Cultural Significance of the Ganga Rule | Odisha State PSC (OPSC): Preparation - OPSC OCS (Odisha) PDF Download

 Page 1


125 
 
 
 
 
 
 
 Introduction  
The cultural efflorescence of Odisha during the Ganga period was undoubtedly the 
outcome of the able leadership, political stability, strong administration and economic prosperity. 
The art, architecture and sculpture developed during the Ganga period. The Ganga rulers were 
alos great patern of learning and literature. Their court adorned many great literary persons. The 
people in the society were living in a peaceful state as the kings of the Ganga dynasty were 
benevolent in nature. 
Cultural significance of the Ganga rule 
In order to understand the cultural significance of Ganga dynasty, it is essential to know 
about the society and condition of people during the Ganga period, the religion, art and 
architecture, music, dance,   language and literature, trade and commerce etc. 
Traditional Varna system 
During the Ganga period the traditional Varna system(Brahmana, Kshatriya, Vaishya and 
Sudra) was prevailed.  The Brahmanas enjoyed the highest status and maximum privileges in the 
society during this period. Many of them enjoyed land grants (Agraharas) as scholars and 
priests. During this period it is found that a number of Brahmanas entered into non-religious 
professions like military service, other categories of government service, and trade.  
 Development of Karanas (Kayasthas) caste 
The records of the Ganga period mention the Karanas (Kayasthas) as an important caste 
developed during this period. They  were a hereditary class of writers. Their Varna status is not 
clear from the available records. Some sources say that they were Kshatriyas. Others hold that 
they were Shudras. Whatever might be their Varna status, they occupied all cadres of posts in 
government, from that of a village-headman and accountant to that of a prime minister and army 
general. 
 
 
Page 2


125 
 
 
 
 
 
 
 Introduction  
The cultural efflorescence of Odisha during the Ganga period was undoubtedly the 
outcome of the able leadership, political stability, strong administration and economic prosperity. 
The art, architecture and sculpture developed during the Ganga period. The Ganga rulers were 
alos great patern of learning and literature. Their court adorned many great literary persons. The 
people in the society were living in a peaceful state as the kings of the Ganga dynasty were 
benevolent in nature. 
Cultural significance of the Ganga rule 
In order to understand the cultural significance of Ganga dynasty, it is essential to know 
about the society and condition of people during the Ganga period, the religion, art and 
architecture, music, dance,   language and literature, trade and commerce etc. 
Traditional Varna system 
During the Ganga period the traditional Varna system(Brahmana, Kshatriya, Vaishya and 
Sudra) was prevailed.  The Brahmanas enjoyed the highest status and maximum privileges in the 
society during this period. Many of them enjoyed land grants (Agraharas) as scholars and 
priests. During this period it is found that a number of Brahmanas entered into non-religious 
professions like military service, other categories of government service, and trade.  
 Development of Karanas (Kayasthas) caste 
The records of the Ganga period mention the Karanas (Kayasthas) as an important caste 
developed during this period. They  were a hereditary class of writers. Their Varna status is not 
clear from the available records. Some sources say that they were Kshatriyas. Others hold that 
they were Shudras. Whatever might be their Varna status, they occupied all cadres of posts in 
government, from that of a village-headman and accountant to that of a prime minister and army 
general. 
 
 
 
