Dalit Literature in Odia

Odisha Review ISSN 0970-8669 Social status has been the main focus in every art of archery to ‘Ekalavya’. However for the age and that also largely influences the social ages Indian civilization has been trying to keep condition. Therefore each society has been the lower class people in darkness and ignorance. divided into two categories : one is higher society With the flow of time there is change of and other is lower society. The difference has been age and passion. In later part of the 19th century emerged everywhere in the world on the basis of there is a sea change in Indian society as it came rich and poor class people. But in India it is into contract with western civilization and surprisingly on the basis of difference in various education. Basically democratic attitude has castes. In Indian society the most unfortunate part prompted nationalization which leads to give is the issue of untouchability. It is not because of importance to liberty and equality in the society. their ignorance to culture but for the selfishness As a result there is abolition of untouchability, and high ambition of the higher class people. protest against Vaidika Karmakanda and protest The very meaning of Dalit is the people against the unconducive situation of middle ages, having been exploited or victimized by caste by the social reformers. The establishment of Dalit Literature in Odia Prof. Udayanath Sahoo system or underestimated in the society because Brahmo Samaj by Raja Ram Mohan Ray desired of their poor financial condition and social status. for the eradication of social blunders and The Veda, Upanishad, Vedant, Smritis are also superstition. The great persons like Debendra somehow related to this caste and colour Nath Tagore, Keshab Chandra Sen, difference. They give high status and respect to Ramakrishna Paramhansa, Swami Vivekananda Brahmin, Kshatriya and Baisya where as Sudras and others also wanted to expand these ideas in are given a lower status. Some stories in the the society along with bringing major reformations Ramayan and Mahabharat also give information in Hinduism. Mahatma Gandhi desired for the about these step-mother attitudes towards upliftment of downtrodden and exploited by untouchables. In the Ramayan Ramachandra killed bringing out ‘Harijan Patrika’ and discovered Sambhuka considering his meditation is unworthy way for the problems of Harijans and initiated and unjustified. In Mahabharat ‘Karna' has been Sarvodaya movement. “Untouchability is a social depicted as a son of charioteer. In the sameway stigma and if continues then it will extinct this caste difference was raised while giving the Hinduism.” Such type of apprehension made him APRIL - 2018 21 ISSN 0970-8669 Odisha Review worried. Dr. B. R. Ambedkar opined “Such type known as the history of Jagannath. Legend says of attitude regarding High and Low status will at first Jagannath was worshiped by Biswabasu not only destroy the discipline in Indian society as the deity of Savar caste known as but also it will destroy Hinduism in India.” So ‘Nilamadhab’. Later it was established at Pandit Jawaharlal Nehru said “Dr. B.R. Ambedkar Purusottam Kshetra, Puri as ‘Darubrahma’ by will be ever rememberable and a sign of Raja Indradyumna. In 15th century Sarala Das remembrance of the minority (Dalit) Revolution depicted ‘Narayan’ in the chapter ‘Mushala in Hinduism.” Dr. B.R. Ambedkar pleaded that Parva’ of Sarala Mahabharat as ‘Savari religion takes the human being to a higher position. Narayan’. Whatever may be the name of Shree Everybody is equal before religion. There is no Jagannath either ‘Nilamadhab’ or ‘Savari difference on the basis of caste. Infact religion is Narayan’ but in its background there is the meant for human beings but human beings are not contribution of Savar civilization. Savar dynasty meant for religion. So such type of revolutionary has been given the opportunity to worship Lord idea created by B.R. Ambedkar in the mind of Jagannath as ‘Daitapati’. Jagannath is the Lord minority leads to Dalit Literature. Because of it of the world. If we observe the statute of Lord the Dalits got the opportunity to asses themselves Jagannath we will find it is the great combination and it inculcated the power of self estimation in of two culture i.e. one is tribal culture and another the mind of Dalits. is Hindu culture. In tribal culture the statues of So the aim of Dalits literature was to deity looks like an immovable thing without head reform their social condition and give them equal whereas Hindu deities are having heads in their right and status in the society. The aim of the statues. But Jagannath statue has the specialty of literature is to empower them, however in the both the culture i.e. it has a shape of human being present changing scenario the creative literature but not a complete human being. The popular story of Dalit consciousness has created its own distinct of Odisha i.e. Dashia