Political Economy of Medieval West Orissa As Reflected in Oral Tradition
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Orissa Review * June - 2005 Political Economy of Medieval West Orissa As Reflected in Oral Tradition Dr. Chitrasen Pasayat Pataneswari Temple, Patnagarh The Ganga royal power of Orissa became weak In the beginning of the sixteenth century in the 14th century AD. In 1361 AD, Sultan Firuz AD, Patna rajya was divided into two kingdoms Shah Tughluq invaded Orissa and forced the namely Patna and Sambalpur. Balaram Dev, the Ganga king Bhanu Deva III to pay tribute. From younger brother of Patna Raja Narasingha Dev that time onwards the Ganga power declined (1570-1577 AD), became the raja or king of steadily (Senapati and Kuanr, 1977 ; 88). It was Sambalpur Kingdom. He was an ambitious and about this time that the Ganga rule in Balangir war-like prince who established a new line of Patna-Sonepur region of west Orissa came to an Chauhan dynasty in Sambalpur. He was a end and was supplanted by a new form of contemporary of Gajapati Maharaja Rama oligarchical administration of Asta-Mallik or eight Chandra Dev I, The Raja of Khurda and helped chiefs, which lingered for some time till the advent him against the invasion of Yavanas or Muslims of the Chauhans who started monarchical system (Senapati and Mahanti, 1971 :61). Patnagarh was of government in Patna/Patnagarh (Senpati and again divided into Patna and Khariar in the first Sahu, 1968:48). After the disintegration of Ganga half of the seventeenth Century AD. Gopal Rai, Empire of Orissa, ancient South Kosala or roughly the younger brother of Patna Raja Vikramaditya the present west Orissa became an uncertain Dev was given the estate of Khariar where a new frontier zone between Orissa and Ratanpur. In branch of Chauhan family was established this uncertainty, the pull for decentralization and (Senapati and Sahu, 1968:53). Thereafter, political fragmentation came mainly from the Sambalpur was divided into two kingdoms namely partition of ruling families and from grants of Sambalpur and Sonepur/Suvarnapur in the villages by the rulers to indigenous tribal chiefs second half of the seventeenth century AD. Madan who ended up as independent potentates. In this Gopal Dev, was assigned to administer Sonepur context, we may refer to the Chauhan Kingdom where he thus established a new line of Chauhan established in Patnagarh which recognized the dynasty (Senapati and Mahanti, 1971:62). overlordship of the Gajapati Maharaja of Orissa and became a Samanta or feudatory. Successful Thus the original Chauhan Kingdom or campaigns by the successors of Raja Ramai Dev Patna rajya was divided into four kingdoms due gradually encroached on nearby areas and to partition of the Chauhan Raj families in West expanded the Chauhan Kingdom. By the end of Orissa. In all probability, the defeat of Mukunda the fifteenth century AD it became a vast kingdom Dev, the Gajapati Maharaja of Orissa by the (Deo, 2003:98). Sultan of Bengal in 1568 helped these feudatory 1 Orissa Review * June - 2005 rulers to declare their independence. In other brought water in a hollow gourd. So, he was words, this helped the local chiefs to extend their named Kulta, which is derived from the word political suzerainty in their respective zones. In Kurita. This narrative does not seem to be quite order to sustain their Kingdoms, these rulers had old and it suggests that these three are connected to depend upon the bhogas and bhagas. They jatis in west Orissa (Senapati and Sahu, 1968; had to persuade the tribal people and the 101). Further, this story serves to show that the indigenous people to become settled Kultas, Sudhs and Dumals have some connection. agriculturists, so that production would increase; Reportedly, they take food together at festivals in because a tribal economy based on shifting Sambalpur areas (Senapati and Mahanti, cultivation and hunting cannot sustain an emerging 1971:115). Kingdom (Senapati and Sahu, 1968; 86-88; It would not be out of place to mention Deo, 2003:96-101; Pasayat, 2004: 90-96; that the Sudhs or Suds are also found in the ex- Pasayat, 2004: 83-89). In the present paper, our Garhjat areas like Ranpur, Nayagarh, Daspalla, endeavour is to study the role and importance of Khandapara and Khurda. Agriculture is the some indigenouss Aghrias, Sudhs and Dumal who principal occupation of this social group. They have substantially contributed to changing the believe that in the days of yore, their ancestors agrarian situation during the medieval period in were working as soldiers. They worship a deity west Orissa. What it tells us is that the climate, called Pancha-Khanda i.e. the five swords with the atmosphere of west Orissa then was offering of goats and fowls. Their tutelary goddess dramatically different and