CONTENTS 1. Message from Governor of Gujarat 3 2. Message from Chief Minister of Gujarat 5 3. Message from Minister, Revenue & Disaster Management, Orissa 7 4. Message from Minister of Tourism, Orissa 9 5. Message from Commissioner of Income Tax-1, Baroda 11 6. Message from Chief Commissioner Excise & Customs 12 7. From President’s Desk 13 8. News of Divya Bhaskar 14 9. Secretary Forward 15 10. Media Coverage By Sandesh 16 11. Ganesha Symbolism 20 12. A Guide to Orissa State Museum 21 13. Useful Info, on Cancer 24 14. Give Thanks 25 15. “As is” Questions “Shoud be” Your Key to Success 26 16. The Egoless Mind 28 17. The Festive Spirit 29 18 Konark 30 19. Prayer Timetable 31 20. Tour Orissa 32 21. Solar Cooker 34 22. Sattellite 35 23. A to Z Life 41 24. My Brother 41 25. Temples 42 26. Maa Sarala 45 27. Saint Poet Bhima Bhoi 47 28. Impact of Indian Culture on Modern Life 50 29. Sense of Morality 51 30. Specialities of Ayurveda for Rejuvenation and Cure 53 31. Jokes 54 32. Open your Eyes 56 33 Winner of Talent Search Competition 56 34. jbÞþHÜ AÒc HL 61 35. LaÞ[Ð HL dÊNê kóþ]¯Æeþ 61 36. ]ÞÒ_ LíÞ_ÞLç Òeþ 63 37. JXÏÞA LaÞ[ÐÒeþ `mîþÑ jÕ²ôÆ[Þ 65 38. @có[ jõ½¤Ð 69 39. aÞQÐeþ Leþ jÊSÒ_ 71 40. SÑa `eþc jcjÔÐ 71 41. NÊeÊþ ckÞþcÐjèÐcÑ ckÞþcÐ ^cà J j_ÔÐj `xÐeþ `õ[Þº¤Ð[Ð 72 40. Life Members 77 41. Members List 78 UTKALIKA ORISSA SEVA TRUST- BARODA 102, Gajanand Chamber, Nr. Pranav Society, Manjalpur, Vadodara. Ph. 2972191, 2634460

TRUSTEES & OFFICE BEARERS FOR THE YEAR - 2008 President Dr. D.P. Mohanty

Vice President General Secretary S. K. Chhotaray Bijay Nayak

Joint Secretaries Treasurer D.S. Nayak Dipti Ranjan Mohanty Bhakta Jena P. K. Pradhan Editorial Advisor P. K. Mishra

Cultural Committee Dr. Mamata Mishra Saroj Mohanty

Trustees Advisory Committee Working Committee Himanshu Das J. K. Tripathy Malay Mishra Dr. N. R. Dash S. P. Bharati B. Panigrahi N. K. Mohanty Dr. K. Mishra P. K. Sahoo Rajanikant Swain S. K. Nayak Rakesh Roy P. K. Pattanayak Bikram Parida Ashok Nayak Gautam Nayak P. R. Mishra Ranjit Parija Bishwajeet Das

Auditors R. K. Dhupia and Associates

1 SECRETARY FORWARD

Jai Jagannath Boundless is the Anguish and Misery of living Who can see it and tolerate? Let my soul be sent to hell but let the Universe be redeemed - Santh Kabi Bhima Bhoi

Respected loving Members,

We are indeed indebted to Utkal Gaurav Madhusudan Dash, Utkalmani Pandit Gopabandhu Das, Maharaja Krushna Chandra Gajpati Narayan Dev, Maharaja Shree Ramachndra BhanjaDeo, Vyasakabi Fakir Mohan Senapati, Swabhabkabi Gangadhar Meher, Kabibar Radhanath Ray, Karmabeer Gaurisankar, Pandit Nilakantha Dash, Pandit Godabarisha Mishra, Acharya Harihar Das and many other leaders for their relentless effort for formation of a separate Orissa State. On this occasion, we offer our sincere tributes to all of them, who have contributed enormously towards the formation of Orissa in 1936. Orissa has been endowed with glorious tradition of art, literature, culture, architecture, sculpture, dance, music, handlooms and handicrafts. We have a rich heritage of assimilating the essence of Jainism, Budhism, Saivaism, Vaishnavism in the culture of Lord Jagannath. “Utkalika Orissa Seva Trust”, Baroda is a non-commercial socio-cultural tie between Orissa and Gujarat through various cultural programmes and social activities. The Trust undertakes several social welfare activities like Medical check-up camps in the rural areas of Baroda, Blood donation camps etc. The trust has contributed relief for Gujarat Earth Quake, relief for Surat Flood affected people, Natural calamities like Orissa Cyclone and contribution to Sunami in the recent past. As a part of our regular activities this year we organised “Talent Search Competition” for the children to explore new talent.

We shall try to continue in our endeavour with greater vigour and enthusism in future. We celebrate “Ganesh Puja” at our office, every year. The AGM of our trust was held on 10th Feb. 2008. My sincere thanks to the outgoing working committee members, who have put their best effort for the functioning of the Trust. I take this opportunity to thank all the members who have contributed whole heartedly for the growth of the Trust. I must thank the present working committee officials for their efforts for the growth of the Trust. Let us unite to kindle thoughts of sympathy, co-operation and brotherhood. Let us act unitedly to revive the great and rich Oriya heritage and create mini Orissa in the true tradition of Oriya Culture, here in the beautiful city of Baroda for our brothers, sisters, children and elders, who stay here far away from the original home. Let us see that our new generation does not forget what is the cultural essence of Orissa and remember the Great Almighty Lord Jagannath. Each one of us should contribute to create mini Orissa here. In view of the aspiration of devotees of “Lord Jagannath”, the trust is planning to construct a Jagannath Temple in Baroda. I call upon all the members to come forward and participate in these efforts. Let us resolve ourselves to fulfill the task of building of Lord Jagannath Temple at Baroda. Let us unite to make this long awaited dream - A Success.

“Working together works, and with a smile, working together works FASTER, BETTER and SMOTHER”

Vande Utkal Janani Bijay Nayak General Secretary Utkalika Orissa Seva Trust

15 A GUIDE TO ORISSA STATE MUSEUM

The genesis of the Orissa State Museum goes back to and a noted historian himself,took the initiative for making the year l932, when two notable historians. the institut6ion a full fledged museum.The construction Prof.N.C.Banerjee and Prof.Ghanshyam Dash of of the building alongwith an administrative block,an Ravenshaw College,Cuttack started collection of auditorium(Kalamandap) and a Guest House was archaeological treasures from various places.The small completed in l960 and in the same year the museum museum was then housed within the premises of the was shifted to the ne4w bu8ilding.The institution was College. In l938,by a suitable order, the Government of renamed the Orissa State Museum and in the same Orisaa transformed this nucleus into the Provincial year,the State Archives was formed as a separate Museum of Orissa and appointed Committee of institution. Management consisting of the Principal, the Head of the Department of History and three other Professors Over a period of about two and half decades the of the College. institution has continued to grow in many directions with a rich collection of exhibits including sculptures Maintaining close contact with the general public and bronzes, coins, epigraphs, armoury objects,lithic and the Archaeological Department of the Government of bronze age tools,natural history and anthropological India and other States, the museum continued to grow. specimens,palmleaf manuscripts,traditional art objects, In order to popularize the cultural exhibits of the mining and geological treasures,folk and tribal musical museum,leaflets printed both in Oriya and English were instruments and a variety of handicrafts.During this published in Samaj and New Orissa,and copies of the period,ten branch Museums were established at places same were sent to officials and the public to create a like Khiching, Baripada, Balasore, Salipur, Dhenkanal, sense of a3areness about the significance of the Berhampur, Puri, Jeypore, Belkhandi and Khariar,and museum.As a result of this publicity,students and the these are functioning as extension of the Orissa State general public started visiting the museum in large Museum. numbers.The teachers of the History Department made sustained efforts to explain to them the cultural value of The collections of the State Museum are divided into the museum and its exhibits. nine sections namely,Archaeology,Epigraphy and Numismatics,Armopury,Mining and Geology,Natural Initially,it was only an archaeological museum with a History,Art and Craft,Contemporary Art,Anthropology collection of sculptures,terracotta,numismatics,copper and Palmleaf s kept in the central and sectional stores plates and specimens of fine arts.With the growing are accessible to persons who have special interest of the staff and people,the antiquities were authorization from the museum authorities for purposes reorganized in a systematic manner.Stone sc ulptures of research. were rearranged in three groups related to their styles,such as Gandhara Art,North Indian Art,and Archaeology Orissan Art,and each group was subdivided into Buddhist,Jain and Brahnmanical images. The Archaeology section offers a comprehensive Terracotta objects and coins were also organised panorama of the civilization of ancient and medieval according to the spots they were found in,their age and Kalinga. The archaeological treasures exhibited in three types. big halls of the gallery cover a long span of time between 3rd century BC and 13th century AD incorporating the With the shifting of the State Capital from Cuttack to flourishing plastic art tradition of the State. The Bhubaneswar in l947-48,the Provincial Museum was sculptures cover the Buddhist, Jaina, and Brahmanical also shifted there.Slowly the collection of antiquities and pantheons. The heavy and crude Naga and Yaksha specimens grew manifold and the necessity of having images are the earliest specimens of Orissan a special building for the purpose was felt.The foundation sculptures. The Buddha image of Khadipada, stone of this building was laid on 29th December,l957 by Amoghasidhi of Udayagiri, Lokanatha from Dr.Rajendra Prasad,the President of the Indian Bhubaneswar, Jaina Tirthankaras from Podasingidi and Union.Dr.H.K.Mahtab,the then Chief Minister of Orissa Charampa of Balasore district, Saptamatrukas from 21 Dharmasala, the Dikpala figures from Bhubaneswar Mining and Geology: exhibit exquisite workmanship in needle work fineness. Krishna-Vishnu of Dharmasala, a unique image Orissa’s rich mines with their treasures of iron ore, symbolizing the fusion of Krishna and Vishnu in one, chromite, lime, lead, coal, bauxite, tin and semi precious panels showing the Kaliyadalana scene, Vastraharana, stones is the envy of outsiders and have made a transportation of elephants by boats etc.are some significant contribution to the State. A variety of stones masterpieces of Orissan sculptural art. Here is an like sandstone, soapstone, granite, chlorite etc. have ensemble of sculptures from all schools of art that been the basic materials for building great temples and developed in this region, in chronological sequence, and monuments. The Mining and Geology gallery, opened are a living embodiment of Orissa’s rich cultural heritage. with the assistance of the Directorate of Mines, contains samples of minerals and models of mining operations. Epigraphy and Numismatics: Natural History: The early and medieval history of the State, as elsewhere in India, owes greatly to epigraphs and This section mainly covers the fauna of the State. Birds numismatics. The contribution of ancient Orissa in this and mammals, vertebrate and invertebrate specimens context to Indian civilization is remarkable. The are colourfully displayed in two spacious halls and attract epigraphy gallery has the distinction of possessing the instant attention of visitors. The dioramas depicting original copper plate grants, stone inscriptions, a good the Royal Bengal tiger family, the leopards, variety of number of plastercast impressions and estampages of bisons, Nilgais, black bucks, pangolin, a family of mouse the originals. These include the Bhadrakali stone deer amidst their natural habitat, and birds of different inscription (2nd century AD), the Asanpat stone species give a glimpse of the large variety of animals 8inscription (6th century AD) inscribed down below an found in the local environs. eight armed Nataraja, the Jayrampur copper plate of Mahasamanta Achyuta, (the earliest grant in the Art and Crafts: collection) and the copper plate grants of the Utkal, ancient name of Orissa, means land of excellence Sailodbhavas, Bhaumakaras, Bhanjas, Gangas and in art. The glorious heritage of Orissan art, as embodied Gajapatis. These constitute very important source in its antiquities, thrives even today among the numerous materials for research into the history and culture of the artisans of the State. The art and crafts gallery is a vast region. The numismatic treasures of the Museum repository of exquisite pieces shaped with consummate consisting of Punch-marked coins of the pre-Mauryan skill at the hands of traditional artisans. Large free standing and Mauryan age, Kusana and Puri-Kusana coins, sculptures, cymbal players and drummers in sandstone Gupta gold coins, coins of Sri Nanda, Kalachuris, in the style of the Sun Temple of Konark, lofty Yadava, Ganga fanams and silver coins of Mughal Kandarparatha, Chariot of the Love-God. Panchamukhi emperors throw considerable light on the history of the Siva, the image of Surya, varieties of wood carvings dynasties that issued them. that once adorned royal courts, terracotta figures, silver Armoury: Hawda, Tamzan and thrones from royal courts, appliqué and lacquer works of superb quality, Ramalila scenes The Section depicting ancient weapons like swords, in Kalamakari, Patta paintings, giant brass bulls, solid shields, battle axes, guns and cannons, marks an Radha images, tree lamps, Dhokra items, traditional important mile-stone on the march of civilization. The bellmetal utensils and a unique hoard of Buddhist bronzes people living in the present exciting century, when the from Achyutarajpur are but a few samples of the atom has been split and space travel has become a bewildering variety of Orissan handicrafts and their artistic reality, can well admire the armoury of our ‘ancients’ excellence. which speak of their military strength and prowess. The Contemporary Art: prize collection is a personal gun of late Madhusudan Dash, one of the makers of modern Orissa. In this gallery are displayed sculptures, oil and water colour portraits, landscapes, sketches and graphics prepared by contemporary artists of Orissa.

22 Gopabandhu Gallery: Jnanavali Tantra, Angirasakalpa and Sangit Narayan are some rare acquisitions available in this section. Utkalamani Pandit Gopabandhu Dash, a national hero, Illustrated palmleaf manuscripts with typical Orissan a versatile genius, a celebrated poet, a noted social style paintings, Ganjapas, beautiful calligraphies and worker, a pioneer journalist, a brave statesman and medieval miniatures and Gopalila paintings provide a saviour of the suffering mass, is the subject of the first useful record of ancient Orissan painting tradition. personnalia gallery of the Museum . The opening of this personnalia gallery in 1976 coincided with the Library: celebration of his birth centenary. The life and work of this great Son of India is displayed in visual form through The well-equipped reference Library of the Orissa State a variety of exhibits such as a diorama depicting Museum is a destination point for researchers and Gopabandhu and his associates amidst flood-stricken scholars in different disciplines. The first major collection people, three mural paintings on Satyabadi of the library was from the Archaeological Department VanaVidyalaya, Gopabandhu in Bihar Orissa Legislative of the Ex-State of Mayurbhanj. The total collection of Assembly and among the Oriyas in Kidderpur Dock, the library at present exceeds 30,000 titles including Calcutta, a bronze bust, an oil painting of Gopabandhu books, periodicals, maps etc. and covers a variety of and some photographs of his life and activities. subjects like Art, Indian History, Archaeology,

Anthropology: Architecture, Anthropology, Pre-history, Epigraphy, Numismatics, Iconography, Museology, Religion, The Anthropology section comprises exhibits related to Puranas, Natural History, Astrology and Litereture. pre-historic, folk and tribal culture and musical Besides, old reports, Gazetteers, Encyclopaedias, instruments. Lithic and bronze age tools in original, the Dictionaries, Almanacs, and Government Acts and life of pre-historic people in paintings, rock shelter Rules are also adequately represented in the collection. paintings and engravings remind visitors of the culture and civilization of earliest times. The Library is utilized by 350 to 400 outside scholars every month in addition to departmental scholars. The depiction of tribals in dioramas, with singers and dancers in traditional forms, thematic displays of Publication & Seminars: puppets, the tribal and folk musical instruments attuned to musical sounds in this section keep visitors spell The Orissa State Museum has brought out a series of bound. monographs, edited works, a quarterly journal entitled the Orissan Historical Research Journal, Guide books Manuscript Gallery: and Pamphlets which disseminate knowledge on cultural exhibits and the activities of the Museum. There is a This Section, with a large collection of rare manuscripts full-fledged editorial wing attached to the Directorate of including more than 50,000 palm-leaf manuscripts, is a Culture which is engaged in editing numerous ancient unique treasure of the State Museum. These are grouped unpublished texts available in the State Museum. into as many as 32 subjects and provide source material to researchers and scholars. These manuscripts are in To Popularise the Museum as a center of culture and Oriya, Telugu, Bengali, Persian, Nepalese and Sanskrit. education and its multifarious activities, monthly There are writings on bamboo leaf, Bhurja bark, Kumbhi seminars are being organized since 1979. A visit to the bark,and on hand-made paper. The earliest manuscripts State Museum, a veritable tour through the colourful Abhinava Gita Govinda by Kavichandra Ray Divakar vistas of Orissa’s culture and history, is a rich, rewarding Mishra dedicated in the name of Gajapati Purushottam and unforgettable experience, a must for connoisseurs, Deva, Bhakti Bhagavata, Paipallada Samhita, Atharva students, scholars and tourists. Veda, Vedartha Prakash Tika on Kanva Samhita,

23 USEFUL INFO, ON CANCER 1. Every person has cancer cells in the body. These CANCER CELLS FEED ON: cancer cells do not show up in the standard tests a. Sugar is a cancer-feeder. By cutting off sugar it until they have multiplied to a few billion.When cuts off one important food supply to the cancer doctors tell cancer patients that there are no more cells. Sugar substitutes like NutraSweet,Equal, cancer cells in their bodies after treatment, it just Spoonful, etc are made with Aspartame and it is means the tests are unable to detect the cancer cells harmful. A better natural substitute would be Manuka because they have not reached the detectable size. honey or molasses but only in very small 2. Cancer cells occur between 6 to more than 10 times amounts. Table salt has a chemical added to make in a person’s lifetime. it white in colour. Better alternative is Bragg’s aminos or sea salt. 3. When the person’s immune system is strong the cancer cells will be destroyed and prevented from b. Milk causes the body to produce mucus, especially multiplying and forming tumours. in the gastro-intestinal tract. Cancer feeds on mucus. By cutting off milk and substituting with 4. When a person has cancer it indicates the person unsweetened soya milk cancer cells are being has multiple nutritional deficiencies. These could be starved. due to genetic, environmental, food and lifestyle factors. c. Cancer cells thrive in an acid environment. A meat- 5. To overcome the multiple nutritional deficiencies, based diet is acidic and it is best to eat fish, and a changing diet and including supplements will little chicken rather than beef or pork. Meat also strengthen the immune system. contains livestock antibiotics, growth hormones and parasites, which are all harmful, especially to people 6. Chemotherapy involves poisoning the rapidly- with cancer. growing cancer cells and also destroys rapidly- growing healthy cells in the bone marrow, gastro- d. A diet made of 80% fresh vegetables and juice, intestinal tract etc, and can cause organ damage, whole grains, seeds, nuts and a little fruits help like liver, kidneys, heart, lungs etc. put the body into an alkaline environment. About 20% can be from cooked food including beans. 7. Radiation while destroying cancer cells also burns, Fresh vegetable juices provide live enzymes that scars and damages healthy cells, tissues and are easily absorbed and reach down to cellular organs. levels within 15 minutes to nourish and enhance 8. Initial treatment with chemotherapy and radiation will growth of healthy cells. To obtain live enzymes for oftenreduce tumor size. However prolonged use of building healthy cells try and drink fresh vegetable chemotherapy and radiation do not result in more juice (most vegetables including bean sprouts)and tumor destruction. eat some raw vegetables 2 or 3 times a day. 9. When the body has too much toxic burden from Enzymes are destroyed at temperatures of 104 chemotherapy and radiation the immune system is degrees F (40 degrees C). either compromised or destroyed, hence the person e. Avoid coffee, tea, and chocolate, which have can succumb to various kinds of infections and high caffeine. Green tea is a better alternative and complications. has cancer-fighting properties. Water-best to drink 10. Chemotherapy and radiation can cause cancer cells purified water, or filtered, to avoid known toxins and to mutate and become resistant and difficult to heavy metals in tap water. Distilled water is acidic, destroy. Surgery can also cause cancercells to avoid it. spread to other sites. 12. Meat protein is difficult to digest and requires a lot 11. An effective way to battle cancer is to starve the of digestive enzymes. Undigested meat remaining cancer cells by not feeding it with the foods it needs in the intestines become putrefied and leads to more to multiply. toxic buildup.

