A Study Innovative Strategic Entrepreneurship in Context to Kinship Relationship with Kalinga

Prof. S. P. Rath

 Prof. Biswajit Das

ABSTRACT

Indian History is as old as and as large as any civilization of the world. Historically India was a densely populated subcontinent than any locations of the world. Linguistic variations and cultural variations were always more than twenty types in the Vedic, Pre-Vedic and ancient period in the Indian History. Ancient Indian history was one of the most dynamic phases in the history of world. Religion, Culture and Philosophy of this country experienced the scientific temper in the ancient and early mediaeval period. Kalinga has an outstanding impact as the most progressive province or one of the empires of the sub-continent. Present Odisha, previous Utkal, earlier Udra and oldest Kalinga had acted as a change agent in the subcontinent history. Oldest republican democracy was examined in Kalinga. Trade, commerce and knowledge dissemination role of Orissa was one of the prime in the chapters of Asian History. Kalinga script, Kalinga language, Kalinga people are as the natives of Sri Lanka and Indonesia are available. Sri Lanka relationship of Kalinga was maintained for more than 1700 years i.e. B.C.E. 500 - A.D. 1200 as per the records available in the silent pages of the history that is one of the strongest kinship of present Orissa. The difference is the land mass and a time gap. This old history can be repeated with cultural tie ups as it was in the past. This article examines the missing links and kinship of Kalinga from the silent pages of the history. Business that flourishes with kinship bondage is obvious to have the best relations and transactions. The globalised opportunity for the entrepreneurial innovative ventures lies in the land of Sri Lanka with a mindset to be back in action. Historical kinship is a golden opportunity to both Sri Lanka and Odisha for managing and reviving investment options in the global context.

Keywords: Ceylon, Kalinga, Utkal, Sinhalese, Sadhabas, Odisha, Kinship, Trade & Commerce.

INTRODUCTION

Historically Odisha has a significant position in the world history by its epoch making events at a very early phase of before Christ (B.C.E.). Kalinga, the name, was the symbol of cultural and historical pride in the Indian history. Back to the pages of ancient Indian history, its power, system, administration, location, culture and knowledge practices kept this province with a special status during Maurya period. Kalinga a "Republican Democracy" when Maurya dynasty was under the strategic expert guidance of the management Guru Chanakya created the first Indian Empire by annexing all the leading Janapadas (Kingdoms) of India. Chanakya never strategized to occupy Kalinga. Kalinga in the Chanakya's writings was carrying the contagious philosophy of change that was the republican democracy to destroy any monarchical system. Chanakya's wisdom kept Kalinga out of Maurya's empire occupation. Kalinga acted as the change agent in compelling Asoka the great to change and behave like a democratic ruler immediately after the Kalinga war. Kalinga changed the course of history in many aspects, by maritime trade with far south - Singhal (Sri Lanka), through exports and imports with Far East - Bali, Java, Sumatra (Indonesia), by cultural exchange with Thailand, Burma & Sri Lanka, through matrimonial alliance with Sri Lanka, by war the Maurya Empire of Asoka. Kalinga acted as the change agent in the Indian History. Different phases of Kalinga - Utkal & Udra equally contributed to the Indian History the change agent factors. 

Knowledge management and intellectual capital of Kalinga is well evident in the ancient history by its patronage and ownership of three ancient universities - Puspagiri, Lalitgiri and Udaygiri. These three universities contributed to the spreading of Buddhism out of India, in the East Asia and South Asia. Hinduism had a prime patronage with citadels of worship and learning - Puri Jagannath temple as one out of four Dhams in India, stationing of Adi Shankarayacharya in the Gobardhan Pith in Puri. The liberal and argumentative characters of Odiya are evident in the cultural history pages. Kalinga had its own script in the ancient India with prime influence of Sanskrit language of Brahmi and Pali scripts. Kalinga was holding the status of a prosperous state economically from B.C.E. 600 to 1500 A.D. through dynasties and empires till the last emperor Mukanda Harichandan. Odisha maintained strong cultural and matrimonial alliances with Sri Lanka from BCE 500  to A.D. 600 and onward till the 10th century. The link and relationship after that discontinued due to different political and economic barriers. A kinship that is delinked for the last eight hundred years after one thousand eight hundred years of strong establishments, many of these facts have gone in to the silent pages of history. The revival trends of economic activities - that will be repeated in the 21st century and onward for the couple of more centuries will be the repetition of the golden phase of Indian history. Old Indian kinship links will be built up in this revival trends to repeat the history. In fact Odisha will extend up the old kinship links with Sri Lanka. 

