REVIEW

VOL. LXX NO. 8 MARCH - 2014

PRADEEP KUMAR JENA, .A.S. Principal Secretary

PRAMOD KUMAR , .A.S.(SAG) Director

DR. LENIN MOHANTY Editor

Editorial Assistance Production Assistance Bibhu Chandra Mishra Debasis Pattnaik Bikram Maharana Sadhana Mishra

Cover Design & Illustration D.T.P. & Design Manas Ranjan Nayak Hemanta Kumar Sahoo

Photo Raju Singh Manoranjan Mohanty

The Odisha Review aims at disseminating knowledge and information concerning Odisha’s socio-economic development, art and culture. Views, records, statistics and information published in the Odisha Review are not necessarily those of the . Published by Information & Public Relations Department, Government of Odisha, - 751001 and Printed at Odisha Government Press, - 753010. For subscription and trade inquiry, please contact : Manager, Publications, Information & Public Relations Department, Loksampark Bhawan, Bhubaneswar - 751001.

Five Rupees / Copy -mail : [email protected] Visit : http://odisha.gov.in Contact : 9937057528(M) CONTENTS

Sri Krsna - Consciousness : Vyasa - - Sarala Dasa Dr. Satyabrata Das ... 1

Good Governance ... 3

Classical Language : Odia Subrat Kumar Prusty ... 4

Language and Language Policy in Prof. Surya Narayan Misra ... 14

Rise of the Odia Novel : 1897-1930 Jitendra Narayan Patnaik ... 18

Gangadhar Literature : A Bird’s Eye View Jagabandhu Panda ... 23

Medieval and Bhanja Dynasty Dr. Sarat Chandra Rath ... 25

The Evolution of : An Introspection Dr. Jyotirmati Samantaray ... 29

Biju - The Greatest Odia in Living Memory Rajkishore Mishra ... 31

Binode Kanungo (1912-1990) - A Versatile Genius ... 34

Role of Maharaja Sriram Chandra Bhanj Deo in the Odia Language Movement Harapriya Das Swain ... 38

Odissi Vocal : A Unique Classical School Kirtan Narayan Parhi ... 42

Sir Basudev Sudhal Dev - The Pioneer of Modern Odisha Dr. Antaryami Behera ... 49

Language and Identity with Special Reference to the Tribal People in Odisha Dr. Chitrasen Pasayat ... 51

The Making of the Province of Odisha Surasinha Patnaik ... 54

Gitagovinda and Odia Art Tradition Nimai Charan Mohanty ... 59 Origin and Evolution of the Name Odisha C.B. Patel ... 61 Pandit Nilakantha and Formation of Odisha Province Dr. Shridhar Charan Sahoo ... 64 Editor’s Note

As a person I respect , English and all the languages in which we communicate and express ourselves. But to me, the sweetest language on this earth is my Mother-tongue Odia. It becomes sweeter still when my Mother-tongue is accorded with the status that it deserved since long, the ‘Classical Status’. The declaration is a matter of great joy and pride for all of us, as a justification of our claim that the Odia language has a glorious tradition and rich heritage.

The Member Secretary of Institute of Odia Studies and Research has rightly concluded that Odia has considerable antiquities and it predates the literatures of most modern languages by more than a thousand years. He also concludes that Odia constitutes the indigenous literary tradition in India which is not derived from . And last but not the least, the quality of Odia literature is such that it is fit to stand before the great literatures of Sanskrit and other languages. Finally, Odia culture is one of the primary independent sources of modern Indian culture and tradition.

Scholars and researchers rightly point out and refer to the fact that greater Odisha was indeed the original Aryaavarta that mostly cradle ancient Indian civilization. Researchers also say that ancient Tamralipti may be identified with modern . They have also made startling discoveries that tends to make the ancient Indian History really “ an East Side Story”.

Recognition of our language with Classical Status would not ensure that the Classical character would be protected and preserved suo motto for all times to come. To make it a reality, sustained study and research are required on many aspects relating to our language. We also have to promote and encourage studies in composite nature of Indian culture with focus on Odia component in Indian civilization and heritage. Lastly, I would like to thank all those who have strived to achieve this unique status for our Mother-tongue. I would specially thank Hon’ble Chief Minister during whose leadership, Orissa became Odisha, Oriya became Odia and now our language has been accorded the Classical Status. Hon’ble Chief Minister rightly said, “Classical Status to Odia Language was long-standing demand of the people of Odisha. This is a moment of pride and glory for every Odia. This will provide more opportunity for research and development of Odia language.”

Without having any selfish interest, let us celebrate for the very fact that our language has now been accorded the "Classical Language Status".

Editor, Odisha Review Classical Status to Odia Language Odisha Review

Sri Krsna - Jagannath Consciousness : Vyasa - Jayadeva - Sarala Dasa Dr. Satyabrata Das

Vyasa’s original Sanskrit , his licentiousness. Jayadeva conceives the characters magnum opus, was written between 3rd and 4th of Sri Krsna and Sri Radha as divine companions Century B.C. The entire casting of this great though, all along the classic we have Indian epic was done with a lot of care and the feeling that the poet delicately and immaculately craftsmanship. Among the dramatis personae Sri brings out the finer and the most elemental virtues Krsna seems to have received the best attention like love, longing, ecstasy and transcendence and artistic favour from the master, Vyasadev. As without any conscious attempt to mystify or to it turns out, Sri Krsna emerges as the most portray them out into larger-than-life statures. The glamorous, charismatic and the most sought-after poet with the best of his artistic and lyrical character. He is not only the possessor of the manoeuvres keeps himself grounded in reality. unique panchajanya conch and the formidable More than three hundred years after, yet Sudarshan ; he is the omniscient, another Odia poet, with no direct knowledge of philosopher-king, rhetorician, diplomat, strategist, Sanskrit or any trace of scholarship, and purely statesman, guide, friend, preceptor, conscience- from agrarian background shows an incredible keeper, crisis-manager, spokesperson and the feat by composing the Mahabharata in Odia. And ambassador of the Pandavas. thus doing he becomes the pioneer, the path-finder. Further, Vyasa’s doting on the character And soon others from , Assam and the of Sri Krsna takes the centre-stage and remains Hindi belt follow the suit. He is Sarala Dasa. His the focal-point in the entire stretch of the Mahabharata in Odia is not a translation of the grandiloquent Shrimad Bhagavad Gita, a massive original Sanskrit Mahabharata, nor even written sub-plot, that spans quite impressive eighteen in the shadow of it. It is out and out original both chapters, and ultimately turns out to be the in structure and content though; the general quintessence of the great epic. schemata and the main story-line remains on the On this ionian highway the next backdrop. As a western scholar John Boulton conspicuous milestone after Vyasa that we stumble looks at it : “Sarala Dasa’s Mahabharata was the upon is the 12th century Sanskrit poet from first important Odia work on the Jagannath cult. Odisha, Jayadeva. While Vyasa only highlights Though Sri Krsna is portrayed as the protagonist Krsna’s spiritual, intellectual and diplomatic traits of Sarala Mahabharata, Sri Jagannath continues and blows the character out into a larger - than - to be Sarala’s “counter theme”. life stature; Jayadeva in his classic Gita Govinda As Boulton explains : focuses only on the sensuous, romantic inter- Scattered throughout his Mahabharata, actions between the divine pair, Sri Krsna and Sarala presents a number of historical, racial Sri Radha, often bordering on sensuality and

March - 2014 1 Odisha Review Classical Status to Odia Language memories, which appear in the form of dream like, Sri Jagannath Cult : A veritable melting narrative sequence. In recounting them he is pot : Odisha (synonymous with Sri Jagannath - a obviously looking back from the stand-point of a cult, a way of life, a living culture) has been a tradition… It is clear from his account that his meeting ground, a melting pot of all sects and sympathies lie with the Savaras, whose God in faiths since time immemorial. Brahmanya, Jaina, origin Jagannath was. Buddha, Natha, Saivya, Shakta, Soura, Sarala (who proves himself every inch a Ganapatya, Nirguna, Saguna, Vaishnava - all poet, original and striking) breaks away from the streams have flooded the Odisha coast. And master craftsman Vyasa in more than one ways. Sarala Mahabharata has the unique distinction of First, he heavily rationalizes the portrayal of the integrating, synthesizing and reflecting the myriad character of Sri Krsna. In a way, Sarala reacts thoughts and faiths. At several points in Sarala against the Sanskritic-Hindu-Aryan pantheon of Mahabharata, Jagannath is identified as Buddha, Gods and Goddesses. So we are not at all Krsna and . surprised to find the various Gods and Goddesses As Sarala writes in the Adi Parva : including Lord Krsna without any supernatural Salute thee Sri Jagannath clout or larger-than-life portrayal in Sarala The revered One whose domain Mahabharata. As Boulton comments: Is the Blue Hills: He sits pretty as Sri Buddha …here we come to the crux of the matter - Sarala There in the Blue Cavern Dasa behaves towards Krsna in the traditional At another point in the Adi Parva Sarala writes: manner of Odias towards Jagannath : he mocks Glory be to Rama Krsna and debunks him. In doing so he breaks away Brahmaa as from the path of both Vyasa and Jayadeva. And to the great soul Buddha … Vyasa had exalted Krsna as the In Madhya Parva Sarala writes : philosopher-hero and Jayadeva as the divine There comes Sri Jagannath lover. But Sarala Dasa refuses to regard Krsna/ As Buddha to liberate the Mankind … Jagannath as anything but an equal, whose faults (Translation : mine) are to be mocked and censured. Such instances are many where Sarala But all the same, Sarala, who uses the Odia lingua franca as his medium successfully looks at Sri Jagannath as one with Sri Krsna, Sri creates an atmosphere of informality in dealing Rama, and Buddha. A wonderful integration, a with Sri Krsna or Sri Jagannath that becomes the rare unification and synthesis of all faiths and paths. very spirit of typical Odia devotees including the Sarala Mahabharata indeed is a unified , a Sevayats of Temple. They look upon Lord sum total of the consciousness that draws its Jagannath as a member of their family - so close, energy and vibration from one common source - so intimate, so informal. Thus the Mahabharata the Krsna - Jagannath pool… of Sarala Dasa is a world apart from the Reference : Mahabharata of Vyasadev. That explains why Sarala has skipped the entire Shrimad Bhagavad Boulton, John. Essays on Oriya Literature. ed. Ganeswar Mishra. Kolkata : Profulla, 2003. Gita and heavily abridged the Santi Parva of Vyasa’s original. Nowhere do we find Vyasa’s omniscient, philosopher-king Krsna in Sarala’s Dr. Satyabrata Das, Senior Reader and Head, Deptt. of epic. English, Ekamra College, Bhubaneswar.

