Bhakti in Odisha: The Bhakti Movement, which emerged during the medieval period, brought significant changes to religion and society in India, leaving a lasting impact. Bhakti preachers emphasized simplicity and the pursuit of salvation. From ancient times, Indian saints and sages proposed three paths to realize God: Gyana Marg (the path of knowledge), Karma Marg (the path of action), and Bhakti Marg (the path of devotion). During the medieval era, emphasis shifted to Bhakti Marg, which focused on profound devotion, surrender to God, and social equality, making it increasingly popular.
The rigid caste system, conservative ideologies, strict religious formalities, and widespread social inequalities had left the common people dissatisfied. The Bhakti Movement aimed to eliminate superstitions and inequalities in the socio-religious domain while encouraging devotion as a means to connect with God.
Among the prominent figures of this movement was Sri Chaitanya, whose life and teachings had profound social implications. Although his primary focus was not social reform, his approach to Bhakti naturally fostered inclusivity and equality. Central to his message were the ideals of religious freedom and the acceptance of converts from all sections of society, irrespective of caste or creed. Sri Chaitanya’s Bhakti teachings highlighted the universality of God’s love, advocating for a society rooted in equality and spiritual unity.
Sri Chaitanya was born on February 18, 1486, in Nadia to Jagannath Mishra and Sachi Devi. At the age of 24, he was ordained as a monk by Keshava Bharati and given the name Sri Krishna Chaitanya. His original name was Viswambhar, also known as Nimai.
Similar to Buddha, who renounced his worldly life after witnessing the four stages of human existence, Viswambhar decided to embrace a spiritual path after a pivotal event. He was deeply disturbed when the Muslim Kazi prohibited public processions that chanted Krishna’s name with music. In response, he led a peaceful protest (Satyagraha), which ultimately persuaded the Kazi to lift the ban. However, this incident solidified Viswambhar’s decision to take sannyasa (renunciation).
After becoming a monk, Chaitanya made Puri his home for approximately eighteen years, where he considered Lord Jagannath to be an incarnation of Krishna. Raised in a Vaishnavite household, Viswambhar was inclined toward Vaishnavism from an early age. After his father’s death, he initially embraced worldly life and had a happy marriage with his first wife, Lakshmi. However, her untimely death deeply affected him. Although he later married Vishnupriya, this union could not fill the void in his heart, leading him to seek solace in spiritual pursuits.
Around 1508, Viswambhar met Iswarapuri at Gaya, an interaction that profoundly influenced his spiritual journey. On January 23, 1510, at the age of 24, he took sannyasa under Keshava Bharati, who renamed him Sri Krishna Chaitanya. Following his renunciation, Chaitanya embarked on a journey to various religious places, spreading his teachings and devotion to Krishna.
During the time of Sri Chaitanya, Odisha was the only independent Hindu empire under the rule of Gajapati Prataprudra Dev, a devout and religious-minded king. This made Puri an ideal place for Chaitanya to settle. To him, Lord Jagannath was none other than Krishna Himself. While Chaitanya was not the originator of Vaishnavism, his teachings gave rise to a Neo-Vaishnavite movement, redefining the faith and spreading it widely.
As a proponent of Neo-Vaishnavism, Chaitanya popularized Bhakti through Kirtan—devotional songs accompanied by instruments like the Mridanga and cymbals. Sankirtana, a communal form of worship introduced by Chaitanya, became a hallmark of Vaishnavism, attracting people from all walks of life. His approach transformed Vaishnavism into a mass movement, sparking a social revolution in Odisha.
Chaitanya’s influence provided Odisha with a cultural shield against the spread of Islam, fostering unity and devotion among Hindus. He introduced Kirtan as a means to cultivate love and devotion for Krishna, a unique practice within Hinduism. Unlike Muslims and Christians, who had established systems of collective worship, Hindus lacked such a tradition. Kirtan filled this void, creating an inclusive space where distinctions of caste and social hierarchy were set aside.
The Kirtan movement significantly reduced caste-based conflicts in Odisha, which were more pronounced in northern and southern India. It also strengthened rural society and became an effective tool for social reformers to integrate tribal communities into mainstream Hinduism. The establishment of Bhagvat Tungis in villages, where communities gathered to read and listen to the Bhagavata Purana, further nurtured this spiritual and social cohesion.
Chaitanya’s teachings particularly resonated with agricultural tribes and castes with lower social status, fostering their inclusion within the broader Vaishnavite tradition. The enduring popularity of Chaitanya’s movement is evidenced by the numerous Chaitanya Maths and temples spread across Odisha, including notable sites at Rambha, Buguda, Sergada, Athagarh Patna, Bodokhemandi, Bhimapur, Polasara, Hatasahi, Kaunpur, Soro, Nuagan, Ghanteswar, Bhadrak, Damodarpur, Gurudaspur, Bengali Sahi, Purosottampur, Vishnupur, Kaipadar, and Brahmagiri. These landmarks testify to the widespread impact of Chaitanya’s teachings on the masses.
Sri Chaitanya’s vision for society was to create an egalitarian community united under the banner of the name Hari, where all distinctions—between ruler and ruled, learned and illiterate, rich and poor, Brahmin and Sudra, Hindu and Muslim—would dissolve. His teachings centered on three core principles:
- Simple living with the bare minimum of material possessions.
- Rejection of caste rules and social hierarchies.
- Spirit of tolerance and acceptance.
Through his missionary activities and the power of Sankirtan (devotional congregational singing), Chaitanya transformed Orissan society, introducing a new cultural renaissance amid the political turbulence of Muslim rule over a deeply orthodox community. His contribution of Sankirtan remains a living force, uniting people across caste and creed even today, and highlighting the enduring significance of his teachings as a cultural and spiritual force.
Before renouncing worldly life, Chaitanya was a compassionate friend to the distressed, the poor, and the marginalized. His greatest achievement was extending the right to divine love to all, including the downtrodden and socially oppressed. He envisioned a society where distinctions based on caste, wealth, or religion were irrelevant. For Chaitanya, a Chandala devoted to Krishna was worthy of respect, while a dishonest Brahmin was not. His philosophy struck at the root of untouchability, fostering kindness and equality as fundamental virtues.
The popularity of Chaitanyaism in Odisha stemmed from its simplicity, inclusivity, and egalitarian ideals. While there is some debate about whether Chaitanya sought to eliminate the caste system or maintain a modified version of it, his movement resonated deeply with the downtrodden and socially exploited. His followers and their successors played a crucial role in spreading his message, ensuring that Chaitanyaism became a transformative force in Odisha’s cultural and spiritual landscape.
References
- M.N. Das, History and Culture of Orissa, Cuttack, 1937.
- Murari Gupta, Chaitanya Charitamrita, Calcutta, 1931.
- C.R. Das, Medieval Religion and Literature in Orissa, Santiniketan, 1952.
- H.K. Mahatab, History of Orissa, Cuttack, 1959.
Article first published in Orissa Review (June 2012). Written by Prabodha Kumar Rath and Edited and republished by Brajabandhu Mahanta