HISTORICAL TRADE LINKS OF ODISHA WITH SRI LANKA

There are number of traditional sources of history which helps to study the relationship between Odisha and Sri Lanka and in connection with the introduction of Buddhism to Sri Lanka. These sources are of two origins, Indian and Sri Lankan. Sri Lankan historical sources are; the Dipavarmsa (4th Century AD), the Mahavamsa (5th Century AD), the Samantapasadika, the commentary to the Vinaya Pitaka by Achraya Buddhaghosa (5th Century AD), the Vamsatthappakasini, the commentary to the Mahavamsa (9th Century AD), the Mahabodhivamsa (10th & 11th Century), the Thupavamsa (13th Century AD), the Dhatuvamsa (14th Century AD) and the historians texts of 19th & 20th century. In the Indian sources the most useful are the Asokavadana (2nd Century AD), the Asokasutra, the pillar and rock edicts of Asoka, the account found in A-yu-Wan g- Chuan, the Chinese version of the Asokavadana is also important. The Sri Lankan sources are dominated and are the product of Theravada School and Indian Sources except Asokan inscriptions, are the product of other Buddhist schools of Northern tradition that includes the two leading Buddhist universities of Kalinga. The Sri Lankan Pali sources, the Dipavamsa, Mahavamsa, Samantapasadika, and Vamsatthappakasini are heavily dependent on the single source: Sihalattakatha, the Sinhalese commentaries. A number of oriental scholars like Oldenberg, Geigre, Bechert, Malalasekera Mendis and Godakumbura have different opinions about identification of the sources of the early chronicles. Despite all these differences, all the scholars and historians on the early historiography of Sri Lanka agree that the early sources have common theme. Srilanka is the Land of Buddhism (Dhammadipa). In the Buddhist missions the Kalinga monks played the lead role in spreading Buddhism in Sri Lanka.


Cultural Transmission

Kalinga from 5th century B.C.E. has established its supremacy in naval trade through the sea routes to East Asia and Sri Lanka. Number of prosperous sea ports for trade and commerce on the coast line were engaged in handling sea traffic. Lake Chilika was the big hub of anchoring of wooden ships, repairing and dry docking. The Buddhist scripture Seuki mentions a number of ports on the Utkal coast. Greek geographer Plolemy has mentioned some other ports on the Kalinga Coast such as Pitundra (Pithunda), Ganje (Ganjam district), Tamalites (Tamralipti) as prime ports through which Kalinga intercourse with outside world culturally and commercially. Other prime ports of Kalinga coastline were Konark, Chilika, Kalinganagara, Chelitalo, Harispur, Sambha Dipa etc. Archeological excavations have established Manikapatana as an international sea port of Kalinga and Utkal.

Kinship Relationship of Kalinga with Sri Lanka (Vijayan)

Sri Lanka in the ancient history was known as Tamaraprani. Kalinga had cultural and commercial relationship with Singhal (Sri Lanka) much before the Kalinga War. The relationship dates back to B.C.E. 500 as per historical evidences. As per record of Mahavamsa, Vijay was the first king of Singhal (Ceylon) migrated from Kalinga. Paurani tradition holds that Vijay was the son of Simhabahu of Simhapur. Vijay was banished from the kingdom by his father due to misconduct & was set afloat on a wooden ship with his 700 companion. They landed near the Puttalam on the North West coast of Sri Lanka. With the passage of the time he colonized the island. The newly occupied island was called Singhal Dipa after the name of Simhabahu, the father of Vijay. That's how the Vijayan dynasty was in Singhal. The names like, Vijaya, Simhabahu & Simhapura seemed legendary but were from Kalinga, Simhapura was a historical city from pre-Christ time to Ganga dynasty. The episode of Vijay cannot be separated from Sri Lankan history, so is his ancestry inseparable from Kalinga. The Dathavamsa a Buddhist work depicts the friendly relations between King Guhasiba of Kalinga & Mahadisena (277-304 A.D.) of Sri Lanka. Trade, commerce, matrimonial alliances between Kalinga & Sri Lanka was at a slow pace before Kalinga War.