2 March- 2014 Classical Status to Odia Language Odisha Review

MAKERS OF MODERN ODISHA

Utkal Gourav Utkalmani Maharaja K.C.Gajapati Dev

Maharaja S .C .Bhanj Deo Vyasakavi Kavivara

Swabhavakavi Dr. Harekrushna Mahtab Bijayananda Patnaik

March - 2014 3

Odisha Review Classical Status to Odia Language

Classical Language : Odia

Subrat Kumar Prusty

Government of India has established four criteria Odisha has largest number of pre-historic for grant of classical status to the modern Indian sites. Lots of Paleolithic stone implements have language. The classical status to any language been found in various sites of Odisha. Similar sites brings fame to the language and provides greater of copper Bronze Age and Iron Age are available opportunities for research and development. in plenty. The latest archaeological excavation has taken place in 2013 at Harirajpur. The findings In this context, one can judiciously think of excavation includes human skeleton, broken about giving this classical status to Odia language. potteries, carbon, earthen pots, agricultural stone The ancientness of the Odia language is being implements, animal bones, flooring of houses, proved from its soil which speaks about two types remains of hearth, which claim to be 4000 years of language from very beginning. The old. The Tel river civilization throwslight on a great development of Odia can be seen through its civilization existing in Kalahandi, , spoken and written forms. The spoken languages Koraput regions in the past that is recently getting are expressed in two ways. One preserved explored. The discovered archaeological wealth through folk forms and the other preserved of Tel Valley speaks of a well civilized, urbanized, through cave paintings. The songs sung at the time cultured people inhabiting on this land around of birth, death and other functions are preserved, 2000 years ago. The Radhanagar Fort of stories are painted through cave paintings both was the centre of circle on the periphery of which represent the creativity of the underlying literature. lay places like Kayama, Deuli, Tarapur, Vajragiri, The Gudahandi painting of and Langudi etc. These sites yield inscriptions the cave art of Khandagiri and Udayagiri are the mentioning the names of Tapussa and Bhallika. great achievements of this primitive architecture. All over the world Tapussa and Bhallika are th Towards the 13 century A.D. the deities made regarded as the first disciple of Buddha. On the at not only limit the language to the time basis of the new findings, Dr. Monica Smith of and space but also spread to the distant countries the Cotsen Institute of Archaeology, University like Bali, Java, Sumatra, Thailand, Cambodia, of California, claimed that the fortified city is Malaya and Philippine. Borobudur temple of Sisupalagarh of Odisha, flourished from around central Java and the Angkor Wat temple of 5th century B.C and probably remained well after Cambodia are the fine examples of Odisha- the 4th century A.D. Researchers say the items influenced Indian architecture. found during the excavation point to a highly

4 March- 2014 Classical Status to Odia Language Odisha Review developed urban settlement. Very early in Sahajayana by Lashminkara, the princess of Kalingan history, the Kalingas acquired a Sonepur and sister of Indrabhuti. It is believed reputation for being a fiercely independent people. that the great Buddhist saint Padmasambhava went ’s military campaign against Kalinga was to Tibet from Odisha to propagate one of the bloodiest in Indian history on account and founded a new religion named of the fearless and heroic resistance offered by Lama. the Kalingas to the mighty armies of the expanding Mauryan Empire. In the maritime history of India, Odisha (ancient Kalinga) played a significant role in Odisha in ancient days had illuminated spreading Indian culture to other parts of the Indian sky of knowledge so brilliantly with its own world. The picture of a Giraffe on the Sun Temple unique luster that the Rig Veda in its tenth Mandala of Konark speaks of the trade relation of Kalinga had to advise its followers to be cautious of with African countries in the 13th Century. The Odisha where indigenous people find their object picture of elephants in Odisha temple being carried of worship in wooden logs. Odisha is the land of by a boat speaks of the vigorous internal maritime Jagannâth culture which is the principle of Sarva activity. The maritime trade has been entrenched Dharma Samanvaya. Jagannâth is a wooden deity in the socio cultural and religious life of Odisha (Saura). He is the Dakhinakâli for the Saktas and for centuries. The traditions like Taapoi episode Vairaba for the Saivites. He is Mahâganapati for of Khudurukuni Osha, Nisha Mangala Osha, the Gânapatyas and at the same time He is the Somanatha Brata Katha, Boita Bandana on Suryanârâyan for the Sauryas. His festivals are the next day morning of the Diwali and of a Purânic origin and the rituals are an admixture morning of Karttika Purnima, the festivals like of tribal rituals and Sâkta’s nyasa and mudras Panchuka of Kartika Purnima and Bali Yatra, and many more. His majority of rituals are based imprint clear testimony of our glorious maritime on Uddiyan which are the refined versions heritage. Baliyatra literally means a ‘Voyage to of Mahayan tantras as well as Shabari tantras, Bali’, and celebrates an ancient maritime tradition which have evolved from Tantrik Buddhism and and the connection with Bali. During the ceremony, tribal beliefs respectively. Of his mantras the men, women and children are dressed up in incantation Oum is Vedic and Hlim, Slim, Klim traditional costumes launch tiny boats made from are Tantrik. His Kaibalya (Mahaprasad of rice) banana peels, paper or Solapitha with lighted is of a Jaina origin and Nirmalya is of Saivite origin. lamps inside, and Odia women perform the rite of ‘Boita Bandâna’. The festival is similar to Odisha became a centre of Buddhism. the ‘Masakapan Ke Tukad’ festival of Bali, to The three Buddhist schools: Vajrayan, the ‘Loi Krathong’ festival of Thailand Kalachakrayan and Sahajayana reformed in th (ritualistic floating of model boats), to the Odisha by . By 7 century A.D., ‘Bon Touk’ Water Festival of Cambodia, King Indrabhuti of introduced it as and to the ‘That Luang’ Festival of Laos all of Vajrayana, which is supposed to have travelled which involve around the same time of the year. to other parts of the country and Tibet. Acharya Pitupada (8-9th C AD) achieved a great reputation When we talk of the recorded history we as a scholar and a saint at Ratnagiri and straightway come down to language. Recording promulgated Kalachakrayana, a new vehicle of of history or for that matter any recording Buddhism. Vajrayana was changed to necessarily requires a language. Since all the

March - 2014 5 Odisha Review Classical Status to Odia Language languages of the world have not developed at the is one and the same.” [Linguistic Survey of same time, the historical recording or the recorded India, Vol-V, P-368-369]. history of different regions of the world vary from each other in matters of time. Odisha as well as The following observations by L.S.S O’ India did exist in some form or the other much Malley, who knew not only all these languages before the invention of and a written but also Sanskrit, both classical and Vedic, may language. Odia is one of the most ancient be of interest to the readers. According to O . Eminent linguists and scholars Malley- “The great majority of the people like John Beams, G.A. Grierson, L.S.S O Malley, speak Oriya or as it is sometimes called Odri Suniti Kumar Chatterjee, John Boulton, Dr. D.P. or Utkali, the language of Odra or Utkala, Pattanayak and others have time and again argued both of which are ancient name for the country in favour of the antiquity of Odia language. now called Orissa, Oriya, with Bengali, Bihari and Assamese forms one of the four speeches As to the peculiarities of Odia as a which together make up the eastern group of language as distinct from its sister languages like Indo- Aryan Language. Its Grammatical Hindi, Bengali and Assamese. As early the 1870s Construction closely resembles that of Bengali, Sir John beams has said that, “At a period when but it has one great advantage over Bengali Oriya was already a fixed and settled language, in the fact that, as a rule, it is pronounced as Bengali did not exist, the Bangalis spoke a vast it is spelt. x x x. The Oriya Verbal system is varieties of corrupt forms of Eastern at once simple and complete. It has a long Hindi”.[Beams, Sir John, “Comparative array of tenses, but the whole is so logically Grammar of four Indo-Aryan Language”, arranged, and built on so regular a model, Vol 1.pp-120]. According to G.A. Grierson – that its principles are easily impressed upon “In the case of living rational beings, this noun the memory. It is particularly noticeable for of multitude is the word Mâne, which is said the very complete set of verbal nouns, present, to mean literally ‘men’. In the other nouns it past and future. When an Oriya wishes to is usually some word meaning ‘all’. In the varb, express the idea embodied in what in Latin as is also the case of Bengali, the singular of would be called the initiative, he simply takes the first and second persons are only used by the appropriate verbal noun and declines it the uneducated, or when respect is not in the case which the meaning necessarily intended. xxxx. Each letter in each word is requires. As every infinitive must be some clearly sounded, and it has been well described oblique case of a verbal noun, it flows that as ‘comprehensive and poetical, with a Oriya grammar does not know the so called pleasant sounding and musical intonation, and infinitive mode at all. In this respect Oriya is by no means difficult to acquire and master’. in an older stage of grammatical Oriya is remarkably free from dialectic development than even classical Sanskrit, variations. The well known saying which is and, among Indo-Aryan Languages, can true all over the north of India, that the only be compared with the ancient Sanskrit language change every ten kos does not hold spoken in the Vedic times.x xx.” [L.S.S O’ in Orissa. In what is known as the Malley, Bihar and Orissa District Mughalbundi, which consists of Cuttack, Puri Gazetteers, (Cuttack), Second Edition by and the southern half of , the language E.R.J.R. Cousins,(I.C.S.), 1933.p-47-50].