Bauri has raised the dignity horizon. The role of Dalit literature is crystal clear of untouchables. Raghu Behera, Mahatma Panu that it wishes the complete eradication of caste Das and a shoemaker named Rai Das were also system from the society. patronized by the Brahmins after having been blessed by Lord Jagannath. The great personality A portrait of Odia culture Tradition and Dalit ‘Hadidas’ might have born in ironsmith family but Literature : because of his divine power he made other Cultural consciousness of Odisha is bewildered. controlled by the incredible influence of Indian Seven women in Odisha were so experts culture. Still it has its own foundation. Its ideology, in Tantra Vidya, that by recalling their names the social condition and religious belief have been Tantra work becomes successful at first instance. shaped in its own way. At first being influenced All these women belong to lower caste. They are by the surrounding culture and tradition, the ‘Gynadei Maluni’, ‘Shukuti Chamaruni’, primitive inhabitants of Odisha have got their ‘Patrabandha Sautuni’, ‘Nitei Dhobani’, special identity. In parallel with Indian culture ‘Gangi Gauduni’, ‘Lahukuti Lahurani’ and Odisha has also a similar type of culture known ‘Shua Teluni’. In secularism Jagannath is not the as ‘Jagannath Culture’. The history of Odisha is deity of any one religion. So the attempt to abolish 22 APRIL - 2018 Odisha Review ISSN 0970-8669 caste system starts with Jagannath culture and it Balaram Das (16th century) has solved also highly influenced the cultural consciousness the problem of untouchability at Jagannath Dham and literary background of Odisha. It will not be Puri by placing the story of Shriya Chandaluni wrong if it is said that because of this revolution in Laxmi Puran. Laxmi doesn’t want to have a and reflection of integrity the Odia literature has distinction between Brahman and Chandal in become unique. Shree Mandir. The amazing integrity that it has The portrait of Dalit in Odia epics and brought in the religion background of Odisha has poems : never been thought in the whole India then. Infact the revolution against untouchability was reflected The first utterance of Odia literature is in Odia literature thousand years ago. In ‘Boudhagan Doha’ of ‘Charya-Gitika’. Here ‘Bhagabat’ Jagannath Das made a declaration the completely devoted ladies have been depicted with full satisfaction that there is no discrimination in Sandhya language as ‘Nairatma Devi’ or among human beings i.e. ‘Sahaj Sundari’. Here ‘Dombi’, Savar and other lower caste women have helped a lot. In one “Sakala dehe narayana chapter of Kanhupada it is said - Anadi parama karana. Sakala bhute basa mora “Nagar bahare dombi tohari kudia Mu sarba antara bhahara.” Chhoi chhoi jahi so brahma nadia Alo tombi toe sama karibo mo sanga Arakshita Das has not admitted the fact Nighina kanhu kapali joi long.” in ‘Mahimadal Gita’ that there is any discrimination in human race on the basis of caste and creed. (Charya-94) Bhimabhoi was a Kandha by caste. Through his In Charya of ‘Shavaripa’, poem he motivated the people to maintain equality and good relationship for the welfare of the “Uncha uncha pabata tahin basai savaribali society. In his view the almighty is the best creator Mo rangi pichha parahina sabari gibata of the world. Fakir Mohan Senapati wished to gunjari mali bring a religious integrity in his ‘Boudha Avatar’ Umata savaro pagala savaro makara guli poem. In the Horizan of spiritual life he has guhada tohari depicted Jesus Christ, Mohammad, Nanak, Nia gharani name sahaja sundari.” Sankaracharya, Ramamohan and Shree Sarala Das has described about the Savar Chaitanya as Shaptarsi or seven great saints. in Mahabharat very interestingly. When Arjuna In 1921 the romantic school penetrated dreams was in disguise of Kirat, his attitude and clothing and imagination in Odia literature. But few of portrays the picture of Savar people. In the story them tried to make it life worthy rather than putting concerning ‘Surekha Haran’ God has married dream in literature. Annada Shankar Ray said, Malati the daughter Aja Kirat and Savari Narayan “First we need freedom of thought then has become the husband of Malati. Sarala Das economical freedom and third political freedom.” has made the liberal religion, social reformation Kalandi Charan Panigrahi sings in the poem ‘Puri and peoples faith alive by bringing integrated Mandira’ that God has not made man but man antiquity among Arya and Anarya. has given a shape of God in his imagination. APRIL - 2018 23 ISSN 0970-8669 Odisha Review At this moment the influence of Kabiguru towards those exploited and underestimated Rabindranath Tagore was largely felt. Tagore has people. Infact it is a real source of literature. portrayed the image of God in human beings. In Portrait of Dalits in Drama : the deep sense of mankind he has chanted the glory of human god.

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