Position of women during the Ganga period 
During the Ganga period women were held in esteem in the society specially in case of 
royal women. In many of the donative records the donors state the names of their mothers. Royal 
ladies were noted for their pious disposition and devotion to husbands. It appears that the royal 
ladies had access to education and specialised forms of art like music and dance. Chandrikadevi, 
the daughter of Anangabhimadeva III was accomplished in music and dance. She built the 
temple of Ananta Vasudeva in Bhubaneswar. Sivarani, a lady of Ganga lineage was called the 
Kaliyuga Saraswati (Goddess of Learning in Kali Age). However, the women's status seems to 
have been some extent reduced  during this period. The Smritis and Nitisastras of the time 
restrict their freedom. Women were expected to be devoted to their husbands. But the Ganga 
kings themselves were polygamous. The Smritis also permitted the rulers to go for poligamy. In 
practice it appears that women enjoyed a good deal of freedom. They also danced as Devadasis 
in the temples. The plentiful depiction of women as singers and dancers, erotic partners and 
seductive Nayikas also point out their independence. 
 Religion during the Ganga period 
The early Ganga rulers were devout Saivites. But after capturing Odisha, the Gangas 
accepted Vaishnavism. They showed great devotion to Purushottam-Jagannath who was 
regarded as a manifestation of Vishnu. Chodagangadeva built the present gigantic temple of Lord 
Jagannath. Anangabhimadeva-III declared that he ruled the empire as the Routa or deputy of 
Lord Jagannath. Puri with Lord Jagannath as the presiding deity became a great centre of 
Vaishnavism during the Ganga period. The great Bhakti saints like Ramanuja, Narahari Tirtha 
and Jagannath Tirtha came to Odisha from outside during this period. The recital of Gita 
Govinda of Jayadeva (the Vaishnava poet of this period) was introduced into the daily rituals of 
the Jagannath temple. 
Secular nature of the Ganga rulers 
The Ganga rulers were secular in nature. Inspite of allegiance to Lord Jagannath, the state 
deity, the Gangas also patronized the worship of other deities - Siva, Parvati and Sun-God. 
Chodagangadeva donated a village for the maintenance of a perpetual lamp in the Lingaraj 
temple of Bhubaneswar. Parvati temple was built inside the precinct of the Lingaraj temple 
during the Ganga rule. Narasihmhadeva-I built the temple for Sun-God at Konark. The Ganga 
rulers seem to have attempted a harmony between Saivism and Vaishnavism. The transformation 
Page 3


125 
 
 
 
 
 
 
 Introduction  
The cultural efflorescence of Odisha during the Ganga period was undoubtedly the 
outcome of the able leadership, political stability, strong administration and economic prosperity. 
The art, architecture and sculpture developed during the Ganga period. The Ganga rulers were 
alos great patern of learning and literature. Their court adorned many great literary persons. The 
people in the society were living in a peaceful state as the kings of the Ganga dynasty were 
benevolent in nature. 
Cultural significance of the Ganga rule 
In order to understand the cultural significance of Ganga dynasty, it is essential to know 
about the society and condition of people during the Ganga period, the religion, art and 
architecture, music, dance,   language and literature, trade and commerce etc. 
Traditional Varna system 
During the Ganga period the traditional Varna system(Brahmana, Kshatriya, Vaishya and 
Sudra) was prevailed.  The Brahmanas enjoyed the highest status and maximum privileges in the 
society during this period. Many of them enjoyed land grants (Agraharas) as scholars and 
priests. During this period it is found that a number of Brahmanas entered into non-religious 
professions like military service, other categories of government service, and trade.  
 Development of Karanas (Kayasthas) caste 
The records of the Ganga period mention the Karanas (Kayasthas) as an important caste 
developed during this period. They  were a hereditary class of writers. Their Varna status is not 
clear from the available records. Some sources say that they were Kshatriyas. Others hold that 
they were Shudras. Whatever might be their Varna status, they occupied all cadres of posts in 
government, from that of a village-headman and accountant to that of a prime minister and army 
general. 
 
