of their times. Nevertheless a comprehensive situation and the historical setting, which would background of history, especially cultural history, provide the background study on the currents and is furnished in order to situate the saint-poets’ crosscurrents of the religious and cultural history socio-cultural endeavours while highlighting their of Odisha. urgency and thrust. It, therefore, requires a patient perusal of the numerous narratives/texts brought The geographical situation of Odisha has out by them through earlier centuries to properly been the main factor contributing to its religious navigate and understand how manifold, sustained grounding. Bounded on the west by inaccessible and far-reaching their efforts were. jungle tracts and rugged mountains, the vast sea in the east; it is laid in isolation from the rest of Modern Odisha has been variously India, little affected by the political turmoil and named as Udra, Kalinga and Utkala and such confusion that convulsed other parts in the Middle names have achieved political and cultural Ages. Besides, it also served as a connecting link relevance over a period of time. On account of between northern India and the Deccan through different reasons, however, the territorial limits the eastern corridor. However, the recesses in the have been changed time and again, From a cultural jungles and mountains of Odisha provided the viewpoint, it has remained a ‘salad bowl’; a different religious sects with veritable sanctuaries colourful cultural mosaic inhabiting the Buddhists, and ideal settings for carrying out their religious 68 July - 2014 Odisha Review activities in peace and tranquility, without any fear except TribhubanaMahadevi who was a or favour of oppression and persecution. Odisha Vaishnavi. However, from 7th to the middle of 11th has been, for that matter, the favourite haunt of Century with the patronage from Somavamsi religious preachers since ancient times. Kings in Kosala and Gangas in Kalinga, Saivism reigned supreme with the Sakta-Tantric Cult It is quite probable and is often accepted followed in its trail. In this connection Sankara’s that the people of Odisha had adopted visit to Puri cannot be lost sight of, as it imparted Brahmanical faith before the advent of Buddhism fresh strength to Saivism in the 9th Century and Jainism. The infiltration of the Aryan culture onwards. With the end of Keshari Kings, Saivism must have been a slow and long-continued gradually declined in its prominence to make room process, though we find the mention of Udra, for growing Vaishnavism. Ananta Varman Choda Utkala and Kalinga in Manu and the epics. The Ganga Deva, though originally a Saivite adapted wave of religious upheaval of the 6th century B.C. Vaishnavism towards the later part of his life and had also reached Odisha, as according to the he left behind him the glorious monument of his prevailing Buddhist folklore Sakyamuni devotion to that faith in the temple of Jagannath, promulgated ‘Kalachakra System’ in Odisha in which was constructed during his reign and his lifetime. The spread of Buddhism in the state subsequently developed by his successors. In the can also be ascertained from the excavations of first quarter of the 12th Century Ramanuja visited Lalitagiri, Ratnagiri and the recent findings in Odisha. The famous temple of Alarnath Langudi Hills. Similarly Jainism had spread in (Alwarnath) at Brahmagiri in Puri district bears Odisha from very early times and the testimony to the influence of the preaching of ‘HatiGumpha inscription’ in Udayagiri and the Ramanuja, the last of the Alwars. It is also believed Jain temple at Khandagiri bears testimony to such that the installation of the goddess Lakshmi in the a premise. Also as per a legend in the Jagannath temple-complex was due to the JainaHarivamsaPurana, MahaviraVardhamana influence of Ramanuja, who along with his had preached his religion, before Brahmanism was followers viewed Jagannath as Vishnu. Eventually, firmly established in this region. Vaishnavism rose to prominence from about the th rd middle of the 11 Century and is still continuing In the 3 Century B.C. Ashoka had in its sway to influence a larger population of the promoted the cause of Buddhism after the Kalinga region. War and in the 2nd Century AD emperor Kharavela professed Jainism. Towards the close In the process, the 12th