Later Vaisnava Influence at Mayurabhanja
BY: SUN STAFF
Figure 54. Sri Chaitanyadeva from Pratapapur
Jun 30, 2021 — CANADA (SUN) — A detailed survey of the religious history of Mayurabhanja District in eastern Orissa, conducted by Nagendranath Vasu, c. 1911.
"Slowly and steadily was Buddhism supplanted by Hinduism everywhere. The exalted but abstruse dogmas of Buddhism were replaced by the sweet religion of love and faith. This change in religious thought was cordially welcomed by the people at large. In Behar, the original seat of Buddhism, in Bengal, where this faith lingered longer than anywhere else, and even in Orissa, this change was marked. Throughout the last place Vaisnava influence became predominant. It was not the ancient Vaisnavism so ably propounded by Ramanuja on the lines of Vedanta philosophy, on which we have already dwelt at some length, but the Vaisnavism of the sixteenth century as it flourished in Bengal and made the greatest impression upon Utkala.
Here the memory of Sri Chaitanya, the founder of this faith, is cherished with the greatest reverence by millions, who consider him to have been the greatest incarnation or Avatara of God and identical with Jagannatha, the presiding deity of the province. Here, in every important village, the image of Sri Chaitanya is worshipped along with that of Jagannatha and Dadhivamana. Every evening his name is chanted and the sacred literature of the Vaisnavas, chiefly contributed to by his disciples, is read out and explained to the masses by the Gurus or religious preceptors, in a spirit of fervent devotion.
Although in Bengal which was the birth-place of this new creed of love, the Vaisnava leaders embodied their emotional faith in philosophical dogmas, yet this new Vaisnavism bad a stronger hold on Utkala. In Bengal it could not attain to an equally widespread popularity owing to the opposition offered by the people of the Sakta-cult.
Great has been the influence exercised by Vaisnavism on the minds of the people — so much so that it has even penetrated into the innermost recesses of the country. To be able to understand this we should begin by giving a brief account of the life and teachings of Sri Chaitanya, the God-man of Nadia, who, as already indicated, founded Vaisnavism on altogether a new basis.
On the 18th February of the year 1486, corresponding to the Saka era 1407, Sri Chaitanya was born at Navadvipa. The Bengal Vaisnavas reckon the commencement of the Chaitanya era from this date. In the year 1510, corresponding to 1431 of the Saka era, and in his twenty -fourth year, he renounced the world and entered upon the holy order of Sannyasins. From that day he became known in history as Srikrsna-Chaitanya or simply Sri Chaitanya.
On taking the vow of an ascetic, his first act was to set out for Orissa with a view to visit the Puri temple. The connection of his family with Utkala is of a much earlier date. It is stated in old records that his ancestors were formerly residents of Jajpur from which place they migrated to Sylhet, owing to the oppression of Raja Bhramaravara. From the latter place, his father Jagannatha Misra came to and settled at Nadia. Having visited Hariharapur, Nilagada, Remuna and Balasore, Sri Chaitanya came to Jajpur in 1510 A.D. where Kamala-nayana Misra, a scion of the family to which he belonged, was still living. While at Jajpur, Chaitanya Deva stopped at his house. After he had taken the vow of a Sannyasin he lived 24 years, of which he spent only 6 in visiting places of Northern and Southern India, but passed all the remaining eighteen years in Orissa. His fervent devotion and religious ecstasy had a magnetic influence which drew thousands of admiring followers wherever he went. His appearance was particularly attractive; he was, besides, a sound scholar. All this charmed Pratapa-rudra Deva, the then reigning king of Orissa, who considered him an incarnation of the Deity.
Indeed he was revered by the people of Orissa as the living personality of Sri Jagannatha of the Puri temple. His long residence of 18 years produced a religious fervour and enthusiasm which can better be imagined than described. In our report on Pratapapur we have already stated that in that village Maharaja Prataparudra Deva had an image of Sri Chaitanya made of nim wood. This example set by the king was soon followed by the people, and now there is scarcely any important village in Orissa that has not its image of Chaitanya for worship. Of all the images of Sri Chaitanya found in Orissa, the one discovered at Pratapapur is the oldest, having been made during the life-time of the Master. It is however lying in a neglected condition, though its great historical importance ought to have attracted the attention and homage of the people. (Fig. 54) [above].
After Sri Chaitanya had passed away, the task of propagating his religion in Utkala devolved upon two great Vaisnava apostles, Syamananda and Rasikananda. Accounts of these Vaisnava worthies are to be found in almost all the important Vaisnava works, but chiefly in Bhaktiratnakara, Syamananda-Prakaaca and in Rasika-Mangala by Gopijana-vallabha.