24 13. Cancer cell walls have a tough protein covering. By 15. Cancer is a disease of the mind, body, and spirit. A refraining from or eating less meat it frees more proactive and positive spirit will help the cancer enzymes to attack the protein walls of cancer cells warrior be a survivor. Anger, unforgiveness and and allows the body’s killer cells to destroy the bitterness put the body into a stressful and acidic cancer cells. environment. Learn to have a loving and forgiving 14. Some supplements build up the immune system (IP6, spirit. Learn to relax and enjoy life. Flor-ssence,Essiac, anti-oxidants, vitamins, 16. Cancer cells cannot thrive in an oxygenated minerals, EFAs etc.) to enable the body’s own killer environment. Exercising daily, and deep breathing cells to destroy cancer cells. Other supplements like help to get more oxygen down to the cellular level. vitamin E are known to cause apoptosis, or Oxygen therapy is another means employed to programmed cell death, the body’s normal method destroy cancer cells. of disposing of damaged, unwanted, or unneeded cells. GIVE THANKS God once sent two angels to earth to gather the prayers of humanity. The first angel was asked to collect all those prayers that were essentially requests from people asking God for something. The second angel was asked to collect all the prayers of thanks giving. The two angels were agreed to meet in a month with their collections. They began their tasks. The first angel collecting prayers that appealed to God for something became extremely busy. Several baskets were needed to hold those prayers – asking for more money, better health, bigger house, car, computer, jewellery and clothing. Some prayed for a spouse, for children, or for better relationships. There were so many such prayers that the angel had to obtain a van to cart them. Meanwhile, the second angel traveled far and wide looking for prayers of thankfulness. Several days went by with hardly a prayer of gratitude heard. All that this angel heard were prayers asking for things. A month later the two angels returned to God. The angel collecting prayers for requests was laden with many baskets. The angel collecting prayers of thankfulness had only a few, a small amount compared to the prayers requesting things. The story illustrates the human conditions. Many of request others to do things for us, but how many of us thank them? Similarly, we pray to God for so many things that we want, but do we thank God? A similar situation is faced by parents and teachers. However, when there is feedback of appreciation, it is heartwarming for the parent or teacher, to receive thanks from their children or students for what they do for them feels good. It is not that they ever cease to sacrifice and serve selflessly, but it’s nice to know that the gift of love they give is acknowledged and appreciated.

We are fortunate to be born as humans. Only as humans do we have the faculty to know ourselves and to realize God. For this we should thank God everyday of our lives. Once a man went to heaven and God told him that he was lucky to have a human form. The man asked God,”Why humans are so special?” God first showed the man insects, birds, lizards and other creatures. “Notice that they all have their heads down towards earth.” Humans can look up. They are the only ones that can lift their sights from the world to see god in the spiritual realms above. Human beings are blessed with a special faculty to gain spiritual knowledge. That opportunity is offered to every human being, but few make use of it. One needs to meditate to make full use of the gift.

By meditating daily we can achieve union with God and realize that we are a part of God. By meditation on the inner Light and Sound of God, we can slowly and steadily achieve true happiness and fulfillment.

Let us thank God for the many gifts we have received – for our birth, health, food, clothing, shelter and for our families. Let us also thank God for our education and for our jobs. However, let us not thank God merely with words but with deeds, by leading lives of non violence, truthfulness, purity, humility and selfless service. Meditate daily so that we can connect with the inner Light and Sound which is the means by which we can turn to true nature.

Sukant Chhotaray

25 “AS IS” QUESTIONS “SHOULD BE” YOUR KEY TO SUCCESS

People already know what’s going on in the present— are solved! My next question was intended to help the they keep thinking ahead to the future. Let’s face it, VP be a little more realistic in his thinking: “How does we’ve all wanted to escape to the future at one time or that compare with the revenue goals you accomplished another. It’s more exciting! It’s more profitable! But people last year?” are so overwhelmed with problems, challenges, and I knew I’d hit an emotional hot button when he admitted, day-to-day obligations that they find themselves “We didn’t achieve our goals. We were under so much paralyzed in the present. At any given time, most people’s pressure we ended up closing down plants, letting present plates are so full, they’re struggling under the people go. So I have a big concern whether I’ll even weight of them, whether they’re CEOs or stay-at-home come close to achieving these goals.” parents. How can they work towards the success that should be, when they have so much to tackle with So you see from this example that talking entirely about everything as is? the present—the “As Is” will tell you very little, but going into the past lets you help your customers see that the As a result, your customers and prospects may be road into the future—the “Should Be”—may not be easy; scrambling for solutions, reaching for you like a drowning they may have a bigger problem than they’re leading swimmer grabbing a life preserver. Let’s say you’ve you—or themselves—to believe. The solution you gotten a truly promising lead from a major company. You propose needs to work over a period of time, which in contact the manager, and he says, “We’d like you to the long run will lead to a better, all-encompassing come in next week to motivate our troops. Are you solution for all concerned. It’s interesting because, available?” looking back at that particular opportunity, it turned out to be more profitable to the managers and the folks in Every salesperson loves that kind of opportunity, and the field to have a longer, 12-month training program. you’re no exception. “Sure, how much?” By the end of that 12-month period, the VP I’d talked “Well, tell us your fees, and we can sign you up right with had been promoted, and the company opened a now.” successful new plant. You’re thinking, “Great, I’m in!” But if you really want to The key is to use the “As Is” questions to get deeper give your prospects their money’s worth, your initial into the “Should Be” questions. Here are a few examples response should be more like, “Whoa, slow down!” You to get you started: don’t want to just jump into these new, uncharted waters with money signs in your eyes. If you look before you “What are you currently doing, producing....?” leap, you’ll be of more help to your prospects—and in “Think back to when you originally implemented this the long run, yourself—by making sure you really know process. What were your expectations? What results what they need and are able to offer it to them. are you getting now? What kind of results would you When I was referred to a food manufacturing firm’s sister like to get in the future?” concern, I found myself in the aforementioned situation. “To what extent is your current situation meeting your My response to the Vice President of Sales was, “Sure, expectations?” I’d love to do business with you and help your sales “So how does your current situation compare to what reps work more effectively, but first I want to ask you would like to be doing?” questions and make sure what I have to offer will be a good fit for your company.” The manager agreed, and “How do you envision your future three years from we began talking. “Tell me about your challenges,” I today? In other words, what would you like to be doing said. “Share with me where your reps are today versus more of ....? Less of....?” where you want them to be 12 months from now.” “What steps will you have to take in order to make that happen?” As we discussed the company’s goals, the conversation became increasingly revealing. The VP of Sales revealed “What are the benchmarks that will tell you that you they wanted sales revenues to grow 20% in the next 12 achieved your goal?” months. “Wow, you have lofty goals,” I said—though I’ll Lead your customer to see how the present impacts admit my thoughts were a little on the sardonic side: on the future, and you can help “Should Be” become Oh, yeah, I’ll come in for one day, talk with your people, “As Is,” with a bright present and even brighter future wave a magic wand, and just like that, all your problems for all concerned.

26 Question ???What Makes a Good Question::::??? “Are you the decision maker?” wont’ smoke out the truth. What else would you expect people to say, but The quality of your result is directly proportional to the “Yes.” quality of conversations that you have. The quality of your conversations is directly proportional to the quality Here is another way to get to the same piece of of questions that you ask. That applies not only to sales, information. “You’ve been around here a long time and but life in general. have some real knowledge of the inner workings of So a good question to ask would be, “What makes a this company, how do decisions like this get made?” good question?” The answer is fairly simple. Good What makes the second version a much better questions do more than gain the right information. Good question? Painting the prospect as someone with a lot questions also build bonding and rapport, and help of savvy builds bonding and rapport and takes down reinforce trust. the defenses rather than building them up. There is more to what makes a question a good question. Here’s the key. Knowing when your prospect wants to buy is important. Even if you know how decisions get made doesn’t Good questions are always asked for the prospects guarantee you know when they will decide. So, of benefit, not for yours. Of course, in the end, all questions course, you’ll need to completely understand the are asked for your own benefit. But, they must be prospects motive. But for now lets assume you have valuable and help the prospect, otherwise the questions motive. will be perceived as being manipulative. When the questions are perceived as being manipulative, you lose How can you ask a good question about when a rapport and the sale heads down hill. decision will be made? We know the “if I do this will you buy today?” is not the right approach. But what about Good questions help lead the prospect to the answer something like this? “If you decided that we were the that makes the most sense. They also help the prospect ones to do this for you, when would you like it done? actually make a decision one way or the other. Don’t be While that is a little better, that question is still for the fooled, just asking for a decision may not be a good sales rep, not for the prospect. question. Here’s why. Instead of one question, you’ll need a sequence of “If I can show you a way to save money, will you buy questions. It starts with the end in mind and moves today?” That is a tired old, 1970s style decision question. backwards. It might go like this. “Let’s pretend this It is too much of a trap. Today that style of question problem is big enough to solve and you want to do simply doesn’t work because it kills rapport and trust, something. When would you like to be able to start not build it. Although some may think it leads the prospect measuring the results? To measure those results, when to a decision, those tactics usually lead the prospect to would you have to implement this? What is the process a “NO.” If the sales rep hasn’t developed the problem around here for getting something like this implemented? and enough trust and rapport, the “will you buy today” If you did implement this, how far in advance would approach only drives people away. you have to get this approved? Adding in the delivery times, when would it make sense for you to complete Think about that question for a second. What makes your decision process? that a bad question? Who is that question for? Is that for the prospect or the sales person? When a sales person As you think about the questions you ask, really asks a self serving question, the balance in the bonding examine if they are for you or for your prospect. If they and rapport account diminish. Trust decreases. Chances are for your prospect you’ll build rapport and trust and of getting the truth or a real answer also diminish. get the information you need to prioritize your time and territory and focus your efforts on those who are going When the question is asked for the prospects benefit, to decide and implement. the reverse happens. Trust increases. Bonding and rapport improves and the chance of getting the truth is Ask self serving questions and you’ll serve yourself, much better. not the prospect. Ask questions for the prospect and you’ll become a prospecting genius. And, you’ll serve up better results.

By Bijay Nayak

27 THE EGOLESS MIND

It is at such egoless moments that the higher abilities We all daily move from the waking state to the sleep flood through us, and we serve the world in our full divine state of consciousness. Let us note the ways of inspiration. There are in such activities an enchanting resigning ourselves to this sleep state of divine glow, a serene godly meaning and an amorous consciousness. Having worked hard through the day, grace. exhausted and fatigued, a man returns home- a wash, a good dinner: a little relaxation. .Then comes the Thus the egoless person is a dynamic servant of the irresistible “call of sleep”- when he comes to feel a total community undertaking all activities in life, with an extra detachment from everything of the waking conditions dash and a divine purpose and his performance will and an eager and burning aspiration to reach the sleep always have the added charm of inspired efficiency, the state. He goes to bed- he steps into sleep then readily, brilliancy of a perfect act masterly executed. easily, effortlessly. It is the selfish ego in us that always chains our abilities The science of consciousness also explains a similar and shackles our performances. To release ourselves simple path. Resigning the ego to the higher from our limited ego is to explode ourselves into our consciousness “forsaking all attachments to the ego- larger ambit of a diviner personality. The attitude of plane of consciousness, he who pursues his duties”, egolessness is the secrect of unveiling the nobler and such an individual gets no more shackled by new the dynamic in us. Thereby the person easily crosses vasanas- “not tainted by evil”- even in the midst of his over his own imperfections and walks into an ampler actions – ‘just as a lotus leaf is not affected by the waters field of beauty in all his works of life. in which it lives”. When we are in deep sleep or under chloroform, we are In such an egoless attitude, how does a man work? If unconscious and at such moments we experience a he works, will not the newly generated vasanas fetter total absense of ego in us. From this common experience his personality with newly forged chains? No. Can he in us, we are tempted to feel that the egoless state is a then come to liberate himself through work? Yes. How state of utter negation- a state of actionless zero, with is this possible? “Because”, points out Lord Krishna, no awareness of anything. “The Karma –Yogins perform actions, only with their Lord Krishna considers an egoless attitude to be the organs of actions, mind, organs of perceptions and most productive in the dynamic field of action. Therefore, intellect, forsaking attachments, for the purification of the state of egolessness mentioned by the shastra can their heart.”[Bhagwat Geeta- Sloka 11, Chapter-5] not be the negative state of “ absense of ego” or “ Those who perform all their actions in the Yagna spirit, absense of consciousness of things within and without.” total dedication- Karma-Yoginns- they “allow merely The Lord has explained to us the attitude of egolessness, their mind, intellect, and organs of actions and in a complete elimination of the “ I- do mentality”in all perceptions to act as a service of the Lord”, without actions, the remuneration of “ doership” even in our own themselves getting selfishly involved in the actions and physical and mental functions. their fruits. “Karma-Yogins serve the world for their own Such a total cessation of “doership” is possible only individual inner purification”. when we get transcended into the higher plane of The ego and egocentric attachments together constitute consciousness. The dreamer when awakened can “attachments”. This term attachment is used in Geeta renounce his “doership” in the dream-doings. Similarly, very often and everywhere it indicates the ego and the sense of “doership” can not disappear completely egocentric desires in us that come to play in all our from us until our ego-consciousness awakes to the Self- activities. Renouncing this pair within when we act,the the Brahmic Consciousness. The way and the goal are existing vasanas exhaust themselves, and our intellect- one- by surrendering ego we strive to “awake” to the mind equipment becomes calm, peaceful, steady-and Higher- and when fully awakened to the Higher, the ego this psychological state of meditative poise within is gets totally surrendered. called “purity of heart”. Hence Lord Krishna said, “he who does actions By S.N.SWAIN forsaking attachments, resigning them to Brahman, is not soiled by evil- like the lotus-leaf by water”.[ Bhagwat BSNL Officers’ Qr. No. 5 Geeta- Sloka 10, Chapter-5] Chandrasekharpur, Bhubaneswar.

28 KONARK

The magnificent Sun Temple at Konark is the culmination The main tower, which is now collapsed, originally of Orissan temple architecture, and one of the most followed the same general form as the towers of the stunning monuments of religious architecture in the Lingaraja and Jagannath temples. Its height, however, world. The poet Rabindranath Tagore said of Konark exceeded both of them, soaring to 227 feet. The that ‘here the language ofstone surpasses the language jagmohana (porch) structure itself exceeded 120 feet in of man’, and it is true that the experience of Konark is height. Both tower and porch are built on high platforms, impossible to translateinto words around which are the 24 giant stone wheels of the chariot. The wheels are exquisite, and in themselves The massive structure, now in ruins, sits in solitary provide eloquent testimony to the genius of Orissa’s splendour surrounded by drifting sand. Today it is sculptural tradition. located two kilometers from the sea, but originally the ocean came almost up to its base. Until fairly recent At the base of the collapsed tower were three subsidiary times, in fact, the temple was close enough to the shore shrines, which had steps leading to the Surya images. to be used as a navigational point by European sailors, The third major component of the temple complex was who referred to it as the ‘Black Pagoda’. the detached natamandira (hall of dance), which remains in front of the temple. Of the 22 subsidiary temples which Built by King Narasimhadeva in the thirteenth century, once stood within the enclosure, two remain (to the west the entire temple was designed in the shape of a of the tower): the Vaishnava Temple and the Mayadevi colossal chariot, carrying the sun god, Surya, Temple. At either side of the main temple are colossal across the heavens. Surya has been a popular deity in figures of royal elephants and royalhorses. India since the Vedic period and the following passages occur in a prayer to him in the Rig Veda, the earliest of Just why this amazing structure was built here is a sacred religious text: mystery. Konark was an important port from early times, and was known to the geographer Ptolemy in the second ”Aloft his beams now bring the good, Who knows all century AD. A popular legend explains that one son of creatures that are born, That all may look upon the Sun. the god Krishna, the vain and handsome Samba, once The seven bay mares that draw thy car, Bring thee to ridiculed a holy, although ugly, sage. The sage took his us, far-seeing good, O Surya of the gleaming hair. revenge by luring Samba to a pool where Krishna’s Athwart in darkness gazing up, to him the higher light, consorts were bathing. While Samba stared, the sage we now Have soared to Surya, the god Among gods, slipped away and summoned Krishna to the site. the highest light.” Enraged by his son’s seeming impropriety with his stepmothers, Krishna cursed the boy with leprosy. Later So the image of the sun god traversing the heavens in he realized that Samba had been tricked, but it was too his divine chariot, drawn by seven horses, is an ancient late to withdraw the curse. Samba then travelled to the one. It is an image, in fact, which came to India with the seashore, where he performed 12 years penance to Aryans, and its original Babylonian and Iranian source Surya who, pleased with his devotion, cured him of the is echoed in the boots that Surya images, alone among dreaded disease. In thanksgiving, Samba erected a Indian deities, always wear. temple at the spot.

