Orissa Review * July - 2009

Nrisimha, I Bow Down on Thy Feet

Dr. Harihar Kanungo

Jagannath Dash, (1491-1550 A.D.)on Oriya poet the Sanskrit Bhagabata was written, the derivation of the sixteenth century, translated the Sanskrit of the word Nrisimha and the practice of Nrisimha Shrimad Bhagabatam, written by in to worship had coincided with it and continued in Oriya. The book opens with the following lines : the years that followed. However, some research "Namai Nrushinghacharana Anadi Parama scholars and commentators of religions scriptures Karana" i.e. Nrisimha, I claim the mention of bow down on thy feet. Nrisimha in the Thou hast no beginning and - the and art the supreme cause works which preceded of every thing." Shrimad Bhagabata. The Original But those who hold a Sanskrit Shrimad different view claim such Bhagabatam contains the presumption to be episode of unrealistic and a post- Hiranyakashipu, his son dated entry. The Prahalad and Lord protagonists of Nrisimha. But by offering Brahminism portrayed homilies to Nrisimha at the Nrisimha as - very beginning of his incarnate and attached translated work, the poet importance to His Jagannath Dash lays worship. As a result of emphasis on the their efforts, worship of importance of Nrisimha gained worshipping Lord prominence in Orissa as Nrisimha. By the time well as in different parts Jagannath Dash was translating Shrimad of ancient Kalinga. They also initiated the special Bhagabata into Oriya, Nrisimha-worship had worship of Nrisimha near the Mukta Mandap of already spread in Orissa as well as throughout Jagannath temple, Puri and installed Mukta . We can correctly assume that by the time Nrisimha there. They also installed Nrisimha

1 Orissa Review * July - 2009 at the Gundicha Temple, Marjara or Bidala would not have happened had Puri not been one Nrisimha in Paikmal of Bargarh district and Baraha of the places he conquered. Now the question Nrisimha in Simachalam. In addition to this, is : why he had to make a search for Nrisimha has also been recognised as the Parsva Nilamadhava ? From the mythological anecdotes Devata in many temples of Orissa as well as in mentioned in Mr. Sahu's article, we know that ancient Kalinga. king Indradyumna learnt about the disappearance of Nilamadhava from his place of worship. This We cann't be definite as to exactly when disappointed the king no doubt, but he still Nrisimha worship was introduced in Orissa or continued his search. In page 367 of his article, ancient Kalinga. However, from the informations Sri Sahu has mentioned that, after the obtained so far, it is known that during the 8th disappearance of Nilamadhava, Indradyumna and 9th centuries following the Bhoumakara rule conducted a yajna sacrificing one thousand or sometime after, His worship was initiated and horses. As a result of that Yajna, Indradyumna widely propagated. The procedures of worship had the good luck to locate the indeterminate in the Jagannath temple at Puri attach primacy to wood-god, the representative of Lord Nrisimha worship. Sri Pankaja Sahoo has made Nilamadhava and he built a temple for his worship. a thorough discussion about this in his article Now the question is, why did the king so "Shree Jagannath Pratisthare Nrushimha frantically searched for the Darubrahma and had Upasanara Baisistya." This article is entirely to sacrifice a thousand horses ? In subsequent based on facts collected from different . years. Lord Nilamadhava assumed the form of Citing many facts Sri Sahu mentions that Sri the Chaturdhamurti (the all pervading deity) of Nrisimha was the household deity of Lord Jagannath. Indradyumna, the mythological king of Malava. He carried this deity in a Palki all the way from So we find how at first, king Indradyumna Malava and installed him in Puri by Narada on had installed his household deity Nrisimha at Puri the auspicious tithi of Dwadashi accompanied by in a temple and afterwards built a second temple Jyestha Sukla Swati Naksatra. The idol of to install and worship Jagannath, the Darubrahma. Nrisimha installed in the temple is the first idol of To attain a symmetry between both the worships, Nrisimha. Indradyumna, the king of Malava also efforts were made to link the worship of made efforts to search for Nilamadhava, the Darubrahma with that of Nrisimhanath and to attach greater importance in some respects to the earlier form of the Chaturddhamurti of Lord worship of the latter. To prove this view, Sri Jagannath and has begged the favour of his family Sahoo quotes from Puranic verses, "At the time deity Nrisimhanath to be successful in this of observing the secret rituals of Navakalevara, mission."1 Sri Nrisimha is installed first and all the activities Although this article of Mr. Sahu is entirely concerning Navakalevara are conducted based on mythological events, at least from that afterwards. The worship of Nrisimha attains view point it is clear that, Indradyumna, the primacy during the rituals of Banayaga yatra and legendary king of Malava had conquered a part Parabhaga Pratistha that are observed as the or whole of Kalinga. Having attained victory He rituals preceding Navakalevara.2 But in the temple brought his ancestral deity Sri Nrisimhanath from of Lord Jagannath, we find Him as the main deity distant Malava and installed Him in Puri. This and Nrisimhanath as a parsvadevata (subsidiary

2 Orissa Review * July - 2009 god). Now the question arisen as to why an constructing a temple for Daru worship ? element of dualism and contradiction found place These episodes are mainly found in Skanda in the religious belief of Indradyumna ? As a Purana or Purushottam Mahatmya, victorous monarch, he could have promulgated and . Although these Puranas are the cult and worship of Nrisimhanath only claimed by the research scholars to be of a very throughout the state he had conquered. In the ancient origin, in later stages many anecdotes were contrary, he gave a grater prominence to the added to them by 8th century and afterwards since worship of Darubrahma Jagannath and new historical facts were unveiled from time to popularised Him as the presiding deity through time. But xactly when these sporadic episodes out Orissa and the ancient Kalinga. However, he found their inclusion in the Puranas can not be could not forget the god he was earlier devoted said with certainty. Similarly it can not be definitely to - his household deity Lord Nrusimhanath. To ascertained in which period of time the episode harmonise the worship of these two gods, in of Indradyumna and subsequent events related certain matters, he attached greater primacy and to it found place in the Skanda Purana. In this importance to Nrisimhanath. What is the mystery connection, Dr. Ekadashi Padhi mentions in his underlying this act of his ? Possibly it might have unpublished research work entitled, "Cultural so happened that much before Indradyumna's Heritage of Jajpur." It is also known from the conquest of Orissa, the worship of Lord Chatesvara temple inscription of Anangabhima Darubrahma had gained immense popularity in Dev-III (1211-1238 AD) that a new recension ancient Kalinga and Udra and was recognised as of the Puranas was made in Orissa through the the States Religion. Having conquered Orissa, efforts of his efficient Prime Minister Visnu Indradyumna did install the god of his heart - Lord Acharya by name, incorporating the glory of Nrisimha in that land, but this alien god failed to different sacred places of Orissa in an elaborate win the hearts of the Oriyas. So the king was manner. Some of the eighteen Puranas contains forced to patronise and encourage the worship brief account of the holy places of Orissa like of Lord Jagannath whose worship was already Viraja Ksetra, Ekamra Ksetra, Arka Ksetra, state-side. Hence, this practice of dual worship Purushottama Ksetra and the Mahendra and greater importance was attached to Nrsimha Mountain, etc. when the texts were revised in the in certain contexts. It might as well have been Pre-Ganga period (before 1100 AD), but possible that, where as Nrisimhanath was the independent chapters or books giving elaborate recognised god of the alien. Brahminic faith, Lord descriptions of these sacred places began to be Jagannath was worshipped by Orissa general incorporated into some of the Puranas when their public largely consisting of the Sabara tribals. new recension was made during Ganga period Therefore, a clever attempt was made to establish (1100-1435 AD). Thus it appears that the a compromise between the two worships, with elaborate treatment of the glory of different sacred Nrismha accorded importance in some respects. places of Orissa might have been included during 3 Now the question is :- Is there any historical this period." truth behind the legends of Indradyumna, So it can be well guessed that the episodes Nrisimhanath being brought from the distant of Indradyumna and Vidyapati found in Skanda Malava and installed in Puri, Indradyumna's search Purana and Brahma Purana are cases of for Nilamadhava or Daru Brahma, and his subsequent inclusion. However, in the

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Mahabharata, we find the mention of a legendary By the time the above fact was recorded character, Indradyumna. But the characters in the Madala Panji, the legend of Indradyumna resemble only by name. Probably to prove the did not exist. Madala Panji is a record of events ancient nature of the Puri temple, the authors of in their chronological order. Although the Puranic Puranas have cited their Indradyumna as a Indradyumna finds no mention in its early part, it character of the Mahabharata. But their has, however, mentioned about Raja Ramchandra Indradyumna is a concocted character creating a Dev of the Bhoi Dynasty changing the outer form new and different episode. Indradyumna, as of Lord Jagannath ( the ritual is called mentioned in the Mahabharata bears no Navakalevara) and reinstalling Him. Hence the relationship with Puri, Purushottama Ksetra or Madala Panji has titled the king as the Second Jagannath Ksetra. Such a fusion of the two Indradyumna. characters is a mere figment of imagination of the So an inference can be drawn that authors of the Kavyas or Puranas. Prior to the emergence of the legendary Indradyumna is the sometime in between the period of Yajati's Skanda, Brahma or Vishnu Puranas, it is doubtful construction of the Puri temple, his installing whether he found acceptance in the minds of the Darubrahma there in and King Ramachandra Dev people. Probably the Puranas concocted this conducting Navakalevara and reinstalling the fictitious character for the first time and thereby Lord, the legend of Indradyumna was probably created a background for this legendary created incorporating related anecdotes Indradyumna. So the episode of Indradyumna afterwards. Historians have acknowledged that succeeded the writing of such Puranas. Research the crown prince Yajati of Keshari dyanasty as scholars are not unanimous regarding the time described in the Madalapanji is a historical when the Puranas were written. However, we can character where as Indradyumna as described in learn from their views that these Puranas might the Puranas was an imaginary one and has no have been written after Yajati Keshari built the histrorical credence. So it can be safely concluded temple at Puri or after it was demolished and that crown prince Yajati is the real Indradyumna, rebuilt by Chodaganga in the 12th century. the first. But to assert the vintage nature of the Historians have ascertained 9th - 10th century as Puri temple, the Puranas borrowed the character the tenure of King Yajati Keshari. It has been said of Indradyumna from the Mahabharat and some that he built the Puri temple at that time. We may what succeeded in associating him with the Puri mention that though the anecdotes relating to temple, actually built by Yajati Keshari and have Indradyumna, Nilamadhav, Vidyapati and Lalita thereby created a new character.While casting were given so much importance in the Skanda, the historical character Yajati Keshari in a Puranic Vishnu and Brahma Puranas, etc, they have not mould, the Purana writers have also been been mentioned in the earlier parts of Madala influenced by the deeds of Yajati, the scion of the Panji. Puranas tell us that Indradyumna built the Soma and Keshari dynasty, as well as by those first ever temple at Puri and installed Darubrahma of his ancestors. Yajatis's ancestors were known Jagannath (made of wood) there. But according to have ascended from the Pandu and Soma to Madala Panji Yajati Keshari, the monarch of dynasties. They first ruled in Sripura belonging to the Keshari Dyanasty was the first to build a the Southern Koshala and from Sonepur temple at Puri and installed Darubrahma Jagannath afterwards. Their Capital in Sripura has been there. totally destroyed. Excavations conducted in that

4 Orissa Review * July - 2009 area reveal that these kings in different periods of encouraged this threefold practice on the time took to worshipping of Buddha, Gandhamardan mountain. Of course of the three, Nrisimhanath and Harishankar together. The Nrisimhanath has attained a greater prominence Murhalinda Buddha statue and relics of as the household deity of the Pandu and Buddhavihara obtained from such excavations Somavanshi rulers. prove that at an early stage these kings were Some historians and research scholars hold initially influenced by Buddhism and so they the view that, some period after Yajati conquered worshipped Lord Buddha. Brahminism revived Orissa, on his sister's request, he built a small at a later stage and subsequently these kings Purushottama (Nrisimha) temple in Puri. He would started worshipping Nrisimhanath and not have done this had Nrisimhanath not been Harishankar. From a stone inscription of Queen the household deity of the kings belonging to the Vasata of Pandu dynasty obtained by excavations, Pandu, Soma and Keshari dynasties at the time we learn Nrisimhanath to be their household deity. Yajati conquered Orissa. According to the This is clear from the translated text of a Sloka historians and research scholars Yajati Keshari found in the inscription as mentioned below :- " also laid the foundation stone of Lingaraj temple namah Purushottamaya ! Anyonya at Bhubaneswar. He constructed another temple Prantarantah Bichalat U chamara punja at Puri and placed Lord Jagannath there. These gunjaraba ugreih anguli agreih udancha incidents have been recorded in the Madala nakha kiran sikha spasta dranstra karaleih Panji.5 kraman bah patu panchananaiba (re) So we learn from these discussions that chakrinah kheghana oghana bidhwonsya because Nrisimhanath was the household god of dhwanta dhamnah karina iba kiran mouktika Yajati and because he had constructed His temple bha nibhamk4 prior to building the Puri temple and installing Lord "Like a lion attacking an elephant with a fierce Jagannath therein, some importance is accorded wave of its main (producing a swishing sound), to Nrismhanath when Jagannath is worshipped. with its bared bright nails, its terrible teeth bared, This Justifies the opening lines of the Oriya driving away the darkness by the light from the Bhagabata written by Jagannath Dash " Namain bright pearl pulled out of the elephant's head, may Nrushingha Charana Anadi Parama Karana. the Nrisimha image of Vishnu, the Chakradhari But the priority attached to Nrisimhanath can also spread across the sky like a dark cloud with a be explained from philosophical and historical lightening destroying darkeness protect you." stand points which are discussed below. The threefold worship of Buddha, Nrsimha We have already stated that and Hari Shankar by the kings of Pandu dynasly Gandhamardan mountain encompasses the tripple has also been reflected in their thoughts and worship of Buddha, Nrisimha and Harishankar. activities in subsequent stages. On the Similarly within the compound of the Jagannath Gandhamardan mountain situated on the border temple, we note the joint worship of Jagannath of Bargrah and Balangir districts, we find Buddha, and Nrisimha.Although Jagannath is the principal Nrisinghanath and Harishankar worshipped deity and Nrisimhanath is accorded a secondary simultaneously. Possibly the kings of Pandu and place near Muktamandap, the latter is entitled to Soma dynasties during their rule in Sonepur some priority in some contexts while the worship

5 Orissa Review * July - 2009 of Lord Jagannath takes place. It is impossible to India, a practice diligently and faithfully observed tell exactly when Jagannath found place in the by the Indian tribals. Stambhopanishad is based religious consciousness of mankind. Having on the logic of pillar (stambha) worship. One conquered Orissa, Pataraja Yajati placed cann't be sure as to when the Indian tribals Darubrahma in a temple built by him, the time of adopted this practice. It must be as old as the which has been determined. However, from the creation itself and through it, the tribals seek to Madala Panji and other Puranas we come to realise the mysteries behind the creation of the know that, much before this event, Darubramha universe. Pillar Worship has taught them to Jagannath was worshipped as the State God by visualise god in both animate and inanimate objects Orissa's tribals in some unknown place. The while carrying out pillar worship, people do not available facts do not tell the date of such an event. attach any determinate forms to them. So this On the otherhand, it is not so difficult to ascertain practice is synonymous with the symbolic worship the time of Nrisimha. We have already discussed at Indeterminate God. The worship of that during and after the time the Sanskrit Darubrahma and Nrisimha is an age-old Bhagabata was written by Vyasa, the worship of phenomenon and a variant is an age-old Nrisimha was in vogue throughout India. Vyasa phenomenon and a variant of pillar worship. This must have written Bhagabat during or shortly after explains the homily paid by Jagannath Dash to the Mahabharata was penned. Historians indicate Lord Nrisimha. the 6th century as the period when the Sanskrit So why were the distinct forms of Jagannath Bhagabat was written. Subsequent addition might and Nrisimha conceived, when both the gods have been made to it. In his translated version of essentially originated from the formless pillars, so the Sanskrit Bhagabat, Jagannath Dash has paid devotedly worshipped by the symbolic minded homage to Lord Nrisimha Namain Nrushimha simple hearted tribals ? The images of Jagannath Charana etc. In the original Sanskrit Bhagabat or and Nrisimha can not be called indeterminate, , Mahabharata and the four Vedas rather they are malformed without being biased preceding at, we find no mention of the worship by any religious sentiments, one does of Jagannath. So it is difficult to ascertain the acknowledge the awesome and terrifying looks seniority between Jagannath and Nrisimha as it is of the images of Lord Jagannath and Nrisimha. difficult to determine the time of Jagannath's origin. Dr Harekrishna Mahatab hints at this in the From a realistic and historical point of view, both preface to his book "The History of Orissa" :- the Gods owe their origin to pillars, eg. Nrisimha emerged out of a stone pillar in the royal court of "I was imprisoned in 1942 and put in the Hiranyakashipu. Lord Jagannath is also a variant prison of Ahamadanagar Fort which was the of a wooden pillar. This is the point of similarity famous Chandni Kila during the Moghul days. We between the two deities. Where ever in different spent time in historical discussions. I had with me parts of India Lord Nrisimha is worshipped, He the coprisoners like Maulana Abul Kalam Azad, has assumed the shape of a stone pillar. For that Jawaharlal Nehru, Mr. Asaf Ali, Dr. Prafulla matter, all the gods and goddesses worshipped Chandra Ghosh, Dr. Pattavi Sitaramaya, Pandit in every nook and corner of Indian villages owe Gobinda Ballabh Panth, Acharya Narendra Dev their origin either to stone pillars or wooden posts. and Acharya Kripalini. One day Pt. Jawaharlal Pillar (one post) Worship is a special tradition in Nehru rushed in to my room and showed me the

6 Orissa Review * July - 2009 book by Edward Thompson, entitled "The tribals and common people dwelling in rural areas Making of Indian Princess," p.62, "Notorious and forests in India have developed such a Shrine of Jagannath, the uncouth temple where concept of God and worship Him as God an incomprehensible people reverenced ugliness indeterminate : hence they try to gain spiritual insight as the personification of divine attributes (Thorn by worshipping such symbolic gods in the forms Memoir of the War in India, p. 263) and of stones or logs of wood. Believers of Brahminism seemed to flaunt its difference from determinate and indeterminate gods, according all other religions of the modern world." (Edward to history often clash with each other. Vyasa, who Thompson - The Making of Indian Princess, by virtue of his scholarship and personality could p.62). Pandit Nehru stormed in to my room and include Atharva Veda in the four existing Vedas eagerly asked me "Mahatab, do you have any believed in resolving this conflict between these idea about the cult of Jagannath. I'd been to Puri two different religious views. He tried to attach and saw His statue. I shuddered at its ugliness. this by narrating the episode of Hiranya Kashipu, What exactly is that statue ? What's the here say his son Prahlad and the emergence of the Lord about it ? Why is Jagannath worshipped in such Nrisimha (The Man-Lion) from the court room a shape ? I kept mum in shame. After that, in my pillar and had achieved a sort of compromise prison-cell I wrote an article "The Story of between the worship of determinate god and that Jagannath" for the enlightenment of my prison- of indeterminate god. mates. It took me two years to complete that We have already said that the believers in 6 article". Dr. Mahatab discusses about the image symbolic religion who worship pillars see God in of Jagannath and we quote him. all animate and inanimate objects. This was "One sure needs to explain the imagination reflected in Prahalad's philosophy and religious behind the three odd-shaped statues, devoid of faith. Prahalad, a great devotee had a rare insight any art or beauty."7 through which he could visualise the all-pervading So we naturally ask ourselves in the nation existence of God. Being a common man, which created such fine images of , however, Hiranyakashipu, his father could not and Buddha (who symbolised divine power), how accept the omnipresence of God. So out of jest, could the terrible and odd idols of Jagannath, he remarked of God existed in a pillar in his Royal Nrisimha, Marjara Nrisimha and Brahmanrisimha Court Prahalad said "yes". The king was be ever conceived ? provoked and accepting his son's challenge, Struck the pillar with his sword and Nrisimha An explanation from the religious view point emerged out of the shattered pillar. Vyasa narrates may be some what like this : Some people are this incident in Shrimad Bhagabatam - fond of worshipping Divine Power in the form of "Satyam Bidhatum Nija Bhrutya Bhasitam determinate gods and so they make beautiful idols Byaptim cha Bhuteshukhileshuchatmanah of them. These pepole are idolators. On the other Adrushyatatyadbhuta Rupamudbhahan hand, there are many others who seek realisation Stambhe Sabhayam na mruga na Manusham."8 of divinity in an introspective manner and locate (Sanskrit text) god in objects both animate and inanimate. For them God is indeterminate and symbolic in "To prove that His servant or devotee was character. Since time immemorial, millions of right and to assert His presence in all matters, the

