Shaktism: Tantra and Mantra in Sarala Mahabharata

Orissa Review

Buddhism, Tantrism could practical ways to realize flourish luxuriously. Tantrism spiritual excellence. Tantrism, became almost an inseparable in other words, is the most part of Buddhism right from the direct, the surest and the safest Shaktism: time of Nagarjuna, one of the path to gain knowledge and celebrated Buddhist monks4. In achieve realization. the mainstream of Indian Tantra and The other name of religious practice we notice two tantra is Agama. The branch courses; one Vaidic, the other Mantra in of knowledge that is capable of Tantric. As the trend of history giving both enjoyment and shows, tantrism gained its Sarala detachment is Agama. popularity all across the Indian Tantrism, however, is divided sub-continent during the Mahabharata into three major streams± medieval period and was practised widely by the religious Agama, Nigama and Yamala. The one that comes directly Dr. Satyabrata Das preachers of almost all faiths and creed. from the lips of Lord Shiva is Dr. U. N. Sahoo called Agama; the one that Tantra or tantrism, as comes from Shakti is called we commonly perceive, refers Nigama; the third one that to the Holy Scriptures relating comes neither from Lord Shiva to Shaktism. This however is a nor Shakti is called Yamala. The tradition of tantra in India narrow perception. In fact Though Yamala comes neither is very ancient. Historians fail tantra, as a concept and from Lord Shiva nor Shakti, to determine exactly when it branch of knowledge, is quite still it has its intimate links with began. However, the majority broad and versatile. In its both. As a matter of fact, there of Scholars and Researchers broader perspective tantrism is not much of difference agree that tantrism flourished refers to the branch of between Agama and Nigama. at some point of time between knowledge that protects and Agama is further divided into 5th and 6th century1. We get liberates its practitioners. As a two sub-branches ± Sadagama ample references to tantrism Western scholar Sir John and Asadagama. in the ancient Vedic literature. Woodroff looks at it, tantra is In course of time we find the holy Bible of the Hindus that The Sadagama creed evidence of the application of they practise for the liberation prescribes in all details the tantra in Hinduism, Buddhism of their souls5. Thus tantrism rituals and the code of and Jainism. The latter is not at all theoretical. Rather, conduct for the follower or Buddhism is popularly known it is a lively, vibrant branch of practitioner. Whereas, as Tantric Buddhism2. It knowledge that is practised Asadagama is relatively more flourished between 8th and 12th and applied directly in life. In flexible and accommodative. century A.D.3 Historians argue this we find a very sophisticated However, tantra is a much out that owing to the favourable and exhaustive analysis of broader field of knowledge that attitude and circumstances of human body system and the includes medicine, philosophy,

October - 2010 1 Orissa Review chemistry, astrology, mantra, flourished in ancient Kalinga. Khandava fire (in which the yantra and yoga. In course of time Saivism, Khandava forest was It is fascinating to note Vaishnavism and Shaktism all completely destroyed) and that both tantrism and the fused themselves with the taught the latter a number of Vedas are very intimately Buddhist Sahaja Yana and tantric techniques such as related. Often their relationship Vajra Yana and created a Stambhana, Mohana, Basikarana, Uchattana etc. is compared with Jeevatma wonderful integration. We may recall how the celebrated Similarly, Sarala mentions how and Paramatma. Buddhist monk Nagarjuna had Mayavati, had mastered most The tradition of mastered the Mayura Vidya of these Tantric techniques such tantrism in Orissa is very and popularized his own creed as Stambhana, Mohana, ancient. Since as early as the ³Sunya Vada´ during 6th Basikaran, Uchattana and third and the second century century A.D. In the 7th Century Gutika etc. Mayavati (the B.C. tantrism has been there three great Buddhist scholars mother of the Pradyumna), the in the ancient Kalinga, the (Manjushree, Budhisree and wife of Kamadeva, as Sarala modern Orissa. Different kings Chandragami) popularized mentions, offers princess and rulers patronized tantrism the Buddhist Nagantaka Subhadra such Tantric and helped promote this sect. philosophy. This Mayura techniques like mantra Anjana Especially during the tenure of Vidya was basically Tantric in and Gutika that helps her win the Bhaumakara dynasty it got its approach. Both the over Arjuna. In this context a lot of attention and patronage Nagantaka and the Sarala gives extensive and reached the pinnacle of its Yogantaka philosophy ended references to mantra, tantra glory. Evidences are galore that up in the Tantric activities like and yantra. At that point of time in the ancient Kalinga there tarana and marana. it was a usual practice to resort were a great many tantra Sarala Mahabharata is to those techniques to win over Sadhakas who could do indeed a treasure-trove of a man or woman. spectacular things that amazed tantra. There are extensive Sarala further mentions the kings and rulers. And in turn discussions on the various how Kamaksya Devi knew all they gained the royal aspects of tantrism in this great those tantric techniques like confidence and support. That epic. For example, Shatkarma Stambhana and Mohana etc. took them a long way in (a tantric method capable of She could serve lakhs and lakhs consolidating their position and achieving impossible things like of people by cooking only a popularity. gratifying the sensual desires, pot-full of rice. She was in fact Since the historic getting rid of the incurable the divine power who blessed invasion of emperor Ashoka, diseases and protecting oneself all the tantric practitioners. In ancient Kalinga has been the against natural disasters etc) a similar account Sarala nourishing ground of has been mentioned widely in mentions how Krupi, the wife Buddhism. The two sects of Sarala Mahabharata. We may of Dronacharya, could feed Buddhism (Sahaja Yana and recall how Agnidev (the God thousands of soldiers of the king Vajra Yana), those were of Fire) was pleased with of Drupada. She too knew the heavily influenced by tantrism, Arjuna after the great Tantric method. Sahadeva, one

2 October - 2010 Orissa Review of the Pandava brothers, was Sri Krsna some dust charged Kamapala (of Kaunri) the latter a veteran in the art of with mantra that made all the refrained himself from it at the Stambhana, Mohana and cow-herd boys fall into deep instruction of Goddess Anjana. Sarala mentions how sleep instantly. All those Kamakshi. At another point it Lord Shiva Himself was mantras could make is mentioned that Bhairavi of seduced by a demoness impossible possible. They Kamrup had offered a mantra (Hiranyaksi). He forgot his could give super-natural (Called Kamyak) to Bhima to wife Parvati (temporarily powers to the mortals and cure win the war and to keep the though) and enjoyed the incurable diseases. army well-fed only with a demoness Hiranyaksi. Similarly, Arjun was an handful of rice. Goddess Sarala Dasa also expert in Garedi mantra. As Kamakshi was pleased with mentions about various Sarala Dasa mentions prince Bhima and taught him some mantras those are effective in Uttara Kumar was bitten by a mantra like Stambhana and realizing various worldly poisonous Cobra while getting Ulluka to help and facilitate the ambitions and desires. For the arms out of the tree trunk. Raja Suya Yanja organized by example, Gorekhanath had Arjun instantly cured him by Sri Ram at the end of the offered stambhana mantra to reciting the Garedi mantra. Mahabharata war. Nakula. Lord Shiva had also Sarala mentions how In yet another episode blessed Nakula with the Aswatthama was shooting Sarala talks about princess mantra to restrain himself from powerful arrows charged with Bhanumati¶s knowledge of the sleep and sex. Sri Krsna, as some intricate Mantras. In science of tantra that could Sarala mentions, had given the another situation Sarala take care of the hospitality of Ulluka mantra to the mentions how Agnidev (God all the aspiring princes in the Pandavas that could make them of Fire) was pleased with Arjun Swayamvara ceremony. It invisible. It was a very effective after the latter set the was Bhanumati herself who strategy to evade enemies. In Khandava Forest on fire and oversaw the whole affair by her another episode we get the offered him a Mantra that could Tantric power and everything account of Sri Krsna who multiply the arrows that Arjun ended in a grand manner. sustained injury on his fore- shot at his enemies. In yet head as he was trying to sneak Similarly, in the context another context Sarala into Sri Radha¶s chamber. He of the abduction of mentions how Mayavati gave bled profusely. Sri Brahma Kamadhenu by the Astavasus some Mantras (like anjana and touched the wound reciting the Sarala talks of the Go Harana gutika) to Subhadra that Kataksya Mantra and Sri (abduction of cows) mantra. In helped her quench the sex Krsna got instant relief. another episode Sarala passion of Arjun. Here Sarala Brahma gave Sri Krsna a mentions how lord Shiva has mentioned about the mantra balm that was charged with brought king Drupada back to that could open any locked- mantra. When the latter senses (as he lays unconscious room. It is called Ulluka. applied that balm in his eyes He after doing penance for eighteen could even see clearly in the Similarly, when Bhima years) by applying tarana dark. Further, Brahma gave advanced to fight with king mantra. In yet another instance

October - 2010 3 Orissa Review we see how Arjun could bring at midnight she is Mohini were Kali, Tara, back to life the dead Kaurava (enchantress) and Chamunda. Chhinnamasta, soldiers with the Jeevani She is above time and she Bhubaneswari, Bagala, mantra. possesses such mysterious Dhumavati, Tripura Sundari, powers as Stambhana, Matangi, Shodashi and Different Goddesses Mohana, Basikarana and Bhairavi6. Sarala¶s unique associated with Tantra : Marana etc. The poet calls conception of the ten In the Puranic age Goddess Kamaksya by incarnations of the Goddess Hinduism was divided into five different names such as is based on it. mainstreams. They were Katyayini, Aparna, Anadi, Moreover, we get an Shaivya, Vaishnava, Saura, Anakara, Priya, Niranjani, account of the specific deities Shakta and Ganapatya. Mahamaya and Maheswari. who offer specific protection7 Orissa was especially Goddess Kamaksya is as in the Mahabharata. As Sarala dominated by the Shakta cult. effective and helpful in puts it, Narayani in the war As we notice in the overcoming passions like sex field, Maheswari in water, Mahabharata Sarala makes and sleep as she is in fulfilling Durga in the forest, Rudrayani elaborate mention of and higher wishes and ambitions. for fever, Brahmayeni for cough, Varahi for gastro, attaches great importance to the Poet Sarala Dasa Kamakshi for sex, tantric power and shows great visualizes and portrays his Pingalakshi for illness, reverence to the Goddesses supreme deity, mother Sarala, Ugratara for dyspepsia, associated with it. It sends a as parama Vaishnavi, Bhairavai during child-birth message loud and clear that Vidyadatri, Palanakartri, during 15th century the Shakta (labour-pain),Tripura for Parama Maheswari and body-ache, Kalika for cult had a very strong following Parvati. Just as the ten in Orissa. The presiding deity accident, Mangala for safe incarnations of Lord Vishnu journey, Hingula for cooking, of Kamrup or Kamaksya is poet Sarala Das imagines ten Mahakhali Devi for eating Goddess Kamaksya who is incarnations of mother Sarala. delicious food, Varunai for the source of all tantric power. They are, Ketuka, Parvati, agriculture, Hiranyai for Interestingly, Goddess Uma, Himavanta Duhita, hunting-expedition, Jagulai for Kamaksya was very popular Krupajala Nandini, sound-sleep, Arunangi for th in Orissa during 15 century. Narmada Saraswati good education, Vikhanda for Sarala, in the Mahabharata, Pushkara Kanya, Sarala night-mare, Bhadrakali to holds Goddess Kamaksya in Sarva Mangala, Hingula and appease the Grahas (Planets) the highest esteem. The poet Shiddha Sarala (the daughter and Sarva Mangala for all gives an elaborate account of of Kirata). As the tantric purposes. Further, as Sarala this Goddess; how she takes on literature has it, Goddess Dasa has portrayed the seven different forms at different hour Parvati (during the Yajna of mothers (Sapta Matruka); of the day and night. In the Daksya) created ten deadly they are Maheswari, Varahi, morning she appears youthful, forms out of Herself and Indrani, Chamunda, at noon she is old, in the obstructed lord Shiva from all Vaishnavi, Bhairavi and evening she is passionate, and sides. Those deadly forms Kaumari.

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As the historical mind which ultimately facilitates ancient times9. And Sarala records show the sixty-four realizing the God-head. In Dasa has taken the very essence Yoginis (Chaushathi Yoginis) Sarala¶s account there is, and the best of tantrism to were being worshipped in however, no reference to base enrich the epic. His magnum Orissa during 10th and 11th sensual gratifications through opus, the Mahabharata in century A.D.8 That strengthens tantra. His version of the then Oriya, is indeed a compendium the fact that Shakta cult was prevailing tantric tradition is of that. very popular and powerful essentially aesthetic and References : during this phase of Orissa elevated. All along the history. Sarala confirms this Mahabharata we come across 1. Cultural Heritage of India.Vol.IV.pp.216. belief by elaborately describing nothing repulsive or obnoxious the details of the Chaushathi about tantra as we notice 2. Das Gupta, S. Obscure Yoginis in the Mahabharata. He elsewhere. However, Sarala Religious Cults,1962.pp.14. gives an exhaustive account of elevates the position of the 3. Ibid.pp.14. those Goddesses who were Goddesses. We may refer to 4. Cultural Heritage of India. mostly war-mongers and had the episode that depicts how Vol.IV.pp.73. the ghosts, spirits and vampires mother Parvati could subdue 5. Principles of Tantra.pp.33. under their command. Sarala the two demons which Lord 6. Sarala Mahabharata. Vana Dasa, himself being a tantric Shiva Himself failed to do. Parva.Vol.I.pp.534. yogi, had a first-hand Further, in Sarala¶s account 7. Sarala Samikshya, pp.120. realization of the beneficial Draupadi has consistently aspects of tantra and thus received the highest status. The 8. Mishra Neelamani, Bharatiya Tantra Shastra.pp.131. gives a convincing and critics are unanimous on the exhaustive account of the point that Draupadi was the 9. Kar, Dr.Karunakar. Ascharya Charyachaya. pp.223. various aspects of this science best creation (of all the in the Mahabharata. He characters) of the poet. She highlights the knowledge and received the best of his insight one gets about the imaginative power and creative Dr. Satyabrata Das is the Head, intricacies of human anatomy energy. Dept. of English in Ekamra College, Bhubaneswar. and body system from the In the light of the above tantric studies. He shows how reasoning and facts we may Dr. U. N. Sahoo is the Professor, this helps bringing about a conclude that tantric Buddhism balance between body and P.G. Dept. of Oriya, Utkal University, has been there in Orissa since Vani Vihar, Bhubaneswar.

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(Buddhi) and the force of becomes active and it is then creative urge (Purusartha). The that the Supreme Divine Force intellect of man is the determiner becomes active and mobile and of what is good and what is creates the Universe. Maya Place of bad in the human dispensation being the poignant stirring in life. The force of creative Divine Force is divided as Sabari as the urge is something of a superb Vidya Maya and Avidya divine quality that urges human Maya. Bidya Maya propels all Symbol of beings to do Karma for societal the best action. Avidya Maya proliferation. is the evil inspirational force that creates all the worst in the Para Bhakti in But the peculiar cosmic creation. phenomenon of the cosmic the Ramayan creation is that the Lord who Para Bhakti is the creates the world is actually creation of Vidya Maya. Apara static, un-moving and immobile Bhakti is the creation of Avidya Durga Madhab Dash in nature. He becomes mobile Maya. Sometimes Para Bhakti only when He comes in contact and Apara Bhakti are mixed up with Maya. What is µMaya¶ to hobnob good with bad for then? Is µMaya¶ actually which reason some human The Lord created the universe. greater than or superior to the beings are inspired to achieve He also created the scriptural Almighty Divine. The answer, mundane things through even laws for sustenance and as ordained in the scriptures, is religious practices in our day- maintenance of the universe. that the Divine Almighty whom to-day life. This is known as These laws actually constitute we call Lord or God is the only human action created out of the doctrine of Dharma. The the Supreme Divine Cosmic Apara Bhakti. laws of Dharma are actually Force that is omnipresent and In Bhakti Tatwa, Para meant for the guidance of omniscient. So Maya that way Bhakti is the impeccable human beings. They are to is not superior to God. Maya spiritual force of Vidya Maya follow these laws, for on them, is creation of God. God alone in the cosmic creation. Through largely depends the is the Supreme Divine Force. Para-Bhakti, one can safely preservation and maintenance He is the Supreme Divine attain God realization in life. of the universe. As per the Power of the universe. Maya Para Bhakti is the ultimate goal cosmic laws, it is man that has according to Sakti Tawta, is the of spiritual aspirants. The path the best and the highest place primary dominant force which of Para Bhakti is not fraught in the ladder of evolution. He engulfs the entire universe. It with any sort of danger. It is is said to be the spectacular is the divine energy which also not infested with any sort divine creation of the Lord. makes the Divine mobile and of complex barriers. It includes Among all the creations of the moving for the cosmic the elements of total surrender Lord, it is man alone, who is creation. So when the Almighty to the Almighty Lord. In Para blessed with two invaluable Divine is in contact with Maya, Bhakti, the devotee marches divine qualities namely intellect their cosmic communion on his path in a selfless way for

6 October - 2010 Orissa Review spiritual achievements in life. said, was very frequently going acquaintance of saints and Here he is not concerned about in to ³Sahaja Samadhi´ while hermits. She attended fruits of action. In the writing the episode on Sabari Satsangs and listened to Ramayan, the Sabari character in his Bhabartha Ramayan. spiritual discourses. One day is the illustrious example of Para In her past life, as while Sabari was taking her Bhakti i.e impeccable devotion described by Ekanathji, Sabari morning ablution in the to the Lord. Tulsi Dash was a Maharani, the chief confluence of three sacred Maharaj and Ekanath Maharaj queen of a very powerful king. rivers-the Ganga, Jamuna and have illustrated her glorious She was a pious lady. Although Saraswati- she slipped in to the example in a delightfully a queen, she was not well deepest part of the confluence graceful way. disposed to the life-style of an and breathed her last. Sabari was a tribal empress confined to the golden There is a saying in the woman. She was a unique walls of her palace. She scriptures that whosoever devotee of Sri Ram. She deplored her lavish style of attains death at the confluence always loved Sri Ram with living. She abjured her material of the three sacred rivers shall utmost devotion. It is said that surroundings. She was fond of either have Mokshya in life or, at the tender age of ten, she was Satsangs and longed for the in the alternative, attain another worshipping Sri Ram with company of Sadhus. But the birth according to his or her last inimitable regularity and king was averse to such a wish at the time of death. sincerity. She soon joined the spiritual surrounding in the Sabari had the desire to attain Ashram of Rishi Matang and Royal Palace. So Sabari was Mokshya only after seeing her served him devotedly after never happy with her lifestyle beloved Lord. Naturally taking initiation in his Ashram. in her royal home. The therefore she had another She used to keep the Ashram restrictions of the palace were human birth and this time again clean while performing Jap. unbearable to her. Nobody as the daughter of the king of She always said the holy name could realize this vacuum in the Bhillas in the southern part of of Sri Ram in body, mind and heart of the queen. Even the Bharat Desh. As the only soul. She sang many holy king could not know the feelings daughter the Bhilla King, Sabari songs in the glory of the Lord. of her mind. had a very pleasant time at Ekanatha Maharaj has One day it so home and in her surrounding. very beautifully described the happened that the king, at the Since she was the daughter of spiritual glory of Sabari in his instance of the Maharani, made the forest, she moved around Bhabartha Ramayan in a a programme to attend a freely and independently in her picturesque way. His spiritual congregation at Kashi. forest-surrounding shorn of any presentation of this holy Both of them attended the restriction. Over the period of character is by far considered congregation in great splendour time, as Sabari grew up in age, most lively from the point of along with the courtiers of the her father settled her marriage view of Para Bhakti as the Royal Palace. Reaching with a young Bhilla youth who safest path to God-realization Kashi, Sabari had the too had a superior birth among in life. Ekanath Maharaj, it is opportunity to have the Bhillas in their community.

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The Bhilla king had she rendered services to all the excommunicated by them for fixed a date for the marriage of saints in the forest area without this purpose. Matanga Rishi her daughter but Sabari was not their knowledge and the didn¶t have any reaction in the aware of those arrangements. knowledge of the Ashramites. matter. Rather, he prayed to the One day, she, to her surprise, That was the humility of Sabari Almighty Lord for condoning found a large collection of goats in her pious disposition. their sin. One day, Matanga numbering 300, all tethered to Humility in behavioural Rishi had the feeling that his last the nearby trees in front of her dispensation is the hallmark of days had arrived and he was house. Casually Sabari asked Para-Bhakti as laid down in shortly going to depart from the her father as to why the goats scriptures. In night hours, when world. So he called Sabari to had been brought there and tied the Ashramites were fast her side and revealed her the to the trunks of the trees. Her asleep, Sabari would get up information about himself. He father said that the goats had and sweep the path-ways of the permitted her to remain in been brought there for the forest leading to Pampa Lake Ashram till the last days of her purpose of a community feast lest the Rishis while walking life. He further said that in her in connection with her marriage down to the lake for their present life, she would attain which was scheduled to be held morning ablution might be hurt Mahaprayan but after having shortly. Sabari was greatly by sharp thrones. She also the Darshan of Sri Ram. stupefied. She never expected collected flowers and fruits and Matanga Rishi thus passed a big sacrifice of 300 goats on kept portions of them in all the away one day, Sabari continued the occasion of her marriage. hermitages according to to live in the Ashram and This brought about a change in requirement. She chanted performed her services as her mind. Her heart writhed in Ram¶s name while rendering before. Every-day that came, agony because of the ghastly services in that way. That was she waited for Sri Ram¶s arrival sight. Most disgustingly, she how she spent her time every at the Ashram. After evening left the house and entered the day in the forest. when she would be sure that deep forest in search of an µOne day she was Sri Ram would no longer come, Ashram where she could live found by Matanga Rishi while she would distribute the fruits for the rest part of her life. she was sweeping his Ashram- of the day among the children Ultimately she came to yard. He came to know all and the cows of the forest Matanga Rishi¶s Ashram. But details about her life and the considering them as the she had a reservation in her purpose of her visit to the creatures of her Lord. In this mind. She knew well that, by forest. Graciously pleased, he way, she waited and waited for birth, she was a tribal woman, gave her shelter in the Ashram a pretty long period for the lowly placed in the society. She and also initiated her in the name darshan of Sri Ram and his was also dull headed due to of her Lord. Sabari was a full- brother. One day the Lord and lack of proper education in fledged Yogin now. But his brother arrived at the scriptures. Not only this. She Matanga Rishi was abhorred Ashram. Matanga Rishi was was always haunted by the fear by the other Rishis for providing no longer there. Sabari was that she might not be accepted shelter to an untouchable tribal alone to receive the Lord. in any Ashram for which reason woman. Matanga was Other Ashramites, although

8 October - 2010 Orissa Review present, simply behaved as if joining her palms with utmost The second is marked they were mere onlookers. humility. She most humbly by one¶s fondness for the Sabari was then 90 years old. submitted, ³Prabhu, how can I stories of the Lord. The extol thy divine self. I am the In Para-Bhakti Yoga, devotee find¶s in these stories, lowest in descent. I am the there is a scriptural belief that if a unique moral strength. By dullest wit of a woman by birth. a devotee does meditation for hearing spiritual stories, one I know not how to eulogize the long 12 years, he/she shall have develops within oneself an grace of thy esteemed self, inclination towards leading a perfection in the initiated poor as I am in my stock of spiritual way of life. Spiritual incantation. Sabari had done words.´ The Lord of Raghus strength generates actual that austerity in her life. Ekanath answered, ³Listen, O good physical strength of man. has nicely illustrated in his lady, you are extraordinarily Bhabartha Ramayan that all divine. I recognize no other Humble service at the through her life, Sabari had kinship except devotion. You lotus feet of the Lord is the third done immaculate Sadhana and are unparalleled in this divine form of devotion. Mind is attained perfection in her achievement. A man lacking in always fleeting in nature. Its spiritual austerity. He has said devotion is of no more worth stirring mobility is attuned to a in this regard that to a common than a cloud without water. very unusual standard of man, tears in eyes, pose barriers Now I tell you the nine forms speed. The mind should to actual sight. Tears actually of Devotion (Para Bhakti). therefore be brought under blur the vision. But in the case Cherish them in your mind´. proper control. We should of Sabari, when she had the The Lord thus explained the tether it to the feet of the Lord. Darshan of the Lord, she was nine forms of Para-Bhakti as found unsteady in her follows :- Then only humble service is possible in the life a devotee. composure. Tears welled up in The first in order her eyes which blurred her according to Sri Ram is The fourth form of vision. But she perceived well fellowship with saints. In Devotion consists in singing within her inner self the divine Sanskrit, this is known as Lord¶s praises and the fifth in presence of the Lord in all his ³Satsanga´. There is a saying saying His name with spiritual gaity and divine among the common people that unswerving faith. effulgence. This is the as one befriends, so one The sixth form consists benchmark of Para Bhakti in becomes in life. Jiva is very in worshipping the Lord in a actual Sadhana. Gradually, simple at the time of his birth. picture or an idol form. It is said after regaining her composure, The concept of sin does not she fell prostrate before the lotus touch his self at the nascent in this connection that the idol feet of the Lord and embraced stage of life. He becomes form of the Lord is better than his legs. She was so complicated as he grows in the this picture form. In the idol overwhelmed with love that no society in the company of form we follow various words came to her lips. At last others. This is not µSatsang¶. practices like conducting with water, she laved their feet µSatsang¶ is immaculate ablution, offering of clothing to and then conducted them to a fellowship with good people the Lord in proper attire, seat of honour in the hermitage having faith in the Lord. offering of µPrasad¶ and so on.

