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{{Short description|Indian devotional Poet from Odisha}}
{{EngvarB|date=August 2014}}
{{Use dmy dates|date=October 2020}}
{{Vaishnavism}}
{{Hindu philosophy}}
'''Achyutananda Das '''([[Odia language|Odia]]:-''ଅଚ୍ୟୁତାନନ୍ଦ ଦାସ'' ) or '''Mahapurusha Achyutananda''' was a 16th-century poet seer and [[Vaishnava]] saint from [[Odisha]], India. He was considered to have the power to see the past, present and future. He was a prolific author, and one of the group of five, that led a revolution in spirituality in Odisha by translating [[Sanskrit]] texts into the Odia language for common people.

He was one of the famous five friends of spirituality and literature [[Odia literature|Panchasakhā]], who transcribed ancient [[Hindu]] Sanskrit texts into Odia, for the people of Udra Desha ([[Odisha]]). Shri Achyutananda Das was the most prolific writer of the Panchasakhas<ref>Chaini, p.7</ref> and wrote numerous books, many of which could be loosely translated as the Book of Prophecies. He is known as the Mahapurusha (a Great Person) for his vast knowledge on many subjects such as spirituality, Yoga, rituals, Buddhist Tantra, [[Ayurveda]] (science of life, longevity and medicine), and other various science and social regulations.

== Early life ==
As Achyutananda became a popular figure, much of his life began to become legend. He is famous for being one of the few who wrote about the social situation of his time<ref>Chaini, p. 14</ref> and this is a scholarly reason many study his writings. His poetry was often cryptic about himself, and written in code or analogies. Mahapurusha Achyutananda belonged to Gopala([[Yadav]]) caste by birth.<ref>Das, p.iii of preface</ref> His surname Das means servant of God.

== Birth ==
Achyutananda was born in a village by the name "tilakana"
',<ref>Due to lPANDIT LATE KURAMANI PATHI SAHRAMA THE EXACT LOCATION OF BIRTH PLACE OF SRI ACHYUTANDA HAS BEEN IDENTIFIED.</ref> where two distributaries of the [[Mahanadi]], Luna(Labana Dhara) and Chitrotpala bifurcated, of Cuttack district of Odisha, during the twenty first anka (year of region) of the [[Gajapati Kingdom|Gajapati]] (king) [[Purushottama Deva]]. This is thought to be somewhere between 1480 and 1505 by different scholars. 

His mother was Padmavati, and his father was Dinabandhu Khuntia, and his grandfather was Gopinath Mohanty, a scribe in the [[Jagannath Temple (Puri)|Jagannath Temple]], Puri. He was born after his mother prayed at the pillar in front of the Jagannath Temple, and his father had a dream that the divine bird [[Garuda]] brought him a child. In legend he is believed to be an incarnation of Garuda.

=== Education ===
Achyutananda had a formal education in Puri. It is agreed by most texts that, like many contemporaries, he met Shri [[Chaitanya Mahaprabhu]] in his youth, but did not become a follower of Chaitanya Mahapabhu's [[Gaudiya Vaishnavism]]. He became the youngest of the Panchasakhā.<ref>Sri Sri Mahapurusa Siddha Ashram, p.5</ref>

== Panchasakhā ==
Achyutānanda was part of the famous [[Odia literature|Panchasakhā]] ('five friends'), who lived between 1450 and 1550 CE. The contemporaneous five saints – Achyutānanda Das, Ananta Das, Jasovanta Das, Jagannātha Das, and Balarāma Das, shaped [[Vaishnava|Vaiṣṇava]] philosophy, spiritualism and literature of [[Odisha]].