AFTERMATH EFFECTS OF KALINGA WAR- THE STRONGER SRI LANKA LINK

History as recorded by epoch making Kalinga war happened in B.C.E. 260-261 on the bank of River Daya, the present City Bhubaneswar. The outcome of this eventful war, which brought death and destruction to thousands of people, filled the king with remorse. In the words of the Maurya Emperor: "A hundred and fifty thousand people were deported and hundred thousand were killed and many times that number perished in other ways" as per the XIII rock edict of Asoka. As believed, deep sensitivity to the cruel consequences of war worked a revolution in the character of Asoka. As per Professor Radhakumud Mookerjee, that the violence of war seen in all its nakedness made Asoka turn completely towards non-violence (Ahmisa) as his creed. He changed his personal religion and definitely adopted Buddhism, which of all the then prevailing religions of India stood most clearly for the principle of non-violence. Many other variations on the theme of Asoka's conversion are found in the Asokavadana and Divyavadana. In other logical argument, bloodshed and war victory was so frequent in the Asokan army that a silent revolution was getting prepared by the army commanders to engulf the Maurya dynasty and dethroning Asoka. As Chanakya had warned and restricted Magadh to have any war with the republican democratic state Kalinga. Philosophy of democracy had enough power to destroy any monarchical empire. The loss of life was so huge in the Kalinga war that the Asokan generals were in arms against the emperor by keeping two end line options - "repair the war damage & deliver democracy" to Magadh. As one of the most qualified emperor of the world, Asoka applied the "Revolutionary Change Management" to control the rebellion. The wisdom of Asoka delivered the third path to satisfy the both parties of the war. War damage was repaired and democracy was delivered by the king. As the brilliant emperor he consulted scholars for widow remarriage. Buddhist scholar and monk Upagupta permitted widow remarriage under Buddhism provisions and Hinduism veterans refused the social system change. As the emperor Asoka managed the war widows for conversion in to Buddhism andarranged unmarried male youth from the community for remarriage after conversion of religion. Such amass remarriage event happened in Kalinga. Remarried widows settlement either in Kalinga or in Magadh was vehemently opposed by the existing society, so Asoka decided to resettle them in Singhal (Sri Lanka) by deputing his son Mahinda (Mahendra) as the royal representative and later on his daughter Sanghamitra as the royal representative of the women community. Asoka initiated the process by converting himself as a Buddhist. More than two Lakhs of families were transported from Kalinga to Sri Lanka for resettlement. Buddhist mission spread in Sri Lanka in a large scale in the aftermath stage of Kalinga war. Tamralipti was the principal port and was an important place in this mission and Jambukola - Gokanna ports in Sri Lanka were at the receiving ends. Mauryan power in South India is identified by the presence of Asokan inscriptions not far from South Mysore. Cholas, Pandiyas, Satyaputras and Keralaputras maintained friendly terms with Asoka. This attitude made Asoka as "Dhammasoka" especially when he was dealing with Sri Lanka, which was outside his dominion (Vijita). Another argument that depicts in the post Kalinga war by resettlement drive nearly six Lakhs of people migrated from Kalinga to Sri Lanka. Such a revolutionary change in the social system made Asoka the great a demi-God.

KALINGA- SRI LANKA CONTINUED RELATIONSHIP

Present Odisha or the then Kalinga before Maurya period was one of the leading Janapada of India by its international trade with Sri Lanka, inland trading with other Janapadas, good production of commodities, sound income of the citizens, rich agrarian productivity, well connected state infrastructure and leading ruling systemand order by popular choice. Trade and commerce was one of the prime economic activities. Supporting infrastructure likeriver and lake ports, sea ports, wooden ship building and repairing, seafarer communities and villages, trader community and supporting cottage industries as per foreign markets needs, were large contributing factors of the state economic growth. Advantages of river drainage system to the Bay of Bengal and further seasonal warm current in the Kalinga Sea (Bay of Bengal) for maritime sailing were skillfully utilized by the communities of Kalinga. Sri Lanka trade used to be of good frequency. Sea trade bought royal connectivity of Kalinga and Sri Lanka.