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Lord assumed an odd form and emerged out of to Him ? Human mind is artistic and imaginative. the pillar. He neither looked a complete man nor So the carpenters could have carved a comely a complete beast." This episode lays emphasis shape of the Lord out of the log of wood. Even on the practice of symbolic religions in the form Vyasa with his vast knowledge and scholarship of pillar - worship. could have given a thought to it. The predecessors Now, why did Vyasa imagined such a god of Vyasa have conceived of good looking images who was half human and half animal. He had of God. narrated in his book earlier, that by Brahma's Research scholars hold the view that tree- blessings, Hiranyakashipu cannot be killed by worship preceded the worship of Darubrahma. any body - man, beast or object, so the From the unearthing of Mahenjodaro and conception of such an odd-God is not in keeping Harappa in the valley of sand, stone engravings with the chain of his narration. Therefore, the having traces of tree worship have been phenomenon of Nrisimha (the Man-Lion) discovered. In one of these stone engravings we warrants a philosophical interpretation. As a find a human form standing between two trees devotee of Brahma, Hiranyakashipu believed in and a devotee worshipping the human form sitting determinate God. Indian philosophy views God by its feet. This human being resembles neither a as indeterminate - beyond sight, description or male nor a female but looks very composed and portrayal. God is not to be seen - but to be felt handsome. Therefore it bears no resemblance with and realised. Although he pervades over objects any earthly creatures or objects. This human form animate and inanimate He resembles none. God has been accepted by the research scholars as being an amalgamation of man and lion, has no the Tree-God. Two historians Bridget and semblance with any earthly creature. This idea Raymond Allchin in their famous book "The Birth went into the creation of Nrisimha by the author of Indian Civilisation" have displayed a photocopy of Shrimad Bhagabatam. Nrisimha looks so odd of this engraving (vide part V of Plate No.14 and terrifying because He does not strictly among the photographs printed between pp.160- resemble any beast, bird or human being or else, 161 in that book) and have opined that God in Vyasa might have tried to appease both the human form is the soul of the tree. In this worshippers of determinate and indeterminate connection, quoting the view of Dr Nelson in his God through his concept of Nrisimha. The statue book "Minsan and Mycanaean Religion, p.549," of Lord Jagannath has been carved out of a log Dr. Rajguru also talks of the Tree God in his book of wood. It has a semblance of human form but "Naga ". The Tree-God is without genetalia not completely human and looks some what odd and so is neither male nor female, but possesses and terrifying. That's why on seeing the statue, Pt a serene, handsome appearance and from this view Nehru shuddered in fear. But those who conceived point does not resembles any living creature or this odd shape for the statue of Jagannath human being. If the prehistoric sculptors could probably tried to appease both the worshippers envisage such handsome images, then, by Vyasa's of determinate God as well as the worshippers of time a better looking Lord Jagannath could have God Indeterminate. But even of the statue of Lord been envisioned. So one fails to grasp the reason Jagannath was not to resemble any worldly object, behind the odd, ugly and terrifying images of what was the necessity of making him look so Nrisimha and Jagannath. The matter can be odd and terrifying instead of imparting good looks viewed from another angle. Both Nrisimha and

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Jagannath were derived from pillars or logs of objects. To establish this vital truth, Lord Nrisimha wood. Nrisimha came out of a stone pillar and emerged out of the pillar. While singing the praise Jagannath is carved out of wood. The worship of of Lord Nrisimha, Jagannath Dash was actually Darubrahma is an exclusive practice of Indian establishing the importance of this vital truth. This tribals signifying their faith in indeterminate or truth contains the basis of creation and that is what symbolic God. Taking a stone or a log of wood he claims to be the eternal truth, having no origin. as a symbol of God they try to realise Him by References : their spiritual insight. So they have found it proper not to give a definite or orderly human shape to 1. Sahu, P. Shree Jagannath Pratisthare Nrisimha Upasanara Baisisthya in Shreeksetra : Shree such Gods, rather they are against such idea, or Jagannath (Oriya), Pt.II(Ed) Utkal Pathak was the practice of improsing odd and terrifying Samsad, Cuttack, published by Orissa Book figures out of stone or wood an effort to turn the Store, Binod Behari, Cuttack-2, 1987, p.366, 367. simple minded tribals into worshippes of 2. Ibid - p.363. determinate God ? or were these odd and 3. Chatesvara temple inscription, re-edited by Dr. terrifying images intended to terrify and intimidate Chhabra in E.I. Vol.XXIX, pp.121-123. the symbolic worshippers so they could be forced 4. Epigraphia Indica, Vol.XI, p.190 in Mahakoshal to worship god determinate ? What else can be Historical Society, Koshal Ratnamala, p.77. the reason behind carving such odd, awesome figures out of stone or wood ? Indian philosophy 5. Madalapanji (Rajbhoga Itihas), 2nd Edn.1969, p.5, 6. regards God as benevolent and divine. So how can these terrifying images inspire divinity ? To 6. Mahatab, H. - Odisa Itihas (Oriya) Published by Students Store, Berhampur, Cuttack, 1948, force spiritualism on people under duress is against Preface, p.1, 2. Indian philosophy. 7. Mahatab, H - Odisa Itihas (Oriya), 1948, Fear can generate compulsion, but can Jagannatha , p.434. never inspire devotion. Yet another issue tht crops 8. Srimad Bhagavata Mahapuranam, Seventh up is Indradyumna was lucky to see Darubrahma Skandha, 8th Chapter, 18th sloka. after sacrificing a thousand horses. He placed the God in the temple and made arrangements for his worship, so at a later stage, what was the reason for giving this log of wood a definite shape ? Harihar Kanungo is the Sr. Reader & Head of the From these discussions, we have to admit Department of Oriya in B.J.B. (Autonomous) College, that there is a trace of divinity in all the worldly Bhubaneswar - 751014.

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Supreme Soul in Many Shapes

Dr. Dibakar Mishra

PARAMBRAHMA, the supreme soul, has been established as Supreme Being (Purusottama) in four shapes viz. Lord Balabhadra, Jagannath, Subhadra and Sudarshan to instruct the individual souls for attempting salvation. Out of the four deities Lord Balabhadra is the symbol of Rites (), Jagannath the Knowledge (Jnana), Subhadra is Meditation (Dhyana) and Sudarshan a symbol of Salvation (). sticked so adhesively to these different shapes Though in Vedas, the Supreme Power that it created communal feelings among each (Parambrahma) has been described as one and other, which were ended in fighting and causing omnipotent, who is beyond any description, still destructions to the Nation and humanity. to give guidance to the common mass as per the instructions laid down in the Vedas He has again The detailed descriptions of these shapes been described as Sahasra sheersa Purusa i.e. with their limbs, complexions, abode of existence, with thousand heads and sahasrapada i.e. with dresses, ornaments, weapons, carriers and thousand legs, which represents his attention and activities have been elaborated in different mobility to the different groups of people with mythological scripts. If we will study these scripts different works, leading the different ways of life sincerely, always extracting the inner meanings of with different grasping capacities. Undoubtedly the themes we would find that his different shapes God is the source of all energies, but for different are the results of thorough research by the wise deeds () of the people, different energies men of that time for guiding the general mass in of God are required which works in different every walks of their lives, professions, habits and directions to give different results. likings for the works to be done. The different shapes of God appeared He has been shaped as creater (Brahmaa) before the common mass are actually the symbols for those people who are interested in creating of some expressions put up in place of languages. things, working for new inventions and trying to But the priests, gurus, poets and the writers of discover new ideas. Similarly for the men in charge the passing ages, through their advices and writings of public administration, protection of subjects,

10 Orissa Review * July - 2009 uplifting the depressed ones, adoption of Karmas tooth and a long belly teaches us many things. throwing away idleness and luxury, remaining alert The elephant's head is the symbol of wisdom to help creatures in distress; He has been shaped (Tikshna Buddhi), one tooth (Ekadanta) as Vishnu. He has got wheel (Chakra) and club symbolizes truth which is one, long belly is (Gada) in His hands as weapons to kill the demons meaning of all knowledge stored in one deep place or the enemies of His subjects. By blowing conch (Gyanagarva). (Sankha) He warns the enemies of His subjects Cutting the head of the elephant sleeping either to remain away from them or be ready for with head towards north, to fix in the body of the consequences of their evils. Lotus (Padma) in Ganapati, gives us scientific information about His hands teaches all to lead sacred and dedicated human magnetic field and the magnetic field of life always. the earth including attractions of different poles The same God has been described as and repulsion of similar poles. The head being 'Mrutyunjay' i.e. victor over death or destruction. the North Pole of the magnetic field of the body it He is naked, smeared with ashes, putting on is always repelled by the same pole of the earth's snakes and bone pieces as ornaments, meditating magnetic field. This repulsion causes disturbances on funeral ground. It teaches the society that all to the head's mechanism for the result of which born are victims to death. All that is produced one may loose brain power or become mad. must disintegrate and be damaged. A man how Therefore it has been instructed from the ancient much powerful he might be, would one day turn times to sleep with head either to East or South to ashes. Holding an empty pot of skull in hand instead of West or North. The allegorical meaning teaches the society that a man, however rich, he of the story of loosing the head by the elephant, cannot take any thing from this world. slept with head towards North is due to this. A It is undoubtedly very easy to teach this smallest animal mouse as a carrier for such a heavy truth to the general mass through a shape like this, body teaches us how to penetrate into the inner than through doctrines of Vedas or Verses of side of the Sastras to collect essential knowledge Omnipotent (Brahmabani). Similarly to teach the by cutting the hard outer surface with little teeth people the nature of a public leader, his duties labouring hard day and night. with knowledge on every thing, our ancestors have The fighting power of the Supreme Soul shaped Him as (Gana + Isha) or has taken the shape of Goddess ; as Ganapati (Gana+Pati). Here 'Gana' means public (Energy) is a feminine gender; to teach the general and 'Isha' means leader. mass how to fight a battle and protect the From this we learn, what should be the motherland from foreign invasion killing the enemy qualities and responsibilities of a public leader in force. At the same time She being Dasapraharana giving education to the mass from childhood to Dharini holding ten powerful weapons in Her ten- old age, thinking of their betterment, showing hands teaches the mass the strength of co- profitable ways for business and in family operation. had been defeated while fighting traditional works. He has also been described as with Mahisasura as His own army (Surasena) was Bighnahanta, Bighnahara and Bighnesh i.e. alone fighting the battle. At that time he had not destroyer of impediments in all walks of life. taken the help of other armies like Narayani Sena Meaning of fixing the elephant's head, having one to fight in seas, the Sivasena to fight in mountainous

11 Orissa Review * July - 2009 regions, the Shakta Sena to fight on land. But in the room by hanging red curtains in doors and when all the armies joined together the most windows. powerful Mahisasura was defeated and killed by To cure the eruption, reduce the pain and Goddess Durga. fever 'Rudraksha' water, grinding the seed on a When Durga is worshipped during Durga stone slab, can be taken as medicine. The festival the other deities like Ganesh, donkey's milk is a great preventive as well as a , and Mahalaxmi are seen in curative medicine for these eruptive diseases. The Her four sides. The meaning of these symbols is instructions given to offer 'Neem' leaves and to teach the general mass that four important things sulphur mixed incense (Gandhak Dhupa) to the are required to win a battle. Such as Ganesh is Goddess (here patient is the Goddess Herself) the symbol of public alertness about the battle as are to make the room and environment virus free; He is the public leader. Saraswati with Veena in cure the patient speedily and prevent infections Her hands represents war music to inspire the to the other members of the family. mind and heart of the soldiers. Kartikeya The child rearing power (Santan Palini symbolizes proper command over the armies and Shakti) of the Supreme Soul has taken the shape Mahalaxmi representing sufficient wealth to of Sasthi (Mother Sasthi) with a cat as Her maintain the war expenses that are to be spent carrier; who emparts the knowledge on child upon weapons, to supply foods to the armies, rearing and nourishing. She is said to accompany transportation and treatment of wounded persons the new born baby day and night in the bedside. with supply of life saving drugs etc. Her carrier cat teaches us how to attend the The protective power (Suraksha Shakti) children immediately on call and feed them with of the human body against viral diseases of the much love and affection; so that each drop of Supreme Soul has been shaped as Goddess Sitala mother's milk will be of immense help for the to fight against viral diseases like Smallpox, growth of babies. Chickenpox, Measles etc. At the time of Like this if we will study the shapes of all epidemic, when thousands die at a time it creates the deities, gods and goddesses in detail we will havoc in the society; we remember Mother Sitala see that they have been designed most scientifically to get all information for our safeguard from the to impart knowledge on different subjects to the description of Her shape, limbs, armaments and society to guide the general mass in their own ways carrier. She has carried in Her four arms broom of work and lead successful lives. But actually sticks (Marjani), water vessel (Kalash), red cloth the sources of all these knowledge and powers (Rakta Basana) and a garland of Rudraksha seeds belong to one Supreme Power who is Omnipotent (Rudraksha Mala). She puts on in the back of (Sarbashaktiman), and Omnipresent Her head a bamboo tray ( Suparna) and is seated (Sarbabyapee). on a donkey (Gardavee). Here Marjani and Suparna indicate how to clean the patient's room and the environment, Kalasa instruct to give clean and contamination free water. Rakta Basan is the symbol of ultra violet ray to dry up the pustules Dr. Dibakar Mishra is an Iconologist who lives at A-82, and eruption of the body, which can be obtained Nilakantha Nagar, Nayapalli, Bhubaneswar-751012

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Lord Jagannath Symbol of National Integration

Basanta Kumar Das

Myths history and legend have all mingled over Jagannath Cult is an assimilation of the various centuries and formed a grand composite culture forms of religion and modes of worship so also with lord Jagannath. He is not only the god of there is under current of some philophycal system or the Indians but also the lord of the entire like 'Abheda' 'Bhedaveda' and Achintyabheda' humanity the deliverer and redeemer of all. as revealed Veda in the ritualistic practices. It is generally believed The Chaturddha muratti that Purusottama Jagannath is though four in number, the final goal of salvation. He constitutes one composite aooears to be supreme whole and at the time of daily authority in all matters. Pari as worship three priests perform the seat of Jagannath is for ever their rites simultaneously. centre of eastern religious Rituals of Sri Jagannath thought. temple are quite different The Trinity installed on from the ritual system of puja a massive throne, the Ratna performed in other temples. Simhasana in the Sanctum It is the accumulation of many Santorum has evoked faculties of Hindu religion, divergent spiritual responce which synthecizes here on and discursive speculisations one platform and rituals in the minds of the devout performed by 'Arya 'Anarya worshippers and the critic. and ' ' called Aryan When Jagannath is worshipped at Raja "Indradyumna", Savara srestha 'Biswabasu' Ratnavedi. He is Narayana Manchasina, He is and Brahmin "Bidyapati". This puja is Ganesh during Navakalevara, He is during traditionally performed by sevaka called as Car Festival and He is Surya Narayan while Gajapati, Daitapati and Brahmin. enjoying devine slumber. He takes the form of The reference to Jagannath has been Durga. Thus, He combines in him all the Pancha made in the purusa sukta of the Rig -Veda. This Devata belonging to different sects just as the sukta tells about the image made of Daru in

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Purusottama. The Daru Upasana has been available. All divergent communities subscribing gradually moulded in to image of purusa upasana. to different beliefs and philosophies have been The svetasvatar Upanisad And Kaivalya inextricable blended in to one . No other religious Upanisad describe no Purusa Bramha who mechanism could have achieved so much of socio posseses either hands or legs. -religious cohesion and socialistic approach to Description of the Purusa serves as the sectarian community. basis of the peculiar form of Purusottama and the These religious activities depict the life and associate of mentions the worship of style of a royal human being, in eyes whose Jagannath in Uttarakhanda. Traditionally in everybody is equal without discrimination. He worship of Purusottama a legendary King named becomes of the directive force of the entire Indradyumna is found in the Mahabharata. It is community instead of keeping away, as and the mentioned that the vedi which is identified with only god to be worhipped Lord Jagannath bears the Antarvedi on whichJagannatha is enshrined. the name of Purusottama. Skandha Purana also speaks of antarvedi as the Starting from socialist, philosophy to place of worship of Jagannath. universal brotherhood, nationalistic ideal to Against such conceptual back drop patriotism, devotion, dedication and perseverance Jagannath culture is to be evaluated. The term all have been merged within the vast ocean of Jagannath etymologically means the Lord of the religious conviction and consciousness. Universe, that is, the supreme deity of the world communities. The entire world consisting of The cult is based upon ideals of democracy, different communities have been loudly classified humanitarian principle of equality honesty and on the basis of their colour in to three categories integrity. that is: He is rightly required as a symbol of * White for Aryan national integration. * Black for Nagrite References : * Yellow for Mangoloids 1. Skanda Puran 2. Philosophy of Jagannath (Nirmalya) 1989, Dr. The Jagannath Trinity exhibits these three colours K.C Mishra. that are Balabhadra white, Jagannath black and Subhadra yellow. Such colour combination is 3. Cult of Lord Jagannath (Nirmalya), 1997, Dr. Jayashree Nanda. unique in the whole pantheon of gods and goddesses worshipped in the whole world. There 4. Cult of Lord Jagannath, Auther, 2005, (Orissa Review) can be no more convincing symbolic represesentation of whole world concept as in 5. Lord Jagannath, Effective Analysis of Jagannath the holy trio of Jagannatha on the basis of colour Culture Author, 2008 (Orissa review) combination. 6. Dadhyata , 1986, Srimandira, Author Scholars say that this conception of god integrated the conflicting religious faiths with their presiding deties like Vishnu, Rudra and Shakti. Basanta Kumar Das lives at Siddha Baranga Pitha, Such integration and religious synthesis is no where P.O: Punanga, Dist: Jagatsinghpur, Pin: 754103.

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God Narayana in the Inscription

Bharati Pal

Lord Vishnu or Narayana, the Supreme God has 2. Purana-Purushasya Narayanasya been worshipped in various forms, from time to Salutation to god Narayana who is the time with different modes of doctrines and rituals. Supreme God among the gods and the Primordial The literary and epigraphic sources throw Male. This inscription found in a stone slab dated considerable light on the revival of Narayana cult. in the 9th regnal year of Vasishtiputra Vasusena. The earliest epigraphic evidence regarding The inscription records the construction of a the worship of Lord Narayana is found from the wooden image of Ashtabhujasvamin. There is no Ghosundi Stone doubt this Inscription of Ashtabhujasvamin is Maharaja Sarvatta of no other than god 1st Century B.C. Narayana. The eight Ghosundi is a village in armed images seems the Chittorgarh to be the earliest district of Rajasthan. conception of The inscription record Narayana as found in the erection of the Bruhat of enclosing wall around Varaha Mihira. the stone object of In Orissa, the worship called earliest epigraphic Narayana Vatika for evidence on the divinities Sankarshan and Vasudeva by one Narayana is traced from the Ningondi copper plate Sarvatta who was a devotee of Bhagavat and grants3 of Prabhanjana Varman of Mathara had performed an Asvamedha Sacrifice.1 dynasty. It records that the king's grandfather The next important inscription is found from Sankara Varman as who meditates on the feet of Nagarjuni Konda in the Krishna district of Andhra Lord Narayana (Bhagavat-Svami-Narayana- 4 Pradesh, which is 3rd century A.D.2 The Pad-anudhyatoh). Again the Andhavaram Plates inscription written as - of Anantasakti Varman refers to him as a devout worshipper of the lotus feet of the god Narayana 1. Namo Bhagavatodeva Paramadevasya whose chest is embraced by Kamalanilaya.

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The Narasimhapali grants5 of Hastivarman The Narayana Deva temple inscription of describes that god Narayana, who lies in the Srikakulum district of Andhra Pradesh records seven hymns of Vedas and who is the sole lord the gift of 50 cows by one Peddalura Gokana of seven worlds. All these epithets of Narayana Nayaka on the day of Uttarayana Samkranti, in are mentioned in the Raghuvamsa by the Mahakavi order to burn the lamp before the god Kalidasa. Narayanadeva in the month of Dhanu. This grant The Plate records the grant of a piece of was recorded in the 7th regnal year of 8 land for defraying the expenses of the worship of Devendravarman. god Narayana and repairing of his temple. The References : granted land is regarded as a devagrahara, a free 1. Epigraphica Indica-Vol XVI-P-25 ff. hold created not for the benefit of an individual 2. Epi. Indica-Vol XXXII-P202 ff. person, but for the regular worship of god Narayana and the repair of his temple. The 3. Epi. Indica-Vol XXX-P112-ff inscription has recorded that a village was granted 4. Epi. Indica-Vol XXVIII P-176-179. for Vali and Charu of god Narayana. 5. Epi. Indica-Vol-XXIII-P62 ff. The Juruda grant of Nettabhanja6 6. Epi. Indica-Vol-XXIV-P15 ff. commences with an invocation to god Narayana, 7. Epi. Indica. who is stated to be the family deity (Kula-devata) 8. Invocatery from inscription edited by S.N. of the Bhanja kings. Rajguru. Besides these one important stone inscription on god Narayana is found from Khalari near Raipur, Chattisgarh. It is a Prasati composed by Mishra Damodara. It records the foundation of a temple of Narayana by the shoe maker (Mochi) Devapala, son of Sivadasa and grand son of Jashu, at the town of Khalavatika, the Bharati Pal is working as Asst. curator (Epigraphy) at modern Khalari.7 Orissa State Museum, Bhubaneswar-751014.