6 March- 2014 Classical Status to Odia Language Odisha Review

Suniti Kumar Chatterjee said - “Of Orissa -1971,p-551-554]. These have the three speeches Oriya, Bengali and similarity with Dhauli and Inscriptions of Assamese, Oriya has preserved a great many Ashok. It was the ancient form of Indian script archaic features, in both grammar and and it is the first glimpse of possible origin of the pronounciation and it may be said without Odia language and script. But Kharavel’s travesty of linguistic truth that Oriya is the Hatigumpha inscription (1st Century B.C.) eldest of the three sisters, when we consider is the real evidence of past Odia cultural, the archaic character of the language” [Indian political, ritual and social status and it is the Historical Quarterly Vol-XXIII, 1947, P- 1st poetic style inscription. Though Ashok has 337]. created many rock edicts and inscription before , yet his instructions for administration Odisha is the only state, where three types have been written in a rude and chocked of Brahmi scripts like - Pre-Brahmi, Brahmi & language. On the other hand, the Hatigumpha Post Brahmi have been discovered. We have seen inscriptions show the flexibility of a language in a the most ancient found in more than sweet flow. 5775 cave paintings belonging to period of 1 to 15 millennium B.C. has been found in 55 caves Main feature of this inscription was based of Odisha including Gudahandi and Yogimatha. on principles of Sanskrit poetic structure: such The script ‘’, and ‘o’ (tha) was discovered as- from Yogimatha rock painting of . “Sadvanshah kshyatriya bâ pi dhiirodâttah gunanwitâh In this rock Art a person with four animals and Ekabanshodva bhupâhâ kulajâ bahabo pi Jâ some alphabets create a word ‘Gaitha’ (very Shrungarabirashantânâmekoangirasa ishyate popular Odia word at present ‘Gotha’ or ‘group’ Angâni sarbe

March - 2014 7 Odisha Review Classical Status to Odia Language as respective, blissful and subject aware with Sanskrit had such an impact upon Odia welfare of people being hatred towards evil and language that the Asanapata inscription at devotional towards sages/saints. Keonjhar composed during the reign of Satru Bhanja was written in a mixed form of Sanskrit in When Hatigumpha Inscription was place of and the vernacular language of the created by Kharavela, all these principles were period. [Odisha Historical Research Journal traced by him before, which has been followed volume XIII, no.2 1969, page-4, 5]. The by Rudradaman (Girinar inscription-150 A.D.), Copper plates of Queen Tribhubana (Prayaga inscription-365 A.D), Kumargupta (Mandasore inscription-473A.D.) Mahadebi reveals that Bhauma Kings were spending huge amount of money for building etc, created their own famous creativities in a th decent poetic style on many rocks in Sanskrit Buddhist monasteries and stupas. During 8 language. The trend of writing was not obstructed century AD, was introduced in Buddhism. after Kharavela. From Asanapata inscription in The three sects of this tantra: Bajrayana, Keonjhar created by Satru Bhanja, (a warrior of Kalacakrayana and Sahajayana were evolved Odisha)were engraved in the temple, one after another and spread across the globe Laxminarayana of Simhanchalam by Mukunda gradually. Deva are such examples. At the beginning, these Eminent Odia Buddhist Monk during this inscriptions had a dynamic journey from Pali to century was Acharjya Pitopada. He had Sanskrit. They have not lost the sense of Odia. introduced the ‘Kalacakra’ in Buddhist tantra. Therefore, Odia language, literature, script and Buddhist tantra has two major sects: Bajrayana culture are based on the discussions on these and Sahajayana. According to Sadhanamala, inscriptions. The words written in the Hatigumpha there were 4 major hubs for the Bajrayana sect Inscriptions are still used in the present day Odia of Buddhism, among which the most important language. region was Uddiyana (Odisha). This region is The continuity of development in considered the point of origin of Buddhist tantra. language, literature and culture can be seen in the Moreover, Indrabhuti, the King of Sambalaka following landmarks in the inscriptional history of (Sambalpur, Odisha) was the first person in Odia in continuation of the Ashokan and Kharavel reforming the Mahayana school into Bajrayana. inscriptions. He is the author of famous Buddhist scripture

rd Jnanasiddhi. Similarly, Anangabajra, the teacher 1. Satrubhanja Asanpât inscription 3 century of Indrabhuti, had also written another A.D. monumental literature Prjnopayabin- 2. Nibinna Plate. 7th century A.D. ishcayasiddhi. Lakhminkara, sister of King Indrabhuti and Padmasambhaba, adopted son 3. Bajrahasta Dev’s Parlakhemundi inscription of the King and the founder of the tibet “Lama” th 9 century A.D. school, were also two eminent Odia figures who 4. Soro GanDibeDa inscription 10th century promoted Buddhist literature and philosophy of A.D. Odisha. 5. Urajam Inscription – 1051 A.D. (The first The earliset literary evidence is provided th complete Odia inscription written in Odia by monks (8-12 CenturyA.D.) Short script.). poems written by Kanhupâ, Luipâ, Sabairpâ, Gun

8 March- 2014 Classical Status to Odia Language Odisha Review

Duripâ, Sântipâ, Bhusukupâ, are collection in of their links are contemporary colloquial Odia ‘Âscharjya arjyâchaya’ popularly known as and do not need translation. Boudhagâna O Dohâ, written in the proto- 12th century A.D saw the rise of the language of Odia. Although Boudhagana O “Nâtha Dharma”, under the guidance of is claimed as the precursor of Odia, Assami, Matsyandranath and Gorakhnath and it has heavily Bengali and Maithili, which is close to Odia the influenced the religion and literature of the Odias. eldest of the eastren languages. The following few We see that the “Nâtha community” and “Shaiva lines of Kanhupâ will show that the language of community” were imbued with tantric beliefs. In the chraya is closest to colloquial Odia. the ancient Odia literature, especially Pre- Sâralâ Nagar bahire dombi tohari kudia literature, Sishuveda, Amarakos and Gorakha Samhita has acquired an important place. (City outside low cast woman Your hut ) During this period Sishuveda (13th X X X X X X century A.D.) is another important composition. It can be included among the Saivaite Nath Alo dombi Toe sama kariba sanga literature to which Gorakha Samhita (12th (Oh Dombi, You with will do companion) century A.D.) is another important contribution. But what is important during this period is the The language of Kanhupâ’s bears close development of prose. One important resemblance to modern Odia. For example: composition is Mâdalâ Pâñji (11th century A.D.), which is the historical record of the Gajapatis and “Ekaso padumo chowshathi pakhudi that of the Puri temple. The next important (One such lotus with sixty-four petals) composition of this period is Rudra Sudhanidhi (14th century A.D.). X X X X X X Sisu Veda is a remarkable production in Tahin chadhi nachao dombi bapudi” more ways than one. Saivite in content, it is linguistically the last lingering echo of the Buddhist To it climbing dance Dombi the poor self.” Charya literature of the 7th -12th centuries. In the Paduma (Padma, Lotus), Chowshathi “Sishuveda”, a very ancient tradition of Odia (64), Pakhudi (petals), Tahin (There), Chadhi prose literature has been kept alive. It has been (rise), nachao (to dance), Dombi (a female from accepted to be the link between charyâ literature untouchable caste), Bapudi (a very colloquial and Sarala literature, fulfilling a major gap, thus Odia language to apply as ‘poor fellow’). These completing the chain that started with the chronicle also sung of Bajrajana, Sahajajana, Tantrajana of Kharavela in the 1st century B.C. and evolved etc., the heart land of which was ancient Odisha. slowly but steadily by a simple natural process. The Buddhist carjya poems were written during Though dealing with the esoteric th th the 7 and the 12 century. They were written in knowledge of Tantra, this Sisu Veda is written the proto-Odia, Bengali and , throughout in some of the lilting metres of the when the languages were being separated. It is Buddhist lyric, and hence it is pleasant both to only natural that their language will be closest to read and to hear. An excerpt from of Sisu Veda Odia, the most conservative of the three. Many (13th century A.D.) is given below :-

March - 2014 9 Odisha Review Classical Status to Odia Language

Odia:- Nâgalchauthi Brata Kathâ (14th century), kâka charita and ‘Dâmodar Oshâ’ of 15th Jehneka baka na halai nira Tehneka mana pabana thira century. Baga machhe nire sama kari jana Odia prose had begun quite early in the Tebe se pindaku parache prana. history of literature. Somanâtha Brata Kathâ, English:- Nâgalchauthi Brata Kathâ, Kâka Charita are some examples. Mâdalâ Pânji, the records of Like a crane that does not disturb the water the Gajapati and Puri Temple, began to be written Keep thou thy mind and breath calm, th th th Only when thou makest the crane and the fish around 11 century. Between 12 and 15 the The same undifferentiated centuries were written Chaini chakadâ and Shall thy body understand life. (stanza-21) Purusottam Debâlaya Kâryabidhi. There is considerable difference of opinions about the date The verses are the prose commentaries of some of these texts. For example following each verse in this book. This archaic is said to be a document beginning with the 11th - prose speaks of its own antiquity.It undoubtedly 12th century but claimed to be written in the 16th belongs to the same category as the temple century. All these await further research. inscriptions of the 12th-13th centuries. There is no doubt that this is the earlist literary prose in An excerpt from Somanâtha Brata Odia. Kathâ (13th century A.D.) is given below;- The next important writing after Sishu Parameswara kahanti, devi sunanti, Suna Veda is Amarkos. Its authorship is not known. devi pârvati, Mâlaba boli desa, tahin pâtala boli But the subject of the text is extensive. It nagra, tahin birabikrama boli râjâ, se râjâ establishes the limits of the body on one hand and mahâpratâpi, se katakara aneka mahimâ. Ghare continuing the universe in the body on the other. ghare subarna kalasa basânti. Dhabala mayapura, This “Pinda Brahmanda Tattva” influnced Odia ati sundara. Subarna kalasa upare neta patâkâ literature up to 16th Century. This Nath Cult was udânti. Chaurasi hata basanti….. ( Kunja bihari extensively practiced all over India. The Tripathy,Prachina Odia Gadya Sankalan, headquarters of its Satyanath branch was the Odisha Sahitya Akademy-1982, P-92,) Saiva Pitha at Bhubaneswar in Odisha. An excerpt from Nâgalchauthi Brata Preliterate India had continuous flow of Kathâ (14th century A.D.) is given below;- tales which are preserved in the Vedas, the Upanishads and The Puranas. Some of them “Suna he narapatimâne, sri nâgul chouthi have been associated with rituals, feasts and fasts; kathâ. Eka je sâdhaba ghara. Târa sâta bohu. Sâna Pali Jataka Katha contains Buddhist lores. bohutiki dekhi na pâranti. E rupe ketek dine Asina Secular tales like Sanskrit Panchatantras, galâ. Kârtika galâ. Pimpoi amâsyâ jibâra câridine Hitopadesas and Bruhat Katha Manjari have nâgul chauthi helâ. Sâsu sakâlu snâhâna kalâ.” reached through , folk tales in to all Indian languages. The pre-Sarala literary scene was SoRasâ, Chautisâ, Webi, Loli, Gitâ, Samhitâ , Some of the texts read at folktales are Mâdalâ Pânji , Nâtha literature. One of the most Somanâth Brata Kathâ (13th century) important pre-Sarala literary texts was Bichitra