After Kalinga war Magadh Empire enhanced the relationship by resettling large number of common public of Kalinga. Buddhism did exist in Sri Lanka prior to the visit of Thera Mahinda (Mahendra) though it was only after Devampiya Tissa's conversion (the then king of Sri Lanka) it became the state religion of the country. The historic account of the elder Mahendra's advent is narrated in the Pali chronicles Dipavamsa and Mahavamsa and in the Vinaya commentary, the Samantapasadika, the later being in agreement with Mahavamsa. The celebrated Buddhist scholar Buddfaghosa lived in the court of king Mahanama and composed his well knownwork Visudhimagga expounding Sila, Samadhi, Prajna wrote important commentaries on the Tripitakas. After the induction Buddhism as the state religion in Sri Lanka the pilgrimage from Sri Lanka to Bodhgaya and Pataliputra used to continue through busy sea trade route Tamraparni to Tamralipti. From Tarmalipti to Pataliputra was linked through river ways. People from Kalinga and Wu-ta (Udra) country were also used to visit Ceylon to pay honour and homage to the sacred tooth relic and monastic institutions of the island. During the reign of the king Aggrabodhi II (611 A.D.) in Sri Lanka, the Kalinga king visited Sri Lanka with his family and ministers. Records from Chulavamsa ascertain that many members from the royal family of Kalinga became the rulers of Sri Lanka in later period. Nissankamala and Sahasamalla the sons of king Goparaja of Kalinga were the kings of Sri Lanka before 1200 A.D. The impact of the relationship between the royal families of Kalinga and Sri Lanka must have been considerable in the socio- religious life of the two countries. The kinship bond between them appears to be Buddhistic and more particularly Hinayana and this system of Buddhism is known to have a remarkable predominance in Kalinga as late as the seventh century A.D. After Nissankamala bloody war and political disorder engulfed Sri Lanka for the throne. Taking advantage of this situation Magha a royal prince of Kalinga arrived in Sri Lanka accompanying 24,000 soldiers and defeated Parakrama Pandya and ruled for 21 years (1214 - 35 A.D.).

Kalinga was geographically a larger state than the present day Odisha. It was one of the meeting and melting ground of the North and South covering the major parts of the Eastern India between two rivers - Ganga to Godavari. Pliny placed Kalinga on the sea coast of Kalinga Sea the present Bay of Bengal. Kalinga has super sub-caste of "Sadhabas", the sailors and traders who crossed ocean and reached distant lands in the East and South. The Buddhist Jatakas refers to sea voyages associated Sri Lanka & Kalinga. Many historical sources of information are available and confirm the sea trade and the wealth generation activities of Kalinga. A text of Mahayana Buddhism confirms the dominance of Kalinga ships in the Kalinga sea. Arthasastra does confirms the sea trade activity of Kalinga and its leading role. Many Pauranic writings and sculptures of stone in different temples confirm the evidence of elephant export by Kalinga to Sri Lanka and Thailand. Pauranic and ancient poetic references of Kalinga script confirms the polygamy practices in the community of the sea traders - "Sadhabas" maintaining families across seas. This strongly supports the evidences and matrimonial alliances with islands of Indonesia and Thailand.

DISCONTINUED RELATIONSHIP WITH SRI LANKA

A strong link of trade, commerce, matrimonial alliance of Kalinga and Sri Lanka for about 1200 to 1700 years started fading out by 12th century A.D. Influencing factors of discontinuity of reciprocation between the two lands masses were due to a strong opposition by Hindu community against Buddhism and the advent of Islam and Islamic ruling in the North India and Bengal and Bihar provinces brought a change drive in the regional political conditions. Frequent ruling order change in the Indian political system with continuous wars and aggressions in the mainland India with dominance and spreading of Islamic rule kept the social order of Orissa busy in wars and military preparedness. Troubled domestic situations in Odisha diverted attention from Sri Lanka. A new clan and community grabbed the commercial activity and trade supremacy in Odisha called "Sadhabas", which was a non-Kshatriya community. Sea route commerce by 12th century A.D. was more profitable with Indonesian Islands and Thailand. Markets in Sri Lanka were more competitive as trade activities by other communities of India started. Sadhaba community was receiving constant support and protection of their property by the Utkal Emperors due to their large contributions to royal courts and national economy enrichment. As believed, geographical factors started diverting the sea trade routes with changes in warm current flow from Odisha coast to Bali & Sumatra. Warm current was conducive for sailing wooden ships and this used to be defined as the trade routes. Wind circulation along with the warm current was the driving force for the sailing of the ships.