The idea of building an entire temple in the shape of a In India, history and legend are often intextricably mixed. chariot, however, is not an ancient one, and, indeed, Scholars however feel that Narasimhadeva, the was a breathtakingly creative concept. Equally historical builder of the temple, probably erected the breathtaking was the scale of the temple which even temple as a victory monument, after a successful today, in its ruined state, makes one gasp at first sight. campaign against Muslim invaders. Construction of the huge edifice is said to have taken 12 years revenues of the kingdom. In any case, the temple which Narasimhadeva left us is

30 a chronicle in stone of the religious, military, social, and The only images, in fact, which do not share this relaxed domestic aspects of his thirteenth century royal world. air of accessibility are the three main images of Surya Every inch of the remaining portions of the temple is on the northern, western, and southern facades of the covered with sculpture of an unsurpassed beauty and temple tower. Carved in an almost metallic green chlorite grace, in tableaux and freestanding pieces ranging from stone (in contrast to the soft weathered khondalite of the monumental to the miniature. The subject matter is the rest of the structure), these huge images stand in a fascinating. Thousands of images include deities, formal frontal position which is often used to portray celestial and human musicians, dancers, lovers, and divinities in a state of spiritual equilibrium. Although their myriad scenes of courtly life, ranging from hunts and dignity sets them apart from the rest of the sculptures, military battles to the pleasures of courtly relaxation. it is, nevertheless, a benevolent dignity, and one which These are interspersed with birds, animals (close to two does not include any trace of the aloof or the cold. Konark thousand charming and lively elephants march around has been called one of the last Indian temples in which the base of the main temple alone), mythological a living tradition was at work, the ‘brightest flame of a creatures, and a wealth of intricate botanical and dying lamp’. As we gaze at these superb images of geometrical decorative designs. The famous jewel-like Surya benevolently reigning over his exquisite stone quality of Orissan art is evident throughout, as is a very world, we cannot help but feel that the passing of the human perspective which makes the sculpture tradition has been nothing short of tragic. extremely accessible. The temple is famous for its erotic sculptures, which can be found primarily on the second Close by is one of the most attractive beaches of the level of the porch structure. The possible meaning of world - the Chandrabhaga beach. these images has been discussed elsewhere in this book. It will become immediately apparent upon viewing By air to Bhubaneswar, Konark is 65 km from them that the frank nature of their content is combined Bhubaneswar by road. with an overwhelming tenderness and lyrical movement. This same kindly and indulgent view of life extends to almost all the other sculptures at Konark, where the thousands of human, animal, and divine personages are Collected shown engaged in the full range of the ‘carnival of life’ from Internet. with an overwhelming sense of appealing realism. PRAYER TIMETABLE MONDAY- Wash Day Lord, help me wash away all my selfishness and vanity, so I that may serve you with perfect humility through the week ahead. TUESDAY- Ironing day Dear Lord, help me iron out all the wrinkles of prejudice I have collected through the years so that I may see the beauty in others. WEDNESDAY-Mending Day O God, help me mend my ways so that I will not set a bad example for others. THURSDAY-Cleaning Day O Lord, help me to dust out all the many faults I have been hiding in the secret corners of my heart. FRIDAY- Shopping Day God, help me the grace to shop wisely so that I may purchase eternal happiness for myself and all others who are in need of love. SATURDAY- Cooking Day Help me, my Saviour, to brew a big kettle of brotherly love, and serve it with clean, sweet bread of human kindness. SUNDAY- The Lord’s Day O God, I have prepared my house for you. I come into your presence to worship so I may spend the day and the rest of my life in your presence. Shruti Chhotaray 31 TOUR ORISSA

Bada Ghagara Taratarini Temple at Ganjam 10 kms. from Keonjhar on NH-6 towards Sambalpur, it The temple of Taratarini, the twin Goddesses, is situated is a small (200 ft. high) but exiting waterfall on the river on the top of a blue capped hill.The shrine draws huge Ghagara. It is one of the most popular picnic spots of crowd throughout the year especially on every Tuesday Keonjhar district. in the month of Chaitra. Boating at Chilika Rajarani Temple at Bhubaneswar Queen of natural beauty, Chilika, the largest brackish Rajarani temple got its name from a red- gold sand stone water lake in Asia covering an area of over 1,100 sq. used, which is called Rajarani locally and the temple km is a great attraction for the tourists for fishing, bird has no presiding deity. The temple has intricately carved watching and boating. figurines in various stages of daily chores.

Gopalpur Lighthouse Sakhigopal Temple Located at 186 km from Bhubaneswar, in the Ganjam Sakhigopal is famous for the temples of RadhaKrishna district of Orrisa, the gopalpur beach is a paradise for and Ram, Laxman and Sita. Lord Sri Krishna is the marine lovers. An ancient sea port, Gopalpur beach presiding deity of this temple. gives space to a lighthouse as a small reminder of the seagoing days. Swosti Plaza, Bhubaneswar With the new millennium Swosti Plaza is all set now to Chandipur-on-Sea transform the landscape of Bhubneswar in to a The unique feature of Chandipur is that, the beach dreamscape. slopes into the sea so gently that one can walk on it for about 3 kms towards the sea,at low tide ! Early in the Applique morning,many people walking all the way to the sea,but Applique is a simple & effective method of decorating surprisingly very few birds,except for a small flock of fabric,whether done by hand or by machine. Great Egrets. Parsurameswar Temple Olive ridley bhitarkanika The Parsurameswar Temple of BBSR is a small but richly decorated shrine of lord Shiva that was built in Bhitarkanika has the second largest nesting population the 7th century. of olive ridley turtles in the world.Their main nesting site is only 3 km in length and is a narrow, sandy island Sun Temple at Konark off the coast. It is a breathtaking sight to see thousands Konark is also known as Konaditya. The name Konark of these giant turtles sparkling in the moonlight as they is derived form the words Kona - Corner and Arka - heave out of the sea and clamber on to the beach. Sun; it is situated on the north eastern corner of Puri or Lingaraj Temple the Chakrakshetra. Konark is also known as Arkakshetra. The Lingaraj Temple is the most famous temple of Bhubaneswar.It represents the peak of Kalinga style Rushikulya Sea_turtle Nesting Site of architecture. Rushikulya river mouth is the second largest Olive Ridley mass nesting site in Orissa.Olive Ridleys have Bindu Sarovar laid eggs there on the month of Feb.The forest dept has The Bindu Sarovar at Bhubaneshwar is believed to be involved the fishermen community of the nearby village fed with waters from all the holy rivers of India. in the protection of these Turtles. The Narendra Sarovar Pathani Samanta Planetarium The Narendra Sarovar at Puri is one of the most sacred Bhubaneswar houses the ‘ Pathani Samanta tanks in Orissa.Within this tank, is a small temple on Planetarium‘, the Orissa State Planetarium named after an island about 30 meters dedicated to Lord Jagannath, the legendary Oriya astrologist Pathani Samanta Balarama and Subhadra. ChandraShekhar, the author of the astronomical treatise - ‘Siddhanta Darpana‘. 32 Chandrabhaga Beach Abakash rituals.The clothes which are worn by the Close to the famous Sun Temple of Konark, is a lovely deities for this purpose are known as “Tadapa” and and quiet beach - Chandrabhaga. The beach, known “Uttariya”. for its beauty and solitude, has long served as a Bankachula Vesha counterfoil to the exquisite and intricate sculptures on It is done on the 12th day of the bright fortnight of Kartika. the Sun Temple. Yatri Nivas, Konark Suna Vesha of Lord jagannath On the 11th day in the bright fortnight of Ashada, Suna Well appointed rooms with the attendant paraphernalia Vesha takes place, when the deities are in their of a geyser and a television set along with a restaurant respective chariots near the Lion‘s gate of the SHREE and an open-air auditorium to entertain the guests JAGANNATH Temple. The deities are decorated with Pipli applique works many gold ornaments. Pipli is a small village on the main road between BBSR & Puri, & from Pipli comes much brightly colored Odissi Dance applique work. Odissi ,Which is originated in Orissa situated at the Bay Of Bengal in India is the highly Dhauli inspired,impassioned,ecstatic and sensuous form of Eight kilometres to the south of the city of dance. Bhubaneshwar, the gently-rolling coastal plains of Orissa are marked by a cluster of low hillocks. This Tivikram Vesha of Lord Jagannath place is called Dhauligiri or Dhauli. The Deities are adorned with cotton and silken fabrics, Ratnagiri Museum Building Gold Ornaments studded with precious stones, flowers of differentvarieties, Tulasi leaves etc, sandal Archaeological museum at Ratnagiri is one of the paste,camphor are used in the daily and periodical important site museums of archaeological Survey of rituals. India.The Museum consists of four big galleries with a long stepped corridor displayed with sufficient number Satiguda Dam, Malkangiri of antiquates, mainly related to tartaric Buddhism. Satiguda Dam is situated at a distance of 8 Kms. from Chandipur Malkangiri Town. The Reservoir provides irrigation facility to the near by cultivable land throughout the year. The Chandipur : Shaded by screwpine, casew and fir trees natural beauty of the Dam can be enjoyed in the early Chandipur is lovely for a short tour. The quiet and serene morning and evening hours. beach charms visitors. Extending 5 km from the shore this shallow-water beach has a speciality; during ebb Maa Maha Laxmi Temple at Rourkela tide cars ride over the sands. The small temple is situated adjacent to Sri Jagannath Sanghagara Temple located in the Sector 3 at Rourkela. The blessing of Maa Mahalaxmi is always with the devotee, the design Sanghagara Waterfall, 30 mt high and lying about 5 kms of temple is very much appreciating. from Keonjhar, is the most popular picnic spot of the region. Gopinath Temple, Nayagarh Siddha bakula Temple at Puri The Gopinath Temple is the most famous temple of Nayagarh Siddha Bakula is the bhajan-kutir of Haridasa Thakura,where he chanted 300,000 names of God daily. Lalitgiri Puri Town The earliest Buddhist Complex dating back to the 1st century AD, Lalitgiri forms an important node of the Puri is a small town in the east Sea Coast of orrisa and Diamond Triangle ie Lalitgiri and Ratnagiri and Udayagiri. the headquarters of Puri district. Puri is renowned in the Well connected by excellent roads to Cuttack and country and abroad as one of the famous pilgrim centre. Bhubaneswar, recent excavations here have brought Abakasha Vesha of lord jagannath to light significant archaeological material that upholds This Vesha is done everyday after Mangal Alati for the Lalitgiri as a great centre of Buddhist attraction.

33 Khandadhar the rivers Shankha, Koel and Saraswati. It is the It is famous for a waterfall of about 500 ft in height amidst birthplace of Vedavyasa, the author of the great epic lush green forest. It is an ideal place for picnic. ‘Mahabharata‘. Hanuman Batika, Rourkela Twelve Jyotirling Temple of Shiv Hanuman Batika located in the heart of Rourkela, has a It is located in the Sector 3 at Rourkela near Lord 75-feet tall standing statue of Hanuman, monkey Jagannath Temple.In this temple there are twelve lings devotee of Rama. The statue designed by Sri Laxmana of Lord Shiv, Which is very attractive. Numbers of Swami has become an icon of the city. people come and worship the Lord Shiva. Jagannath-Vallabha-Garden at Puri Lord Raghunathjeu at Odagaon Sri Chaitanya used to meet here with Ramananda Raya. Odagaon is known for the Temple of Lord Raghunathjeu. Ramananda Raya used to train girls here to dance for It is one of the famous Temples in Orissa dedicated to the pleasure of Lord Jagannatha. Lord Ramachandra. Ramanavami is the most important Vedvyas festival celebrated here. Vedvyas is situated 9 km away on the confluence of Collected from Internet SOLAR COOKER

A solar cooker is a device that uses solar power to cook Convert sunlight to heat energy food. The first known solar cooker was built by Horace Dark surfaces get very hot in sunlight, whereas light de Saussure in 1767. There are mainly two types of solar surfaces don't. Food cooks best in dark, shallow, thin cookers; concentrating solar cookers and solar box metal pots with dark, tight-fitting lids to hold in heat and cookers (usually known as solar ovens because of the moisture. way they are used). Since they use no fuel and they cost nothing to run, humanitarian organizations are pro- moting their use worldwide to help slow deforestation and desertification caused by the need for firewood used to cook. Apart from the obvious need for sunlight and the need Retain heat to aim the solar oven before use, using a solar oven is not substantially different from a conventional oven. A transparent heat trap around the dark pot lets in sun- However, one disadvantage of solar cooking is that it light, but keeps in the heat. This is a clear, heat-resis- provides the hottest food during the hottest part of the tant plastic bag or large inverted glass bowl (in panel day, when people are less inclined to eat a hot meal. cookers) or an insulated box with a glass or plastic win- dow (in box cookers). Curved concentrator cookers Principles typically don't require a heat trap. Most solar cookers work on basic principles: sunlight is converted to heat energy that is retained for cooking.

Fuel: Sunlight Sunlight is the "fuel." A solar cooker Capture extra sunlight needs an outdoor spot that is sunny One or more shiny surfaces reflect extra sunlight onto for several hours and protected from the pot, increasing its heat potential. strong wind, and where food will be safe. Solar cookers don't work at night or on cloudy days.

Biplav Nayak 34 SATTELLITE

INSAT - Indian National Satellite System - The INSAT 1 series

The INSAT system uniquely provides geostationary platforms for simultaneous domestic communications and earth observation functions. The first four generation INSAT series, (INSAT-1A, -1B, -1C and -1D) were all US- built and launched by either US or European space launch vehicles. The INSAT-class satellites are a joint venture of India's Department of Space (DOS), Department of Telecommunications (DET), India Meteorological Department (IMD), All India Radio and Door darshan. Overall co-ordination & management rests with the inter-ministerial INSAT Coordination Committee (ISS). DOS has direct responsibility for establishing and operating the space segment. The satellites are handled from the INSAT Master Control Facility (MCF) at Hassan in Karnataka. They can also be controlled through two Satellite Control Earth Stations (one with a 14 metre fully steerable antenna and the other with a 7.5 metre limited steerability dish), one additional 14 metre fully steerable antenna and an INSAT-1 Satellite Control Centre (SCC) with Telemetry Tracking & Control (TTC) equipment, on-orbit checkout equipment, computer facilities and auxiliary power services. The INSAT MCF was upgraded with addition of the INSAT-2 SCC and two associated 11 metre Satellite Control Earth Stations. INSAT-1A: The INSAT-1A system was envisaged with a space segment comprising two multi-purpose satellites, each providing two high power TV broadcast and twelve telecommunications national coverage transponders, in addition to also providing meteorological services. The INSAT-1A was launched by US Delta in April 1982 but was abandoned in September 1983 when its attitude control propellant was exhausted.

The INSAT-1A Satellite INSAT-1B: Launched on 30 August 1983 from Canaveral, it almost suffered the same fate as the INSAT-1A. Video recordings suggested that it might have been struck by Orbiter debris during release, though this could not be confirmed. It was not until mid-September that Ford and Indian controllers at Hassan's MCF succeeded in deploying its solar array. By then it had been stationed at 74°E in place of INSAT-1A. Full operational capability was achieved in October 1983. It continued to operate into 1990 with all its 4375 two-way voice or equivalent circuits in use. Around 36,000 earth images were returned.

The INSAT-1B Satellite Eleven of its 12 C-band transponder and its two S-band transponders provided direct nationwide TV & communications to thousands of remote villages, plus a detailed weather and disaster-warning service. Around 35,000 Indian built 3 to 3.6 metre diameter, earth receive only terminals were in place to supply rural communities with social and educational programs. It was relegated to spare status on 17 July 1990 by the INSAT-1D. The INSAT-1B was finally removed from GEO in August 1993, after being replaced at 93.5°E by INSAT-2B. Total cost of INSAT-1B and its backup INSAT-1C, including the PAM-D launch was estimated at $140 million. INSAT-1C: The INSAT-1C satellite was launched on 21 July 1988 from Kourou for location at 93.5°E to bring the INSAT system up to full capacity. Half of the 12 C-band transponders and its two S-band transponders were lost when a power system failure knocked out one of the two buses, but the meteorological earth images and its data collection systems were both fully operational. Earth lock was lost 22 November 1989 and the satellite was abandoned. Reported insurance payout was $70 million. INSAT-1D: The specification for the INSAT-1D is the same as the INSAT-1B but with expanded battery and propellant capacities. Launched on 12 June 1990, from Canaveral, to conclude the first generation INSAT series. Launch was planned for 29 June 1989 but 10 days before it was seriously damaged following installation on the Delta when a 34kg crane hook fell 10m directly on to it. The fully insured satellite was repaired by Ford Aerospace at a

35 reported cost of $10 million. It also suffered $150,000 of damage during the October 1989 Californian Earthquake. It assumed prime role from INSAT-1B on 17 July 1990. Design life is seven years. INSAT-1D's Transponders: o Twelve 4.5W TWTA 5935-6425/3710-4200MHz up/down, C-band all-India beam, 36MHz bandwidth, 32dBW EOL EIRP over primary coverage area linear polarisation o Two (plus one backup) 50W TWTA 5855-5935/2555-2635MHz up/down, S-band all-India beam, 42dBW EOL EIRP over primary coverage area linear polarisation. Principle Applications; Domestic communications on C-band, one S-band channel dedicated to direct TV broadcast and other to five low- level carriers for services such as radio program distribution, disaster warning, etc. They relay 402.75MHz transmissions from 100 hydrological, meteorological and oceanographic data collection platforms. INSAT - Indian National Satellite System - The INSAT 2 Series The construction of the two Indian-built, INSAT-2 test spacecraft was approved in April 1985, with Ariane launches in 1992-93, followed by three more operational satellites beginning 1994-95 aboard procured vehicles. The total number of satellites launched of the INSAT-2 series range include 4 (INSAT-2A, -2B, -2C and -2D), the most recent launch being that of INSAT-2D on 4 June 1997. Unlike the INSAT-1 class satellites, these are indigenously produced and later members (INSAT-2E and later) will be carried by India's own GSLV launcher. After the last in the INSAT-2 series is launched in the latter half of 1998, a new generation of INSAT-3 series are to be launched. Five satellites of the INSAT-3 series are planned, starting in 1999. The last three satellites of the INSAT-3 series should be launched by the GSLV. INSAT has applied for 29 new GEO slots in 1997; from 51.5°E to 113.5°E and 13°W and 108°W. INSAT-2A: Launched on 9 July 1992 from Kourou for location at 74°E. It entered service on 6 August 1992. It has a design life of seven years. The INSAT 2A's Transponders; o 124.5 SSPA 5930-6410/ 3705-4185 MHz and six (three backup; 2-for-1) 6735-6975/ 4510-4750 MHz up/down C-band and external C-band, all-India beam, 36MHz bandwidth, 32dBW EOL EIRP for 16 transponders, 34dBW for two. o Two (plus one backup) 50W TWTA 5858-5930 /2550-2630MHz up/down S-band all-India BSS beam, 36MHz bandwidth, 42dBW EOL EIRP. o Single 402.75MHz Data Collection System transponder. o Single 406MHz Cospas/Sarsat search & rescue package. INSAT-2B: Specifications same as INSAT-2A. Launched on 22 July 1993 from Kourou and was declared operational at 93.5°E on 10 August 1993. INSAT-2C: Launched on 6 December 1995 from Kourou. The INSAT-2C replaced the imaging payload with improved telecom services. Declared operational at 93.5°E. The INSAT-2C's Transponders; o 12 C-band (2x50W TWTA, tx10WSSPA & 3x4W SSPA) all-India beam. o Six e xtended C-band (2x10W & 4x4W SSPAs), all-India beam. o Three 20W TWTA Ku-band all-India, 41dBW EIRP o Two (plus one backup) 50W TWTA 5858-5930 /2550-2630MHz up/down S-band all-India BSS beam, 36MHz bandwidth, 42dBW EOL EIRP. o One 50W TWTA 2670-2690/2500Mhz up/down S-band all-India mobile communications beam. o 1 (plus one backup) 4W SSPA C-band all-India mobile communications feeder link.

36 INSAT-2D: Launched on 4 June 1997 from Kourou. This satellite gave a big boost to television and telephone services. Specifications same as the -2C. However in October 1997, a major power failure occurred in the satellite and all attempts to bring it back were unsuccessful. It was finally abandoned. INSAT-2E: Launched on 03 April 1999, the 2550 kg satellite has a design life of 12 years and carries 17 C-band transponders of which 11 transponders have been leased to the International Telecommunication Satellite Organisation (Intelsat). For the first time, the satellite, carries an improved version of a very high resolution radiometer (VHRR) and a high-resolution charge coupled device (CCD) camera. The VHRR payload will be used for imaging the cloud coverage including cyclone formation. Data from the CCD camera will assist in cyclone analysis, local storm monitoring, heavy rain forecast, snow detection and long term climatic studies. The satellite is configured with a single sided solar array consisting of four panels which will deploy in an accordion fashion by a single command operation. The satellite's power system provides regulated dual power bus wherein certain subsystems could be connected to any of the bus by ground command. Apart from regular and selected power buses, an uninterrupted power bus is available for the domestic power control electronics and tele-command functions. The solar panels are populated with gallium-arsenic/germanium cells to generate a net power of about 2240 Watts to meet spacecraft power demands with adequate margin. The payload power requirement alone is 1755 Watts. IRS - Indian Remote Sensing satellite The Indian Remote Sensing satellite system is India's first domestic dedicated earth resources satellite program and an element of the National Natural Resource Management System. IRS is an Indian program to develop an indigenous capability to image earth, particularly India. Its mission is ground water exploration, land use, forest & flood mapping, inventory of surface water. The first satellite in the IRS series (IRS-1A) was launched by a Soviet Vostok booster. As of December 1997, seven IRS family satellites have been launched; IRS-1A, -IB, -1E, -P2, - 1C, -P3, -1D (in order of launch). Two more satellite are planned to be launched before the end of the century, these include IRS-P4 (to be called Ocean Sat) to be launched in early 1998 and the IRS-P (to be called Carto Sat) before 1999. Both satellites are planned to be launched aboard the PSLV.