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Theory of Sri Jagannath Integral Philosophy

Dr. Narayan Baba

Sarba Yogadhara Sri Jagannathay Namah 2. Jagannath Temple is Yoga Mandala. Yoga has different meanings. To merge 3. Jagannath is Chhatisha Niyogannath. Jibatma with Paramatma is the vital meaning of 4. Sri Jagannath is Omkarmaya, yoga. As per Vyasadev in Mahabharat all subjects Radhakruanshna milita tanu and symbol of of the world along with yoga have come out from Akshara Yoga. Lord Jagannath. Sri Jagannath has sola kala (Sixteen Arts). As per Dewey Decimal 5. Jagannath is Biswarupa. classification and Jagannath classification all the 6. Ratna Singhasana is in Pinda Bramhanda subjects of the world including yoga has been Tatwa order.Our body is Sri Jagannath classified in to sixteen main divisions. Yoga has temple. been divided into six parts and yoga charkas of 7. Jagannath is Rasha Mandaladhisha, Sri Jagannath have been divided into eight parts. Rasharaj Gitagobindapriya and baramase Yoga is very ancient. Different Sadhakas and tera Yatradhisha. Mahapurusas have developed various systems of . Among these, the yoga of is very 8. Jagannath is symbol of Lilasahitya of all popular. ages. Sri Jagannath is always in yogadhara or 9. Jagannath is Iti-Vutri-Byakti-Bhaktapriya, yoga murty. So we can't see His hands and feet H-Sri Jagannath is anceint God of the clearly. Sri Jagannath yoga is in universal order History. .So all systems may be connected to it. Sri G-Sri Jagannath is Sarba tirthamaya yoga Jagannath yoga is integral yoga philosophy. It may in Geography. be symbolically noted as under: B-Sri Jagannath is Biswarupi and 00. Sri Jagannath is Jagatrupa. Biswayogamaya. 0. Jagannath is Yogarudha and 09. Jaga jagat ekaka Biswarupi Yogamandala. Solakalayukta. Z. Sri Jagannath is Brahmandanath and 1. Jiba Parama Mukti chetana hetu Sri SarbayogamandalanathSri Jagannath yoga Jagannath. is Moksha and Nirbanmargi, sixteen

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kalayukta, chakra 8 x 2 =16 Gods and two; a) Nastika Darshan & b) Astika Darshan. Godessess, Muktichetanamargi. Buddhisim and Jainsim relates to Nastika The root of yoga is gyana or knowledge. Darshan. Astika Darshan is vedic Satdarshan viz, or Balabhadra is its Adhipati. Byasadev in Yoga, , Sankhya, Baisashika, Mimansa, Mahabharat has narrated all subjects of the world . So yoga is yogadarshan or yoga. In including yoga to have been derived from Sri Bhagbat Gita threre are eighteen yogas. Jagannath. Hence Sri Jagannath is sola kala. As Religion per international Dwey Decimal classification and Sri Jagannath Yoga is fertile with religion Sri Jagannath classification, all subjects of the and Jagannath temple is abode of Jagannath family world have been divided in to sixteen main and other 33 crores of devadevis. SriJagannath divisions viz 00 Jagannath 0 General 1. Philosophy temple is yoga mandala. Our body is also (Yoga Philosophy) 2. Religion 3. Social Science. Jagannath Temple in view of Sadhakas. Ratna 4. Languages. 5. Science (Pure Science) 6. Singhasana is yogamaya. Sadhakas Technology/Applied Science 7. Arts. 8. Mahapurushas and Bhakats always visit God Literature. 9. HGB. H= History; G= Geography; Jagannath for their salvation. B= Biography; 09= J&J= Jagannath and Jagat.; Z= Zodiac/Universe Social Science During sixteenth century Sri Pratap Rudra Jagannath is treated as God of Social Dev the then Gajapati Maharaj of Orissa held Science. Jagannath is also is a God of Yoga and one All India Yoga Seminar for finalization of Yoga Voga. There is Chhatisa Niyogaseba in Jagannath tatwa of Sri Jagannath, whether Sri Jagannath is temple for the service of God.Kriya yoga, one or two. The seminar continued for some days. Sudarshana kriya yoga are connected in the Scholars viewed in different opinions. Sri Gajapati chapter. was puzzled and consulted with Atibadi Jagannath Languages Das. Sri Das showed the actual yoga swarupa of Languages relate to Jagannath kala. It has Sri Jagannath to Sri Gajapati Pratap Rudra Dev different divisions. In the yoga chapter it has in a closed room of Lord Jagannath temple i.e. Omkar.Aksharas or alphabets in every charkas Jaya Bijaya dwar and Kalahat dwar were closed. are known as akshara charkas. Jagannath Das with his yogic showed to Sri Gajapati that Sri Jagannath is not one. He is Jagannath is the God of Akhara Yoga. This Ardhanariswar and He is milita tanu of Sri chapter relates to languages and J-Kala 6. It and Krishna. So the yoga swarupa of Sri relates to Saraswati Chakra B and the Chakras Jagannath has been depicted in Ratna Singhasan names are Kantha Chakra and Bisudha Chakra as two and saptabarana comes to eight chakras or Bisudhaksha Chakra.The Goddess of Chakras as per Pinda Brahmanda Tatwa. is Parbati. Akhara yoga is a very important yoga. Philosophy Science The Philosophy is 3rd Kala of Sri Science or pure science has different Jagannath; Yoga darshan, Philosophy has various divisions. Sri Jagannath is universal form. He is divisions cheafly Eastern Philosophy and Western the God of Science and God of Nature. Rasi Philosophy. Eastern Philosophy is divided in to Chakra yoga and Biswarupa darshan yoga relates

18 Orissa Review * July - 2009 to this chapter. Jagannath is in Sankhakshetra. books. In various Puranas and Scriptures we read There is panchakos and panchakosha the Lila Sahitya of sri Jagannath. The Lila Sahitya Anandamaya, Bigyanamaya, Manomaya, of Sri Jagannath is also treated as Yoga Sahitya. Pranamaya. Annamaya. Gitgovinda of Sri jayaved is recited everyday in Technology or Applied Sciences Jagannath niti. It is a world famous best Lila Sahitya Rasamandala Yoga. We also read Sri Technology has various divisions. Aurovind's Sabitri Classical Yoga; Atimansa yoga; Jagannath is the God of technology and applied Maheshyogi's Transcendental Medidation Yoga sciences. Sudarashan is His Ayudha. Sudarshan Literature. There is Asta Sahitya in Jagannath is the root of technology and applied sciences. temple viz, asta chakra, asta chandi, asta ara This relates to J Kala 8. Jagatdhana Chakra B, (Nilachakra), asta barana (Ratna Singhasan, 7+1). Chit Chakra; Devi = Jagatdhana. Bastushastra Yoga is related to it. Yoga and Voga in Patanjali History Yoga Darshan is popular. The History has different divisions. Sri Arts Jagannath is the God of History. He is treated as Jagannath Arts has various divisions and it the ancient God of the world as per the opinion relates to Jagannath Kala 9. It relates to Jagannath of Scholars. Chakra is the symbol of yoga. The Chakra A, J Kala 9, Hruth Chakra- Devata - history of chakra as per Jagannath yoga is as Narayan. Jagannath is the God of Arts and God under: of Baramase tera yatradhisha. Jagannath Temple 00. Sudarsan chakra: 0. Sunya chakra: !. Yoga is Jogamandala. Ratan Sighasana is yogamaya. chakra (8): 2. Nilachakra (8), Dharma chakra: Sri Jagannath is associated with Rasayoga and 3. Chhatisa Niyoga chakra: 4. Akshara chakra: hears Gitgovinda every day. Gita Govinda has 5. Rasi Chakra: 6. Sada chakra, Jala chakra: twelve sargas basing Radha Krushna Lila or 7. Sapta chakra, Sapta granthi: 8. Asta chakra, Jagannath Laxmi Lila on eight yogic charkas or Sahitya Chakra: 9. Ashok chakra; H- Itihas astakalina lila puja niti prevailed at Jagannath chakra; G- Chakra ; B- Jiban chakra; Temple, Puri. 09- Sunya chakra, Akash chakra, Z- Purna Sri Mandir Jogamandala (Rashamandala) Chakra, Solakala chakra, Kala chakra, Bhirab 22 steps (Baisipahacha) + 7 steps (Sata chakra. phacha) + 3 steps (Jayabijayadwara pahacha) + Geography 3 steps (Pokharia pahacha) = 35 steps create Yogamandala of Sri Mandira and Jagannath is Geography has several divisions. Sri Yogamandaladhisha. It is rasamandala and Jagannath is the God of Geography and sacred Jagannath is Rasamandaladhisha. tirthas. This relates to Sri Madhaba Chakra. It is Sad dala and devata is Kamadev. In Literature Sankhakshetra, Puri there is Chakra Tirtha. As Literature has various divisions. Jagannath Jagannath is Sankhadhisha, devotees think is a God of Lila sahitya. In various script, literature Jagannath as the Sarba Trithamaya. There are of various poets and scholars, devotees have eight name divisions of Geographical Tirthas written Lila Sahitya of Sri Jagannath in different associated with Sri Jagannath.

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Biography i.e. towords Paramatma. Moksha, Nirvana, Biography as different divisions. Sri Mukti Chetna is the cheaf aim of Jibatma. All should gain this through Sri Jagannath yoga. Jagannath is the God of devotees and byaktis. Devotees and Sri Jagannath all are connected with 0 Gl. Chakra is the route of yoga. So we should Jagannath yoga because yoga means atma and practice Jagannath yoga remembering Sudarsan paramta (Jgannath). Biography that is our life is Chakra and eyes of Sri Jagannath. We should yogamaya. From birth to death we are moving follow the Asta sadhana marg of yoga i.e. Jama, towards Jgannath. Our body is yogamaya. , Ashana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi keeping in the Zodiac / Universe mind the sola kala of Sri Jagannath as per subject Z has different divisions. Z means zodiac classification. or universe. Jagannath is God of zodiac or God 1. Phi. In yoga the mantras of Chakras should of universe. Jagannath has Universal Form. be remembered. Yoga Theories (Comparative) 2. R. Yoga-murty Jagannath, eight Devas and Jagannath yoga has been described eight of sixteen Chakras, eight Deva Devis systematically in sixteen-kala subject wise and of Ratna Singhasan and their mantras should be 8 x 2=16 Deva Devi Chakras. Jagannath yoga is recited. Religious scriptures may be read. Prayer universal and original but He is connected with in the morning and evening offering water at bath various yoga theories of world developed through time, offering arati, mediting before and after the bedtime should be performed. , , ages. Some important theories have been Chintan, daily Puja and Bhoga nitis of J ashram mentioned as per our J-Kala and J-subject are performed as per order of J solakala and 8 x classification in sixteen divisions. 2=16 Devadevi yoga charkas. 00. Jagannath - Niladri Mahodaya Granth Yoga 3. SS For our peaceful life, social peace, + Skanda Purana Yoga + Bibhu Bibhuti Tatwa solution of social problems we should attend daily Yoga (Gupta Gyan Tatwa Yoga) + Ratna J niti darshan, Sahanamela darshan as far as Singhasan Tatwa Yoga (Saptabarana Tatwa possible. Yoga) + Sudarsana Chakra Yoga + Panchakos Panchkosh Yoga + Sankha kshetra Yoga + Sri 4. l. We should be cautious about the aksharas Mandira Yoga + Srikshetra Mandal Yoga + and mantras of Yoga Chakra. Yoga akshara Srikshetra Chourasikosh Yoga+ J Purnanga Yoga chakra should be remembered in our mind's eye. + J Omkar Yoga (Radha Krishna Yuganadha 5. Sc. Astrology, Astronomy, Science, Jagannath Yoga) + J Yogarudha Yoga + J Yogadhara Yoga Tatwa gyana is required. + J Lila Yoga + J Dainika Niti Darshan Yoga + J 6. Tec.We should remember our limbs and Sahan Mela Yoga. connected areas of Chakras, their action and Jagannath Yoga - Rules, Informations and diagnosis of diseases etc. We should have Hints : knowledge about the Pinda Brahmanda Tatwa. 00J Jagannath Jagatdev is the Creator of this Cosmic Cycle universe. Yoga means union of Jibatma and The Cosmic rays are essential for yogic Paramatma. Jiva moves from birth towords death practice. We will get it by getting up early in the

20 Orissa Review * July - 2009 morning before Sunrise or in Brahma muhurta. G. We should visit Jagannath Temple and be The Cosmic rays-Alpha, Bita, Gama are full of well aquinted with Tirthas of Jagannath vitamins. Sankhakshetra. Patanjali yoga is popular basing on Yoga B. We should be aquinted with Jagannath and Bhoga. Jagannath is Yogarudha and is Bhakti chetna for Mukti chetna marga of our Chhapan Bhogi. life. 7. Arts We should be well known about the 09. J&J. We should acquire knowledge about bara mase tera yatra of Lord Jagannath and attend Jagannath and Jagat (Universe) Gita Gibinda niti at Jagannath Temple or recite Z. We should be more cautious about Gita Gobinda in our daily life. We should be Brahmanda Tatwa that is the main source of interested in Jagannath Arts. Jagannath Yoga Philosophy. 8. L. We should be well known about Jagannath Lial Sahitya of different ages. 9. HGB We should know about Jagannath as Iti-Vutri-Byakti God. H. We should be well known about the history and ancient events and chetna of Sri Jagannath Dr. Narayan Baba lives at Shree Ashram ( JA), Puri.

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Oh Blue Mountain

Bhakta Salabeg Trans. by : Ramakanta Rout

Oh Blue Mountain ! Almighty, stimulant elephant, Do chum my afflicted lotus - pond.

The king elephant prayed in the troubled water. Thou saved him killing the crocodile by Sudarshan.

In the dense forest the dove was in cross ward tangle. Thou protected her from such great peril.

Responding Draupadi's destressed cries from Kuru - Darbar Saved her from deadly shame providing millionyard clothes.

Ravan's brother Vibhisan sought Thy shelter. Ensured him security and the throne of Lanka at last.

Thou, emerging from the pillar, tore Hiranyakasipu instantly Father of Prahlad, the cruelest and most wicked.

Thus entreats Salbeg, a Jaban by cast and Seeking shelter under Thy Red - Feet.

Translated from Original Odia of Salabeg's a popular song 'Ahe Nilasaila'.

22 Orissa Review * July - 2009

Buddhistic Philosophy : An Analysis

Dr. R.K. Sahoo

The interaction between Hinduism and Buddhism realized his folly and declared Buddha as 'Yoginam was almost neutral till about 5th Century AD when Chakravarti' meaning an emperor among the Tantricism of both Hindus and Buddhists appeared (dhyanis). After noticing all these duplicacy, the as two fighting cocks. Thereafter only the two declared him as a Prachhanna Buddha sects looked askance at i.e. crypto to Buddhist. each other, the saner Shankara expired in 9th section of each remained Century AD. For a few aloof for fear of being centuries after his demise, abused. Adi he was almost gone to Sankaracharya appeared oblivion till 12th Century on the religious scene of AD. India by 8-9th Century The principal Buddhist AD. He was a Saivite, a talent of high order and an scripture Tripitaka extraordinary orator. containing the gospels Though he denounced the and philosophy of the tantrics as a whole, the Buddha in writing was heavier onslaught was on out by about 3rd century Buddhist tantrics and on AD., all in Pali. In order Buddhists as a whole. In to counteract, belittle and his religious discourse he contradict Tripitaka, was almost one with some jealous antagonist Buddhist thought but Brahmanya scholars or shrewdly used altered Pundits composed phraseology to claim a individually or collectively new line of thinking . For and came out with thesis's example, he used the word in place of Mara styled as Vedanta, Upanisad, Vilanka Ramayana, of Buddhism; Punarapi Janamam Punarapi Bhagabata Gita etc in Sanskrit depicted as sayings Maranam' in place of 'Santati', 'Brahma' in place from the mouths of Balmiki, Vyasa, Rama and of 'Sunya' etc. However by fag end of life he Krishna in order to infuse in the minds of the

23 Orissa Review * July - 2009 readers unquestionable faith/belief out of awe and Shashwatvada as against the view of reverence to the divine authors. Yet another group Uchhedavada of nihilist. The Buddha in his of Brahmin zealots composed and published philosophy stipulated the mid-way Santativada, holistic books like Vasya, Samhita, Bhajan and a rational view. According to this theory of the like said to have been authored by manu, Buddha, the conscience or Chatana at the time Bhrugu, Shankaracharya et.al., all faked in post- of death of a person named as Gandharva (Bardo) Shankara period. All these were intended to boost moulds the type / shape of the being to be born. up Shankaracharya as the champion of This conscience is the resultant or synthesized Brahminism vis-à-vis Hinduism. They named this product of the man in his previous life coupled unholy enterprise as Shankara's Digvijaya, with that of the present life he is going to shed off. meaning victory of Brahminism (Hinduism) over This He named Karnic energy. All the same, the Buddhism, then known as Saddharma. In fact, Hindus as well as Buddhists believe positively in Rebirth. Shankara intended such inroad to which he was made a scapegoat. In 1st Century AD, during the reign of king Kaniska, there was a national agreement that Due to the folly of a section of antagonist Sanatanis SADDHARMIS (Bouddhas) and Jain Brahmanicals for selfish ends, a barrier was as will go by one single name of Ind. or Hind. In gradually erected separating Buddhism from testimony thereof, we see that 'Kaiser-e-Hind' Hinduism. After all how and to what extent the medal was given by the British to the distinguished Buddha jeopardized the interest of the Brahmins ? Indians. Jawaharlal Nehru in his book 'Discovery (i) Buddha did not favour the prevailing system of India' has used this word 'Hind' liberally. of caste vis-à-vis the supremacy of Brahmins in Subhas Chandra Bose has given his victory this hierarchy. All the same, he had admitted many ovation as 'Jai Hind'. Brahmins as his top disciples, Agrasravaks. Some years after the reign of Kushanas, a (ii) He held the view that not by birth alone chunk of Hinds seceded and styled themselves but by dint of moral conduct and culture one as . Their code was Manusamhita. should be treated belonging to higher or lower Performance of worships, rites and rituals to caste. In fact, he indicated only two castes or propitiate God, gods and goddesses was the main orders of society, viz. Arya and Dasa. This guideline of the sect. Taking advantage of the determination of caste did not suit the Brahmins unscrupulous mind of the then populace of this who claimed their superiority or topmost position country, they propagated the idea that by such in society on account of their birth from the womb performance of Yagnyas, sacrifices, pujas, of a Brahmin woman. Brahmins as a class and mantras, tantras, rites and rituals, not only their mass revolted against the theory enunciated by deceased forefathers but they themselves will Buddha whom they abhorred on this score. achieve Dharma (merit), (bitta), (iii) The Buddha did not recognize the existence (fulfillment of earthly desires) and Moksha of a permanent entity called Atma or soul which (salvation). All these have to be performed transmigrates from one dying person to another through the priesthood of Brahmins who were only in utero causing birth of a living being according entitled to study and recite the scriptures written to Hindu view. They named this theory as in Sanskrit, said to be the language of the gods.

24 Orissa Review * July - 2009

This skilful dispensation of the Brahmins brought The formless all pervading, fountain of energy, them immense benefit in their financial and social the Sunya, an epitome of FULLNESS has been status. A very large equated with Iswar. section of the Hinds, They adopt the because of their principles of gullible nature and (non-killing), Astheya intense cravings fell (non-stealing), prey to this new cult. Sangata They were initiated to Brahmacharya (non- the cult of Brahmanism adultery), where upon they were vadita (non-lying) and named as Hindus by Apramada (non- faith. Brahmins intoxication) in their retained their original Karma, that is action. name We may say in whereas their initiated conclusion that ones were called Vedics (Sanatanis), Hindus. They called , the Saddharmis as Saddharmis Bauddha and the Jinas (Bouddhas), Hindus, as Jainas. Thus a vivisection of the great religion Jainas and Sikhs are each a bead in the spiritual of Ind or Hindi was effected by the Brahmins necklace of India. So one of these entering the though the Indian society as a whole remained home of the other cannot be termed as one. Constitution of India (1950) perhaps for this 'Conversion' but INITIATION, just as someone reason has embraced Brahmins, Hindus, is admitted to Swami Sivananda sect, Bouddhas, Janise and Sikhs under one umbrella, sect, Vaishnav sect etc. One is free the Hind. to do so. We should however keep in mind that The Saddharmis who claimed themselves all these Aryan faiths are component of the great Indus (Hindus) culture the Ind or the Hind. WE as Arya or Suddha Sanatanist retaliated by saying ARE ALL ONE, ALL ARE WE. that they follow the essence of the Veda and not the rites and rituals, particularly animal sacrifices of the Brahmanyas. They believe in the omnipotence, omniscience and omnipresence of an invisible cosmic super energy and adore as Dr. R.K. Sahoo, C/o- Mahabodhi Society of India, Bhubaneswar - 751001. SUNYA.