 
 
Position of women during the Ganga period 
During the Ganga period women were held in esteem in the society specially in case of 
royal women. In many of the donative records the donors state the names of their mothers. Royal 
ladies were noted for their pious disposition and devotion to husbands. It appears that the royal 
ladies had access to education and specialised forms of art like music and dance. Chandrikadevi, 
the daughter of Anangabhimadeva III was accomplished in music and dance. She built the 
temple of Ananta Vasudeva in Bhubaneswar. Sivarani, a lady of Ganga lineage was called the 
Kaliyuga Saraswati (Goddess of Learning in Kali Age). However, the women's status seems to 
have been some extent reduced  during this period. The Smritis and Nitisastras of the time 
restrict their freedom. Women were expected to be devoted to their husbands. But the Ganga 
kings themselves were polygamous. The Smritis also permitted the rulers to go for poligamy. In 
practice it appears that women enjoyed a good deal of freedom. They also danced as Devadasis 
in the temples. The plentiful depiction of women as singers and dancers, erotic partners and 
seductive Nayikas also point out their independence. 
 Religion during the Ganga period 
The early Ganga rulers were devout Saivites. But after capturing Odisha, the Gangas 
accepted Vaishnavism. They showed great devotion to Purushottam-Jagannath who was 
regarded as a manifestation of Vishnu. Chodagangadeva built the present gigantic temple of Lord 
Jagannath. Anangabhimadeva-III declared that he ruled the empire as the Routa or deputy of 
Lord Jagannath. Puri with Lord Jagannath as the presiding deity became a great centre of 
Vaishnavism during the Ganga period. The great Bhakti saints like Ramanuja, Narahari Tirtha 
and Jagannath Tirtha came to Odisha from outside during this period. The recital of Gita 
Govinda of Jayadeva (the Vaishnava poet of this period) was introduced into the daily rituals of 
the Jagannath temple. 
Secular nature of the Ganga rulers 
The Ganga rulers were secular in nature. Inspite of allegiance to Lord Jagannath, the state 
deity, the Gangas also patronized the worship of other deities - Siva, Parvati and Sun-God. 
Chodagangadeva donated a village for the maintenance of a perpetual lamp in the Lingaraj 
temple of Bhubaneswar. Parvati temple was built inside the precinct of the Lingaraj temple 
during the Ganga rule. Narasihmhadeva-I built the temple for Sun-God at Konark. The Ganga 
rulers seem to have attempted a harmony between Saivism and Vaishnavism. The transformation 
 
of Siva of the Lingaraj temple into the conjoint deity, Harihar (Vishnu as well as Siva), and the 
construction of the Vishnu temple of Ananta Vasudeva by a Ganga princess named Chandrika 
devi in the midst of the Siva temples indicate attempts at such a synthesis of Hari-Hara cult.  
Art and Architecture during the Ganga period 
The art and architecture of Odisha reached the zenith of glory in the constant and 
strenuous building activities of the great Ganga monarchs like Chodaqanqadeva, 
Anangabhimadeva-III and Narasimhadeva-1. The Gangas built two unrivaled and beautiful 
monuments - the Jagannath temple of Puri and the Sun temple of Konark. These two temples are 
remarkable for their massive structure, architectural skill, fine ornamentation and beautiful 
images representing animals, gods, goddesses, episodes from mythology and erotic partners.  
Patron of Learning 
  Being learned and cultured themselves, the Ganga monarchs extended their patronage to 
the promotion of learning. They offered land grants to the learned Brahmins, temples and maths 
(monasteries). The temples and maths were centres of religious culture as well as learning. The 
copper plate grants and stone inscriptions show the high water mark of Sanskrit literature in 
Odisha during the Ganga era. During this era there were a number of intellectual luminaries in 
Odisha. Pandit Vidyadhar ( Ekavali ), Jayadeva (Gita Govinda), Shridhar Acharya and Nilambar 
Acharya (the Smriti writers), Viswanath Kaviraj (Sahitya Darpan), and Satyananda (the 
astronomer who wrote Surya Siddhanta) belong to Ganga period.  
Evolution of Odia Language 
During this period some stone and copper plate inscriptions of the Ganga period clearly 
indicate that Odia language and script took a definite shape. As a result, during the reign of 
Kapilendradeva, the immediate successor of the Gangas, Sarala Das could write his magnus 
opus, Mahabharat in the language of the masses i.e. Odia. 
Music and Dance during Ganga rule 
The Ganga monarchs were great patron of music and dance. The Natamandapas 
(Dancing Halls) of the temples were the places where the Devadasis (the maidens dedicated to 
the temples) were performing dances to the tune of compositions and musical instruments. The 
temple of Jagannath at Puri and the Sun Temple of Konark (which were built by the Gangas) 
have Natamandapas. Anangabhimadeva-III added Natamandapa to the temple of Lingaraj in 
Bhubaneswar. The Ganga kings employed damsels in the temples for singing and dancing. 
Page 4