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The seventh and the Lord was playing the cosmic was actually not the fault of eight forms consist in loving all game in the form of a human Sabari. Nature however creatures of the universe as the being with his brother before rebuffed the morbidity of the creatures of the Lord, shorn of Sabari. He asked Sabari very sage in the appropriate coin the any distinction. Not only this. casually, ³Do you have any water of Pampa became red A devotee, for that purpose, wish for fulfillment." Here again like blood. The lake was no should remain happy with while replying to the Lord, longer suitable for taking whatever he gets and should Sabari displayed her broad ablution. The sages suffered a not find fault with any body or mind with all magnanimity at lot on account of the aforesaid any things around. heart. She said, µPrabhu¶, the situation. The Lord showing his The ninth form water of Pampa Lake has gratefulness said to Sabari, demands that one should be become polluted. Its water has ³Sabari, you should take your guileless and straight in one¶s turned red. My Lord may bath first in Pampa Lake. The dealings with others. The kindly be gracious enough to lake can then revert to its devotee should have implicit make the water of the lake previous condition.´ Sabari faith in the Lord without either pure, transparent and clean as obeyed the words of the Lord exultation or depression. before so that the sages will be and, behold ! Pampa relapsed Whoever possesses any one of able to take their ablution´. to its original condition. these nine forms of devotion is There is a beautiful story in this This is Para Bhakti as most dear to the Lord. The regard. explained by Eknath Maharaj Lord said to Sabari, that she One day very early in in the Sabari episode of the was blessed with all those the morning, Sabari was Ramayan. In Kali Yug, it is qualities and she had excelled sweeping the pathway leading Para-Bhakti that can safely all other µYogis¶ in those ways. to Pampa Lake as usual. Some lead one to µMokshya¶ in life. The µNirguna¶ now sages were walking along that coverted to µSaguna¶, felt very pathway to go to the lake for hungry. He asked Sabari for morning ablution. By mistake, food. Sabari offered the ripe one sage came upon the broom Durgamadhab Dash lives at House fruits she had collected for Him of Sabari and in anger, the sage No-138, Ananta Vihar, Phase II, Pokhariput, Bhubaneswar. as usual the night before. The kicked Sabari on her legs. It

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The transversion of the persons from among both of the said saying may be as ends. All of them describe the elucidated below :- legendary story in all most all similar manner quoting identical ³The name of the names of the places and Drum was Dasmati and the Janmati, The persons. Of course in respect Tantrik deity dwelling in it was of some minor characters a Janmti (otherwise known as Tantrik Deity negligible dissention was Jalmati). The drum was being discerned. of Kandhamal worshipped by a Dom man of Gumma (Now under As discussed above Tumudibandh Block) who the miraculous incidents of according to the lineage group Goddess Janmati took place Kshetrabasi Manseth belonged to µBibhar¶ dynasty. around eight hundred years At that time only two Kondh ago. As the story goes, there families of Kakamajhi and his lived a Dom man in the village brother lived at Gumma named Gumma. He belonged The people of Dom community (ancient name µPaergabda± to the µBibhar¶ dynasty of Dom in the District of Kandhamal are Atadgabda¶). They were Community who were famous well known for their Tantrik known as µPangdia Kondh in for practicing Tantrik cult. By rituals of mistic nature. They view of their excellency in black profession he was a µBajnia¶ i.e. also attain a distinct position in arts. Being the primitive tribe of drummer. His name is no more the society for fostering a rich µNag¶ lineage group they were kept in memory by any body oral tradition. The dialect they treated as the sons of the soil. at Gumma. But it could be use at present coincides with the A miraculous incident of the ascertained that he was the heir proto-Oriya language i.e. Trantrik Goddess Janmati took apparent of the ³ Gaddu and Apabhransa. The first treatise ³BandaµMahurias¶ (Sahanai of this language was place during the reign of Ganga dynasty in the then Odisa. blowers) having legendary discovered in the µCharya fame. He was using a big Geetika¶ of eighty four According to the µLishan¶ (Drum) as his individual Siddhacharyas of Sahajayana history of Odisa the ruling musical instrument. The name Buddhism. Among the period of glorious Ganga of the drum was µDasmati¶. thousands of valuable idiom, dynasty extends from 12th Generally the drummers/ phrases and proverbs one Century AD to 14th Century blowers among the Doms have proverb throws ample light on AD. The episode of deity the advantage to invoke, make the history and socio- religious Janmati origins at Gumma dance and appease the deities. milieu of the then society, which (Kandhamal) and ends at Being dam pleased with the reads as follows :- Madanpur-Rampur of thundering µPaU¶ (suitable Dasmati Lishan, Janmati Debta Kalahandi District. As a matter rhythms) emitting from the Pangdia je Kand, Bibhar je Dom of fact the author considered it Dasmati Lishan, Janmati Devi Nag bansar mati, imperative to contact and settled down therein. Gang bansar Raja consult the surviving authentic Goddness Janmati was a

October - 2010 11 Orissa Review vibrant and ferocious Tantrik At that time there (Vermillion) & µKajwal¶ (a deity. In case of slight existed two gigantic water black material used for eye negligence or deviation in her reservoirs towards the North of make up). All Tantrik deities are rites she displayed devastating his residence called very much fond of these acts by killing all members of µIndarmunda¶ and divinely cosmetics. Thereafter the errant worshipper¶s µDumermunda¶. Indarmunda he placed three handful of dynasty. As the drummer was contained so much water that µAkhta¶ (unbroken sacred rice aware of the fact he its depth was said to be obtained from unboiled paddy) worshipped her with utmost unfathomable. There also lived rice. According to some care and devotion. But as ill fishes of unimaginably larger persons a brass lamp which luck would have it the man sizes. Once the local folks consisted of seven weeks in became poor and poorer day could not take out a big fish seven steps was also lit and by day. While trying to make trapped in the net. They sought placed on the drum. for the assistance of the King¶s his both ends meet he could not He also placed one arrange goats, hens etc. for elephant in their effort. A big tug of war took place in between egg on the rice kept on the sacrificing before Janmati. the fish in the water (caught in Lishan as offerings to his family When Janmati Devi did not get net) and the elephant on the Goddess Janmati and let float her bloody offerings she raged bank of the reservoir. Though the divinely drum in the river to fury. Thereafter she started the elephant succeeded emanating from Indarmunda. At displaying her anger. Once she ultimately, the fish was so big the time of seeing off it he ate up the father of the drummer that initially it pooled the prayed saying ³O mother enroute deep in the jungle in elephant into the deep water. Goddess Janmati ! Please disguise of a tiger. The poor old excuse me. I can no more serve man was returning home after The drummer man or worship you. At present I am paying a visit to his Kondh made up his mind to commit too poor to arrange even food friend on the occasion of µPuni suicide in the reservoir of and clothes for my living. I know Kalu¶ (New Alcohol Festival). Indarmunda alongwith the you took the life of my father, Thereafter within a short span µDasmati Lishan¶. He tied the wife and both of my kids. You of period his son, daughter and µDasmati Lishan¶ hanging did not keep any heir in my around his waist and dived into even wife died one after dynasty even for your the reservoir. But to his utter another. The drummer man worshipping in the future surprise, the deity threw him out attributed all these mishaps to generations. I do not of the water all the times with a the displeasure of Janmati Devi. understand as to why you greater force. From this When he lost all his family spared me unnecessarily ! Now incident the man could realize members he became fade up of you please go away wherever that the Goddess desires not you wish. his life. So he decided not to that he should die. When his keep the Dasmati Lishan or efforts failed he surrendered Dasmati Lishan Janmati Debta within his himself before Devi Janmati. He (Drum) being the abode of cottage premises and to get rid adorned the Dasmati Lishan Tantrik deity Janmati possessed of her. with blood red µSindur¶ miraculous powers. It floated

12 October - 2010 Orissa Review downwards in the river named accept offerings from these Singh Deo a heir apparent of Kanu. River Utei is otherwise people. It is due to the Tantrik the royal family of Madanpur- called as µKanu-Nand¶ by the power of Janmati Devi a Chiken Rampur one of his forefathers local people of Gumma and had taken birth from the egg and came from Chhotnagpur region Belghar region. The origin point it had grown up to a cock of Madhya Pradesh during of river Utei is Gumma. The overnight. The cock was then 1062 A.D. who first settled at initial stream woozes from the crowing µKakare-Kan, Madanpur (Now Budhigarh). forest called Gunjianu - Maa± Kakare-kan«..¶ incessantly. Rajraj Deva the then king of anu. Basically the same water The bathing ghat (river point) Kalinga (South) of Ganga flowing through village Kranja of village Burat area was so dynasty invited them with a and Sarenwali±Jogerwali mixed deep at that time that even view to suppress the rebellions with the river of Indarmunda elephants could sink. Dasmati seen in his Kingdom. and Dumermunda alongwith Lishan (drum) did move no As per information some trifling sources feed river more in the river current from received from the villagers of Utei at the beginning stage. This that spot. It simply started Burat, King Uday Pratap Deo river has travelled a long route swimming in the deep water proceeded towards the river amidst the forest ranges of whirling and whirling around. ghat (South-Eastern part) Belghar, Lankagarh, Barbanda, Even after sun rise the cock was accompanied by three of his Sindibanda, Madanpur sitting on the drum as if fastened orderly Paiks named Sunu, Rampur and ultimately with rope. Both the banks of Gunu and Jena. The King saw converged with Telnadi at the river was covered by dense in fact a big drum floating on Belkhandi which is well known forest. The tranquility of the the surface of the deep water. as an ancient Shaivite Shrine. region due to silence was A cock was also crowing in its Goddess Janmati with broken by the µKakare-kan, own style sitting on it. The King the drum Dasmati continued her Kakare«..kan¶ sound of the was spell bounded to witness voyage all through the night. At cock. Dasmati Lishan gave a the uncommon scene. He the time of dawn she had frightening look when the found the descriptions of the already entered into the dazzling rays of the morning sun informers to be true. The King territory of the King of fell on its body painted with and his followers attempted to Madanpur Rampur vermillion and collyrium. The take out the Dasmati Lishan (Kalahandi). Since the deity people of nearby village Burat from the water but failed to even reached the desired spot of her first had a glimpse of the drum touch it despite their all out destination the drum halted floating in the river. For them efforts. From this the king could near a Dom hamlet named that was certainly a very rare understand that there was some Burat. In Burat the people of and surprising scene. They unseen divine force behind it. Bibhar lineage group belonging brought the fact to the notice He got disappointed and sat to Dom Caste lived in large of the King without causing any down under the thick shadow number. To this particular ethnic delay. The King of Madanpur- of the tall µKhin¶ trees packed group the drummer man of Rampur kingdom was ³ Uday on the river bank. All of a Gumma belonged. Most Pratap Deo. According to the sudden he fell into deep sleep. possibly the deity chose to version of Sri Samarendra He saw a dream. Through the

October - 2010 13 Orissa Review dream Devi Janmati gave her slow pace and ultimately help of a µDab Khar¶ (A long real identification to the King touched the river bank near grass used generally for and said ³2¶ King ! you call the which the goat-herd boys were thatching roof). Subsequently two boys who are watching the playing on the fake music. With the piece of grass was grazing goats on the river bank due honour to the deity the King converted to a sword by Devi at a short distance. They are took it out of the water. As a Janmati. The local people Dom by caste and µBibhar¶ by matter of initial offering the believe that it is the same their lineage group. You order cock was caught and sacrificed divinely sword which has been them to play on my favourite before Janmati Devi. Thereafter preserved and worshipped as musical µPar¶ (a particular all of them marched towards a symbol Janmati Devi in the musical rhythm and bits) and the King's palace. One of the temple of µManisiri¶ well-come me. I shall touch the goat-herd boys carried the (Manikeswari) with a sense of shore at my own accord. You wonderous drum on his much fear and devotion. can not acquire me without their shoulder. By that time a good The spot where the assistance. O¶ King ! you number of subjects had already humble Paik, Jena was should further keep in mind that gathered to see the miracles of sacrificed a µGudi¶ (small I am the µKhatni±Rachni¶ Tantrik Devi Janmati. A team of temple) of god Jena stands at (family Goddess) of µBibhar traditional drummers also present. In the days when Doms¶. As such I shall accept reached there and made the Tantrik occult was popularly in all sorts of offerings from their journey a colourful and festive practice a buffalo was to be hands only and not from any occasion. The King felt himself sacrificed before god Jena body other else´. proud enough to get such a every year. The small temple of The King woke up after Goddess of enormous Tantrik Jena god is generally located a few moments. Immediately he powers. He marched as if he near deep forest at the outskirt called in the two goat-herd has been victorious in a war and of the villages. It has been told boys through his Paik conquered a fort. On the way that the blood of the sacrificed followers. They are variously a minor God called µJena¶ animal was used to be served known as Chhinu-Chhuti, entered into the body of the in a piece of broken earthen pot Kanu-Chhuta and Timagana± King¶s Paik follower Jena and for the tiger. Days were then Enchagana. He narrated before manifested himself. He is also when men as well as the wild them all about the dream he a very popular Tantrik deity of animals were tied up in a single saw. Accordingly one of them the locality. The King politely string of faith and truthfulness. There are also sayings that the blew µMahuri¶ (Sahanai) in his asked as to what he wanted. tiger of the jungle used to come mouth and the other bit his chest He said ³Jenaku de´. This and eat up the blood offered in in two hands. In this peculiar means give some offerings to presence of the priest and his manner they played on the Jena (God). But the King solitary associate drummer favourite µPar¶ of Devi Janmati. mistook it. He beheaded his man, Dholia at the mid-night It is to the astonishment of the follower Jena considering that hours. King and his fellowmen Devi Janmati desired to take Dasmati Lishan swam human blood. It is told that the The King of majestically in the water with a King cut Jena¶s head with the Mandapur-Rampur took both

14 October - 2010 Orissa Review of the drum and the deity and Janmati Devi is still deeply pomp and grandeur in the rites placed them inside the palace prevalent in the minds of the of Janmati/Dasmati is seen no complex. But Devi Janmati did local people as such no one more. A Goddess of mystic not prefer to stay inside the royal ordinarily treads in and around Tantrik cult in the past having palace surroundings. Several the spot out of fear. Devi so glorious mythical times the deity disappeared Janmati and drum Dasmati are background has been confined with the drum and that was worshipped only during certain to a dilapidated Gudi roofed located and recovered from the occasions in a year. These are, with local made earthen tiles. cottage of µTima Gana-Encha Dashara festival, Chaitra The story of µDasmati Lishan, Gana¶ of Burat village. Hence festival, Nuakhai, Dukri Puja, Janmati Debta¶ is a historical the King placed the drum Death anniversaries of all event and has been turned to a outside his palace which deceased members of the royal myth with a blend of Mantra actually Devi Janmati wished. family, marriage ceremony in and Tantra. In other words the In connection with the the Bibhar Dom (Gana) family deity stands for the regional and reason for placing µDasmati of Burat, Tujung or Phapsi communal harmony between Lishan¶ some other people give villages. At present a devotee the people of Kandhmal and a different view. According to named Sri Jogindra Bibhar of Kalahandi which once them many members of the Burat acts as the Dom priest of constituted a single royal family faced unexpected Goddess Janmati. homogenous cultural zone from death when the drum was kept During the last eight the time of famous Mahakoshal inside the palace campus. The hundred years or more our Kingdom. King got frightened to notice society has undergone a lot of Persons Contacted : such un-precedented incident. changes in respect of religious Denga Paraseth, Gumma. He attributed all the mishaps to belief. The days of Tantrik cult Gangadhar Desinayak, Lankagarh. the wrath of the Tantrik deity are gone. Once upon a time Janmati and nothing else. He Dasmati/Janmati though Khusiram Bag, Balipada. prayed Devi Janmati to excuse regional minor deities attained Dutia Bibhar, Burat. him for his faults committed due royal patronage of the kings Samarendra Deo, M. Rampur. to ignorance. With a view to suit ruling over Southern and the sweet wheel of the Goddess Western regions of Odisa in a separate Gudi was built different times. The royal family outside the palace fencing walls of Patnagarh (Bolangir) has and herself alongwith the drum been worshipping Devi Kshetrabasi Manseth, Banashree was accommodated inside it. Dasmati in a separate temple till Sahitya O Sanskruti Parishad, Such ferocious episode of to-day. But at M. Rampur the Tumudibandh, Kandhmal-762107.

October - 2010 15 Orissa Review

Vana Durga, Mahishasur- mardini Durga, Jaya Durga, Sulini Durga, Bidhyavasini Durga, Maha Durga and Anala Durga. In her different images, Durga : The the number of her hands varies. She is portrayed and shown as Mother of the having two four, eight, ten, twelve, sixteen and eighteen Universe hands. The eyes are usually three. She is gorgeously dressed with red cloth and several ornaments. Among the Balabhadra Ghadai objects held in hand, the more common ones are conch, discus, trident, bow, arrow Durga, the mother of the sword, dagger, shield, rosary, universe and primo dial cause wine cup and bell. She is found of all creation is depicted in the earliest representation of the to be standing on a lotus or on Durga Saptasati as Durgasi- Mother Goddess in our a buffalo¶s head or as riding Durgabhava-sagaranau- country. Besides it, the epics lion. The worship of Sakti rasanga i.e she is Durga, the and Puranas throw much light (Durga) was in vogue in all ages boat devoid of attachment that on the Shakti cult. In the Vedas, (Yugas). In Satya, as is revealed takes man across the difficult we come across µDevi Sukta¶ from Markandeya Purana ocean of worldly existence. In dedicated to the worship of Surtha, the king, got back his the Mahabharata and Goddesses like Usha, lost kingdom by worshipping Harivansa, she is described as Saraswati, Ratri, Surya, Durga with the help of his the sister of Krishna and Indrani, Varunani, Rudra and spiritual preceptor Maharshee daughter yosada. She is called Aditi, In the Rigveda we fine the Medha. Sita Devi, In Tretaya Mahisasuramardini, the killer of description of a mother Yuga had worshipped Goddess Mahisaura (Buffalo-demon). Goddess named Aditi. In the Viraja to get Rama Chandra as She is called Chandika as she Kathoponished, Aditi testifies her spouse. It has been beheaded beheaded the giants all the Gods and Goddesses (2/ described in the Devki Chanda and Munda. In order 5/7) She is all light, Iustrous and Bhagabata that lord Ram to trace the genesis and history invincible (Rig Veda, 1/36/3). Chandra had worshipped of the Shakti cult, we have to In Yajurveda and Atharrva Goddess Durga in autumn, on rely on the archaeological, Veda she has been invoked as the advice of Devarshee literary and epigraphic sources. the Goddess who gives Narada and due to grace of The terracotta figurines, seals, protection and bliss. Goddess Durga he was able to amulets and ring stones found In the Puranas, Durga, conquer Lanka, killed the at the Harappan sites are the Puja has been described as the demon-king Ravana and

16 October - 2010 Orissa Review rescued his beloved wife Sita. held for nine plants called a pillar of Stambheswari at In Dwapara Yuga, as revealed Navapattrika as manifestation Sonepur and a Temple of the in the srimad Bhagvat, Gopis of the goddess as nurturing goddess at Aska in Ganjam. achieved Lord Krishna as their nature. Special puja is held for The practices of worshipping celestial lover due to worship nine plants called Navapattrika wooden pillars continue in many of Katyayini devi. Rukmini too as manifestation of the goddess villages of the hill tribes of could marry lord Krishna due as Chandika vanquished Orissa. Jajpur, situated on the to grace of Durga and Chanda & Munda. On bank of the river Vaitarani was Shishupala was defeated. In Dasami, since the cosmic play an old and prominent seat of kurukshetra, before the bettle of the goddess is over, She is Shakti cult and Tantric cult and of Mahbharata Arjuna prayed immersed in water. its history is traceable since the days of the Mahabharata when Goddess Durga being advished Orissa has long by Lord Krishna and got the it was a sacred place of tradition of Shakti worship that pilgrimage. blessings of victory from dates back to the prechiristian Goddess Durga. In Kaliyuga era. Kalika Purana, a treatise Durga puja being a also some great sadhakas like on saktism mentions Odra chief festival of India is Rama Krishna Paramahansa, (Orissa) an important µSakti celebrated all over India with Nigamanada have achieved the Pitha¶, The earliest epigraphic great pomp & fervour. The grace of Durga. evidence regarding sakti spiritual significance of Durga Durga puja is worship is found in the puja is contemplated by the celebrated is autumn during the Kalahandi Copper Plate Grant devotees, but the goddess is of Tustikara Deva who worshipped by all through a month of Ashwin. During the th navaratra, the nine days from perhaps flourished about the 5 magnificent socio-religious or 6th Century A.D. and was a the first day after day after the ceremony, offering opportunity worshipper of Goddess new moon the goddess is as a part of the ritual for union Stambheswari was the family worshipped in various forms. with one another forgetting all deity of the Sulkis and she was On the eve of the new moon distinctions as preparatory to represented in the form of a offering is made to ancestors in union with the cosmic self. pillar indicating Siva & Shakti. gratitude of their contribution to The same Goddess is also posterity. In Durga puja on the mentioned in the Copper Plant sixth day, shasthi, the goddess Grants of the Bhanjas and the is awakened and invoked for Tungas who ruled over different Balabhadra Ghadai, Principal, M.K. acceptance of offerings and th parts of Orissa from the 8 to College, Khiching, Mayurbhanj, praters. On Saptami, puja is th the 11 century A.D. There is Pin-757039

October - 2010 17 Orissa Review

for Malli flower and handloom Sambalpur is about 80 textile. Everybody has been kilometers, Bolangir is 50 Bali Jatra of shedding crocodile tears for the kilometers and Boudh is 50 heritage locations in Odisha. kilometers away from Sonepur. Sonepur Despite all the hype and hoopla It is on the National Highway by the Government over the No 224. Remember the development of heritage sites Sonepur palace. The ruins form and tourism spots, most popular the background for the Dr. Chitrasen Pasayat destinations of Odisha are traditional Bali Jatra. Here, gradually losing popularity. history repeats itself every year Temple town Sonepur is such with barua, with dhulia, with old a place. The declined trend is audience, with new faces. Sonepur is known for the more likely associated with the One may find persons Samadhi Pitha of Bhima Bhoi intrinsic problems like poor who do not believe in at Khaliapali village. It was infrastructure, marketing, bad supernatural power. But, one great feeling when I was told it condition of connecting roads cannot ignore the fact that, a is the same location where and inability to gauge the need µbelief system¶ on power Bhima Bhoi spent his last days. of tourists. An old man of superior to human being has I will always cherish that Sonepur once told me always played a vital role in experience. Bhima Bhoi was a something that disturbed me society¶s survival and growth much loved folk poet whose deeply, ³Even the local people since time immemorial. One soulful verses are still sung by are not showing any concern to finds some visual ritual many including the gifted and protect their heritage. performances in Sonepur popular Odia singers, who Architectural treasures in through which the idea or drew inspiration from Bhima Sonepur get vandalized. It is message of this power superior Bhoi¶s poetry. His poems are due to the greed of man, who to human being is spread to to simply teach the love of God without valuing his own rich others. During my research and the prophet without heritage and without caring for work an old lady said, ³I wish becoming enmeshed in future generations is busy in for my children to visit Sonepur theological debate. Such verses destroying his own heritage and on this occasion and be a part written in the local Odia tradition.´ of this tradition. The idea language were a bridge to the behind my desire is very simple. Sonepur is situated on masses who were not learned It is as simple as to bring back the confluence of two rivers in Sanskrit, the language of the my children to the path of namely the Mahanadi and the elite. spirituality and repose their faith Tel. It is the headquarter town in religious beliefs´. Like Varanasi and of Sonepur district, created in Bhubaneswar, Sonepur is 1993. It is situated about 279 Sonepur has been the known for its temples. It is also kilometers away from the state land of Shakti worship since known for the river Mahanadi, capital Bhubaneswar via time immemorial. Bali Jatra is its water and boat. It is Nayagarh and about 310 an annual festival of Sonepur recognized for fish, for Matha, kilometers via Redhakhol. related to Shakti worship. It is

18 October - 2010 Orissa Review celebrated in the Hindu month of Aswina (September- October) from Amavasya Tithi or Mahalaya (New moon day) to Purnami Tithi (Full moon day). It continues for 16 days. It is a folk religious festival where various nitis are properly planned and prescribed for different Tithis (days). On this occasion, the Barua represents the deity to whom the people worship. He moves from temple to temple and from place to place dancing common people believe it a When Madan Gopal left vigorously with the beating of proud privilege to be linked with Sambalpur for Sonepur, he Dhol, Nisan and Ghant. this significant traditional event brought with him Pata- The literary meaning of of Sonepur. Nowadays, this Khanda, Dola-Khanda, Jatra is travelling. Different yearly Bali Jatra has not only Pata- Maheswari, deities leave their temples established itself as an accepted Bhubaneswari and Bahuta during Bali Jatra and make folk festival in its native land but Chhatra and initiated Bali journey to various places to be also known as one of the Jatra in Samaleswari, worshipped by the people as appealing and attractive Khambeswari and Sureswari per the prevailing tradition. This festivals in the neighbouring temples of Sonepur. But as per is the reason that this festival is areas including Sambalpur, the oral tradition, human called Jatra. Our subsequent Bolangir and Boudh. sacrifice was prevalent during analysis reveals the fact that, Bali Jatra is replete Bali Jatra in olden days. This Bali or animal sacrifice is the with stories of persons whose reminds us the Meriah sacrifice essential part of this ritual. work has created and of Kandhas of this area. Hence, this festival is known as established Bali Jatra as an Prior to Chauhan rule Bali Jatra. Bali means institution and furthered the in Sonepur, this area was under sacrifice, which is as old as growth and popularity of this the Bhanja of Baudh. There human race. The essence of Jatra. It is said that Bali Jatra were tribal chiefs of Kandha sacrifice emerges from the started in Sonepur during the origin in Sonepur region. belief that, the sacrifice brings reign of Raja Madan Gopal Sambalpur Raja Balaram Dev gain to the sacrificers and their Singh Deo (1635-1660), who (1605-1630) defeated the king community. What is sacrificed was the first Chauhan Raja of Siddha Bhanja of Baudh. As a losses itself by being slain. The Sonepur. He received Sonepur result, Bhanja surrendered the loss of the sacrificed victim is as his Bhai-Bhaga i.e. shares. Sonepur region, which was somehow seen as bringing gain Accordingly, Sonepur was annexed to Sambalpur to the sacrificers. Every year, created as a separate kingdom. kingdom. Subsequently, his

October - 2010 19 Orissa Review

Jatra is noteworthy and worth mentioning. Jatra begins from Samaleswari temple on the night of Amabasya i.e. new moon day in the Hindu month of Aswina (September- October). The deity ascend through two non-Brahmin human beings i.e. Thanapati Barua Dangua and Keunt Barua. The traditional musical instrument namely Dhol plays an important role. It is the Khambeswari Temple Bharni-Par which is played at the time of ascending the deity second grand-son Madangopal noted historian B. C. through the Barua. The ritual was made the Chief of this Majumdar, the wife of Raja continues amidst the high newly acquired territory of Rajsingh Deo had initiated this sounding beat of Dhol,Muhuri Sonepur (Senapati and festival in Sonepur. Raja and Ghanta. The literary Mahanti, 1971: 62; Sahu, 1985: Rajsingh Deo had married the meaning of Bharni is pouring 14). In view of this, it may be princess of Khemendi. The or transferring. Barua is the suggested that, Bali Jatra was newly married wife of the king person who holds the deity in prevalent even earlier. had brought with her the his body. The Barua becomes However, Madan Gopal was wooden image of Bali after the deity appears in the first Raja of Sonepur where Khambeswari and started the his body. Barua is often known he established a new chain of worship of the deity in Sonepur. to be in a trance, a state of Chauhan dynasty. Subsequently, Raja Rajsingh spiritual bliss attained through music and dancing. In other It is pertinent to Deo had constructed the words, the deity or the unseen mention that worship of present Khambeswari temple celestial power is transferred to Khambeswari is believed to be in honour of the deity. the body of Barua. Here the the earliest form of Sakti As it has been noted meaning of Bharni-Par lies. It worship in West Odisha. It is above, these three Sakti causes to flow the divine power prevalent since fourth century. Pithas are the main centres of to the human body of the It is difficult to ascertain the Bali Jatra in Sonepur. Role of Barua. In other words, the exact time of worship of Brahmin priest during Bali deity ascends through him. Khambeswari in Sonepur, Jatra is insignificant and When the deity appears in the which is considered to be an unimportant. On the other body of Barua, at that time he earliest seat of Khambeswari. hand, function and meaning of loses his sense and acts Nevertheless, according to the non-Brahmin priests in this according to the direction of the