IRS-1A: The IRS-1A was launched on 17 March 1988 from Tyuratam. Weight was 950kg. A four-band imaging system, with CCD cameras returned overlapping 73m & 36.5m res images from sun-synchronous orbit. The series extends the work of earlier satellites in conducting forestry surveys, snow cover & flood control work, location of underground water supplies, determination of salinity, of water used for agricultural irrigation and land management. All three imaging systems have been opertional since 7 April 1988. Over 700,000 scenes had been returned by mid-1996. The satellite carried a real time LISS-2A/B data downlink with a transfer rate of 10.4Mbit/s. The data is down-linked to the 10 metre dish at Shadnagar on 20W X-band & LISS 1 data on 5W S-band at 5.4Mbit/s. There is no onboard recorder. Satellite control is exercised from Bangalore, with the Lucknow station providing backup. LISS-1: Four 2048 element linear CCD imagers with spectral filters. The total unit mass is 38.5 kg. Focal length 162.2cm, field of view 9.4°, generating resolution of 72.5m and 148 km swath width, framing LISS-2 image pairs. LISS-2A/B: Eight 2048 element linear CCD imagers with spectral filters. Focal length 324.4mm, field of view 4.7° each, generating resolution of 36.5m & 74 km swath width. The two 80.5kg units are positioned either side of LISS- 1 and view either side of the ground track with a 3km lateral overlap; two pairs thus cover a single LISS-1 frame. IRS-1B: Launched on 29 August 1991 from Tyuratam, aboard a SL-2 Vostok. Declared operational 16 September 1991. Its orbit was 857x919km, 99.25°. Sun-synchronous. Other specifications are same as the IRS-1A. IRS-1C: Launched on 28 December 1995 from Baikonur into a retrograde (99º inclination). It's orbit was 816km/ 816km (sun-synchronous). The IRS-1C acquires the highest spatial resolution remote sensing data commercially available today. The 5 metre panchromatic data is especially useful for urban planning and mapping, the 25 metre multi-spectral data is good for vegetation monitoring and natural resource planning; and the 180 metre wide-field data band has a 740km swath and 5-day repeat coverage which is excellent for large-area vegetation monitoring. 37 Communications: Satellite control is exercised from Bangalore, with the Lucknow station providing backup. Recorded data is down-linked on the 40W 8 GHz X-band link. Three cameras all utilize push-boom CCD units, continuing and expanding the IRS-1A/B imagers. IRS-1C data are currently being received at three ground stations: Shadnagar in India; Norman in Oakland and Neustrelitzl in Germany. Shadnagar covers all of India, Pakistan, Afghanistan, Bangladesh, Burma and Thailand, and portions of Iran, Oman, Cambodia and Laos. Norman acquires data of nearly all of North America, including from southern Canada, Mexico and most of Central America. Neustrelitz covers Europe, and portions of western Asia and northern Africa. Space Imaging EOSAT has complete coverage several times over of IRS-1B data for the Norman footprint and is beginning to build the IRS-1C archive. IRS-1C has on-board recorders for data collection outside the range of ground station, to further increase data availability. Space Imaging EOSAT is rapidly expanding the IRS ground station network. Germany is now receiving IRS-1C data and is processing this data since mid-1996. Ground stations in Australia, Japan, Thailand, South Africa and Ecuador are be receiving and recording data since the end of 1996, and as many as 10 others are on- line in 1997. Another means to expand the global archive of available data is Space Imaging EOSAT's capability to deploy portable ground stations worldwide to collect IRS (as well as Landsat, ERS, and SPOT) data. PAN: The IRS-1C's high-resolution digital panchromatic data is the is the best imagery commercially available today. The Pan sensor on IRS-1C is the first commercial satellite imagery to break the 10 metre barrier and offer regular repeat coverage. Compared to aerial photography, IRS-1C PAN data save users time and money. Its generous scene size (70 x 70 km) eliminates the time-consuming need to mosaic dozens of individual aerial photos. And because it is digital data, IRS-1C Pan images are immediately ready for loading into your image processing or GIS system. The high resolution makes it an excellent tool for creating and maintaining up-to-date thematic maps of even the most remote area of our planet. In addition, with off-nadir viewing, repeat coverage is available as often as every five days, enabling users to monitor rapidly evolving environmental situations, and stereoscopic coverage can be acquired (with off-track viewing up to +/- 26º). Unlike most aerial photography, IRS-1C Pan data is already digital, so you can easily combine it with other data. Merged with multi-spectral data, pan data adds spatial detail to thematic maps. In a GIS, Pan data is an excellent base on which to display other data layers. With stereo capability, digital terrain models can be created for 3-D analysis. LISS-III (Linear Imaging and Self Scanning sensor): A multi-spectral sensor with a spatial resolution of 23.5m, operating in the visible, near infra-red bands and 70.5m resolution in the short wave infra-red band, with a swath of 141Km. WiFS: A Wide Field Sensor sensor with a spatial resolution of 188m, two spectral bands in the visible and near infra-red regions, with a swath of 810 Km. IRS-P2: Launched on 15 October 1994 from Sriharikota aboard the PSLV-D2. The IRS-P2, has completed one year of successful operation in orbit. Specifications are the same as the IRS-1C. IRS-P3: Launched on 21 March 1996 from Sriharikota aboard the PSLV-D3. This was the third test launch of the PSLV. The satellite's perigee/apogee was 802km/848km and inclination was 98.8° The payload consists of two imaging sensors and one non-imaging sensor. The Wide Field Sensor (WiFS) sensor is providing data with a spatial resolution of 188m in three spectral bands, in the visible and near infra-red regions, with a swath of 810 Km. The other two sensors on-board are a Modular Opto-electronic Scanner (MOS) and an Xray astronomy payload. WiFS and MOS data products are being disseminated to users. IRS-ID: Launched in September 1977, IRS-ID was launched from Sriharikota using the PSLV. However the PSLV placed in an elliptical orbit, instead of a circular orbit. The snag was partly fixed. It is being used to map and monitor calamities. Specifications are the same as the IRC-1C satellite. IRS-P4: Also known as the Oceansat-1, the IRS-P4, has a Multi-frequency Scanning Microwave Radiometre (MSMR) and a nine-band Ocean Colour Monitor (OCM). The satellite's sensors will have a resolution of 250

38 metres at nadir and will have a swath width of 1500 km with a receptivity of two days. It was launched in a polar sun-synchronous orbit at 720 km away from the earth. It was launched successfully into space on 26 May 1999 by PSLV-C2 and is currently in orbit. The main application of this satellite is for gathering information related to water vapour and carrying out ocean colour monitoring. The data collected from ocean colour monitoring will be used for conducting a fisheries survey and development of a fisheries forecast model based on the data. The satellite will record the chlorophyll concentrations in the oceans which will help predict biological productivity in the oceans. Some of the important applications of the ocean colour monitoring are identification of potential fishing zones in coastal waters, exploration of deep sea fishery resources, primary production model and fish stock assessment and selection and monitoring of algal blooms. Besides these, the monitoring will be useful in coastal processes like sediment dynamics, dynamics of estuaries and tidal inlets, prediction of shore time changes, circulation & dispersal pattern, up-welling of coastal and oceanic fronts and surface currents. The satellite will have a great impact on environment studies as it will prove to be of great use in learning about marine pollution and oil slicks. Also important will be its use in coral reef studies. IRS-P5: Also known as the Cartosat, the IRS-P5, has been intended for cartographic applications. Two PAN Cameras one fore-mounted with a tilt of +26 deg and the other Aft-mounted with a tilt of -5 deg from the yaw axis with a resolution of 2.5 metres. It would be mainly useful for map making and terrain modelling. Would be launched on PSLV-C6. Reports suggest 2004/05. Launched: 5 May, 2005 (scheduled) Launcher: PSLV-C6 Satellite Cost:Rs.240 Crore (~$56M) Launcher cost: Rs.80Crore. (~$19M) IRS-P6: Also known as the Resorcesat-1.

Launched: 17Oct, 2003 Launcher: PSLV-C5 Satellite Cost:Rs.150 Crore (~$35M) Launcher cost: Rs.80Crore. (~$19M) Coverage due to LISS-IV off-nadir capability (Source: ISRO) Of the 12 remote sensing satellites sent up by ISRO till date, Resourcesat-1 is the most sophisticated as well as the heaviest. The satellite will continue the remote sensing data services provided by IRS-1C and IRS-1D that have outlived their design life, and also enhance the data quality. The 3 axis stabilized satellite has: 1. A high-resolution linear imaging self-scanner (LISS-4) operating in three spectral bands in the visible and near infrared region (VNIR) with 5.8-metre spatial resolution and steerable up to 26 degree across track in order to obtain stereoscopic imagery and achieve a five-day revisit capability; 2. A medium resolution LISS-3 operating in three spectral bands in VNIR and one in short-wave infrared (SWIR) band with 23.5-metre spatial resolution and; 3. An advanced wide-field sensor (AWiFS) operating in three spectral bands in VNIR and one band in SWIR with 56-metre spatial resolution. 4. A solid state recorder with a capacity of 120 giga bits(15GB) to store the images taken by the cameras, which could be read out later to the ground stations. 5. Solar panels that generate 1250Watt power.

Rohini The Rohini series of satellites were designed and built for Indian scientific programs. Four satellite were launched in the the Rohini series; Rohini-1A, -1B, -2 and -3. The Rohini-1B was also the first Indian satellite launched by an Indian rocket.

Rohini 1B: Launched on 18 July 1980 from Sriharikota aboard the SLV-3. It's weight was 35kg and the orbit was

39 305x919km, 44.7°. It was India's first successful launch. This experimental satellite followed the failure of the Rohini-1A on 10 August 1979. Re-entered orbit on 20 May 1981.

Rohini 2: Launched on 31 May 1981 by SLV-3 from Sriharikota. It had a weight of 38kg and carried an imaging system. However the orbit achieved was 186x418km instead of the planned 296x834km, leading to re-entry after eight days.

Rohini 3: Launched on 17 April 1983 from Sriharikota aboard the SLV-3. It's weight was 41.5kg and its orbit was 371x861km, 46.6°. Carried two cameras and L-band beacon. This satellite returned around 5000 earth images before being de-activated on 24 September 1984. It re-entered orbit on 19 April 1990.

SROSS - Stretched Rohini Satellite Series ISRO developed the Stretched Rohini Satellite Series (SROSS) for conducting various scientific experiments as well as for new and novel application-oriented missions. The first two satellites in the series did not make it into orbit due to launch vehicle failure. The third, SROSS-3, successfully attained an orbit on 20 May 1992. Although they decayed rapidly, the orbital parameters were initially; apogee was 430km, perigee was 255km, and the orbital inclination was 46º. The satellite spin period was 10.6 sec. The satellite carried a gamma-ray burst (GRB) experiment and a retarded potential analyzer (RPA) payload. It re-entered orbit on 14 July 1992.

Instrumentation: The gamma-ray burst experiment was operated from 25 May 1992 until re-entry on 14 July 1992. The instrument consisted of a main and a redundant CsI(Na) scintillator operating in the energy range 20- 3000 keV. The crystals were 76mm (main) and 37mm (redundant) in diameter. Each had a thickness of 12.5mm. A 'burst mode' was triggered by the 100-1024 keV count rate exceeding a preset limit during a 256 or 1024 milliseconds time integration. In this mode, 65 seconds of temporal and 2 seconds of spectral data prior to the trigger are stored, as well as the subsequent 16 seconds of spectral data and 204 seconds of temporal data.

The low resolution data consists of two energy channels (20-100 keV and 100-1024 keV) from 65 seconds before the trigger to 204 seconds after the trigger in 256 milliseconds integrations. The 20-1024 keV rates are also recorded with a two milliseconds resolution for one second, prior to a one second after trigger and a 16 milliseconds resolution for one second prior to 8 second after the trigger. Energy spectra are conducted with a 124 channel PHA. Four pre-trigger spectra and 32 post-trigger spectra are recorded for every burst with a 512 milliseconds integration time.

Science: During the mission lifetime, 53 triggers occurred. Most of these, as expected, were false. There were eight candidates for real bursts. One event, on 22 of June was also seen by CGRO and is believed real. Two other events could be real, as CGRO was not recording data at the time and so could not corroborate their occurrence.

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40 TEMPLES BAUDHA Brahmeswar Temple - Bhubaneshwar Siva Temple of Baudha - Baudha The next dated temple, Brahmeswar, shows mature The siva temple at Baudha, seem in all appearance, to workmanship and advanced architectural features. Here belong to the early period of the Somavamsi supremacy. the canons of Orissan architecture is found to have been The fine execution of the temple with its superb fully applied. Among the dated temples it is the earliest proportion and exquisite finish of the scluptures and one where iron beams have been used, and where porch other decorations indicate a resurgent movement linked or the Jagamohana consists of the full-fledged Pidha- up probably with the advent of the Somavamsi Deula with the usual crowinging members. It is a pancha- dynasty. ratha temple with five plasters, namely two corner plasters, two intermediate ones & one central one, fully BALASORE developed which give the structure almost a rounded Remuna - Balasore appearance. The temple of Kshirachora Gopinatha that stands here Sureswar & Gouri Temple - Bhubaneshwar at a distance of about eight miles from Balasore district,is There are two other temples at Bhubaneswar, which may a modern one;but the image of Gopinatha is certainly be regarded as close contemporaries of the Mukteshwar much older than the time of Srichaitanya who visited it temple. One of them is the Sureswar, a very small as evidenced by the Gaudiya Vaisnav literature.The structure which stands near the Kotitirtheswar temple deity had originally no image of Radha associated with in the close neighbourhood of the Swarnajaleswar it. temple and the other is the Gouri temple situated in the BHANJANAGAR compound of the Kedareswar temple. Badagaon Temple - Bhanjanagar, Ganjam Bhavanishankar Temple - Bhubaneshwar Badagaon is small village situated 5 miles from It has been recently discovered while digging a drain in Bhanjanagar of the Ganjam district. A stone Siva temple the compound of the later Bhavani- shankar temple and which is to be found there, is a close prototype of the it is to be found between the Lingaraj temple and the Parasurameswar. In plan & elevation, in the scheme of Vindu Sarovar tank. This is a very small temple with decoration, in height & dimension, it shows such attractive gestures. remarkable affinities with the Parasurameswar that a Anata-Vasudeva Temple - Bhubaneshwar conclusion becomes unavoidable to regard them as The plan of the Anata-Vasudeva temple differs close contemporaries. considerably from that of the other temples. The main BHUBANESHWAR temple stands on an uniform platform, a peculiarity which is the first of its kind in a dated temple, and has a three- Rajarani Temple - Bhubaneshwar chambered frontal adjunct consisting of Jagamohana, Although the Rajarani temple has been one of the most the Natamandira and the Bhogamandapa. It is stated in notable monuments of the place, such a name does not the epigraph that a temple was built for SriKrishna & occur in any of the four sanskrit texts that profess to deal Valaram on the bank of Vindu Sarovar tank by with the history of Bhubaneswar from the orthodox Chandrikadevi, daughter of Ananga- bhimadev III,in the standpoint. Saka era The names of all Saiva temples at Bhubaneswar ends Satrughaneswar Temple - Bhubaneshwar with Eshwar, e.g. Parsurameswar, Brameswar, This temple belongs to the 6th century A.D. group of Mitreswar, Yameswar etc. The names of non- Saiva temples. Even the earliest extant temple, the temples have been derived from their presiding Satrughaneswar, is found to be a mature conception and deities,e.g.,Gauri temple,Parvati temple, Mohini temple origin of the monument apparently lie further back. It and Ananta-Vasudev temple etc. represents a Sikhara temple and its shape as available

42 now after restoration and a few sculptures that still exists The local people make a confusion between these two on the monument or have been recovered from it, supply temples and assign the name of one to other. The affinities with those of the Dasavatara temple at Deogarh. Bhaskareswar contains a huge Siva lingam, about 9 feet The sculptures of the Satruganeswar are marked by the high and 12 feet & 5 inches in circumference, which has vigour & exuberance of the designs recalling the best charecteristically been described in the local sacred texts characteristics of the Post-Gupta Art. as Vrihalingam. The ruined temple of Laxmaneswar standing by its side Yogini Temple - Bhubaneshwar appears to be a closely analogus monument in shape On the outskirts of Bhubaneswar is Hirapur village with as well as form and it seems to be an immediate its Hypatheral temple of sixty-four Yoginis.One among successsor of the Satrughaneswar. them the two such distinguished temples in Orissa and Swarnajaleswar Temple - Bhubaneshwar four such in India,it has beautiful Yogini images -a great study for the connoisseurs of art & architecture.The It stands on the road from the Lingaraj to the Kedargouri second one is located at Ranipur-Jharial with a plethora temple and was in a utterly ruined condition, but the of others temple. structure is being restored now. The evidences that connect with the Parsurameswar are that the cult images Lingaraj Temple - Bhubaneshwar in both have attributes and that both possess close The temple of Lingaraj by far the most notable temple architectural affinities. It bears on the lintel of its northern not only of Bhubaneswar but also of Orissa, and niche a scene of Lord Siva’s marraige, which can be according to expert opinions is also one of the best regarded as a replica of the same scene carved on the archaeological monuments of the East. Rising to a lintel of the eastern niche of the Parsurameswar. The height of about 180 feet and dominating the entire Swarnajaleswar like all the early temples also bears landscape within an area of about 10 miles, this great several scenes from Ramayana & The Mahabharata in temple represents the quintessence of the Kalinga type a sunken panel running round the Vimana and making of architecture and the culminating result of the the transition between the Vada and the Sikhara. architectural activities at Bhubaneswar. Its stands in the Sari Deul Temple - Bhubaneshwar midst of a number of smaller temples within a spaceous compound of laterite measuring 520 feet in length and It is situated just behind the Jagannath Ballabh Matha 465 feet in breadth and having gates on the east, north on the southern side of Vindu Sarover.The temple both & south in dimension and workmanship is in no way inferior to that of Ananta-Vasudev, but with houses surrounding it CUTTACK on all sides,it is now relegated to an obscure corner. It is a typical example of a Sapta-Ratha temple and its art Singanatha Temple - Gopinathpur, Cuttack & architecture provide ample evidence to indicate that it It is situated in a rocky island in the Mahanadi river and belonged to the Ganga period.The pilasters have been can be approached from the village Gopinathpur in the over crowded with numerous scrolls containing the Cuttack district. It is also one of the earliest standing favourite designs of the Ganga art. temples of Orissa and it shows close affinities both in Yameswar Temple - Bhubaneshwar art and architecture with the earliest group of standing temples. It is a fairly large-sized temple situated on the left side of the road to the Khandagiri. It bears all the peculiarities of a Ganga monument. Its stands on a high plinth and DHENKANAL had a side structures in front of the niche containing side Papanasini & the Kapileswar - Dhenkanal deities. It shows advanced architectural features in being After the Gangas,the glorious period of temple- building Sapta-ratha in plan, in having corbelled arch and iron activities in Orissa was over,but the spirit lingered on beams and seven pillasters. during the succeeding period of Suryavamsi supremacy Bhaskareswar Temple - Bhubaneshwar which also witnessed the erection of some notable It stands about a quarter mile to west of the Megeswar. temples in Orissa.The half-ruined porch standing near the papanasini tank still bears an inscription referring

43 itself to the reign of Kapileswar(A.D.1435-1467).The age has produced. Replete with erotic sculptures, decorative female figures which adorn the half-ruined human beings in diverse forms and activities, depiction porch,merely represent the crude imitations of their of flora and fauna, long scroll of elephants, beasts and earlier prototypes.The inscribed slab that contains the birds and life size images of damsels playing on musical elephant procession and an image of Nataraja carved instruments in exotic rapture, the monument stylised as on the northern wall of the structure,represent no it is, brings a sensuous beauty and creates a dream land doubt,fine specimens of art of this period,in the close for the visitors. More Info vicinity of Kapileswar is a pancha-ratha temple and is SAMBALPUR similar to the Mukteswar of Bhu- baneswar.It niches,the Leaning Temple Huma - Sambalpur Naga and Nagi columns,scroll works,Alasa-kanyas and half amalakas on the gandi provide clear evidence that Huma is home to the famous leaning temple dedicated the temple was built about tenth century A.D. to Lord Bimaleswar. Situated about 32 km from Sambalpur, on the bank of the Mahanadi river, it offers KONARK tourists a beautiful view of the surrounding environs. Kudo fishes are found aplenty in the river at this point. It Sun Temple - Konark is a case of “you can look but you cannot touch”, since popular belief has it that the fishes belong to Lord. Sun Temple Bimaleswar. The Sun Temple at Konark with its fantastic loneliness on the wind swept sand dunes of the Bay of Bengal Nrusinghanath Temple - Sambalpur fringed with palm and casuarina plantations is a breath The Vidala-Nrusimha Temple stands amidst the verdant taking monument. Fashioned in the form of a chariot, beauty of the picturesque Gandhamardan hills. drawn by seven spirited horses, the temple is profusely Nrusinghanath is a popular and attractive pilgrim point. sculptured with exquisite figures and figurines fired by Coupled with a series of beautiful waterfalls and some an astonishing energy trapped on stone. It is a stunning sculptures, its location offers an air of serenity and visual master piece of the 13th century Kalingan style of art delight, making the trip worthwhile. It is only 165 km away and is one of the unrivalled technical marvels that the from Sambalpur.