25 Orissa Review * July - 2009

Sustainable Livelihood for Informal Workers - A Case Study of Applique Workers of Orissa

Sanjeeb Kumar Jena Hrushikesh Mahapatra

India is no exception to the processes of of Indian informal workers make them an easy liberalization, privatization and modernization with target for exploitation by those who employ them. consequent growth of informalism. The Informal However, if we look in terms of their contribution, Sector provides opportunities of employment to about 63% of the value added to the overall GDP 330 million workers (93% of the total workforce) of the country can be attributed to the unorganized in India who are outside the ambit of the organized sector (when urban and rural areas are taken sector. A significant proportion of the members together). 35% of the value addition to the GDP of this economy are part of a process of rural- is by the Informal Sector in urban areas. urban migration and invariably live in shanty towns Moreover, the fact that 65% of the total characterized by shortage of potable water, poor employment in urban areas is characterised by facilities for sanitation, inadequate drainage and the informal economy. This clearly indicates the unhygienic living conditions. Given their importance of this sector to any economy. But at environmentally degraded habitat, members of the the same time it is equally pertinent to highlight informal economy and their families are prone to the poor quality of jobs that exist in the informal recurrent episodes of illness. This marginalized sector in terms of low wages/earnings, long hours living scenario is generally combined with low of work, unsafe and unhealthy working conditions, literacy levels and poor technical attainments uncertain job tenure and inadequate social producing a scenario of `cumulative deprivations.' security. Although such a vast majority is employed in this sector, yet their lives are insecure, Further, the job cycle of informal workers vulnerable and full of struggles. Unfortunately, this is also characterized by low wages/incomes and informal sector fails to ensure an adequate frequent interruptions. The overall picture which livelihood to its workers denying them social and emerges has strong undertones of "vulnerability." legal justice. Inequality, extraction and exploitation According to Hansenne, "what all informal sector are the common grievances faced by the workers activities have in common is their vulnerability. This engaged in this sector. Such contradictions are a is due to the fact that they have to rely as best cause of concern thereby generating a debate to they can on self-supporting and informal make efforts to revamp this sector. A labour institutional arrangements which operate friendly atmosphere needs to be created which separately and independently of the institutions would liberate the workers from the existing of the modern economy." The palatable conditions problems of uncertainty and vulnerability. This

26 Orissa Review * July - 2009 requires a close scrutiny of the working of the together as well as those who have entered this informal sector in order to explore the possibility sector in the recent past. of its expansion enabling the accommodation of Applique craft is also a popular craft with more workforces by ensuring the labourers with a high employment potential and a flourishing utmost protection and decent working conditions. market. While the craft items have established Handicrafts constitute a vital sector of themselves in the global market today, the plight Orissa's economy since they require only modest of the artisans who are intensely involved in the investment in tools, equipment and raw materials preparation of these crafts is found to be quite while they provide employment to a sizeable miserable. Thus, in the present study, efforts have segment of the state's labour force. Their been made to have a deeper insight into the production is almost entirely located in the informal functioning of this craft sector detecting the sector dispersed over thousands of micro-units maladies associated with it and evolving solutions in various towns as well as their rural hinterland. to overcome such problems thereby strengthening A note-worthy feature of Orissa's handicrafts it as a leading informal sector, which can assure sector is their contribution to Indian exports. Given protection to its workforce. the high incidence of handicraft units related to Objectives of the Study the selected crafts in the Golden Triangle Region The broad objectives of the present study of Orissa - Bhubaneswasr, Cuttack, Puri and are as follows: Konark - according to the Handicrafts Census conducted by the Directorate of Handicrafts ‡ Analysis of the micro-enterprises engaged Orissa; the appliqué craft is selected for the in appliqué works sectoral study. ‡ Study of the profiles, problems and Appliqué has its genesis in the 12th century prospects of the workers and the when it originated as a temple craft. It gained entrepreneurs momentum in the 16th century under the influence ‡ Startegies for sustainable development of of Muslims when these ritualistic artifacts were craft sector converted into items of status markers possessed by elites. The zenith of its growth was reached in Target Groups the last quarter of 20th century as a result of the The target groups of the present study are: expansion of the transport and communication ‡ Artisans engaged in appliqué work; systems and emergence of Puri as a tourist spot. This craft has also undergone three phases of ‡ Artisan entrepreneurs; & development - temple craft, royal craft for court ‡ Trader entrepreneurs involved in the decorations and finally popular craft used by the production-cum-sale of the said handicraft. general public, more so in the form of decorative, Methodology ethnic items. The crafts reflect the craft heritage of the state through their aesthetic beauty and The salient aspects of the methodology for ethnic value. Simultaneously, they provide the sectoral study are listed below: livelihood to a large number of artisans who have 1. A sample questionnaire survey based on been in this profession for many generations stratified random sampling was adopted after a

27 Orissa Review * July - 2009 preliminary survey combined with pilot testing. Age The universe of handicraft workers was Craft workers mostly belong to the age determined on the basis of the Census of the State group of 18 to 35 years. Maximum number of (2001) and the Survey Report of Orissa female workers (57.14%) is found in the age Handicrafts prepared by the Crafts Council in the group 18 to 35 years. Thereafter their number early 1990s. The craft concentration areas shows a downward trend. No female worker is covered by the study included Pipili, Banamalipur, found in the above 50 years age group. Among Bhubaneswar and Puri. A similar procedure was adopted for conducting a sample questionnaire the male workers, the maximum numbers are survey for micro-entrepreneurs: artisan found in the 18 to 35 years age group (42.85%). entrepreneurs and trader entrepreneurs. In the 35 years to 50 years there are 38.1% males and then there is a drastic decline in the above 50 2. Interviews with opinion leaders; years age group (19.05%). Thus, it is observed 3. Focus group discussions with members of that the craft sector prefers and accommodates the artisan community; younger personnel who are taken to be stable and vibrant human resources of production. 4. Study of secondary data in reports, books and technical articles; & Marriage 5. Observations derived from the Participant In the appliqué units, there are 64.29% Observation Method; married workers. Sex-wise distribution reveals Major Findings that the married male workers (80.95%) have an ascendancy over the female married workers The present study undertakes the following (57.14%). Also the mean age at marriage among three broad areas with respect to the female workers in this craft is 19 years while 1. the workers, it is 23 years for the men. Religion-wise 2. the entrepreneurs (artisans and traders) distribution brings forth the fact that more Muslim engaged and workers are married in comparison to the Hindu workers and the mean age of marriage is further 3. the micro enterprises involved in the descending. Harsh economic conditions coupled appliqué craft with caste or religious norms lead to early marriage The Socio-Economic Background of Workers among these craft workers and the Governmental The generic characteristics of the artisans stipulation on age at marriage has hardly any in the appliqué craft sector become reflective deterring effect on them. through an analysis of the age structure, gender Education distribution, religious affiliations, caste Illiteracy and a low level of education is a composition, heritage, marital status, level of common feature among the craft workers. But education of the sample artisans. the rate of illiteracy is among the appliqué artisans Gender is 8.57% and from the literate artisans, 47.14% Interestingly, the sample analysis of the workers are primary pass, 33.14% are workers in appliqué craft projects that the female matriculates. The incidence of illiteracy is higher workers predominate the craft, as 70%. among the female workers in comparison to male

28 Orissa Review * July - 2009 counterparts. Among the appliqué workers 50% middle pass. Only 28.57% are illiterates. Among of the illiterates are married, 16.67 % of them are the semi-skilled workers, only 4.08% are widowed and 33.33% come in the category of illiterates. However, the presence of 71.43% divorced workers. In addition, it is observed that matriculates in the unskilled category clearly among the illiterates and the primary pass, 74.36% indicates that the growing problem of are Muslims. Thus, it can be concluded, that unemployment has forced the educated youth to religion and gender have found to be playing a accept unskilled positions in the craft sector. In mediating role on the level of education of the the craft profession, skilled positions are found workers. to be monopolized by specific religious and caste Religion and Caste groups. Of the total skilled workers, 78.57% are Muslims vis-à-vis 21.43% Hindu workers. 13.64 Appliqué craft sector accommodates % OBCs are monopolizing the skilled positions, workers from both the Muslim (52.86%) and giving no chance to the other castes to locate them Hindu (47.14%) communities. Among the in this position. Thus, the study concluded that Hindus, the OBCs - Darjees predominate the when a craft is professed by a religious or caste appliqué craft (75.67%). group for generations together, higher skills are Inheritance retained by that particular religion or caste. Age has a positive correlation with skill achievement, Crafts in Orissa reflect the cultural heritage in the innovative and manual crafts like appliqué. of the state. This was substantiated when almost 58.57% of workers in the appliqué units claimed Migration History to have learned this craft on a hereditary basis. The craft workers claim Orissa to be their The rich heritage of the crafts is preserved by State of Domicile and almost 98 % of them are specific religious and caste groups who learn this the natives of the craft concentration areas. The art form their family members and ancestors remaining 2% of the workers are located in (75.68% of the Muslim and 39.39% of the Hindu Bhubaneswar and Puri. They migrated out from workers). the craft concentration areas to get better Skill opportunities of employment. The skill acquisition system takes place Family Size and Composition predominantly through the family in the appliqué The average family size among the appliqué (58.57%) craft sector. The role of a master workers is 5.37. 12.12% Hindu appliqué workers craftsman and the cooperatives in training the and 40.54% Muslim workers have large families artisans is minimal in the appliqué sector being with a membership of more than 8. The females 20% and 21.43% respectively. In these units, have a numerical supremacy (53.72%) over the skilled status is exclusively accorded to the males males (46.28%) in the appliqué workers and unskilled status to the females. In the semi- households. Every third member in the appliqué skilled status, the females (85.71%) have a households is a child. The share of the working numerical ascendancy over the males (14.29%). population is 46.28% and almost more than half A correlation between education and the level of of the population is dependents. Thus, the study skills is observable. Among the skilled appliqué concluded that the average family size is larger in workers, 50% are primary pass and 21.43% are case of the Muslims, SC and OBC households

29 Orissa Review * July - 2009 as these were traditionally in need of manpower landowners. The average land holding size among to operate the craft process. the appliqué households is 1.5 acres. Income Asset Ownership: Almost all the craft Low income and poverty are the perennial workers' households posses television sets, radios, wristwatches and bicycles. Only 25% of features of the craft workers' households which the household are having mopeds, bikes and are responsible for the low level of motivation refrigerators. among the workers. The average per capita income of the appliqué workers amounts to Loans and Credit Purchases: Lack of Rs.900/- per month from their crafts. The average ability to produce collateral securities and non- household income of the appliqué workers comes availability of institutional finances on easy terms to be around Rs.1900/- inclusive of all sources. discourages the craft workers to incur any loan. Although this does place the workers above the Non-institutional finances are intentionally avoided poverty line as stipulated by the Government, yet to get rid of heavy interest burden. The number it does not free them from the shackles of absolute of workers incurring loans was found to be poverty. Due to the presence of large-sized meager with the amount of loan being minimal. families, the dependency load is more than 40%, The maximum loans incurred have been thereby resulting in the persistent problem of Rs.10,000/-. Survival based economy, unemployment. uncertainty of job and heavy family dependency load discourage the craft workers from opting for Economic Possessions credit purchases. House: House becomes the most precious Expenditures Pattern of Craft Worker's possession of the craft workers. The ratio of Households: workers having kutcha, semi-pucca and pucca houses in the appliqué sector is approximately The major expenditure of the craft workers' around 6:3:1. The houses are usually two roomed households is on food which accounts for almost in case of kutcha houses, 3-4 roomed in case of 75% of the total household income. The semi-pucca and pucca houses along with narrow expenditure on productive economic assets, corridors, damp courtyards and verandas. The emergencies and social needs are limited in nature, tube wells are present in every fourth pucca accounting for 5 to 10% of the total household household. The women of the remaining income. Savings constitute only 5% of the total households collect the water from the village household income. Moreover, 41.42% appliqué ponds / common well or tube well. Electricity is households go without any form of savings. The available in 20% of appliqué households. On the absence of the concept of savings and the low other hand, in 70% of the appliqué households, amount of savings symbolize the poor living illegal electric connections have been taken for standards of the craft workers who lack any which no levies are being paid. insurance against the unforeseen circumstances. Land: Land holdings of the craft workers Health Status are found to be very limited, projecting their Ailments plague about 40 % of the appliqué marginalized conditions. In case of the appliqué workers. The common ailments include cough, workers, only 10% of the workers are cold, fever, dysentery, diarrhea, body ache, filaria

30 Orissa Review * July - 2009 and leg cramps. The tedious work of the appliqué system; so as the tasks. The unskilled workers, craftsmen result in frequent eyesight problems. at the bottom, assigned the works of giving Private medical services are rarely availed by the finishing touches to the craft items' folding and appliqué workers. They prefer using the rolling. Marginally above them are the semi-skilled Government medical facilities (36.67%). workers who are responsible for the hand Unfortunately, majority of them go without any stitching of the mudias, kanguras, motifs, chain medical care (43%) therefore neglecting their fittings etc. Above them are the skilled workers health. Low-income, lacks of time, absence of whose functions are considered to be quite adequate amount of savings are the reasons preventing the craft workers to cater to their health significant and indispensable for the enterprises; needs. which includes the designing, base cutting, base stitching, and motif cutting tasks. At the apex are Possession of Voter/ Ration Cards: the entrepreneurs or managers who sometimes 60% of the appliqué workers are issued combine the managerial, organizational, with voter's identity cards which guarantee their supervisory functions along with the designing, nativity. All the craft workers are issued with ration preparing and selling the craft items. In a few cards enabling them to purchase some basic items enterprises, they are assisted by some of consumption at subsidized rates. Sometimes intermediaries who facilitate the marketing of the the workers even sell items like sugar, wheat and craft products within and outside the state. Finally, kerosene to some grocery shop keepers or lend the cards to affluent people against some monetary the role of the wholesalers, retailers and suppliers benefits illegally. cannot be lost sight of in the craft enterprises as they initiate the process of production by supplying NATURE OF WORK the raw materials. Though they remain outside the Categorization of Workers units, yet they are an integral part of the craft There are three kinds of workers in the sector. appliqué craft sector based on the nature of Craft Profession and Dynamics of Labour recruitment, viz., family workers, hired workers at the units and home-based workers. The The reasons for induction into the craft average number of home-based workers per unit profession are varied, be it a motive to uphold is the maximum (66.24%). The average number family tradition or to fulfill a passion for creativity of hired workers at the units is 22.34% while that or to earn livelihood with no other possible of the family workers per unit is the lowest (3.2%). alternatives available. In the appliqué sector The hired workers are further categorized into majority of the workers (six out of every ten regular managerial / marketing workers, regular workers) took up this craft to uphold the family craft workers, casual daily wageworkers and tradition. The remaining workers in the appliqué piece rated workers. Handicraft workers are also (40%) trades have opted for this profession due graded on the basis of level of skills into skilled, to lack of alternative opportunities of semi-skilled and unskilled categories with a ratio employment. The craft workers are found to have of 2:7:1. switched over from school to the profession Hierarchy of Workers without any intermediate occupation. About 90% The craft enterprises have a hierarchical of the workers in the appliqué craft workers admit structure in accordance with the skill gradation the craft to be their maiden profession.

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Age at entry into the craft sector varies for a period of 15 days whereas 15.38% piece- depending upon the complexity and intricacy of rated workers at units work for 15 days. the craft. Half of the appliqué workers undergo Analyzing from the skill angle, one finds that 50% an unpaid informal initiation into the craft at their skilled workers work for more than 25 days while homes right from the age of 10 while the remaining the remaining work for 21-25days. 6.12% semi- are introduced to the craft at the units after the skilled workers work 21 to 25 days while 59.18% age of 14. About 10 % coir workers join the units of them and 100% unskilled workers work for a around the age of 10 while the rest join after the period of 15 days. In general, 10% workers in age of 14. the appliqué units, work for more than 25 days in The initial functional position accorded in a month. the craft units vary from craft to craft, and also Working Hours based on age and ability of the workers. 80% of Craft units normally operate between 9 a.m. workers join as unskilled and 20% as semi-skilled and 5 p.m. with a one-hour lunch break. The in the appliqué units. regular & the daily wage workers work for about Skill Upgradation is not an easiest way in 7 hours while 90% of the piece-rated workers the appliqué sector, 80% of the workers are stuck forego their lunch break. About 78.26% of the at the semi-skilled grade with the remaining 20% home based workers work up to 3 hours a day taking 3-5 years to reach the skilled position. Of to deliver the supplies on time. course, gender, religion, caste has an impact on Overtime Work their promotion. Overtime work is allotted to 7.14% of the Inter-unit mobility is rare in this craft sector skilled appliqué workers in the tourist rush seasons as only one tenth of the workers opt for it. Lack (October - February), on the eve of exhibition sales of job opportunities, feelings of insecurity and and when a huge order is placed before the unit. above all no prospects of a higher income and However, overtime work does not yield a better working conditions prevent the craft substantive income in the craft sector. Payment for workers to leave their original units. it is not made according to the stipulations of the WORKING CONDITIONS Labour Department, but is done so on the basis of Working Days the extra pieces prepared. The rates are pretty low ranging from Rs.25/- to Rs.40/- per piece. There are no fixed working days ensured for the workers in the craft sector and variations Leave exist on the basis of nature of recruitment and Forms of leave are limited in the craft sector and level of skills. In an appliqué unit, all the regular they exclusively apply to the regular, managerial, managerial and marketing workers, family craft workers and family workers. The other workers and regular craft workers get work for categories go without any payment. The appliqué more than 25 days. 50% casual daily wage craft units remain closed on the last Tuesday of workers, 46.15% piece-rated workers at units each month at Pipili and the Second Saturday of and 4.35% home-based piece-rated workers each month at Bhubaneswar and Banamalipuri. work between 21-25 days. The majority of the Provisions of medical and maternity leave are home-based workers (73.91%) get work only totally absent in this craft sector.

32 Orissa Review * July - 2009

Working Environment of the workers and to exploit them. This becomes The workspace is absolutely neglected in a constant source of complaint among the the craft sector failing to ensure the basic amenities appliqué workers who see no prospects of wage to the workers. In addition, the cyclonic hike for even a period of 3 to 4 years. The devastation has led to a further deterioration of availability of cheap labour in the appliqué sector the worksites in the craft units. 74.28% workers restricts the bargaining power of the workers and their voice for a wage-hike. in the appliqué sector work in congested thatched sheds while 46% thrive without any provisions Fringe Benefits for electricity. The home based workers work Fringe benefits are provided in terms of a under miserable conditions while the 10% pair of dress to the Hindu regular workers on the managerial staff along with the regular craft eve of the Dusshera and to the Muslim regular workers work in well ventilated, electrified rooms workers on the occasion of Id only in case of the with the availability of drinking water. The piece- profit making appliqué units. Festival advances rated workers at the units and home based ranging from Rs.100 to Rs.350 (which is workers sit on the ground and work. recovered in due course by the entrepreneurs) Income are ensured to the workers and this too is limited to the regular workers who constitute 10% of the Income variation is a common phenomenon total workforce. The casual, daily wage, home- in the craft sector emerging out of skill gradation based workers enjoy no work benefits. system and gender discrimination. A male casual daily wageworker 3.20 times more wages than a Relationship among the Workers female casual, daily wageworker whose average Relationship among the workers takes a monthly wages happens to be Rs. 672/-. While a very bad shape when there is a surplus of labour female home based piece-rated worker is entitled and the bargaining power of the workers is curbed to an average wage of Rs.525/- per month, a male by their fellow workers who make a lower bid to appliqué worker of the same category gets 3.69 substitute their predecessors. This phenomenon times higher wages. The income discrepancy is marked in this craft where every second female marked on the basis of skill is given below. worker expresses her apprehension of losing her Females, in general, get very low wages in the job due to the infiltration of new workers from appliqué sector, which amounts to Rs.17.83 - distant places like Begunia, Nayagarh, Daspalla Rs.38 per day. However, the average wages for and Bolagarh every week with the constant effort the males ranges between Rs.54/- to Rs.85/- per of convincing the entrepreneur to deliver the jobs day. with minimum wages. Wage Hike Retention of Wages Wage hike is not a common phenomenon Retention of wages is a common in the craft sector. Discriminations and whims and phenomenon in the appliqué units where losing fancies of the entrepreneurs condition the wage workers with the transfer of designs is always hike. The unorganized craft sector and the non- apprehended by the entrepreneurs. Deferred implementation of wage legislation provide a free payments in the appliqué units ultimately culminate hand to the entrepreneurs to use the cheap labour in the retention of 5- 7% of the wages in case of

33 Orissa Review * July - 2009

¾ of the workers while it escalates to about 10% to unionize themselves, the lack of strong for the remaining ¼ of the workers. The leadership among the workers and finally, the uncertainty of jobs without any legal protection absence of courage among the workers stop them prevents the workers to challenge this unhealthy from forming and sustaining a union. But the practice. appliqué workers express their feelings for the Legislative Protection need of an association to manifest their collective identity and to place their collective demands The artisans in the craft sector fail to get before the entrepreneurs. To them, a strong any legal coverage and administrative back up to associational framework can make a direct protect their interests. The general perception negotiation with the entrepreneurs to give them a amongst the Labour Inspectorate staff in Orissa handsome wages, resist retention of wages, is that the production of handicrafts falls in the harassment and exploitation. The union can also cottage industry sector and, therefore, Acts such provide functional literacy and skill up gradation as Factories Act and Shops and Commercial programmes for the unskilled, semi-skilled Establishments Act are not enforceable but the workers and advanced training camps for the factual position is that in case piece rated workers skilled ones. The workers too expect their union and home based workers are taken into account, to negotiate directly with the Government and many of the workshops where handicrafts are private organizations allowing them to attend fairs, manufactured would have workers exceeding 20 exhibitions and training camps outside the state. without power and exceeding 10 with power. As such, the State Government will have to take a Social Security and Attitudinal Orientation view. It would be pertinent to point-out that in High degree of indispensability of a craft many of the handicraft workshops, the worker to the entrepreneur and his consanguinity manufacturing and selling process operate side- bond to the unit owner make the social protection by-side within the same premises. Some of the higher and attitudinal orientation better towards comparatively larger units also have their own him in the craft sector. In the appliqué sector, small show rooms. Other major acts like the 57.14% of the skilled male workers evaluate the Industrial Dispute Act of 1947, the Trade Union attitude of the entrepreneur towards them as Act of 1926, the Standing Orders Act of 1946, commendable or satisfactory while 28.58% the Minimum Wages Act (1936), the Orissa skilled workers evaluate it to be unsatisfactory. Industrial Establishment (National and Festival) Furthermore, 14.28% of the skilled workers go Holidays Act (1969), the Equal Remuneration Act to the extent of labeling the attitude as deplorable. (1976) which can be made applicable to this The conviction of the entrepreneurs that the sector, have not yet been implemented thereby women lack the appropriate skills and they do providing an upper hand to the entrepreneurs to not have the propensity to leave the units exploit, extract and discriminate their workers irrespective of harassment fail to make them according to their whims. sympathetic towards the female workers. Only Trade Union one fifth of the workers who are regular skilled The study results confirm that there are no males admit their entrepreneurs to be strong trade unions operating among the workers approachable while one tenth among them gets in the craft sector. The prevention of the workers some actual help.