20 October - 2010 Orissa Review unseen force. Here he is temple and the deity leaves his Chaturthi Tithi is a addressed as Maa. People body at the twin poles (Juda significant day of Bali Jatra. On worship him (deity in the body Khamba) near the temple. this day, the Barua collects of the Barua), ask him various It is not out of place to sacred soil from the Khaul- questions to solve their mention that, the neighbouring Gad, situated near Sureswari problems and the deity replies districts of Boudh and Phulbani temple. This niti is called them accordingly. It is said that are Kandha dominated areas. Khaul-Phita. This Khaul-Gad Bali can foretell the past, Before 1993 i.e. the year of is located under a tree near the present and future of the partition, Boudh and Phulbani pond of the temple. At night, devotees on prayer. were under one district animal is sacrificed here. This The Brahmin priest administration named is known as Khaul-Bali. It is a hands over the Kala-Bauti Kandhamal i.e. the highland of Gupta-Niti of Bali Jatra in Chhatar to the Keunt Barua, Kandhas. Kandha people Sonepur. It is performed in who carries it and leaves the worship a deity called Chhatar secret and very confidentially. temple. Thereafter, Thanapati Bauti. She is portrayed as a General public are not allowed Barua leaves the temple. It is terrified deity of Kandha to witness this ritual. Only the believed that, if at that time the society. If incited and provoked, non-Brahmin priest called Thanapati Barua pulls the she is supposed to be the cause Khambeswaria Purohit and Chhatra carried by the Keunt of death in the Kandha Khaul-Phita Dangua are Barua then the death of Keunt community. Use of Kala present on the spot when this Barua is imminent. Such (Black)-Bauti Chhatar and niti is performed. When the situation also indicates that Dhala (White) Chhatar during Khaul-Phita Dangua Sonepur has to face a lot of Bali Jatra points out that, Bali completes the ritual, he shouts tragedies and misfortunes that Jatra is influenced by the tribal three times. Hearing his shout, year. When the Keunt Barua culture and tradition in Sonepur. his wife sacrifices a Boda (he- arrives at the palace, the deity After the Amabasya goat) in her house at once. It is leaves his body. Thanapati ritual, Bali Jatra of Pratipada believed that, any deviation in Barua sits near the Budharaja (first day), Dwitiya Tithi this ritual might cause death of temple situated in front of the (second day) and Trutiya Tithi the Barua. However, Barua Sonepur palace. Samaleswari (third day) is called Nisa-Bali, collects the soil in three earthen ascends him. One or two Buka because it is performed at mid- Kundi and takes to Sureswari (he-goat) are offered to the night. Nisha implies mid-night. temple. In the temple he deity (Barua). In other words, In these three days, becomes senseless and the the ritual of animal sacrifice is Samaleswari ascends the deity leaves his body. Then performed there and the blood body of the Barua and visits animals are sacrificed and is offered to him (deity). It is the palace to be worshipped Kundi-Puja is performed. It most surprising to see that the and returns thereafter at mid- may be noted here that this soil Bali drinks the fresh blood of night. At this time, a lot of curd is used during next year¶s Bali the Buka i.e. he-goat just after is poured over the head of the Jatra. its sacrifice. After that, the Barua, who is found in the state As it has been Barua returns to Samaleswari of ecstasy. mentioned above, rituals are

October - 2010 21 Orissa Review performed at Khaul-Gad. the Khaul-Gad. People identify begins on Saptami Tithi. Animals are sacrificed there. and recognize it with Earlier, Bhubaneswari and Blood sacrifice is the integral Parasuram. It is also believed Bana-Durga were also part of this ritual. The literary that, Parasuram raised his war propitiated by Sonepur Raja. meaning of Gad is hole. Khaul- against the Kshatriyas because Consequently, as per the Gad represents female sex they became very unkind and tradition the ritual of animal organ. As Linga represents cruel. He fought 21 times and sacrifice is performed at the Lord Siva in its uniconic form annihilated the Kshatriyas from palace before Bhubaneswari in various Saiva Pithas the earth. Thereafter, he threw and Bana-Durga at night of Khaul-Gad represents Sakti at all his Pothi in the Khaul-Gad. Saptami Tithi. this place. In other words, As per the other oral narrative, Rituals of Astami Tithi Sakti in this form is worshipped Parasuram performed a are imperative. The ritual of at Khaul-Gad. It is pertinent to Yajna here and on his mother¶s animal sacrifice is performed in mention that, in Sindhekela of instruction he installed Titilagarh sub-division and in Sureswari Devi here. So also, the temples of Asta-Chandi Khariar the deity Duarseni is this is famous as Renuka- (Sureswari, Narayani, worshipped in such form i.e. Pitha. Bhagavati, Samaleswari, Khambeswari, Ramachandi, hole. Similarly, in Jena-Khal The ritual of Panchami during Chhatar Jatra of Dasamati and Bimalakshi) of Tithi is important in the sense Sonepur. Also, the ritual of Bhawanipatna Manikeswari is that it is known as Ghoda- worshipped in this form. So, it animal sacrifice is performed at Panchami. Previously, Chari-Nala (Sashi-Sena may be said that, in some parts Sonepur Raja used to perform of West Odisha Sakti worship Tikra, Rana-Rahu Tikra, Hul- puja in his Ghoda-sala, Bhita Tikra and Sulia Tikra), in the form of Yoni worship is because horse was not only an prevalent. Chari-Khala or Gada important war instrument but (Manei-Gad, Danei-Gad, There are numerous also an imperial mode of Mahi-Gad and Kanhei-Gad), myths and legends associated transport. So, for the safety as Chari-Bata (Khambeswari with Khaul-Gad. Sonepur is well as growth of this wealth, Bata, Kulipada Bata, viewed as the land of Sonepur Raja used to offer Budharaja Bata and Samalei Parasuram. The Khaul-Gad ritual to the deity on this Bata) and Chari-Ghata (Raj under study is supposed to be occasion. As per the tradition, Ghat, Gouri Ghat, Kadamb the Entudisala i.e. birth place the Barua leaves Samaleswari Ghat and Samalei Ghat) of of Parasuram. It is also said temple and visits the palace at Sonepur. Sonepur Raja used to that, Parasuram killed his night. After the ritual of animal perform the ritual of animal mother Renuka on the sacrifice, the deity i.e. the sacrifice in these places for the instruction of his father. Later Barua returns to the temple. safety of Sonepur. on, he repented a lot and The ritual of Sasthi Tithi is also performed a Yajna. Khaul- very significant when the Barua Rituals of Navami Gad is understood to be that goes to the palace at night and Tithi are also very important. Yajna-Kunda. There is a stone the ritual of animal sacrifice is Mahakali Devi spends this day image of Abalokiteswara near performed. Sodasa Puja with Samaleswari Devi in

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or Nisha Bali is organized. Mahakali is worshipped on this occasion. As per the tradition, the deity i.e. the Barua visits the palace where Podh or Mahisi Bali i.e. buffalo sacrifice was once prevalent. Once upon a time, the Gauntia i.e. the headman of the village Sakma and his family members were performing the role of Barua on the occasion of Bali Jatra in Sonepur. At that time, he was greeted in the Samaleswari Temple Samaleswari temple and taken to the palace with a grand Samaleswari temple and to Samaleswari temple where procession. Traditionally, they returns thereafter. Bali Jatra of also the ritual of animal sacrifice were also enjoying free lands this night is known as Maha- is performed. From there, the of the village Sakma. However, Bali or Khambeswari Bali. deity goes to the palace where time has changed. People have Khambeswari temple is the her feet are washed at Bali- recorded the religious property main attraction of this ritual. At Chaunra and the ritual of in their names. The people of night, Khambeswari Devi animal sacrifice is performed. Sakma are also reluctant to ascends the Barua. The ritual Then the Barua returns to perform the role of Barua now- of animal sacrifice is performed Samaleswari temple where he a-days. and then the deity (Barua) visits becomes senseless and the In this context Dr. P. the town. At the door of almost deity leaves the body of the K. Chaulia, former Collector of every household, the owner Barua or Dangua. Sonepur once told me that, greets and washes the feet of On Dasami Tithi, when he was the Collector of the deity and offer puja, even Dasahara Bali is organized in Sonepur in 2005 the traditional animal sacrifice. Then the deity Baruas of Sonepur did not returns to her temple where the the temple of Samaleswari. want to perform the role of Barua loses his sense and the This is known as Maidhania Baruas on the ground that, they deity leaves his body. After Bali because it is performed in did not want to drink the blood sometime, the deity ascends the the noon. On this day also, of animals anymore. So, they Barua again and the ritual of Barua visits the palace with the animal sacrifice is performed. two Kala-Chhatras. Final were reluctant to act as Baruas. There from, the deity goes to ritual is performed on Aswina It clearly shows the sign of the temple of Sureswari where Purnima i.e. on the full moon change from inside. the ritual of animal sacrifice is day. At night, Puni Bali However, in course of performed. Then the deity goes otherwise known as Jaunli Bali time, the management of the

October - 2010 23 Orissa Review temples in Sonepur is taken of Sonepur Lakshmikara (drum) which pours or transfers over by the Endowment propounded Sahaja-Yana and the deity into the human body Commissioner. Limited funds popularized this stream of i.e. Barua. The chorus creates provided by the Government on Buddhism in this area during a breathtaking and thrilling this occasion are not sufficient ninth century. She is regarded sensation among the devotees to meet the expenditure of such as one of the traditional 84 who congregate from different a grand festival. There is no Siddhas of India. Subsequently, areas. But it had generated a denying the fact that, today it is during the Hindu revival sense of fear in me. simply difficult to organize Bali movement Saivism with It is interesting how the Jatra in Sonepur without public Saktism flourished in medieval elite of the society mock and support and their patronage. period. Perhaps, Tantric scorn the Bali Jatra tradition, Barua is an important Buddhism and Tantric Saivism because it does not fall inside character of Bali Jatra in with Saktism have influenced their acceptance parameters. Sonepur. His most impressive the activities of Baruas ofBali This is not to eulogize and feat is perhaps his balancing Jatra of Sonepur. Means i.e. praise Bali Jatra as the best act. Besides being the hero of Sadhana of doing this are form of ritual dance. Or even Bali Jatra, he is also the mouth- called Tantras. By to criticize that, it is a cruel and piece of the deity. He pronouncing the right formula heartless form of ritual practice. represents the deity. In other i.e. Mantra in the correct This is to say that, Bali Jatra is words, Barua symbolizes the manner or by drawing the as good as a ritual dance deity. So, Barua though male correct magical symbol i.e. incorporated with the by sex is addressed as Maa Yantra, one may force the deity traditional ideas of Tantra, when the deity appears in his or superior power to appear in Mantra and Yantra when the body. Thus, different deities in his body. Barua does not feel any pain the human form known as It appears that, the and physical exhaustion during Barua or Kalisi come out of Barua ofBali Jatra hypnotizes his performance. the temple once in a year and himself. It appears to be a Hundreds of people travel to different places like magical mysticism. For some, assemble near the Sureswari, Sonepur palace and temples of this is a higher form of Yoga, Khambeswari and other deities where certain when the Barua is completely Samaleswari temples and near rituals are performed. Notably, anaesthetized. It is believed the Sonepur palace on different Chhatars are also carried with that, Bharni Paar of Dhol and events of Bali Jatra and Baruas. Thereafter, the deities devotional songs with a tantric witness this rich folk festival of in the appearance of Barua overtone in Malashree Rag on Sonepur. In fact, the entire return to their respective this occasion takes the Barua Sonepur feels the vibration of temples. The literary meaning of from a state of consciousness Bali Jatra right from the Jatra is travelling. For this to the state of meditation and beginning of Aswina. Notably, reason, this annual festival is finally that of Samadhi. Here Sureswari is the reigning deity called Bali Jatra. lies the meaning of the word of Sonepur and Samaleswari Once, Buddhism µBharni Paar¶ of Dhol. µBharni is the presiding deity of spread in this area. The Queen Paar¶ is a specific beat of Dhol Sambalpur. Khambeswari is

24 October - 2010 Orissa Review

Time has changed. In due course of time, severe form of blood sacrifice i.e. human sacrifice has been stopped and animal sacrifice has been replaced. It is believed that this transformation has come during the British Raj when the practice of Meriah sacrifice i.e. human sacrifice was ruthlessly suppressed and curbed by John Campbell during December 1837 and January 1842 in the adjacent Boudh-Kondhmal areas. In order to expedite the Sureswari Temple suppression of human sacrifice, the Governor General in Council also decided to the most popular deity of was offered to the deity. Every establish a cohesive agency neighbouring Kalahandi, Boudh year, the Barua was sacrificed including all Kandha areas and Phulbani. Their during Bali Jatra. It reminds us under an agent directly participation in Bali Jatra the famous Meriah sacrifice a responsible to the Central indicates that since long, Bali long time ago prevalent among Government. It was known as Jatra has not only entertained the Kandhas of neighbouring Meriah Agency which was the people of these areas but areas. As per the Meriah established in July 1845. also acted as an emotional bond custom, the Kandhas never Captain S. C. Macpherson was of unity among them. It is an sacrificed a Kandha. They used the first Agent for the Meriah instrument of social harmony in to kidnap a non-Kandha boy Agency, who took over the a bigger and larger society. Bali from the plains. The boy lived charges in December 1845. Jatra creates an environment in the Kandha village as a very As mentioned earlier, by facilitating people of all caste honoured guest. He used to get the traditional Baruas of Bali and tribe to develop emotional plenty of wine, whatever food Jatra have also expressed their attachment. It creates a greater he wanted and even had the dissatisfaction over this bloody place to work and foster better company of any Kandha girl he ritual. Even once a group of social awareness. desired. Naturally, he did not activists campaigned against It is said that, once try to run away from the place. animal sacrifice during Bali upon a time human sacrifice On the day of the sacrifice he Jatra. These people believe was prevalent during Bali is so drunk that he is completely that, many people are mute Jatra. As per the tradition, anaesthetized. Portions of his spectators to this bleeding ritual when the ex-state was under body could be cut away practice. They think that, even the tribal rulers human blood without feeling any pain. the social organizations and

October - 2010 25 Orissa Review

Government agencies working against such rituals do not seem to bother. So, conscious citizens should take up this issue. But wait, let us stop here and think. In every Sakti Pitha it is happening in the month of Aswina and Chaitra. This happens every day simply because these innocent creatures are not claiming their right to live. They do not have voice and strength to do so. Let us, however, not wonder who is innocent and who is guilty, for the law Mahabali Jatra professes to be doing that already. Let us not pronounce materially. It is the time to enjoy of celebrating Bali Jatra and Bali Jatra as a sick tradition things and acquire things. There making this festival more because it makes little sense is no denying that, the intensity popular are the sacred and brings us no closer to any of celebration is unparallelled responsibilities of the general concrete conclusion at the end particularly during Bali Jatra in people of Sonepur at large. of it. What we want to say is Sonepur. What you are talking Bali Jatra is organized under how naked this tradition is in about µcommercialization¶ is the guidance of the District front of us. It is truthfully a real absolutely correct. But, it is not Administration. The number of show, a reality show for the a new phenomenon; it was animal sacrifice has been masses. We cannot help it, there earlier too. We cannot say reduced to a great extent. simply because it is an essential that, this is only the age of Common people have left no ingredient of human nature and, µcommercialization¶. Yes, such stone unturned to achieve this we believe, at least in this case, event always and certainly feat. They have been devoting that we are human. We are brings me an opportunity to themselves to keep this century physically superior to these earn more´. long tradition alive. animals and they are helpless One of the great It is pertinent to even to save their lives. Minus disasters of post independent mention that, Sonepur is a this part of animal sacrifice, India has been the absence of temple town just like every thing seems to be all right. royal patronage to Bali Jatra. Bhubaneswar, the capital city During my research trip However, there is no denying of Odisha. The to Sonepur on the occasion of the fact that, common people Kosalanandam Kavya, a Bali Jatra one Pasrawali told extend their patronage and work of seventeenth century me, ³Festival is for celebrations, support this festival once a year. declares Sonepur as another not only spiritually but also Unquestionably, the inheritance Varanasi with its numerous

26 October - 2010 Orissa Review sacred shrines of Siva and everything around you have Pasayat, C. (2008), ³Bali Jatra´ (in Parbati. Regrettably, the spirit contributed positively or Oriya), Souvenir, Lok-Mahotsav- negatively for your success. 2008, Sambalpur: District Council of heritage tourism has not of Culture. reached to Sonepur till date. Since you are in Sonepur, write an English paper on Bali Jatra Sahu, N. K. (1985), Veer Surendra Sonepur is finding it tough to Sai, Department of Culture, lure travellers partly due to for outsiders.´ Just before his Government of Odisha. sad demise, the author got an accommodation problem. Senapati, N. and B. Mahanti (1971), However, if you want to take opportunity to work in Sambalpur District Gazetteer, your family on a holiday, please Sonepur. It helped him to Cuttack: Orissa Government Press. improve his knowledge on Bali spend some time while Senapati, N. and N. K. Sahu (1968), travelling in this place. Jatra. Today, Bhagirathi Bolangir District Gazetteer, Nepak is no more to read this Cuttack: Orissa Government Press. The author is thankful paper. However, it is a tribute to Bhagirathi Nepak, whom he Senapati, N. and D. C. Kuanr to that great soul. (1983), Boudh-Khondmals District met during his field study in Gazetteer, Cuttack: Orissa 1989. At that time, he inspired References : Government Press. the author to write a paper in Barik, Sarmistha (2009), ³Bali Jatra English on Bali Jatra. He of Sonepur´, Odisha Review, Vol. LXVI, No.2, September, pp 160-162. awakened the author, ³get rid of the view if any that you are a Pasayat, C. (1998), Tribe, Caste and Folk Culture, Jaipur: Rawat flourishing scholar and Publications. successful writer because of Dr. Chitrasen Pasayat resides at Pasayat, C. (2006), ³Sonpurara Bali 152, Vijay Vihar, Nuagaon Road, P.O: your talents and skills. You are Jatra´ (in Oriya), Souvenir, Subarna Sishupalgarh, Bhubaneswar, successful despite yourself, for Utsav-2006, Subarnapur: District Odisha, 751002. E-mail: the reason that everyone and Council of Culture, pp.71-76. [email protected]

October - 2010 27 Orissa Review

Durga Temple at Nuasatanga

Dr. Ratnakar Mohapatra

State Archaeology Art and Architecture of the Department. This temple is built temple : Introduction in burnt bricks and stones A. Vimana : (rare). The foundation of the The temple of goddess The vimana of the Durga at the village Nuasatanga original vimana as well as jagamohana is built of laterite temple is a pancharatha rekha (Motia) in the Niali Block of the deula and its height is about 35 Cuttack district is one of the blocks. The temple faces to feet from the surface of the important Shakta shrines of the west. The presiding deity of the temple complex. It is Prachi Valley in Odisha. This temple is a best specimen of the completely a renovated temple is located about 5 km Orissan classical art. The site structure. The vimana has four from Amaresvara on the left of the temple is a considered fold vertical divisions such as bank of the river Prachi. The as a place of Shakta worship pistha, bada, gandi and temple was in ruined condition in the coastal belt of Odisha. mastaka. The pistha is about but it has been completely Shakta worship in the Prachi 1½ feet high and it consists of renovated in 2001 by the valley is incomplete without three horizontal mouldings Orissa State Archaeology referring to the goddess Durga Department, Bhubaneswar. of Motia. From the religious made of stones and bricks. The Originally the temple consisted point of view, the Durga temple base of the bada measures 20 of three structures such as of Motia is well known in the feet in the eastern and western Vimana, Jagamohana and Prachi Valley. This temple is a sides and 17 feet in the Natamandapa. Now the good representative of the southern and northern sides structure of natamandapa has brick monument in the coastal respectively. The bada of the not existed. The platform or belt of Odisha. A modest vimana consists of five pistha portion of the attempt has been made in this component parts viz ; natamandapa is available at article to highlight the detailed pabhaga, tala jangha, present only. Now the temple art and architecture of the bandhana, upper jangha and is being protected by the Orissa temple. baranda. The pabhaga

28 October - 2010 Orissa Review

padmasana, is being Durga image of the Gagnesvari worshipped as Kutamachandi.1 temple of Bayalishbati.3 The This goddess may be one of the head of Mahisasura is side deities of the original Durga depicted detached from his temple of Motia.2 The raha body. Lion, the conventional paga of the northern and mount of goddess Durga is southern sides on the baranda carved on the left of the are projected out by the pedestal. Observing the jhapasimha. iconography of the presiding The gandi of the deity, T.E.Donaldson remarks vimana is a curvilinear that chakra and conch, which superstructure and it continues testify to the strong Vaishnavite influence permeating the area of the pancha ratha plan of the 4 bada. The eastern and southern this time. In this connection, side raha pagas of the gandi Hansanatha Sahoo is of the are projected out by the view that the presiding deity is gajakranta motif (lion on ornamentally decorated but the contains the conventional crouchant elephant). Other presence of Champaka flower mouldings of khura, garland suggests it to parts of the gandi are devoid 5 khumbha, patta and basanta. of sculptural decoration. Deula Vaishnavite affiliation. He also Here the kani is not built by the Charini figures and dopichha says that the attributes of masons. The talajangha and lions are completely absent in sankha and chakra in upper upper jangha of the bada are hands identify it as Durga their respective places above 6 completely plain. The the gandi. Madhava. Two female bandhana of the bada cotains attendant figures are flanked on The mastaka of the three horizontal mouldings. The both sides of goddess Durga. vimana consists of beki, baranda above the upper The backside of the head of amalakasila, khapuri and jangha has four horizontal deity is carved with trefoil arch, kalasa. Here the ayudha and mouldings, which are joined by makara head at the base and dhvaja are missing. a vertical band at the centre of the kirtimukha motif at the each paga. Small tankus are The sanctum preserves apex. Apsara figures holding carved on all the mouldings of the image of goddess Durga as garland are depicted on both the baranda. The central niches the presiding deity of the side top corners of the slab. The of the three sides of the bada temple. The four armed image dazzling appearance and the are decorated with pidha of goddess Durga is carved in passé of attacking the demon mundies. All the central niches standing posture on the double create sensational feelings in the 7 of the three sides of the bada petalled lotus pedestal. She minds of visitors. The image are completely blank. There is displays chakra in upper right Durga is made of black chlorite no side deity in its niche at hand and sankha in upper left stone. It measures 3 feet 1½ present. On the north-western hand. The lower two hands inches in height and 1 feet 10 bank of the nearby pond, under hold the trident, by which, she inches in width respectively.The a Banyan tree an image of six- is piercing the heart of presiding deity is installed on the armed goddess, seated in Mahisasura as on the detached simhasana of 1 ½ feet high.

October - 2010 29 Orissa Review

The backwall of the sanctum places.10 Another stone slab of the sanctum. The two armed near the presiding deity is containing an image of image of Sun god is carved in decorated with trefoil arch, Chamunda noticed on the left standing posture on the makara head at the base and side of the presiding deity. The pedestal, which is decorated the pidha mastaka design at four armed Chamunda image is with a chariot drawn by seven the apex. Some of the earlier carved in standing posture on horses. Aruna, the charioteer scholars opine that the image of the prostrait body of a corpse. holds the reins of all the horses. presiding deity is a rare She displays khadga in upper Two diminutive figures of Usha specimen of the Orissan art.8 right hand, dambaru in lower and Pratyusha are flanked on Here H.C.Das is of the view right hand, panapatra in upper either side of the deity. The Sun that the presiding deity of Motia left hand and trident in lower left god was depicted holding the is one of the best hand. The image of Chamunda stalk of full-blown lotus flower. respresentative specimens of is made of sand stone. It But both the hands of Sun god are broken from the elbow the Ganga period.9 Besides the measures 1 feet 6 inches in portion. Flower medallion is presiding deity, the sanctum also height and 1 feet ½ inch in carved on both side top corners preserves the images of Surya width. of the slab. The image of Sun Devata and a four armed Inner walls of the god is made of sand stone. It Chamunda. The two armed sanctum are devoid of measures 1 feet 3 ½ inches in image of Surya Devata is decorative ornamentation. The height and 9 inches in width carved in riding a chariot drawn sanctum has one doorway respectively. Observing this by seven horses with the towards the jagamohana. The image, T.E.Donaldson remarks charioteer Aruna who holds the doorframe is designed with that stylistically the image of Sun reins of all the horses. The Sun three vertical sections. The base god can be placed in the 13th 11 god holds the stalk of the full- of both side doorframes are century A.D. blown lotus flower in his two decorated with khakhara Goddess Durga : An image hands. Figures of Dandi and mundis, which are housed with of goddess Durga is noticed at Pingala are flanked on either the figures of dvarapalikas. the left side of the doorway of side of the Surya Devata. They The centre of the doorway lintel the sanctum. The four armed are depicted on the base of the is carved with an image of image of goddess Durga is slab. Usha and Pratyusha are Gaja-Lakshmi in abhiseka carved in standing posture like also carved on the centre of pose. Navagrahas are not the presiding deity. She holds either side of the slab. The found engraved on the chakra in upper right hand and backside of the head of Surya architrave above the doorway sankha in upper left hand. In Devata is decorated with trefoil lintel. Loose sculptures of the lower two hands, goddess arch. Apsara figure is carved Surya Devata and goddess Durga is piercing the heart of on both side top corners of the Durga are kept on the right and Mahishasura by a trident. slab. The image of Surya left sides of the doorway of the Lion, the conventional mount of Devata is made of chlorite sanctum respectively. They are goddess Durga is carved on the stone. It measures 1 feet 9 being described as follows: left of the pedestal. The image inches in height and 1 feet in Durga is made of sand stone. width respectively. The image Surya Devata : The image of It measures 1 feet 6 inches in of Surya Devata was possibly Surya Devata is found installed height and 1 feet 2 ½ inches in brought from some other at the right side of the doorway width respectively.