Syamananda's parents lived in Ganda but afterwards came to Orissa. They first settled at Dandesvara and afterwards removed to Dharenda Bahadurpur where Syamananda was born. After his marriage, a change came over his mind. This world and its pleasures lost their attraction for him. He left home and came to Ambika in Kalna where he embraced Vaisnavism under the spiritual guidance of Hrdaya Chaitanya, a favourite disciple of Gauridasa and himself a companion of Sri Chaitanya. Syamananda's preceptor commanded him to preach this religion of love to one and all in Utkala. After his renunciation, he visited the principal places of India and finally came to Vrndavana. Here he met Raghunatha Dasa, on whose advice he commenced studying the Vaisnava scriptures under Jiva Gosvamin, one of the reputed Gosvamins or spiritual leaders of the Vaisnava society.
He had before this called himself Dukhi Krsna Dasa but henceforth adopted the name of Syamananda. When Srinivasa was sent to Gauda with the precious works of the Gosvamins of Vrndavana, Syamananda was with him — sharing his grief when those treasures were seized and taken away by robbers.
There is a village named Rohini in the Zamindari of the Raja of Mayurabhanja (now in Midnapur Dist.) Here, more than 300 years ago, lived a land-holder named Achyuta. Murari, his son, was of a spiritual turn of mind even from his boyhood. This young man mastered the whole of the Vaisnava literature and giving up worldly pleasures sought solitude for spiritual contemplation. Ghatsila was the place where Murari retired and lived the life of a spiritual recluse, until a change came over his life by the advent of Syamananda in that locality.
Syamananda had in the meantime returned from Vrndavana, and after having visited Santipur, Nadia and Kheturi, came to Orissa. He first paid a visit to his native village, Dandesvara and then marched into the interior of the country with a view to propagating the doctrines of the Vaisnava faith. So great was his influence in the surrounding country, that people of all classes, rich and poor alike, thronged to hear his instructions in religious matters and his disciples daily increased in number until a considerable part of the province came to own him as its master and spiritual guide. At Ghatsila young Murari met him, and the influence of the great master was seen in the former's immediate adoption of the Vaisnava creed under his spiritual leadership. After his initiation into the Vaisnava faith, Murari took the name of Rasikananda and followed his master on his tour throughout the province ; and the devotion of the young enthusiast had a marvellous effect throughout the surrounding country. The backwoods of Orissa, where the light of the creed of love had not yet penetrated, were soon lit up with the torch held aloft by the young devotee, and to-day the major portion of the nobility of Orissa claim Rasikananda as their great spiritual master who had first brought the light of Vaisnavaism to their ancestors. We have seen that Raja Vaidyanatha Bhanja accepted the tenets of the Vaisnava faith at this time and became an ardent disciple of Rasikananda.
To-day the chiefs of Mayurabhanja, Keoujhar and Nilgiri and Rajas of Sujamuta and Patna, and the Gosvamins of Kesari and Kapti Matha in Puri, acknowledge the descendants of Rasikananda as their spiritual guides and vie with one another in showing respect to the eldest member of Rasikananda's line who now occupies the gadi and possesses immense influence and wealth.
Figure 55: Syamananda and Rasikananda from Gopivallabhapur
The quilts once used by Syamananda and Rasikananda are still in his possession. He has, besides, in his possession the pictures of these two worthies which are open to inspection by the Vaisnava public on payment of a religious fee. (Fig. 55).
Rasikananda's labours did not end in converting to his faith the chiefs and Rajas. The great body of the Buddhists, who were persecuted by Raja Prataparudra and were lying scattered throughout the whole province, calling themselves Braja-sutas ( the name by which the Buddhists are denominated by Anakara Samhita and Rasikamangala) were also converted to the Vaisnava creed by the proselytising zeal of the two devotees. A mythological story is current in the Vaisnava community to the effect that while at Vrndavana, Syamananda got possession of an anklet belonging to Radha. The mark worn on the forehead of the followers of Syamananda and Rasikananda resembles an anklet which distinguishes them from the rest of the Vaisnavas.
At Gopivallabhapur, in Midnapur, there is an image of Krsna known by the name of Gopivallabha, which was enshrined by Rasikananda. The temple dedicated to the deity was in charge of Syama, the wife of Rasikananda. To-day the eldest member of Rasikananda's line is the rightful custodian of this temple, wielding thence an influence which is acknowledged alike by the rich and the poor of Orissa."
Source: The Archaeological Survey of Mayurabhanja, Vol. I, by Nagendranath Vasu, (1912)