10 March- 2014 Classical Status to Odia Language Odisha Review

Ramayana by Sidheswar Das. The use of Prakrit similarities with the Buddhist philosophy of words in abundance gives evidence of its pre- Charya literature stated above. Five Odia Sârala composition. This was so popular that it poets emerged in late 15th and 16th century A.D. was translated in to Telugu by six eminent Telugu were Das, Jagannatha Das, poets, one after another. Similarly, was Das, Ananta Das and Jasobanta the major creator and consolidator of the Odia Das. They wrote over a span of one hundred language and the Poet Laurate of Odia literature. years and they are collectively known as the His Mahabharata is not a translation but a panchasakhâs, as they adhered to the same transcreation. Many new stories with local flavour school of thought, Utkaliya . The have been added to the Mahabharata. Yudhisthira word pancha means five and the word Sakha, had married to the daughter of an Odia merchant friend. [Mazumdar, B.C.: Typical Selections of Jajpur describd in Sarala Mahabharata. His from Oriya literature, Vol-1, Introduction, Laxminarayana Bachanika and Laxmi Puran of p-XIX-XXII]. Balarama Das’s Jagamohana Balaram Das the manifesto of feminism book in Râmâyana provided one pillar, along with Sarala the of that time. The popularity Das’s “Mahâbhârata”, upon which subsequent of Sarala Das’s Mahâbhârata was translated into Odia literature was built. His Lakshmi Purâna Bengali. In the Bana Parva, Sarla Das introduces is considered to be the first manifesto of the interesting “True Mango Story”. This True women’s liberation or feminism in Indian Mango story has got, mutatis mutandis, into the literature. Apart from Jagamohana Râmâyan Bengali Mahâbhârata of Kasiram Das. It indicates and Lakshmi Purâna he also composed various the deep influence that Sarala’s epic exercised works such as the Vendântasâra Guptagitâ, over neighbouring language. In the counterpart Nâma-mâhatmya, Bhâva samudra, of this episode in the original epic eminet Bengali Kamalalochana Chautisâ, Kânta Koili etc. Writer Professor Bijaya Chandra Mazumdar said that -”It is remarkable that this Odia poet The most influential work of the period acquired celebrity in Bengal and his was Jagannatha Das’s The Bhâgabata, which Mahabharata was introduced in Bengali had a great influence on Odia people as a day- translation not later than the early part of the to-day philosophical guide. There must be few 16th century”. [Mazumdar, B.C.: Typical books in the whole of Indian literature that can Selections from Oriya Literature, Vol.1, be compared with this Odia Bhagabata of Introduction, P-XXVIII). Some stories found Jagannath Das. Says the Bengali scholar B.C. in the Indonesian islands are similar to the versions Majumdar in his introduction to Typical Selections of Sarala Das. from Oriya Literature: “There cannot be any hesitancy in making this statement that In 1509 Chaitanya came to Odisha to Jagannath Das, by presenting his Oriya spread Vaishnavism. Before him Jaydev had Bhagabat to the people, induced all classes of prepared the ground by embodying the spirit of men of his country to cultivate the vernacular Vaishnavism through his Geetagovinda. language. The benefit which Jagannath Das Chaitanya’s path of devotion was known as has conferred upon his countrymen is immense, Raganuga Bhakti Marga, but the Panchasakhâs how the moral ideas preached by him in the differed from Chaitanyas and believed in book have moulded and still moulding the Jnâna Mishrâ Bhakti Mârga, which has character of many million of men can be easily

March - 2014 11 Odisha Review Classical Status to Odia Language appereciated…. When the people learnt that E hetu utkala bhâshâ karila likhana the Bhagabat, which is the most sacred of Jagannâtha dâsa kruta apurba barnana sacred books, was within their easy reach, the Grantha samâpana hetu utkanthâ hayiâ people took to the study of the vernacular with Bangaja bhâshâyâ utkala misâyâ uncommom zeal and energy. This is why the Ithe sâdhu Jana mora dosa Na lâyibe art of reading and writing is known and sâdhu bâkya ânande sunibe practiced by the commom people more Besides this great work Jagannath Das extensively in Orissa than Bengal. Long ago, also composed Artha Koili, Dârubrahma Bhudev Mukherjee as Inspector of Schools Geetâ, Shunya Bhâgabata, Dhruba Stuti, Tulâ duly observed this fact of Oriya mass bhinâ etc. education and reported the matter in his public report…. There is not a single Hindu village in After the age of the Panchasakhas, some prominent works were written, which include Orissa where at least a portion of Jagannath Usabhilasa by Sisu Sankara Dâs, the Rahasya- Das’s Bhagabat is not kept and daily recited.” manjari by Deva-Durlabha Dâs and the The Bhagabata Tungi (Tungi means Rukmini-bibhâ by Kârtika Dâs. A new form of Home) is an integral part of rural community life novel in verse evolved at the beginning of the 17th in Odisha. It is or was till recently a multi- purpose century when Ramachandra Pattanayaka wrote village institution- the village school, the village Hârâvali. The prominent poets of the period, hall, the village court, the village devotee centre, include Dinakrushna Dâs, and the village mass hotel, and the village library, all Abhimanyu Sâmanta Simhâr. Their kavyas combined into one. A Bhagabata Tungi was the especially that of Upendra Bhanja is characterised rallying point for the entire village life. Influenced by elaborate ornamentalism and eroticism. Kavi by the devotion and poetry of young Jagannath Samrat Upendra Bhanja created many words Das, the noted Assamese poet Shankardev that made Odia language and literature more wrote the Bhâgavat in Assamese, and played a developed. His multi-meaning sentences are key role in establishing the spiritual centres across extremely difficult to be translated into other Assam called Nâmaghara modelled on Odia languages. Bhâgabat Tungi. The lord worshipped in Odia “chhanda” is different from Sanskrit nâmagharas is Jagannath of Puri. 158 years after chhanda “matra brutta” and Odia “akshyara the composition of Bhagavata in Odia, Sanatan brutta” is locally named as Dandi brutta. The Chakroborti was inspired to translate it in to two great Odia epics i.e. Sarala Mahabharat and Bengali. Yet the 10 skanda of the Odia Bhagavata Balaram Das’s Dandi Ramayan were written in couldn’t be transalated in to Bengali because of this brutta. Dandi brutta is dissimber number of the inability of the to express letters per line in a pada, whereas matra brutta the exact devotional meanings of the particular is based on guru (High)-laghu(Low) matra skanda, which he has accepted and said that -” equality in a pada. Suna suna srotâgana Kari nibedanal The period of 300 years after the Sangam Prathama haite grantha lekhilu âpana era in is known as Dark Age. But Dasamera sesa khanda bhâsha Na pâyila there is no such ‘Dark Age’ found in case of Odia anekeka ta pasi grâme grâme bedâila language, because the political instability created

12 March- 2014 Classical Status to Odia Language Odisha Review by foreign rulers had failed to choke the literary is not a facet of human existence that is explored development of Odisha after the demise of and illuminated by this great literature. Kharavelian Empire. Although Pali language was Finally, Odia culture is one of the primary replaced by Sanskrit through non-Odia rulers independent sources of modern Indian culture and during this intervening period, Odisha’s literary tradition. It is equally important that the great activities were kept uninterrupted, traces of which sacred works - Odia Bhagavata and Odia can be clearly identified from various rock Vaishnavism, beginning with the Jagannath inscriptions as well as scholarly manuscripts anthologies, have undergone the development of created during the period. modern . Their ideas were taken into After this discussion, finally we may conclude : the Bhagabata Purana, Laxmi Purana and other 1. Odia has considerable antiquities. It texts, and spread all over India. Sanskrit as the predates the literatures of most modern Indian source of the modern Indo-Aryan languages, languages by more than a thousand years. Its classical Odia is the source language of Thai, oldest work, the Hatigumpha Inscription, dated Tibet, Simhali, Bengali and Assamese. As Sanskrit back to 1st Century B.C., and the Boudhagâna is the most conservative and least changed of the O Dohâ, the first ever possible literary expression Indo-Aryan languages, Odia is conservative and of Odia literature, contain the earliest example of advanced updated language as well. Unlike the Odia language used in Tantric expression of other modern languages of India, Odia meets all Mahayani Buddhist tradition. requirements. It is extremely old (according to L.S.S O’ Malley, as old as Latin and Vedic 2. Odia constitutes the indigenous literary Sanskrit); it arose as an entirely independent tradition in India which is not derived from tradition, with almost no influence from Sanskrit Sanskrit. Indeed, its literature appeared before or other languages; and its ancient literature is the influence of Sanskrit and became strong and indescribably vast and rich and Odia as a nation qualitatively different from Sanskrit or other Indian plays a very prominent role in ancient India and languages. It has its own theory, its own its valour has been mentioned as matchless. esthetics, and, above all, a large body of unique literature. It shows a sort of Indian sensibility that is quite different from Sanskrit or other Indian languages, and it contains rich and vast intellectual tradition. 3. The quality of classical Odia literature is such that it is fit to stand before the great literatures of Sanskrit and other languages. The subtlety and profundity of works, their varied scope, and universality qualify Odia to stand as one of the great classical traditions. Everyone knows that the Bhagabata and the Mahabharata, both are the world’s greatest works on ethics; but this is Subrat Kumar Prusty, Member Secretary, Institute of merely one of an innumerable of major works, Odia Studies and Research, N-4/17, Nayapalli, and comprised of Odia classical tradition. There Bhubaneswar, Email: [email protected].