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44 THE FESTIVE SPIRIT

As we grow, we always tend to remember our childhood and youth. It happens to all of us and there may be various Each region of our country has a special festival to reason for this. Childhood represents our most carefree celebrate in a grand manner like Ganesh Puja in days for the majority of us have had a safe, secure and Maharashtra, Dusshera in Karnataka, Pongal in Tamil happy time in the past. There were people at home to Nadu, Holi in U.P. & Rajasthan, Onam in Kerala, take care of us and to look after all our needs. The fun Baisakhi in Punjab and Durga Puja in West Bengal was doubled if we grew up in a joint family. The sweetest and Orissa, etc. Deepavali is perhaps the festival of memories are festivals & other celebrations in the family the Hindus celebrated with great pomp and show all and all those cheery jokes we shared with our siblings, over India, though the manner in which it is celebrated cousins and friends. differs. In our Orissa, I remember how we celebrated the festivals like Raja, Manavasa (the Laxmipuja), We have no dearth of festivals in our country. We have Kumar Poornami and the Karthik Poornami and many colourful myths and legends too woven around them. more piously. We may or may not believe it but we have to accept that these make fascinating hearing. There is always A point to be noted is that the festivals inspire people the underlying message and moral that “Good triumphs to be very creative and artistic. The houses were over Evil”. cleaned and whitewashed. Old rubbish was burnt and got rid of. Floors were washed and beautiful rangolis Children love stories and subtly absorb the message were drawn. Performing pooja was a sort of passed that they have to be good. Faith also helps to thanksgiving to the creator for His bounty. build up self-confidence, trust and sincerity. There is the When man is happy he always wants to share his joy of being together and sharing too. Rituals and festivals happiness with others or to tell his kith and kin that he bring the family together. is happy. So all men got together and enjoyed. There It is true that people had more leisure even 2 or 3 is excitement in looking forward to a festival especially decades back. They could relax and enjoy. The cost of for children. They will not forget the festivities in their living had not reached the roof and the income was also life. I still remember how thrilled we used to feel with not even in four figures. Needs and demands were fewer arrival of the festive season. If it was Ganesh Chaturthi and luxuries though available, were limited. or Saraswati Pooja we knew we would get new clothes. Can we not try to teach children the real meaning behind If it was dusshera or Raja festival we would wait festivals, the joy of celebrating together, the joy of sharing curiously for umpteen sweets and snacks. fun? In the eyes of youth, traditions are meaningless. There is a concentration of festivals during the So it is enjoyable if every member of the family are monsoon. At this time families stay indoors and enjoy participating in the activities. themselves with eatables of all sorts and thank God The festival should not be elaborative and expensive, for the good summer and monsoon. They enjoy the but the family should spend the time together. This will fruits of the hard work they have put in the previous be remembered by each and everyone later in life. months. Subconsciously this can make deep impressions on So let us teach the true meaning of festivals to children children’s mind. We are fortunate to have such a rich, and continue to celebrate them in the right spirit. deep rooted cultural heritage with traditions built over thousands of years. Prativa Chhotaray

Success or achievement is not the final goal, it is the spirit in which you act that puts the seal of beauty upon your life

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ANeÊþ QÐLÞeþÑÒeþ \ÞmþÐÒaÒf JXÏÞA AÒjÐjÞHj_ç [eþ$¼eÊþ jaÊÒaÒf @_ÊÒeþÐ^ AjÊ\ÞmþÐ DLúfÞLÐ `ÐBÜ ÒmþMÐVÞH Ò]aÐLÊ ¼¼Ð @$Þ¼jç eþ LÐdàÔaÔªÆ[Ð jÐ=¼Òeþ Oeþ `eÞþQÐf_Ð, ÒLÒ[ÒaÒf jc¯Æ cÞÒf_Ð VÞLÞH bþÐaÞaÐLÊ AD hÑiàL cÒ__Ñ[ LeÞþaÐLʼ¼Ð ÒjèßoÞL ÒjaÐ_ÞaórÞþ `Òeþ ANeþ ÒdDÜ jc¯Æeþ DLúV @bþÐa \ÞmþÐ [ÐkþÐ HÒa LÞRÞ `eÞþcÐZÒeþ kõþÐj `ÐBRÞ¼¼Ð kþWÐ[ç HÒa ]ÞÒ_ JXÏÞA AÒjÐjÞHj_çeþ QÞWÞVÞH cÞfÞmþÐ ÒmþMÐ Ò]aÐLʼ¼Ð bþÐaÞmÞþ XЦÆeþ SÑa_eþ mþcèÐ @_ÊbËþ[ÞeÊþ LÞRÞ ÒmþMÞaÞ, dÐkþÐ jaÊ `ÐWL,`ÐWÞLÐ cÐ_*¼eþ SÑa_ `\Òeþ LÞRÞVÐ LíЫÞÆ D`hc LeÞþ, `Ê_—àÐkÞþ[ LeÞþa Òj `\Òeþ @Nõjeþ ÒkþaÐÒeþ ¼¼Ð ]Þ_Leþ L\м¼Ð LíÞ_ÞLçÒeþ ajÞ\ÐH¼¼Ð ÒNÐVÞL `Òeþ ÒNÐVÞH ÒeþÐNÑ AjÞaÐÒeþ mþÐNÞ\ÐA«ÞÆ ¼¼Ð ÒjcÐ_*¼eþ jcjÔÐ hÊZÞ jcÐ^Ð_ LeÞþ QÐmÞþ\ÐH¼¼Ð `õÐ¯Æ jaÊ]ÞÒ_ akÊþ[ bþÑXÏ kÊþH¼¼Ð ÒLkÞþ ÒLkÞþ ÒeþÐNÑ*¼eþ c_Òeþ XЦÆeþ*ʼ `QÐeÞþaÐ `ÐDÜ akÊþ[ `õhï \ÞÒmþaÞ `QÐeÞþ`Ðeþ«ÞÆ _ÐkÞÜþ¼¼Ð bþÐa«ÞÆ LÊÔ Òeþ \ÞaÐ @_Ô ÒeþÐNÑ*ʼ ÒahÑ @Ò`lÐ LeÞþaÐLÊ _ `Xʼ¼Ð Òj]Þ_ aÞÒhi bþÑXÏ _\ÞmþÐ, Ò`ÒjÃç¤ `õÐ¯Æ jeÞþ AjÞ\ÞÒmþ ¼¼Ð cÊÜ ÒcÐ eÊþcçÒeþ HLÐ \ÐH¼¼Ð `eÞþQÞ[Ð ±ÆÑ ÒeþÐNÑ SÒZ, a¯Æj [Ð*¼eþ [ÞeÞþjç-a[Þjç Òkþa J `ËÀà¤-jc¯Æ jÊNókÞþZÑ, ÒcÐ eÊþcçLÊ AjÞ `QÐeÞþÒmþ- AsÐ, ÒNÐVÞH `õhï `QÐeÞþaÞ, A`Z VÞLÞH jc¯Æ Ò]Òa ? aÞeþ¦Æ ÒkþÒa_Þ Asм¼Ð cÊÜ LkÞþmÞþ - kÜþ `QÐeþ«ÊÆ, `õ\Òc Òj ÒQ×LÞÒeþ ajÞ `XÏ«ÊƼ¼Ð Òj ÒQ×LÞÒeþ ajÞ`XÏÞÒmþ¼¼Ð LkÞþÒmþ - AsÐ, A`Z jaÊ]ÞÒ_ jLÐfÊ AjÞ juÔÐdÐH HBWÞ ajÞ Ò`ÒjÃç¤ Ò]MÊR«ÞÆ ¼¼Ð ÒLÒ[ `õLÐeþeþ ÒacÐeþѼ¼Ð akÊþ[ jc¯ÆÒeþ ÒjB HLÐ ÒeþÐNÑ, ÒjB Ki^, ÒjB $¼ÐBmçþ LÐc¼¼Ð A`Z*ʼ ÒaÐeçþ mþÐÒN_ÐkÞÜþ ? `õhïVÞ aÞÒhi `õLÐeþeþ `õhï \Þmþм¼Ð `Ðq ÒjÒL¨çÆ `ÐBÜ cÊÜ yÞeþ ÒkþÐBNmÞþ¼¼Ð c_Òeþ bþÐaÊbþÐaÊ kþWÐ[ç ÒNÐVÞH Drþeþ ÒMÐSÞ `ÐBmÞþ¼¼Ð cÊÜ LkÞþmÞþ - AsÐ, A`Z ]ÊB cÞ_ÞVç `ÐBÜ bþÐaÞÒmþ - jaÊ]ÞÒ_ jLÐfÊ A`Z LZ Leþ«ÞÆ ? ]ÊB cÞ_ÞVç `ÊeþÐ bþÐa«ÊÆ, bþÐaÞLeÞþ Drþeþ Ò]Òa¼¼Ð Òj ]ÊB-[Þ_Þ cÞ_ÞVç bþÐaÞÒm¼¼Ð kþWÐ[ç LkÞþ DWÞÒmþ- kÜþ [ ! cÊÜ [ jaÊ]ÞÒ_ ÒjB HLÐ eþLc LÐc LeÊþRÞ¼¼Ð jLÐfÊ DWÞ QÐ [ÞAeþÑ, `ÞmþÐ*ʼ ²ÊÆmçþ `ÐBÜ ÒeþXÞ LeÞþaÐ, jèÐcÑ*¼ VÞ$Þ¼_ç, ÒeþÐÒiB, `ÞmþÐ*ʼ ²ÊÆmþeÊþ AZÞaÐ, ÒkþÐcçgÐLà LeþÐBaÐ B[ÔÐ]Þ, B[ÔÐ]Þ ¼¼Ð cÊÜ `QÐeÞþmÞþ - A`Z LZ ÒaÐeçþ ÒkþDR«ÞÆ jaÊ]Þ_eþ ÒjB HLÐ bþfÞA LÐcÒeþ ¼¼Ð Òj LkÞþÒmþ- LÐkÞÜþ _Ð [¼¼Ð cÊÜ LkÞþmÞþ - Ò[Òa cÊÜ LÐkÞÜþLÞ ÒaÐeçþ ÒkþaÞ ? cÊÜ HWÞLÊ AjÊRÞ ¼¼Ð ÒLÒ[ ÒeþÐNÑ*ʼ J ÒLÒ[ ÒmþÐL*ʼ Ò]MÊRÞ ¼¼Ð [Ð*¼eþ ÒeþÐN ]Ëeþ LeÊþRÞ¼¼Ð ÒjcÐ_*¼eþ aÞbÞþ_ï eþLc Òa]_Ðeþ D`hc LeÊþRÞ¼¼Ð aÞbÞþ_ï ÒmþÐL*¼eþ aÞbÞþ_ï eþLceþ jcjÔÐeþ jcÐ^Ð_ LeÊþRÞ aÐ LeþÐDRÞ¼¼Ð ÒjBVÐ LZ bþmþ L\Ð _ÊÒkþÜ ? Òj LkÞþÒmþ - HLç]cç j[¼¼Ð cÊÜ HcÞ[Þ bþÐaÞ`ÐeÞþ_\ÞmÞþ ¼¼Ð `õhïVÞ `QÐeÞþmþÐ ÒaÒf [Ð*¼ c_eþ yÞ[Þ LZ \ÞmþÐ cÊÜ SÐÒZ _ÐkÞÜþ¼¼Ð LÞ«ÊÆ [Ð*¼eþ HB `õhïVÞ ÒcÐ c_Òeþ akÊþ[ AÒmþÐXÏ_ jó½Þ¤ LeÞþ\Þmþм¼Ð HcÞ[Þ Ò]MÞÒmþ AÒc jcÒªÆ `õÐ¯Æ HLÐ bþfÞA LÐc jaÊ]ÞÒ_ LeÞþ\ÐD¼¼Ð LÞ«ÊÆ NbþÑeþ bþÐaÒeþ _ÞeþÑlZ LÒmþ AÒc Ò]MÞ`ÐeÞþaÐ Òd jÐeþÐ ]Þ_Òeþ AÒc ÒdDÜjaÊ LÐc Leþ«ÞÆ ÒjjaÊ `õЯÆ[Ó jcÐ_ \ÞmþÐÒaÒf AÒc Òj jaÊLÊ ÒdcÞ[Þ bþÐaÒeþ Leþ«ÞÆ @\àÐ[ç LÐdàÔ`õZÐfÑ jaÊÒaÒf bÞþ_ï bÞþ_ï \ÐH AD ÒjB LÐdàÔ`õZÐfÑ AkÊþeÞþ D_ï[ ÒkþÐB`ÐeÞþaÐeþ jc÷Ða_Ð eþkÞþRÞ¼¼Ð d]Þ AÒc Aceþ LcàÒL×hfLÊ AkÊþeÞþ D_ï[ LeÞþ`ÐeÞþaÐ Ò[Òa ÒaÒfÒaÒf N[Ð_ÊN[ÞL mþÐNÊ\ÞaÐ LÐc AcLÊ jÊMLeþ cÒ_ Òkþa HaÕ AÒc Òj jaÊLÊ HL _ËA D—Ðkþeþ jkÞþ[ LeÞþaÐLÊ jc\à Òkþaм¼Ð @^ÞL«ÊÆ d]Þ AÒc jaÊ LÐcLÊ ÒjaÐbþÐa_Ð jkÞþ[, Lcà$¼feþ aÐj_Ð- eþkÞþ[ ÒkþB LeÞþ`ÐeÞþÒmþ, Ò[Òa AÒc @jÑc A_tÒeþ A_tÞ[ ÒkþÐB `ÐeÞþaм¼Ð

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64 JXÏÞA LaÞ[ÐÒeþ `mîþÑ jÕ²ôÆ[Þ

ÒL×ZjÞ Ò]h aÐ SÐ[Þeþ jÕ²ôÆ[Þ HL _Þ~Ù½¤ jc¯Æeþ jÐcÐSÞL QfZÑ , MÐ]ÔÒ`¯Æ , Ò`ÐiÐL `eÞþo] , jÐkÞþ[Ô bþfÞ @Ò_L SÑa_ ^ÐeþZeþ D`Ð]Ð_ D`Òeþ _Þböþeþ LeÞþ\ÐH¼¼Ð JXÏÞA SÐ[Þeþ jÕ²ôÆ[Þ cÊMÔ[Ó `mîþÑ jÕ²ôÆ[Þ¼¼Ð HkÞþ `mîþÑ jÕ²ôÆ[Þeþ _Þ]hà_ JXÏÞA LaÞ[ÐÒeþ _ÞMÊZ bþÐaÒeþ QÞ[öÞ[ ÒkþÐBRÞ¼¼Ð eþÑ[Þ dÊNÑ¯Æ LaÞ[ÐWÐeÊþ Aeþc÷ LeÞþ A^Ê_ÞL LaÞ[Ð `dàÔ«Æ JXÏÞA LaÞ `mîþÑ`õÐZ D¦ÆfÑ¯Æ jÕ²ôÆ[ÞLÊ aÀà¤_Ð LeÞþR«ÞƼ¼Ð HkÞþ `mîþÑbÞþrÞþL `õÐLó[ÞL Òj×tdàÔ, F[Ê QLõeþ `eÞþaràþ_ @_ÊdЯÆÑ `õLVÞ[ ÒkþD\ÞaÐ `mîþÑ eËþ` eþÐSÞ J [[ç jÕmþNï SÑa_ ÒhßfÑ aÀà¤_Ð LeÞþaÐÒeþ JXÏÞA LaÞ jÞwkþªÆ¼¼Ð

NÜÐ NkþÑeþeþ [ÐfNR $¼ÐÒ*¼ aÐ `ÐkþÐXeþ DkþÐXÒeþ jËdàÔ aÊXÞ dÐD\ÞaÐ ÒaÒf ÒmþÐbþ_Ñ¯Æ XÐAZÞA MeþÐ AcñÞL J A=Þ¼L ªÆeþÒeþ _Þ~Ù½¤ bþÐaÒeþ `õbþÐaÞ[ LeÞþ\ÐH LaÞeþ ÒQ[_Ð ªÆeþLʼ¼Ð ]Þaj J eþÐ[öÑeþ HkÞþ cÞf_ jc¯ÆLÊ bÞþ_ï bþÐaÒeþ LeÞþ \ÐA«ÞÆ JXÏÞhÐeþ LaÞcÐÒ_¼¼Ð `mîþÑLaÞ ÒmþM«ÞÆ- "XÐAZÞA MeþÐ NmþÐZÞ Òaf NmþÐZÞ aÊXÞ ajÐ NR @bÞþcÊMÒeþ `lÑ dÐDRÞ DXÞ LÞj Ò[Ðeþ köãþ] bþÐa_Ð AÒeþ aÞkÕþNaeþ ]ÊÓM bþÐÒeþ _[ kÊþH LÞ Ò[Ðeþ lÊ]ö @«Æeþ? _Þ[Þ _Þ[Þ DXÞ AjÞZ ÒLDÜ j=¼Ñ[ NÐD LÞ DÒ~hÔ jÐ^Þ `lÑÒeþ `ÊZÞ Ò`ÕeÞþ [Ê dÐD? " `mîþÑeþ juÔÐ ALÐheÊþ XÐAZÞA MeþÐ mÞþbÞþNmþÐ `Òeþ LÒ`Ð[ LÒ`Ð[Ñeþ aÞfÐ`Òeþ juÔÐeþÐZÑ _BÜ Aj«ÞÆ `mîþÑeþ c\Ð_Lʼ¼Ð Ò[ZÊ jnÞ eþÐD[eþЯÆ*¼ `mîþÑ j&¼ LÒkþ - “ LÐLeþ kþLfÐ aZ aÊ]Ð hÞÒeþ LÒ`Ð[ aÐkÊþ_Þ NÐBmþÐ ]Þ_ eþ[ eþ[ Òaf ÒkþmþÐ N[ jÐ\Þ Òd aÐkÊþXÞ _BmþÐ cÐZ _ `ËeÞþmþÐ ÒcÐkþeþ hÞDfÞ jÐDÜfÐ `ÐZÞ [ÊÒW HÒZ NeþÐVÞ _ aÊÒX jkþf c_ kÊþH @[Þ DR_ï LkÞþÒ]a LÞH @RÞ LÞ LÊhÒf `eþaÐjÑ `õÑ¯Æ jèS_ “

