Religion in Goa | Goa State PSC (GPSC) Preparation - GPSC (Goa) PDF Download

 Page 1


RELIGION  
Historically and culturally Goa was an inseparable part 
of India upto 1510. Goa withstanding the smallness, as a part 
of India had undergone religious movement which are similar to 
other parts of India. Hinduism in Goa saw the development of 
the the two main sects Vaisnavism and Saivism. Shakti worship 
was also prevalent in Goa and the main Shakti's worshipped 
were SZteri, Bhruka, Kelbai, Galalakshmi, Mahl -lakshmi and 
Mahalsa.Nhath-panth also had influenced the cultural history 
of Goa. Buddhism received the royal patronage to a small 
extent under the Konkan Maurya and the Bhojas. Buddhism might 
have survived right upto the end of the Kadambas. There were 
Jaina bastis (temple) in Kudne Kothambi and Jainkot. All these 
villages are in Bicholim taluka. There was one more Jaina 
Bastis in Bandivade of Ponda taluka. 
The kings of all dynasties who had ruled Goa were 
tolerant towards other religion. No evidences of religious 
persecution are found till the end of Vijayanagara period. An 
attempt is made to survey briefly the history of the above 
religious sects in this chapter. 
Vaisnavism  
Recent researchers have revealed that by the first 
Page 2


RELIGION  
Historically and culturally Goa was an inseparable part 
of India upto 1510. Goa withstanding the smallness, as a part 
of India had undergone religious movement which are similar to 
other parts of India. Hinduism in Goa saw the development of 
the the two main sects Vaisnavism and Saivism. Shakti worship 
was also prevalent in Goa and the main Shakti's worshipped 
were SZteri, Bhruka, Kelbai, Galalakshmi, Mahl -lakshmi and 
Mahalsa.Nhath-panth also had influenced the cultural history 
of Goa. Buddhism received the royal patronage to a small 
extent under the Konkan Maurya and the Bhojas. Buddhism might 
have survived right upto the end of the Kadambas. There were 
Jaina bastis (temple) in Kudne Kothambi and Jainkot. All these 
villages are in Bicholim taluka. There was one more Jaina 
Bastis in Bandivade of Ponda taluka. 
The kings of all dynasties who had ruled Goa were 
tolerant towards other religion. No evidences of religious 
persecution are found till the end of Vijayanagara period. An 
attempt is made to survey briefly the history of the above 
religious sects in this chapter. 
Vaisnavism  
Recent researchers have revealed that by the first 
century B. C. the Vaisnavism was taking the root in the 
Deccan. 1  This is reflected in the inscriptions of 
Satavahanas. Goa was the part of the Satavahana empire during 
the reign of Kuntala Satkarni and may have remained for quite 
some time. 2  During the rule of Satavahana itself, Vaisnavites 
traditions might have spread in Goa. The earliest evidence of 
Vaisnavism as far as Goa is concerned comes from Vadgaon 
Madhavapur in Belgaum district. 3  In the number of Satavahana 
inscriptions there are references to the various epithets of 
Krishna indicating the spread of Visynu cult in the 
neighboring regions of Goa. 4  
To the south Goa in Banavasi (Uttar Kannada) district of 
Karnataka there is an inscription which mentions 
Visnurudrasivglananda, Satakarni and records the temple of 
Astabhujasw5mi (eightarmcd lord). 5  
The earliest references to the personal names associated 
with Krishna from the region of Goa are found in Bhoja copper 
plates of Devaraja which are palaeographically dated to c. 400 
A.D. 6  In this copper plates of Devaraja the epithet Govinda 
which is the fourth epithet of the twenty four 
(chaturvimasnati) epithet of Vishnu is mentioned. 7  The next 
in the chronological order is the copper plate of the Bhoja 
ruler Prithvimallavarman. Palaeographically this copper plate 
can be dated to c. 550 A. D., and mentions the donee Brahmin 
named MiidhavWrya of Agnivasyagotra. Arya is an honorific term 
Page 3


RELIGION  
Historically and culturally Goa was an inseparable part 
of India upto 1510. Goa withstanding the smallness, as a part 
of India had undergone religious movement which are similar to 
other parts of India. Hinduism in Goa saw the development of 
the the two main sects Vaisnavism and Saivism. Shakti worship 
was also prevalent in Goa and the main Shakti's worshipped 
were SZteri, Bhruka, Kelbai, Galalakshmi, Mahl -lakshmi and 
Mahalsa.Nhath-panth also had influenced the cultural history 
of Goa. Buddhism received the royal patronage to a small 
extent under the Konkan Maurya and the Bhojas. Buddhism might 
have survived right upto the end of the Kadambas. There were 
Jaina bastis (temple) in Kudne Kothambi and Jainkot. All these 
villages are in Bicholim taluka. There was one more Jaina 
Bastis in Bandivade of Ponda taluka. 