March - 2014 13 Odisha Review Classical Status to Odia Language

Language and Language Policy in India

Prof. Surya Narayan Misra

Odia becomes the first language from the Indo- later religious fundamentalism which was the goal Aryan linguistic group, the Sixth Classical of the British Policy based on 'Divide and Rule'. Language of India. In February, 2014 the decision to accord this status to Odia language indicated In 1920 Nagpur Session of AICC that Odia has no resemblance to Hindi, Sanskrit, Gandhi to bring Congress closer to the people suggested the formation of language based Bengali and Telugu. This has caused tremendous provincial congress committees. This helped the excitement in the State and its people. Utkal Congress Committee to be formed The Classical language issue actually under Utkalmani Gopabandhu Das separating the emerged during the British era. During 19th party from Bihar Pradesh Congress Committee. Century Tamil Scholars those who were The popular movement under Gandhi’s leadership conscious of their Tamil heritage have been urging was not hinting towards the idea that in free India upon the classical character of their mother tongue language would become the basis for the formation to be recognised. They claimed that Tamil had of the Indian States. Of course, Odisha became rich original literary and grammatical traditions, the first State under the British to be linguistically organised. In 1940s the north Indian politicians had its own script system and an unbroken history. demanded that Hindi should be the 'National In addition they claimed that Tamil was spoken Language'. This distanced the south from the Hindi for the last 2000 years. Their demand had some dominating thinking. In the Constituent Assembly weightage. when the issue of Official language was discussed But the free India while framing the it was after a due debate decided that ‘Hindi’in Constitution was engaged in the debate on making ‘Devnagari’script shall be official language of India the official language. It is to be remembered that and a 15 years time was given for the Indians to English came to India in 1830s and in 1867 the learn and respect the language. Colonial authority pronounced their language In 1940s Gandhi disliked the attempt of policy. Persian was replaced by English as the imposing Hindi and suggested instead Civil language. This act caused a huge loss to the ‘Hindustani’in ‘’script should be the Persian knowing Muslim population in India. The language of the nation and for this he suggested decision initiated both linguistic chauvinism and that the new language with its script may be

14 March- 2014 Classical Status to Odia Language Odisha Review prepared taking into consideration other languages In 2001 census it was found that 30 and their scripts and different words having pan- languages are spoken by more than a million native Indian acceptance. speakers and 122 by more than 10,000 speakers. More than three millennia of language contact has Thus state formation issue engulfed the led to significant mutual influence among the four language issue. After Gandhi’s death JVP (Jawahar, Vallabh Bhai and Pattabhi) hinted that language families in India. Two contact languages language cannot be the basis of the formation of have played an important role in the history of the State. The SRC under Justice Fazl Alli India. They were Persian and English. received this message while redrawing the map The official language of India was Hindi of India. with 41% of population speaking it. It was the India is a poly glot state. 1652 languages Primary Official language and English was taken were identified in this Country out of which 415 as Secondary Official language. Article 343 (1) languages had dominating presence. In order to states that the official language of the Union shall provide credence to the regional languages the be Hindi in Devanagari script. The individual states VIIIth schedule to the Constitution was designated can legislate their own official language. Odia is as 'the languages of the Union'. the official language of Odisha. At present 22 languages are placed in the VIIIth schedule and In India 73% of the language speaking they are official languages of the Union. The Table group come under Indo-Aryan group and 24% below provides idea about the languages in the are placed in Dravidian category. Rest belong to VIIIth Schedule and the region where it is spoken. Austro-Asiatic and Tibato-Burma and few minor This is the official Statement of 2008. languages.

Language Language Family Speakers in Million State (s) (2001) Assamese Indo-Aryan (NE) 13 Assam, Arunachal Pradesh Bengali Indo-Aryan (Eastern) 83 WB, Assam, , A&N, , Odisha Bodo Tibato-Burna 1.4 Assam Dogri Indo-Aryan (N-W) 2.3 J & K Gujrati Indo-Aryan (Western) 46 Gujrat, D & N, D & D Hindi Indo-Aryan (entral ) 258-422 Bihar, CG NCT, HY, HP, JH,MP, Raj, UP & Ukhand Dravidian 40 Kashmiri Indo-Aryan (Dardic) 5.5 J & K Konkani Indo-Aryan (South) 2.5-7.6 Goa, Karnataka, MH, Kerala Maithili Indo-Aryan (E) 12-32 Bihar Dravidian 33 Kerala, Puducherry Laccadine Manipuri Tibato-Burma 1.5 Manipur

March - 2014 15 Odisha Review Classical Status to Odia Language

Marathi Indo-Aryan (South) 72 Maharastra, Goa, D & N, D & D Nepali Indo-Aryan (North) 2.9 Sikkim, W B ODIA Indo Aryan (E) 33 Odisha Punjabi Indo-Aryan (NW) 34 CH, Delhi, Punjab, HP & HY Sanskrit Indo-Aryan 0.01 Non-regional Santali Munda 6.5 Santali Tribal belt in the East Sindhi Indo-Aryan (NW) 2.5 Non-regional Tamil Dravidian 61 Tamilnadu, A&N, Puducherry Telugu Dravidian 74 A.P., Puducherry, A & N Indo-Aryan (Central) 52 J & K, Telengana, NCT, Bihar & UP.

The language controversy and anti-Hindi of Kerala and her language Malayalam was agitation was a new challenge during the problem denied the status up to 2013. After initial dilly led country having war situation with Pakistan and dallying Odia in Feb, 2014 received the positive one humiliating hostility with China in 1962. nod. Accordingly the official language Act, 1963 was amended in 1967 and in section 3 (2) of the Act A classical Language is a language with a it was provided that English shall continue for literature that is classical. According to G.L. Hart official work beyond 25th January, 1965. The Act classical language should be ancient, it should be also laid down that both Hindi and English shall an independent tradition that arose mostly on its compulsorily be used for certain specified own, not as on offshoot of another tradition and purpose such as, Resolution, General Orders, it must have a large and extremely rich body of Rules, Notification, Administrative and other ancient literature. Reports, Press Releases and official papers to In India when we talk about classical be laid before both the Houses of Parliament. language our attention is immediately drawn Later in 1976 the official Language Rules were towards Sanskrit due to its holy form used in framed under the provision of Section-8(1) of the Vedic era. This term eventually came to be used Official Language Act, 1963 as amended in 1967. to denote the older literary form of any language. Thus a plural society like India having plethora of In the world Chinese, Sanskrit, Arabic, Greek languages and some being of ancient origin and and Latin are known as classical languages. In originality, it was natural that some of them claim independent India Sanskrit lost its hold and it Classical Status and get some benefit and could not get a secured position of official language preferential treatment. in the Constituent Assembly. A special status was (II) conferred on Sanskrit under Article 351. During last ten years (2004-2014) Six However Sanskrit was the primary source for language were decorated as classical language. many languages including Hindi. The Central It began in 2004 with Tamil followed by Sanskrit Sahitya Academy was reluctant to award the in 2005. Both Telugu and Kannada followed the classical status and as mentioned earlier stipulated scheme by 2008. But the high profile literate State stringent rules for languages to claim the Status.

16 March- 2014 Classical Status to Odia Language Odisha Review

The Tamil language claimed the status. The Dravidian families, as also that of the Asiatic group old Tamil Pomes of the Sangam anthologies of languages current among the tribal groups. The pressed into the mainstream for this consideration. language has many linguistic variations like Finally the language received recognition in 2004 Baleswari, Sambalpuri etc. Besides, hill regions followed by Sanskrit in 2005. of North and South Odisha have their own local In 2006 the Union Minister for Tourism variants. Odia has also influenced the formation and Culture announced new rules for the award of Chatisgadi and Sadri of Chhotnagpur. The first of the Status. They were – (a) High antiquity of dated inscription in Odia goes back to 1051 AD its early texts/recorded history over a period of discovered at Urajang. But recent discoveries of 1500-2000 years, (b) A body of ancient literature/ Sanskrit inscriptions with Odia words thrown in, texts which is considered a valuable heritage by reported from Odisha and Andhra region of generations of Speakers, (c) The literary tradition Kalinga empire pushed back its formation to 6th should be original and not borrowed from another Century AD. The Odia literary activites took a Speech Community, and (d) the classical language glorious path during the reign of Suryavamsis. The and literature being distinct from the modern, there above lines explain the antiquity nature and may be discontinuity between classical language character of Odia language which has been and its later form of offshoots. accorded justice by recognising it as the sixth classical language. On the basis of the Report of Committee Experts following the above guidelines Telugu and According to A.R. Venkatachal Pathy Kannada became members of the club in 2008. languages are the storehouses of human After a lot of hesitation the last of the Dravidian knowledge and constitute the heritage and sister language Malayalam got the nod in 2013 patrimony of the entire humanity. Hence, Odia but Odia could not get the appreciation at that which was dubbed as a sub-language during the stage despite lot of documentary evidences late 19th century by an arrogant Bengali, has adduced before the Committee. received the national recognition as classical language ahead of Bengali. It is also interesting to When claim of Odia gained ground the note that UPA claims that under their regime six other claims were floored. Bengali claimed the languages have been given classical decoration. status for its Noble Award. Both Marathi and Rather the truth is it should have been done at Gujrati joined the race. A committe in its Report time of promulgation of the language Act in 1963. found Odias' linkage with 3rd Century B.C, its The classical language status provides the State pre-historic traditions, culture and maritime some academic and research oriented assistance tradition, script and development of literature. including institution of Chairs in the Universities. Odia deserves further analysis about the Odia which has its traces since 4th Century B.C significance of the language. According to leading and in the stone carvings of Ashokan Age and Anthropologist of India, Odia, the regional Kharavela at last, got what it deserved. language, belongs to the great Aryan family of language and is closly related to Assamese, Bengali and Maithili as a direct descendant of the eastern Magadhi. Under the influence of Prof. Surya Narayan Misra, KIIT School of Law, KIIT neighbouring regional languages of the Aryan and University, Bhubaneswar – 751024.

