The Antiquities of Orissa v2.c17.s1.376

Language: English

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The sanctity and the name of the principal image are due to a romantic story given in *Caitanya Caritāmṛta* ( II. 5 ), and the *Bhaktamālā*. It is said that many centuries ago there lived in Vidyānagara, near Conjeveram, two poor Brahmans, who had gone on a tour to the northern provinces. After visiting Gayā, Beneras, Prayāga, &c. they riched Vṛndāvana, where they dwelt for a few days in the courtyard of the great temple of Gopāla. Of the two pilgrims, one was an elderly man and the other a youth. The latter was most assiduous in his service to his senior ; and the former, greatly pleased with it, said, ‘Since you have erved me more faithfully than a son, I shall bestow on you my daughter'. 'Say not so', replied the youth, 'you are Kulin of the highest rank and I am an illiterate poor youth with no claim to nobility : how can you give your daughter to me?' 'Promise to accept her, and I shall engage to give her to you', responded the senior. The youth said, 'If that be your wish, make the promise in the presence of Gopāla and I shall appeal to him as a witness should you hereafter fail'. The engagement was duly confirmed and the travellers returned home. But at Vidyānagara, the wife and the relatives of the senior Brahman strongly opposed the match and he had to evade his promise. He feigned forgetfulness and said that it was very unlikely that he had ever promised to throw away his daughter on so unworthy a person as the youth.

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The youth replied that the promise had been made in the presence of no less a person than Gopāla, the lord of the universe, and it should not be trifled with. The people laughed at him and said, 'Go and bring your witness before us if you wish for favourable hearing. Whoever heard of a stone image standing a witness to a marriage compact?' The youth, thereupon, repaired to Vṛndāvana and insisted upon Gopāla coming with him to bear witness to the engagement. The god agreed on condition that the youth shall never look behind him as long as he was walking. 'How can that be? The way is long and the journey must be protracted to months ; how shall I know that you are following me and had not given me the slip? Already has the Brahman treated me falsely, and if you fail I shall be undone'. 'Fear not', said the god, 'I shall not treat you so ; and if you insist on some proof every moment that I am following you, you will have it. My motion behind you will be indicated by the ringing of the tinkling bells on my feet. You must, however, be careful that I am daily served with a seer of well-dressed rice for my repast'. The youth accepted these terms and started on his journey home, serving the god daily with as delicious a repast as he could afford to prepare. Months passed away and there was no hitch on either side ; at last, when crossing a heavy sandy plain near Conjeveram, according to one version, particles of sand filled the bells and deadened their sound.

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The youth heard not the tinkling and was very much frightened by the idea that the god had forsaken him. In his fear he forgot his compact with the god, and turned round, when lo : the god stood firm and would proceed no further, as the original compact had been broken. According to the *Caitanya Caritāmṛta* version, the turning round was caused by a desire on the part of the youth to be satisfied that the god had really come, and there was no delusion in it. In either case the denoument was the same ; the god would advance no further. The poor youth, therefore, proceeded to the town and informed the elder Brahman of what had happened. The surprise at this occurrence was universal. The whole town repaired to the place to behold the image, and, true enough, there it was, and no imposition of any kind could be suspected. The place was an arid plain, where no image of any kind had before existed and the image was too big and heavy for a single person to bring it. It was a miracle and nothing but a miracle could have accomplished its presence there. All scruples regarding the lowly birth of the youth were, thereupon, overcome ; the Brahman repented of his conduct and thought himself blessed by making an alliance with one who was so highly favoured by the god.

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The news of the miracle soon reached the ears of the king of Conjeveram, who, with his whole court, visited the place, worshipped the image with the greatest devotion, caused a large temple to be erected for its accommodation and dedicated several villages for its support. Since then the image became the most revered object of [144] adoration and its fame for working miracles spread far and wide. Centuries after, negotiations were set on foot for the marriage of Pratāparudra of Orissa with Padmāvatī, the daughter of the then king of Conjeveram, and at first both parties were well disposed to the match; but, it being brought to the notice of the bride’s father that the bridegroom was in the habit of performing the duties of a Candāl by sweeping the street before the Car of Jagannātha, a difficulty arose. How could the king, a descendant of the solar race, demean himself by bestowing his daughter to a Candāl? The match was therefore broken off and Pratāparudra swore that, to avenge the insult, he would by force bring away the girl and give her away to a real Candāl (*ante*, p. [119]). He invaded Conjeveram twice, and on the second occasion succeeded in carrying away the fair lady, as also the image of Sākṣi Gopāla, which was the most sacred object in the dominion of his opponent. In the latter case, it is said, the permission of the divinity was duly obtained before the removal was effected.

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Brought to Puri it was provided with the temple in which we now find it and a large tract of land was assigned for its support.