The kings of all dynasties who had ruled Goa were 
tolerant towards other religion. No evidences of religious 
persecution are found till the end of Vijayanagara period. An 
attempt is made to survey briefly the history of the above 
religious sects in this chapter. 
Vaisnavism  
Recent researchers have revealed that by the first 
century B. C. the Vaisnavism was taking the root in the 
Deccan. 1  This is reflected in the inscriptions of 
Satavahanas. Goa was the part of the Satavahana empire during 
the reign of Kuntala Satkarni and may have remained for quite 
some time. 2  During the rule of Satavahana itself, Vaisnavites 
traditions might have spread in Goa. The earliest evidence of 
Vaisnavism as far as Goa is concerned comes from Vadgaon 
Madhavapur in Belgaum district. 3  In the number of Satavahana 
inscriptions there are references to the various epithets of 
Krishna indicating the spread of Visynu cult in the 
neighboring regions of Goa. 4  
To the south Goa in Banavasi (Uttar Kannada) district of 
Karnataka there is an inscription which mentions 
Visnurudrasivglananda, Satakarni and records the temple of 
Astabhujasw5mi (eightarmcd lord). 5  
The earliest references to the personal names associated 
with Krishna from the region of Goa are found in Bhoja copper 
plates of Devaraja which are palaeographically dated to c. 400 
A.D. 6  In this copper plates of Devaraja the epithet Govinda 
which is the fourth epithet of the twenty four 
(chaturvimasnati) epithet of Vishnu is mentioned. 7  The next 
in the chronological order is the copper plate of the Bhoja 
ruler Prithvimallavarman. Palaeographically this copper plate 
can be dated to c. 550 A. D., and mentions the donee Brahmin 
named MiidhavWrya of Agnivasyagotra. Arya is an honorific term 
and MEdhav is the third epithet of Visnu. 8 	 Finally Arga 
plates of Kapilavarman and Kapoli plates of Asantikavarman are 
r 
palaeographically contemporaryiscan be assigned to c. 600 A. D. 
— c. 700 A.D. 9  The former copper plate mentions the name of 
the scribe as Krishna which is 24th epithet and in the latter 
inscription the name of the scribe Mgdhava and he is the son 
of Govinda, Both father and son have the epithet of Visnu as 
their personal names. 
During the Bhoja period itself the Chalukyas of Badami 
established their control over Revatidvipa (Redi) of 
Sawantawadi which is near northern borders of Goa." 
Invocatory verses of their inscriptions commence with 
Narayana. For the first time the epithet Narayana occurs in 
this region. Mangalesa, the Chalukyan ruler is described as a 
staunch worshipper of Bhagvat Visnu (parambhagvat). this 
record registers the grant Kundivatak and this has been 
identified as Kudne of Bicholim taluka. 11  The grant was made 
EL 
on the Mankartika chrgdashi (12th day). On this day Chturmas  
ends and Krishna wakes up from Yoganidrl. However, on this day 
the wedding of Tulsi with IPa -modar is celebrated by Hindus. 