34 Orissa Review * July - 2009

However, social security and protection is of age. All of them supplement the family income best ensured to the workers due to kinship factors by contributing their entire wages and keeping play the key role in generating an employer- nothing for themselves. employee relationship. Regular wages, monetary Micro-Enterprises Engaged in Applique help at the time of emergencies, leave with pay, Trade appreciation for fine work followed by hike in wages, sharing of profit with the workers and The micro enterprises engaged in the regular outside state visits which are denied to appliqué trade organize the artisans to prepare the workers which make them feel quite secure the craft items. They become relatively visible in this craft profession. when they have their units and showrooms on the roadsides or in the city centers. But they remain Aspirations of the Craft Workers invisible and fail to capture the attention of the All the craft workers are overwhelmed with craft lovers when they have a remote rural set- their craft preparation process but highly up. The appliqué crafts have their local unsatisfied with their earnings. Almost all the concentrations on the way from Bhubaneswar, workers visualize no alternative to their craft the capital town of Orissa, to the holy town of profession and about 90% of them do not want Puri. By so, they have been able to draw attention to leave their native places to which they are of the local, national and international tourists. deeply attached. Advanced training camps for skill Their craft products have allured the customers, up gradation, improved worksite conditions and but their operational problems and their prospects Governmental interventions are desired by 80 % have seldom been analyzed, to understand their of the workers which in turn would enable them success or failure where a large number of to increase their productivity and income in the workers engaged, the economic prosperity, craft sector. Getting Social and Economic Justice viability and continuity of the aesthetic and ethnic is their immediate demand. A high number as 90% traditions of the state. of the workers do not want the craft to be a Essentially there are two types of source of livelihood for their next generation by entrepreneurs in the craft sector - artisan and transmitting it to their next generations. trader. The artisan entrepreneurs, constituting only Child Labour 10% of the total sample entrepreneurs, prepare Family needs and necessities compel the craft items by employing people to deliver children to join the craft units as child labourers. certain orders made by some outside traders who All the child labourers are school dropouts but supply them capital and raw materials and make 20% of them still preserve a strong fascination the payments according to a pre-fixed rate. On for education. In the appliqué sector, mothers and the other hand, 90% of the entrepreneurs are elder sisters socialized the younger girls at home trader-entrepreneurs who organize their own about the craft techniques and in turn these girls resources and take up the marketing responsibility supplement the labour power without any form of their products as well. of payment. 80% child labourers in the appliqué In the appliqué sector, the increase in the workers' homes enjoyed their participation in the demand for the products has witnessed the craft preparation process. But they never conversion of many family units into micro appeared in the units until completion of 14 years enterprises. Such conversions were initiated in the

35 Orissa Review * July - 2009

1970s when 40% of the units had been Hindus, it is the OBCs (66.67%) who have the established. By the 1980s, the remaining 60% of lion's share. Poverty and illiteracy are found to the units emerged as micro enterprises. In the mid be the major reasons, which prevent the 1980s, about 80 % of the units registered development of entrepreneurial aptitude among themselves with the DIC. Around 10% of the the Scheduled Caste and Tribe people. Thus, it sample appliqué units are located in rural areas, is observed that the entrepreneurs appear as the 60% of them are in the semi-urban and 30% of second or third generation unit owners rather them are in the urban centers. Majority of the pioneering entrepreneurs. appliqué units (88%) are operational in the Level of Education household premises of the entrepreneurs. The infrastructural buildings of these appliqué Majority of the entrepreneurs in the craft enterprises are basically semi-pucca (60%). sector are found to be managing their units with a About 32% units are in pucca establishments with low level of education. Very few are equipped only 8% units still being operated in kutcha with a higher level of education. 28.57% male buildings. appliqué entrepreneurs have a maximum level of education up to the undergraduate level while 25% THE ENTREPRENEURS IN APPLIQUE and 50 % female appliqué unit owners have a CRAFTS postgraduate and a graduate level of education, Gender composition respectively. This trend emerges when the city The unit owners are predominantly males. based educated girls launch their craft units to gain The numerical ascendancy of the male owners economic self-sufficiency. The study found that over the female owners in the appliqué trade is level of education becomes low due to the very well manifested (84 % male entrepreneurs poverty-ridden conditions of the families, early and 16% females). marriage among the women and the absorption of young boys into the already established Age Structure businesses. Some of the entrepreneurs are found to be Training less than 30 years of age. No women entrepreneur is found in the less than 30 and above 50 years Formal training, which is an urgent age groups. requirement for the success of an entrepreneur, is visibly absent among the entrepreneurs. Religion, Caste and Inheritance Interpersonal training instead of Institutional Inheritance of the units in the craft sector is training equips them with only craft related a common phenomenon in case of certain religious knowledge whereas they lack the business related and caste groups which have been professing knowledge like marketing, advertising, demand these crafts as a means of livelihood for survey etc. In the appliqué trade, family members generations to come. In the appliqué trade, every play a significant role in imparting training to their second entrepreneur is found to have inherited successors as 84.62% entrepreneurs are trained the unit. There is a slight variation in the number by the family members about the craft techniques. of unit owners in terms of religion. Hindu unit 15.38% of the appliqué entrepreneurs who are owners (48%) are less than their Muslim females have undertaken training at the Mahila counterparts (52%). Furthermore, among the Vikash Samabaya Nigam, other cooperatives and

36 Orissa Review * July - 2009 by NGO initiatives, which explains to them the the motifs onto the base, preparing the triangular technicalities, involved in managing the units. figures called kanguras, stitching flowers along ORGANIZATIONAL PROFILE OF THE with mirror fittings, machine stitching of the pieces, ENTREPRENEURS stitching them by hand on to the base, fixing of the card boards, chain-stitching and mounting on Craft Products aluminum bases. The six types of stitches made The appliqué craft items have both utilitarian use of in the appliqué craft are Bakhia, Taropa, and decorative uses. The items are wall hangings, Ganthi, Chain, Button-hole, Ruching. bags, centre-pieces, tea-pot covers, dining table Machines, Tools and Accessories covers, bed-spreads, letter holders, folder files, garden umbrellas, lamp shades dresses, alatas etc. The machines used in the appliqué enterprises include sewing machines of "Merit" Material Inputs and "Usha" brands, scissors, tapes, stools, pencils, The material inputs vary on the basis of the chalks, needles etc. only 30% of the sewing specific items they produce. Their quality and machines use are electric motore driven and the quantum vary on the basis of the size of the units rest are operated manually. and their targeted annual turn over rates. The basic Key Role Players in the Craft Units raw materials used in the appliqué units include different varieties of cloth which can be cotton, The craft units witness a hierarchy of synthetic, velvet, water proof, poplin, organdi etc. workers located on a gradational system based and their width varies from 36"to 52". The price on their levels of skills, gender and work allotment ranges from Rs.12/- to Rs.170/- depending upon pattern. These gradational variations entitle them the quality. The investments made on the purchase to different wages. The different types of workers of cloth by the units vary from Rs.50,000 to are the Regular Managerial / Marketing workers, Rs.1.5 lakhs annually depending upon the product Family workers, Regular Craft Workers, Casual range and the quantity of production. The Daily Wage Workers, Piece-rated Workers at accessories required in the appliqué units include Units, Home based Piece-rated Workers. While laces, threads, aluminum frames, card boards, the regular managerial /marketing workers are bamboo-sticks, round iron frames, mirrors, exclusively males, the piece-rated workers at the mudias etc. for which the units usually invest from units are only females. Female workers do not Rs.30,000 to Rs.1.5 lakhs per annum. The units get the skilled status. They are basically recruited usually procure their raw materials from suppliers as semi-skilled and unskilled workers. The various who are outside the craft concentration areas. This tasks allotted to them include semi- skilled in turn entails a physical and a financial strain on functions such as hand stitching of motifs on the them. bases, chain fittings, frame fittings, making kanguras, machine stitching of small base pieces Craft Process and mirror fittings, and the unskilled jobs such as The craft processes are always preparing flowers, pullis and chinas, cutting the complicated, long, drawn-out and multi-staged extra cloth/ threads & folding the finished in character. The various stages involved in the products. It is the males who do the crucial tasks appliqué craft include the designing, cutting of the like designing, cutting the base and motifs, base cloth, putting the inner support, stitching of machine stitching, marketing etc. and therefore

37 Orissa Review * July - 2009 monopolies the skilled status. The appliqué units The input-output analysis of the appliqué are operated mostly by home-based workers enterprises convey that the major part of the (average number is 66.24 per enterprise) and expenditure is done on the purchase of raw 56.16 of them are females. The regular managerial/ materials (44.37%) followed by wages (30.97%), marketing workers are confined to the larger units shop maintenance (12.32%). Loan repayment with their average number being 1.2. In the units, amounts to 7.89% of the total expenditure. The piece-rated workers predominate (average average cost of production per annum of an number of 9.1). Even if female workers are found appliqué unit is around Rs.2,00,000/-. The to be more in number in the appliqué units, they average output of these units is estimated to be are discriminated against in terms of wages vis- Rs.3,10,000/- and the average profit is around à-vis the male workers who earn three times more Rs.1,10,000/- per annum. wages than them. Market Situation Capital Investment Pattern The market situation in the craft trade is In an appliqué unit, out of the average fixed very tight, competitive and fluctuating. Though the capital invested 38.11% is spent on land, 43.59% appliqué trades which have penetrated into the on buildings, and 8.52% is on tools and appliances national and international markets as a result of and 9.78% on furniture and fixtures. The average their wide range of products having aesthetic and working capital invested in an appliqué unit is ethnic values, a major share of the trade is confined valued around Rs.2,00,000/- per annum out of to the local or state markets. The distribution of which 16.96% is the value of the raw materials, products in terms of clientele for the appliqué 14.79% is the value of the semi-finished goods, crafts are - National Tourists - 38%, International 10.66% is the value of the finished products and the rest 57.59% remains as cash deposits. Tourists - 23%, Urbanites - 36% and Rural Consumers - 3%. The finances are arranged through borrowing only in case of 68% of the units while The appliqué units depend on show-room in case of 32% of the units, it is combined with sales, exhibitions and order based sales to market self-financing and financing through the traders and their products. The lack of governmental support middlemen. Public sector banks play an important for the promotion of markets of the craft items, role in financing the appliqué entrepreneurs by absence of advertisement at public places, providing loans to 80% of the enterprises. The absence of brand names, unavailability of roadside cooperatives and the regional rural banks finance showrooms, lack of innovative ideas in product limited number of entrepreneurs (12% and 8% designing fail to secure good markets for the craft respectively). 52% of the units are found to have items. The desperate sale of craft items on a credit incurred loans up to Rs.1 lakh, while 20% of the basis, the commissions demanded by the units have taken loans between Rs.1 lakh to Rs. marketing agents in the promotion of certain units, 3 lakh and 28% units have taken Rs.3 lakh to Rs the lowering of prices of the products by certain 5 lakh loans. However, the units are facing major units by sacrificing the quality, create major problems in making the loan repayments at an problems for the craft entrepreneurs. Fluctuation interest rate of 13.5% per annum. What they in the market situation is marked with a sudden require are softer loans enabling them to expand reduction in the number of tourists to the state, in and modernize their present units. the cancellation of exhibition trips to other states

38 Orissa Review * July - 2009 and a large number of products remaining unsold. construct pucca buildings, 40% to open Finally, the lack of proper education among the showrooms and 88% to buy new machines in entrepreneurs and their heavy dependence on order to increase their productivity. But for these intermediaries limit their profit margins. The market expansions they need external financial support, situation is subjected to constant fluctuations with which is quite difficult for them to arrange. heavy competition to market their products and Organisations among the Entrepreneurs it becomes very difficult for the small units to survive in the competitive scenario. They are The appliqué entrepreneurs do not have any sometimes compelled to reduce the prices of the form of association to protect their interests. commodities to avoid stocking of items and to However, all the craftsmen are interested in arrange their working capital. forming a union or association to safeguard their trade interests and to promote the craft sector. Pricing and Profit margin STRATEGIES FOR INTERVENTION The entrepreneurs take the costs of the raw FOR SUSTAINABLE DEVELOPMENT materials, labour, establishment and transport into OF APPLIQUÉ CRAFT SECTOR consideration for fixing the prices of their products and the expected profit margin on the small items Too also the suggestive measures are of is around 7-10%; on medium sized items it is three pronged and deal variedly with respect to between 11-25% and on large sized items it the craft workers, entrepreneurs and micro- ranges between 16% and 30%. organizations in the appliqué craft sector. The Output and Sale values of the Units The study on the craft workers projects the appalling conditions of the artisans who fail to The craft units fail to estimate the quantity get an iota of social and economic justice. of commodities produced by them per annum and Discriminations, uncertainties, insecurities, they have given the values of the products exploitations, and apprehensions haunt their lives. produced, sold and unsold from which an average While there is enough appreciation for their has been calculated. creative abilities, no heed is paid to the abject Entrepreneurs' Perceptions of the Future of conditions of these artisans. The insights, which the Craft Enterprises have emerged through the present study, project 40% entrepreneurs in the appliqué trade the need for certain strategic interventions to perceive the future of their enterprise as bright, alleviate the conditions of the artisans by ensuring but the rest entrepreneurs seem to be quite them a basic minimum standard of living. pessimistic regarding the future of their trade and 1. Ensuring minimum days of work and they feel it is not easy to survive over a sustained wages to the craft workers - Uncertainties in period of time with their trade as a primary the craft sector stem from limited number of occupation. working days guaranteed to the workers Expansion Plans of the Craft Entrepreneurs according to the whims and fancies of the entrepreneurs. This should be done away with About 88% appliqué entrepreneurs have by making a legislative prescription to guarantee their plans for expanding their units. 12% appliqué at least 20 days of work in a month to all the entrepreneurs propose to buy land, 68% to workers in a unit, irrespective of their skill level

39 Orissa Review * July - 2009 and nature of recruitment. Simultaneously, in order save and develop a thrift habit. This will help them to ban exploitation, the Labour Department or to use their own money at times of need without the Directorate of Handicrafts should prescribe depending on others, especially the entrepreneurs. the parameters of judging the skill levels of the workers and stipulating the commensurate wages 6. Legislative Protections for the Craft for each skill level. workers: Apart from the legislations to ensure minimum days of work and minimum wages to 2. Improving the working conditions - The the craft workers, stringent legislations should be worksites need to be made more spacious, well- implemented to prevent the unauthorized retention ventilated, with good lighting/drinking water and deduction of payments due to the workers. facilities and toilets. These provisions should be This will ensure that the workers get their payment examined by the DICs before allowing a unit to on time. All the existing laws like the Equal operate and to register. The workers of all skill Remuneration Act (1976), The Orissa Industrial levels should be given adequate facilities in the Establishments' (National and Festival) Holidays units in order to discharge their duties. Act (1969), The Trade Union Act of 1926 have 3. Introducing limited days of paid to be extended to the craft sector too. Special medical leave and maternity leave with laws need to be evolved in order to regulate the retention of jobs: Suitable legislations must be work conditions and terms of payment of the brought forward to provide earned leave on home-based and family workers. medical or maternity grounds for a minimum 7. Registration of the Workers By the number of days, to the craft workers, so that they DICs and Issuing of Identity Cards: To keep do not lose their wages when it is needed most or a check on the unauthorized entry of the workers fear losing their jobs. and to put an end to the growth of surplus labour 4. Insurance against death and disability: which curtails the bargaining power of the existing Social protection for the craft workers is labour force thereby making their labour power absolutely absent. A Life Insurance Scheme needs cheap, the DICs should come forward to register to be introduced for the craft workers at a the craft workers in the craft concentration areas. minimum premium. As a result, their lives would Years of practice of the craft as well as skill be insured and in case of death or disability their achievement should be made the parameters to families would be entitled to some form of issue an identity card to them. Only the identity monetary compensation. card holders should get recruitment in the craft 5. Creating Craftsmen Fund and units. This would limit the entry of unskilled Mobilisation by the Local Banks for Saving: newcomers thereby not endangering the continuity Craftsmen Fund can be introduced in the craft of the existing workforce. concentration areas where each craftsman can 8. Health Programmes: Poor health contribute at least Rs.20/- per month. This would conditions, lack of time to access the Government entitle him/her not only to get some interest but to hospitals and lack of money to get good private get some loans on easy terms at times of need. health services plague the craft workers. The concept of savings is absolutely absent among Occupational hazards along with common the craft workers. The Regional Rural Banks diseases impair their productive capacities. Thus should come forward to mobilize the workers to the immediate requirement of good doorstep

40 Orissa Review * July - 2009 healthcare facilities for the poor workers should 1. The craft enterprises should be registered be on avail. Health camps and monthly health by the Municipal or District Authorities with all checkup by some Government doctors in the craft details and an annual list of them should be concentration areas with the provision of free prepared by the Government. medicines can solve many health problems of the craft workers. 2. The entrepreneurs engaged in this trade should be given adequate and free 9. Formal and Informal Education 'Entrepreneurship Development Training' in the Programmes: A low level of education is a craft concentration areas to equip them with the common phenomenon among the craft workers business related aspects along with the craft and an antecedent to their miserable condition. related knowledge. This calls for the imparting of non-formal education in their free time. Primary knowledge of numbers 3. A minimum level of free and compulsory and alphabets will enable them to keep a record education till the Matriculation Level should be of their dues which they have to get from the imparted to the craft entrepreneurs to provide entrepreneurs and make them aware of their them better communication skills enabling them condition, improve their access to the local to deal efficiently with the customers. Night authorities (ALOs) and give them courage to be schools / Adult Education Centres / Programmes mobile to the near by town areas to have better under Distance Education Schools should be and improved communication skills. organized with the help of local NGOs. 10. Sensitization of workers with respect 4. More women should be inspired to enter to the Labour Legislations : The major reasons the craft trade making them self-sufficient with the of exploitation of the craft workers emanate from help of Self-Employment Schemes of the their lack of awareness of the existing labour laws. Government. Therefore Labour Laws Awareness Camp should be organized in regular intervals to sensitize the 5. Raw material depots should be opened in workers to a number of labour laws which the craft concentration areas to reduce the financial included the Minimum Wage Act of 1948, the strain on the entrepreneurs. Orissa Industrial Establishment (National and 6. Common Facility Centers can be set up Festival) Holidays Act (1969), the Payment of by organizing the entrepreneurs, which would Bonus Act (1965), Equal Remuneration Act of enable them to purchase a few costly automated 1976, and they will be advised to lodge complaints in cases of non-compliance. machines thereby reducing drudgery of the workers. These machines can be hired and shared The micro-enterprises engaged in the by all the entrepreneurs. appliqué craft trade undoubtedly contribute significantly to the State Economy by generating 7. The craft traders should be given assistance an income and creating employment opportunities on new designs through the NID, NIFT. The for a large number of people. But even today, Directorate of Handicrafts and Cottage Industries they are subject to negligence and their grievances and the NGOs should serve as a via media have rarely been focused upon. So, the following between the entrepreneurs and the Designing recommendations have been made in a bid to Institutes and should transfer the technology to improve the conditions of these craft enterprises. the craft clusters.

41 Orissa Review * July - 2009

8. Easy credit facilities should be ensured to Economic Survey of Orissa (2001-2002), Government of the craft entrepreneurs by the financial institutions. India. The Government should try to provide financial Economic Census of the State of Orissa (2001), support through various self-employment schemes Government of India. to the craft entrepreneurs. Employees' Provident Fund (Miscellaneous Provisions) Act, 1952 (Section 1 Subsection 3, Employees' Pension 9. Marketing of the products is the biggest Scheme, Section 3) "Industrial Law" by P.L. Malik, grievance of the entrepreneurs today. Roadside Edition 18, Vol 1, Eastern Book Company, Lucknow. showrooms should be leased to them at a Employees' State Insurance Act, 1948 (Statement of minimum charge enabling them to display and sell Objects and Reasons of Amending Act 29 of 1989) - their products. The Government Emporia should Industrial Law by P.L. Malik, Edition 18, Vol 1, Eastern come forward to provide publicity and attract Book Company, Lucknow. customers to buy the handicraft goods. They Equal Remuneration Act, 1976 (Sections 4, 5) "Industrial should also try to promote the enterprises on Law" by P.L. Malik, Edition 18, Vol 1, Eastern book genuine principles and curb the role of the Company, Lucknow. intermediaries involved in marketing the craft items Factories Act, 1948 (Chapters 3,4,5,6) "Industrial Law" and appropriating the profits. by P.L. Malik, Edition 18, Vol 2, Eastern Book Company, Lucknow. 10. Incentives should be given to the craft Ghosh G.K. (1993) "The Dazzle from Within - Art, Craft entrepreneurs to attend more fairs and exhibitions and Culture of Orissa," Ashish Publishing House, New in order to market their products. Delhi. Bibliography : Ginneken (1998 :3-4 ) "Social Security for All Indians," A study prepared for ILO, Oxford University Press. Ahluwalia S.S. (1998:19) " Inaugural Address" in "Employment Promotion in the Urban Informal Sector," Gordon D.M. (1972:47) "Theories of Poverty and edited by Ramanujan et al, New Age International (P) Unemployment: Orthodox, Radical and Dual Market Ltd. Delhi. Perspectives, "Lexington, Mass. Anand H.S. (1998:271) "Informal Sector and Urban Hansenne M. (1991:5), "The Dilemma of the Informal Employment Generation" in "Employment Promotion in Sector," International Labour Office Geneva. the Urban Informal Sector," edited by Ramanujan et al, New Age International (P) Ltd. Delhi. Harris, J.R and M.P.Todaro (1970) "Migration, Unemployment and Development: A Two- Sector Breman J. (1996: 10) "Footloose Labour," Cambridge Analysis, "American Economic Review: 60:126-42. University Press, University of Amsterdam. Breman J. (1995: 411) "The Informal Sector Reconsidered", The Indian Journal of Labour Economics, Vol 38, No. 3. Charmes J. (1990:12) "A Critical Review of Concepts, Definitions and Studies in the Informal Sector," in Sanjeeb Kumar Jena is presently working as Lecturer in "Employment and Development: A New Review of commerce in Aeronautics College, HAL Township, Evident," edited by D. Turnham et al, Paris, OECD. Sunabeda, Koraput. Datta R.C. (1998: L-3) "Public Action, Social Security Hrushikesh Mahapatra is presently working as Social and Unorganised Sector," EPW, May 30, 1998. & Vulnerable Groups Empowerment Expert, Directorate Economic Survey (1999-2000:168) "Economic Survey", of CAD-PIM, Department of Water Resources, GOI, Ministry of Finance, Economic Division, New Delhi. Government of Orissa.