March - 2014 17 Odisha Review Classical Status to Odia Language

Rise of the Odia Novel : 1897-1930

Jitendra Narayan Patnaik

The trajectory of Oriya fiction from its formal published in 1901, is a historical romance dealing beginning in 1888 to its movement through the with the anarchical condition of Orissa in the wake first three decades of the twentieth century not of Maratha invasions during the eighteenth only marked its development as a legitimate art century. Lachama follows the tradition of the first form, but also brought into existence a number of two Oriya novels, Padmamali and Bibasini whose significant landmarks that opened up wider plots were drawn from history. Most of the perspectives and possibilities Among the characters in Lachama are non-Oriyas and its successors of the first two major novelists, Umesh narrative is governed by action relating to war Chandra Sarkar and Ram Shankar Ray, are Fakir and military diplomacy. Narrated in the epic Mohan Senapati, Chintamani Mohanty, Aparna manner of historical romance, its declamatory Panda, Mrutyunjay Rath, Ram Chandra Acharya, style, exotic atmosphere and heroic mode sets it Baishnaba Charan Das, Upendra Kishore Das, apart from the colloquial style, local atmosphere Gopal Ballav Das, Nanda Kishore Bal and and mock-heroic mode of the other three novels .With the emergence of of Fakir Mohan. The urge to write this historical these novelists, the focus shifts from the genre of romance might have sprung from Fakir Mohan’s historical romance to a deep concern with preoccupation with history which had earlier led contemporary social problems such as those of him to write two volumes of school textbooks on economic exploitation, widowhood and widow Indian history. marriage, political corruption, caste hierarchy, Fakir Mohan’s first novel, Chha Mana women’s education, colonial power and agrarian Atha Guntha written during 1897-1899 and tenancy system. All of them were ideologically published in book form in 1902, is considered as engaged with a sense of social reform as well as a revolutionary creation in Oriya language for two resistance to evils, injustice and moral depravity important reasons. Firstly, with the emergence of The four novels of Fakir Mohan Senapati, this novel, the language of fiction changed from written between 1897 and 1915, reflect the social that of the pundits to that of the common man. and political conditions of Orissa during the His deft handling of the spoken language of the eighteenth and nineteenth centuries. Lachama, Oriya rustics redeemed Oriya prose style from

18 March- 2014 Classical Status to Odia Language Odisha Review the burden of Sanskrit and Bengali influences and social and political realities of colonial Orissa provided a distinct literary identity to the native during the nineteenth century and the early Oriya language and vocabulary. Secondly, this decades of the twentieth century. The three novels novel, as well as the two novels Mamu published of social realism cover the socio-political in 1913 and Prayaschita published in 1915, was conditions of Orissa from 1800 to 1920, which a pioneering attempt at producing fiction of social was a crucial period in terms of the dominance of realism in Oriya language. Set in the colonial feudal power in rural Orissa as well as in terms of Orissan society during the early decades of the Orissa’s intense search for a distinct Oriya identity nineteenth century, Chha Mana Atha Guntha is in the face of the overpowering influence of the story of an evil landlord, Ramachandra Bengali and Western cultures. Fakir Mohan’s Mangaraj, who exploits poor peasants and novels, in addition to being great works of art, appropriates their property. Exploitation of the are also authentic social documents that reflect poor villagers by the zamindars and the rise of a the ethos of a crucial period of Orissa’s socio- new class of exploiters among petty officials and cultural history. clerks under the British government were the two Among the contemporaries of Fakir dominant traits of the Oriya society during Mohan, four novelists deserve special mention: nineteenth century and early decades of the Aparna Panda, Mrutyunjay Rath, Ram Chandra twentieth century. In the three novels of social Acharya and Brajabandhu Mishra. Aparna realism, Fakir Mohan not only exhibits a sharp Panda’s Kalavati and Brajabandhu Mishra’s sense of observation of minute details relating to Basanta Malati were both published in 1902, the the social reality of rural Orissa but also makes year in which Chha Mana Atha Guntha came out incisive comments on the corrupting forces that in the book form. Kalavati, which came out from threatened the erosion of moral values in society. Paralakhemidi, is written in the fictional form of a While Chha Mana Atha Guntha depicts the travelogue. The heroine, a beautiful and educated suffering and agony of the common man caused young woman, describes her adventures and by the tyranny of the zamindars, Mamu deals with experiences as she travels through Orissa, the new class of exploiters in urban Orissa whose Madhya Pradesh, Madras and Bengal. The novel greed for wealth leads them to ruthless villainy speaks of the spread of Brahmo Samaj in Calcutta, and cruel action. This novel is a sharp indictment the corruption of the priests and monks in Nadia of the educated youth who grew up in the colonial and Brundaban, the influence of western lifestyle ambience of power and wealth and ignored all in the city of Bombay and the conflict between traditional moral values in the selfish interest of the traditionalists and modernists in Orissa. grabbing wealth. In Prayaschita, Fakir Mohan Brajabandhu Mishra’s Basanta Malati, which presents the tragic effects of caste system on the came out from Bamanda, depicts the conflict family of a college-educated youth who defies between a poor but highly educated young man tradition to marry a girl of his choice. Within the and a wealthy and highly egoistic young woman formal features of aesthetic form, Fakir Mohan’s whose conjugal life is seriously affected by ego novels are a faithful representation of the historical, clashes. Through a story of union, separation and

March - 2014 19 Odisha Review Classical Status to Odia Language reunion, the novelist delineates the psychological thus amalgamates the elements of historical state of a young woman in separation from her romance and fiction of social realism. Though husband and examines the significance of marriage Gopal Ballav authored only one novel in his as a social institution in traditional Indian society. lifetime, it remains a significant achievement and Ram Chandra Acharya wrote about seven novels an integral part of Orissa’s literary history. during 1924-1936. Interestingly all his novels are Quite a few Oriya novelists emerged in historical romances based on the historical events the nineteen-twenties and wrote through nineteen- in Rajasthan, Maharastra and Orissa. Mrutyunjay thirties. Chintamani Mohanty’s Jugala Matha, Rath’s novel, Adbhuta Parinama, published in published in 1920, speaks of the moral depravity 1915, centres round a young Hindu who gets of a spiritual person, the head of a math, whose converted to Christianity to marry a Christian girl. indulgence in wine and women leads to his Though he becomes a father of two children, he expulsion from the math. He eventually settles realizes that his conversion was a blunder. Out of down at Puri and expiates his sins.Mohanty’s frustration, he tries to kill his wife and children by Tanka Gacha, published in 1923, deals with the hurling them into the sea. The children die, the problem of migrant labour, the predicament of the wife escapes death and the husband is sentenced poor Oriyas who run away to the tea gardens of to solitary confinement in a distant island. The novel Assam in search of work and livelihood. Bula is a fictional account of the actual acts of Fakira, published in 1924, is the story of a conversion that was engineered by the Christian prodigal youth who runs away to Calcutta and missionaries in the early decades of the twentieth through trials and tribulations reforms himself and century. leads a happy life. This novel also depicts the state Bhima Bhuyan of Gopal Ballav Das was of misery and humiliation of young widows in published in 1908 and is considered to be the traditional Oriya families. A common trait in all first Oriya novel dealing with a tribal community the novels of Chintamani Mohanty is his deep of Orissa. The plot of the novel took shape while concern for the rural poor. His novels clearly Gopal Ballav worked as guardian to the king of reflect his missionary zeal for social reform and Keonjhar who was a minor. During this period, rural development. he came in contact with the Bhuyan tribe of the area and studied their habits, rituals and customs. The two novelists who may be treated as Based on his personal experience, Gopal Ballav the most worthy successors of Fakir Mohan are constructed a plot revolving round Bhima whose Upendra Kishore Das whose novel Malajanha, love for a girl of his community remains unfulfilled published in 1922, is indisputably a modern and the love between him and a princess remains classic, and Baishnab Charan Das whose novel unrequited. This plot of unrealized love is Manemane, published in 1927, deals with an contextualized in the ambience of tribal life and unconventional theme of love between a married society as well as a royal court and family. The woman and a young man. The plot of Malajanha novel also reflects the tendency of the petty royal centres round a young girl Sati who is forced into officials to exploit ordinary people. Bhima Bhuyan marriage with an ugly old man living with a