Century Odisha of 5th Century or in the early 6th Century, the encountered two celebrated Vaishnava poets – Gangas who were staunch Saivites ruled the Jayadeva, the writer of Gita Govinda and region and flourished their religion. The Sirpur Nimbarka, the author of Krishna Karnamrita, kings Jayaraja, Sudevaraja and Pravararaja, who who popularized the Radha-Krishna lila. It is said were Vaishnavas also ruled in the later 6th Century Jayadeva visited Lord Jagannath and recited Gita called themselvesParamaBhagabata and Govinda before Him and from the time of incidentally the elements of Vaishnavism sipped Kapilendra Deva recitation of Gita Govinda into Odishan socio-religious fabric. The before the Lord during night has remained a Sailodbhavas of 7th Century A.D. and the Karas regular practice. However, the Radha-Krishna then after championed the cause of Saivism, idea started by the aforesaid saint poets was 69 Odisha Review July - 2014 perfected by Sri Chaitanya in the 16th Century. emphasis is on the life of the spirit, the problems Incidentally, it also created another school of of ignorance or illusion and knowledge, the Vaishnavism (known as ‘Utkaliya Vaishnavism’, equations of pleasure and pain, of human destiny which was distinctly different from the Gaudiya and grace, and the attainment of spiritual salvation. version), which focused on Lord Jagannath. These make the Odia Bhagabata an unsurpassed document in the quest for spirituality as an essential In the similar footing the Sun-god worship dimension of the Hindu view of life. At the same st which was expected to be initiated in the 1 time, the narratives of Pancasakhas are Century A.D. got institutionalized in Konark (the conceived in a language which is both lyrical and temple, otherwise known as ‘Black Pagoda’ – a metaphysical, aesthetically satisfying and superb architectural and artistic excellence). emotionally invigorating. For centuries the works Similarly the Ganapatyas had their centre in have served as the basic foundation of social and Darpan estate in the district of Jajpur and the ethical values, and have regulated Odisha’s Saktas promoted the Viraja Kshetra at Jajpur culture, social ethics and value systems ever since. proper. From what has been stated in the To be focussed, we are to ascertain that aforesaid paragraphs, it is clear that the different Jagannatha Das’s Bhagabata is to the Odias sects of India had surcharged the socio-religious perhaps more than what the ‘Bible’ is to the setting of Odisha in different periods of history Christian world. There is, however, scarcely an and finally, all merged into the melting pot of the Odiavillage where at least one complete set of Jagannath cult and its all-embracing domain. the Bhagabata is not worshipped or a home where We are here reminded of the five it has not been known, listened to, read and celebrated Vaishnava poets of the 16th Century, recited. Even when society has been changing fast otherwise known as PancaSakhas (the five under the impact of modernizing forces, the friends) – Balarama Das, Jagannatha Das, Bhagabata Tungi (The house at the centre of a Achyutananda Das, Yasobanta Das and Sishu village, where Bhagabata is recited and listened Ananta Das, who were pioneers of Utkaliya to by the masses) is still found in many villages or version of Vaishnavism. They are also viewed as at individual homes and Bhagabata Parayana Crypto Buddhists, as they were Vaishnavas who or recitation is done in every evening. It is said believed in Buddhist cult of the void. that Sankardeva from Assam saw for himself the SunyaSamhita, Tula Vina, Gupta Gita, Virata tremendous impact of the Bhagabata Ghar in Gita etc. written by these poets are thought to the life of Odias and started the institution of be essentially Buddhist within the veneer of Namagharas. Like Jagannatha Das’s Vaishnavism. However, in Dharma Puja Bhagabata, the other seminal epics, which have Vidhana Lord Jagannath is called the Buddha shaped the society and culture of the Odia- incarnation of Hari. Nevertheless, in the speaking people and given them a distinct identity, Pancasakha literature, philosophy and religion are the Mahabharata of Sarala Das, the became close allies and worked together hand in Jagamohan Ramayana of Balarama Das and hand to reach the common man in a manner, which the Harivamsa of Achyutananda Das.