42 Orissa Review * July - 2009

Industrial Development of Orissa and Madhusudan Das

Dr. Jyotshna Sahoo

Madhusudan Das, popularly known as Madhu president in 1885.In that year he presented a Babu is one of the great personalities of Modern memorial containing demands like extension of Indian History and the chief architect of modern railways, industry, education and amalgamation Orissa. He was the first Oriya Graduate in Arts, of Ganjam and Sambalpur with Orissa to Sir the first Oriya M.A., the first Bar-at Law, the first Richard Thompson, the lieutenant governor of Oriya Advocate, the first Oriya member of the Bengal during his visit to Orissa. Legislative Council, the first Oriya to visit England Madhu Babu was not only an ardent and the first Oriya to realize the legitimate interest nationalist, outstanding legislator, widely of the Oriyas. acclaimed advocate, well known journalist but at This uncrowned King of Orissa was born the same time a great industrialist. His pioneering on 28th April 1848 in the village of efforts in the industrial progress of Orissa played Satyabhamapur situated hardly at a distance of a significant role in shaping the economic twenty kilometers from the town of Cuttack. He prosperity of Orissa. He thought that Orissa was was provided elementary education in his village rich in mineral resources, raw materials and school. After passing the entrance examination manpower, but the people were very poor having from Cuttack he became a teacher in Balasore lost their industrial activities. So for the economic Zilla School for a period of two years. He was prosperity of Orissa he devoted his time and educated at Calcutta and obtained M.A. and B. invested his money. In his own words he said that L. degrees from the Calcutta University. In 1881 "I have been an industrialist during the greater part he came back to Cuttack to start as a legal of my life. I have spent my life's earnings in reviving practitioner and established himself as a foremost and improving local industries." He was of the advocate of the town. At that time the Orissa view that economic emancipation was the division was comprised of Balasore, Cuttack and prerequisite for political independence of the Puri districts and was administered from Calcutta country. In this context the present paper through a Commissioner posted at Cuttack. deliberates upon some of such outstanding efforts Madhusudan's appearance at the Cuttack made by Madhu Babu for the industrial court marked a new age in the history of Oriya development of Orissa which is based on some Nationalism. In order to organize the national life literary sources. of Orissa he founded Orissa Sabha or Orissa Orissa was famous for its traditional filigree Association in 1882 that slowly expanded as a work which was an exquisite art. Sambalpur was mouth piece of the Oriyas and became its famous for its artistic textiles. Berhampur was

43 Orissa Review * July - 2009 famous for beautiful pata products. But because the people. Horn articles were exported to of the defective economic policies of the Calcutta, Bombay and to many other places and government, the cottage industries and handicrafts were highly appreciated. The Statesman and the of Orissa were slowly in a dying condition. Being Friend of India, a news paper of Calcutta wrote determined to revive the glory of Orissa's arts, on March 2nd, 1901 that "the specimens of Orissa Madhusudan set up a large factory in 1897 known Art that were shown to us in silver and gold, ivory as Orissa Art Ware inside the compound of his and horn are in everyway excellent, graceful and house for production of indigenous art wares and original design." arranged their sale in a large building adjacent to Madhusudan viewed the development of his house. A separate school of Art Ware was indigenous industries as the key to economic attached to the factory with hundred trainees who regeneration and real self-rule. He observed:"We produced beautiful articles. He also provided have expressed our desire for Home Rule, but training to 150 weavers from his factory for we do not realize to what extent we depend on production of handloom fabrics. He devoted other nations. It should be understood that a much of his time to improve the artistic skills country which supplies raw materials to other keeping in mind the choice of foreign market. He countries for production of industrial goods is introduced different types of hand operating industrially very backward. We cover our bodies machines for production of wares of different with clothes produced in other countries. The shapes and sizes. In order to popularize the luxuries and necessities which we need everyday Orissan artistic skills he presented filigree articles are supplied by other countries. Still we want self to many British Officers. He went abroad twice rule." He responded to the Swadeshi agitation of and presented his craft products to the notable Bengal in 1905 and the idea of pioneering dignitaries of Great Britain and Europeans in order Swadeshi movement was conceived prior to the to popularize the Orissan art. His art wares were partition of Bengal by Madhsudan.He highly appreciated by high British officers like addressedthe Swadeshi meeting, held at Cuttack Charles Elliot, W. wedderburn, Maddox on 20th August 1905 under the chairmanship of Lawrence and many others. When the Lt. Janakinath Bose. While asking the people to use Governor of Bengal, Sir John Woodburn visited Swadeshi goods he cited two examples, one of the Orissa Art Wares, he was presented an the general Togo of Japan who used shoes made address in Oriya written on a palm leaf, artistically only in Japan and the other wasof an Englishman ornamented and enclosed in a silver casket bearing buying English shoes at a higher cost instead of the of the Bhubaneswar temple in miniature form. buying German shoes He introduced the Woodburn was highly pleased to see the Charakha - the spinning wheel and encouraged craftsmanship of the artisans and Madhu Babu cotton cultivation for production of Swadeshi discussed with him the problems of the artisan cloth. Mahatma Gandhi was always great admirer class of Orissa. of Madhsudan as a lover of handicrafts, Gandhiji In the Orissa Art Wares factory along with in his journal Young India often quoted filigree work, horn ivory, wood carving, brass Madhusudan's views on cottage industries. In his alumunium and many other beautiful handicraft letter of August 12, 1925, Gandhiji from Calcutta products were manufactured. He introduced new quote to him that "You will of course teach me methods of work structure and taught the workers how to spread the message of the spinning wheel to produce articles matching the modern taste of in Utkal" Madhsudan always attended the

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Sammilani sessions in Indian dresses which were financial support so that the economic condition hand spun, hand woven and hand made, long of Orissa could be improved subsequently. A before Gandhiji's Khaddar became the political resolution was passed in the Utkal Union watchword of India. Conference vide Resolution-VII and a central Establishment of Utkal Tannery was committee was formed consisting some prominent another long cherished desire of Madhu Babu. members for the purpose of helping poor and This shoe making industry was set up at Cuttack eserving students. near the railway station over an area of about forty Madhusudan wrote a number of articles on acres of land. For establishment of this factory he industrialization such as "Industrial Development", had invested a considerable amount of money out "Industrial Awakening," "War is business and of his own income. About 150 workers were business is War" and "Freedom from Industrial employed in this tannery. Madhu Babu was so captivity" which were published in the English much interested for this tannery that while he had journal "The Oriya".On 17th February 1924 he been to England he tried to acquaint with the delivered a speech on dignity of labour at Patna working skill of many of the shoe making factories which was highly appreciated. He held that unless of England. The shoes prepared out of lizard skin due importance was given to manual labour and had demand in European countries for which proper coordination was established between Madhu Babu started collecting lizard skin from mental work and manual work, the wealth of the different parts of Orissa for his tannery. While nation could not be augmented. He was of the setting up such industries, he appealed to the view that "Culture of the land is Agriculture and people to make and use of home made goods Culture of the hand is Industry." and articles. Leather industry of Orissa acclaimed Such was the endeavour of Madhu Babu highest estimation in Japan, France and in other for the industrialization and economic regeneration places. of Orissa. He was the pride and glory of Orissa. The Utkal Union Conference was In his memory Fakir Mohan has rightly said: established by Madhu Babu in the year 1903. A resolution was passed in the first session of the "Dhanya dhanya Madhusudan Utkal Union Conference in the year 1903 held at Utkal Matara Jogya Nandana Cuttack for improvement of agricultural and Dela Utkalaku Nabajibana industrial condition of the Oriya speaking people. Sikhaila Loke Jatibandana". Development of indigenous industries and References: provision for organization of annual industrial 1. Das, Suryanarayan: "Desaprana Madhusudan", exhibition was one of the proposals of this Grantha Mandira : Cuttack, 1971. conference which was initiated by Talcher 2. Das, Nabakishore : "Utkala Gauraba Maharaja and accepted by Madhu Babu. The Madhusudan," Silponnati Sabha of Cuttack was also affiliated to the Utkal Union Conference. Madhu Babu was 3. Orissa State Archives : "Madhubabu and Orissa in the Making"1st edition, Bhubaneswar, 1999. a strong advocate of Technical education for the growth of industries in India. He pleaded for introduction of traditional crafts from primary standard and also to impart technical training to Dr. Jyotshna Sahoo is working as Assistant Librarian Oriya students by sending them abroad with at Orissa State Museum, Bhubaneswar.

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Legal Provisions on Domestic Violence on Women - A Study Dr. P.C. Mohanty

The Backdrop It is, therefore, proposed to enact a law keeping Domestic violence is undoubtedly a human in view the rights guaranteed under articles 14, rights issue and serious deterrent to development. 15 and 21 of the Indian Constitution to provide The Vienna Accord of 1994 and the Beijing for a remedy under the civil law which is intended Declaration and the platform for action (1995) to protect the women from being victims of have acknowledged passing of this Act. The domestic violence and to prevent the occurrence United Nations Committee on Convention of of domestic violence in the society. Elimination of all forms of Discrimination Against The Act defines the expression "domestic Women (CEDAW) in its General violence" to include actual abuse or threat or abuse Recommendation No.XII (1989) has that is physical, sexual, verbal, emotional or recommended that State Parties should act to economic. Harassment by way of unlawful dowry protect women against violence of any kind demands to the women or her relatives are also especially that occurring within the family. covered under this definition. Accordingly, the Government of India enacted an Act named PWDV Act. To protect women Domestic Violence from domestic violence and other in human Under the Act, the domestic violence is activities, the Central Government, Ministry of defined as, any act ommission or commission or Women and Child Development notified an act conduct of the respondent shall constitute named 'The Protection of Women from Domestic domestic violence in case it - Violence Act, 2005' on 17th October, 2006. This Act numbered as 43 of 2005 came into force on (a) harms or endangers the health, safety, life 26th of October, 2006. limb or well being, whether mental or physical of the aggrieved person or tends to do so and The phenomenon of domestic violence is includes causing physical abuse, sexual abuse, widely prevalent but has remained largely invisible verbal and emotional abuse and economic abuse; in the public domain. Presently, where a woman or is subjected to cruelty by her husband or her relatives, it is an offence Under Section 498-A of (b) harasses, harms, injuries or endangers the the Indian Penal Code. The Civil Law does not aggrieved person with a view to coerce her or however address this phenomenon in its entirety. any other person related to her to meet any

46 Orissa Review * July - 2009 unlawful demand for any dowry or other property aggrieved persons, attempting to communicate or valuable security; or with her, isolating any assets used by both the parties and causing violence to the aggrieved (c) has the effect of threatening the aggrieved person, her relatives or others who provide her person or any person related to her by any conduct assistance from the domestic violence. The Act (mentioned in clause (a) or clause(b); or; also provides for appointment of Protection (d) otherwise injuries or causes harm, whether Officers and registration of non-governmental physical or mental, to the aggrieved person. organisations as (service providers) for providing assistance to the aggrieved person with respect The Act Contains / Covers to her medical examination, obtaining legal aid, The Act provides for the following : safe shelter etc. (i) It covers those women who are or have If any woman beaten, threatened or been in a relationship with the abuser where both harassed in your home by a person with whom parties have lived together in a shared household you reside in the same house, then you are facing and are related by consanguinity, marriage or domestic violence. The Act gives you the right to through a relationship in the nature of marriage or claim protection and assistance against domestic adoption. In addition, relationships with family violence. members living together as a joint family are also Incidence of Domestic Violence Under included. Even those women who are sisters, Section 9 of the Act : widows, mothers, single woman, or living with I. Physical Violence : the abuser are entitled to Legal Protection under the Legislation. However, this Bill/Act enables the 1. Beating wife or the female living in a relationship in the 2. Slapping nature of marriage to file a complaint under the 3. Hitting enactment against any relative of the husband or 4. Biting the male partner, but it does not enable any female 5. Kicking relative of the husband or the male partner to file 6. Punching a complaint against the wife or the female partner. 7. Pushing 8. Shoving or Act Provides 9. Causing bodily pain or injury in any other It provides for the rights of women to member. secure housing and to reside in her matrimonial II. Sexual Violence home or shared household, whether or not she 1. Forced Sexual Intercourse. has any title or rights in such home or household. This right is secured by a residence order, which 2. Forced to watch pornography or other is passed by the Magistrate. The Act empowers obscene material. the Magistrate to pass protection orders in favour 3. Forcibly using you to entertain others. of the aggrieved person to prevent the respondent 4. Any other act of sexual nature, abusing from aiding or committing an act of domestic humiliating, degrading or otherwise violence or any other specified act, entering a violative of your dignity (please specify work place or any other place frequented by the details).

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5. Accusation / aspersion your character or employment. conduct, etc. 7. Non-payment of rent in case of a rented 6. Insult for not bringing dowry. accommodation. 7. Insult for not having a male child. 8. Not allowing you to use clothes or articles 8. Insult for not having any child. of general household use. 9. Demeaning, humiliating or undermining 9. Selling or pawing, your stridhan or any remarks / statement. other valuables without informing you and without your consent. 10. Redicule 10. Forcibly taking away your salary income 11. Name calling or wages etc. 12. Forcing you to not attend school, college 11. Disposing your stridhan or any other educational institution. 12. Non-payment of other bills such as 13. Preventing you from taking up a job. electricity, etc. 14. Preventing you from leaving the House. 13. Any other economic violence. 15. Preventing you from meeting any particular IV. Dowry Related Harassment person. 1. Demands for dowry. 16. Forcing you to get married against your will. 2. Any other detail with regard to dowry, 17. Preventing you from marrying a person of please specify (Whether details of dowry, his/their own choice. stridhan items, etc. attached with the form) 18. Forcing you to marry a person of his/their Yes/No. own choice. V. Any other information regarding Act of 19. Any other verbal or emotional abuse. Domestic Violence against you or your children (list of documents attached). III. Economic Violence : Prevalence of Domestic Violence : A Global 1. Not providing money for maintaining you View or your children. Age Wise Women Violence 2. Not providing food, clothes, medicines etc. for you and your children. Sl. Age slab Percentage of No. in years women affected 3. Forcing you out of the house you live in. 1. 15-19 yrs. 11.05% 4. Preventing you from accessing or using any 2. 20-29 yrs. 12.04% part of the house. 3. 30-39 yrs. 11.03% 5. Preventing or obstructing you from carrying on your employment. 4. 40-49 yrs. 7.6% 6. Not allowing you to take upon Source : UNO Survey (Orissa Bhaskar, 5.3.08)

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Reasons of Women Violence from violence, the understanding and change in Sl. Reason Percentage of social attitude in persons will change domestic No. women affected violence on women, but not an Act/Law. Law Violence can help as an preventive. But the change in attitude of all relations will no doubt make it a 1. Disobedience of women 56% success. Otherwise law is blind and helpless. 2. Denying for marketing 78% References : 3. Independent to visit 76% 1. The protection of women from Domestic friends house Violence Act, 2005. Source : U.N.O. Survey 2. Unequal Treatment to women and gender bias. 9% women have no role in family decision. 3. Girl child in Indian society; Mita Bhadra (ed.) Rawat Publications, New Delhi; 1999. In 85% families - women have their role only in Kitchen. 4. National Policy for Empowerment of Women, 2001, Reports. Women violence exists mainly for the 5. 'Girl Child Disadvantage', Economic & Political following causes : Weekly, Oct.11-17, 2003. 1. Due to our male dominated society 6. P.K. Dhar, Indian Economy. 2. As the Sastra's (Manu ) gave a 7. Census of India, 2001. passive role to ladies. 8. Prajatantra 'Prativa', pg.110 Prajatantra Prasar Samiti, Cuttack. 3. As women are economically dependent. 9. Orissa Review, Feb.2001, p.18-19 Information & Suggestions to Improve Public Relations Department, Government of 1. Improving the economic conditions of Orissa. women. 10. Yojana (Oriya), Jan, 2004, p.46. 2. Improving the legal awareness Laws and 11. The New Indian Express, 23.10.2003. Acts of women. 12. Orissa Bhaskar, 25.03.2008. 3. Improving the education and literacy 13. Matrubhasha, Oriya Daily, 25.03.2008. percentage. 14. The Dowry Prohibition Act, 1961. 4. Improving the understanding with other 15. Towards the Gender Justice, Dr. P.C. Mohanty family members. & Dr. R.N. Mishra. 5. Improving the sociality and tolerance etc. Conclusion : Dr. P.C. Mohanty is now working as Head Faculty Only Law or making an Act to protect of Commerce, Aska Science College, Aska (Ganjam), women from domestic violence can't stop women Pin-761111.

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Sulia Yatra

Dr. Chitrasen Pasayat

This is a paper to understand the origin and As it has been mentioned above, Sulia persistence of Sulia Yatra. This yatra is based on Yatra is observed on the first Tuesday of Pousa a cruel and inhuman tradition of animal sacrifice. Sukla Paksa. The first part of Sulia Yatra begins This is prevalent among the tribal people in some in the previous evening i.e., on Monday evening. tribal dominated villages in Bolangir district of Ritual starts with the worship of Lord Mahadev Orissa. It is commonly believed that the ritual and of the village Khairguda. Hundreds of devotees, practice of Sulia Yatra is in vogue since time both tribal as well as non-tribal people assemble immemorial. near the temple on this occasion. A procession is As per the prevailing tradition, Sulia Yatra organized to mark the occasion. is observed on first Tuesday of the bright fortnight In the morning of Tuesday, the chief tribal (Sukla Paksa) in the Hindu month of Pousa priest known as Deheri or Dehuri brings the (December-January). Sulia Baba (Mahadev with Shakti to the field (Badkhala) meant for animal Sula) is worshipped along with the Aradhya sacrifice. The bhog or Prasad is cooked and kept (adored) Devi of the Kandha people in this Yatra. in three bamboo poles. At first, the vegetarian It would not be out of context to mention here bhog is offered to the Sulia Baba. The bhog is that, previously the female members of the presented in the name of thirty three crore Gods community were forbidden from going to the place and Goddesses (Tettis Koti Debta) by the Baruas, of worship. They were prohibited from entering into the location for fear and apprehension that when they come under the spells of the Devatas. they would suffer infertility. They were not There is a legend that in order to pacify permitted to take the Prasad as well. these thirty crore deities (devatas), Bhog is being In the district of Bolangir, Sulia Yatra is offered to them. In addition to the vegetarian items being celebrated in six villages. Main festival is like milk and coconuts, the blood of the sacrificial celebrated at Badkhala and Sankhala (Kumuria) animals is also offered to the Sulia Baba and the of Khairguda village under Deogaon Panchayat deity. In the past, only the Mahadev was Samiti. Khairguda comes under Tusura Tahasil. worshipped in the nearby hill. Afterward, the In addition, this is celebrated in the nearby villages people started the tradition of sacrificing the like Chandrapur, Chantipadar near Tusura, animals to satiate and quench the blood thirst of Kharlikani and Mirdhapali near Balangir town. the Chandi and Chamunda living near Mahadev

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Baba. Moreover, the celebration site was shifted in slaughtering the birds like chicken. Besides, to the foot of the hill. three to four persons are found occupied in slaughtering of big animals like buffaloes and he- As per the prevailing practice, generally the goats. One to two persons are engaged in keeping family members of the Deheris and Kuanrs act as the animal in a fix. One pierce a bamboo stick the sacrificial killers. In other words, they are the inside the tether, circled round the neck of the "ritual killers" of innocent animals. The ritual of animal, while the ritual or sacrificial killer strikes animal sacrifice continues amidst the high sounding with the axe and devours the sacrificial animal. beat of Dhol, Madal, Nisan, Ghant and Gini. These musical instruments are more than enough This appears to be an unending process, to suppress the yell and cry of the innocent which continues till the late evening. Significantly, animals. Beating of Dhol, pounding of Madal and thousands of people assemble in the ritual site banging of Nisan repress and contain the shriek from the nearby districts like Sonepur, Boudh and and scream of innocent animals. Innumerable Kalahandi and even from the neighbouring State buffaloes, goats, sheep and chickens, pigeons, of Chhattisgarh. Thanks to Pradhan Mantri ducks and swans lost their heads. The ritual killers Gramin Sadak Yojan (PMGSY) and other do not hesitate to cut off the heads of these animals schemes to improve rural roads which have and offer to the deity. facilitated the people of all sections and all areas to have access to this sacred spot on the occasion The axe used to slaughter the animals is of Sulia Yatra. understood to be "Devi-Swarupa" which means Goddess incarnate. There is no specialized Priest Sulia Yatra continues for a week more. Six to chant and recite traditional mantras in this other traditional deities of the Kandhas like event. Significantly, there is no restriction and Khaksa, Pahaduren, Tendudunguri, Telpalien, compulsion if the devotees want to offer their Pudhapat and Sikerpat are worshipped on next bhogs on their own. This is why, even though there Tuesday. It would not be out of place to mention are "Sacrificial Killers" or "Ritual Killers" to assist here that, in the Chhatar Yatra (Maa Manikeswari) the devotees in the process of offering animals to of Bhawanipatna and Bael Yatra (Maa Sureswari) the presiding deity of the site, some devotees are of Sonepur a large number of animals are being found slaughtering the animals themselves and sacrificed amidst public gatherings and in public offering the same to the deity on their own. This gaze. The tradition of animal sacrifice particularly is also the prevailing tradition of Chhatar Yatra in in the month of Aswina and Chaitra is in vogue in Bhawanipatna. As a result, it has been difficult on almost all the Sakti Pithas like Samalei of the part of the district administration as well as Sambalpur, Pataneswari of Patnagarh, Cuttack the social workers to discontinue or bring to an Chandi of Cuttack, Bhagabati of Banpur, end this practice. Charchika of Banki etc. of Orissa and in different parts of India as well. Every year, the number of animals and birds facing cruel and unkind death in the name of religious ritual usually go up to thousands. Dr. Chitrasen Pasayat lives at 152-Vijay Vihar, Generally one ritual or sacrificial killer is involved Sishupalgarh Post Office, Bhubaneswar.

