The Antiquities of Orissa v2.c17.51

Language: English

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Divested of its legendary surroundings, this story clearly shows that Bhuvaneśvara was established as a rival of Benares, and with a view to divert to it a part at least of the halo of religion which surrounded that holy city; and from accounts elsewhere given, it appears that nothing was omitted in the way of details to make it the exact counterpart of its prototype. Every temple, every sacred pool, every rivulet, every ceremonial, every observance, and every legend of Benares were reproduced at Bhuvaneśvara, and *mutatis mutandis* the description of the one would be a close description of the other. The opportunity seized was probably the revival under that great leader and soldier of the Hindu faith, Yayāti, and it was an appropriate one. Buddhism at the time was most rampant at Benares; the Hindus, who identified it with atheism and vice, naturally wished to transfer their sacred shrines to a place where it had been overcome, and the revival of Hinduism in Orissa under the first prince of the Keśarī dynasty was a fitting occasion, and the dominion of that potentate the most convenient place, for the purpose. The prince himself doubtless gave the first impulse by establishing temples, granting rent-free lands for their support, and otherwise encouraging the followers of Śiva, and the consummation was effected in a very short time. According to the Temple Records of Puri, he commenced the erection of the Great Tower, but did not live long enough to finish it;

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but there are several temples, such as those of Bhāskareśvara and others, which date from long before the time of the Great Tower. Mere rivalry, apart from sectarian antagonism, has often given rise to counterparts of sacred shrines in distant parts of the country. A temple from some cause or other attains great repute; its presiding divinity becomes noted for working miracles; the flow of pilgrims to it is large; and the influence and emoluments of the officiating priests are enormous. A set of starving priests, or an individual of some sanctity, feels that if the same causes and circumstances which contributed to raise that temple to importance could be brought to bear upon another, that too would derive the same advantages, and a little fraud, some deception, and more delusion, soon realize the object sought, that of rising in wealth and importance; though the sanctity of the new competitor may not be always lasting. Failures are also not unfrequent. A notable instance of such failure is given in the *Skanda Purāṇa*. In the Kāśī Khaṇḍa of that work it is related that Vyāsa was, on one occasion, offended with the treatment he had [65] received at Benares, and *en revanche* determined to establish a new Benares or Kāśi of his own, opposite the old city, on the right bank of the Ganges. He set about the work in earnest ;

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and in a short time temples, images, priests, and pilgrims,—everything that could contribute to its greatness—were secured, and, to crown the whole, it was given out that, whereas at old Benares a pilgrim must die before he can become a Śiva, in the new place his mere advent would secure absolute emancipation from all mundane ties. This was doubtless a great advantage, and Durgā, seeing that her favourite city was about to be completely eclipsed by so potent a rival in its close neighbourhood, and that she could not prevent the mishap by any fair means, resorted to an artifice. Assuming the form of an old hag, she appeared before Vyāsa, who was then absorbed in meditation, and began to tease him by frequently asking him what would be the reward of dying in the new city. Vyāsa replied several times, that reward of salvation was accorded on the very first entrance of a pilgrim within the sacred boundary, and nothing could be given in excess of it. But Durgā pretended not to hear him, and repeated the question over and over again. Vexed beyond endurance, the sage at last said, "Why, he who would die here would be a donkey for you." This was exactly what the goddess wanted. She immediately assumed her own proper shape, and, in the way of a benediction, said, 'Be it so." Vyāsa then opened his eyes, and, beholding the goddess before him, perceived that all his labours had been thrown away, and his great object had been defeated.

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The name of his city, Vyāsa Kāśi, has ever since been associated with failure. Other instances on the part of priests, sages and princes may be easily multiplied. Some time ago a rich man in Calcutta attempted to establish an Earthly Kailāśa (Bhúkailāśa) in imitation of the heavenly mansion on the crest of Mount Kailāśa, and another, a Secret Vṛndāvana (Gupta Vṛndāvana) as a rival of the holy grove near Mathurā ; and in the case of a highly successful prince and revivalist like Yayāti, an attempt of the kind was just the thing that would be most probable. Of course it is not to be assumed that it was during his reign that Śiva worship was first introduced into Orissa, or even into Bhuvaneśvara. As already stated (ante l, Chap. V.) both Śivaism and Vaiṣṇavism had existed in Orissa from a much earlier period than that of Yayāti, and contemporaneously with Buddhism, for there is nothing to show that at any time in the history of Śākya's faith it had completely superseded Hinduism in any province or district ; it rose, it prevailed, overpowered Hinduism ; but it never, and amidst no large community, completely extirpated it. The origin of phallic worship, as already shown, dates from long before the commencement of Buddhism ; and there is no ground to question its existence at Bhuvaneśvara from before the age of Śākya Siṃha ; but the sanctification of the place as a favourite abode of Śiva must, I believe, have taken place in the time of Yayāti and his immediate successors.

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The reference in the extract to the Tretā Yuga, or the second cycle in the history of the earth, is obviously an attempt to invest the origin of the place with the halo of remote antiquity.