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B. Jagamohana : ghanta, above which there is of Ganesha (eroded condition) The jagamohana of another beki, amalakasila, and an image of Astabhuja the temple is a pancharatha khapuri and kalasa. Here the Durga. Here the image of ayudha and dhvaja are not pidha deula and its height is Astabhuja Durga is being found to be inserted in their about 26 feet from the surface mentioned below. respective places. of the temple complex. The Durga : A huge stone slab structure of the jagamohana Inner walls of the contains an image of eight has been rebuilt on the same jagamohana are completely armed goddess Durga. The ruined platform of the vimana. plain. The jagamohana has right side hands of goddess The bada of the jagamohana one doorway towards the open Durga display khadga, trident, has four parts such as natamandapa. The doorway varada mudra and one of the pabhaga, talajangha, of the jagamohana is bereft of hands of the right side holds bandhana and upper jangha. decorative embellishment. pasa, which lies on the neck of The pabhaga is designed with C. Open Mandapa : the asura. The left side four the conventional mouldings of hands hold the hairs of asura khura, kumbha, patta and There was probably a in one hand, severed head basanta. Here the moulding of natamandapa existed in front (chhinna mastaka), an of the jagamohana though kani is not noticed like the indistinct object and the rest only fragments of pistha vimana. The tala jangha and hand of the left side displays remain.12 Now the pistha or upper jangha are devoid of abhaya mudra. Here the platform of the earlier structure decorative elements. The asura is depicted holding a is available and it is being used baranda of the bada is not dagger in his hand. Lion, the as the open natamandapa of made by the architects. Small conventional mount of goddess the temple. This platform is open window is found on both Durga is carved on the right of about 3 feet high from the the northern and southern sides the pedestal. The image Durga surface of the temple complex. of the bada. is made of sand stone. Some Masonry steps of the of the local devotees consider The gandi of the descending order are provided it as goddess Kali. jagamohana is a pyramidal for approach towards the superstructure and it continues jagamohana as well as the Additional Shrine : the pancha ratha plan of the sanctum. Two jhapasimhas of There is an additional bada. The gandi consists of the original temple are shrine dedicated to Lord unmistakably installed on both five flat shaped pidhas and Muktesvara Shiva noticed on sides of the masonry steps of each pidha is decorated with the north- west corner of the the open mandapa. tankus in all sides. Deula temple complex. It is a pidha Charini figures and dopichha There are some loose deula and is about 20 feet in lions are completely absent in sculptures of the original temple height. The central niches of the their respective places above preserved at the left side bada of that shrine are housed the gandi. western bada wall of the with the parsvadevata images The mastaka of the jagamohana. They are Deula of Ganesha, Kartikeya and jagamohana consists of beki, Charini figures (four), an image Devi Parvati. According to the

October - 2010 31 Orissa Review local people, the shrine was the original Durga temple of References: built in 1990¶s. Motia can be tentatively 1. P.K. Ray (ed.), Archaeological nd Boundary Wall : assigned to the 2 half of the Survey Report Prachi Valley, 13th century A. D. The present Orissa State Archaeology; Bhubaneswar, 1975, p.14. The temple complex is temple has been rebuilt in 2001 enclosed by a boundary wall, by the Orissa State 2. Ibid. which is made of burnt bricks. Archaeology Department, 3. T.E. Donaldson, Hindu Temple The original boundary wall of Art of Orissa, Vol.2, Leiden, Bhubaneswar. 1986, p.681. the temple complex is indicated by the existence of its lower Now the temple is 4. Ibid. portion at some places.13 being managed by a local 5. Hansanath Sahoo, ³The Rare committee of that village. but Less-known Monuments Recently, the earlier damaged of Prachi Valley´, in P.K. boundary wall has been rebuilt Conclusion Pradhan(ed.), Incredible by the Orissa State Prachi Valley: It¶s Monuments Thus, it is known from Archaeology Department. The and Tourism Possibilities, the above discussion that the Adaspur, 2007, p.57. boundary wall is about 5 ½ feet Durga temple of Motia is 6. Ibid. in height. An ancient brick well completely a renovated temple is found existed at the southern 7. P.K. Ray (ed.), op.cit., p.58. side of the temple complex. of that locality. The original 8. Ibid, p.14. Also see R.P. structures of the temple are not Mohapatra, Archaeology in Date of the Temple : available at present. The temple Orissa (Sites and Monuments), Vol.1, New Delhi, p.148. There is no authentic has been rebuilt by the Orissa 9. H.C. Das, Iconography of historical record with regard to State Archaeology Shakta Divinities, Vol. II, Delhi, the exact date of the original Department. Iconographic 1997, p. 321. Durga temple of Motia. features of the presiding deity 10. R.P. Mohapatra, op.cit., p.148. Various scholars suggest convey the artistic tradition of 11. T.E. Donaldson, op.cit., 1986, different views regarding the the Orissan classical art of the p.682. date of the temple. G.S.Das Ganga period. The image of 12. Ibid, p.681. records that the brick presiding deity is rare 13. P.K. Ray (ed.), op.cit., p.58. considering its artistic features. monument of the Motia village 14. G.S. Das, Exploration of the is assignable to the 8th and 9th Although the temple is primarily Prachi Valley, Bhubaneswar, century A.D.14 Here P.K. Ray dedicated to the Shakta deity 1958, p.15. is of the view that the Durga still it preserves other deities like 15. P.K. Roy, op.cit., p.27. temple of Motia was Sun god, Ganesha, etc. From 16. T.E. Donaldson, op.cit., pp.681- constructed in circa 9th century the architectural point of view, 682. A.D.15 Here T.E. Donaldson the temple is an important brick has categorized this temple into monument of the Prachi Vally. the 13th century A.D.16 On the On the whole, the Durga temple Dr. Ratnakar Mohapatra is a basis of the original pistha and ICHR Post Doctoral Fellow, of Motia is one of the important P.G. Department of History, the iconography of the presiding Shakta shrines in the coastal Sambalpur University, deity, the construction period of belt of Odisha. Jyotivihar, Burla-768019.

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Biswabasab, the As per the views of brother of Biswabasu brought research scholars Goddess the ³Chaka shila´ (the Pedestal Maninag Durga was at first on which Lord Nilamadhab worshipped by Her devotees was seated) to Ranapur and as Goddess Ambika. In 942 fixed the same on the hill top of A.D. Pravabati, the newly "Mainak Parbat" and installed married queen of king the deity of Goddess Maninag Gadadhar Singh of Ranapur Durga. Scholars and wisemen fought a battle with the Muslim opine that the Bija Mantra of invadors of Bengle and gained "Vishnu", "Siva" and "Durga" victory over them. Being has been inscribed on the body pleased with the uncommon of holy ³Chaka shila´ which valour and patriotism of the has been installed on the hill top queen, the Gajapati king of of "Mainak Parbat". Orissa honoured her with Maninag When Biswabasab µNagamani Saree¶ and since arrived at Ranapur it was ruled that event the Presiding deity of Durga, the by a tyrant demon king namely Ranapur was called and ³Ranasur´. The common worshipped as Maninag in Presiding subjects were living in Ranapur stead of Ambika. state with constant fear, terror The king of Ranapur Deity of and anxiety. The people of had to go to the hilltop of Ranapur prayed before "Mainak Parbat" every day for Ranapur Goddess Maninag Durga with offering Seva Puja to Goddess deep devotion to save them Maninag, by crossing the thorny from the oppression and bushes and unpalatable road. In Braja Paikaray tyranny of Demon king Ranasur order to avoid these obstacles Goddess Maninag Durga king Brajasundar Narendra of fought a fierce battle with Ranapur constructed a new Legendary Biswabasu, the Ranasur for seven days and temple in 1830 A.D. at the foot tribal chief and Biswabasu, the seven nights and at last slew the of the Mainak hill in the back founder of Ranapur royal demon king by Her powerful of Ranapur royal palace. The dynasty were two brothers. feet stroke. While slaying the devotees use to call the deity Biswabasab was a great demon Ranasur by feet stroke of this temple as ³Tala devotee of Lord Nilamadhab Mainak Parbat shivered Maninag´ and was worshipping the God vigourously and a new water in deep mountain caves spring came out of the mountain Due to lack of proper encircled with forest. In course which was later on called as modern education and out of of time Lord Nilamadhab was ³Asur Kumari´. It has now blind belief the rulers of brought to Puri and became become a tourist spot for the Ranapur had created the nasty Lord Jagannath. visitors. and hateful custom of human

October - 2010 33 Orissa Review sacrifice before Goddess had warned the then king illegal orders of the king who is Maninag Durga. 80 families of Krushna Chandra Narendra a mere servant of the Ranapur had been granted Bajradhar Mohapatra to Britishers.´ ³Rakta Patta Jagirs´ by the abolish the hellish custom of In fact the hateful ruler for killing human beings human sacrifice before custom of human sacrifice and offering their blood to Goddess Maninag Durga. before Goddess Maninag was Goddess Maninag in the whole For the better abolished in Ranapur after the month of Magha. These hateful brutal killing of British Political Killers were called by the appreciation of the readers the English translation of the Oriya Agent Major R.L. Bazelgettee common subjects as ³Tantia on 5th January 1939 by the Katas´ and ³Magha Masias´. stanza of the poem is herewith given below. angry mob when the king was Patriot Dibakar divested of all this royal power Parida, the dynamic leader of ³The hellish custom of by the British Govt.. Ranapur Rebellion of 1938-39 human sacrifice in the month of A.D. had penned the Ranapur Magha by Tantiakatas would Rebellion in his revolutionary not be tolerated & allowed Braja Paikaray is an Advocate & poem ³Jagi Utha´ in which he further, We the people of Notary Public in Bhubaneswar had called upon the people and Ranapur would defy all the Court, Bhubaneswar-14

34 October - 2010 Orissa Review

Oh Mother Goddess Durga

Bikram Keshari Barma

Pitamaha Brahma had bestowed Oh, Goddess Durga, the universal Mother Mahinsha with a boon You are the source of power He only can be killed You are source of unity and harmony by a naked woman. You are our real saviour. Narayan, the Supreme God Baikunthadhiswar Mahinsha, the king of giants Created you, Oh Mother And his two commanders And requested you to kill Mahinshasura. Sumbha and Nisumbha You asked the Gods Invaded Swargapur. To be united forgetting their petty rivalry Indra, the king of Gods And to handover their best weapons. was miserably defeated The Gods agreed and being united And with his followers Handed over their best weapons left the Heaven quickly. To you to fight with the giants. Mahinsha sat on the throne of Indra You, sitting on Lion Declared himself as Debendra Being well-equipped Gods in fear Attacked the giant's where kingdom where Worshipped his feet with fear. Sumbha and Nisumbha were killed Devraj Indra, Pitamaha Brahma Atlast Oh Mother ! Kailashpati Mahadev, God Moon and Sun, you mesmerised Mahinshasura Met the Supreme Narayan For the interest of the Heaven and Earth And described their distress And he was killed. Prayed for the rescue From the hand of Rakshash.

Bikram Keshari Barma is the Ex-MLA of Mahanga.

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with welfare of all sections of people the poor, the down trodden, the exploited and the least. He had the ideal of Gandhian Sarvodaya of social upliftment, economic emancipation and Sarvodaya moral resurrection of all. Gandhiji considered this ideal as the only real dignified human doctrine is the greatest good of Prabodh Kumar Rath all, he cherished this welfare of the rich and the poor, the prince and the dullard, the dumb, deaf and mute. He had envisioned development with moral, ethical M. K. Gandhi was by He located the truth of Indian and spiritual values than the common consent one of the ideas through study of Tolstoy western economic parameter greatest leaders. Asia has and Ruskin. He can be alone. Gandhiji cherished to produced in an era of colonial acclaimed as a politician, establish a democratic state and nationalisms and decolonization, prophet, a humanist, a social a new social order on principles who in his own life time was scientist, a democrat and above of truth and non-violence with called a saint and a all an economist. Sarvodaya. Machiavellian politician and who has become in He viewed the function Sarvodaya as an ideal, independent India both a of the existing state as evil a vision and a movement in national myth and an which hardly would permit a Gandhian philosophy in its embarrassment.1 new social order of his dream. origin, dynamic in outlook, it is He opined for a co-operative solidly based on a philosophy The political philosophy federation of village republics. of praxis that demands the of M.K. Gandhi had been He pointed the role of majority commitment of its follower to analysed thoroughly in the rule in western democracy and the care and the uplift of country and abroad. He had precarious position of humanity, especially of the last been a successful man of action minorities. These are not and the least in any society. in pre-independent India. He conducive for promotion of Gandhi¶s dream of Sarvodaya had struggled hard to win the welfare of one and all. society is an ideal towards freedom by non-violent means. which he worked and for which He had aimed to end He coined the term he expected a continuity of exploitation and set up a new Sarvodaya to mean ³good of commitment till it is realized. social order on principles of all´ for the title version of Ruskin The dynamics of Sarvodaya are truth and non-violence. He was µnot¶ the greatest good of the deeply rooted in the world view a great social scientist often greatest number, Gandhi of Gandhi, within which he experiencing certain principles. viewed his class- less society thought and acted and from the

36 October - 2010 Orissa Review perspective of which he viewed level, the Harijans, Tribals and inspiration for the formation of other realties and which gave members the lower castes Sarvodaya. But Gandhi admits him the inner direction for his would be given all the rights of his debt to certain other search for and experiments with equality. sources like the ³Gospels´ by truth. Tolstoy and Thoreau.5 Gandhi Sarvodaya owes its obviously drew a lot of The dynamics of origin to Gandhi. The concept inspiration from Jainism, Sarvodaya assumes a process Sarvodaya was first used by besides Jainsim Gandhi¶s that begins with the last and the Gandhi to express an idea thought owes much to the least in the society and moves which he found. Very scriptures of Hinduism, Islam, on toward the dawn of a captivating in Ruskins un to this Christianity and Buddhism. Moksha on earth or Ram Rajya last. In order to understand the (Kingdom of God). This full meaning and implications of The ideal of Sarvodaya kingdom was to be attained on Sarvodaya, one has to situate is implied in the word itself; earth and had to be created and it in the broader perspective of Sarva and Udaya. Sarva means nurtured with Sarvodaya beliefs Gandhi¶s thinking. Gandhi never ³all´ and the key to this and and practices.2 Through attempted to build a systematic Udaya means ³uplift´. The Sarvodaya Gandhi attempted thought pattern or sat down to culmination of Sarvodaya to recapture the spiritual write a whole book containing vision, which was the life heritage of India, which had a systematic exposition of his mission of Gandhi, is nothing thrived in the villages and used ideas. Instead, he wrote in bits but a liberated society, a it to build the nation. He and pieces, usually for journals Sarvodaya Samaj. He devoted criticized western civilization not put out by his organizations. He his entire life for the achievement because it was totally corrupt, never hesitated to admit of this goal. Since Sarvodaya but because it was contrary to inconsistencies in his thinking stood for the welfare of all, the needs of India. In western and writings. For Gandhi commitment to all kinds of values he saw a craze for Sarvodaya was a concrete sacrifices, even unto death, for comfort, multiplication of wants manifestation of many spiritual the welfare of others was at the and self indulgence, which could ideas found in many religious core of Sarvodaya. lead to greed, conflict traditions.3 Like many other suppression of the weak by the great concepts, the evolving Gandhi¶s original use of strong and social disparity. and expanding concept of the term Sarvodaya dates back Gandhi was convinced that Sarvodaya had a small and to the year 1904. In translating decentralization of power is the humble beginning. Gandhi into Gujurati, Ruskin¶s unto this key to just and equitable seems to have borrowed the last the book that he society. On economic level concept Sarvoday from a Jain acknowledge as exerting the decentralization of power scripture written by Acharya most radical and revolutionary meant discovering big Samaanta Bhadra who lived influence on his life and industries and encouraging about 2000 years¶ ago.4 No philosophy he first used the term village cottage industry. ³Small doubt for Gandhi Ruskin¶s Sarvodaya. The title of the is beautiful´ thus would become book ³un to the last´ was one book when translated in to the economic slogan. In a social of the main sources of Gujrati was Sarvodaya or ³the

October - 2010 37 Orissa Review welfare of all´ but the idea of down trodden rather. Than all. the following ideology of Hindu ³welfare of all´ formed a part As Vinoba Bhave has observed saints and seers. The Bhagvad of his mental make up even ³The proper rendering of unto Gita is also replete with before he read this book.6 this last would be Antyodaya references to the concept of Ruskin¶s book according to ³uplift of lost´, rather than universal welfare or the welfare Gandhi had three lessons for Sarvodaya.8 But Gandhi of all. Apart from Hindu him. intentionally used the word Scriptures, Buddhism and Sarvodaya or welfare of all Jainism served as adjuncts to 1. That the good of the instead of Antyodaya. Hinduism also lay equal individual is contained in the emphasis on the welfare of all. good for all. The Gandhian concept The universal love and universal of Sarvodaya also inherited 2. That a lawyers work welfare form the corner-stones from the cultural heritage of has the same value as the of the Buddhist philosophy. India-Indian culture since the barber¶s in as much as all have The Jainas equally accept as early days of recorded history the same right of earning their their ideal the welfare of all. clearly conceives of the welfare livelihood from their work. Even before the Christian Era of all. Even Kautilya¶s the term Sarvodaya was used 3. That a life labourer of Arthasastra, a masterpiece of by one Jaina teacher the that is the life of the tiller of ancient Hindu treatise on Samantabhadra. Islam not only the soil and the handicraftsman diplomacy and state craft is the life worth living.´ prescribes that the ruler must be conceives of Allah or God as Omniscient-Omnipresent But to Gandhi our of just and righteous, his supreme the three lessons the first one is consideration being the welfare having no beginning and no end. most significant. But Gandhi of the people. It also concedes that all is from 10 had deep in his heart the God. The message of God cherished objective of welfare ³In the happiness of the and the kingdom of God of all or Sarvodaya even before subjects lies his happiness, in advocated by him comprehend he read Ruskin¶s ³unto this their welfare his welfare. universal good or the welfare last.´ 7 Whatever pleases himself he of all. Thus the Gandhian shall not consider as good, but concept of Sarvodaya or the Gandhi had deep whatever pleases his subjects uplift or welfare of all was down in his heart the desire to he shall consider as good´.9 stimulated by the combined see the welfare of all. unto his effect of ³Common humanity´ last, he stimulated this desire Indians conceived of as preached by all religions. and instilled in him a sense of universal love and universal determination and dedication to service in terms of The philosophy of work for it, to give his life for it. ³Vasudhaiva Kutumbakam Sarvodaya makes the attempt Sarvodaya or welfare of all and Svadesha Bhubana of reorienting human mind, of became hence forward his trayam´. The concept of reconstructing human society. polestar. Unto this last literally universal brotherhood, Sarvodaya means welfare and translated lays emphasis on the universal love and service to the prosperity of all. All most last, the oppressed and the entire creation is contained in progress together without

38 October - 2010 Orissa Review collision of interest. Prosperity Kisans, Uplift of labour, Uplift 2. Thomas Veltickal, Gandhian is not attained in vacuum. It of Lapers, Uplift of Adivasis, Sarvodaya; A Realistic utopia needs money after all but what Uplift of Students. Gyan Publishing House, New Delhi, 2002. P-8. type of money ? Money earned without moral and spiritual Sarvodaya pleads for 3. Archana Sinha, the school the replacement of the concept philosophy of Sarvodaya consideration leads to animality. (Patna, Janki, Prakasan) 1978 When becomes possession- of class struggle by the more 4. T.S. Deva Das, Sarvodaya and oriented he does not care for rational theory of social goods and harmony. This social the problem of Political anything good or bad. This Sovereignty, Madras, 1974 leads to social imbalance. harmony is to be realised not by mere verbal profession. It is 5. Essays on Gandhian Politics Sarvodaya is a philosophy Oxford, Clearendon Poets, which provides checks against to be experienced in daily 1971, PP17-25 conduct. these imperfections of human 6. Gandhi, M.K. ± The story of my mind and soul. It endeavours to Gandhi¶s ideals have Experiments with truth P ± 224 put man on the tract which may often left little mark on Indian 7. Ibid, P -224 lead him to real social society and politics and where happiness. Sarvodaya ideals 8. Gandhi M.K. : Harijan 10 April they have been influential they 1949 have been there since the Vedic have often been distorted in times. 9. Kautilya, Arthasastra, Book-I, practice by social conditions. Chapter ±VII. For building a What left by the Mahatma in 10. Al Quoran, Chap-iv, quoted in Sarovadoya society in India, modern India is not a social and Islam by Annie Besant P-22 Gandhiji gave 18-fold political reformation, but merely programme. They are :- a tiny group of devoted Gandhis. Some, under the Communal unity, leadership of Jaya Prakash Removal of untouchability, Narayan, preach the doctrines Prohibition, Khadi, Other rural of Sarvodaya, the welfare of all. industries, Village sanitation, Nai Talim, Adult Education, References : Uplift of women, Education in 1. Originally published in the health and hygiene, Provincial modern Asian Studies, Prabodh Kumar Rath lives language, National language, Cambridge University Press, in Plot No.184, Paikanagar, Economic equality, Uplift of Vol. III, 1969, PP-321-22 Bhubaneswar-751003.

October - 2010 39 Orissa Review

a great political strategist who this almost sums up his evolved and practised politics approach in social, political and Gandhian of the capture of State power economic fields. The power of through a prolonged mass non-violence is manifested Philosophy : movement, an orthodox even in the life of an individual, religious believer who stood for but it becomes a mighty power Still Relevant the social liberation of women, through mass movement as the ending caste oppression shown by Gandhiji during the Today and discrimination, and in freedom struggle. People's general, application of reason power is manifested when they Rabindra Kumar Behuria to all aspects of social life; a adopt non-violent means. It is person who had the vision of a for all those who have faith in In the words of Mulk Raj world where all conflicts would Gandhian Ideology to awaken Anand : be settled without violence. the inner power of the people "Certain men turn the world Gandhi opposed the and make them realised the upside down, and history violence of our age which, greatest power on earth is changes its direction, to an except for some short periods people's power. Declaring the extent, to achieve balance in of peace, has seen two world importance of non-violence in favour of survival of human wars fought mainly from the his social philosophy he said, beings, for a time, until the rivalry of the 'have not' powers "Non-Violence is the first article deathwise possesses whole against the 'haves', who have of my faith. It is also the last people's, led by ambitious built up their empires largely by article of my creed." Violence, leaders who upset the tilt, while conquest of weak peoples, by according to him, is the law of our globe seemingly goes round use of the ever-perfecting brutes while non-violence is the but is really threatened with instruments of war. Against the law of human beings. Here he imbalances and is nearly restlessness and turmoil of the absolutely differs with drowned in chaos, portending late 19th and early 20th Darwinian Principle of 'struggle the end of the world itself.... centuries, he spoke of the need for existence' and survival of the The men who change the main to pity for the helpless, the fittest. Non-violence, according trend of an age towards good rejected and the oppressed, to him, is not merely an ideal, it are archetypal men. In our especially in Africa where he is a fact. Replaying to his critics century, one such man among stood against apartheid and in who called his philosophy a few others in the world, like India where he led the protests utopian and visionary he said, Tolstoy, Lenin, and Tagore, against martial law and murder. "I am not a visionary, I claim to was Gandhi. I call these men be a practical idealist. The If anyone was asked to world changers." religion of non-violence is not give the essence of the political meant for the Risis and saints. Gandhi was a many philosophyof M.K. Gandhi in It is meant for the common splendoured personality - a one word, he should call it people as well. Non-violence person who kept the highest Non-Violence. Gandhi so much is the law of our species, as standard of morality in politics; emphasized this principle that violence is the law of the brute.