Ò`×i cÐjeþ aÞfcèÞ[ @`eþÐkïþÒeþ LóiÞ LÐdàÔ jkÞþ[ SXÞ[ ÒkþÐB\ÞaÐ cÐVÞeþ cZÞi jÊ_Ð $¼jmþ @cf LeÞþaÐÒeþ aﻮ \ÐH¼¼Ð LaÞ LÐfÞtÑ QeþZ `ÐZÞNõÐkþÑ Ò`×i juÔÐLÊ jèÐN[ Leþ«ÞƼ¼Ð "Ò`×i Òhi juÔÐ ÒO_ at_ `Lè^ÐÒ_ `eþhÞ c^Ê QÊcè_ Òk þ! QÊcè_ !" LaÞ jnÞ eþÐD[eþЯÆ*¼ Ò`×i juÔÐ AÒj LÒfB hNXÒeþ J aÞfcèÞ[ juÔÐÒeþ _ÞAÜ Ò`ÐDÜ\ÞaÐ DÒkêþBÒeþ¼¼Ð "LÊkÊþXÞA j&¼ hÑ[eþ Ò`ÐDÜR«ÞÆ _ÞAÜ DÒkêþBVÞ SÐfÞ OÒeþ OÒeþ kÞþc LÐ[eþ mþÐÒN ^Ð_LVÐ Nkþf

65 LÒfB hNX ^eÞþ Ò$¼eÞþÒmþZÞ DÒSBÜ jÊ_Ðeþ $¼jmþ¼¼Ð" bþ¦Æ LaÞ c^ÊjË]_ eþÐJ*¼ juÔÐ aÀà¤_ÐÒeþ `mîþÑ hÞhÊ, `mîþÑ OeþZÑeþ j&¼ jfÞ[Ð yÐ_ `ÐB\ÐH¼¼Ð "aÐfÒL AjÞÒmþ `ÐWhÐfÐeÊþ kþj kþj cÊM ]ÞÒh jÊQÐeÊþ mþNÐBÒmþ j&¼ ]Ñ` OeþZÑ @uLÐÒeþ aÊXÞ NmþÐ ^eþZѼ¼Ð" aótÐa[Ñ*¼ _ÞLVÒeþ juÔÐ jc¯ÆÒeþ `mîþÑ OeþZÑeþ j&¼Ò]aÐ ]öãhÔLÊ jËlêbþÐaÒeþ jnÞ eþÐD[eþÐ¯Æ `mîþÑ ÒQ[_ÐÒeþ ]hà_ Leþ«ÞƼ¼Ð "`Z[ DYÐÒf j&¼^eÞþ ÒLaÐ `õÞ¯Æ aBmþÐZ c_ÐjÑ M&¼Ð @NZÐÒeþ [ÊfjÑ [fÒeþ hÞeþVÞ d[Ò_ aÞ_ÔÐjÑ jfÞþ[ÐVÞ eþÒM [Ð cËÒf NõÐc Ò]a[Ñ*¼ bþ=¼Ð Ò]Dfeþ ÒcORÊAÜ QËXÐ [öÞhËÒf TþeÞþ`ÒX O_ LÊkÊþXÞ D`Òeþ SfB QÐteþ ÒeþÐhZÞ h[ [ÐeþLÐeþ ]ÞkÊþXÞ¼¼Ð" juÔÐ aÀà¤_Ðeþ @`Ëaà aÀà¤aÞbþÐ bþfÞ jLÐf aÀà¤_Ð c^ eþkÞþRÞ¼¼Ð JXÏÞA `mîþÑ a^Ëeþ LÐfÞ @uÐeÊþ jÐ\Ñ a^Ë ÒcfÒeþ NÜÐ Ò`ÐMeþÑLÊ NÐÒ^ÐB dÞaÐeþ ]óhÔ HÒaLÐeþ `mîþÑ SÑa_Òeþ HLÐ«Æ _ÞAeþÐ ÒkþÐBdÐBRÞ¼¼Ð "SÐ=ʼmÊþ SÐ=ʼmÊþ eþÐ[Þ _ `ÐDZÊ $¼jeþ $¼ÐVÞ aÐXÞ AcèNR ]Ëeþ NkþfÞeÊþ hÊbÞþmþÐ `ÐVÞ AÒmþÐ H aDf Ò$¼Ba _ÐkÚþ LÞ LaÐV ASÞ LÐD eþÐaÞmþÐZÞ @fj `kþX _ÐkÚþ LÞ bþÐSÞ DRÊeþ ÒkþmþÐZÞ NÐÒ^ÐB dÞa [ AjÒmþÐ ÒaÒN ÒLÒ[ LÐc OÒeþ AjÊ\ÐA `ÒR dÐDRÞ AÒN¼¼Ð" (jnÞ eþÐD[eþЯÆ) D¦ÆfÑ¯Æ `mîþÑ `õLó[ÞÒeþ jLÐfeþ ct ceÊþ[ `õÐZÒeþ @`Ëaà hÞkþeþZ Ò[ÐfÞ\ÐH J _Ë[_ LcàÒ`õeþZÐ ÒdÐNÐH¼¼ÐLÐaÞÔL ÒQ[_Ðeþ @_Êbþa Òeþ DiÐeþÐZÑ `õ[ѯÆcÐ_ kÊþ@«ÞÆ aÞaÞ^ ÒahÒeþ¼¼Ð "jÊmÊþ jÊmÊþ akÊþ@RÞ `õbþÐ[ `a_ aÞV`Þ hÐMÐÒeþ LeÞþ `[ö jÕQÐf_ $¼ÐVÞRÞ _Òbþ jÞtËeþÐ aÊXÞ@RÞ LÊAÜ[ÐeþÐ @_«Æ NN_ `Ò\ Ò]aL_ÔÐ DiÐ `ÞuÞ QÐmÞþ dÐD@RÞ @`eËþ` bËþiм¼Ð" jLÐf jïÐ_ `ÐBÜ `mîþÑ a^Ëeþ Nc_Òeþ Òd[ÞLÞ Òj×tdàÔ eþkÞþRÞ , jïÐ_ jÐeÞþ Ò$¼eÞþaÐeþ `ËZÔbþÐa_Ð LÐaÞÔL ÒQ[_ÐLÊ c^ bÞþ_ï bþÐaÒeþ `õbþÐaÞ[ LeÞþ\ÐH¼¼Ð "ÒjB `Ò\ Ò$¼Òeþ NõÐca^Ë jÐeÞþ jLÐf jïÐkþÐ_ HLÐ

66 ^ËfÞÒeþ A*Þ¼ jSf QeþZ ÒeþMÐ cÐA ÒaÐmÞþ \Òeþ XÐLÞaÐLÊ `õÐZ ÒmþÐÒX `ó\ÞaÑeþ jc jkþ_hÑfÐÒh @jÑc LeÊþZÐa[Ñ _¯ÆÒ_ hÒXL dÊNeþ Òa]_Ð ÒmþMÐ "(NõÐc `\ - aÞÒ_Ð] Qtõ _ЯÆL)

D¦ÆfÑ¯Æ `mîþÑ `õLó[Þeþ _ÞoL QÞ[ö $ʼVÐBaÐÒeþ Ló»¤ `õjÐ] ÒaÒkþeþÐ ÒkþDR«ÞÆ @_Ô[c jõ½¤Ð¼¼Ð NÜÐeþ aeþNR, LÞAÒNÐkÞþeþÑ, [Ðf, _XÞA NR J NÜÐ jÐ=¼ Òcf ÒMfeþ `eÞþÒahLÊ MÊaç jÊteþ bþÐÒa aÀà¤_Ð LeÞþR«ÞƼ¼Ð "HB ÒcÐ `mîþÑ NÜÐÒeþ QÐkÜþÐ HB ÒcÐ `mîþÑ NÜÐ ^ËfÞ cfÞeþ cÐVÞ jeþN HB ÒcÐ `mîþÑ cÐ Òeþ QÐkÜþм¼Ð ÒdÐXÞ dÐDÜfÞ TþЭÊÆmþÐ aeþ LÞA ÒNÐkÞþeþÑ `ÐÒM [Ðf _XÞA aÐkÊþ=¼Ð aÐSÞ TþX `a_ XÐÒL ]f Ò`ÐMeþÑ ÒNÐfÞA Sf NÜÐ `ÞmþÐ ÒcÐ cfÞ ckþmþ ]Ð«Æ _ÞLÊVÐ LÊXÞA Oeþ XÐLÊRÞ Ò$¼eÞþ QÐkÜþÐÒeþ¼¼Ð" _aa^Ëeþ `õÐZ `õ[Þc eþkÞþRÞ aÞÒ]hÒeþ¼¼Ð Òj yÐ_eÊþ NÜÐeþ SÒZ ÒmþÐL AjÊRÞ _ÞS OeþLʼ¼Ð jèÐcÑ [Ðeþ LÞRÞ Maeþ Ò]BRÞ LÞ ÒaÐmÞþ `QÐeÞþaÐ `ÐBÜ hÐhÊ*ʼ @_ÊÒeþÐ^ LeÊþRÞ¼¼Ð "NÜÐ ÒhÒi Ò[ÒZ ÒL AÒj aÞÒ]hÑ LÊZÞA `XÞa LÐ Oeþ¼¼Ð NÊNÊQÞA XÒeþ mÊþNÐÒVLÞ ÒNÐXÊ QÐmÊþR«ÞÆ ^Ñeþ cxeþ `QÐeþ ÒNÐ [Ð*ʼ `QÐeþ ÒbþVÞÒmþLÞ ¯ÆÐ*ʼ dÐD\ÞÒmþ BH LeÞþaÐLÊ `eþÐ aSÐeþ" - (jnÞ eþÐD[eþЯÆ) cÐcÊÜ Oeþ jkÞþ[ cZÞieþ jaà`õ\c J _ÞaÞX j­àÆL \ÐH¼¼Ð ÒdDÜWÞ cÐAeþ S_ê Òj yÐ_LÊ aÀà¤_Ð LeÞþaÐ jÕÒN jÕÒN LaÞ Ló»¤ `õjÐ] ÒaÒkþeþÐ ÒhiÒeþ `õZ[Þ SZÐBR«ÞƼ¼Ð "HB OÐV Aeþ `ÐeÞþ aZaÊ]Ð ÒkþÒmþ `ÐeÞþ _BÒeþ `XÞRÞ ÒRÐV _ÐAÒeþ [kÚþ ÒcÐeþ cÐcÊÜOeþ NÐAÜÒeþ¼¼Ð X X X X X X X X X X X X X X

67 ]Þ `ÐMÒeþ ]ШÆOeþ NÐAÜ bþÐeÞþ jÊteþ @Mf cMf c_ (ÒcÐ) cÐcÊÜ jÐ_ `Ê@D LÞA Ò`ÜLÐfÞ ^eÞþ Acè VÐLÊAeþ [ÊeþÑ aSÐH Òj eþÐÒN AB cÐAÒeþ¼¼Ð" NÜÐ HÒa aÞaràþ_ aÐ] c^ÔÒeþ N[Þ LeÞþ QÐfOeþ RÐXÞ `LÐ ÒLÐWÐOeþ AXLÊ NÒmþ c^Ô cZÞi TÊþeÞþ kÊþH _XÐ, R`eþ, a[Ð, LZÞ, eÊþ@ aÐDÜhLʼ¼Ð LaÞ LÐfÞtÑ QeþZ `ÐZÞNõÐkþÑ HkÞþ QÐf Oeþeþ SÑa_ jcèuÒeþ Lkþ«ÞƼ¼Ð "QÐfeþ OÒeþ S_ê ÒcÐ aÒq cÐVÞ [ÐXÞ QÐfeþ OÒeþ A]Ô Ò`õc Ò]BRÞ ÒcÐeþ aÐYÞ X X X X X X X X X X X X X X kþfÞA bþÐB jÊeþ jÊkþÐÒN dÐkþÐeþ [Òf ajÞ hÊZB ÒLÒ[ aÞeþkþ NÑ[Þ D]ÐÒj có]Ê kþjÞ¼¼Ð HkÞþ `eÞþ aÞaÞ^ aÀà¤_ÐÒeþ `mîþÑ `õLó[Þ ÒkþÐB DWÞRÞ c^Êc¯Æ J eþjc¯Æ¼¼Ð HkÞþ eþj AjèÐ]_ LeÞþ jÐkÞþ[ÔLÊ aqÐB eþMÐBaÐ ÒkþDRÞ `õÒ[ÔL JXÞAeþ LràþaÔ¼¼Ð H jcèuÒeþ ÒRÐV ÒcÐeþ NÜÐ VÞ LaÞ[Ðeþ Òhi `Ð]VÞeþ akÊþ `õÐj=¼ÑL[Ð eþkÞþRÞ¼¼Ð "H jaÊ L\Ð RaÞVÞ `eÞþ `õaÐÒj cÒ_ DWB TþeÞþ BoÐ kÊþH cÐVÞÒeþ [Ðeþ hÞeþVÞ \Òeþ _ÊAÜ«ÞÆ ÒRÐV ÒcÐeþ NÜÐ VÞ¼¼Ð" hõÑ @eÊþZ LÊcÐeþ `Ð[ö @bÞþSÐ_ @^ÞLÐeþÑ XЯÆÒeþÆÒeþVç @$¼ HNõÑLmþQeçþ H¨Æ $ʼXç `õXçµÆ_ JXÞhÐ , bÊþaÒ_hèeþ

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69 SÑa_dÐ[öÐeþ HkÞþ @ajeþÒeþ ÒdDÜ QeÞþ[ö [ÐLÊ jaÊ cÊkÊþràþÒeþ `õ]Ð_ Leþ«Æ_ÐkÞÜþ Òkþ _ÞfhBf SN_ïÐ\, SÑa_dÐL jcªÆ @«ÆeþÐ[ëÐ aÐV LYÏÐB Ò_B\ÐH, `õ[Þ yfÒeþ RЯÆÐ jèeÊþ` [Ð eþ @_Ê^Ða_ LeÞþ YÐfÞ jÕjÐeþÒeþ aqÞeþkÞþaÐeþ jaàÒhõº¤ [ÔÐN ÒdDÜ QeÞþ[ö ÒcÐ `ÐBÜ [ÐLÊ ÒL×ZjÞ Aj_ï aÞ`rÞþeÊþ cÊLÊfÞ dÞaÐeþ HL _Þbóþ[ Ò`õeþZÐ c_ LeÞþRÞ, H aÞhèeþ jÕjÐeþÒeþ [Ð*ʼ VÞÒL jÊMÞ Ò]MÞaÐ _ÞcÒ«Æ `õ[Þ]Ð_Òeþ c^ÔÒeþ jè[Ó`õaó[Ó AZÞ]ÞH, [ÐkþÐ [Ð eþ aÐ`Ð*¼ `õ[Þ \ÞaÐ @jÑc [Ð*¼ `õ[Þ LÞRÞ LeÞþ`ÐeÞþ\ÞaÐeþ jÐcÐ_Ô[c aÐkþÐaÐÓ Ò_aÐeþ jÊÒdÐN Òjïkþ HaÕ @«ÆeþÐ[ëÐeÊþ _ÞdàÔÐjÑ[ Òhõº¤ AhÑaàÐ] RXÏÐ AD LZ cÞf«ÆÐ_ÐkÞÜþ H @hÐ«Æ kóþ]¯ÆLÊ ÒcÐeþ ! ÒkþB`ÐÒeþ ?? Òj @`eÞþcÑ[ ÒmþÐbþ J ÒcÐkþ, ALiàZ cZÞieþ ÒL×ZjÞ `õLÐeþ cÐ[ö, @có[eþ có[ÊÔ LÐkÞÜþ ? jÑcÐkþÑ_ afÞº¤ A[ë[ÔÐN eþ Òj ]Êaàf[ÐLÊ c^Ô ahÞbËþ[ LeÞþ`ÐÒeþ¼¼Ð aÞhÐf[Ð jÐcïÐÒeþ ÒcÐeþ `õ[Þ]Ð_Òeþ LÞRÞ LeÞþ`LÐB A[ë[ó©ÞÆ Ò_aÐeþ HL]Ð _ÞfQLõLÊ QÐkÞÜþaÐ @ajeþÒeþ aÞ]éfÞ[ kóþ]¯ÆÒeþ LÞRÞ jèN[é¦ÞÆ ÒdDÜ @ÒaÐ^ `õ¯ÆÐj - `eþ cÊkÊþràþÒeþ cfÞ_ `XÏÞdÐH !! LeÞþ\ÞaÐeþ LÞ¯Æ]Õh ÒcÐeþ cÒ_ `XÏÞdÐH - @«Æ[Ó, H[ÞLÞ h¦ÞÆ [ÊÒc