Two important factors set the Panchasakhas apart from other Indian Hindu Saints. They were the first to take the Hindu [[Sanskrit]] texts into the reach of the common people, by translating them into the local language ([[Odia language|Odia]]). This was first done by [[Sarala Dasa|Sāralā Dasa's]] translation of the ''[[Mahābhārata]]'' in the mid-fifteenth century, followed by Balarama Dasa's ''Jagamohana [[Ramayana]]'', Jaganath Dasa's ''[[Bhagavata Purana]]'', and Acyutananda Dasa's ''[[Harivamsa]]''. The second aspect is their form of [[Odia literature|Odia]] Vaiṣṇavism, which sees God as the "Shunya Purusha" and the nature of the soul as being able to merge into the Absolute.

Some authors, such as N.N Vasu, have depicted Odia Vaishnavism as 'Buddhist-Vaishnavism', since it does not accept [[Ramanuja]]'s [[Vishishtadvaita|Viśiṣṭādvaita]] philosophy (11th century), nor does it adhere to orthodox [[Gaudiya Vaishnavism]] created in the 16th century. Other scholars, such as Prabhat Mukerjee, have denied these claims supporting the different varieties of Vaishnava philosophy.<ref>Prabhat, p.151-152</ref> Scholars debate the influence of the Panchasakha from the original Vaishnava Agama ([[Pancharatra]]s) while others source their ideas in Sahajayana Buddhism, and the [[Natha]] sampradaya. Both the Sahajayana Buddhists and the Panchasakha worshipped the image of [[Jagannatha]] as the [[Buddhahood|Buddha]],<ref>Mishra, p. 44</ref> though the Panchasakhas saw [[Jagannatha]] as an incarnation of [[Vishnu]] as seen in the [[Dashavatara|Dasāvatara]] image on the main mantel of the [[Jagannath Temple (Puri)|Jagannatha Temple]].

== Utkaliya Vaishnavism ==
Utkaliya Vaishnavism (sometimes called Odia Vaishnavism) developed into its present state, in the 15th century. According to the Panchasakhas, Lord Jagannath is the 'Purna-Brahma', and all the avatars of Vishnu emanate from Him, and also enter into Him at the end. Jagannatha was the chief god of the devotional sect. The chief ideal of the Panchasakhas was that, as a bhakta they would be faithful, humble, learned, selfless, active, benevolent and affectionate.<ref>Chaini, Ratnakar, p.13</ref> The Panchasakhas were against the caste system, they considered all beings as one. They translated the Sanskrit Classics into local language, Odia. Anyone could become a Vaishnava, even Muslims.<ref>Chaini, Ratnakar, p.12</ref>

At the time of Shri Chaitanya, his followers who came from Nadia, called later as [[Gaudiya Vaishnavism|Gaudiya]], were considering themselves greater or superior to the Utkaliya Vaishnavas and were disregarding them.<ref>Chaini, Ratnakar p.6</ref> So there was a cold war between them. Knowing this, Shri Chaitanya conferred the title of 'Atibadi' (the great) on Jagannatha Das to keep up the dignity of the Utkaliya Vaishnavas{{Citation needed|date=May 2015}}. But it brought no solution, and on the other had created conflict among them.<ref>Chaini, Ratnakar, p.7</ref> The conflict of these two groups are evident in the ''Basana Charita Gita'' of Acyutananda, and even in modern-day derogatory language of the Gaudiya towards the Utkaliya Vaishnavas.

== Philosophical Ideology of Achyutananda==

=== Sunya Purusha ===
<blockquote>
''nāhi tāhāra rūpa varṇa, adṛsha avarṇa tā cinha.'' 
''tāhāku brahmā boli kahi, śūnya brahmhati se bolāi.''

It has no shape, no colour, 
It is invisible and without a name 
This Brahman is called Shunya Brahman.<ref>Acyutānanda, ''Brahma Saṃhitā'', translated by Patnaik, p.117</ref>
</blockquote>

Achyutananda (and the other four saints) believed in a concept of God ([[Vishnu]]) as [[Shunya]] (emptiness, void, zero) called Shunya Purusha and/or Shunya Brahman. This shunya signifies a transcendental principle that eludes the conceptual nexus applied to human thinking as described in the [[Upanishads]].<ref>Patnaik, p.106</ref> Achyutananda's culminating work is called the ''Shunya Samhita'' where he discusses this philosophy in depth.<ref>Chaini, p.57</ref>
<blockquote>
''śūnyara ākāra viira śūnyara vicāra, śūnye thāi dekha vīra e sacarācara.'' 
''dekha e sacarācara śūnyare prakāsha, śūnyu ude hoicanti śūnyare vilāse.''