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The spirit lies dormant in the characteristic of Satyagraha is Martin Luther adopted the brute, and he knows no law but that it can be used most method of Gandhiji and that of physical might. The successfully even by one succeeded in forcing this dignity of man requires individual and that too in every government to look to their obedience to a higher law of the sphere of life. It is an ideal grievances. This type of fight strength of the spirit." Moreover weapon of war of has been adopted in many violence and war have never righteousness. It is latent in countries successfully. been able to solve any every one of us, we have to Gandhiji was deeply a problem. They have lost all make it active. It is a universal religious person and a very relevance in this Nuclear age. course. In essence it is the moral being. For years he Nuclear weapons are more introduction of truth in political argued that religion and politics dreaded than understood. life. Explaining the working of could not be separated. But Advancing argument in support Satyagraha as a political when he saw that the of his cult of non-violence weapon, Gandhi has insisted communalists were using Gandhiji said, "The fact that that it is based on truth and non- religion to far hatred and there are so many men still alive violence. Besides, it includes violence against followers of in the world shows that it is such techniques as involved other religions, he completely based not on the force of arms mutual dialogue such as changed his formulation and but on the force of the truth and arbitration, negotiation etc. It said in 1942, "Religion is a love. Therefore, the greatest also includes non-violent personal matter which should and most unimpeachable pressure tactics such as have no place in politics." He evidence of the success of this agitation, demonstration, was even more categorical after force is to be found in the fact picketing, dharana, economic the communal holocaust of that in spite of wars of the boycott, non-payment of taxes, 1946-47. He said in 1947, world, it lives on." emigration, non-cooperation, 'Religion is the personal affair Satyagraha, the chief ostracism, civil disobedience, of each individual. It must not weapon of Gandhian political and formation of parallel be mixed up with politics in action has been defined as soul government. When Gandhiji national affairs." force by him. He said, "Its was in South Africa he wanted (Satyagraha's) equivalent in the to fight against the alien Gandhi was not a vernacular rendered into Government against the politician in the Machiavellian English means truth force. I discrimination shown towards sense, but he did what his think Tolstoy also called it soul- the balck people. He found the knowledge a priori taught him. force or love-force and so it is." weapon of "Satyagraha" during He never lost touch with his Satyagrah is bound to be non- those days. When he came to spirituality even in the moments violent, otherwise it turns into India being head of Congress of his great political Duragraha. Satyagrah is Party, he has again used engagements. He, like different from passive "Satyagraha" as an effective Machiavellian and modern resistance also, it is active weapon against British politicians, Marxists and others, resistance, acting on the path of Government. Even in America, did not separate religion from truth. the most important leaders of the Negro King politics but tried to provide a

October - 2010 41 Orissa Review synthesis of the two. Gandhi, democratic State." The and untouchables. His idea was primarily based all his social and Gandhian concept of secularism to uplift untouchables in all political doctrines on the stemmed from his unflinching respects by giving equal status religious and spiritual view of conviction that fairness and and equal justice. human life. According to him, justice to all was inextrible part Gandhiji's commitment politics devoid of religion is a of truth, which for him was the as also contribution to the death trap, because it kills the quintessence of religion. He had women's cause is also well- soul. Gandhiji most often used personal experience of western known, but not the fact that he the word religion in two Civilisation, African Civilisation understood that the extent of different sense; one on its and Indian Civilisation and he women's liberation was denominational sense, i.e. in has opportunities to study the dependent on their occupying terms of Hinduism, Islam, scriptures of all religions in his the space outside home. The Christianity, etc. and the other serach for truth. For him, "Gita" Civil Disobedience Movement in the traditional sense of and "Upanishads" provided dharma the moral code which adequate answers for his marked massive participation of guided a person's life. In doubts on what truth and justice women in Prabhat Pheries, asserting that politics should be were. public demonstrations, based on religion, he meant that picketing of foreign cloth and they should have a moral On April 30, 1936, at liquor shops and the salt, forest foundation in dharma. Sevagram during his prayer and other Satyagrahas. But the meeting Gandhiji said, "I can active movement came to an But Gandhiji also only try to pursuade you to end with the Gandhiji-Irwin believed that to quote him; "The shed the ideas on caste and pact in March 1931. Gandhiji fundamental ethics are common untouchability". Gandhiji to all religions. It was in part to then called Mridula Sarabani believed that mere political and other women political emphasize this commonness unliftment and Harijans would that he changed his earlier activists and told them. "I have not end the caste system and brought women out of the formulation" God is truth to caste discrimination but would "Truth is God." And truth, kitchen. It is your task now to end to perpetuate them. As see to it that they do not get according to him, can be pointed out in 1931, "Separate confined there again". realised in perfect sense through electrorates to the 'untouchable' love and Ahmisa. 'He prayeth will ensure them bondage and Gandhiji's conception best who loveth best, both man perpetuity. Do you want the of Swaraj was "full economic and bind and beast' was his 'untouchables' to remain freedom for the toiling millions. diction. 'untouchable' for ever?... what As far back as 1931 he wrote Gandhii frequently is needed is destruction of that the "Swaraj of his dream used the word secular during the untouchability'. Gandhiji's was the poor man's Swaraj" heyday of communalism. For purpose in life was to fight and emphasized that freedom example, he said in 1947 "the poverty, remove exploition and was meaningless unless the state is bound to be wholly put an end to suffering and basic necessitives of life were secular" and "the state of our starving of poorest people of guaranted to the masses. This conception must be a secular, India - Harijans, downtrodden socio-economic revolution was

42 October - 2010 Orissa Review possible only by organising the conducted on a cooperative and Satyagraha, which he had workers, both in the industrial basis. There will be no caste successfully used in the struggle and agricultural sectors for non- systems such as we have to- against British imperialism was violent action against social and day with its graded as relevant, if not mere, for the economic injustice. untouchability. This was soial and economic Gandhiji's dream of a free India emancipation of the masses. Gandhiji had strongly which will be comprised of self- advocated the decentralisation Gandhiji's view of sufficient, self-reliant villages all of political and economic labour and capital was clear. working in harmony to wipe the power in favour of more or less He was of the opinion that the tears of the lowliest. self-sufficient and self- "rich cannot accumulate wealth governing village panchayats. The enactment of the without the conscious He regarded these local 73rd Constitutional cooperation of the poor in institutions as the models of Amendment enforcing society." He described capital non-violent organisations. Panchayati Raj institutions in to be nothing but acumulased the nearest we have come to labour and wanted labour to be His idea of village Gram Swaraj. Implementing regarded as equal partners for Swaraj is that it is a complete these amendments by all State the well being of the industry. Republic, independent of its Governments need the He propounded the theory of neighbours for its own vital unswerving vigilance especially "trusteeship" by which capital wants and yet interdependent of the intelligentsia and every and labour are to be mutual for many others in which responsible citizen of our trustees and both, in turn, to dependence is necessary. Thus country. function as join-trustees of the every village's first concern will consumers or the community. be to grow its own food crops, Gandhiji believed that and cotton for it's cloth. It working for economic equality The most important and should have a grazing reserve meant "abolishing the eternal yet the most controversial point for its cattle, recreation and conflict between capital and in the economic philosophy of play-ground for adults and labour." It meant "the levelling Gandhi is the theory of children. Then if there is more down of the few rich in whose trusteeship. He was against land available, it will grow useful hands is concentrated the bulk capitalism and yet he was not cash crops, but excluding of the nation's wealth on the against capitalists. He wanted one hand and a levelling up of to use their genious as Ganja, Tabacco, Opium and the semi-starved naked millions managers of industries. He was such narcotics. on the other." It was his firm against destruction of anything The village will maintain view that non-violence was including the capitalist class. His a theatre, school, reading room most harmless and yet effective non-violent means were all and public hall. It will have its way of dealing with the political pervasive including the own water works ensuring and economic wrongs of the economic field. Therefore, he clean water supply. Education down-trodden portion of said, "In reality the toiler will be compulsory up to the humanity." He, therefore, felt intelligently combine, they will final Basic Course. As far as the technique of violent action, become an irresistible power. possible every activity will be consisting of non-cooperation This is how I do not see the

October - 2010 43 Orissa Review necessity of class conflict. If I theory and practice. trustee of national wealth and thought it inevitable I shall not Sarvodaya, as an ideal seeks people's faith. Democratic hesitate to preach it and teach to build a new society on the decentrali-sation as far as it." He was sware of the foundation of the old spiritual possible is the alternative of our dangers of state capitalism and and moral values of India. Its democracy and the implication therefore, prescribed philosophy is integral and of its present working. decentralisation of industries. synthetic in character. In it At this point the His idea was equitable Gandhi made a synthesis of the question of means and ends, as distribution if not equal ideas of Vedanta, Buddhism, relation, crops up. Generally distribution. Labour, according Christianity, Ruskin, Tolstoy, Gandhi believes that the means to him, the master of means of Thorau and tried to incorporate does not become good merely production and never a slave of his ideas at more critical and upon the preference that the end it. Capital is the servant of analytical levels. Besides is good. "The end can not justify labour and not its master. He, Gandhism, it also includes therefore, like Karl Marx some of its ideas from the the means." But Gandhi has advised the labourers to get socialistic philosophy. Thus, also conceded exceptions to united for a non-violent Sarvodaya represents a this rule. For example, it was struggle. Like Marx again he synthesis of Gandhism and Gandhi himself who originated aimed at a stateless society, but social philosophy, a synthesis of and implemented the campaigns this stage has to be achieved theoritical abstractions and against the notorious salt law. through non-violent revolution political and economic The exception has two aspects, as anything secured through generalisations. Vinoba, a true the first where both the means violence, according to Gandhi, Gandhian, and J.P. Narayan, a and the ends are related to the is bound to fail in the end. true socialist were the true main same individual and the second comes into action when all the The Gandhian idea of leaders associated with Sarvodaya movement. superior means have failed. 'Sarvodaya' is the apex of Under such circumstances the Gandhian Socialism. Sarvodaya believes in use of even bad means may be Sarvodaya does not mean that the ideal of democratic right. But it is essential that the majority alone is enough; the decentralisation or Gram aim be good under every growth and upliftment of Swaraj which is nothing but the circumstance. everyone is vitally necessary. In revival of an extinct institution. this respect, Gandhian It believes in the proper Gandhi was a practical socialism thinks of society as an representation and equal idealist. Among his various organic whole where participation of all sections of ideals his concept of Ram Rajya differences do not exist. The the village population in is an important one. This is the concept of organic unity, where panchayat activities. Selection ideal laid down by him before all individuals have equal to panchayat is through a the country. Like Plato, Gandhi importance and the rise of process of opinion recording hoped that the principle of everyone is dependent on the and decisions and upon a divine reason should be rise of other, is a fundamental universal consensus. The concretely realised in the world. contribution to socialistic national government is only a In the ideal state of Ram Rajya

44 October - 2010 Orissa Review there will be the sovereign was born on October 2, 1869, 'Satyagraha' from Henry David authority of the moral authority in the small state of Porbandar, Thoreau's famous essay on of the people. The state would Western India, where his grand Civil Disobedience. Gandhi vanish as an organisation of father, father and elder brother also came in contact with 'The violence. He was convinced were Prime Ministers. His Light of Asia' by Sir Edwin that a mere organisation of the father later became the Prime Arnold and Madam state will not do and bring Minister of the Kathiawar Blavatsky's key to Theosophy. perfection. It will not be States of Rajkot to which Besides all this, Ruskin's "Unto sufficient for the concrete Mohandas was taken as a boy this last" had been one of the realisation of truth. A formal of seven. In his education transforming influences which change may mean only change Mohandas never went beyond shaped Gandhian outlook. This of rulers. Therefore, to bring the matriculation ex-amination book was given to Gandhiji by about a perfect reorganisation of London University. He had Henry S. Polak who at that time of society Gandhi visualised the immense love for his mother. was working as the Asst. Editor concept of Ram Rajya. Her gentleness of character, her of the Transvaal critic. That Gandhi wrote "political natural wisdom and her deep book, he said, marked the power means capacity to religious sense made a turning point in his life. regulate national life through profound impression upon him Gandhiji again was national representatives. If from his early years. Probably influenced by Tolstory. He read national life becomes so perfect this love was one of the deepest Tolstoy's "The kingdom of God as to become self-regulated, no emotions of his life and gave him representative is necessary. the tenderness that is so much is within you" at a time when he There is then a state of enlighted a part of his otherwise spartan was passing through a crisis of anarchy. In such a state disposition. scepticism. He accepted this book as a sort of creed in the everyone is his own ruler. One Being of a Vaishnava rules himself in such a manner solution of all problems in life. family, he was largely Tolstoy's philosophy which is that he is never a hindrance to influenced by Jainism. Among his neighbour. In the ideal state, called Christian Anarchism is the sources which moulded the the application of the teachings therefore, there is not political Gandhian outlook, 'Gita' ranks of the senmon on the mount. He power, because there is no the foremost. To quote his own state. But the ideal is never fully advocated it as a solution of the words : "The book struck me realised. Gandhi write, "such a modern social, economic and as one of the priceless worth. state is perfect and non-violent political problems. Besides The impression has ever since where the people are governed Tolstoy, the late Rajachandra been growing on me with the the least. The nearest approach also exercised a great spiritual result that I regard it today as to purest anarchy would be a influence on the life of Gandhiji. the book par excellence for the democracy based on non- knowledge of truth. It has The first great period of violence." afforded me invaluable help in his life covers the years from Mohan Das my moments of gloom." It has 1893 to 1914. He got the Karamchand Gandhi, known to often been said that Gandhiji commission to go to South the world as Mahatma Gandhi, borrowed the idea of Africa for a year to represent

October - 2010 45 Orissa Review professionally an Indian firm the liberation for the country. It Change and imperma- which had an important case is immaterial whether he was in nence is the characteristic of pending in South Africa a minority of one or a majority life. Old values and institutions Republic. He arrived in Durban of a million. He said : "I belong are crumbling with onslaught of in 1893, having no reason to to the tribe of Columbus and industriali-sation and except other than good and Stevenson who hoped against modernisation. This made rush decent treatment. But in the hope in the face of heaviest for power hungry partisan course of his journey and during odds." political approach is eating his stay there he met several The Gandhian political away the vital of the nation. For indignities and humiliations. In philosophy was a fusion of short-term gains, some people South Africa he found that individualism, idealism and and parties are fanning the Indians had been subjected to socialism. And the key-words communal passions and trying degrading and mortifying of his economic and political to divide the country in the name discriminations. Indians had programme were self- of caste, sub-caste, religion and been going to Netal since the sufficiency, non-competition, other parochial considerations. sixties of the last century as equitable distribution and This trend in quite contrary to indentured labourers. The decentralised production. He the noble tradition of freedom treatment meted out to them incarnated India's traditional struggle under the inspiring and their descendents by the ideal of saint, but on the other leadership of Mahatma Gandhi White's was humiliating. hand, he belonged to the most and other illustrious leaders. Gandhi fought for the modern type of mass leader. As part of Mahatma restoration of Justice to his Through his doctrine of non- Gandhi's concept of alternatives fellow countrymen. The Netal violence and Stayagraha, he to the machine civilisation Indian Congress was formed revolutionised the entire Indian pursuing technological in August 22, 1894 mainly at approach for the solution of all advances, to make ever mere his suggestion. Gandhi rose as social and political problems. devastating bombs and prepare a defender of liberty and the unique contribution of for state wars, which is all equality and became the Gandhiji lies not in the fact that exalted as "material progress." acknowledged leader of the he discovered new truth but We would define the limits of Indian Community in the that he applied old and eternal our mechanisation by the protracted Satyagraha truths for the solution of modern minimum wants of a basic Movement from 1906 to 1914. problems. He had immense need-based society, rather than From about 33 years faith in human nature and its allow the rulers thoughtlessly to from 1915 to 1948 Gandhi capacity to perform even the enter into competitive worked in India for the sake of most formidable task. His ideas developmental process of the his country's freedom. Non- on politics, religion, education, so-called avanced, death- violence and Satyagraha that he economics and social reform oriented technological suggested as weapons for shall continue to receive civilisation of the west which fighting against British universal approbation as long have now piled up enough imperialism. He alone with as people continue to bother weapons to destroy life on the others, fought hard and brought their heads about such matters. planet several times over.

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Against the violence, through caste systems by our of methods, fearlessness and portended by the revival of ancestors and further sub- commitment to the basic ideals armament-making, Gandhian divided by our rulers into tribes, of Gandhi, we have to plan our non-violence is the only Mantra religions and classes. The programmes and chalk out for our prayers. Gandhi's Gandhian sentiment of "Love strategies which are relevant to absolutism about non-violence one another" which was to be our times. It is the people's may not be possible, but its the undertone of the new initiative and people's power relevance for recently freed despension was forgotton. We and social action that would countries may be in refusal to at home might remind ourselves strengthen democracy and collaborate, or to be purchased that throughout his political life Gandhism. to offer bases for the war. Gandhi persisted in preaching Bibliography : non-violence, fasted several We are at the times against the divisions of 1. Chandra, Bipin. Essays on crossroads of history. Learning Indian Nationalism, New Delhi, religions by the ruling power in lessons from the past, we have Har-Anand, 2005, p.91-119. pursuit of their policy of 'Divide to adopt innovative approaches et impera' and risked his life by 2. Gupta, R.C. Great political for ushering in social change. thinkers, XI Rev.ed; Agra, EP, going into the thick of riots led 2006, p.119-28. We have to grow beyond the by the Muslims and Hindu sectarian considerations of 3. Anand, Mulk Raj. Sansthakul, communalists. Was he not Vol.21, No.11, Feb.1992, p.3-7. caste and religion and assasinated by a Chauvinist strengthen the secular ramparts 4. Mehta, Kanti, Sansthakul, Hindu who unmistakenly Vol.22, No.2, May 1993, p.13-4. we guard. It is the time to turn thought he was favouring the the tide in favour of idealism, Muslims ? 5. Singh, Sukbir. History of large heartedness and Political Thought. Vol.II, 3rd ed; The Gandhian Meerut, Rastogi, 1994, p.373- collective effort for the national 86. reconstruction. As partisan constructive programme was approach is the bane of illustrative, and with the 6. Sharma, U. Modern Indian changing times and situations, Political Thought, 6th ed; Agra, Nation's progress and the Ep, 2006, p.227-88. communal frenzy in the name of new programmes, new ideas 7. Souvenir : All India Gandhian caste, religion leads to social and innovative approaches will have to be incorporated to fulfil construtive workers' and political disintegration, it is conference; Tirupati, 2-3 the aims and aspirations and high time that we learn lessons September'94. [published by needs of the present generation. from the past and follow the Akhil Bharat Rachanatmak Gandhi has shown us the Samaj, New Delhi.] path of Gandhi. method and path to follow. The The attainment of rights details have to be worked out of man, which we have defined by each generation, keeping in as fundamental human rights in view the vissitudes of time and our constitution were to Rabindra Kumar Behuria is a circumstances. Gandhi was Lecturer in the Department of promote, not only liberty and never dogmatic and he was Library and Inf. Science, Chandbali equality but fraternity in our ever changing in his experiments College, Chandbali, Dist.- Bhadrak- society which had been divided with truth. Following operations 756133.

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not see a person of his high achieved independence ideals in the days to come. (1947), he became a minister Lal Bahadur Shastri in the state government of Uttar was born in an ordinary family Pradesh, and he later served in on October 2, 1904, at the federal cabinet as a minister Mughal Sarai in Uttar Pradesh. of transport (1952-1956), His childhood was spent in want industry (1957-1961) and and penury. But, he was a man home affairs (1961-1963). He full of honesty, humanism and resigned from the cabinet straightforwardness. After owning moral responsibility for education at Kashi Vidyapeeth, a railway accident, thus setting he devoted his times to social a rare example for politicians. service under µServants of Shastri became the Prime People Society¶ founded by Minister on the death of Lala Lajpat Rai. Jawaharlal Nehru in 1964. Remembering Shastri held the office for a That was the time period of 582 days, from June Lal Bahadur when the freedom movement 9, 1964 to January 11, 1966. was at its peak. Shastri plunged Shastri : The into freedom struggle. He actively participated in the Civil On June 9, 1964, Lal Bahadur Little Big Man Disobedience Movement of Shastri (1964-1966) 1930. Nehru was so much succeeded Nehru as the of India impressed by the organizational second Prime Minister of India. abilities of Lal Bahadur that In his style of functioning, Lal he appointed him as the Bahadur Shastri was an Siddhartha Dash General Secretary of effective Prime Minister. During Allahabad District Congress his short period he faced Committee in 1930. In 1937 enormous problems but he was he was elected to the remarkably firm yet flexible in Lal Bahadur Shastri is a legislative assembly of United handling them. He delicately towering statesman. He is best Province. During the Quit handled the strained centre- known for his qualities of India Movement of 1942 he state relations, accommodating simplicity, leadership and incurred the displeasure of the the demands of state chief unblemished career. The Great British government and was ministers. He demonstrated Little Son of India is a model imprisoned. He was several remarkable flexibility in for the youth as he has been an times imprisoned by the British agreeing to the indefinite enchanting force to many of our rulers before Independence. At continuation of English nation builders. He was a giant first, he got into UP politics. It alongwith Hindi as the official amongst the generation that was Pt. Nehru who took him language of the country, as fought for freedom. We may to the Centre. When India demanded by southern states.

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He as instrumental in made them feel their The enemy tanks rolled formulating the Green partnership in the government menacingly on. Now Shastri Revolution strategy with the decisions. He preferred pulled off a master-stroke, by purpose of increasing cooperation to confrontation. asking the Indian Army to agricultural output and He gave genuine impression of march into the West Punjab. achieving self sufficiency in food sincerity and seriousness in This at once relieved the in the long run. It was though consultation. At cabinet pressure on Jammu sector and only later, in Indira Gandhi¶s meetings he would ask every took the Indian troops regime, that this strategy was member to express his personal tantalizingly close to the great pursued vigorously. Shastri views. He would listen to them city of Lahore. A ceasefire was also set up his own Prime quietly and attentively as they called, to be followed by a Minister¶s Secretariat, as a were being expressed. As in the peace agreement brokered by source of information and cabinet so in the parliament, the Soviet Premier Aleksee advice to the Prime Minister Shastri maintained all norms of Kosygin, which mandated that on policy matters, independent a democratic system. both sides pull back to the of the ministries. The Within a year of taking positions they had held before Secretariat, which came to be office Shastri had proved August 5, 1965. Shastri agreed known as PMO (Prime himself capable of filling to these unfavourable terms as Minister¶s Office) started Jawaharlal Nehru¶s place. But the other option was the acquiring great deal of influence one who persisted in resumption of the mutually and power in the making and underestimating the little man disastrous war ; that would execution of government was Field Marshal Ayub Khan have also meant losing Soviet policies. The way Shastri acted of Pakistan. He had not been support on the Kashmir issue in combating corruption in power for long when he had in the UN Security Council and through the institution of to attend the difficult matter of in the supply of defence Central Bureau of Paskistani aggression along the equipment, especially Mig Investigation, the way prompt Rann of Kutch in April 1965. planes and medium and heavy follow-up action was taken on Though a ceasefire under the tanks. Shastri¶s conduct during the Das Enquiry Report against auspices of the United Nations the 1965 war made Shastri a Punjab Chief Minister Pratap put a temporary halt to the hero-and justly so. Lal Bahadur Singh Kairon and, above all, fighting, the scene of conflict Shastri died on the night of the way he conducted affairs soon shifted to the more January 10/11, 1966 in the during the days of war against troubled territory of Kashmir. Uzbek city of Tashkent, hours Pakistan revealed that in a very In August 1965, Pakistani- after signing a peace agreement. short time the second Prime backed infiltrators began The war, however, Minister managed to surpass fomenting trouble in the took a huge toll on the state the achievements of his Kashmir valley. When Indian exchequer. Ties with the US, predecessor and mentor army units chased them back which had taken a hit, meant Nehru. He looked upon the over the border, Pakistan that wheat was in short supply. opposition as an important part mounted a massive offence in Shastri hated the idea of going of the democratic set up and the Chamba sector of Jammu. around with a begging bowl.

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So he hit upon a novel idea. highest chair of the biggest motionless with their mouths He went on air to appeal to his democracy of the globe. wide open. countrymen to skip a meal a Shastri never allowed his Lal Bahadur gave the week. The response was children to exploit his name. His nation the slogan of µJai Jawan overwhelming. Even son Anil sought admission to Jai Kishan¶ and exhorted the restaurants and eateries St. Stephen¶s College, New people to make all sacrifices in downed the shutters on Delhi. After getting admission the honour of adversity. More Monday evenings. Many parts he was standing in a long queue than three decades later, A B of the country observe the to deposit his admission fee. Vajpayee added Jai Vigyan to µShastri Vrat´ even today. On The summer season was at its the slogan. Lal Bahadur was October 19, 1965, Shastri peak. He was perspiring and posthumously conferred with gave the seminal µJai Jawan Jai his tongue and throat had the Bharat Ratna award in Kishan¶ slogan at Urwa in become as dry as chalk. As ill 1966. A memorial was set up Allahabad that became a luck would have it, he fell on at Vijay Ghat, Delhi, which shall national religion. the ground and became always remind us about this unconscious. Two students Lal Bahadur Shastri Great Son of India. Now the carried him to the dispensary. enjoyed blotless career UPA Government use the µaam A handful of water was spanning over four decades. aadmi¶ slogan to justify its rule sprinkled on his face. After His honesty has no parallel in in the Centre. But if ever there sometime when he came to his the world history. At the time was someone who epitomized normal self, one of the teachers of his death, he owed a few this philosophy it was the µlittle asked him about his father¶s thousand rupees to the bank big man¶ called Lal Bahadur name and address and from which he had taken a car Shastri. loan on instalment basis. The telephone number, if any . Anil loan was repaid by his widow in a feeble voice gave the name out of her family pension. He and address of his father. All used to sell Khadi cloth from the students and teachers door to door and that too bare present there spoke with one footed and later rose to the voice ³Lal Bahadur Shastri our Siddhartha Dash lives at N-4/205, dizzy heights to occupy the Prime Minister´ and stood IRC Village, Bhubaneswar-751 015.

50 October - 2010 Orissa Review

to the erection of temples. The the Dravida and the Vesara4. Temple is an abode of Hindu All the available texts are Gods and Goddesses. agreed on the point that the Etymologically, the word Nagara style was prevalent in temple is derived from the Latin the region between the word Templum, which means Himalayas and the Vindhyas. Ramesvara an open or consecrated space The Dravida country is well or a building inaugurated by an known and the texts rightly Group of augur. It is generally conceived confine the Dravida style to that a building used for the that part of the country lying Temples at worship of Hindu Gods and between the river Krisna and Goddesses. In its primitive the cape of Kanyakumari. The Boudh sense, this word corresponds Nagara and Dravida style can to a place marked off as sacred thus be explained with Ramesh Meher to a God, in which the house of reference to Northern India God may be erected. In its and the Dravida country usage, it is rather employed in respectively, and the a restricted sense to denote characteristic form and feature various religious affiliations of each easily determined. The 1. except Christianity and Islam term Vesara, however, is not free from vagueness. Some of Introduction : According to the Brahminical concept the temple the texts ascribe the Vesara Orissa is a Land of is not merely a place of style to the country between the temples and it is also believed devotion, but also an object of Vindhyas and the river Krishna. to be the Epicentre of devotion like an image and the This separate style of temple panchapasana of Hinduism. All invisible spirit. Hence the architecture may be recognized through the ages Orissa has temple is visualized as the a style known to the retained a cultural identity much human body, with architectural archaeologists as the more prominent than her connotations2. It is true that ³Chalukyan style´. The geographical situations and temple in some form must have Vesara or Chalukyan style, political establishment. The originated as soon as the image however, is a hybrid one, political stability by periodic worship came into vogue. borrowing elements and feature order and economic vitality When God was universally both from the Nagara and the through a larger part of history visualized in human form, such Dravida. The Nagara style were responsible for the growth an anthropomorphic form developed in North India and of culture. The enormous required a habitation or a the Dravida style in South wealth of the country led to the shelter and this probably India. But the indigenous development of art and resulted in a structural shrine.3 scholars have classified the architecture. The importance The Indian Silpasastra entire temple architecture of given to image worship in India recognizes three main types of India into four types such as the and belief in personal God led temples known as the Nagara, Nagara, the Dravida, the

October - 2010 51 Orissa Review

Vesara and the Kalinga. Some Kalinga is in order to revivify A survey of the extant eminent scholars like R.D. its manifold graces of the past, temples of Orissa reveals that Banerjee, R.P. Das and K.C. its changing affiliation in there was brisk architectural Panigrahi have accepted the religious cults and trends, its activity from about the 6th, 7th temples of Orissa as a subclass underlying fidelity to a co- centuries AD to the 11th in the category of Indo- Aryan ordinated life style, depicting Century AD, the Orissa temple Nagara style temples of dance, music, devotion, style became complete and Central and North India5. In the sensualism, esoterics, and all established its distinct feature, Dravida style the sikhara that human kind envisions in its which were to shape the pattern (spire) of the temple is marked persistent quest after the for later temple building by a succession of gradually meaning of life. activities. The style reached its climax about the middle of the receding storeys. The Nagara With the growth and thirteenth Century AD. It is also style of temple architecture is development of Brahminical difficult to trace its origin characterized by curvilinear religious in Orissa, the structural sikharas. The Kalinga style shrines grew throughout the whether the temples that were temples architecture of Orissa land. Though differing in erected in Orissa followed an appears to have been a dimensions and details, they independent pattern from the product of the Nagara style posses¶s common features and very beginning or were related temple architecture of North thus we may agree with to the Gupta type of temples. India. But it has also some fergussen that Orissan temples Though we cannot be certain distinctive characteristics of its form one of the most compact about the origin of Orissan own. This Kalinga style and homogeneous architectural temple architecture, in course architecture shows that even in groups in India.7. Orissa has a of its evolution, it developed the pre-Muslim period the rich and unique heritage of art certain individual features of its predominant temple style of tradition beginning from the own. Because of these Orissa came to be recognized sophisticated ornate temple distinctive features, Orissan as distinct one. architecture and sculpture to temples form a class by folk art in different forms. The themselves and the many The Kalinga country, in study of architectural tradition manifestations of this school of its stages of art and cultural in Orissa is fascinating subject temple architecture in Orissa growth assiduously preserved in view of the fact that the can conveniently be labelled as to transcribe its own artistic monuments associated with it Kalinga style after the territory environment, which we find have survived to a greater extent where the temples are found. reflected in the entire gamut of through the ravages of time. An inscription on the capital of its temple creation, which in the The temples of Orissa survived a pillar in the mukha mandapa sequel, have become the near about one-thousand years of the Amritesvara temple at cynosure of attracts and through the vicissitudes of time Holal (Bellary district of examination of the world of affording a varied and Karnâtaka state) mentions the scholars, artists, artisans and interesting study to the students Kalinga type (along with the the intellectual elite.6 The of History and Architecture in Nagara, Dravida and Vesara) treatment of the temple art of particular. as one of the four categories of