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70 MAA SARALA

The heavenly abode of Goddess Maa Sarala is existent reached via Jagatsinghpur, or Tarapur by road, from in the village of Jhankada (Kanakapur) of Jagatsinghpur Cuttack. district, located in the eastern coast of India. It is believed By railway:The nearest railway station is Cuttack, that, the Goddess Sarala is a synthesis of divine figure however there is a small Pessenger Halt at Sarala Road, of Durga and Saraswati near Tentulipada.Two trains are plying daily between The second idol of Maa is four armed and the third idol Cuttack and Paradeep and one can avail this facility to is of two armed made out of eight precious metals visit Sarala Temple. One has to get down at Sarala Road (Astadhatu). These idols of Maa are taken out of temple railway station and can get auto rickshaws in different ceremonial occasions and known as movable to reach the temple, which is 3 kilometers away from idols (Chalanti Bigraha) the station. The Goddess otherwise known as ‘Jhanka Basini’ or By air:The nearest airport is Bhubaneshwar, which is ‘Maa’ is worshipped in most of the houses of the district approximately 80 km, and is well connected by road. as well as in the state. Accommodation facilities: Three idols of Goddess are there in the sanctum There is a Bungalow of Roads and Building (R&B) deptt., sanctorum of the main temple. The main idol, carved Govt. of Orissa where one can stay overnight. The out of stone is of eight-armed standing near the lion in bookings for this can be done at the office of the Asst. Mahisha Mardini posture. As per the main priest Engineer, R&B, Tirtol. (Pujapanda), this idol of Goddess is stationary (Achalanti Bigraha) and she holds Sword (Khadga), A Rest house of Water Resources dept., Govt. of Trident (Trishul), Manuscript (Pustak) and Lute (Beena) Orissa is located near the temple. This can be used in her right hands. She holds Disk (pattisha), Bow for overnight accomodation purpose and the bookings (Karmika), Bell (Ghanta) and the head of Buffalo Demon for this can be done at the office of Asst. Engineer, (Mahishasura) left hands. Drainage Division, Water Resources Deptt., Gandarpur, Cuttack. This shrine of Goddess Sarala of Jhankada is one of the most spiritually elevated expression of Shaktism and Festivals : this culture result of the amalgamation of three principal Maha Visuba Sankranti: Hindu cults Vedic, Shaktatantrik and Vaishnavite. This Some ritual performed at the place amalgamation of place is one among the eight most famous Shakta different influential cult adapted in the temple over a shrines of Orissa. period of time. Various Tantrik rites are still being Communication facilities: observed today at the place. Maha Visuba Pana By road: The temple is well connected with Sankranti (Jhamu Yatra), otherwise known as “fire roadsnetwork and is accessible by road from walking festival” is one of the important festivals of the Jagatsinghpur, Cuttack and Paradeep. At least three Goddess. Sudra Sevaks belong to Roul caste on this buses are plying everyday from Cuttack (Badambadi occasion wear a picturesque custumes and dance bare bus stand) to Sarala peetha (Kanankpur). One footed over burning charcoals. Some ritual gestures are can avail bus facility from Cuttack or Paradeep in every subsequently go round the nearby villages for nearly fifteen minutes and can get down at Sarala Road one month in order to campaign and spread magnanimity stoppage to visit Sarala Temple. The Temple is only 10 of Devi mahima. It appears that, this festival is a tantrik minutes away from the bus stoppage by Auto rickshaw. origin. The temple is only 20 minutes away on road from Durga Puja: Jagatsinghpur district head quarters by a cab. Moreover, In the Autumn season, the Durga Puja is observed from one can take some alternative routes to reach the Mulastami to Mahastami and is considered as one of temple from nearby districts like Kendrapara, Puri, the greatest festival in the Devi Peetha. Mahinsa Mardini Khurda, Cuttack and Jajpur.The temple can also be Besa, Suna Besa and Kalika Nrutya are the main attractions of the festival. Sodasa Upachara puja takes 45 place twice daily during this period. Traditionally the though the leaves of Bel is exclusively offered to Durga animal sacrifice of a buffalo is done on the prescribed at the time of worshipping. It is seen that usually the Bel day Mahastami (Sandhipuja), a male goat sacrifice is and Tulsi leaves are not offered to a deity at a time. But done before the ceremonial idol of the Goddess on the the beads of Tulsi is are not offered from mulastami to day of Dussehra at the old shrine of the deity Sarola mahastami as these are not conducive to the Tantrik Grama. worship system. ChandanYatra: After the installation of Goddess Sarala in the present Chandan Yatra begins from Akshaya Trutiya and is temple during the Marhatta administration some observed for twenty-one days. It is a unique festival beneficent landlords and Gadapatis donated huge of Shakta Shrine as deity is worshiped here as amount of land to the Goddess, which resulted in Parama Vaishnavi. In the text of Oriya Mahabharata induction of new rituals (neeti) and some rituals had been Sarala Thakurani is described as Parama Vaishnavi. introduced by pujak sevaks by persuading to the It is an old traditional festival from time immemorial. management in the course of time. In the beginning there was one “Dhupa” during the day time. Then “Sendha” Nabanna Puja: dynasty of Kujanga Gada donated a huge land and The Nabanna in consonance with Orissa’s harvesting introduced one ritual called “prathama prahara dhupa” season is observed here in the first week of Margasira everyday at eleven O’ clock and “anoli puja” at night with a great devotion and is also considered as an after the “badasinghara vesa” important festival. Different types of foods are prepared for the deity, from the newly harvested crops and offered 4.30 A.M. Temple opens to the deity through Sodasa Upachara Puja and all the 5.00 A.M. Pahada opens by Roul Palia, palanka niyogies of the deity eat the Prasad in a group. ullagi and mukha dhauta, and As Jhankad was under the direct administration of arrangement for Mangala arati Gajapati, influence of Jagannath culture and 5.30 A.M. Mungal arati performed by palia panda Vasihnavism are seen in this Devi peetha. This is quite 6.30 A.M. Marjana by Roul Sevak palia evident from some of the rituals like Gamha Avisek, 7.30 A.M. Surya puja by palia panda Pausyabhiseka in the full moon day of the month Sraban, 8.00 A.M. Balya bhoga puja by palia panda Pausa, on account of Nabanka Bedha, the processional 9.00 A.M. Panjika Patha before deity idol of God taken nine times round the temple similar to by; Grhacharya palia Sri Jaganath Temple Puri. Rasa Utsav in the month 9.00 A.M. PanjikaPathabeforedeity by; Grhacharya Kartik, Dola Melana in the month of Phalgun. In palia accordance with Jagannath culture Suniya in the month 9.30 A.M. Chandi Patha by Bramhin Purohit of Bhadrav is observed as coronation ceremony of 11.00 A.M. Prathama Prahara Dhupa by palia panda Gajapati kings the resembling the rites in the temple of 12.00 Noon Ulagi Marjana by Roul palia lord, Sarala the consorts is ornated in gracious 1.00 P.M. Dui prahara Dhupa by palia panda ornaments. 2.00 P.M. Palanka lagi and pahada by Panda palia and Sevak palia Rituals: 3.30 P.M. P ahada open and Marjana by Sevak palia The daily rituals performed at the shrine are the 4.30 P.M. Pur ana Pathana by Purana panda amalgamation of the Vedic, the Shakta Tantrik and 5.00 P.M. Maricha ladu puja by panda palia theVaishnavite cult. The daily rituals performed at the 6.00 P.M. Sandhya Arati & Bitika puja by panda shrine reflects the doctrinal principle first expounded in palia the Devi Mahatmya, according to which the great 8.00 P.M. Prathama prahara Dhupa by Panda palia Goddess is the synthesis of the divine power embodied 9.00 P.M. Badasinghara Vesa by Sevak palia respectively by Mahakali, Mahalaxmi and Maha 9.30 P.M. Anauli Naibrdya by Panda palia Saraswati. Sarala Temple Administration,Kankapur, Jagatsinghpur, Here it is an unique tradition that both the leaves of the Orissa,India Bel and Tulsi offered to Sarala at the time of worshipping, Mobile-(+91) 9861021830/9238686986/9437013988

46 Saint Poet Bhima Bhoi

The most permanent contribution birth a Kondh. He spent his early life in modern Rairakhol of Orissa to our cultural heritage is and Birmaharajpur region of Western Orissa. Now it is Bhima Bhoi, Poet-prophet of an admitted fact that he was born in this region around Mahima dharma, who wielded his the year 1850. We are told that Bhima Bhoi was born pen against the prevailing social into abject poverty. During his infancy became an injustice, religious bigotry, and orphan. The neglected boy left to himself. caste discrimination. With his firm In his poems there are references to the fact that when belief in one God, one society, one Bhima was only four years old, he saw a wandering 1850-1895 religion, he led this movement from yogi with the divine signs of Sankha and Chakra on his Khaliapali Ashrama. The goal of his arms, begging for rice holding an earthern pot. That was mission is “Jagata Uddhara” (liberation of entire world). Bhima’s first brust with Mahima Gosain, who later in his The 19th century in India was a period of decadence life, became the Great Guru and to whom he dedicated and disintegration that warranted religious and social many of his Bhajan and Poem. reform. Mahima Dharma emerged as a Yuga Dharma As the days went by the poor and hapless Bhima worked (religion of the age) at a time of transition (Yugasandhi). under the local farmers. A boy of twelve, he used to It appears as a Loka Dharma (religion of the mass),when tend cattle in the forest to feed himself. Bhima received religious discriminations regarding race, caste and class no formal education, but he had a fantastic retentive were rife. In the 19th century Orissa, when this religion memory and a sweet voice. To compose songs and developed, the society was already ridden with divisive sing them was his boyhood habit. In his locality Bhima tendencies, casteism, selfishness, savagery and Bhoi had already gained popularity as a signer and coercion. In the field of religion irrationality and fetishism composer before his conversion to Mahima dharama. reigned supreme immorality and corruption were rampant. The love-songs of Radha and Krishna, composed to the folk tunes of western Orissa, i.e. Rasarakeli, Dalkhai, Mahima Dharma is contemporary to the socio-religious Jaiphula etc, are said to be the product of the first flush movement like Brahmo Samaj, Prarthana Samaj and of his youth. Arya Samaj. Yet Mahima dharam differs very much from these reaction and movement. It rested on indigenous Bhima Bhoi would sit for long hours outside the village foundation and had nothing to do with external forces. It Bhagabata Tungi and later he would memorize every is exclusively Orissan. In essence it is for mankind and syllable uttered. of mankind. In 1862 Mahima Gosain is said to have attend his Siddhi Though Mahima Gosain, Guru of Bhima Bhoi, is said to or final realization near the Kapilas hills of Dhenkanal be the original founder of Mahima Dharma, the devotional and there after started out on his missionary purpose of catchy Prayer verses composed by Bhima Bhoi are spreading the message of Mahima Dharma. At greatly responsible for the spread of Mahima religion. In Balasingha near Boudh first he converted Govinda Baba the history of Mahima Dharma, Bhima Bhoi was to play into his disciple. the role of Vyasa the poet, expounder and propagator After this Gobinda Baba became one of his closest ordained by eternal God. Mahima dharma soon gained associates and the Mahima faith got organized into a popularity in the tribal belts of not only Orissa but also popular movement. neighboring. Andhra Pradesh, Chhattishgarh, Bengal Once in the midnight Mahima Gosain and Gobinda baba and Assam. came to Bhima’s house at Kankanapada (Gramadiha) While we know enough about the philosophy and poetry and initiated him. Mahima Gosain blessed him and said of Bhima Bhoi, his life still remains a mystery in many that he had a preordained role to play in the propagation respects. We don’t know for certain when and where of the tenets of Mahima religion in this century. Mahima he was born, who his parents were, his early education Gosain blessed him to have the intense power of poetic etc. But, it should not be forgotten that Bhima was by vision. Bhima has referred perhaps to this incidents in

47 the 1st chapter of his Nirveda Sadhana. Further in clothe it with a humanistic and immortive appeals to the Adianta Gita Bhima writes that he started poetics at the common man. So he made up his mind to set up age of 16 at the behest and blessing of his Guru. Ashrama of his own. Legend has it that Bhima Bhoi once inadvertently fell Bhima Bhoi, with his followers came to Binka of into a well and refused to come out until he was rescued Suvarnapura district. The lane where he spent few days by Mahima Gosain. At last Mahima Gosain, who was at Binka is known as Mahima lane since then. passing by, came to save him. It is pertinent to mention He was accorded a nice reception at Golanda ,near here that a site having a well at village Kandhara has Binka, where he setup an Ashrama on a plot donated recently been renovated to memorize the incident. by the village Gauntia.( village head) Whatever the case may be, it symbolizes the indomitable will power of this young convert. It is however, undeniable In the mean time Bhima Bhoi accepted two ladies that the entire event of Bhima Bhoi’s flowering up as a namely Sumedha and Rohini as his worldly companion saint poet is deeply associated with his come in contact and later he was blessed with a son and a daughter with Mahima Gosain. In his Bhajan Bhima Bhoi has born to them respectively. treated him as the anthropomorphic form of Sunya One Bhima Das,a Balkaladhari Sadhu with his friends Braham. Bhima soon bacame the spokesman of the from Joranda came and complained that Bhima Bhoi Mahima Religion. had kidnapped his sister Annapurna. There was a furor Mahima Gosain sent two Brahmins namely Basu Panda over this issue which is sometimes reported as Naga and Haripanda of village Banhar near Attabira along with Attack. Bhima Bhoi had to quit Gulunda. Markanda Das and Dharmananda Das belonging to With his followers and family members Bhima Bhoi Angul area, converted into the faith, to record the songs crossing the river Ang reached Khaliapali,a small village and hymns to the dictation of Bhima Bhoi.They met in Suvarnapur district in the year 1877. Bhima on the road to Kadligarh, and together, left for a Lochan Bagarty, the Gauntia of Khaliapali greeted Bhima hollock,at Kandhara, since Known as Bhima Dunguri. Bhoi with devotion and admiration,and donated a plot of As the days went by Bhima gained popularity as the land where Bhima Bhoi set up his Ashrama. A child born poet and preacher of Mahima Dharma with his followers. in Bagarty family on the date Bhima Bhoi entered Bhima started his mission from village to village. The Khaliapali was named Bhima Bagarty. Bhajans were first sent to Mahima Gosain, then these Bhima Bhoi made Khaliapali his native place also his were song in different tungis and on the occasion of permanent abode form where he functioned till his death. congregation held at different places in the West and He did not lead the life of a recluse at Khaliapali. He East of Orissa. prayed and preached, composed and sang for the Ordained by Mahima Gosain, one maiden named liberation of entire world. He sought a synthesis between Annapurna of Madhigrama, near Dhenkanal surrender the life of the world and life of the spirit. Maa Annapurna, herself before Bhima Bhoi as his spiritual consort. Later his spiritral consort was a great spiritual force in the she became a great spiritual force in managing the Ashrama. Ashrama and propagating the tenets of Mahima Religion. Bhima Bhoi used to dictate four songs at a time to four She was known as Maa Annapurna by the devotees and scribes namely Basu Panda, Hari Panda, Markanda followers of Bhima Bhoi. Das and Dharmananda Das ready with stylus and palm Mahima Gosain left his mortal coils at Joranda, the leaf to record the Bhajans. Such endless out burst of headquarters of the religion near Dhenkanal on Phalguna the prolific poetry is unprecedented in the history of Sukla Dasami in the year 1876. The Sannayasis parted literature. their way over ideological issues like the question of No written text of Mahima Gosain founder of the religion supremacy of the Bakalaladhari or Kaupinadhari order has yet been discovered. His oral commandments know and other corollary matters. This stalemate was too as Guru Ajna form the basis of the religion. The doctrines painful a situation for the sensibility of a poet and a are comprehensively reflected in the poetry of Bhima follower of God that Bhima Bhoi was. He was a humanist Bhoi . Hence Bhima Bhoi’s writtings constitute the poet believing oneness among human beings. He earliest source of Mahima literature and codes of wanted to take up the essence of Mahima religion and 48 conduct. Spreading the inner message of Mahima “Let my soul be condemned to hell But let the universe dharma was one of the major objectives of his writings, be redeemed” where the concepts of Mahimadhaarma were This soul stirring couplet finds pride of place in the transformed from dry cerebration into an emotional parliament hall of India. realization and out pouring of the soul. The key-note of his poetry is compassion and commitment. No wonder It is an admitted fact that some of his works have been they were more popular among the rural folks. His lost now, but those that remain show in ample measure literature had very little to do with literacy. that the genius that Bhima Bhoi was. They are Stuti Chintamani, Brahmanirupana Gita, Adianta Gita, On the full moon day of Magha, Bhima Bhoi and Maa Chautisa Granthamala, Nirveda Sadhana, Sruti Nisedha Annpurna were used to be ceremonially worshipped on Gita, Manusabha Mandala, Mahima Vinoda, in four an alter decked with 108 pitchers. A large number of volumes (unpublisued ), Brihat Bhajana Mala and devotees not only from Orissa, but also from neighboring Bangala Atha Bhajan. Chhattishgarh. Bengal .Assam and Andhra Pradesh assembled on the occasion at Khaliapali. The festival is The magnum opus Stuti Chintamani is undoubtedly, the popularly known as Maghamela. Bhima Bhoi has also most important work of Bhima Bhoi. It is a collection of composed Bhajans in Bengali and his Mahima Vinoda one hundred boli consisting of two thousand stanzas. is written in Bengali mixed with Oriya. Some of his works The work is a cluster of lyrics on his life, religion and have also been translated into Telugu and in philosophy. Vijayanagaram area people still sing these Bhajans. Bhima Bhoi left his mortal coils on 14th day of dark It is perhaps, because of this deification the Dewan of fortnight of Phalguna in the year 1895 when he was barely Raja Niladhar Singhdeo of Sonepur made some troubles 45 at Khaliapali Ashrama in the presence of his family at Khaliapali Ashrama. Bhima”s ardent followers Basu members and followers. His mortal remains were Panda and Hari Panda faced the problem. Bhima Bhoi interred and a samadhi temple was erected by his boldly proclaims “I am not a vassal of any ruler nor am I devotees under the leadership of Basu Panda and Hari a serf, an obedient servant of rich man, I obey the Panda. All his family members and ardent followers died command of only one person and that person is the sometime during the first half of 20th century. Samadhi Guru” temples were erected in honour of each member except Maa Annapurna, who was buried by the side of Bhima Bhima Bhoi was equipped with a style which is so bold Bhoi in the main temple. and so mellow at the same time. Sometimes he appears to be a true revolutionary as he was an intense lover of The Paduka Mandir has been erected on a spot where man. He dreams of a world that will be ruled by the laws Bhima Bhoi used to compose and sing with his scribes. of the Lord Eternal and where nothing but supreme truth The silver coated wooden sandals of Bhima Bhoi and will be the ultimate dispenser of the things. He does not Maa Annapurna are kept here for perpetual worship. believe in idolatry, Bramanical rituals and priesthood During the great festivity of Maghamela on full moon day venerates the void and sees the presence of Divinity in of Magha thousands of devotees from far and wide come all beings and objects. He raised a powerful protest to this pitha to seek the blessings of saint poet, against the distance between man and man. He included worshipping the padukas. the female folk into the fold and upheld radical and When the divisive terrorism has brought the world to a progressive views like female education and secularism critical juncture, Bhima Bhoi’s message of oneness of in his works. He implores the Lord of Universe to cry a human kind becomes more and more relevant. Even haut and save the world from perdition. He raises a today his Bhajans and songs written in simplest possible pertinent question that without the world surviving ,where language are the heart throb of million. would be the place upon which a man of God would stand and function as His messenger. His innovation culminates in words which have made By Chinmay Nayak Bhima Bhoi immortal not only in Oriya but in all literature,

49 UTKALIKA LIFE MEMBERS

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77 LIST OF UTKALIKA MEMBERS

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80 56. Mishra Kiran Kumar (Structural Consultant) 66. Mohanty B. C S1, Ankur Apartments, 21 & 22, Govardhan Park - 3 Nr. Sarabhai Society T. P. 13, Gotri Road, Vadodara-21, Chhani Jakat Naka, Channi 57. Mishra L.K. Vadodara (Ex. DGM, ABB) Mob : 9898065043 35/36, Neerav Park, Opp. Novino Makarpura, Vadodara-11, 67. Mohanty Bhabani Sankar Ph: 2646 831 C/o. Prakash V. 154, Ashirvad Nagar 58. Mishra Manoj (ONGC) Gorwa, Baroda 304, Rutuviz Appartments Mb: 98980 845706 B/h Kabir Complex, Manjalpur e-mail: [email protected] Vadodara-09, Ph:3043816 (R) 68. Mohanty D.P. (Dr.) 59. Mishra Pradeep K. H-78, Yogi Darshan Duplex, (Software Consultant) Nr.Darbar Chowkdi, Manjalpur 3/37 Parishram Park Vadodara-11, Ph: 2661002 (R) Gorwa, Vadodara-16 [email protected] Ph: 2285 631 (R) [email protected] 69. Mohanty Dipti Ranjan (Tuflex India) 60. Mishra P. K. 104, Nyota Flats Quality Assurance Establishment, Country Side Estate 56, Ruxmani Nagar, New Sama Road, Nr. Reliance Petrol Pump, Vadodara, Gotri Road, Baroda Ph: 2761 698 (R) Mb: 98980 26631