perhaps conducive to Khambeswari represents in the form of a khamba tribal life only. Understanding why that changed (wooden pole). The Sudhs are divided into four may well provide a whole new perspective of sub-castes namely Bara or high Sudhs, the changing socio-economic and political scenario Deheri or the priest/worshipper, the Kabat- in West Orissa. Our analysis is based with special Konia and the Butka. Among them the Bara reference to oral tradition, substantiated by the Sudha rank highest (Senapati and Kuanr, historical facts. The observations made in this 1977:137). In the context, it may be noted here paper are not conclusive but suggestive in nature. that the Sudhs are a community with tradition of There is an interesting oral narrative having formerly been the dominant power in regarding the origin of the three agriculturist castes Boudh, with whose chief they claim to have of West Orissa namely Sudh, Dumal and Kulta. relationship. Though now mostly chasis It is said that during banabasa (exile), (cultivators), earlier they used to serve as soldiers Ramachandra was wandering in the forests of or paikas and worship the gun and other war Sambalpur region. Once, he met three brothers weapons in their houses (Senapati and Kuanr, and asked them for water. Out of these brothers, 1983:63). one brought water in a clean brass pot and as In Boudh, there are Dumals who also such was called Sudh, meaning pure. The second belong to the agriculturist community. Most of brother made a dana (cup of leaves) and drew them identify themselves as Nanda Gauras. There water from a well with a rope. Hence, he was is oral tradition about their origin. It is said that known as Dumal. This name Dumal is derived they have come out from dimba (egg) and thus from the words Dori-mal meaning a coil or the known as Dumals. Others are of opinion that they chord of rope. The third brother is said to have were the Gauras/Gaudas of Puri. Everyday, they 2 Orissa Review * June - 2005 used to supply milk, curd and ghee for this context, significant observations made by performance of daily niti or rituals in the Shree learned scholar P.K.Singh may be mentioned Jagannath Temple, Puri. Once, a vulture was found here. He views that water sources were a vital sitting on the Neelachakra of the temple. The and contributing factor for urban upsurge in earlier Pujapanda(priest) had a bad dream. The priest days. Most of the early urban centres in west came to know that the ghee served to Lord Orissa were located generally on the confluence Jagannath was impure. For this, Lord Jagannath or bank of rivers (Singh,2004:51). was dissatisfied and the vulture appeared on the In view of the above narrative, ex-state of temple immediately. This news was communicated Boudh is regarded as the ancestral home of the to the Gajapati Maharaja who was annoyed with Kultas. Significantly, Boudh was also one of the this and decision of Gajapati Maharaja. As a eighteen garhs or Atharagarhs of west Orissa result, those who had supplied ghee to the temple left the place at night with family and fled towards as mentioned in note 1. But according to another oral tradition, the Kultas migrated from Ayodhya west. After many days, they arrived at Dumbagarh in the Athmallik region of Boudh and settled there. to Boudh. Their ancestors were employed in the In course of time, these cowherds of Dumbagarh royal house-hold of Raja Dasaratha. They came to be known as Dumal Gauras. Thus, Boudh accompanied Ramachandra, Lakshmana and Sita is their main centre of habitation. Therefrom, they in their banabasa (exile) and settled in Boudh have spread to other parts of west Orissa. Due during their wandering. Sarsara and Jagati of to heavy concentration of this Jati in Boudh, once Boudh are considered to be the main centres of upon a time, the Raja of Boudh was known as the Kultas. Therefrom, they migrated and settled Dedha-Lakhya Dumbadhipati or the king of in different parts of west Orissa. This may be one and a half lakhs of Dumals. The Raja corroborated by the claim of the Kultas of employed many of the Dumals in responsible posts Sambalpur who say that their ancestors lived in (Senapati and Kuanr, 1983:62:Das, 1969:13). Boudh. Also, some of them identify themselves as the Sarsara Kultas and Jagati Kultas. Writing According to the tradition, the Raja of of Cobden Ramsay about the Kultas also Boudh gave one family of Dumal and four families substantiates this contention. He writes that the 1 of Kultas to the Raja of Patnagarh during the Kultas worship the goddess Ramachandi, whose marriage of his daughter. Dumals and Kultas principal shrine is situated at Sarsara (quoted in belong to the agricultural communtity. Perhaps, Senapati and Sahu, 1968:101). they played a significant role in agricultural development of Patna Kingdom.