52 October - 2010 Orissa Review temples in India8. Most of the There are several Brahminical shrines long before scholars have accepted the terms used for the temple in Kharavela¶s accession to the temples of Orissa as a sub- Orissa. Among the popular throne in the 1st Century B.C14. class in the category of Indo- words used are Devayatana, Those shrines decayed and thus Aryan Nagara style of temples. Mandira, Prasada, Devalaya. required renovation, which was According to Manasâra the Devakula etc.11 On the basis of promptly attended to by Northern or Indo-Aryan style Vastusastra, it is found that Kharavela, a ruler of very of architecture covers the Prasada is the most common liberal outlook. In very early whole area occupied by the word used to indicate a temple period, such a shrine might Aryans usually designated as in North Indian context. But in have been made of wood, ³Hindustâna´, the North of Tapi Orissa, the nomenclature thatch and bamboo, but in later and Mahanadi rivers.9. R.C. Mandira, which is widely phase it soon became a Majumdar has also referred prevalent now a day, was sanctum of stone. It is most that the region from the Orissan altogether absent during the unfortunate that all the earlier 12 coast on the east to Kashmir ancient period. The builder of temples are perished by nature. on the west, the whole of temples in Orissa, however, Being the products of the North India was studded with had several canonical texts to tentative efforts of the temples of Indo Aryan style.10 guide them in the planning and craftsmen, those temples did Most of the Orissan temple execution of a temple. Some of not possess the inherent were built from the 7th Century these texts, which have come strength to resist the fury of to limelight are Bhubana- nature. This experience must AD to the 16th Century AD pradipa, Bhubanapravesa, have led the craftsmen to invent when Orissa was successively Silpapothi, Silpasastra, the technique of imparting ruled by five principal dynasties. Upanisada, Silpa Ratnakosa, stability to the temples under all They are Sailodbhavas of Padma Kesara, Deula Mapagu circumstances in later period. Kongoda mondala, Nagara etc. indicating the Bhaumakara of Tosali/ Utkala, standard achieved by the According to Bhubana Somavamsis and Gajapatis. ancestors of builders in the field Pradipa, a treatise on temple Thus Orissan temples, one of of temple architecture of architecture, the temples of the most distinct variations of Orissa.13. Orissa have been classified into the Nagara style of temple three orders viz; Rekha, Pidha construction is particularly The practice of building and Khakhara.15 The temples rewarding in that there exists a houses for Gods and thus evolved in Orissa consists continuous series of Goddesses is very old in of the sanctum and the porch monuments spanning nearly a Orissa. According to or frontal hall, the two forming thousand years of architectural Hatigumpha inscription, component parts of one activity. The Orissan provincial Mahameghavahana Kharavela architectural scheme. The temple style is distinctive and repaired Savadevayatanas i.e. Sanctum (called Vimana) can enticing to the students of Indian all devayantanas or houses of be divided into three types viz History and Temple Art in God. This postulates the Rekha, Pidha and Khakhara particular. existence of several orders. Similarly the frontal hall

October - 2010 53 Orissa Review or Mukhasala is either a flat roofed rectangular hall with the roof arranged in Pidhas i.e. tiers. So the later is called Pidha deulas. From the artistic point of view, the district of Boudh is one of the important Centres of the Kalinga school of Art in the central part of Orissa. The extant temple of this region reveals the good specimen of the Rekha and Pidha types of temple. The for trade and other socio- There are three star Khakhara order temple is not found in that place. economic movement, which shaped temples standing in a added a greater advantage to triangular construction within Boudh is one of the the state located on its bank. It the complex of modern centrally located districts of was quite natural that the Ramesvar temple at Boudh Orissa. Its boundaries in the imperialistic policy of the town. All of these temples are north extend up to Sonepur and Somavamsis and constructed with indigenous Angul districts in the south to Bhaumakaras who had traditions. They are Phulbani district, in the west to established their kingdom at the Bhubanesvara, Kapileswara Balangir and Sonepur districts bank of the upper course and and Sidhesvara17. These are the and in the east to Nayagarh lower course of Mahanadi wonderful temples built of red district.16 The strategic location respectively tried to capture this sand stone, profusely carved of Boudh led her to play an fertile land located on the and star shaped in plan. The significant role in the evolution middle course of the river, in general form of these temples of Orissa and her culture. Being order to strengthen their power is like three identical temples located on the bank of and position. As a result the each standing on a raised Mahanadi, Boudh offered a major portion of the political platform (Pista). These temples suitable land to various political and the cultural history of bear the name of Bhuvanesvara, powers to display their Boudh was regulated by two Swapnesvara, and Paschima efficiency in the field of politics most powerful dynasties of Somanatha18. Each of them had and cultural activities. The Orissa, i.e. the Somavamsis a cell and an attached small reason was that, Mahanadi and the Bhaumakaras at portico. The triangular placing River occupies the premier different times. On the other of these temples within the position among the rivers of hand, a close study of the courtyard is quite unusual. They Orissa. It provides the richest epigraphs found from Boudh definitely do not represent three deltaic area with maximum and its suburb reveals that of the four corner shrines of a density of population. It served ultimately the Somavamsis one-time panchayâtan temple as the central line of occupied this sub- region of in which the main shrine has communication and was used Orissa. been obliterated. However the

54 October - 2010 Orissa Review star like plan results as a Though small in scale the shrine has in its middle a pilaster, decorated with kanyâ temples are richly decorated. triangular projection. The wall scroll and kirtimukha with becomes divided into four garlands. The triple temples are Architectural features of the facets of equal length. The arranged on three corners of a Temples facets have been relieved by rectangle, the first two facing The Group of offsets at regular intervals. In east and the other to west. Two Ramesvara temples consists of front of the temple, the one- temples are standing at the one structure i.e. Vimana and dimensional projection of the Southern and Northern ends of other part of temple are not porch with an octagonal pillar the base line of the imaginary obtainable. The Vimana of at either side substitutes for the triangle, known respectively as theses temples are Rekha Deula triangular projection. D.R. Das Bhubaneswara and and divided into four parts such observes that the pista is Swapnesvara facing east. The as Pista, Bada, Gandi, composed of a number of temple at the apex of the triangle Mastaka. horizontally aligned mouldings. is Kapilesvara, which faces Though extremely damaged west. The ruins of a fourth Pista khura, kumbha, kani and temple discovered near them Vasanta can be recognized suggest that they were possibly Pista is prepared of among them21. subsidiary shrines though red sandstone; all of the three nothing of a central shrine temples are sited on a pista of Bada survives except for several 50 inch high, being approach by a flight of steps. Very little of The bada is tri-anga images which are too large for types such as pabhaga (the the extant temples19. On the the decoration of the pista survives as the facing stones lower), jangha (middle), and other hand except the baranda (upper). 22 difference in direction, these have mostly been broken off. three temples are otherwise However enough remains Pabhaga identical in respect of their plan, suggest that it was rich elevation and embellishment. ornamented, as images of two The pabhaga consists Each and every one of them is riders leaping on the opposite of five moulding and measures dedicated to Lord Siva and in direction and a kirtimukha 25 inches high. The moulding each shrine a Linga is installed. placed between them can be from pedestal up, consists of a The temples have an eight observed on various faces of khura, kumbha, patta, Kani pointed stellate plan formed by the pista though highly and vasant, A champaka leaf two intersecting square abraded. It assumes the star hanging from the kumbha links measuring 11 feet each.20 The ground plant of the temples. up with a chaitya or kirita shrines have a small projecting The round plan is prepared on densing as the khura as at portico and the silhouette of the principle of rotating a Gandharâdi. The top three their gandi curves sharply near square round the same exist or mouldings are linked together the top in contrast to the by two intersecting squares. As by vertical bars decorated with gradual curvature typical on a consequence the wall on each diminutive standing figures, earlier Orissan temples. side excepting the front of the separated by the thin band

October - 2010 55 Orissa Review scroll-work forming the flat with the same section of the the purnaghâta style23. Above edge of the Kani. So except for original deula. The jangha of this is a standing female figure the Kani, which has not yet these miniature shrines carved in high relief, the first unspecified its pointed shape, accommodates a recessed example on an Orissan temple, the pabhaga thus takes for niche within a rectangular frame where by the major figure on a granted the fully developed currently empty, the niche paga projects out from the plan which will become seems to have one contained a surface rather than being standard on virtually all, later divine figure. Thus the niche of covered within a niche. This Orissan temples. A ridge or an the mundis rests directly on top performance may have difficult overflowing foliage is added on of the pabhaga and without a to sink niches into pilasters the kumbha here in order to talagarbhikâ. But the niche has meeting at such sharp angles. produce the consequence of a a small urdhva garbhika at the These figures actually appear gate with pallava. However, top. The vimanikâ crowing the on blocks, which project the leaves in the present niche consists of multiple sharply out from the pilaster in instance are reduced to a thin horizontal mouldings leading the a rather awkward manner, leafy band. Kani is not a knife- gandi of the miniature shrine to almost like an addition, an edge moulding but similar to be divided in to five bhumi aspect, which suggest the two khuras clasped face to barandikas and crowned by a experimental natural history of face the patta in custody with Khakhara mundi. Like in a the decorative programme. The its true nature is square. The typical Khakhara shrine, its remainder of the pilaster, above Vasanta is a moulding of the mastaka has a kalasa the figure carved in high relief inverted khura form but in between two lions. The lions in is decorated with scrollwork contrast with the lower khura, the present instance are out of and a kirtimukha at the top it is rather narrow. control and mounted by riders. dripping festoons of pearls, a motif also appearing at Jangha: The pilasters forming the tips of the star shaped design seem to Gandharâdi. The capital Jangha is 50 inches in be influenced more by Central crowning the shaft is decorated height and thus confirms to the Indian traditions though in over with an atlantid dwarf housed in a shallow niche. standard Orissan plan whereby all design it keeps its Orissan it is twice the height of the traditions, based essentially on The major figures on pabhaga. Each point in the star free standing pillars with dwarfs the walls of the bada, those in shaped plan is 32 inches wide carved on the capital. The niche (now all missing) and the and consists of two multi pilaster has a base, a shaft and figure carved in high relief on faceted Khakhara mundis and a capital. The base is a tala- the pilasters are thus suggested a pilaster. The Khakhara bandhana or lower string in the overall decorative mundis (miniature shrines) look course consisting of multiple programme rather than like a real temple in necessary mouldings, which continues till appearing on the same ground information. All of them are the top of the niche on the line, an arrangement presaging complete with Pabhaga, neighbouring mundis on which the development of a two- jangha, gandi and mastaka. a titled S-like pattern is carved. storied jangha.24 The pabhaga corresponds D.R. Das observed the base of Unfortunately some of the

56 October - 2010 Orissa Review projecting block with the figures subdivided into four barandis. but with a pheni decorated with in high relief have crudely The barandis are decorated petals replacing the bhumi knocked off from the pilasters primarily with chaitya or floral amla, a design more consistent and carried away. There are motif as an earlier Orissan with traditions in Chattisgarh, as several detached images of temple. The anartha paga at Kharod and Palari, where deities, including one of Brahma (middle paga) consists of the bhumi amla is fashioned as and one of a four armed superimposed mouldings a pheni with petals rather than Natarâja in the bhujanga continuing up to the Visama. a ribbed disc. transits pose above Pismire, a The decoration, as at rare example of this particular Gandharâdi, consists of triple Mastaka: dance mode in Orissan art. chaitya medallions with The mastaka of these There are also images of interlacing ribbons connecting Vimana consists of an amlaka, Ganesha, châmundâ and each chaitya with one above. a khapuri, a kalasa and a possible Vishnu. In contrast to Gandharâdi, ayudha. The last two however, where, much of the Baranda: members, however, are decoration is missing or left in preserved only in the mastaka The baranda consists complete, so that only the section of the Kapilesvara. It of two projecting roll framework survives. The remains unexplained why in a mouldings and a recess or decoration on the Boudh Siva Temple the ayudha is a gandi above relieved with temples is extremely ornate and Chakra. figures on panels and jali produce an almost lace like decoration. incrustation. The jewel like Portico delicacy of this repeating motif, Gandi Decoration with its intricate ribbon The temples, as construction signify the vertical indicated are built on a high The silhouette of the or ascending aspect of the pista consisting of five courses gandi bends inward sharply at Gandi and almost obliterates leading up to the sanctum the top near the beki to the horizontal division of the doorway inside the projecting produce an overall elliptical bhumi barandis. The trend portico. The roof of the portico profile for the building. The from here on is to replace the is held up by two octagonal decoration continues the earlier decorative motifs based pillars in front and a projecting vertical alignment of the bada essentially on floral decorative pilaster in each side. The with three pagas on each of the motifs and human figures with pilasters are decorated with a points in the star shaped plan25. more elaborate ornamentations figure carved in high relief above The star plan of the temple which stress the verticality of the pabhaga and scroll work results in the absence of any the structure, a change in as of the type found on the rahas. The facets between are keeping with the increasing jangha of the bada of the duel. treated here as anarthas. The desire to erect higher and higher The octagonal pillars have a corner pagas are divided into structure. The inside paga is large kumbha with an over- five bhumis by bhumi-amlas in divided into uneven barandis flowing foliage or a ghâta typical fashion with each bhumi simulating the corner or Kanika pallava near their base while

October - 2010 57 Orissa Review the shaft is decorated with nine grahas. Among the nine Central design (bho). The scrollwork. Near the top is a grahas Rahu is represented by medallion of the bho encloses frieze of kirtimukha with head only in contrast to the the superstructure of the festoons of pearls dripping from usual motif of a half bust figure, khâkarâ shrine on the raha. It their mouths to form looping Ketu is represented seated with seems that, at the peak of the garlands. All the base of the legs crossed or in Bhumi bho was kirtimukha. Traces of porch is the door leading to the sparasamudra in the manner string and bell on a chain garbhagriha. The doorframe of the other panel suspended its mouth may still has three bands of scrollwork, representations rather than as be recognized at this place. The which continues across the lintal a figure with serpent coils as in sidewalls of the sukanâsa were above. Two Saivite dvârapâlas later temples. Ketu lifts both fashioned like demi-bhos are housed in arched niches at hands up. The objects in the mostly damaged these demi- the base of the jambs. They are two raised hands of the Ketu bhos used to house figure four armed and their hair is piled are indistinct. Sani holds a sculptures, the extant examples up in a tall jatamukuta on top sword in his right hand while the are of female figures. of their head, but most of their attribute in his left hand is Jatamukata crown is one of details have been weathered indistinct. Soma, Mangala, them. If they were of divine away. However sarpakundala Buddha, Brihaspati and Sukra nature, the indications are is also identifiable in the right display in common a pot in the missing. ear of one of them. They stand upraised right hand and rosary in a tribhanga pose and are not in the left. The garbhagriha of provided with attendants. The veranda is the temple is approached from Gajalaxmi shows on the dvâra the door across a stepped sill Lalâtâ bimba panel over the prevailing by the sukanâsa, appears at the base of the and through a vestibule built in doorway. The Goddess being to the thickness of the wall. The bathed by two elephants is triangular projection in front of the gandi. The sukanâsa is a vestibule is divided into two seated in lalitasana with the storages. The lower store right leg-hanging pendent over three sided rectangular section. corresponds to the passage her pedestal. She holds a lotus The face of the sukanâsa is through which the in the left hand and displays trinatha of which the raha is garbhagriha communicated abhayamudrâ in the right conceived as a miniature shrine with the veranda. The upper hand. This pose becomes of the Khakhara order. The store is a triangular space standardized in the later kanikas are also created like temples and replaces the more shrines but without produced by the corbelled arch rigid padmâsana pose popular superstructures. Probably spanning the two sides of the on earlier Orissan temples. image of divinities were once set vestibule. This story is in these shrines, which are separated from the lower one A lintel keeping its two actually niches. These three by a ceiling, which in fact is the ends on the two walls between shrines are made to support a extension of the door lintel. It the pillars of the porch and the beautifully executed large constitutes the womb of the door case existing as a brow decorative motif with a highly sukanâsa and serves effectively of the latter bears a panel of stylized chaitya arch as the to reduce weight on the door

58 October - 2010 Orissa Review lintel. Three stone slabs placed normally arranged in a large within the recess is an image of side by side have constituted it. chignon on one side of the head Ganesa. Diminutive images though in one case on female carved on the sloping face of The Siva Linga figure standing in a hieratic pose the barandies of the gandi installed in the temple is stuck on the lateral side of the vajra include dancers and Linga into an arghya of heither to mastaka panel. Over the puja. There are also numerous unknown design. In keeping portico, the coiffure is piled in fragments and detached images with plan of the temple, it is also a tall tiara arrangement as on scattered within the compound, made stellate on the principle the dvârapalas. Fequently, as including Buddhist and Jain of intersecting two squares26 at on the Muketesvara temple, a images, which most likely angles of 4527, for the drainage meandering vine grows behind belonged to other temples. The of ablution water. the females and forms a canopy most interesting decorative Decorative motifs with large flowers above her motif is the large kalasa with head. flanking jagratas, which Theses temples are surmounts the Khakhara An additional popular covered with minute and moulding crowning the paga figure motif is the intricate carving. There are no designs. Similar water jars; bhararaksaka decorating the surviving cult-images in the though minus the leaping lions capitals of the corner pilasters. niches of the temples, also appear on 10th Century A motif peculiar to the temples suggesting that as at temples in eastern Orissa. As of the early Somavamsi period, Gandharâdi, the figures must suggested, the inspiration for characteristic of this atlantid have been carved separately the motif most likely comes figure is the large potbelly and and then placed in the niches in from Daksina Kosala though it the manner in which the limbs contrast to the Bhauma does not appear there in this technique whereby the figures assume a similar shape. Often exact manner. were part of the wall itself. The the fingers are very stiff and most dominant figures carved resemble foliage emerging from Significance of the stellate in high relief on the projecting pots. In some cases the erotic plan panelled of the pilasters at the nature of the bhararaksaka is points. Though, badly mutilated stressed, as when holding his Frequently questions most of them are depicted in a enlarged Lingam28. There are are raised about the explanation graceful tri-bhanga pose with also examples of erotic rituals of the stellate plan and one hip pushed out. They were including purascarana, in the triangular placing of these three a strand of jewels, which hugs baranda recess, which stress temples. Not only that the the lower contour of their the tantric nature of the temples. garbhagriha but the globular breasts rather than Other erotic motifs include a arghapatta of the Siva lingas crossing at the waist as in the Maithuna with the female within have this stellate design. figures on the Vaitâl Deul. Their seated on the lap of a male and K.C. Panigrahi further girdle generally consists of three a srngarana scene with a male emphasizes that the star like chains and a tassel hangs pointing his Lingam at a female shape of the shrines and the between their legs. The hair is figure29. Among the deities Saktis of the Siva Lingas

October - 2010 59 Orissa Review enshrined in them indicate that same ground plan like at Boudh discovered in Western Orissa. both the temples and the deities and Budhi Komna. According Formally this part of Orissa was were made in the form of to the view of K.C. Panigrahi included within Kosala, which Mandalas or mystic figures with and R.D. Banerjee the stellate also comprised Durg, Raipur, the help of which the Tantrikas plan of the shrines and the Bilaspur and Raigarh districts of wanted to attain their Siddhis30. Saktis of the Lingas and the M.P. A number of stellate The Tantric nature of the shrines triangular placing of the temples temples have been noticed in is furthermore suggested by are due to the Tantric that region of M.P36 with the small images of erotic rituals significance, then why there is possible exception of one37. placed in the baranda recess only one stellate temple each at The plans of these temples do though only a few examples Budhi Komna and Kansil in the not reproduce exactly what has survive31. R.D. Banerjee also place of three identical temples, been found in Orissa. In M.P. explains that the triangular out to be placed in a triangular the central element on each placing of the temples at Boudh formation. So it may be face of the temple is rectangular is of Tantric significance32. believed that the arrangement instead of being triangular. Vidya Dehejia agrees with R.D. of the Boudh temples in a These differences apart, the Benerjee for want of only other triangular formation may have principles guiding the layout of 33 explanation. . But R.D any implication other than the temples of Orissa and M.P Banarjee does not explain why Tantric. Further the Tantric are fundamentally similar as Siva temples should be nature of the shrines might have such they seem to constitute a arranged in such a way as to been indicated by the execution group by themselves and make an imaginary yantra. of erotic figures of bigger represent a Kosalan version of Further K.C.Panigrahi has said dimension and prominence, but the Rekha temple sytle38. S.K. to associate the Boudh temple why there are so small erotic Saraswati refers to a list of ten with the Tantrikas is not figures at Boudh as observed kinds of circular temples believable. The Tantrikas do by Donaldson. On the other enumerated by the not make a Mandala or a hand we cannot imagine the samaranjgana satradhara39. yantra on the principle of erotic figures as indicatives of The plans of a few of the temple intersecting squares. the Tantric significance of the types are said to have been temples. There are so many At Budhi Komna, a reached by rotating the square temples at Bhubaneswar, Puri ksetra all around or in different small village in the Kalahandi and other parts of Orissa, full direction. S.K.Saraswati finds district of Orissa, there is a brick of bigger erotic figures, but 34 in this description on obvious temple locally known as the certainly devoid of any Tantric allusion to the stellate plan of Patalesvara which the significance. department of Orissa State the temples at Boudh and other Archaeology has renovated by On the other hand, it places. Krishna Deva who also way of restoration, having may be of a few significance that considers the samarangana stellate ground plan, like the all the known example of sutradhara description of some temple at Boudh35. In the temples built on a plan of two temples of the Circular class as Bolangir district, has also the intersecting squares have been referring to the stellate layout of

60 October - 2010 Orissa Review the plan40 thinks that the way in arghyas inside these temples peculiarities distinguishing the which the text has treated and were made Star like. Orissan group of temples from extolled these temples makes it the sikhara temples of North clear that the circular temples Comparative Study and India, Central Provinces, formed the Metropolitan Date of these temples Rajputnâ, and Gujrat. The Ramesvara group of temples at Malava type. He further Every monuments of Boudh, which we have believes that the original nucleus temple architecture in Orissa discussed about their of the Amaresvara temple at and central India represents a architectural features, their Onkar Mandhata in the East regional demonstration of the decorative motifs as well as the Nimar District (M.P.) being Nagara temple style and has iconography of these images assignable to the second half of certain common features, being th certainly played a significant the 10 Century is the earliest derived from the same model. 41 role in the long evolution of of such temples . In this The entire temples of Orissa Kalinga temples. Each of these temple he recognizes the have curvilinear spires and temples have the common beginning of the bhumija mode square plans with projected features of indigenous sub- of the Nagara temple style. It angles of sikhara type or of styles of temple architecture of is evident that both Rekha order and it ultimately Central India and Orissa and S.K.Saraswati and Krishna became the dominant form the pave the way for matured Deva were unaware of the temple architecture in Orissa. Kalinga style which is marked existence of a plan Now, the earliest temple perfectly in the Lingaraj temple characterized by oblique represents the nature products of Bhubaneswar.45 projection between the rahas of that type. But the Orissan in a group of Kosalan temples temple architecture by reason There is no paleography of a date earlier than the stellate of its own distinct individualities or epigraphic sources available temples at Boudh or Malwa42. and long history of evolution for the determination of the Therefore it may be understood soon came to acquire for itself dates of these temples of that this plan, which became a a separate nomenclature i.e. the Boudh. However these temples dominant feature of the Kalinga style. Prof. R.D. can be co-related on the basis bhumija class of temples43 Banerjee has drawn our of their architectural features, originated in Kosala and not in attention to an inscriptions of their decorative motifs, Malwa. the pre-Muslim period in the sculptures and iconography of temple of Amriteswara at Holal their image to one or other of From the above in the Ballary district, in which the monuments of which the discussion it may be that, the mention has been completed of chronology is known as star shape of these temples at four classes of temple Nagara, analytical study of the dated and Boudh is not to meet the Kalinga, Dravida and datable temples and cumulative ritualistic need of Tantrikas but Vesara.44 Prof. Banerjee results. When applied to study to confirm to a standardized observation has further been these undated temples as plan evolved in Kosala. It may supported by another scholar, cognates of one or other of the also be due to a desire to Mr.D.P.Ghosh who has date and datable temples. We introduce a novelty that the exposed certain well-marked may not be able to find out the

October - 2010 61 Orissa Review exact date of their construction temples of Bhubaneswar in Boudh provides a close but we can place them to architectural elevation but it similarity though not absolute particular period as cognates of possesses a super affinity with the pabhaga mouldings the particular temple of which towards the decorative motifs, of mukteswar. On the Gouri the date is known. Such a sculptural programme and temple the Kanika has four chronology, though iconographic peculiarities of mouldings, but the anartha has approximate is borne out by the other Orissan temples. five mouldings where a logic of the evolutionary talagarbhika is inserted unlike process experienced by the The number of Boudh. There are no vertical architectural movement, pabhaga moulding used to bars or champaka leaf and it through different period of change in long evolution of is less ornamentally decorated Orissan history. Orissan temples. Boudh is a than Boudh. While this step forward to Gandharâdi, arrangement of four mouldings The stellate plans of the having five horizontal mouldings on the Kanika and five on the three Siva temples of Boudh at pabhaga. A new moulding twin piers of the anartha is represent a pure Kosalan is added here in between patta repeated on the Muktesvara version of the rekha temple and Vasanta i.e. Kani. As a but like Boudh there is no style46. Among such stellate result of which there is now talagarbhika inserted beneath temple of South kosala, it has khura, kumbha, patta, kani the anartha niche, merely a been observed that temple at and vasanta or pabhaga at shallow indentation. The Kharad and Pallari are the Boudh. But kani has not yet got earliest one. Buddhi Komna, moulding on the anartha is its point shape, rather the edge Kansil and Dhobini temples, ornamentally decorated than is flat. A champaka leaf from are a step further to Kharad and on Gauri with the champaka the Kumbha links up with a Pallari, whereas Boudh has the leaf added to the Kumbha as chaitya on the muhanti of its most modified, developed and is possessed by Boudh. khura as at Gandharadi. The th latest temples among them47. It Though the temples of 11 and top three moulding are linked th is more fully adapted to the 12 Century possesse the five together by vertical bars Orissan architectural tradition moulding ofpabhaga uniformly and exhibits a further decorated with diminutive on kanika and anartha, tala elaboration of the decorative standing figures separated by garbhika are eliminated from programme evolved at this band of Scroll work. This the anartha, but by this time Gandharâdi. On the other hand, arrangement of five mouldings kanika has already achieved its a comparative style of its became prevalent at perfect pointed shape. There is features with the dated temples Bhubaneswar from the temple no vertical bar linking these th 48 of Eastern Orissa can clearly of 10 Century A.D. Among upper three moulding as at point out the time of its those temples most popular are Boudh but there is a very small th construction. While the temples Gauri and Mukteswar of 10 figure motif. Generally, erotic of Boudh, which has a stellate century A.D. Brahmeswar and carved at the base of the coming plan having seven Konarkas on Rajarani of 11th Century A.D. Pidha in the centre of patta the body can not be easily Lingaraj and other temples of and Vasanta. The kirita design compared with the Kalinga 12th and 13th Century A.D. on the khura is now