61. Mishra Prasanna Kumar 70. Mohanty Debasis GF-3, Abhishek Apartments, GIDC Colony, Flat #3.Plot No.II Makarpura, Vadodara, 12/A Shakti Society, Akota, Ph: 2631 676 (R) Baroda

71. Mohanty Dipen 62. Mishra Priyaranjan (ONGC) 18, Maninagar Society A-51, Shubh Duplex, Opp. Novino Batery, Manjalpur, Baroda. Makarpura ONGC Road, Vadodara-10 Ph: 9426612067 (R) 72. Mohanty Dipen A/13, Jashlok Society 63. Mishra R. R. (IPCL) Nr. Deep Chamber Qr. No-C/367, Sector-I, IPCL Township, Manjalpur, Vadodara Vadodara Mob: 9998972050 Mob: 9327778421 73. Mohanty Dillip 64. Mishra Satyabrata (Crompton Greaves) B/33, Industrial Society, C-11, Nandanban Society Near .Abhilasa Char Rasta, GIDC Road, B/h-Adani Super Market, Sama Vadsad Phathak Vadodara, Ph-5538159 Baroda. Mob : 94263 13984 65. Mishra Viveknanda (IOCL) 6/173, Refinery Township, 74. Mohanty K. P. Jawaharnagar, Vadodara Qr No. 2/72, Gujarat Refinery Township, PO: Jawaharnagar, 67. Mohanty Amar. N. Vadodara, Ph: 2236 447 (R) Flat No-301,Tirth Appt. Pashabhai Park, Race Course , Baroda-390007, Ph:6540201 81 75. Mohanty Manas 84. Mohapatra Dr. Bikram State Bank of India 50/B, Chandra Nagar C 1/33, Adansh Ngr. Scoiety Nr. CH Vidyalaya, Kamla Nagar, Ajwa Road Vadodara-21. Vadodara - 390 019 Mob: 9879500832 85. Nanda D. P. E-mail: [email protected] A-8, Joggers Park Vasna Road, 76. Mohanty N.K. Vadodara (Central Excise & Customs) E-mail : [email protected] 143, Sona Park, Makarpura Road, Vadodara, 86. Nanda Dr. Jayant Kumar (MSU) Ph-2643 422 (R) M-1 New Vikrambaug Pratapgunj, 77. Mohanty Neel Kamal Vadodara (Disu Systems) Ph: 2783391 (R) Mob: 9824408574 B-105, Chichi Tower, email : [email protected] Nr. Jalaram Lohana Vadi, Ellora Park, Vadodara, 87. Nandi A.C. (Dr.) Ph: 2284 922, M: 98250 32417 Bank Of Baroda, Zonal Inspection Centre, 78. Mohanty Prakash Mohan Baroda House, 5th Floor,Mandvi, 48, Pratham Avenue Vadodara. Opp: Taj Residency Hotel Akota Road 88. Nath Jitendra Kumar Akota, Baroda 390 020. 54, Ambika agar, Ph: 0265-2358936 (R) Opp. Defence Colony, Nr. Chanakyapuri, 79. Mohanty S. K. Vadodara-08Ph: 2702 090 203, Shashwat Flat Opp. Reliance Petrol Pump 89. Nath R.K. (Silchar Payton) Gotri Road 103, Balaji Archade Baroda 390 021. Rajesh Tower Road Harinagar, Gotri Road 80. Mohanty Saroj Vadodara-21, (Tam Media) Ph: 2390 912 D-4 (Third Floor) Somdutta Appartment 90. Nayak Anand Kumar (Near Rajesh Tower) C/o-S.D. Patil, B/10, Harinagar, Gotri Road Bhagyalakhmi Soc. Baroda Near Gorwa ITI, Vadodara-16 Mb: 9898664182 91. Nayak Ashok 81. Mohanty S.S. A/6, Swaminarayan Nagar 204-Niharika Apartments, ShivpuriComplex, Old Padra Road,Akshar Chowk B/h Adharpura, Vadodara-07, Before Sun Pharma Lab, Ph: 2313 210 Vadodara-12, Phone : 2680809 Mob : 99352 46456 82. Mohapatra Chintamani 2/21, Parishrama Park, 92. Nayak Bijay Kumar Refinery Road, Gorwa, (Henkel Technologies) Vadodara-16, Ph: 2643 803 B-40, Saket Bunglows Opp: Gangotri Complex 83. Mohaptara Dinesh K. Nr. Yash Complex, Gotri Road (Bank of Baroda) Vadodara - 390 021. Flat No. 602, Akshaya Apartment Ph: 2972191 (R) Sripal Nagar E-mail : [email protected] Old Padra Road, Baroda Mb : 94275 90589 82 93. Nayak Chinmay 102. Padhi Ambika Parija Ranjit L & T House, Ashish Complex AA-201, Tower-3 E.P.C. Centre, Channi-Vadodara Sainath Square Mob : 94263 48516. B/h. Mothers’ School ISKCON TEMPLE ROAD 103. Palit A. K. Baroda 390 021 (Sarabhai Chemicals) Ph: 2353638 17, Suvarna Path, Atmajyoti Ashram Road, Ellora Park, Vadodara-23, Ph: 2392 595 94. Nayak D.S. B-38, Purushotam Nagar Soc Harni Vareshia Road, Baroda-390022 104. Panda B. B. (Ex. Army) M:9824074841, A-247, Brajdham Society, Nr. Jakatnaka, Makarpura, Vadodara-10, 95.. Nayak Golok Bihari Ph: 2632 486 (R) Mb : 09825525401 F-189, Prustidham Society e-mail :[email protected] Opp: Hotel Airport Harni Road, 105. Panda Bijay Kumar. (IOCL) Baroda 390 002 Qr. No. 2/27, Gujarat Refinery Township, Mob : 92281 41862 Po: Jawaharnagar, Vadodara-20

96. Nayak Gautam 106. Panda Hitartha J/15, Lisha Park - 1 BT/03, Maniba Park Appts, Sushen Tarshali Road, Nr. Rameshwar Cross Road Makarpura, Vadodara, Subhanpura Ph: 2651 934 (R) Baroda 390 023. 107. Panda Manoj 97. Nayak G. G. D-6, Somdutt Apartment LIC of India, Pratapnagar Rajesh Tower Road, A/39, Ashalata Park Sterling Centre Kamalanagar R. P. Road, Alkapuri Ajwa Road, Baroda Vadodara - 390 019 Mob. : 9974704912, 9898239445 Mob : 9904793532 e-mail: [email protected]

98. Nayak Karunakar 108 Panda S. (Grindwell Norton) B-216, Mathuranagari, Old Padra Road, D-402, Manorath Flats Vadodara Near Jalaram Nagar B/H. Mothers School 99. Nayak R.K. Gotri Road, 11, Yogeswar Park, Near Deluxe Society, Vadodara Nizampura, Vadodara-02, Ph: 2785 161 (R) 109. Panda K.C. 100. Nayak S.K. (IL &FS) A-101, Sainath Empire, Opp. Tanmaya App. B/h A-18,Surabhi Park, Sainath Plaza, Rameshwar Mahadev Mandir Rd. Nr. Nirman Park, Manjalpur, Hariom Nagar Vadodara-390 011 Vadodara 07, Mob: 9227333421 Mb : 9879363301 E-Mail: [email protected] 110. Panda L.K. (ONGC) 308, Gandhar, ONGC Colony 101. Nayak Sripati Makarpura Road, Vadodara-09 206, Harekrishna Complex Ph: 2649 078 (R) Chhani Jakatnaka vadodara 111. Panda Nirmal Kumar Mob: 9924813042 B/5, Deepak Society, Mehsananagar Nizampura, Vadodara

83 121. Parida Sambit 112. Panda Tapan Kumar (MSU) Mercury Laboratories Ltd. Dept. of Sanskrit, MS University At: Jarodiapura, Halol Baroda Highway, Vadodara Tal: Waghodia Vadodara, Ph: 02688-74312-13 113. Pani Dr. Pradeep K. (IPCL) Qr. No. A-264, Saurabh Park, 122. Parida Bikram Behind Samata Flat, C/o Checkmate Services (P) Ltd. Vadodara Amaan Tower Ph: 2387 873 Suvas Colony Fatehgunj Main Road 114. Panigrahi Ashish Kumar Fatehgunj, (L & T Engineering Dept.) Vadodara 390 002. Room No. 202 Sappline Complex 123. Pati Nabin Chandra Nizampura, Vadodara C-41, Jay Yogeshwar Nagar Tel : 9824848405 Sama, Vadodara-390008 E-mail : [email protected] Ph:2714641 115. Panigrahi Bhabetosh 124. Pati S. K. (Industriailist) 4-Ramjkumar Estate 305, Samrudhi Complex B/H Krishna Complex Nr. Yash Complex, Gotri Road P.O. Maneja Baroda 390 021 Vadodara - 390 013 Ph: 2371566 Mb: 9427100184 116. Panigrahi B (BOB) 125. Paty Dr. R. B. 304, Akshaya Appt. (Retd. Doctor, ONGC) Bank of Baroda 7, Giridharkunj Society Officer’s Residenc Opp. Bari Gate, Makarpura Road, Vadodara-09 Sripal Nagar Ph: 2634641 (R) Old Padra Road Baroda 390 020 126. Patnaik Debeshi Phone : 2351270 (R) 5-Vaishali Appt. Mob : 9427843047 New Sama Road Vadodara 117. Panigrahi Balabhadra Mb: 9825396792 I-11,Gokulvatika Society, e-mail : [email protected] Opp-Airport, Harni Road, Baroda-390018 127. Patnaik H. K. (Dr.) 30- Vedanta Duplex 118. Panigrahy P.K. (Dr.) Off Old Padra Road E-19/20, Lalbhai Park Nr. Mathura Nagar. Society Nr. Air Force Station Vadodara 390 020 Makarpura, Baroda Ph : 2354941 Mb: 9377892868 e-mail : [email protected] E- mail : [email protected] 128. Pattnaik Ratan (BOB) 119. Panigrahi S.C. (Dr) (MSU) C-80 Jyoti Park Society 8-Abhishek Society B/H Navrachan School T.P.-13, Chhani Canal Road, Chhani. Sama, Vadodara Vadodara 390 002. (R) 98980 93685 [email protected] 129. Patra Dr. B.S. 120. Parichha Prafulla Kumar (Consultant, Cardio Surgery, SSG) G-2, Annad House, Fategunj, 1 Dhanushya Society, Vadodara-02, New Sama Road, Vadodara-08 Ph: 2782 120 (R)

84 130. Patro Kailash Chandra ORG-MARG Research Ltd. 141. Rana Pramod Kumar Rameshwar Estate, Subhanpura, C/O: Abbs Patel, 2nd Floor, Vadodar-23, Ph: 2281 461/76 Abbas Building, Suthar Fallia 131. Pattanayak Navin Bariwad, Akota Garden 44, Gokul Nagar, Nandesari Akota, Vadodara-20 Ph: 2840 387 (O) Ph: 2335 006 (R) 132. Pattanayak P. K. 142. Rautray Pratap (ABB) (New India Assu Co.Ltd.) J-83, Anadram Society C-14, Vrindaban Estate, Pashabhai Park, B/h Saket Society, Susen, Gotri Road, Vadodara, Ph: 2353 645 (R) Tarshali Road, Vadodara, Ph: 2633 557 (R) 133. Pattnaik Sivanand (MSU) Dept. of Political Science, MS, University, 143. Rath Bijaya Kumar (Dr.) (ONGC) Vadodara-02, B-18, Nairuti Park Society Ph: 2786 719 (R) Near Managlmurti Society Near Novino Battery 134. Pradhan Bibhuti Sankar Makarpura, Baroda 390 009. C/o. MSTC Ltd, Mob-9426570271. 21, Kamanjali Opp. Tube Company 144. Rath Jagojyoti Old Padra Road, Baroda 305, Rutuviz Apartment Mb : 98985 81469 Behind Kabir Complex Makarpura 135. Pradhan B.K. Baroda (Narmada Nigam) Mob : 9427187674 H 2 Lisa Park, High Tension Rd., Subhanpura, Vadodara 145. Rath Jagojyoti Binayak Mb: 92284 95058 B-22 Samrajya-1 136. Pradhan Jitendra Akota, Mujmaohuda Raod, (Diamines & Chemicals) Baroda 390 020 12A, Jagannathpyram Society, Mb: 9898026774 Bh. Octrinaka, Panchavati e-mail : [email protected] Gorwa, Vadodara-16, 146. Raut Manoj Kumar 137. Pradhan N.(Dr.) A-6, Santosh Society (Dept of Education, MSU) Ellora Park i/2, Vikram Baug Baroda Pratapgunj, Vadodara Mob : 9427591449 Ph: 2781 027,Mob : 9427301147 email:[email protected] E-mail : [email protected] 147. Rout Prakash Kumar 138. Pradhan P. K. (C.A.) C/o, Kisan Plant Bio-Tech Ltd. 9-B, Shiv Sagar Society Near Manisha Chowkdi Nizampura Vasna Road Baroda. Vadodra Ph: 2784171 (R) Mob: 9376220372 Mob: 990914604

139. Pradhan R. K. 148. Ray Ranjit Alfa Laval (I) Ltd. HB-670B, Sector-1 4, Shobhana Nagar Petrochemicals Township Vasana Road, Baroda 391 345 Baroda Mob : 9825373115 Ph : 98240 59908 149. Rout Baikuntha (Air Force) 140. Pradhan Subhanshu GF-1, Abhisek Appts., GIDC Colony, 103, Anandban Flat, Makarpura, Vadodara, Ph: 2635 064 (R) 12, Vinayak Society Akota, Baroda. Ph : 2355 420 (R)

85 150. Rout Shridhar (Central Excise & Customs) 160. Sahoo S. P. Jagannath Krupa, 145, Sona Park, (Sun Pharmaceuticals) Makarpura Road, 26, Prathan Enclav Vadodar-10, Ph: 2652 299 (R) Off. Old Padra Road, Atladra 151. Rout Sudhansu Vadodara D/14,Aradhana Society, Mob : 9426277295 New Sama Road, Baroda-2 Ph:2761751 161. Sahoo Santosh Kumar (ONGC) 202, Gandhar ONGC Colony, 152. Rout Tapan Kumar Makarpura Road, Vadodara-09, BG3, Shivniketan Flats Ph: 2657 313 (R), 2603 621 B/h Aims Oxygen O.P. Road Baroda. 162. Sahoo Susanta Kumar 5-Pratapkunj Soc., Karelibaug 153. Routray Lalat Kumar Vadodara JR Fabricators Ltd., Plot No. 338, Halol 163. Sahu Amarjeet 13/34,Gujarat Refinery Township, 154. Roy Rakesh Jawahar Nagar, Vadodara-391 320 Copper Coin Restaurant Ph: 2236 189 World Trade Centre, Sayajigunj, Vadodara-05 164. Sahu Kabindra Nath (WR) Ph: 2226 042 Qr. No-527/A, Railway colony Navayard, Vadodara-2 155. Sabat Ashok Kumar F-104 Balgopal Appt. 165. Sahu Prafulla Kumar Nr. Yogidarshan Soc. (Powergrid) Darbar Chowk. 26, Shitalta Scoeity Manjalpur, Baroda Kareli Baug’ Ph : 2662084 (R) Near Utkarsh Petrol Pump Mob: 98240 15698 Vadodara Mob: 9724022940 156. Sahoo Aurobindo (ABB) Trainee hostel, ABB, ABB Works, 166.. Samantray Laxman Maneja, Vadodara-10 TPS - Supply Chain Management Mob: 98257 97551 ABB LTD Maneja - 390 013 157. Sahoo B. K. (Forex) Vadodara C/o. Axix Bank Ltd. Race Course Cirlcle, 167. Samal Nanshinga Chanson Baroda D-97 - Pabitna Township Mb: 9426889603 Maneja Crushing Baroda 158. Sahoo Prashant Kumar (GAIL) Mob.: 9426765144 A-301, Urvashi Flats B/H, “Santa Flats 168. Samal M.K. (BOB) Subanpura A/23, Zavernagar Society, Vadodara-390023. Harni Road, Vadodara, Ph: 2448 571 (R)

159. Sahoo P. K. (WR) 169. Samal Tapas 36, Meg Dhanus Society A-429, Somnath Nagar Channi Jakat Naka (T.P. 13) Tarsali Vadodara 390 002. Baroda Mob : 9427342831

86 170. Sarangi A. K. (FQC) 180. Swain Tapas Chandra, ORG Marg, Rameshwari Estate, Adani Energy Gujarat Ltd. Subhanpura, 102, Vandan Flat, Dist: Vadodara-390 023 29-Punit Nagar Society, Old Padra Road, 171. Sarangi Ajitesh Vadodara. M:9925100564, 9, Abhishek Society M:9898079752(R) T.P.-13, Chhani Canal Road, Chhani, 181. Swain Rajani Kant (Industrialist) Vadodara 390 002. 204, Silver Arc Residency Mob : 99989 81356 Nr. GAIL Office 172. Sarangi Biswajit Old Padra Road, C-398, IPCL Township, Sector-1, Vadodara Vadodara , Ph : 6532122

173. Satpathy Shantilata 182. Tripathy J.K. B-12, Shivshakti Nagar (Ex. GM, PDIL) AF Road, Makarpura Village B-8, Arunachal Society, Vadodara-390 014 Ellora Park, Vadodara-07, Ph: 2645 315 (R) Ph: 2392 143 (R)

174. Swain Sameeerkumar B/38, Fertilizer Park Society 183. Tripathy Nigamananda Nizampura,Baroda - 390 002 (Reliance Infocom) Mb: 9328976414 House No. 54/539, Maruti Dham, e-mail : [email protected] GIDC Road, Makarpura, Vadodara-10 Ph: 2636 216 (R) 175. Senapati Rajendra (ABB) 6, Kedar Park, B/h Kabir Complex, 184. Tripathy Umashankar Makarpura Road Vadodara-09, C-21/116 Vallabh Park Soc., Nr. Arkey Ground 181. Shaw Charu Chandra Ellorapark, Vadodara 6. Navdurga Society, Kairta 93271 43335(M) Road, Bajwa, Vadodara 185. Tudu Ramray 176. Singh Pramod Kumar (ONGC) C-70, Vedant Duplex 502, Gaurav Tower, ONGC Colony, Nr. Mathura Nagri Society Makarpura Road, Vadodara-09 Off Old Padra Road Baroda 390 020 177. Swain Ashimanand Ph: 2314298 (R) Mb : 9426764598 (Gujarat Glass, Bharuch) e-mail : [email protected] DG-1, Shivniketan Flats, Q B/h-AIMS Oxygen, Old Padra Road, Vadodara-20 Ph: 2322 452 (PP) M: 94260 34285

178. Swain Binod N:B: For any change or correction in C/32, Subhalaxmi Society, address, please contact General Secretary Chhani Jakatnaka, Vadodara, Ph: 2773 376

179. Swain Kamini Kumar CF-7, Radiatba Nagar Society, Laxmipura Road, Vadodara-23, Ph: 2390 221 (R)

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Ashirvad Caters ( jÊjèÐ] JXÏÞA ÒbþÐS_ `ÐBÜ ) Workshop : Plot No. 143-144, Ganesh Nagar, 7/50, Dutt Nagar Society, Ranamuktheshwar Road, Pratapnagar, Opp. Vijay Saw Mill, Vadodara 390 004 Dabhoi Road Phone : 0265 - 2580460 Vadodara. Phone : 2581327 56