125 
 
 
 
 
 
 
 Introduction  
The cultural efflorescence of Odisha during the Ganga period was undoubtedly the 
outcome of the able leadership, political stability, strong administration and economic prosperity. 
The art, architecture and sculpture developed during the Ganga period. The Ganga rulers were 
alos great patern of learning and literature. Their court adorned many great literary persons. The 
people in the society were living in a peaceful state as the kings of the Ganga dynasty were 
benevolent in nature. 
Cultural significance of the Ganga rule 
In order to understand the cultural significance of Ganga dynasty, it is essential to know 
about the society and condition of people during the Ganga period, the religion, art and 
architecture, music, dance,   language and literature, trade and commerce etc. 
Traditional Varna system 
During the Ganga period the traditional Varna system(Brahmana, Kshatriya, Vaishya and 
Sudra) was prevailed.  The Brahmanas enjoyed the highest status and maximum privileges in the 
society during this period. Many of them enjoyed land grants (Agraharas) as scholars and 
priests. During this period it is found that a number of Brahmanas entered into non-religious 
professions like military service, other categories of government service, and trade.  
 Development of Karanas (Kayasthas) caste 
The records of the Ganga period mention the Karanas (Kayasthas) as an important caste 
developed during this period. They  were a hereditary class of writers. Their Varna status is not 
clear from the available records. Some sources say that they were Kshatriyas. Others hold that 
they were Shudras. Whatever might be their Varna status, they occupied all cadres of posts in 
government, from that of a village-headman and accountant to that of a prime minister and army 
general. 
 
 
 
Position of women during the Ganga period 
During the Ganga period women were held in esteem in the society specially in case of 
royal women. In many of the donative records the donors state the names of their mothers. Royal 
ladies were noted for their pious disposition and devotion to husbands. It appears that the royal 
ladies had access to education and specialised forms of art like music and dance. Chandrikadevi, 
the daughter of Anangabhimadeva III was accomplished in music and dance. She built the 
temple of Ananta Vasudeva in Bhubaneswar. Sivarani, a lady of Ganga lineage was called the 
Kaliyuga Saraswati (Goddess of Learning in Kali Age). However, the women's status seems to 
have been some extent reduced  during this period. The Smritis and Nitisastras of the time 
restrict their freedom. Women were expected to be devoted to their husbands. But the Ganga 
kings themselves were polygamous. The Smritis also permitted the rulers to go for poligamy. In 
practice it appears that women enjoyed a good deal of freedom. They also danced as Devadasis 
in the temples. The plentiful depiction of women as singers and dancers, erotic partners and 
seductive Nayikas also point out their independence. 
 Religion during the Ganga period 
The early Ganga rulers were devout Saivites. But after capturing Odisha, the Gangas 
accepted Vaishnavism. They showed great devotion to Purushottam-Jagannath who was 
regarded as a manifestation of Vishnu. Chodagangadeva built the present gigantic temple of Lord 
Jagannath. Anangabhimadeva-III declared that he ruled the empire as the Routa or deputy of 
Lord Jagannath. Puri with Lord Jagannath as the presiding deity became a great centre of 
Vaishnavism during the Ganga period. The great Bhakti saints like Ramanuja, Narahari Tirtha 
and Jagannath Tirtha came to Odisha from outside during this period. The recital of Gita 
Govinda of Jayadeva (the Vaishnava poet of this period) was introduced into the daily rituals of 
the Jagannath temple. 
Secular nature of the Ganga rulers 
The Ganga rulers were secular in nature. Inspite of allegiance to Lord Jagannath, the state 
deity, the Gangas also patronized the worship of other deities - Siva, Parvati and Sun-God. 
Chodagangadeva donated a village for the maintenance of a perpetual lamp in the Lingaraj 
temple of Bhubaneswar. Parvati temple was built inside the precinct of the Lingaraj temple 
during the Ganga rule. Narasihmhadeva-I built the temple for Sun-God at Konark. The Ganga 
rulers seem to have attempted a harmony between Saivism and Vaishnavism. The transformation 
 