Damodar is an epithet of Visnu. Accordingly, the king being a 
parambhavat did observe fast and after worshipping Visnu he 
made grant. 12  
According to Rigvcda the abode of Wir - iyana is primeval 
waters. The waters contained that earliest embryos in which 
44, 
Page 4


RELIGION  
Historically and culturally Goa was an inseparable part 
of India upto 1510. Goa withstanding the smallness, as a part 
of India had undergone religious movement which are similar to 
other parts of India. Hinduism in Goa saw the development of 
the the two main sects Vaisnavism and Saivism. Shakti worship 
was also prevalent in Goa and the main Shakti's worshipped 
were SZteri, Bhruka, Kelbai, Galalakshmi, Mahl -lakshmi and 
Mahalsa.Nhath-panth also had influenced the cultural history 
of Goa. Buddhism received the royal patronage to a small 
extent under the Konkan Maurya and the Bhojas. Buddhism might 
have survived right upto the end of the Kadambas. There were 
Jaina bastis (temple) in Kudne Kothambi and Jainkot. All these 
villages are in Bicholim taluka. There was one more Jaina 
Bastis in Bandivade of Ponda taluka. 
The kings of all dynasties who had ruled Goa were 
tolerant towards other religion. No evidences of religious 
persecution are found till the end of Vijayanagara period. An 
attempt is made to survey briefly the history of the above 
religious sects in this chapter. 
Vaisnavism  
Recent researchers have revealed that by the first 
century B. C. the Vaisnavism was taking the root in the 
Deccan. 1  This is reflected in the inscriptions of 
Satavahanas. Goa was the part of the Satavahana empire during 
the reign of Kuntala Satkarni and may have remained for quite 
some time. 2  During the rule of Satavahana itself, Vaisnavites 
traditions might have spread in Goa. The earliest evidence of 
Vaisnavism as far as Goa is concerned comes from Vadgaon 
Madhavapur in Belgaum district. 3  In the number of Satavahana 
inscriptions there are references to the various epithets of 
Krishna indicating the spread of Visynu cult in the 
neighboring regions of Goa. 4  
To the south Goa in Banavasi (Uttar Kannada) district of 
Karnataka there is an inscription which mentions 
Visnurudrasivglananda, Satakarni and records the temple of 
Astabhujasw5mi (eightarmcd lord). 5  
The earliest references to the personal names associated 
with Krishna from the region of Goa are found in Bhoja copper 
plates of Devaraja which are palaeographically dated to c. 400 
A.D. 6  In this copper plates of Devaraja the epithet Govinda 
which is the fourth epithet of the twenty four 
(chaturvimasnati) epithet of Vishnu is mentioned. 7  The next 
in the chronological order is the copper plate of the Bhoja 
ruler Prithvimallavarman. Palaeographically this copper plate 
can be dated to c. 550 A. D., and mentions the donee Brahmin 
named MiidhavWrya of Agnivasyagotra. Arya is an honorific term 
and MEdhav is the third epithet of Visnu. 8 	 Finally Arga 
plates of Kapilavarman and Kapoli plates of Asantikavarman are 
r 
palaeographically contemporaryiscan be assigned to c. 600 A. D. 
— c. 700 A.D. 9  The former copper plate mentions the name of 
the scribe as Krishna which is 24th epithet and in the latter 
inscription the name of the scribe Mgdhava and he is the son 
of Govinda, Both father and son have the epithet of Visnu as 
their personal names. 
During the Bhoja period itself the Chalukyas of Badami 
established their control over Revatidvipa (Redi) of 
Sawantawadi which is near northern borders of Goa." 
Invocatory verses of their inscriptions commence with 
Narayana. For the first time the epithet Narayana occurs in 
this region. Mangalesa, the Chalukyan ruler is described as a 
staunch worshipper of Bhagvat Visnu (parambhagvat). this 
record registers the grant Kundivatak and this has been 
identified as Kudne of Bicholim taluka. 11  The grant was made 
EL 
on the Mankartika chrgdashi (12th day). On this day Chturmas  
ends and Krishna wakes up from Yoganidrl. However, on this day 
the wedding of Tulsi with IPa -modar is celebrated by Hindus. 
Damodar is an epithet of Visnu. Accordingly, the king being a 
parambhavat did observe fast and after worshipping Visnu he 
made grant. 12  
According to Rigvcda the abode of Wir - iyana is primeval 
waters. The waters contained that earliest embryos in which 
44, 
all the Goads were collected. The waters are called Nara 
because they were the sons of Nara and since they were the 
first resting place of Prafa-Pati. 13  The vast expanse of the 
blue waters of Gomati (Mandovi) Aganasini (Zuari) may have 
been considered as an ideal abode of Na -rayana. Insignia 
(17nchana) of Badami Chalukyas was. Varaha (bear) an 
incarnation of Visnu. They were the worshipper of Nlia-gyana. 
