Sri Chaitanya’s arrival in Odisha ushered in a new era in the state’s religious history. The Vaishanavite religion, which was already in existence, had a profound effect on the Odia people. His teachings and Sankirtan had such an effect that the people of Odisha lost their military capability. His Sankirtan had spread throughout Odisha. In Odisha, the Sri Chaitanya faith has a profound effect on the lives and cultures of the people, as discussed below.
Sri Chaitanya’s early life
Sri Chaitanya (1486-1533 A.D.), formerly known as Visvambhara, was a Bengali native from Navadvipa. He was born in 1486 A.D. into a Brahmin family that had migrated from Jaipur to Navadvipa. Visvambhara was a handsome, prodigious, and naughty young man. Due to his fair complexion, he was also known as Gouranga. He became a great Sanskrit scholar early in life and founded a tol for the purpose of imparting education. He lost his father when he was eighteen years old. He married a girl named Lakshmidevi shortly after his father’s death. Lakshmidevi died shortly after the marriage from a snake bite. Visvambhara then married a second woman, Vishnupriya. Following his second marriage, he travelled to Gaya to offer pinda to his forefathers. His Sanyasa and affiliation with the Bhakti cult He was initiated into the Bhakti cult at this point by a Vaishnava saint named Isvara Purl. The religious atmosphere of Gaya’s Vishnu temple, where Viswambhara offered pinda, induced trance in him. He became a devout follower of Vishnu, or Lord Krishna. He abandoned his scholastic profession upon his return from Gaya and began living a life of religious devotion and service. He organised Sankirtans and drew a large crowd. In 1509 A.D., he left home at the age of twenty-four, taking the Sanyasa vow from Keshav Bharati and the name Sri Krishna Chaitanya. He then travelled to Puri with several of his associates.
The influence of the Sri Chaitanya faith in Odisha
Sri Chaitanya inspired a great deal of religious devotion and enthusiasm in Odisha. At Puri, his Sankirtan parties drew a large crowd. He had a religious discussion upon his arrival at Purl with the great Vedantic scholar Vasudeva Sarbabhauma, who was patronised by the Gajapati Prataparudra. Sarbabhauma embraced Vaishnavism after being defeated in the debate and being impressed by the religious personality of Sri Chaitanya Sarbabhauma. Sri Chaitanya travelled south from Puri and met Roy Ramananda, the governor of Rajamahendri, in June 1509 A.D. They had an interesting religious dialogue, which is recounted in Kaviraj Krishna Das’ Chaitanya Charitamrita. Both were appreciative of the other’s religious leanings. Following the interview with Sri Chaitanya, Ramananda, who was already an elderly man, resigned from royal service in order to spend time with the former in Puri. According to the Chaitanya Charitamrita, Sri Chaitanya refused to interview Prataparudra, the Gajapati of Odisha, on the grounds that he desired to remain independent of worldly power and wealth. However, on Sarbabhaurna’s instruction, the Gajapati broke into the assembly of devotees at Kasi Mishra’s house, where Sri Chaitanya was staying. As Sri Chaitanya did when he heard Sankirtana. Prataparudra placed his hands on his feet. Sri Chaitanya remarked upon regaining consciousness, “Woe to me, I have touched one, given to worldly power and wealth.” This remark brought tears to the Gajapati’s eyes. Sri Chaitanya, moved by the Gajapati’s genuine devotion, embraced him with love.
Jagannatha as a resemblance to Krishna
Sri Chaitanya equated Jagannath with Kurukshetra’s Krishna. He also popularised Krishna, whom he referred to as “the perfect manifestation of personal godhead.” The Chaitanya faith emphasised the importance of Radha, Krishna’s consort. Sri Chaitanya was regarded by many devotees as the living embodiment of Jagannath. Additionally, he was considered to be the dual incarnation of Radha and Krishna. Sri Chaitanya demonstrated the value of devotion through personal example. His faith inspired religious devotion in all segments of society, weakened the rigours of caste distinctions, and strengthened Odisha’s Vaishnavism. Sri Chaitanya died at Puri on 29th June 1533 A.D., just before the image of Jagannath. He spent the first six years of his Sanyasa on pilgrimage and the remaining eighteen years at Puri with his devout followers. It is necessary to mention the Panchasakha and Odishan Vaishnavas’ relationship with Sri Chaitanya at this point. Vaishnavism was already well-established in Odisha prior to Sri Chaitanya’s arrival in Puri. Sri Chaitanya admired Odisha Vaishnava saints such as Raya Ramananda, with whom he discussed the Radha-Krishna cult, and Jagannath Das and Balaram Das of the Panchasakha group.
Sri Chaitanya and Panchasakha
All of the Panchasakha poets were Sri Chaitanya’s contemporaries and were initiated by him. Nonetheless, the Panchasakha maintained their distinctiveness by adhering to the concept of void and associating it with Lord Krishna, rather than blindly following Chaitanya faith. According to some scholars, while the Panchasakha outwardly professed the Chaitanya cult, they were actually practising Mahayana Buddhism.” Chittaranjan Das asserts that the Panchasakha were simultaneously Buddhists, Vaishnavas, and Tantriks. Panchasakha, as a religious movement, emphasised the concept of void inner purity, mantra, tantra, and yoga, rather than adhering to formalities. As social reformers, the Panchasakha sought to dismantle “the hegemony of social bigots” and elevate “the lower strata of society through cultural innovations.” They gathered disciples from all castes and formed associations with several lower castes, attempting to uplift them.
The Final Line to Say
Sri Chaitanya and Vaishnavism have a long and illustrious history in Odisha’s religious and cultural history. It flourished under royal patronage during the Ganga period. It reached its pinnacle of glory during the Gajapati period. The arrival of Sri Chaitanya and his Sankirtan increased Vaishanavaism’s popularity throughout Odisha. Sri Chaitanya popularised the Radha-Krishna cult throughout Odisha through Kirtan.