of Siva of the Lingaraj temple into the conjoint deity, Harihar (Vishnu as well as Siva), and the 
construction of the Vishnu temple of Ananta Vasudeva by a Ganga princess named Chandrika 
devi in the midst of the Siva temples indicate attempts at such a synthesis of Hari-Hara cult.  
Art and Architecture during the Ganga period 
The art and architecture of Odisha reached the zenith of glory in the constant and 
strenuous building activities of the great Ganga monarchs like Chodaqanqadeva, 
Anangabhimadeva-III and Narasimhadeva-1. The Gangas built two unrivaled and beautiful 
monuments - the Jagannath temple of Puri and the Sun temple of Konark. These two temples are 
remarkable for their massive structure, architectural skill, fine ornamentation and beautiful 
images representing animals, gods, goddesses, episodes from mythology and erotic partners.  
Patron of Learning 
  Being learned and cultured themselves, the Ganga monarchs extended their patronage to 
the promotion of learning. They offered land grants to the learned Brahmins, temples and maths 
(monasteries). The temples and maths were centres of religious culture as well as learning. The 
copper plate grants and stone inscriptions show the high water mark of Sanskrit literature in 
Odisha during the Ganga era. During this era there were a number of intellectual luminaries in 
Odisha. Pandit Vidyadhar ( Ekavali ), Jayadeva (Gita Govinda), Shridhar Acharya and Nilambar 
Acharya (the Smriti writers), Viswanath Kaviraj (Sahitya Darpan), and Satyananda (the 
astronomer who wrote Surya Siddhanta) belong to Ganga period.  
Evolution of Odia Language 
During this period some stone and copper plate inscriptions of the Ganga period clearly 
indicate that Odia language and script took a definite shape. As a result, during the reign of 
Kapilendradeva, the immediate successor of the Gangas, Sarala Das could write his magnus 
opus, Mahabharat in the language of the masses i.e. Odia. 
Music and Dance during Ganga rule 
The Ganga monarchs were great patron of music and dance. The Natamandapas 
(Dancing Halls) of the temples were the places where the Devadasis (the maidens dedicated to 
the temples) were performing dances to the tune of compositions and musical instruments. The 
temple of Jagannath at Puri and the Sun Temple of Konark (which were built by the Gangas) 
have Natamandapas. Anangabhimadeva-III added Natamandapa to the temple of Lingaraj in 
Bhubaneswar. The Ganga kings employed damsels in the temples for singing and dancing. 
 
Tradition states that Padmavati, the wife of poet Jayadeva was a Devadasi, dedicated to Lord 
Jagannath. She used to dance to the tune of the songs, composed by her husband. The Ganga 
temples, particularly the Natamandapas are full of singing and dancing girls in ecstatic postures 
with musical instruments found in the panels.  
Overseas Trade: 
The development of cultural activities of Odisha during the Ganga period was possible 
due to her economic prosperity. During this period Odisha continued her ancient commercial 
relation with South East Asian countries. The engraving of boats in the Bhoga Mandapa of the 
Jagannath temple of Puri, a panel show in the transportation of elephants (preserved in the 
Odisha State Museum) and, the reference to a township, inhabited by the artisans and traders in 
the Nagari plate of Anangabhimadeva-1I1, etc. are the evidence of Odisha's overseas trade an 
commerce during the Ganga period. Clothes, diamonds and elephants were exported from 
Odisha to outside countries. 
Conclusion 
Thus, the four hundred years of glorious rule of the Gangas is unique in many sense in 
the history of medieval Odisha. The land was politically and culturally got united. The Kalinga 
school of architecture reached the zenith during the Ganga period. Further, the Sanskrit literature 
developed to a great extent during that period. The overall socio-economic-political and cultural 
pictures of this period testify to the fact that peace and tranquility prevailed all over the empire 
during the period of the mighty rulers of the Ganga dynasty. 
Summary 