Oh vira look at the shunya 
By placing yourself in shunya, 
And meditate on mahashunya, 
Shunya itself is the form, 
Ground of all discriminating knowledge. 
Look at the whole world from the pedestal of shunya; 
You will find everything manifested in the shunya, 
Everything arises out of shunya and 
Everything flourishes in the Shunya Brahman.<ref>Acyutānanda, ''Śūnya Saṃhitā Cauṣaṭhī Ṭika'', translated by Patnaik p.146</ref>
</blockquote>

The philosophy sees Shunya as being full or whole (''purna''), and this view of Brahman is sometimes called the ''Purna Shunya'' (the full/complete void). The Panchasakhas project the deity [[Jagannatha]] as the embodiment of the Shunya Purusha.<ref>Patnaik, p.125</ref> Achyutananda uses a classical (pre-[[Ramanuja]]) concept of [[Vaishnavism]] that uses both form, and formless aspects of god. This is seen in his statement from the ''Gurubhakti Gita'' :
<blockquote>
''dui je deṇāre pakṣī uḍikari jāi, dui je cakṣure sehi saṃsāre khelai.'' 
''eka je na thile kaṇā dui gale anḍha, eṇukari nirguṇa saguṇa sehi bheda.''

A bird can only fly with both wings. It can have a perfect vision with both the eyes. In the absence of one, it becomes one-eyed, and in the absence of both, it is totally blind. Thus like two eyes Nirguna [god perceived as formless]and Saguna [god perceived with form] are chained together.<ref>Acyutananda, Gurubhakti Gita, translated by Chaini, p.10</ref>
</blockquote>

=== Jnana-mishra bhakti-marga ===
The Panchasakhas were Vaishnavas by thought. But they differed from Chaitanya's path of devotion and preached ''Jnana-mishra bhakti'' or Devotion with mix of Wisdom. Chaitanya's path of devotion was known as Raganuga Bhakti Marga (brought to Odisha in 1509), which says all you need is love (devotion) to reach God. The Panchasakhas believed that one needs a combination of love (bhakti) and wisdom (Jnana) to reach God. With our knowledge if we show our pure love (bhakti), we can definitely get the sunyatma (GOD). The Panchasakhas therefore promoted a Vaishnavism that involved study of scriptures, yoga, rituals, and devotion.<ref name="Odisha Review, June 2014">{{cite web|title=Chaitanya's Panchasakha and Lord Jagannath|url=http://odisha.gov.in/e-magazine/Orissareview/2014/Jun/engpdf/115-119.pdf|access-date=5 May 2017}}{{Dead link|date=September 2019 |bot=InternetArchiveBot |fix-attempted=yes }}</ref>

=== Pinda-Brahmanda Tattva ===
The concept of the Piṇḍa-Brahmāṇḍa is that the body (piṇḍa) is a replica of the Universe (Brahmāṇḍa), or microcosm is a reflection of the macrocosm.<ref>Patnaik, p.171 and Chaini p.59</ref> Much of the yogic teachings of Acyutānanda are based on this core concept. His teachings are filled with references to outer locations existing as energies in the body.