62 October - 2010 Orissa Review transformed into a small temples, where the elongated and jagrata below the vajramundi with the niche, khakhara mundis were used baranda mouldings. The housing various figures, motifs as the paga division are pilaster, forming the tip of the and the crowning completely eliminated from the star shaped design, where two vajramastaka linked to the bada of the temple of 11th, 12th slaps meet to form an angular champaka leaf above. centuries. The bada of those projection has a base, a shift Therefore the decorative plan post 10th centuries¶ temples and a capital. The base is for the pabhaga achieves its became panchanga with two decorated with lower string nature form on the temples storied Jangha with a course, consisting of multiple dated from 11th Century A.D. bandhana within lower and mouldings on the shift a female So, considering pabhaga is the upper jangha. As we mark, figure is carved in high relief. most valuable source to date an nothing of the criteria of the The remainder of the pilaster, undated temple. Boudh should bada of post 10th century above the figure carved in relief th be placed in 10 Century as temple is seen on these Siva is decorated with scroll work cognate member of temples of Boudh, it seems and a kirtimukha at the top Mukteswar and its group. By irrelevant to place it among dripping festoon of pearls. The reason of the unique stellate those later temples of Rajarani, capital crowning the shaft is plan of Boudh, it cannot be Lingaraj, Brahmeswar etc. decorated with an attentive compared with other Orissan dwarf housed in a shallow temple in respect of paga The Vimanika niche. The kanika pilaster of division on the bada. However, crowning the niches of the the Panchayatana temple at the vertical alignment of the elongated Khakharamundi Ganeswar (dedicated to Visnu) bada can be discussed with consists of multiple horizontal is decorated in the exact three pagas on each side of the mouldings leading to the gandi manner at Boudh, but the points in the star shaped plan. of the miniature shrine to be standing female figure in the We may discuss the other divided in to five shaft is encashed within a niche. decorative and sculptural motifs bhumibarandikas and These attaint dwarfs are also as possessed by jangha at crowned by a Khakhara soon on the upper raha niche Boudh and can compare them mundi. A similar fashion is at Mukteswara. Above all the with other dated Orissan developed on the anuratha of decoration of the bada at temples. the bada at Mukteswar and Boudh combined the characters Each point in the star Ganeswarapur. Due to the that of Mukteswar, Gauri and fashioned plain is 32 inches increased height of Mukteswar, Ganeswarpur temples dated to th wide and consists of two there are in its vimanikã, the 10 Century A.D. Vidya Dehjia multifaceted elongated smaller khakhara shrine rightly placed them in one khakhara mundi and a crowned by a kalasa flanked group belonging to the pilaster, with small by a lion on either bhumi culmination phase of Orissan urdhwagarbhikas above the barandikas side similar to the temples. The notable feature of niches, as at Ganeswarpur, bada of Gauri temple of 10th these temple is that with the Gouri temple, Mukteswara and Century A.D. where the transformation of the paga other 9th and 10th century anartha is crowned by kalasa from a vajramundii to

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Khakhara mundi is thus on each side of the points in the sukanâsa, which supports a complete now the jagratas star shaped plan. The Kanika beautifully executed large bho. with kalasa in between crowns or tip of each point has four The construction of the the khãkharã mundi in the barandis in each the 5 bhumi. sukanâsa is dictated here by place of a vajramastaka. The barandis are decora the necessity of the plan, where ted primarily with chaitya or the gap between the gandi of The bada at Boudh floral motifs as in earlier the shrine and the porch is to was full of images of Gods and temples. Kosalesvara temple at be filled. However, as in Goddesses. Unfortunately Baidyanath, Ganeswarpur and Boudh, Mukteswar also has the some of the projecting blocks Mukteswara have the similar bho motifs whereas there is with the figures have knocked pattern of kanika division at the single bho motif rests in the of from the pilaster and carried gandi. With the coming of the front of the shine at Boudh. away. There are several 11th Century the kanika paga There are four bho motifs on detached images most became divided into five each of the four side of the important to other eastern bhumis having five gandi at Mukteswar. Due to the Orissan temples possess bhumibarandikas in the place angler projection at the middle Natarâja and Ganesa. The of four as in earlier temples. The of other three sides at Boudh, images of Natarãja of Siva as middle paga consists of it is also impossible to have bho the Lord of dancers is a superimposed moulding motifs on every side as at frequently occurring motif in continuing up the height of the Mukteswar. the temple of Bhubaneswar. gandi decorated with this scroll Most important among them The doorframe inside motif exquisitely carved so as are Vaital, Sisiresvar, the porch has three hands of to produce a lace like Muktesvara, Rajarani and scrollwork, which continues incrustation, which accentuates Pâpanâsini. Numerous images across the lintel above. the vertical thurft of the paga of Ganesa are also seen in Donaldson observed that, the by obliterating the horizontal Parasurâmeswar, Vaital, number of jambs on either side division of the barandis. The Sisireswar, Mohini and of the door is generally anartha paga of Bhâratesvar etc belonging to standardized at three initial Ganeswarpur and Mukteswar different periods of history of experimental phase and from is decorated in a similar fashion the 10th Century the scroll Orissan temples. as on the above side middle motifs are likewise The gandi at Boudh is paga at Boudh.So far as the standardized49. This the door effectively demarcated from inside paga at Boudh is frame at Boudh is based purely the bada by the baranda and concerned, which is divided on the tradition of Orissan the silhouette though containing into uneven barandis by a temple of 10th Century A.D. only five bhumis bends in pheni with padma pista in the Gajalaxmi rests on the sharply near the top rather than place of ribbed amla. It is more dvâralalâta bimba panel and curving gradually as an early influenced by Chhatisgarh as at rectangular navagraha slab temple. The decoration Khanod and Pallani than the above it. As group as at continues the vertical alignment Orissan tradition. On the front Kotitirthesvara temple which of the bada with three pagas side, just above the porch is a belongs to Muktesvara group

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laxmi and Nava graha panel are concerned.

In general the door frame at Boudh is relatively flat, the jambs being nearly flush with one another rather than progressively stepped as in the architectural traditions and there are no large figures flanking the door on either side, except two Saivite dvarapalas housed in arched niches at the base of the jambs. Originally in earlier and at Mukteswara itself. Laksmanesvara temple, now temples these dvarapala used Laxmi is being bathed by two housed in Orissa State to be housed in small niches but elephants seated is lalitâsana. Museum; whereas the earliest later on it becames arched and Which is typical in post-9th navagraha slab appeared on eventually transformed first into Century temples at the temples of Budhikomna and vajramundii and then into a Bhubaneswar whereas laxmi is then at Boudh. At Pidhamundi in 11th and 12th found seated in rigid Budhikomna, except Rahu all centuries. Padmâsana in earlier temples. eight-seated graha are depicted ardhaparyanka, Above all Boudh and On the earliest temples where as they are in Muktesvara possess in there are only eight grahas Bhumisparasa mudra at common the same subdivisions represented Ketu being absent Boudh as at Muktesvara and at the base such as khura; th and it is not until the 10 Kotitirthesvar of Bhubaneswar kumbha, patta, kani and Century that the number is belonging to 10th Century A.D. Vasanta with a leaf design in increased to nine possibly due Rahu is reduced to head only the kumbha linked up with a to the popularity of the Astottari as at Muktesvara. Ketu is not chaitya arch above; the same system of astrological represented as a serpentine form of rounded corners and calculation in the early period from the waist down but the same kind of sunken panel in which Ketu is not included. appears in Bhumi marking the transition between It is quite likely that Vimsottari sparsamudra. It shows that the the bada and sikhara. We also system of calculation temples of Boudh was a later find in them the same form of 50 prescribed by Varahamihira construction to Budhikomna the nine, not eight as in earlier was introduced into Orissa by and belong to the age of temples, in which Râhu has Somavamsis. This system Kottitirthesvara and been represented by a head, incorporates Ketu among the Muktesvara. Muktesvara is an but not be a half-buse figure, Grahas. The earliest Astagraha exact duplicate of Boudh so far the same types of doorkeepers, slab was attached to the the trisakha door jam, Gaja Alasakanyâ, Kirtimukha, Southern raha niche of the chaitya archs the dwarf with

October - 2010 65 Orissa Review uplifted hands as if supporting possess striking similarities 5. R.D.Banerjee, History of the Sikhara and the same form particularly with Muktesvar Orissa; vol-II, Calcutta, 1931, p.335. of pouncing lion-riders. The and other temples of decorations consist of a Bhubaneswar belonging to 10th 6. K.V.S. Rajan, Early Kalinga peculiar type of interlacing Century A.D., which were Art and Architecture, New scrolls at Sikhara. The pitchers constructed under the Delhi, 1984. carved in alto relive in its Somavamsis patronage. It 7. James Fergusson, History of vimâna, a large chaitya arch bears the idea that as these Indian and Eastern flanked by the two saivite image three temples are to be found Architecture, London, 1875, holding a chain with a belt at on the original place of p.414 the end dropped into a lotus Somavamsis, the follower of 8. The inscription of the medallion is to be found in those Saivism. The early Somavamsis Amritesvara temple at Holala two places. The miniature rulers might have constructed it of Karnataka in Madras images of lakulisâ in various in the same 10th Century A.D. epigraphica Report, 1914-15, P- 90 also sees Stella kramisch. mudrâs too occur at Boudh as Muktesvar52. Though, it and Muktesvara. The Hindu Temples, Vol-I, might be of two or three Calcutta, 1946, pp.286-295. Thus in the overall decades earlier than the latter. Peoples of this town and the 9. S.K. Sarasvati, Temples of architectural and decorative Orissa, in OHR, Vol-I, N-4, programmes of the shrine, neighbouring village worship Bhubaneswar, 1935, pp.233, - porch and door frame, Boudh, these deities with great 235. though sharing various motifs devotion. Festivals like Makara Sankranti, Pana Sankranti, and 10. R.C.Majumdar, Ancient India, with Kosalan temple style is New Delhi, 1952, p.436. uniquely Orissan and has a fair Sivaratri etc are regularly similarity with Muktesvar, observed in this temple complex 11. Alice Borner & SadaSiva, Panchayatana, Vishnu temple with much pomp and Ratha Sarma, Silpaprakas, Leiden, 1966, p.XXVI... of Gonesvarapura, Gauri and enthusiasm. Kottitirthesvara temples of 10th 12. T.P. Bhattacharya, The canons References: Century. A. D. So, it deserves of India Art (A study on to be regarded as a cognate Vasnavidya), Calcutta, 1986, 1. T.V. Sairam, Indian temple p.227. member of Muktesvar group forms and foundation, New and belongs to this epoch Delhi, 1982, pp 18-19. 13. N.K.Bose, Canons of Orissa also51. Architecture, Calcutta, 1932, 2. Hayasirsa Pancaratra; quoted p.5. in Haribhata Vilâsa; Conclusion Agnipurana, chapter 61, vs- 14. Vide Hatigumpha inscription, 19-27. It is known from the line 17. above discussion that the 3. Vidya Dehejia, Early stone 15. N.K. Bose, Op.cit., p.78. architectural feature of the Temple of Orissa, New Delhi, temple is important like other 1979, p.20. 16. S.C. Bhatt, The Encyclopadic District Gazetters of India notable temples of Orissa. The 4. Isana Sivagurudeva paddhati Eastern Zone, vol-9, New triple Siva temples of Boudh and others. Delhi, 1997, p.567.

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17. A., Cunningham (ed), 31. T.E. Donaldson op. cit, P-224. 43. Pramod Chandra, (ed), op.cit., Archaeological survey of p.95 India Report, vol. Xiii, p.118. 32. J.B.O.R.S Vol-XV 1929, P-67 44. R.D. Banerjee, History of (R.D. Banerjee, Antiquities of Orissa vol-II Calcutta, 1931, 18. P.K. Mishra, Comprehensive Boudh state). History and Culture of Orissa, P.335. 33. Vidya Dehejia, op cit, p.149. vol-1, p.655. 45. Percy Brown, Indian 34. A.N. Tiwari, (ed), New Architecture, Buddhist and 19. T.E. Donaldson, Hindu Temple Dimension of tourism in Hindu, Bombay, 1949, p.122. Art of Orissa. Vol-I, Laiden, Orissa. Bhubaneswar ±1976 46. D.R.Das, stellate temple of 1985. p.224. pp.41-55. Orissa, Art and culture, 1983, 20. Ibid. 35. S.K. Saraswati, The History p.10. and culture of the Indian 47. T.E. Donaldson, op.cit., p.755. 21. D.R. Das, stellate temple of people, Vol-V, p.556. Orissa, Art and culture, off 36. J.G. Wiliams, (ed) 48. T.E. Donaldson, op.cit., p-799. print, 1983. p.4. Kalâdarsana, & New Delhi, 49. T.E. Donaldson, op.cit., P-850. 1981, p.137. 22. P.K. Mishra, comprehensive 50. O.H.R.J. vol-XI, (1962), pp.70- History & culture of Orissa 37. The plain of a ruined temple 71. vol- p-656. at Arbhor (Raigarh dist), 51. K.C. Panigrahi. op.cit., p-159 noticed by N.K. Bose, intion 23. D.R. Das, Op- cit p.5. temple Designs, & Calcutta, 52. K.C. Panigrahi, Archaeolgical 1981, p.170. remains at Bhubaneswar, 24. T.E. Donaldson. Op.cit. p.226. Calcutta, 1961, p-159 38. D.R.Das, op.cit., p.10. 25. T.E. Donalson op.cit., p-2007. 39. S.Ritti and B.R.Gopal, (ed), 26. R.D. Banergee, History of studies in Indian History and Orissa, vol- II, calcurta 1931 Culture. pp.355-56. 40. Pramod Chandra, (ed) Studies in Indian temple 27. D.R. Das Op. Cit, p.6. architecture, New Delhi, 1975, p.95. 28. T.E. Donaldson Op.cit., p.228. 41. Pramod Chandra, (ed), op.cit., Ramesh Meher is the Mender, 29. Ibd. p.92. Rabindra Bhawan, Viswa Bharati, 30. K.C. Panigrahi, History of 42. J.G.Williams(ed), op.cit., Shanti Niketan, P.O. Bolgarh, Dist.- Orissa & Cuttack, 1931 p.392. 1981,p.137. Birbhum, West Bengal.

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elephant food yam for enriching technical know how on elephant food yam cultivation. Elephant Foot During 2007-08 (kharif) and 2008-09 (kharif), Yam and Poor all the trained farmers were given 25 kg elephant foot yam Farmers of to be planted in 40 m2 small plot each in homestead garden. Bhadrak Elephant foot yam was planted during second fortnight of June District at 90 cm x 90 cm spacing. A pit size of 30 cm x 30 cm x 30 cm was dug out. Then a well Biswanath Sahoo and hence majority of the decomposed cow manure 2 kg S.K. Jata people do not consume the was mixed with the top soil and M. Nedunchezhiyan tubers. Regional Centre of th Central Tuber Crops Research filled ¾ of the pit. 500 g cut Institute, Bhubaneswar is tubers of elephant foot yam popularizing µGajendra¶ a non were treated with cow dung slurry (one kg of fresh cow More than 67% of Bhadrak acrid variety throughout Orissa. dung in one litre of water) one district (Orissa state) population The yield potential of day before planting on the pit is resource poor and living µGajendra¶ is very high. It and then closed the pit with the below the poverty line. yields about 3-4 kg/plant in well remaining soil and small mound Resource poor farmers and managed fields. The average was formed on the pit. Crops farm women usually have multiplication rate is 7-8 times. like cowpea, cucumber, leaf employment during kharif It is rich in calcium, phosphorus vegetables etc were grown as season and remain unemployed and other minerals and vitamins. intercrop in the elephant foot rest of the year. Food security Krishi Vigyan Kendra, yam. The farmers duly followed is a major problem in this Ranital, Bhadrak has other recommended package district. introduced elephant foot yam in of practices. Each farmer Elephant foot yam its adopted villages-Gopalpur, harvested about 150-175 kg ( Amorphophallus Janajodi and Madhusudanpur corm within 6-7 months after paeoniifolius) a tropical tuber to create supplementary planting. During evaluation of crop is found throughout Orissa income during off-season. the demonstrations, we realized as a wild crop. People during KVK has selected thirty farm that elephant foot yam off-season collect the tubers families belonging to two self- cultivation has played an from nearby community lands, help groups and two farmers important role as a mango orchards, forests etc. club in these three villages. The supplementary source of The wild type of elephant foot farmers were trained on household food and nutritional yam is having itching property, production technology of security as well as petty cash

68 October - 2010 Orissa Review income for these resource poor consumption 30% of the cultivation of elephant foot yam farm families. produce was used and the in their homestead garden. Farmers used elephant remaining 70% was sold at the The cultivation of food yam as a vegetable as well rate of Rs18-20/kg in local elephant food yam variety as a supplementary source of Bhadrak market. Each farmer µGajendra¶ in large scale will petty cash. There is a great sold elephant foot yam tubers play a possible role in improving demand for Gajendra variety of to the tune of Rs 1000. Short livelihood among resource poor elephant foot yam and farmers duration vegetables such as farmers by providing household can easily sell the produce in the cowpea, leafy green security and supplementary market. When there is an vegetables, black gram, green income as well as empowering urgent need of petty cash, they gram, cucumber etc. grown as women. can take two to three tubers to intercrop provided additional the market for sale. As elephant income apart from household food yam is a cheap source of consumption. Elephant foot yam storability of 5-6 months Biswanath Sahoo, SMS (Hort), carbohydrate and is rich in KVK (OUAT), Bhadrak minerals and vitamins, it has gave farmers more flexibility in marketing. Consumption of S.K. Jata, SRF, Regional Centre of potential to provide household Central Tuber Crops Research food and nutritional security elephant foot yam depends on family needs and market price. Institute, Dumuduma, among resource poor farm Bhubaneswar families. During evaluation of Interestingly some farmers were preparing pickles from M. Nedunchezhiyan, Senior the demonstration it was found Scientist (Agronomy), Regional that women farmers were more elephant foot yam for Centre of Central Tuber Crops interested in elephant foot yam household consumption. All the Research Institute, Dumuduma, cultivation. Household farmers were continuing the Bhubaneswar

October - 2010 69 Orissa Review

derive sustainable productivity in agriculture sector. Block-wise Watershed Development Development programme Tileibani: - 12 (twelve) nos. Programme of of watersheds under IWDP, 2(two) Nos. of watersheds (iii) Utilisation of the under RVP and 1(one) No. Deogarh available land to its maximum under NWDPRA are in productivity by adopting progress covering a gross District appropriate measures and as treatable area of 9362 hectares per land use capability without consisting of 45(forty five) any environmental degradation. Barada Prasanna Das revenue villages. (iv) To increase the level of Barkote: - 2 (two) nos. of income status of people living watersheds, 1 (one) under RVP in the watershed area. and 1 (one) under NWDPRA are in progress covering a gross (v) To restore ecological Soil Conservation Activities treatable area of 5392 hectares balance by harnessing, of Deogarh District consisting of 17(seventeen) conserving and developing the natural resources i.e. land, Taking into consid- revenue villages. water and vegetation. eration the geographical Reamal : - 14 (fourteen) nos. feature, degradation of forest of watersheds under IWDP and (vi) For development of and severity of soil erosion in 1 (one) No. under NWDPRA employment generation, the upper catchment of the are in progress covering a gross poverty alleviation, community district, 32(thirty two) nos. of treatable area of 7250 hectares improvement etc. watershed projects are being consisting of 48 (forty eight) Developmental Work Under operated by the Soil revenue villages. MGNREGA Conservation Department. The treatment is going on in 3(three) The Aim and Objectives of Most of the people of Blocks of the district namely the Projects Deogarh district depend upon Tileibani, Barkote and Reamal (i) Preservation of soil by agriculture productivity in covering 119 villages consisting adopting suitable soil and water respect to their livelihood. The 26 (twenty six) watersheds conservation measures. under IWDP, 3 (three) (ii) Conservation of water watersheds under RVP and 3 as much as possible in the (three) watersheds under place where it falls without NWDPRA. disturbing the ground water The primary objectives level and to maintain it for of the above schemes are to sustainable use.

70 October - 2010 Orissa Review

and are useful for developing the socio-economic status of the beneficiaries concerned. Construction of Farm Ponds and Mo-Pokhari Under this Programme total 213 Nos. of Farm Ponds were completed during the year 2008-09 to 2009-10 with a gross expenditure of Rs.106.50 lakhs. Similarly agriculture productivity people and improving irrigation during the year 2010-11, 178 depends upon only to the rain potentiality to the lands of the nos. of Mo-Pokhari have been water due to very low farmers of the district. constructed with an percentage of irrigation in the The measures taken by expenditure of Rs.89.00 lakhs district. Also a large number of soil conservation department by this department. So as a BPL families lead a very out of M.G.N.R.E.G.A grant whole 391 Nos. Farm Ponds/ precarious life and depend are as follows:- upon mainly on wage employment for their Construction of Supple- subsistence as productivity of mentary Irrigation Project their land is very low. Water, the Under this sector 25 most valuable and critical (twenty five) nos. of W.H.S and natural resource eludes their Diversion Weir Projects were land as equitable access to constructed by this department natural resources is still a dream till now with a gross expenditure Mo-Pokhari have been to the rural people. Keeping in of Rs.164.00 lakhs during the completed till now for the view to the above, year from 2007-08 to 2009- Small Farmers, Marginal implementation of N.R.E.G.A 10. By the construction of this Farmers and B.P.L. categories scheme to the district will project 608 hectares of lands which is giving irrigation facilities obviate the problems by are being benefited with to 156.40 hectares of land by providing job security to the supplementary irrigation during lift means besides other benefits Kharif and 126 hectares in Rabi of Pisciculture etc. besides the other benefits of pisciculture and bathing, cattle feeding etc. Also 98,400 mandays has been generated during its construction. These projects now stand as an Barada Prasanna Das is the District Information & Public Relations insurance against the drought Officer, Deogarh.