 The cultural efflorescence of Odisha during the Ganga period was undoubtedly the 
outcome of the able leadership, political stability, strong administration and economic 
prosperity. 

 In order to understand the cultural significance of Ganga dynasty, it is essential to know 
about the society and condition of people during the Ganga period, the religion, art and 
architecture, music, dance,   language and literature, trade and commerce etc. 

 During the Ganga period the traditional Varna system(Brahmana, Kshatriya, Vaishya and 
Sudra) was prevailed.   

 During the Ganga period women were held in esteem in the society specially in case of 
royal women.  
Page 5


125 
 
 
 
 
 
 
 Introduction  
The cultural efflorescence of Odisha during the Ganga period was undoubtedly the 
outcome of the able leadership, political stability, strong administration and economic prosperity. 
The art, architecture and sculpture developed during the Ganga period. The Ganga rulers were 
alos great patern of learning and literature. Their court adorned many great literary persons. The 
people in the society were living in a peaceful state as the kings of the Ganga dynasty were 
benevolent in nature. 
Cultural significance of the Ganga rule 
In order to understand the cultural significance of Ganga dynasty, it is essential to know 
about the society and condition of people during the Ganga period, the religion, art and 
architecture, music, dance,   language and literature, trade and commerce etc. 
Traditional Varna system 
During the Ganga period the traditional Varna system(Brahmana, Kshatriya, Vaishya and 
Sudra) was prevailed.  The Brahmanas enjoyed the highest status and maximum privileges in the 
society during this period. Many of them enjoyed land grants (Agraharas) as scholars and 
priests. During this period it is found that a number of Brahmanas entered into non-religious 
professions like military service, other categories of government service, and trade.  
 Development of Karanas (Kayasthas) caste 
The records of the Ganga period mention the Karanas (Kayasthas) as an important caste 
developed during this period. They  were a hereditary class of writers. Their Varna status is not 
clear from the available records. Some sources say that they were Kshatriyas. Others hold that 
they were Shudras. Whatever might be their Varna status, they occupied all cadres of posts in 
government, from that of a village-headman and accountant to that of a prime minister and army 
general. 
 
 
 