=== Sabda Brahman ===
The concept of the Sabda Brahman is that, God created the universe as sound, and that all things have sound vibration as their essence. The writings of Acyutānanda are filled with mantras and esoteric concepts about sounds and their effects on consciousness. For example, in Acyutānanda's ''Rama Rasa Boli'', the demon Ravanna is said to have meditated on the sound "Sleem" while focusing on the ten other sacred sounds (yoga-dashakshara) to please Goddess Sita. Even more esoteric is this verse from the ''Shunya Rahasa'' where one can see the interwoven nature of internal yogic theory and sound found in Acyutānanda's writings:
<blockquote>
Oh Jnanins: utter the name of Hari [God] 
May be you are the eldest or the youngest. 
Piercing six chakras blooms the lotus 
Near the ethereal void of air 
Between the Sutala and Rasatala 
The bee abides at the zenith of the void 
One is not a servant of the Lord just because they have a rosary 
Unless he utters the name of Krisna in his inner heart; 
The Name is the seed, rosary its robe 
Rosary is of no use if God's name is mindlessly uttered 
The three cords are the three triadic streams 
Make your oblations there 
Ayudhya, Dwarika, and the city of Gopa 
This knowledge is memorised by every soul.<ref>Shunya Rahasa, Canto 3, Verses 1–3, translated by Chaini, p.43</ref> 
</blockquote>

== References ==
{{Reflist}}

==Notes==
*Chaini, Ratnakar. ''Achyutananda Das''. [[Sahitya Akademi]], Calcutta, 1998.
*Mansingha, Mayadhar. ''History of Oriya literature''. Sahitya Akademi, New Delhi,1962.
*Patnaik, Tandra. ''Sunya Purusa''. Utkal Studies in Philosophy XII. [[Utkal University]], [[Bubhaneswar]] in association with D.K. Printworld (P) Ltd., New Delhi, 2005.
*Mishra, Ramprasad. ''Sahajayana: A Study of Tantric Buddhism''. Punthi Pustak, Calcutta, 1991.
*Mukherjee, Prabhat. ''History of Medieval Vaishnavism in Orissa''. [[Asian Educational Services]], New Delhi, 1981.
*Sri Sri Mahapurusa Siddha Ashram. ''Glimpse of a Yogi; Sri Sri Mahapurusa Achyutananda Das''. Sri Sri Mahapurusa Achyutananda Trust, Sri Ram Nagar, Puri, Odisha, India, 1998.
* [https://web.archive.org/web/20071117111717/http://india_resource.tripod.com/orissa.html ''The History of Orissa: An Introduction'' from ''Pages from the history of India and the sub-continent (South Asian History)'' a non-commercial web project]
*Das, Alekh Prasad. ''Jibanara Daka; an autobiography'', 1994; published by Sri Lalita Prakasani, Bhubaneswar. Won Odisha [[Sahitya Akademi Award|Sahitya Academy Award]] for autobiography in 2000.
*http://www.sai.uni-heidelberg.de/abt/IND/publikation/biborissa/biborissa.htm :The library of the South Asian Institute (SAI), University of Heidelberg, has some references and recollections of the original works of Sri Achyutananda Das. An "Orissan Project" was undertaken some decades ago, funded by the German Research Council, as a part of the studies of the South Asian cultures. A number of references can be found in this library.

== External links ==

* http://www.garoiashram.org/english/index-eng.html#
* https://web.archive.org/web/20071105091526/http://www.sriachyuta.org/
* https://web.archive.org/web/20081019042242/http://www.trahiachyuta.com/sri.htm
* https://web.archive.org/web/20110716184243/https://tagmeme.com/orissa/pothis.html
{{Jagannath}}
{{Odia literature}}
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{{DEFAULTSORT:Acyutananda}}
[[Category:Vaishnavism]]
[[Category:16th-century Indian philosophers]]
[[Category:Indian male philosophers]]
[[Category:Indian male poets]]
[[Category:Bhakti movement]]
[[Category:Indian astrologers]]
[[Category:16th-century astrologers]]
[[Category:Poets from Odisha]]
[[Category:Odia-language writers]]
[[Category:Odia-language poets]]
[[Category:16th-century Hindu religious leaders]]
[[Category:Hindu poets]]
[[Category:16th-century Indian poets]]
[[Category:Scholars from Odisha]]
[[Category:Odissi music composers]]
[[Category:Odia Hindu saints]]
[[Category:Shudra Hindu saints]]

Achyutananda - Revision history

>JJMC89 bot III at 10:47, 26 May 2021