Odisha's socio-political system from 6th Century onward observed the dominance and presence of Shivism, Vaishnavism, Tantrism, and strong presence of Shankaracharys in Puri. By the end of 10th Century secular connectivity with Buddhism and Jainism were strongly delinked. Monarchical systems were getting identified with Shivism and Vaishnivism. The role of Jagannath temple and Lingaraj temple and other prominent temples reduced the impact of Buddhism on Hindu communities of Orissa. Though, Lord Buddha in the Pauranic traditions of Hinduism has been accepted as the last incarnation of God Vishnu on this planet earth. Matrimonial alliances between Kalinga and Sri Lanka discontinued with the differences of religion and community. The strong holds of Tantrism Devi worship cult started confining the princely states of Kalinga (Utkal) in manpower movement out of the kingdoms. for the purpose of the kingdom defense strength enrichment youth population movement out of the kingdoms were restricted by the ruling community. Turmoil and war prone conditions of North and Central India compelled the small kingdoms of Odisha to stay active with war time preparedness.

The Brahminical order started gaining prominence in the society with the active roles of the temples. Temples took the social responsibility of the education of the community owing to the missing roles of the universities and Gurukuls of ancient India and pre-mediaeval time. Buddhist universities in Odisha were abandoned by the monks.

Observing the social system change large monks community moved from Odisha to Burma and Thailand where they received royal patronage. As the Krishna cult of Chaitnya Mahaprabhu received large welcome hands from the ruler of the Utkal Empire and the citizens, the war time preparedness reduced down to the lowest most possible. Royal protection to the Sadhabas community also reduced. With a weaker political the then Mughal Emperor invaded the Utkal. The Mughal forces were opposed under the leadership of Mukunda Dev but it lasted for a short time. Prataprudra Dev, the last Utkal Emperor turned a disciple of Chaitnya Mahaprabhu and involved himself actively in the Krishna cult. Such an unstable political order compelled the the Sadhabas community to sail across the sea for good with their wealth and families. That's how the Sadhabas as a community came to an end. With the advantage of the second home in Java, Bali, Sumatra, Thailand and other islands of the Indonesia the Sadhabas resettled out of India. Their returns never happened. This kind of a community migration was deeply felt in the economy and social order of Odisha. To prevent such sea route migrations social myths were created as religious banning of sea travel. Movements from Sri Lanka to religious worship places of Buddhism also stopped with the Islamic occupation of the ruling order over North, Central and Eastern India. This is how the Odisha Sri Lanka relationship ended by 12th century A.D.

CONCLUSION

Substantial reduction in the sea trade activity and economy affected the tertiary sectors and service sectors of Odisha like shipbuilding industry; ship repairing and transportation industry including the road ways came to a standstill position. Skilled log and structure wood carpentry extensively used for ship building were diverted to other profession. During Mughal period many road and transport networks were destroyed by the hinterland kingdoms of Odisha to restrict the Mughal Army movements. Abandoned river ports facilities and sea ports slowly got destroyed. Prominent river ports on river Mahanadi, Brahmani, Baitarani, Subranarekha etc. were not maintained adequately but in the 14th century were intentionally destroyed by the small kingdoms and princely states who use to be territorial owners to obstruct the movement of the Mughal army. Mughal army occupied the coastal Orissa territory only and failed to take occupation of Central Odisha kingdoms. As the war economy was loss making for the Mughal army lots of cultural sites destruction were conducted to pressurize princely states to compensate the war costs. Many temples of Coastal Orissa were destroyed. After Mughal rule the coastal Orissa passed to the hands Maratha power for few years and subsequently to the hands of the British. British power restricted foreign travel and banned sea trade because of their business interests. During British period river and canal navigation and waterways trade activity improved but were confined to Indian Territory only. Attempts were made by some kingdoms to link to the Sadhaba community and Sri Lanka by sea route but in vain. This is how the glorious seafarer expertise of Orissa discontinued. Since the 12th century A.D. these active pages of Orissa history turned as the silent pages of history of its relationship with Sri Lanka from entrepreneurship point of view, which is very much interesting and important for further study.


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( Co-Authored by Prof. S. P. Rath and  Prof. Biswajit Das, this research paper was published in Kushagra International Management Review. Prof. S. P. Rath is associated with the Institute of Hotel Management ( University of Huddersfield, U.K.)- A TATA Enterprise, Aurangabad, UP, India. Prof Biswajit Das is the Chairperson of the Doctoral Committee, KIIT School of Management, KIIT University, Bhubaneswar, Odisha, India)