This may have given an impetus for the rise of NWr -gyana 
worship in Goa. In North Goa, there are number of WirZyana 
temples. However in the other talukas of Central and Southern 
Goa also there are NErilyana temples. Even in the name of the 
villages the influence of Vaisnavism can be seen. The village 
Narve is the corruption of Nirliyana. NTra-yana is abbreviated 
as NTru and from it has become NErve. 14  In Naroa, Navelim and 
Bicholim, there are Lakshmi—Na-rayana temples and in Mopa, 
Sarmal and Virnoda of Pedne taluka Lakshmi—NiTrryana temples ar 
located. 15  In Tiswadi taluka there were five Narayana shrines 
four in Bardez and thirteen in Salcete. 16  All these twenty 
two NTr-gyana shines were destroyed by the Portuguese in the 
16th century. In the Cola village of Canacona taluka there is 
temple of N-A n'r- a -yana. It is difficult to say whether all these 
were consecrated in early Chalukyas period. Perhaps some may 
have been consecrated in Kadamba period c. 1000 — 1200 A. D. 
(Plate No. 1). 
North Goa was under the influence of Southern Silah 
Page 5


RELIGION  
Historically and culturally Goa was an inseparable part 
of India upto 1510. Goa withstanding the smallness, as a part 
of India had undergone religious movement which are similar to 
other parts of India. Hinduism in Goa saw the development of 
the the two main sects Vaisnavism and Saivism. Shakti worship 
was also prevalent in Goa and the main Shakti's worshipped 
were SZteri, Bhruka, Kelbai, Galalakshmi, Mahl -lakshmi and 
Mahalsa.Nhath-panth also had influenced the cultural history 
of Goa. Buddhism received the royal patronage to a small 
extent under the Konkan Maurya and the Bhojas. Buddhism might 
have survived right upto the end of the Kadambas. There were 
Jaina bastis (temple) in Kudne Kothambi and Jainkot. All these 
villages are in Bicholim taluka. There was one more Jaina 
Bastis in Bandivade of Ponda taluka. 
The kings of all dynasties who had ruled Goa were 
tolerant towards other religion. No evidences of religious 
persecution are found till the end of Vijayanagara period. An 
attempt is made to survey briefly the history of the above 
religious sects in this chapter. 
Vaisnavism  
Recent researchers have revealed that by the first 
century B. C. the Vaisnavism was taking the root in the 
Deccan. 1  This is reflected in the inscriptions of 
Satavahanas. Goa was the part of the Satavahana empire during 
the reign of Kuntala Satkarni and may have remained for quite 
some time. 2  During the rule of Satavahana itself, Vaisnavites 
traditions might have spread in Goa. The earliest evidence of 
Vaisnavism as far as Goa is concerned comes from Vadgaon 
Madhavapur in Belgaum district. 3  In the number of Satavahana 
inscriptions there are references to the various epithets of 
Krishna indicating the spread of Visynu cult in the 
neighboring regions of Goa. 4  
To the south Goa in Banavasi (Uttar Kannada) district of 
Karnataka there is an inscription which mentions 
Visnurudrasivglananda, Satakarni and records the temple of 
Astabhujasw5mi (eightarmcd lord). 5  
The earliest references to the personal names associated 
with Krishna from the region of Goa are found in Bhoja copper 
plates of Devaraja which are palaeographically dated to c. 400 
A.D. 6  In this copper plates of Devaraja the epithet Govinda 
which is the fourth epithet of the twenty four 
(chaturvimasnati) epithet of Vishnu is mentioned. 7  The next 
in the chronological order is the copper plate of the Bhoja 
ruler Prithvimallavarman. Palaeographically this copper plate 
can be dated to c. 550 A. D., and mentions the donee Brahmin 
named MiidhavWrya of Agnivasyagotra. Arya is an honorific term 
and MEdhav is the third epithet of Visnu. 8 	 Finally Arga 
plates of Kapilavarman and Kapoli plates of Asantikavarman are 
r 
palaeographically contemporaryiscan be assigned to c. 600 A. D. 