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The Santals of Mayurbhanj - A Study on Their Original Homeland

Subash Chandra Karua

There are more than five hundred tribes and sub- Mundas, Hos, Kharrias, Bhumijas and some tribes in various parts of our country1. Out of them other tribes belong9. L.O. Skrefsud points out that the Santals constitute one of the largest2 proto- the name 'Santal' is a corruption of 'Saontar'. It Austroloid3 aboriginal4 tribes of India. They were was adopted by the tribe after their sojourn for inhabiting in Southeastern Chotanagpur plateau5. several generations in Saont region of Midnapur The scenery of the main plateau is very attractive of West Bengal. Before they want to Saont they with its undulations detached abrupt hills and forest had been termed 'Kharwar', the root of West tracts. Groves of ancient mango trees, many of Bengal. Before they went to Saont they had been them are of enormous size. This is a prominent termed 'Kharwar', the root of which 'Khar', is a feature of the landscape of Chotanagpur. It is one variant of 'hor' or 'man'-the term used by all the of the most attractive parts of the Indian Santals10. 6 peninsula. Santalas have migrated to the western Santal, Sonthal, Saontal or Saontar are district of West Bengal, Santal pargana of Bihar grouped as tribal Hindus11 in Mayurbhanj. Out and northern hilly district of Orissa and tea of sixty two12 tribes of Orissa, forty-five13 tribes 7 plantation areas of Assam at different times . are found in the district of Mayurbhanja. Though Majority of them live in different parts of Bihar, the Santals are found in other districts like Bengal, Orissa, Jharkhand, Tripura and Keonjhar, Balasore, Sundargarh and Dhenkanal, Chhatisgarh. the district of Mayurbhanj is peopled14 largely by Though, their uniqueness of language, Santals. Among the people of different races and traditions and culture drew the attention of number functional affinities the place of honour, however of administrator, anthropologist, ethnologist, social has been given to the Santalas alone who scientist and researcher from India and abroad. numerically stand foremost in the population of Very little work has been done on the Santals of the state15 of Orissa. Mayurbhanj is bounded on Mayurbhanj except the work of Charulal the north by the district of Singhbhum of Jharkhand Mukharjee8. An humble attempt is made to study and Midnapur district of West Bengal; on the the migration and settlement of the Santals in South by the district of Balasore and Keonjhar, Mayurbhanj state in a broader historical on the east by Midnapur and Balasore district; perspective . They are the most numerous of the on the West by the district of Keonjhar and tribes of the Austro-Asiatic race to which the Singhbhum16. It was the largest and wealthiest of

52 Orissa Review * July - 2009 the feudatory states of Orissa17. The Bhanj rulers and seven daughters were born and as such their are one of the oldest royal families of India and family enlarged28. 18 they are the oldest ruling dynasty of Orissa . The names of five29 sons were Sandhra, Mayurbhanj had the distinction of being Sandhom, Care, Mane and Acredelhu. The names administered by a ruling family in unbroken of four30 daughters were Chita, Kapu, Hisi and continuity for more than one thousand years from Dumni. The names of the rest children are the 9th century AD till it was merged with Orissa forgotten31. on 1st January 1949.19 They believed that though they were The Santals called themselves 'bir sindic'20 originated at Ahili-pipilior hihili-pipili, but they or strong man and 'hor hopon'21 or son of the became the settlers at Chai-champa which was man. E.G. Man points out that the ethnological regarded as their home land32. They recite the characteristics of the Santals distinguishes them dong song: from all other races in India as nomadic and civilized. The men are of middling stature and they "Hihili pipili reban Janamlen are remarkably well made with dark skins. They Khoj Kaman reban khojlen have strong limbs, some what thick lips and in Harat reban hara lena many instances their cast of countenance almost Sasangbeda reban Jate lenho"33. approximates to the Negro type. They wear their The Bengali version of the Santali song is hair, which is long and coarse, tied in a knot on described as follows. the top of the head, the ends hanging down from the center22. Regarding their physical feature, R.R. "Hihili pipirite Jonme chhilam Diwakar states that they are short in stature and Khoj kamane Khoj parchilo they posses a broad flat nose with sunken nose Harata dese Bansa badrala 34 ridge. They have wavy hairs, some-times curly, Sasang beda dese Jatibhag holo' though never frizzy. They share these A. Campbell narrates: characteristics with other primitive tribes in the "In Hihiri, mother I was born same group.23 Their dialect belongs to that of the In pipili, Mother I saw the light Austro-Asiatic group. G.A. Grierison states that In Haradata, Mother I grew up their dialect has been derived from old Kherwali In Khoj kaman, Mother I was faught for"35 language which had a similarity with other mundari speaking people24. P.O. Bodding narrates: Santals do not have any written literature, "In Hihiripipiri We were born though their traditional legends (binti) are current In Khoj Kaman We were called for among them25. Their traditional lore has been In Harat We grew up handed down orally from generation to In Sasang beda We became sept."36 26 generation . From Khoj Kaman they went to Chai and Pilchu halam and Pilchu budhi are to be then to Champa, where they resided for many the first human couple (Adam and Eve) of the years. Their social in division was instituted here37. Santal myth27 who were born from the egg of Has Regarding the identification of Champa, and Hasin birds. In course of time seven sons E.T.Dalton states that he is unable to identify the

53 Orissa Review * July - 2009

Ahiripipiri, but Khairagarh and Chai Champa are to different directions in-groups in search of the in the Hazaribagh or Ramgarh district38. L.O. site for their settlement. Skrefsud derives the name Hihiri or Ahuri pipiri It appears that the Santals had first begun from the Hir origin, but others identify it with Ahuri to settle in the hilly tracts of Damin-I-Koh or pargana in the Hazaribagh. From Ahuri pargana Damin estate near Rajmahal hills45 in the district they moved to Khoj Kaman, then to Hara, then of Santal pargana in about 1790. The Santals to Sasangbeda, then to Jarpi, then to Koinda, faced a little opposition from the Malers Chai and finally reached Champa. In Champa, (Paharias) who were the natives of this area. The they soujourned for many generations and the Santals learnt the art of 'kurao' or 'Jhuming'46 present social institution of the tribe was also cultivation system from the Paharias. So long as formed there.39 there were vast forests and low population this Champa was the capital of Anga40 (South method did not do much harm. But with the East Bihar). It was situated at the confluence of shrinking of the forests and rapid growth of the the river of the same name and the Ganges. It is immigrants it caused a lot of harm. Frequent stated in the Mahabharata, the Purana and in 'the Jhuming of hill sides resulted in destruction of Hari Vamsa' that the ancient name of Champa forests and soil erosion. The process of converting was Malini41. the forest and wilderness to cultivable land went "Champasya tu Puri champa on very rapidly. As a result various social evils Ya maliny - ab bhavatpura"42. sprang up rapidly. Like other aboriginals the Santals were toys in the hands of the money A great calamity took place with this race lenders and dishonest amalas (subordinate probably due to the invasions of the officials). Further under 'kamiauti'47 system, a man Muhammadans. Peace and order disappeared borrowing money had to work for the lender until and the reign of terror prevailed. the debt was rapaid. The position of the Santals E.T. Dalton has found the existence of an became little better than that of slavery in the hands old fort at Chai, the walls of which were of earth of the unscrupulous money lenders. Many and stone. A space of about five acres of land Dikkus48 (Non-aboriginals) had occupied the hilly surrounded the fort. It was the abode of the Santal tracts cleared by the Santal. Many plots of fertile Raja named Jangra. He destroyed him-self and rice land prepared by the Santals, were occupied his family members on hearing the approach of a by the 'Dikkus' by means of mortgage deeds. Muhammadan army under Sayid Ibrahim Alli, a The headman of a Santal village had to beg general of Muhammad Tughluq. Ibrahim was also a permission from the landlord to convert a patch known as Malik Baya and died in 1453 A.D.43 of forest land to a patch of cultivable land. The The existence of the fort is also substantiated headman had to pay a sum fixed by the landlord by J. Phillips who states that while Santals were for the said purpose. Though initially the fixed sum dwelling in Chai Champa, they multiplied. Further was paid, later the landlord began to demand he states that there were two gates-Ahin gate and much higher sum as a rent and harassed the Bahin gate of the fort of Chai Champa.44 The date villagers49. So the Santals were compelled to leave of the capture of the fort by Ibrahim Alli may be such areas in search of tracts of virgin jungle, where 1340 AD. After the Santals might have migrated the same process was repeated. Yet they were

54 Orissa Review * July - 2009 subject to torture and humiliation of the 'Dikkus'. trade and commerce, were mostly inhabited by Their smouldering discontentment on the agrarian the rudest jungle tribes. The soil of northern issue exploded during the 19th century in the Bamanghati was very fertile and fit for extensive districts inhabited by the aboriginals50. It was cultivation. Red and yellow ochre were usually pointed out by Edward Gate in 1901 that the used by the Santals for painting their houses. The Santal migrated mostly to the areas rich in laterite Yellowish limestone was also available in the bed soil. They not only migrated to Santal Pargana of Burabalanga river at Mahulia of Baripada. The and many parts of Chotanagpur, but also to the clay available on the laterite bed of Baripada was laterite tracts of Malda, Dinapur, Rajasahi and well suited for pottery.58 Bogra51. They were in search of such areas where The Santals might have learnt the immense the above mentioned amenities were available. utility of Sal tree (shorea robusta)52 Mohua tree So the dense forest tract of Similipal and laterite (Madhuca latifolia)53 and Karam tree (Adina bed of Mayurbhanj might have attracted these cerdifolia)54 from their ancestors. For their people for their settlement. Out of their several sustenance these trees were quite significant from groups some might have settlement. Out of their two angles socio-religious and economic. They several groups some might have settled in the hilly used to collect various kinds of roots, leaves, tracts of Similipal mountains after the fall of flowers, fruits, stems, and resin from the forest, Champa in about 1340 AD. which were consumed by them either as food or The history of Mayurbhanj reveals that the as medicine in their day-to-day life. They also Santal were living in this land much before 1340 sold these forest products in the market. AD. Mayurbhanj state extended over an area The Bamanghati copper plate inscription of 4243 square miles and presented varieties of of 924 AD issued by Ranabhanja state that he soil and sights. It had a rich valley. The Meghasani granted four villages in favour of a son of hills or 'the seats of clouds' rose to the height of Mahasamanta Mandi located in Uttarakhanda 3824 ft. in the Southern part of the State55. which comprised the vishayas of Karandiya and Different qualities of laterite soil was found Devakunda, which are identified with modern through-out the district56. Moreover, the Similipal and Devakunda respectively.59 forest of comprising a single compact block represented a virgin and semi Another copper plate of Rajabhanja (Son60 evergreen forest with flora and fauna. The central of Ranabhanja) records the grant of Brahmanvasti core of the forest covered the ridges and ranges in the name to Subraman, the son of Samanta of hills and mountains and was undisturbed by Mandi who may be identified with Mahasamanta any type of polluting factor. The forest growth Mandi of the Bamanghati plate of Ranabhanja. was thick and impenetrable presenting massive Brahmanvasti may be identified with modern growth of varieties of trees, the chief among them Brahmanvasa, six miles away from Rairangpur of being the Sal trees57. Mayurbhanj61. The areas of Bamanghati and Nayabasan From the above copper plate inscriptions consisted of hills, dense jungle and valleys. These it may be assumed that Subraman Mandi was the forests are quite significant and inaccessible to son of Mahasamanta Mandi or Samanta Mandi

55 Orissa Review * July - 2009 who belonged to the Santal tribe. Because Mandi 13. Ibid. or Marndi is a title, which is used by only Santal 14. N.M. Senapati, N.K. Sahu (eds). Orissa district community. Moreover out of their twelve sects gazetteers, Mayurbhanj (Cuttack 1967) p-1. Mandi or Marandi62 is the fifth clan or sect of the 15. M.Laeequddin, Village Directory of Mayurbhanj Santal community. When they were originated in State, Vol. 1, (Baripada, 1940), p.11. Champa they were wealthy class and they had a fort at Badoligarh63. 16. N.M. Senapati, N.K.Sahu, op. cit, p.2. If Ranabhanja the Bhanja king of 17. A. Wright (ed) Bengal and Assam, Bihar and Orissa, (Londan, 1917), p.574. Mayurbhanj was ruling during 924 A.D, and if the date of copper plate inscriptions are true, the 18. R.D. Benarjee, History of Orissa, Vol. 1, (Calcutta, Santals of Mayurbhanj might have settled in 1930) p.187. Mayubhanj by 924 A.D. 19. N.M. Senapati, N.K. Sahu, op.cit, p.2. In view of the facts stated above the 20. JPASB, Vol. XXVII, No.2 (1931), p.241. opinion of Charulal Mukherjee regarding the 21. JAS, Vol. XIX, No. 1, (1952), p.31. migration of the Santals to the district of Mayurbhanj towards the close of the 18th 22. E.G.Man, Sonathalia and Sonthals, (Delhi, 1983) p.13. century64 may not be applicable. The two copper plates mentioned above clearly prove that the 23. R.R.Diwakar, Bihar through the Ages, (Bombay, settlement of the Santals in Mayurbhanj at an 1959), p.78. earlier date. JAS, Vol.XIX, No. 1, (1952), p.4 References : 24. G.A. Grierison, Munda and Dravidan languages Vol. IV, (Delhi, 1973), p.30. 1. A.R.N. Srivastava, Tribal freedom fighters of India, (New Delhi, 1986), p.1. 25. LSSO. Malley, Bengal District Gazetter, Santal 2. JAS, Vol. XVII, No.3 (1951), p. 23. Pargana, (Calcutta, 1999), p.65. 3. JAS, Vol. XIX, No.1, (1952), p.4. 26. JBORS, Vol. 11, Part-1, (1916), p.15. 4. JAS, Vol. XVII, No.3 (1951), op. cit; p.20. 27. Ibid; p.17, The Santal mission of the Northern churches, The tradition and institution of the 5. JAS, Vol. V, No.314 (1963), p.59. Sandals, Horkoren Mare Hapramko Reak' Katha, 6. J. Houlton, Bihar the heart of India, (Bombay, (Lucknow, 1958), p.4. 1949), p.126. 28. Ibid; p. 21, The Santal mission of the Northern 7. JAS, Vol. V, No.314 (1963), p.59. churches« (Op. cit, P. 6). 8. C.L.Mukharjee, The Santals, (Calcutta-1943). 29. JAS, Vol. XIX, No. 1, (1952), Op. cit, p.13. 9. J. Houlton, op.cit, p.78. P.O. Bodding, Traditions and Institutions of 10. H.H.Risesy, The Tribes and the Castes of Bengal, Santals, (New Delhi-2001), p.6. Vol.II, (Calcutta, 1998), p.224. 30. Ibid. 11. M.Laeequddin, census of Mayurbhanj, 1931, (Calcutta, 1935), P.78. 31. The Santal mission of the Northern churches« 12. M.Ahmed, District census hand book, p.6. Mayurbhanj, (Cuttack, 1967), p.17. 32. JBORS, Vol.11, Part-1, (1916), p.15.

56 Orissa Review * July - 2009

33. JAS Vol. XIX, No.1, (1952), p. 18. 52. N.M. Senapati, N.K. Sahu, opcit; p.46. The Santal Mission of the Northernchurches ..... 53. Ibid; p. 45. Op. cit., p.9) 54. Ibid. 34. S.B.Sen, The Santals of Jungle Mahals, (Calcutta, 55. W.W. Hunter, A Statistical Account of Bengal, 1984), p.33. Vol., XIX, (London, 1877), p.303. 35. JBORS, Vol. 11, Part-1, (1916), p.22. 56. N.M. Senapati, N.K.Sahu, op.cit; p.14. 36. P.O. Bodding, Op.cit, p.9. 57. Ibid; p.19. 37. JBORS, VOL.11, part-1,(1916), p.22. 58. L.E.B. Cobden Ramsay, Bengal Gazetter, 38. E.T. Dalton, Descriptive Ethnology of Bengal, Feudatory States of Orissa, (Calcutta, 1982), (New Delhi, 1974), p.449. pp.236-239. 39. H.H. Risely, op.cit, p.225. 59. N.M. Senapati, N.K. Sahu, opcit; p.58. R.D. Benarjee, opcit; p. 180. 40. R.P. Chand, The Beginings of Art in Eastern India with Special Reference to Sculptures in the R.D. Benarjee, Opcit, p. 180. Indian Museum, (Calcutta, 1927), p.5. 60. B.C. Majumdar, Orissa in the making, (Calcutta- 41. H.C. Raychaudhuri, political history of India, 1925).p.127. (Calcutta, 1972), pp.95-96. 61. N.M. Senapati, N.K. Sahu, op.cit, p.59. 42. Ibid. R.D. Benarjee, op.cit; p.181. 43. E.T. Dalton, op.cit; p.450. 62. JAS, Vol. XIX, No-1, (1952), p,16. 44. H.H. Risely, op.cit; p.226. 63. Ibid. 45. J. Houlton, op.cit; p.74. 64. C.L. Mukharjee, op.cit; pp.25-26. 46. Ibid; p.75. 47. Ibid. 48. Ibid; p.76. 49. Ibid; p.78. 50. Ibid; p.79. Subash Chandra Karua is a Lecturer in History, M.P.C. (Auto) College, Baripada. 51. Ibid.

