ODISHA REVIEW VOL. LXX NO. 3 OCTOBER - 2013 PRADEEP KUMAR JENA, I.A.S. Commissioner-cum- Secretary PRAMOD KUMAR DAS, O.A.S.(SAG) Director DR. LENIN MOHANTY Editor Editorial Assistance Production Assistance Bibhu Chandra Mishra Debasis Pattnaik Bikram Maharana Sadhana Mishra Cover Design & Illustration D.T.P. & Design Manas Ranjan Nayak Hemanta Kumar Sahoo Photo Raju Singh Manoranjan Mohanty The Odisha Review aims at disseminating knowledge and information concerning Odisha’s socio-economic development, art and culture. Views, records, statistics and information published in the Odisha Review are not necessarily those of the Government of Odisha. Published by Information & Public Relations Department, Government of Odisha, Bhubaneswar - 751001 and Printed at Odisha Government Press, Cuttack - 753010. For subscription and trade inquiry, please contact : Manager, Publications, Information & Public Relations Department, Loksampark Bhawan, Bhubaneswar - 751001. Five Rupees / Copy E-mail : [email protected] Visit : http://odisha.gov.in Contact : 9937057528(M) CONTENTS The Cult of Lord Jagannath Sasmita Pattanaik ... 1 Good Governance ... 5 Conquest of Phailin Nikunja Bihari Sahu ... 8 India and Global Warming Siba Prasad Nayak ... 10 Saivism in Odisha Dr. Gourishankar Tripathy ... 15 Bijaya Dasami-the Victory of Good Over Evil Dr. Dina Krishna Joshi ... 20 Mahisamardini-Durga in Odishan Iconography Rabindra Kumar Behuria ... 37 Kanak Durga of Jeypore Indrajeet Mohanty ... 41 Dussehra Sonril Mohanty ... 43 Mamata Dr. Jyotirmati Samantaray ... 44 The Concept of Man in the Philosophy of Mahatma Gandhi and Swami Vivekananda Souribandhu Kar ... 47 Gotipua Dance Tradition in Odisha : An Overview Chitta Ranjan Mallia ... 55 Worship of Goddess Durga in Navaratri Om Prakash ... 60 Economic Development and Golden Leaf Of Odisha Dr Bandana Pathak ... 63 Regional Identity of Odisha : Contribution of Studies on Temples Linu Mohanty ... 68 Autobiography as a Portrayal of Inner Line Amiya Kumar Rout ... 78 Shaktism During Bhaumakaras Period : An Epigraphical Study Bharati Pal ... 84 Satyagraha, the Gandhian Weapon Prabodha Kumar Ratha ... 86 Role of Media on Indecent Representation of Women Tanuja Panda ... 88 Gender Justice and Empowerment of Women Prof. H.B. Das ... 92 Hara-Chandi Temple at Bisimatri: A Study on Art and Architecture Dr. Ratnakar Mohapatra ... 95 Editor’s Note As usual, the people of the State anxiously waited for celebrating Durga Puja with pomp and show. Goddess Durga the embodiment of energy and dynamics that governs this material universe is revered by one and all. Then, there was a warning about the arrival of severe cyclonic storm ‘Phailin’. Incessant rainfall and severe cyclonic storm during 12th and 13th of October 2013 and the consequent flood devastated our State. The difference that I could notice in between the cyclonic storm of 1999 and “Phailin” of 2013 is that now we have a prepared Odisha, prepared for all eventualities. The rescue of 9 lakh people in three days is a kind of world record which would not have been possible had our Chief Minister not led from the front, having putting into place an effective infrastructure to meet the challenges of disaster over the years. It has been rightly pointed out by eminent political commentator Neerja Choudhury that non- controversial Naveen Patnaik could become a consensus leader for the post of Prime Minister if a third front emerges. The Odisha Chief Minister has stated time and again that he is not interested to move to Delhi. Neerja Choudhury concludes that “a situation will emerge when he does not seek a national role but a national role seeks him.” Our Chief Minister enjoys a clean, pro-poor and yet an industry friendly image. Time and again he has demonstrated that he has the political as well as administrative skills. His secular credentials are not in question having parted company with the NDA after the gruesome Kondhmal killings of Christians. Now the effective management of the severe cyclonic storm and consequent flood has resulted in his soaring popularity and a belief by the people of Odisha that we are on the right track. It is time that, we shall all resolve to play our part in our own ways to rebuild Odisha. Editor, Odisha Review October - 2013 Odisha Review The Cult of Lord Jagannath Sasmita Pattanaik Lord Jagannath is considered as the most By taking into consideration of the prevailing powerful and popular Deity of the Hindu religion. traditions and literary references, like the It is an indubitable fact that the cult of Jagannath Ramayana , Vishnu Purana (7th Cent A.D.), was inducted and indoctrinated into the religious Jnanasidhi (8th Cent. A.D.) and Trikandeswara life of the Hindus, which has traces of many (9th Cent. A.D.), we can get a look at the term of religious creeds and sects. There is debate ongoing Jagannath. about the impact of tribal culture upon the epitome of Indian culture i.e. the