— c. 700 A.D. 9  The former copper plate mentions the name of 
the scribe as Krishna which is 24th epithet and in the latter 
inscription the name of the scribe Mgdhava and he is the son 
of Govinda, Both father and son have the epithet of Visnu as 
their personal names. 
During the Bhoja period itself the Chalukyas of Badami 
established their control over Revatidvipa (Redi) of 
Sawantawadi which is near northern borders of Goa." 
Invocatory verses of their inscriptions commence with 
Narayana. For the first time the epithet Narayana occurs in 
this region. Mangalesa, the Chalukyan ruler is described as a 
staunch worshipper of Bhagvat Visnu (parambhagvat). this 
record registers the grant Kundivatak and this has been 
identified as Kudne of Bicholim taluka. 11  The grant was made 
EL 
on the Mankartika chrgdashi (12th day). On this day Chturmas  
ends and Krishna wakes up from Yoganidrl. However, on this day 
the wedding of Tulsi with IPa -modar is celebrated by Hindus. 
Damodar is an epithet of Visnu. Accordingly, the king being a 
parambhavat did observe fast and after worshipping Visnu he 
made grant. 12  
According to Rigvcda the abode of Wir - iyana is primeval 
waters. The waters contained that earliest embryos in which 
44, 
all the Goads were collected. The waters are called Nara 
because they were the sons of Nara and since they were the 
first resting place of Prafa-Pati. 13  The vast expanse of the 
blue waters of Gomati (Mandovi) Aganasini (Zuari) may have 
been considered as an ideal abode of Na -rayana. Insignia 
(17nchana) of Badami Chalukyas was. Varaha (bear) an 
incarnation of Visnu. They were the worshipper of Nlia-gyana. 
This may have given an impetus for the rise of NWr -gyana 
worship in Goa. In North Goa, there are number of WirZyana 
temples. However in the other talukas of Central and Southern 
Goa also there are NErilyana temples. Even in the name of the 
villages the influence of Vaisnavism can be seen. The village 
Narve is the corruption of Nirliyana. NTra-yana is abbreviated 
as NTru and from it has become NErve. 14  In Naroa, Navelim and 
Bicholim, there are Lakshmi—Na-rayana temples and in Mopa, 
Sarmal and Virnoda of Pedne taluka Lakshmi—NiTrryana temples ar 
located. 15  In Tiswadi taluka there were five Narayana shrines 
four in Bardez and thirteen in Salcete. 16  All these twenty 
two NTr-gyana shines were destroyed by the Portuguese in the 
16th century. In the Cola village of Canacona taluka there is 
temple of N-A n'r- a -yana. It is difficult to say whether all these 
were consecrated in early Chalukyas period. Perhaps some may 
have been consecrated in Kadamba period c. 1000 — 1200 A. D. 
(Plate No. 1). 
North Goa was under the influence of Southern Silah 
(765 A.D.) There insignia (11-nchana) was the eagle (garuda)the 
vehicle of Visnu. 17  However, this had no effect on their 
faith. Like other branches of SilahTrifTs, they were staunch 
Saivites and this is indicated by their epigraphs. 18  No 
construction of Vaisnavite shrine is referred to in these 
inscriptions. However, they were tolerant towards other sects 
also. 
The Kadambas of Goa ruled from the early 10th century and 
their royal insignia was the lion. 19  Though the deity on 
their banner is Vaisnavite, but it had no effect on their 
faith in Saivism and they were the worshippers of 
Saptakoteshwar. However, their tolerance towards Vaisnavism is 
indicated not only by the presence of Hanuman on their banner 
but also by the invocatory verses in praise of Varaha (boar) 
incarnations mentioned in Panaji copper plates of 
Jayakeshi 1. 20  Like the Silalar&-i, the kadamba were also 
tolerant towards Vaisnavism and this is indicated by the 
consecration of Vaisnavite shrines by the members of the 
ruling family. Tambur inscription of Guhaladeva III records 
the construction of the temple of Visnu at Tambur. 21  Another 
inscription from the same place mention the construction of 
Ngi-ayandeva temple.
22  
Out of 24 epithets (Chaturvimashati) of Visnu, the second 
epithet is Narayana and the reference to the worship of the 
above deity and his shrines from Goa has been already made.