Position of women during the Ganga period 
During the Ganga period women were held in esteem in the society specially in case of 
royal women. In many of the donative records the donors state the names of their mothers. Royal 
ladies were noted for their pious disposition and devotion to husbands. It appears that the royal 
ladies had access to education and specialised forms of art like music and dance. Chandrikadevi, 
the daughter of Anangabhimadeva III was accomplished in music and dance. She built the 
temple of Ananta Vasudeva in Bhubaneswar. Sivarani, a lady of Ganga lineage was called the 
Kaliyuga Saraswati (Goddess of Learning in Kali Age). However, the women's status seems to 
have been some extent reduced  during this period. The Smritis and Nitisastras of the time 
restrict their freedom. Women were expected to be devoted to their husbands. But the Ganga 
kings themselves were polygamous. The Smritis also permitted the rulers to go for poligamy. In 
practice it appears that women enjoyed a good deal of freedom. They also danced as Devadasis 
in the temples. The plentiful depiction of women as singers and dancers, erotic partners and 
seductive Nayikas also point out their independence. 
 Religion during the Ganga period 
The early Ganga rulers were devout Saivites. But after capturing Odisha, the Gangas 
accepted Vaishnavism. They showed great devotion to Purushottam-Jagannath who was 
regarded as a manifestation of Vishnu. Chodagangadeva built the present gigantic temple of Lord 
Jagannath. Anangabhimadeva-III declared that he ruled the empire as the Routa or deputy of 
Lord Jagannath. Puri with Lord Jagannath as the presiding deity became a great centre of 
Vaishnavism during the Ganga period. The great Bhakti saints like Ramanuja, Narahari Tirtha 
and Jagannath Tirtha came to Odisha from outside during this period. The recital of Gita 
Govinda of Jayadeva (the Vaishnava poet of this period) was introduced into the daily rituals of 
the Jagannath temple. 
Secular nature of the Ganga rulers 
The Ganga rulers were secular in nature. Inspite of allegiance to Lord Jagannath, the state 
deity, the Gangas also patronized the worship of other deities - Siva, Parvati and Sun-God. 
Chodagangadeva donated a village for the maintenance of a perpetual lamp in the Lingaraj 
temple of Bhubaneswar. Parvati temple was built inside the precinct of the Lingaraj temple 
during the Ganga rule. Narasihmhadeva-I built the temple for Sun-God at Konark. The Ganga 
rulers seem to have attempted a harmony between Saivism and Vaishnavism. The transformation 
 
of Siva of the Lingaraj temple into the conjoint deity, Harihar (Vishnu as well as Siva), and the 
construction of the Vishnu temple of Ananta Vasudeva by a Ganga princess named Chandrika 
devi in the midst of the Siva temples indicate attempts at such a synthesis of Hari-Hara cult.  
Art and Architecture during the Ganga period 
The art and architecture of Odisha reached the zenith of glory in the constant and 
strenuous building activities of the great Ganga monarchs like Chodaqanqadeva, 
Anangabhimadeva-III and Narasimhadeva-1. The Gangas built two unrivaled and beautiful 
monuments - the Jagannath temple of Puri and the Sun temple of Konark. These two temples are 
remarkable for their massive structure, architectural skill, fine ornamentation and beautiful 
images representing animals, gods, goddesses, episodes from mythology and erotic partners.  
Patron of Learning 
  Being learned and cultured themselves, the Ganga monarchs extended their patronage to 
the promotion of learning. They offered land grants to the learned Brahmins, temples and maths 
(monasteries). The temples and maths were centres of religious culture as well as learning. The 
copper plate grants and stone inscriptions show the high water mark of Sanskrit literature in 
Odisha during the Ganga era. During this era there were a number of intellectual luminaries in 
Odisha. Pandit Vidyadhar ( Ekavali ), Jayadeva (Gita Govinda), Shridhar Acharya and Nilambar 
Acharya (the Smriti writers), Viswanath Kaviraj (Sahitya Darpan), and Satyananda (the 
astronomer who wrote Surya Siddhanta) belong to Ganga period.  
Evolution of Odia Language 
During this period some stone and copper plate inscriptions of the Ganga period clearly 
indicate that Odia language and script took a definite shape. As a result, during the reign of 
Kapilendradeva, the immediate successor of the Gangas, Sarala Das could write his magnus 
opus, Mahabharat in the language of the masses i.e. Odia. 
Music and Dance during Ganga rule 
The Ganga monarchs were great patron of music and dance. The Natamandapas 
(Dancing Halls) of the temples were the places where the Devadasis (the maidens dedicated to 
the temples) were performing dances to the tune of compositions and musical instruments. The 
temple of Jagannath at Puri and the Sun Temple of Konark (which were built by the Gangas) 
have Natamandapas. Anangabhimadeva-III added Natamandapa to the temple of Lingaraj in 
Bhubaneswar. The Ganga kings employed damsels in the temples for singing and dancing. 
 