20 March- 2014 Classical Status to Odia Language Odisha Review concubine. The marriage eventually ends in tragic the readers. The plot of the novel centres round separation and Sati finds shelter with Nathanana, two pairs of lovers: Dhananjay and Kanakalata her childhood friend. The relationship between whose love-at-first-sight culminates in marriage Sati and Nathanana is one of strong emotional after overcoming the hurdle of dowry dispute, and bond though neither has ever spoken out to the Rajendra and a child-widow named Uma whose other about the intensity of love. Sati, unable to passion and love for each other remain unfulfilled bear the scandal concerning her and Nathanana, with Uma’s tragic death and Rajendra renouncing finally commits suicide by jumping into the river. the world and turning into a sanyasi.The plot is in This poignant love story is narrated in the context fact an indictment of the evils of dowry system in of life in rural Orissa infested by superstions, rural aristocratic society and the predicament of narrow caste prejudices and acute poverty. the child-widows who were condemned into a Women were like slaves with no mind and choice life of anguish and suffering. The novelist’s zeal of their own and child marriages were widely for social reforms is clearly evident in the language prevalent. The agony and suffering of Sati may and plot-structure of the novel. The novel also be seen as essentially related to the social evils portrays a realistic image of the typical landscape that afflicted contemporary rural Orissa. Baishnab and lifestyle of rural Orissa in the early decades Charan’s Manemane also narrates a touching of the twentieth century. story of love culminating in the death of the heroine. Kuntala Kumari Sabat, whose six novels Like Sati of Malajanha, Kanaka, the heroine of were published between 1923 and 1933, is the Manemane, is forced by family pressures to first significant woman novelist in Oriya language. forsake her lover Nilu and marry someone else. Her first novel, Bhranti, published in 1923, is Nilu however remains steadfast in his love for based on the relationship between Sephalika and Kanaka until the end though he relents to the wish Anangamohan who undergo a series of of Kanaka who in her dying moment wants to misunderstandings and psychological conflicts and see Nilu getting married to Rangi, her husband’s eventually get united in marriage. This love story sister. This plot is contextualized against the typical is set against life in the rural setting in all its aspects rural life of Orissa with all its landscape, customs, of aristocracy, small villainies and conservative rituals and social relations. In terms of theme, both attitudes. Kuntala Kumari’s Naa Tundi, published Upendra Kishore and Baishnav Charan continued in 1925, reflects the contemporary political milieu the tradition of social realism pioneered by Fakir shaped by a sense of nationalist sentiment as well Mohan, while in terms of narrative strategies they as a zeal for social reform, particularly in the field lacked Fakir Mohan’s penchant for humour and of female literacy. Ratani, the heroine of the novel, satire. is portrayed at the beginning of the narrative as Kanakalata by Nanda Kishore Bal, tomboyish, quarrelsome and a dare devil.Krushna published in 1925, is another significant novel of Chandra, the local zamindar who is interested in social realism. A substantial part of this novel was social reforms, is attracted by the uncommon actually published in serialized form in Utkal nature of Ratani and takes her as his second wife. Sahitya in 1913 and was widely acclaimed by After marriage, Ratani’s nature undergoes sudden

March - 2014 21 Odisha Review Classical Status to Odia Language transformation and with the help of her husband Mishra, Ajati by Nabin Kumar Sharma and she not only learns to read and write, but also Naibedya by Jonathan Mohanty. A very interesting gets into the mission of making the women of her literary event in the nineteen-twenties is the village literate and educated. She shares the joys publication of Basanti, a novel written by twelve and sorrows of the poor rustics and helps them in writers and serialized in Utkala Sahitya between their distress. Krushna Chandra, the rich zamindar, 1924 and 1926. All these writers were members lives a simple life, spins on the charkha, wears of a literary society called Sabuja Sahitya Samiti home-spun clothes, establishes a spinning centre and they included who in the village, destroys the liquor shops and turned out to be a significant modern Oriya poet, spreads the message of prohibition. The plot of short story writer and novelist, and Annada Kuntala Kumari’s novel Raghu Arakhita, Shankar Ray, who later established himself as a published in 1928, is also based on contemporary famous Bengali litterateur. Basanti was conceived social problems such as superstitions, dowry on the pattern of the Bengali novel Baroyari which system and the pathetic predicament of widows was also authored by twelve writers. The plot of in a rural conservative society. The plot of this the novel centres round Basanti and Debabrata, novel centres round unfulfilled love between Sita, a couple committed to the mission of social daughter of a rich person, and Raghunath, a poor reforms. Basanti came out in the book form in orphan. Sita’s father forces her to marry Dibakar 1931, the year in which Kalindi Charan Panigrahi’s Mishra, a dissolute zamindar, by exhorting money novel Matira Manisha was published. With the from him. Sita lives a life of misery and soon publication of these two novels, Oriya fiction becomes a widow. Raghunath, by a strange turn formally moved into the modernist era of destiny, becomes a rich person and proposes characterized by a new sense of freedom and an Sita to marry him. Sita rejects the proposal and urban outlook that challenged traditional values Raghunath dedicates himself to the service of the and patterns of life. poor and the helpless. There is a pronounced element of didacticism and social criticism in all the novels of Kuntala Kumari. She wrote at a time when there was an upsurge of nationalist sentiment, and Gandhian ideals inspired the whole nation to fight against alien rule and to resist social evils. Kuntala Kumari’s novels clearly reflect this socio-political milieu. Apart from the novelists mentioned above, there were quite a few novelists in the nineteen-twenties whose novels were published in serialized form in such journals as Utkala

Sahitya, Mukura and Sahakara. Among these Jitendra Narayan Patnaik, C-114 (HIG), Baramunda, novels are Rana Pratap Singh by Dayanidhi Bhubaneswar -751003.

22 March- 2014 Classical Status to Odia Language Odisha Review

Gangadhar Literature : A Bird’s Eye View

Jagabandhu Panda

Gangadhar Meher has greatly adorned Odia Among the unique idiosyncracies of literature by the gems of his poetry. He was an Gangadhar’s creations, the presence of colloquial apt painter of the nectar of poetry. Gangadhar elements is the most prominent one. Some regional has authored a number of epics, lyrics, sonnets, linguistic elements are found here and there in his eligies, odes and a few pieces works. However he did not of prose-writings as well. He subscribe to the source of composed his epics in colloquial elements as a classical models. However his manifestation of any short poems are on modern regionalistic thought, rather it lines. Gangadhar’s literature is was an expression of a a harmonious blending of the creative mind. contents of the mythological age, metric symphony of the Gangadhar Meher never Bhanja age; and clarity, composed poetry for the sake vividity and patriotism of the of poetry only. Through his Radhanath age of Odia poetry he wished to serve the liteature. His creations are as society. Gangadhar Meher lucid as they are ornamental. respected the Indian literary As the water of the river tradition by accepting morality ‘Ganga’ makes everything as the didactic value of art and sacred, so has the powerful literature. His literary creations poet Gangadhar beautified directly raise the voice of every subject that he has laid his hands on. He morality. The poet’s deep faith in the eternal values was such a poetic genius that he borrowed the of truth, goodness and beauty; is reflected in his plots and patterns from his predecessors, and yet larger creations as well as his shorter poems. turned them into unique and excellent pieces of Gangadhar Meher, through his literature, has poetic productions with his original and innovative exposed the picture of an ideal society at tune style of representation. Gangadhar Meher is rightly with his taste. He has imagined a quiet, beautiful considered as a miniature Kalidas in Odia and holy earth in the world of his literature. He literature. has also portrayed some ideal men and women.

March - 2014 23 Odisha Review Classical Status to Odia Language

Meherian liteature also reveals the poet’s 2. M.S. Pati, Circumference and Centre : An Enquiry sympathy for the poorer sections of the society. into Gangadhar’s Poetic Matrix, West Orissa : A In Gangadhar’s literature we find that the poet’s Study in Ethos, Sambalpur University, 1992. vision and imagination touch all aspects of life, 3. J. Panda, Moral Education in the Literatutre of such as : God, nature, patriotism, language, Gangadhar Meher, Orissa Review, I & P.R. Department, Govt. of Orissa, Vol.LIII No.1, education, ideal love, the actualities of social life, August, 1996, pp.12-13. traditional ideals, hospitality, devotion, morality, 4. B.Meher, Pitru Prasanga, Orissa Book Store, cultural values etc. Cuttack, 1977. It is said, “Poets are revealed through 5. C.R. Das, A Glimpse into Oriya Literatutre, Orissa their works.” This dictum proves true in the case , Bhubaneswar, 1982. of Gangadhar Meher as well. His numerous 6. S.P. Das (Editor), Gangadhar Patrabali, Orissa literary creations, such as : ‘Tapaswini’, Publishing House, , 1955. ‘Pranayabalhari’, ‘Kichak Badha’, ‘Padmini’, ‘Krusak Sangita’, ‘Kabitamala’, ‘Arghyathali’ etc. are very much life - oriented, and contain the real introduction of the poet. References :

1. M.K. Meher (Editor), Gangadhar Granthabali, Jagabandhu Panda, Lecturer in Education, P.S. College, Granthamandir publication, Cuttack, 1998. Komna, Dist. - Nuapada.

24 March- 2014 Classical Status to Odia Language Odisha Review

Medieval Odia Literature and Bhanja Dynasty

Dr. Sarat Chandra Rath

Medieval Odia literature is dated between 1650- as the thrill of divine laughter. Swami 1850. the Mughal emperor conquered Prangyanananda opined in his book ‘Historical Odisha in 1592. The suffering of the people during Development of Indian Music’ that music can be Aurangzeb (1658-1707) was intolerable. The said to be the sweet and soothing sounds that most sensitive issue was the destruction. Common vibrate and create an aesthetic feeling and beauties people were morally depressed, economically of the nature. Also he added ‘Music is recognized ruined and politically disturbed. After 1761, the as the greatest and finest art that brings permanent Bengal Nawabs ruled a portion of Odisha, but peace and solace to the human world’1. The poets the major part passed to the Marathas. Odisha of the medieval age could realize and recognize was occupied by the British in 1803. During this their poetic creation in the same vibrancy. Such period Odisha lost its freedom in the sphere of creation in Odisha carried a specific importance art and culture. At this juncture the Odia literature due to its musical excellency, which was hardly was in trauma. During this period extraordinary found at that time in any other neighbouring poets were , Upendra Bhanja, language literature of Indo-Aryan family such as Bhupati Pandit Lokanath Bidyadhara. However Bengali and Assamese etc. at that time. This in the present context the literary contribution of implied the interest of people in music and song Bhanjasa, Balbhadra, Tribikram, Ghana, Upendra for their common entertainment. It is also is discussed. Although all of them have contributed confessed that song and music of that period was significantly, manuscript records of some poet are the influence of south Indian proficiency on the not available much to focus their creativity. traditional Odia music. Such impact is also continued among the common people of Odisha. Characteristics of Medieval Literature II) Natural beauty Literature of all ages is distinguished by their specific characteristics. Medieval literature Nature is the visible aspect of invisible possesses some remarkable properties such as power. Early man lived in nature and enjoyed musical ability, natural beauty, aesthetics, conjugal nature. He emitted nature by body gesture and love and conversation with Sastras. movement. Over the ages Nature exhibits prominent relevance with literature. It is i) Musical ability equivocally admitted that where there is literature Music has multidimensional definitions. Sri there is Nature. Medieval Odia literature is Aurovindo, the great poet and critic defined music immensely accommodated the Nature. In many