57 Orissa Review * July - 2009

Official Designations of the Matharas and the other Lords of Kalinga (Circa 4th - 6th Century A.D. : An Epigraphical Study)

Dr. Priyadarshini Bakshi

The Matharas, the Vasisthas and the Pitrbhaktas Candavarman (Pitrbhakta King).4 ruled over the different parts of Kalinga during Desakshapataladhikrta was a very high state Circa 4th - 6th Century AD. Their Copper Plate dignitary. Matrvara (who was a records discovered in the area lying between the Desakshapataladhikrta) held the office of southern part of Ganjam district in Orissa and East dandanayaka (an Army commander or a judicial Godavari and other districts in the northern part magistrate), desakshapataladhikrta Kumaradeva of the present Andhra Pradesh. In their records was also a minister (amatya) of Umavarman of there is no clear reference to the existence of a the Baranga plates.5 Arjunadatta was both a royal court consisting of ministers and other high desakshapataladhikrta and talavara under officials who helped the King in the Central Anantasaktivarman (of Sakunaka grant or the administration. But it may be presumed that some Madras Museum plates).6 Desakshapataladhikrta of the officers mentioned in connection with the had under him subordinates like Pustapalas land grants must have acted in the capacity of (Record keepers) who were attached with the ministers and other dignitaries in the royal court. department of records and accounts of the We come across the terms provinces, districts, vithis etc. unfortunately the desakshapataladhikrta, dandanayaka, inscriptions of the Matharas do not refer to any kumaramatya. Visayapati, talavara, Pustpala. Desakshapataladhikrta or the head of mahapratihara, baladhikrta, dutaka etc. the department of records and accounts of the Aksapatala1 was the department of records province was probably stationed at the capital to and accounts. Desaksapataladhikrta was evidently advise the king in the affairs of his department the Provincial head of this Department. The office with the help of a network of Pustapalas spread of the desaksapataladhikrta seems to have been over provinces, districts and sub-divisions of hereditary under the Matharas, and the districts. Pitrbhaktas. In the court of Pitrbhakta Haridatta Dandanayaka7 was a high state officer. The was a desaksapataladhikrta under Umavarman2 expression dandanayaka is generally understood and his son Matrvara adorned this office as well to mean a general, a military commander or a as the office of dandanayaka under provincial governor, Dandanetra another such Anantasaktivarman.3 Matrvara's son Rudradatta state dignitary, was probably only a variant of was also a desaksapataladhikrta under dandanayaka. It may, however be pointed out

58 Orissa Review * July - 2009 that both the terms dandanayaka and dandaneta Rajaputra and Uparika (mahasamanta-maharaja- have the prefix danda, which means punishment rajaputra-Kumaramatya-Uparika) and sometimes or rather judicial punishment. It is taken in that between uparika and tadayuktaka sense, dandanayaka or dandanetr was probably (rajasthanioparika kumaramatya tadyuktaka). the highest office on the judicial side. He might at According to fleet, kumaramatya means councilor the same time have been a provincial governor as of the crown prince,8 to bloach. Prince minister,9 well. Matrvara was a dandanayaka besides being to Marshall councilor of heir apparent,10 to a desakshapataladhikrta. The dutakas (executors) Beniprasad minister of the prince viceroy,11 to of the Sakunka grant (or Madras Museum plates) Sastri, the princess or heir apparent. The of Anantasaktivarman were Sivabhojaka and epigraphic records of our period suggest that Vasudatta. The wording of the record indicates kumaramatyas were a class of important royal that both the dutakas were kumaramatyas, officials working in different capacities. mahabaladhikrtas and dandanetrs Visayapati (literally, 'the lord of a visaya') dutaukumaramatau (tau). Sivabhojaka and was in charge of district administration. Under the Vasudatta thus adorned some of the highest Imperial Guptas, the Visayapatis were usually offices of the state. appointed by the Provincial governors The term kumaramatya, found in some (Uparikas). inscriptions of our period, ordinarily means an Talavara was another officer who wielded amatya (minister) of (or, attached to) a Kumara considerable power and had a position in the (prince) who himself was an amatya (or minister). official hierarchy. Arjunadatta (of the Madras Kumaramatyas, who did not belong to the royal Museum phates of Anantasaktivarman) was a family, are known from Gupta records. desakshapataladhikrta and a talavara.12 Talavara Harishena, Sikharasvamin and Prithivisena, the seems to have been a title of the nobility or of ministers respectively of Samudragupta, subordinate rulers. The term with the prefix maha Chandragupta II, and Kumaragupta, were all - i.e. mahatalavara, appears in the Nagarjunikonda Kumaramatyas. They were brahmanas by caste Inscription of Vasusena of the year 30 in and thus were unrelated to the royal family. Under combination with the titles mahagramika and the Guptas, Kumaramatyas acted sometimes as mahadandanayaka, D.C. Sircar13 think that district officers and sometimes as high state talavara might have indicated the office of 'Police officers of the central secretariat. Whatever might prefect' or a 'city-administrator'. K.C Panigrahi14 have been the correct interpretation of the suggests that talavara is a revenue officer. Among expression Kumaramatyas, the records indicate the officers who are referred to in the epigraphs that they formed an important class of royal official generally after the visayapati, mention may attached to the Central Government. particularly be made of the three, viz. tadayuktaka Kumaramatyas Sivabhojaka and Vasudatta held (or tadayukta), dandavasika or dandapasika and two of the highest offices of the state i.e. the offices sthanantarika. Tadayuktaka (tat-ayuktaka) and of mahabaladhikrta and dandanetr under the also Viniyuktaka were officials subordinates to Mathara king Anantasaktivarman. In the list of an ayuktaka R.K. Mookherji is inclined to officers furnished in the epigraphs the place of associate tadayuktaka with royal treasury and he Kumaramatya is indicated generally between explains the designation as a Treasury Officer'.

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Among other officials mention may be made close as to lead one to translate the word by flatter. of bhogika, brihadbhogika, mahattara Perhaps, he is very near the truth because the mahamattara, ajnapti, agraharika, chata-bhata, chatas and bhatas due to their advantageous , dutaka sutradhara etc. The term position in the place and of their fighting nature bhogika literally means the head of a bhoga, a much have been sources of danger to the common territorial unit. A bhogika probably had some people by the misuse of their powers. D.C. Sircar share in the affairs of a village council. It is not suggests that the chatas and bhatas may have been known whether he had anything to do with the constables and peons.22 That's why the donors in collection of royal revenue. Matrsarman, the their charters to protect the donees from the donee of the Srungavarapukota plates15 of cruelties of these officials prohibit letters to enter Anantavarman II (Vasistha king); was a bhogika. to rent free lands. Thus, we find in Ragolu plates He was probably in the enjoyment of, or he of Saktivarman the king was justified to command himself hailed from, the bhoga of achantapura. the bhatas not to enter into the rent free gift land, Bhogika sometimes took part in the execution of while marching on campaigns. It indicates the land grants. Bodhudeva a bhogika executed the monarch was the protectors of brahmans, who korashanda plates of Visakhavarman.16 were granted lands for good. Chatas and Bhatas were officials of the The dutas or dutakas performed the duties lower cadre who performed the duties of modern of carrying and conveying the royal sanction and policemen or irregular soldiers. This is evident order to the local officials. According to Manu a from a grant (Ragolu plates) of the Mathar king duta is spoken of as Chief Minister in special Saktivarman, which specify bhata was not to be confidence, with the king.23 R C. Majumdar entered into the gift village. Here, the reference is suggests, dutaka is the royal agent for religious only to the bhatas but several inscriptions of the grants and endowments.24 According to fleet he ancient and early medieval period stipulates that was to carry the king's sanction and order to the the gift village was not to be entered by the chatas local officials.25 They were persons of higher and bhatas (a-chata-bhata pravesya). Chatas and learning and proved their eminence through their Bhatas are variously interpreted by scholars. activities. Sometimes highest state officers are Vogel interprets them as "head of a pargana vested with the duties of dutakas of the land grants. (char)".17 According to Buhler, chata means Sivabhojaka and Vasudatta were kumaramatyas fortune-teller. But he again modified his view and in the court of the Mathara king translated the word as "irregular soldiers.18 Anantasaktivarman, and both of them acted as Bhagvanlal Indraji19 takes chata-bhata as meaning dutakas when the king issued his Sakunaka chatan pratibhatah' i.e. soldiers against robbers. grant.26 Both of them were also high officers in Fleet 20 proves it followed by citing another the kings wrong, designated as mahabaladhikrta expression (abhatachata pravesyah). No doubt, dandanetr and dandanayaka are synonymous and chatas and bhatas were very often sources of were popular designations among the army permanent danger to the people of ancient India. officers in the south Indian inscriptions.27 The terms Yajnavalakya places chatas along with thieves etc. ajnapti or simplyajna also appear to have devoted as men who are likely to be injurious to the public. the office of a dutaka. Many such officials (e.g. Bhandarakar21 suggests, the similarity in sound Bodhudeva of the Korshanda plates, Vasudeva with chata, flattery which this word presents is so of the Brhatprostha grant, and Sri Rama lenduraja

60 Orissa Review * July - 2009 of the grants of Sri Prithivi Maharaja) are named 12. Beniprasad, The State in Ancient India, p.52. in the records. Sometimes the king himself 13. EI, Vol. XXX, pp. 112-18. appears as ajnapti which means that he personally 14. K.C. Panigrahi, History of Orissa, p.251. dictated his order. This is indicated by the expressions like Svayamajnapti, Svayamajna, 15. JAHRS, (Journal of Andhra Historical Research Society) Vol. VII pp 153-60. Svamukhajna or Svayamajnapana, etc. It is not known whether the dutas (or dutakas) of the land 16. IO, Vol. I, p.127. grants were also required to render their services 17. Vogel, Antiquities of Chamba State, p.132. as ambassadors. 18. IA, (Indian Antiquary), p.115. References : 19. Ibid, Vol. p.175. 1. El. (Epigraphia Indica) Vol. XII, pp. 4-6. 20. CII, Vol. III, p.98. 2. IO (Inscriptions of Orissa) Vol. 1, pt.2, pp. 10-12. 21. EI, Vol. XI, p.126. 3. El, Vol. XXVIII, pp. 175-79. 22. D.C. Sircar, Indian epigraphy, pp.64-65. 4. Ibid Vol. XXVII, pp. 33-36. 23. Manusmrti, Ch.VII, Vrs. 63-65. 5. OHRJ., (Orissa Historical Research Journal) Vol. 24. R.C. Majumdar, History of Bengal, Vol.1, p.276. VI, No.2, pp. 106-14 25. CII, Vol.III, p.100. 6. EI. Vol. XXVIII, pp. 227-35. 26. SI, (Select Inscriptions) Vol. XXVIII, pp.227-35. 7. IO. Vol.1, pt.2, pp.17-20. 27. Subba Rao, Early History of Andharadesa, p.40. 8. EI, Vol. XXVIII, pp. 227-35. 9. CII, (Corpus Inscriptionum Indicarum), Vol. III, p.1

10. ASR (Archaeological Survey Report), p. 103. Dr. Priyadarshini Bakshi lives at Plot No.A-124, Sahid 11. Ibid, p.52. Nagar, Bhubaneswar.

61 Orissa Review * July - 2009

Maritime Heritage of Orissa

Balabhadra Ghadai

There was a time when Orissa, the great Kalinga travellers and missionaries where the Royal was the most advanced state in India. The household was of Kaibarta caste. Ptolemy in the merchant-sons of Orissa, through their maritime second century A.D. called it as Tamailitis. King trade and commerce with the distant islands of Tissa of Ceylon had sent four envoys to the court Java, Sumatra, Bali and Borneo used to bring back of emperor Ashoka who came and went through immense wealth to their native land. Kalinga made his port. Ashoka arrived at the island of Ceylon a name as a maritime power and so great was and converted Tissa into Buddhism. Sanghamitra, her fame in this regard that Kalidas in his famous the daughter of Ashoka sailed from this port to work Raghuvamsa has mentioned the king Kalinga Ceylon with the sacred 'Bodhitree'. as 'Mahodadhipati', the king of oceans. Sarala Fahien in the 5th century A.D. saw it a Das in the Mahabharata, Narasimha Sena in his strong maritime settlement of the Buddhist and Parimala Kavya, Yosawant Das in Tika Govinda left for Ceylon from this port. He saw there 24 Chandra, Upendra Bhanja in Lavanyavati and monasteries with rich libraries and was so much Dinakrushna Das in Rasa Kollola have used the fascinated by its libraries that he stayed there for terms related to maritime terms like Boita, Naha, two years copying out sastras. In the 7th century Sadhava, Sadhavani, Manga, Nabika etc. and AD. Hiuen Tsang visited the place and saw about islands like Srilanka, Java, Bali, Suvarna Dvipa, 50 Hindu Temples and a few Buddhist Bramhadesh etc. monasteries. Though on the declining stage The ancient texts, mention "Kalinga Tamralipi counted to be Buddhist centre till I- Sahasikah"while referring to the brave sons of Tsing reached the port in 671 A.D. Thus Tamralipi Kalinga. The geographical position of Kalinga, was an important sea port on the east coast of with several rivers, sheltered ports, and the ocean ancient India from which people travelled to by its sides, provided an ideal environment for China, Ceylon and South East Asia. sea voyages (Samudra Yatra). The famous ports Another important port was Palur which is of Kalinga were Tamralipti, Palur, Pitbunda, identified with modern village of Palur on the coast Chelitalo, Manikpatna etc. which were famous of Bay of Bengal in Ganjam District. The Greek for sea voyage from India to South East Asian author Ptolemy in the middle of the 2nd century countries. AD. refers to Palur as a flourishing port of the Among the ports of Orissa, Tamralipti Kalinga. Dantapura, mentioned in the Buddhist (Modern Tamluk in the Midnapore district of and Jaina text, is perhaps same as Palur since West Bengal) served as the main gateway for 'Palla' and 'Ur', the two terms in Tamil indicate ancient Kalingan innumerable sea-going traders, the meaning tooth (Danta) and city (Pura). Gerini,

62 Orissa Review * July - 2009 the researcher on Ptolemy's geography further ancient times the people of Kalinga had refers to a port, south from where ships sailed to commercial, colonial and cultural relations with Suvarnabhumi' (Berma) and Suvernadipa'. This these islands. Legends and local traditions of Java port has been identified by scholars with mention that" 20,000 families were sent to Java Gopalpur, a sea resort in Ganjam District. by the prince of Kling; these people prospered and multiplied". The term 'Kling' is evidently Pithunda was the next important port of derived from Kalinga. The legends say that three Kalinga. The Jaina text Uttaradhyana generations of Klings of that Kalinga race ruled mentions that being a famous centre during the over Java for a total period of four hundred years. day of Mahavir, merchants from Champa used In 12th Century A.D., a king of Java named to come to this place for trade. Kharavela's Jayabhaya or Jaya Baya has recorded the above Hatigumpha inscription mentions Pithunda as legend. metropolis of Kalinga. Sylvain Levi located Pithunda to south of Pallur near Chicacola and During the period from 2nd century A.D. Kalingapatanam. to 7th century A.D. both Brahmanic Hinduism and Buddhism were two flourishing religions of Che-li-ta-lo (Chhatra) as described by Suvarnadvipa. During that long period the famous Chinese Pilgrim Hiuen Tsang was another literatures, architecture and social customs of port town situated on the sea-coast of Odradesha India deeply influenced the people of this region. (North Orissa). He is of opinion that this town In the 6th century A.D. a Hindu king named was the resting place for the sea-going traders Puruna Varman ruled over Western Java. It is and it contained four Buddhist stupas in its known from his inscriptions that his father dug a neighbourhood. Various suggestions made by long canal from his capital to the sea. That canal scholars about its location and identity still remains was named as Chandrabhaga. It is possible that to be confirmed by historical and archaeological the canal was named after the river Chandrabhaga evidence. (near Konark) of Orissa. Many such Hindu names Manikapatna, located close to the present were used in Java in those days. mouth of Chilika is regarded as a sheltered port The Kalingan influence in Suvarnadvipa of ancient Orissa. Recent excavations brought to reached its zenith in 8th centuryA.D. The light rouletted ware, fragment of amphoria etc. Sailendra empire sprang up during this period indicating contact with Roman empire in the early which included Java. Sumatra. Malayan peninsula, centuries of the Christian era. The discovery of Borneo and Bali. The contemporary Chinese and celadonware and a coin of Sahasamalla, king of Arab historians are of opinion that the Sailendras Srilanka shows trade relation with China and of Suvarnadvipa were the descendants of the Srilanka in the early medieval period. Undoubtedly Sailodbhaba dynasty that ruled over Orissa in the Manikapatna had an important role in the east- 7th century A.D. The rulers of the Sailendra west maritime trade. Abul Fazal, the court dynasty were Buddhist. Under their influence historian of Akbar, mentions Manikapatna as a Buddhism became the state religion of the entire large port where salt dues were collected during Suvarnadvipa. They were great builders too. The his time. famous monuments at Chandi-Kalasan and Kalinga and Suvarnadvipa:- The islands of Barabudur were the immortal works. Bali, Java, Sumatra, Borneo and Malaya were Kalinga and Simhala:- The contact between collectively known as Suvarnadvipa. From the Kalinga and Simhala dates back to the 5th century

63 Orissa Review * July - 2009

B.C. According to the Buddhist chronicles of sources a famous Kalingan scholar named Ceylon Mahavamsa and Dipavamsa Prince Subhakara visited the Court of the Chinese Vijaya,son of king of Simhabahu of Simhapura Emperor Husan-Tsung and translated the (a famous city of Kalinga) has gone to Ceylon Buddhist text Mahavirochana Sutra into Chinese alongwith his followers and became the first king language. Another Buddhist monk, named , of the island. His grandmother was a daughter of who had settled in the monastery of the king of the king of Kalinga, Sanghamitra, the daughter of Wu Cha (Orissa) went to China in 795 A.D. He Ashoka sailed from Tamralipti to Ceylon to carried with him a Buddhist manuscript and preach Buddhism. Eight Buddhist families of presented it to the Chinese Emperor Te-tsong. Kalinga also accompanied her to Ceylon. Those Further, the discovery of celadonware from the Kalinga families settled there permanently and excavations of Manikpatna and Chinese coins preached the Theravada doctrine of Buddhism in alongwith China ware from Khalkpatna indicate that distant island. The Ceylonese Chronicle the maritime contacts of Orissan people with Chulavamasa also states that king Vijayabahu China. It is believed that the merchants of Orissa (1054 A.D. to 1109 A.D.) married a Kalinga carried diamonds, costly stones, ivory, spices, princess name Trilokasundari and made her his medicines and fine cloth to China. chief queen, Dathavamsa of Srilanka from Kalinga and other Countries:- The discovery Dantapura of Kalinga. Hemamala and Danta of Roman coins at Bamanghaty in Mayurbhanj Kumar took this holy relic to Ceylon. This is even district and Vizagapatnam districts which were now worshipped in Srilanka at Kanoy. within the boundaries of ancient Orissa, prove that Kalinga and Burma:- Kalinga seems to have Kalinga exported her goods to Rome and brought maintained contacts with Burma through sea the Roman coin in return. Also in the body of the routes. The ancient name of Pegu was Ussa. Sun temple of Konark, the picture of a giraffe is Most probably this name was derived from the seen in sculpture. The giraffe being an African word Orissa. The old name of Prome was animal, it is believed that the Orissan merchants Srikhestra which is after the name of Puri in brought that animal from Africa. Orissa. In ancient times, one part of Orissa was Thus, Kalinga's contribution to the cultures Kalinga. Merchants and traders of the Kalinga of countries abroad and particularly to South East had settled in the coastal region of Burma. Those Asia, is quite significant. In reminiscence of the people called themselves 'Tolaing' because they glorious sea-voyages to the Suvarnadvipa an had originally come from Trikalinga. Gradually the annual festival is observed on the Kartika Purnima original Burmese inhabitants of that region also when the people irrespective of caste and creed came to be known as Tolaing. According to the throng on river banks or on the edge of tanks to renowned historian Dr. R.D. Banerjee. "It is now float tiny boats made of paper, solopith or banana acknowledged universally that the Tolaing people peels with deepa (lamp), pana (betel leaf), gua of Burma, though of Mon origin, obtained their (betel nut) chanting joyously 'A Ka Ma Bai'. Bali name from Trikalinga." Yatra at Cuttack held on this occasion marks the hey-day of sea-voyage undertaken through the Kalinga and China:- The Chinese sources ports of Kalinga. reveal that there existed close commercial and cultural relations between Kalinga and China. The sea-route from Kalinga to China passed through Balabhadra Ghadai is the Principal, M.K. College, Simhala and Java. According to the Chinese Khiching, Mayurbhanj.

64 ORISSA REVIEW

VOL. LXV NO. 12 JULY - 2009

PRADIPTA KUMAR MOHAPATRA, I.A.S. Commissioner-cum-Secretary

BAISHNAB PRASAD MOHANTY Director-cum-Joint Secretary

SASANKA SEKHAR PANDA Joint Director-cum-Deputy Secretary Editor

BIBEKANANDA BISWAL Associate Editor

Editorial Assistance Bibhu Chandra Mishra Debasis Pattnaik Sadhana Mishra Bikram Maharana Kalima1.tif

Manas R. Nayak Cover Design & Illustration

Hemanta Kumar Sahoo Manoj Kumar Patro D.T.P. & Design

Raju Singh Manas Ranjan Mohanty Photo

The Orissa Review aims at disseminating knowledge and information concerning Orissaŏs socio-economic development, art and culture. Views, records, statistics and information published in the Orissa Review are not necessarily those of the Government of Orissa. Published by Information & Public Relations Department, Government of Orissa, Bhubaneswar - 751001 and Printed at Orissa Government Press, Cuttack - 753010. For subscription and trade inquiry, please contact : Manager, Publications, Information & Public Relations Department, Loksampark Bhawan, Bhubaneswar - 751001. E-mail : [email protected] Five Rupees / Copy Visit : http://orissagov.nic.in Fifty Rupees / Yearly Contact : Ph. 0674-2394839 CONTENTS

Nrisimha, I Bow Down on Thy Feet Dr. Harihar Kanungo ...1

Supreme Soul in Many Shapes Dr. Dibakar Mishra ... 10

Lord Jagannath : Symbol of National Integration Basanta Kumar Das ... 13

God Narayana in the Inscriptions Bharati Pal ... 15

Theory of Sri Jagannath Integral Yoga Philosophy Dr. Narayan Baba ... 17

Oh Blue Mountain Bhakta Salabeg Trans.- Ramakanta Rout ... 22

Buddhistic Philosophy : An Analysis Dr. R.K. Sahoo ... 23

Sustainable Livelihood for Informal Workers - Sanjeeb Kumar Jena A Case Study of Applique Workers of Orissa Hrushikesh Mahapatra ... 26

Industrial Development of Orissa and Madhusudan Das Dr. Jyotshna Sahoo ... 43

Legal Provisions on Domestic Violence on Women - A Study Dr. P.C. Mohanty ... 46

Sulia Yatra Dr. Chitrasen Pasayat ... 50

The Santals of Mayurbhanj - A Study on Their Original Homeland Subash Chandra Karua ... 52

Official Designations of the Matharas and the other Lords of Kalinga Dr. Priyadarshini Bakshi ... 58

Maritime Heritage of Orissa Balabhadra Ghadai ... 62