Tradition states that Padmavati, the wife of poet Jayadeva was a Devadasi, dedicated to Lord 
Jagannath. She used to dance to the tune of the songs, composed by her husband. The Ganga 
temples, particularly the Natamandapas are full of singing and dancing girls in ecstatic postures 
with musical instruments found in the panels.  
Overseas Trade: 
The development of cultural activities of Odisha during the Ganga period was possible 
due to her economic prosperity. During this period Odisha continued her ancient commercial 
relation with South East Asian countries. The engraving of boats in the Bhoga Mandapa of the 
Jagannath temple of Puri, a panel show in the transportation of elephants (preserved in the 
Odisha State Museum) and, the reference to a township, inhabited by the artisans and traders in 
the Nagari plate of Anangabhimadeva-1I1, etc. are the evidence of Odisha's overseas trade an 
commerce during the Ganga period. Clothes, diamonds and elephants were exported from 
Odisha to outside countries. 
Conclusion 
Thus, the four hundred years of glorious rule of the Gangas is unique in many sense in 
the history of medieval Odisha. The land was politically and culturally got united. The Kalinga 
school of architecture reached the zenith during the Ganga period. Further, the Sanskrit literature 
developed to a great extent during that period. The overall socio-economic-political and cultural 
pictures of this period testify to the fact that peace and tranquility prevailed all over the empire 
during the period of the mighty rulers of the Ganga dynasty. 
Summary 

 The cultural efflorescence of Odisha during the Ganga period was undoubtedly the 
outcome of the able leadership, political stability, strong administration and economic 
prosperity. 

 In order to understand the cultural significance of Ganga dynasty, it is essential to know 
about the society and condition of people during the Ganga period, the religion, art and 
architecture, music, dance,   language and literature, trade and commerce etc. 

 During the Ganga period the traditional Varna system(Brahmana, Kshatriya, Vaishya and 
Sudra) was prevailed.   

 During the Ganga period women were held in esteem in the society specially in case of 
royal women.  
 

 In many of the donative records the donors state the names of their mothers. Royal ladies 
were noted for their pious disposition and devotion to husbands.  

 It appears that the royal ladies had access to education and specialised forms of art like 
music and dance. 

 The early Ganga rulers were devout Saivites.  

 But after capturing Odisha, the Gangas accepted Vaishnavism. 

  They showed great devotion to Purushottam-Jagannath who was regarded as a 
manifestation of Vishnu.  

 Chodagangadeva built the present gigantic temple of Lord Jagannath. Anangabhimadeva-
III declared that he ruled the empire as the Routa or deputy of Lord Jagannath. 

 The art and architecture of Odisha reached the zenith of glory in the constant and 
strenuous building activities of the great Ganga monarchs like Chodaqanqadeva, 
Anangabhimadeva-III and Narasimhadeva-1. 

  The Gangas built two unrivaled and beautiful monuments - the Jagannath temple of Puri 
and the Sun temple of Konark. 

 Being learned and cultured themselves, the Ganga monarchs extended their patronage to 
the promotion of learning.  

 They offered land grants to the learned Brahmins, temples and maths (monasteries). 

 During this era there were a number of intellectual luminaries in Odisha. Pandit 
Vidyadhar ( Ekavali ), Jayadeva (Gita Govinda), Shridhar Acharya and Nilambar 
Acharya (the Smriti writers), Viswanath Kaviraj (Sahitya Darpan), and Satyananda (the 
astronomer who wrote Surya Siddhanta) belong to Ganga period. 

 During this period some stone and copper plate inscriptions of the Ganga period clearly 
indicate that Odia language and script took a definite shape. 

 The Ganga monarchs were great patron of music and dance.  

 The Natamandapas (Dancing Halls) of the temples were the places where the Devadasis 
(the maidens dedicated to the temples) were performing dances to the tune of 
compositions and musical instruments. 

 The Ganga temples, particularly the Natamandapas are full of singing and dancing girls 
in ecstatic postures with musical instruments found in the panels.