cult of Jagannath. The sediment of non-Vedic traditions gradually emerged into Aryanised form and various major faiths like Saivism, Saktism, Vaishnavism, Jainism and Buddhism have been assimilated into this Jagannath Cult. Till this time ideologists are having elaborate explanation regarding the Savar The special Non-Brahmin Priests in the inclination with Jagannath Cult. Massive research Jagannath temple of Puri are designated as Daita work is going on about the inclusion of Savar and Soaro who claim themselves to be the origin for the formation of the Cult of Jagannath. descendants of the Savara tribe. The Primary 1 Odisha Review October - 2013 aspect of the Savara belief was the worship of the Brahmana Priest Vidyapati. They are therefore tree, log and the stone which is in use even today designated as Daita (descendants). Similarly to the Cult of Jagannath. Analyzing these factors another section of tribal priests known as Soara one can conclude the lineage of Lord Jagannath believed to be derivation of the term Savara. with the Savara deity. The process of the disposal of the old Anncharlott Eschmann holds that the post shows a great similarity between the Nabakalebara ritual, the ceremony of renewal of Jagannath tenet and the tribal ritual. Accordingly, the deity is a tribal custom, such practices of after the carving of new icons the Brahma renewal of the wooden deity are to be found Padartha (lift substance) is shifted from old to the among the primitive tribes like or as Khonds. new images. Therefore the old images are During the 15th and 16th Centuries A.D when the considered dead. The old icons are taken to the evolution of Jagannath Cult reached its apogee, graveyard in the manner of corpses. The burial vernacular facts like Sarala das, Nilambar Das ground, known as Koili Baikuntha, is located and Jagannath Das in their literary creations within the precinct of the temple of Lord portrayed the Savara tribe in an exaggerated Jagannath. Thereafter the Daita Priests started manner as the early worshipper of Lord Jagannath. weeping. They mourn for Jagannath whom they consider one of their clan. They observe ritual The Indradyumna tradition was given impurity for 10 days. Since they are the heirs of literary form during the13th century A.D., in the the deceased (Lord Jagannath), they lay claim on Purushottama Mahatmya of the Skanda Purana. the articles used by the deity. According to Sarala Das’s Mahabharat, the dead The belief of a guardian deity is the practice body of Lord Krishna transformed into wooden prevalent among the tribals of western Odisha and form landed at the Puri sea shore, Jara Sabara an the Jagannath temple of Puri. In western Odisha, aborigine picked it up and worshipped it. one may notice the installation of a uni conial stone Subsequently Indradyumna, the king of at the main entrance into the village as a guardian Somavamsi, got 3 wooden images made out of deity. A keen observer may recognize the deity the log and built a temple for the deities. According Nrisimha as the guardian deity in the Jagannath to Deula Tola of Nilambara Das, Indradyumna, temple of Puri. The tribal belief in a guardian deity the king of Malva got piece of sacred wood, which had its role to play at the time of Sanskritization, was metamorphosed shape of God Nilamadhava because of which the Jagannath tenent evolved. from the Sabara Chief named Viswavasu and out of the wood, he carved 3 images. In the Tribal Culture, caste distinction is conspicuous by its absence. There is also no taboo Based on the literary tradition other of eating the Bhoga or sacred food, even if beliefs sprang up in the tent of Jagannath, where touched by an untouchable. Tribal priests and non- only association of Savara tribe has been tribal priests occupy equally important positions projected, one such belief relates to the Daita and in the worship of Lord Jagannath. There is also Soara priests in the services of Lord Jagannath no restriction on the eating of Prasada of Puri. It has been held that the Daita Priests are (Mahaprasad). It is partaken by the Brahman and offspring of the traditional Savara girl Lalita and the Chandala. 2 October - 2013 Odisha Review In popular beliefs, Jagannath trios are Rituals of Sri Jagannath temple are quite considered brother and sister. Prevailing tradition different from the ritual system of Puja or offering exhibits the trio in deep social bond. The performing in other temples. It is an accumulation psychological and emotional attachment among of many faculties of Hindu religion which brother and sister discerned in the tribals of South synergizes here in one platform. Arya, Anarya and Western Odisha can't be overlooked while Brahmana represented by so called. Brahma Raja evaluating legends and folklore that bespeak this Aryan Raja "Indradyumna", Savara Srestha social fervour in the belief and tradition of Biswavasu and Brahmana Vidyapati are Jagannath Cult.