October - 2010 71 Orissa Review

number of tribals is not less in creating awareness about laws Keonjhar. and democratic rights through It is not uncommon to various innovative and find out that there are certain conceptual methods, the NGOs have been contributing tribes which are not yet to the building of what may be touched even by the fringe of civilization. In India, tribes called a ³Civil Society´. Civil Society are equated with µAdivasi¶ The origins of the tribe who are primitive and live in lie in the earliest stages of and Tribal hills, forests and remote areas. human evolution. The word Tribals as the weaker section µtribe¶ conjures up in most People of India¶s population from the people¶s mind images of ecological, economic, social primitive societies, near and educational angles naked warriors and mystical Subhrabala Behera constitute the matrix of India¶s ceremonies. Tribalism to poverty. most of us, represents an earlier stage in the evolution In order to improve of the human race something the socio-economic came to an end with the end conditions of the tribal of civilization. Yet, tribalism communities, many policies has never disappeared, and programmes have been however, much of societies in launched since British period Next only to Africa, India has which we live may be and after independence of the the largest tribal concentration removed from those of our country through both in the world. The 2001 hunter ± gatherer ancestors. Census put the number of constitutional measures and persons belonging to the Five Year Plan Anthropologists Schedule Tribes in India at programmes of the nation. define a tribe as a collection 84.3 million which is 8.2% of But the objectives of these of groups of people who the total population. legislations have remained share pattern of speech, basic Scheduled tribes are largest in confined to statute books due cultural characteristics and in Madhya Pradesh followed by to lack of awareness among the traditional sense, a Maharastra, Orissa, the vulnerable sections about common territory. The term Rajasthan and Jharkhand. the legislative intensions of the µtribe¶ has been derived from Orissa is one of the largest ³Welfare State´ and biased its Latin root µTribes¶ meaning tribal concentrations in India. administrative system thereby ³a social group´. (Dr. In Orissa, the tribals are controlled by vested interests. Taradatta 2001:17) The largely concentrated in the In such a situation, the NGOs Oxford Dictionary explains districts of Sundargarh, charged with emotion and tribe as a ³group of people in Mayurbhanj, Kandhamal, idealism, feel for immediate an authority of a chief and Koraput and Kalahandi. Yet, intervention and activism. By usually regarding themselves

72 October - 2010 Orissa Review as having a common Scheduled Tribes in India at The decadal ancestor´. These are 84.3 million which is 8.2 % of population growth between endogamous organizations the total population. There the Census years 1981-1991, with a simple social structure were about 60 major tribal in tribal population has been and a self contained economy groups accounting for about higher at 31.64% than that for having minimal contact with 80% of the total tribal the entire population at other groups. They live in population of India in 1991. 23.51%; however during the seclusion, are governed by There were over 100 medium Census years 1991-2001 it their own social norms and tribal groups and 130 minor has been 24.45% against the largely manage their own tribal groups. About 60 growth rate of 22.66% for the affairs. others were numerically entire population. insignificant. The most accepted Karnataka has definition in the Indian context According to 2001 witnessed highest growth rate is given by the late Prof. D.N. Census, Scheduled Tribes are of 80.82% followed by Mazumdar. According to him, largest in Madhya Pradesh Nagaland 67.23%. The ³a tribe is a social group with followed by Maharashtra, lowest growth rate as per territorial affiliation, Orissa, Rajasthan and 2001 Census was recorded in endogamous with no Jharkhand. The Scheduled Andaman and Nichobar specialization of functions, Tribes formed the largest Islands at 10.08% followed ruled by tribal affairs, proportion of the total by Himachal Pradesh at hereditary or otherwise united population in Lakshadweep, 12.02%. Mizoram and Nagaland. in language or dialect, The sex ratio among According to 1991 census, recognizing social distance Scheduled Tribes stand at the population of Scheduled from tribes or castes but 977 females per 1000 males. Tribes was 67.8 millions without any stigma attached in In all states except Andhra constituting about 8.08% of the case of a caste structure Pradesh, Tamilnadu and the total population of the followed tribal traditions, Uttaranchal, the Scheduled country. According to 1991 beliefs, customs, illiberal of Tribe sex-ratio as per 2001 Census, they were naturalization of ideas from Census was more women predominantly found in alien sources; above all, centric. Madhya Pradesh and conscious of homogeneity of Chhatisgarh (combined) 154 The literacy rate for ethnical and territorial lakh, Maharashtra 73.17 Scheduled Tribes increased integration. lakh, Orissa ± 70.32 lakh, from 29.62% to 47.10%. Tribes in India: Bihar and Jharkhand The female literacy rate India is one of the few (combined) 66.16 lakh, among tribals increased from countries in the world with Gujarat ± 61.63 lakh, 18.19% to 34.76% in 2001. the large concentration of Rajasthan ± 54.71 lakh, There are about 283 tribal population. The 2001 Andhra Pradesh ± 41.99 Scheduled Tribe communities Census put the number of lakh, West Bengal ± 38.06 who have been declared as persons belonging to lakh and Assam ± 28.00 lakh. such under Article ± 342 of

October - 2010 73 Orissa Review the Constitution. In the Mundari, (iii) Dravidian and languages. In 2003, 92nd country there are about 105 (iv) Tibeto-Burmese. In the Amendment added four more tribal languages/dialects and past, most of the tribal languages in the Constitution 225 subsidiary dialects, which languages were non-literary in including ± Bodo, Dongri, belong to four language character. In recent years Maithili and Santhali. families, namely (i) Indo- some tribal communities have Aryan, (ii) Austro-Asiatic or devised scripts for their own

Table-1 State/Union Territories in descending order of percentage of Scheduled Tribes of Total Population, 2001. Sl.No. Rank in State/Union Territory Scheduled Tribes to Rank in 1991 2001 Total Population 2001 1991

11 Mizoram 94.5 94.8 1 22 Lakshadweep 94.5 93.1 2 33 Nagalanda 89.1 87.7 3 44 Meghalaya 85.9 85.5 4 55 Arunachal Pradesh 64.2 63.7 6 66 Dadra & Nagar Habeli 62.2 79.0 5 77 Manipur 34.2 34.4 7 88 Chhatisgarh 31.8 32.5 8 99 Tripura 31.1 30.9 9 10 10 Jharkhand 26.3 27.7 10 11 11 Orissa 22.1 22.2 12 12 12 Sikkim 20.6 22.4 11 13 13 Madhya Pradesh 20.3 19.9 13 14 14 Gujarat 14.8 14.9 14 15 15 Rajasthan 12.6 12.4 16 16 16 Assam 12.4 12.8 15 17- Jammu & Kashmir 10.9 N.A -

74 October - 2010 Orissa Review

18 17 Maharashtra 8.9 9.3 19 19 18 Daman & Diu 8.8 11.5 17 20 19 Andaman & Nikobar Islands 8.3 9.5 18 21 20 Andhra Pradesh 6.6 6.3 20 22 21 Karnataka 6.6 4.3 22 23 22 West Bengal 5.5 5.6 21 24 23 Himachal Pradesh 4.0 4.2 23 25 24 Uttaranchal 3.0 3.0 24 26 25 Kerala 1.1 1.1 25 27 26 Tamil Nadu 1.0 1.0 26 28 27 Bihar µ0.9 0.9 27 29 28 Uttar Pradesh 0.1 0.1 28 30 29 Goa N N 29 31- Punjab NST NST - 32- Chandigarh NST NST - 33- Haryana NST NST - 34- Delhi NST NST - 35- Pondicherry NST NST - Source : Census of India 2001.

1. Excludes Jammu & Tribes in Orissa: The total population of Orissa Kashmir for ranking as 1991 There are as many as was 70.32 lakhs which Census data is not available. 62 communities that include worked out to be 22.16% 2. Excludes figures of 13 primitive tribes which have tribes of the total population, Paomata, Mao Maram and been recognized as Scheduled according to 1991 Census. Puru Sub- divisions of Tribes in Orissa under Article Tribal population growth is Senapati District of Manipur 342 of the Constitution. The lower than that of others is for 2001. total population in the state of evident from the fact that the Orissa is 81.45% lakhs which percentage of tribals of the NST- No Scheduled Tribes tribal population which was notified worked out to be 22.13% tribes of the total population, 22.39% according to 1981 N- Negligible according to 1991 Census. Census in the state got reduced to 22.16% in 1991

October - 2010 75 Orissa Review and 22.13% in 2001. The sex Orissa are largely Nabarangapur, Kandhamal, ratio among Scheduled Tribes concentrated in the districts of Gajapati, Sundargarh, stands at 972 females per Malkangiri followed by Koraput and Keonjhar. 1000 males. The tribals in Mayurbhanj, Rayagada,

Table-2 District ± wise Percentage of Scheduled Tribe Population in Orissa : 1971, 1981 and 1991 Census. Sl.No. District Percentage of Scheduled Tribes to Total Population 1971 1981 1991 2001 1 Balasore 7.06 6.84 10.57 11.28 2 Bolangir 19.72 19.12 22.06 20.63 3 Cuttack 2.89 3.13 3.49 3.57 4 Dhenkanal 12.91 12.96 12.68 12.79 5 Ganjam 9.98 9.48 2.93 2.88 6 Kalahandi 29.26 31.28 28.88 28.65 7 (Keonjhar) (46.96) (44.82) (44.52) (44.5) 8 Koraput 56.34 55.22 50.67 49.62 9 Mayurbhanj 58.56 57.67 57.87 56.6 10 Phulabani 40.31 38.94 51.51 51.96 11 Puri 3.70 3.45 0.27 0.3 12 Sambalpur 28.13 27.21 35.08 34.5 13 Sundargarh 53.40 51.26 50.74 50.19 14 Angul 11.68 11.67 15 Baragarh 19.56 19.36 16 Bhadrak 1.69 1.88 17 Boudha 12.92 12.47 18 Deogarh 33.31 33.6 19 Gajapati 47.88 50.79 20 Jagatsinghpur 0.61 0.82 21 Jajpur 7.40 7.76

76 October - 2010 Orissa Review

22 Jharsuguda µ 31.88 31.34 23 Kendrapara 0.40 0.52 24 Khurda 5.14 5.18 25 Malkanagiri 58.36 57.43 26 Nawapara 35.95 34.71 27 Nayagarh 5.96 5.88 28 Nowrangpur 55.27 55.03 29 Rayagada 56.04 55.76 30 Sonepur 9.50 9.78

ORISSA 23.11 22.43 22.16 22.13 Source: Census of India, 2001. Ethnically the tribes of Civil Society : the rule of law, was that of the creation and consolidation of Orissa belong to the Proto- Since 1970s, Australoids and Dravidian a sphere for collective action dramatic resurgence of the that would be independent of groups and linguistically they concept of civil society in either belong to the Mundari the state where ordinary men both political theory and and women would be able to group of the Austric language practice is witnessed. Civil family or they belong to the associate and express their Society has come to a sentiments in freedom and Dravidian linguistic groups. commanding position in Most of the tribals of coastal without fear under the recent times. In 1970s and protection of institutionalized plains have in course of time 1980s, East European been transformed into caste civil rights and the rule of law. Intellectuals, Political activists Intellectuals theorizing in the groups while the hilly regions and Trade union leaders of Western Orissa still contain Tocque villean mode termed turned their back on the two this sphere of social large number of tribal political options that communities. The tribes of association based on historically has been available solidarity and self-help as Northern ±Western Orissa to them. The first was reform µcivil society¶. are exposed to greater of state power from above. amount of industrialization The second was social Traditionally, radical and mining developments revolution from below. The theory had focussed on while the tribes of South third option that represented harnessing political passions Orissa are still continuing their to people reeling under to the cause of social and traditional life and they are insensitive state power, political transformation. comparatively less exposed to arbitrary bureaucracies, lack Now, it was seeking to yoke such opportunities. of civil and political rights and these very same passions to

October - 2010 77 Orissa Review the liberal-democratic project political system) and distinguished the two terms ±µCivil Society began where commercial institutions of the clearly as we understood revolution ended¶. Habermas market. In normative terms, them today. Hegel is widely has called in another context civil society is widely seen as regarded as the first theorist that civil society is the µLife empowering the people, who distinguished the state world¶ from the instrumental mobilizing them for from civil society. As for the rationality of the State. participation, enforcing role of civil society in his The Concept: accountability, moderating scheme of the state, he has both state and market, helping explained it in detail by using Civil Society is a in the supply of public goods the term µdialectic¶ to describe concept which has been and social services. the movement of reason in elaborated in the framework Civil societies are human affairs. According to of modern western him, three stages are in the philosophy, political science often populated by process by which µreason¶ and sociology. It is related to organizations such as moves through history ± both the state and the market, registered charities, thesis, anti-thesis and but it should not be confused development non- synthesis. He asserted that with either. It may be seen as governmental organizations, the family is called unity, civil not rooted in the family or in professional associations, society is called particularity economic power or in state trade unions, self-help groups, and the state is called administration seek to affirm social movements, business universality. themselves and defend their associations, coalitions and rights and prerogatives. The advocacy groups. Reverting But when the ethical social dynamism of this sector to NGOs the typology covers life of the state looks for its is manifested by people¶s a broad spectrum of material needs, a new idea associations or public non- development activities. arises to overshadow/eclipse governmental organisations NGOs have mushroomed in the Hegelian idea, namely (NGOs). various sectors. Marxism. Karl Marx explains By civil society it Evolution: civil society in primarily a means the entire network of Historically, the idea theatre of history. He, in fact, churches, charities, of civil society was opposed does not like civil society. In community groups and to that of Aristotlian notion of his opinion, civil society is voluntary associations and µKoinonia Politika¶ and the projected as a part of the institutions. It is composed of notion of civil society was superstructure meant for the totality of voluntary civil alien to the Greeks. Hobbes serving bourgeois class and social organizations and and Locke used the terms interest. So long as state and institutions that form the basis µcivil¶ and µpolitical¶ society its approaches are there, civil of a functioning society as interchangeably. Both of society is also found in the opposed to the forced them used civil society as a society. backed structures of a state concept opposed to the state The two opposite (regardless of that state¶s of nature. But neither of them views of civil society Hegelian

78 October - 2010 Orissa Review and Marxian again synthesise consider the natural resources 5. Shifting Cultivation: in Gramscian who uses as common communal At the moment, Marxism with a little properties and strictly abide shifting cultivation is an modification. To Gramsci, the by the community essential practice and is idea of state cannot be management of resources. unavoidable as it is a way of understood without the idea 2. Problems related to forest: life for several tribes. But the of civil society being 1988 National Forest Policy understood. He says that The tribals have banned it without taking state should be understood always lived in an intimate consideration of alternative not only as an apparatus of relationship with the forest. avenues of income. govt. but also as the private They regarded himself as the apparatus of hegemony owners of the forests. Now 6. Pastoralism: where civil society rests. Civil they have been turned into The condition of society is based on the subjects and have been pastoral tribes is equally consent of the citizen to placed under the Forest deplorable. They now face maintain its domination. Department of the state. The the severe problems of pasture and fodder for their The Government and Role traditional rights of the tribals livestock. For want of of NGOs as a Civil are no longer recognized as adequate feed, their Society : µrights¶. livestock¶s get emancipated 3. Boundary Dispute: Problems of Tribes: and diseased. In some of the states, Tribal societies are 7. Bonded Labour: small-scale, simple in the forest boundaries run very In spite of the fact that character, with contiguous close to the tribal habitats. forced or bonded labour is populations and socio-cultural This has led to conflict prohibited under Article 23 of homogeneity. There is less between the tribal and the the Constitution, it still exists complex division of labour, Forest Department. in one form or another in the apart from those necessitate 4. Conversion of Forest tribal areas. by age and sex factors. The villages into Revenue villages: problems faced by each of the 8. Problems of health and Due to improved vulnerable groups are unique hygiene: accessibility, some of the in nature ± Sudden change in the States have converted forest eco-systems of tribal 1. Economic Factor: villages into revenue villages settlements and migration of to providing uninterrupted All the primitive tribes non-tribal population into manpower for forestry are still in the stage of food tribal areas, led to the spread operation. Nevertheless, gathering, collection, hunting of diseases with which they and shifting cultivation. They there still exist between 2500 were not familiar in the past. continue to veer round pre- to 3000 forest villages in the Moreover, medical facilities in agricultural technology. They country. Besides these; there the tribal areas are utterly are more egalitarian. They are unauthorized inhabitants. inadequate and they continue

October - 2010 79 Orissa Review to depend on their traditional phenomenon impedes their having authoritative culture. magico-religious and ethno- development. Although the Laws provide medical systems. The various problems for a minimum wage rate, allotment of ceiling surplus, 9. Exploitation: experienced by the tribes, as summarized by Padhy, the reservations in educational With large scale of onslaught of market forces, institutions and jobs, waste land alienation, depletion of alien itinerant traders, money land in favour of landless, forest resources and lenders and merchants, the prohibition of sharing imposition of restriction on the immigration of non-tribal cropping system, protection traditional tribal mode of use artisans and peasants, the of civil rights by making of forest and other natural establishment of modern untouchability and any kind of resources have made them industries, mines and hydro- social discrimination on the more vulnerable to electric Projects in grounds of birth, a punitive exploitation by money lenders juxtaposition to their habitat, offence and abolition of illegal and unscrupulous traders who recruitment of tribal labour money lending, etc ± the operate to sabotage govt. into the ever-expanding objectives of these legislations schemes. informal sector and the special have remained confined to the statute books due to lack of 10. Problems of Education Constitutional provisions for awareness among the and Communication: Scheduled Tribes, together brought even the remote food vulnerable sections about the There has been a gathering communities in to legislative intensions of the steady rise in the level of the matrix of regional political µWelfare State¶ The Govt. education of the tribes as a economies. programmes are also time whole but the educational bound and target oriented. In achievement of primitive In order to improve such a situation, the NGOs tribes is far from satisfactory. the socio-economic charged with emotion and In tribal interiors, educational conditions of the tribal idealism feel for immediate institutions function only in Communities, many Policies intervention and activism. records and rarely in reality. and Programmes have been They try to stimulate the launched since British period interests in the community 11. Traditional Institution and and after independence of the work with their innovative Problem of Leadership: country through both attitude. The involvement of Traditional kinship and Constitutional measures and the NGOs in the process of non-kinship associations and the Five Year Plan sustainable tribal development institutions among the tribes Programmes of the nation. in countries designed as are gradually becoming weak. Tribal communities µdeveloping¶ all over the Still from among the particular are weaker sections of the world. tribes, modern leaders have Society who lives in hills, Some of the not emerged in any forests and remote areas, who indigenous NGOs have perceptible manner for lack of are landless, small and performed commendably in modern education and such marginal farmers, illiterate and organizing the weaker

80 October - 2010 Orissa Review sections of tribal communities pay visits to villages in capabilities of the poor for besides presenting an connection with family self-reliant and sustained alternative approach planning and immunization development may however combining µwelfare¶ and with the objective of achieving reveal a gap between the µdevelopment¶ together with the targets, the NGO¶s appearance and reality. community participation. The provide preventive health care The arguments are increasing demands for facilities through improved advanced that the NGOs are minimum wages and social sanitation, drinking water and non-bureaucratic, non- audit of community works education about the hierarchical and are better in executed through contractors advantages of small family etc. feeling the felt needs at the or elected bodies are results NGOs also provide free micro level, besides governed of participating mobilization consultancy and advocacy by what is called ³the articles and awareness generated by support by bridging the of faith´, i.e. heterogeneity, some NGOs. distance between the reaching the poor, Education as a key beneficiaries, banks and govt. participation in decision and critical input for self- officials. making process vs. outcome, reliant and sustained Thus, the NGOs have flexibility, experimentation, development in order to the potential of achieving institution building, etc. By overcome the difficulties in success in social as well as creating awareness about laws organizing and motivating the economic sector. Aiming at and democratic rights through poor towards small family empowerment of the poor, various innovative and norms, proper child care, NGOs encounter challenges, conceptual methods, the sanitation, functional literacy, including those posed by the NGOs have been contributing etc. the NGOs are providing dominant power structure that to the building of what may be opportunities for non-formal exists in the village and keeps called a µCivil Society.¶ education through night the vulnerable sections schools to those who did not isolated. have access to elementary But the activities of Subhrabala Behera is a Ph.D education in their formative NGOs particularly in the years. Research Scholar in the tribal areas and their claims of Department of Political Science, While public health comparative advantage and Utkal University, Vani Vihar, functionaries of Govt. tend to competence to develop the Bhubaneswar.

October - 2010 81 Orissa Review

The Epic Success Story of SGSY The (Pine) Apples of Odisha's Eyes

Gurbir Singh

Munising and Randhiba of Gajapati District

In 2007-08, the first chapter of the epic success story began to be written. 4 SHGs in villages of the Rayagada block in the Gajapati district were covered under SGSY with sanctions of Rupees 2,50,000/- each under the Pineapple Processing Scheme. Each SHG was eligible for a subsidy of Rs.1,00.000/- and that required a repayment of only Rs.1,50,000/- to the banks.

Initially The DRDA, Gajapati had sanctioned an amount of Rs 5,00,000/- to set up two Pineapple Processing Units at Munising and Randhiba with amazing storage infrastructures which included 100 nos. of Barrel (50 lts Capacity each) for storing the Pineapple juice during production.

Before the SGSY help had come to the villagers in form of providing financial support coupled with technical know-how and marketing support, the villagers used to grow pineapples and sell them at local markets at the rate of Rs.2 per piece. The traders who bought their produce were a handful, as such the choice for growth was also far in sight.

To make things worse, during the distress sale, they even sold their juicy pineapples at Rs.1/- per piece.

The DRDA rolled in the OMFED to train the SHGs concerned grow and produce pineapple juice with buy back guarantee. The DRDA then planned and sanctioned the Pineapple Processing Scheme to 4 (four) groups under SGSY scheme. Soon the cost of pineapple saw a rise to Rs.7/- per piece. The farmers now sell their produce on weight basis.

By now, the success of the SHGs is in full flow.

Every year each group produces 7,500 lts of pine apple juice; together the groups produce 30,000 lts juice. OMPAC (Orissa Agro

82 October - 2010 Orissa Review

Processing Centre, Bhubaneswar), a subsidiary division of OMFED as per the order is their major buyer. Rest of juice is marketed locally and through exhibitions. Main Season of pine apple farming is from the middle of May to the end of July.

The success story of pineapple farming has taken to epic dimension as some 37 other SHGs have successfully involved themselves with adjacent villages like Loba, Gotasahi, K.K.Singh, Raikasahi, Puttar, Ukarsing, Pondasahi, Talmunda,Ragidising, Sindhiba, Munising, Gopalpur, Jallang, Sarigisahi, Jambosahi, Dombalo & Raigumma and many others. All these groups are involved in collection and sale of K.Lime, Orange & Pineapple.

The cost / benefit analysis for extraction of pine apple juice is based on the following assumptions:

üThe Net Fruit Weight (after cleaning) to extracted juice will be approximately 40%.

ü The average fruit weight after cleaning will be 750 gm. to 1,250 gm.

Cost Calculation for Extraction of One Kilogram of Pine Apple Juice

Particulars Rs. Procurement Price of 2.3 Kg. of Pine Apple Fruits @ Rs.6/-per kg. 13.80 Cost of transportation (From the farmer¶s field to SHG point & handling charge) 0.50 Labour charges 2.20 Extraction process, energy charges & other miscellaneous expenses 2.00 Total Cost of Production 18.50 Net Profit 7.50 Sale Price per Kg. 26.00

ü The SHG will get around Rs.7.50/- (Rupees Seven fifty only) as net profit for extracting one kg. of pine apple juice.

October - 2010 83 Orissa Review

FRUIT PROCESSING SHGs

Block : Rayagada Dist. Gajapati

Sl. S.H.G. Members Villages Gram Remarks No. Panchayats 1. Jeevan Vikas Mahila Sangha 10 2. Annapurna Mahila Mandal 11 3. Pragatibadi Mahila Mandal 12 Loba 4. Maa Sarala Mahila Mandal 12 All these 5. Prabhat Mahila Mandal 10 groups are 6. Santi Mahila Mandal 10 Loba involved in 7. Maa Tarini Mahila Mandal 15 Gotasahi collection and sale of 8. Maa Padmaja Mahila Mandal 15 K.Lime, 9. Maa Tarini SHG 10 K.K.Singh Orange & 10. Mini Shakti SHG 10 Pineapple. They all 11. Maa Kamala SHG 10 belong to 12. Maa Kamala Mahila Mandal 15 Rayagada 13. Maa Santoshi Mahila Mandal 10 Raikasahi Puttar Block in 14. Maa Santoshi SHG 10 Gajapati District 15. Rajeswari SHG 18 Puttar 16. Ukarsing Mahila Mandal 15 Ukarsing Talamunda 17. Diptimayee Mahila Mandal 10 Pondasahi 18. Santimayee Mahila Mandal 15 Talmunda 19. Santimaytri Mahila Mandal 12 Regidising

Sl. S.H.G. Members Villages Gram Remarks No. Panchayats 20. Maa Bhabani Mahila Mandal 20 Raigumma 21. Anusaya Mahila Mandal 15 Dombalo 22. Diptimayee Mahila Mandal 15 Jambosahi 23. Sarojini SHG 14 Sindhiba Dombalo 24. Surabhi SHG 12 25. Indira SHG 14

84 October - 2010 Orissa Review

26. Mariya SHG 12 Munisingi All these groups 27. Indira SHG 15 are involved in collection and 28. Marry SHG 17 sale of K.Lime, 29. Janani Mahila Mandal 12 Orange & 30. Maha Laxmi Mahila Mandal 20 Jallang Jallang Pineapple. 31. Soura Jollang W.F. 12 They all belong to Rayagada 32. Gayatri SHG 15 Block in 33. Maha Bharati SHG 14 Sarigisahi Mangarajpur Gajapati 35. Jagadhatri SHG 14 District 36. Indira SHG 10 Gopalpur Mangarajpur 37. Parbati SHG 18 Total 479

Gurbir Singh is working as DI & PRO, in Gajapati District

October - 2010 85 Orissa Review

Success Story of Gopalpur, Puri Rural Water Supply System : Puri PWS - A Real Truth

Damodar Padhy

This PWS is 2 kms distance from Puri town and Puri Sadar Block is also 2 kms. away only. The people of Gopalpur (around 3643) ever dreamt of a modern lifestyle. Being in a urban sector area and surrounded by sea, ponds etc. people were fed up to their life for a long time. Here agriculture is main source. Gen., ST/SC, OBC are living together here. They did not have any thing to take pure drinking water. Traditionally before many years one big deep well was able to supply drinking water to the villagers. During the summer the villagers have seen the hardship how they have collected the drinking water from the big pond and Chua. They still remember those unforgettable days ! Later on some tube wells were provided by RWSS Department to meet the drinking water demand. That was not sufficient also. Villagers were facing a lot of difficulties in absence of this water demand. Things no longer remain the same. Life has changed. In the year 2007-08 RWSS Division Puri commissioned a PWS in this village with 10 Nos. of stand post. The large sized population of this village creates a special image in Puri District Map. This PWS is oriented with Gopalpur UGME School with 400 students and 7 teachers, four nos. of Anganwadi Kendra where RWSS Puri have arranged separate stand posts inside their premises. They are able to meet their drinking water purposes. Hadibandhu Pradhan (64 yrs) Retd. Govt. employee, Akshaya Kumar Mala (51 yrs) Sarapanch, Saraswati Pradhan (34 yrs.) Ward Member, Niranjan Jena (30 yrs.) Ward Member, Bijaya Kumar Maharana (34 yrs.) the villagers describe the brother-hood prevailing among the communities. No disease are found ever. They villagers are getting pure, safe and qualitative water. Keshab Narayan Singh (45 yrs.) is the SEM posted here to run the pump house. Villagers express their token of gratitude to RWSS, Puri. Gopalpur village of Puri Block has shown the way modern living to the villagers.

Damodar Padhy is the District Information & Public Relations Officer, Puri

86 October - 2010 ORISSA REVIEW

VOL. LXVII NO. 3 OCTOBER - 2010

SURENDRA NATH TRIPATHI, I.A.S. Principal Secretary

BAISHNAB PRASAD MOHANTY Director-cum-Joint Secretary

SASANKA SEKHAR PANDA Joint Director-cum-Deputy Secretary Editor

Editorial Assistance Bibhu Chandra Mishra Bikram Maharana

Production Assistance Debasis Pattnaik Sadhana Mishra

Manas R. Nayak Cover Design & Illustration

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

Raju Singh Manas Ranjan Mohanty Photo

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

Shaktism : Tantra and Mantra in Sarala Mahabharata Dr. Satyabrata Das Dr. U.N. Sahoo ...1

Place of Sabari as the Symbol of Para Bhakti in the Ramayan Durga Madhab Dash ...6

Janmati, The Tantrik Deity of Kandhamal Kshetrabasi Manseth ... 11

Durga : The Mother of the Universe Balabhadra Ghadai ... 16

Bali Jatra of Sonepur Dr. Chitrasen Pasayat ... 18

Durga Temple at Nuasatanga Dr. Ratnakar Mohapatra ... 28

Maninag Durga, the Presiding Deity of Ranapur Braja Paikaray ... 33

Oh Mother Goddess Durga Bikram Keshari Barma ... 35

Gandhian Sarvodaya Prabodh Kumar Rath ... 36

Gandhian Philosophy : Still Relevant Today Rabindra Kumar Behuria ... 40

Remembering Lal Bahadur Shastri : The Little Big Man of India Siddhartha Dash ... 48

Ramesvara Group of Temples at Boudh Ramesh Meher ... 51

Elephant Foot Yam and Poor Farmers of Bhadrak District Biswanath Sahoo S.K. Jata M. Nedunchezhiyan ... 68

Development Programme of Deogarh District Barada Prasanna Das ... 70

Civil Society and Tribal People Subhrabala Behera ... 72

The (Pine) Apples of Odisha's Eyes Gurbir Singh ... 82

Rural Water Supply System : Puri PWS - A Real Truth Damodar Padhy ... 86 WE REMEMBER ...

Mahatma Gandhi Lal Bahadur Shastri Sardar Vallabhbhai Patel 2.10.1869 - 30.01.1948 02.10.1904 - 11.01.1966 31.10.1875 - 15.12.1950

Jaya Prakash Narayan Utkalmani Gopabandhu Das Baji Rout 11.10.1902 - 08.10.1979 09.10.1877 - 17.06.1928 (Shot dead on 11.10.1938)