March - 2014 25 Odisha Review Classical Status to Odia Language of those themes Nature itself acted as catalyst to royal family. Tribikram Bhanja, another successor express the poet’s view. It is also used as an of that family also reserved his poetic talent in the imagery to magnify the inner feeling of the kavya ‘Kanakalata’ and some popular verses. characters. The romantic as well as tragic act of The present communication throws some the key characters were expressed with symbolic light on the medieval literature with special inclusion of the nature. reference to Dhananjaya Bhanja and Upendra III) Aesthetics Bhanja. Aesthetics has its own precious influence Dhananjaya Bhanja on human life. It is originated from the special Dhananjaya Bhanja born on 1611, consciousness, which values the earthly life. It is adorned the throne on 1636 and passed away as the inseparable element of literature that attracts a king on 1701. During his reign for 65 years he the reader’s attention time and ages. Sometimes proved himself a good ruler as well as a great it takes human thoughts and feelings to certain poet. It is accepted that Dhananjaya Bhanja is sophisticated level of consciousness. As a result the pioneer poet in the medieval Odia literature, one can visualize the eternal beauty through the known as Raj Kabi as he was the king of Kulad window of mortal world. and a poet. His poetic creations are full of a IV) Conjugal love different taste such as musical excellency, word Though not a new phenomenon, conjugal jugglery, adoration of natural beauty. Culture of love has enriched the top-most level in the Odisha is reflected in his literary expression. The mediaeval literature, which made them more social rituals like celebration of marriage popular among common people. The imaginary ceremony, birthday ceremony, and different characters and symbolic characters from different festivals as well as the glory of Lord Jagannath is mythological background were successfully well described by him. He consciously narrated placed in the poetry to describe the romance and the conjugal love (Swakeeya Prema), as it was tragedy. the warrant of that age to create a social awareness against the polygamy. The idealistic approach for V) Conversation with Sastras social discipline is another quality of his personality, A light can lit other lamps. A which is placed in his Kavya ‘Ratnamanjari’ when knowledgeable person can effectively impress the queen has given advices to her daughter at upon the society for its all-round improvement. the eve of marriage depature.3 Out of his Writers of this period gained sufficient knowledge manuscripts some are yet to be published. The from different Sastras viz. Vedas, Upanisadas poetic works of Dhanajaya can be categorized in Ayurved, Jyotirved Dhanurved, Kamsastra, to three major groups viz, Sangitsastra etc. and suitably incorporated in most i) Kavyas, ii) Choupadi and of their literary expression. iii) Mangalgeetika. The royal family of Bhanja was patron of art and literature. Balabhadra Bhanja, the king of i) Kavyas: Raghunath Vilasha, Krushna Kulada composed Kavya ‘Bhababati’ which was Krida, Ananga Rekha, Itchabati, Madana unique for its emotional expression. Ghana Manjari, Ratnamanjari, Hanshaduta. Bhanja, one of his successors had two Kavyas ii) Choupadi and Chautisa : to his credit named as ‘Trailoka Mohini’ and Chaupadibhusan, Maruta Chautisha, Pandita ‘Rasanidhi’ which were imaginary mimic of the Bodha Choutisha, Bangalashree Choutisha,

26 March- 2014 Classical Status to Odia Language Odisha Review

Anuchinta Choutisha, Unhu Choutisha, ceremony, mostly Mangalagitikas of Dhananjaya Kelikalpadruma Choutisha. are composed with the description of marriage 6 iii) Mangalgeetika. events of Ramachandra, Balaram, and also Sita. In Raghunath Vilash, Lord Ramachandra Upendra Bhanja is described as the avatary (source of Upendra Bhanja has made significant incarnations) and Lord Jaganath is treated, as the contribution to enrich Odia literature. He is a Avatar. This ornate Kavya is unique for its preconscious poet having extra ordinary creative devotional descriptions. The conjugal love of Lord sensibility. He has left an ever lasting impression Ramachandra and Seeta as well as other themes in Odisha’s public life. He is remembered now of is focused. Verbal jugglery in and will be remembered by our future generation. medieval literature is initiated by Dhanajaya in this In this context a stanza of Utkal Mani Kavya. Gopabandhu comes to mind : Krishna Krida is nothing but the “Oh Upendra description of Rasaleela of Bhgabata, which The Pandits recite your lines at courts, shows the popularity of the epic Bhagabata during Gay travellers on the road’ those days. The Kavya is limited within only five The peasants in the fields and ladies in the harems, Chhandas where Kalandi is described as the And the courteasans too, while they dance”.7 beautiful woman adorned with ornaments.4 (Translated by Mayadhar Mansinha) The Anangarekha depicts the rural rituals Bhanja had great personal loss when his related to the birth day ceremony and marriage wife passed away in youth. The critics tell that in ceremony. 5 Assimilation of different fragments of her remembrance he has composed many love Hindu religion such as adoration of Ganesh, Siva, lyrics. The nature is symbolically reflected in the Jagannath, and has been congregated in characters of some of the poetry. In Prema this poetry. Sudhanidhi, an unique piece where the enchanting Itchhabati is another conjugal love poetry love letter is a worthy example. Dr. Mayadhar where was reflected directly. Mansinha has rightly discussed the subject as Other poetries are also monotonous with little ‘There are few educated Odias to whom at least changes in characters. the first few stanzas of this beautiful love lyric in Sankarabharana meter do not occur The Kavya Hansaduta is known as spontaneously when the bright autumn moon of pioneering Dutakavya for love transaction in Asvina fills this earth with romantic, fairy land Radha Krishna theme. atmosphere, recreated in this beautiful lyric.8 Chaupadibhusan is the cluster of thirty- Upendra is credited with nearly sixty four Chaupadis, which are initiated with a manuscripts. Many of these are yet to be in order. Such cluster - composition published. Some of the publications which readily was taken as the initial record of this kind in Odia available are listed as Lavanyvayi, Baidehisha- literature. Maruta Choutisa and Anuchinta Vilash, Rasikaharabali, Rasalekha, Kotibramhan Chautisa are the romantic expression where dasundari, Premasudhanidhi, and breeze and bee play as messenger respectively. Chaupadibhusan. In Rasapunchaka he has tried Mangalgeetikas are recited in groups in to popularize the Kavya poetics narrating the auspicious days especially during marriage types of heroes and heroines.

March - 2014 27 Odisha Review Classical Status to Odia Language

Devotion to Almighty in his poem is not Discussion and critical review of medieval seldom. Cantos of Upendra are mostly ended Odia literature still is in progress. Research with symbolic dedication to the Supreme power. publications, review articles and criticisms are most His deep sense of spirituality is also found in invited to unravel many of our hidden talent of Baidehisha-vilash where the boat-man refuses to this period, which can enrich the knowledge of ferry Lord Ram Chandra without washing his feet. aspirants in this sector. Lord Brahma is ever anxious to wash the feet but References never gets the opportunity. Lord Siva is also sad not getting a drop of washing water of His feet. 1. Swami, Pragyananda, (1973) Historical Development of Indian Music : A critical study Among the top listed ornate poets, published by Firma K.L. Mukhopadhaya, Upendra Bhanja secured a special position in the Calcutta. P.14 medieval literature. His poetry is full of similes. 2. Acharya , Brundaban (1975). Odia Sahityara Pandit Mrutunjaya Rath has rightly quoted him Sankhipta Parichya Published by Grantha as the Samrat of similes. Sabdalankar is the other Mandir, Cuttack p.153. appreciation of Upendra’s Kavya. In this context 3. Rath, Sarat Chandra (2002). Rajakabi Dr. Mayadhar Mansinha, the poet and critic Dhananjaya Bhanjanka Kruti ‘O’ Krutitwa. expressed his views that Upendra may be taken Mahavir Prakashana, Bhubaneswar, p 51. as most supreme master in this line of 4. Rath, Sarat Chandra (2002). Rajakabi Sabadalankar (a recognized and respected Dhananjaya Bhanjanka Kruti ‘O’ Krutiwa. element in literary art in Indian poetics) in the Mahavir Prakashan, Bhubaneswar, p 26. whole of Indian literature.9 5. Bhanja, Dhananjaya Anangarekha Published by Odisha Sahitya Academy. Apart from the literary legend, historical facts are described in several instances. Kalinga 6. Rath, Sarat Chandra (2002). Rajakabi Dhananjaya Bhanjanka Kruti ‘O’ Krutitwa. during 8th century (AD) could prove itself as one Mahavir Prakashan, Bhubaneswar, p 57. of the important maritime power for its overseas trade. It is placed in one of his Kavya, 7. Mansinha, Mayadhara (2005) A History of Odia Literature, Published by Sahitya Academy, New Lavanyabati that sea craft reached in the coast Delhi,p.112 Srilanka. The brides of Sadhavas togetherly 8. Mansinha, Mayadhara (2005), A History Odia celebrated boat-trading rituals as per the Hindu Literature, Published by Sahitya Academy, New tradition. Delhi,p.114. Poets, golden link between past, present 9. Mansinha, Mayadhara (2005) A History of Odia and future are the architects of human values, Literature , Published by Sahitya Academy, New natural beauty, patriotism and spiritualism. What Delhi, p.114 others cannot see, they can see with the help of 10. Sri Aurovindo (1994) The Future Poetry, their third eye, the inborn ability that is called Published by Sri Aurovindo Ashrama, poetic genius. Poets are different in taste, vision, Pondicherry. feeling and sense different from even philosophers and social thinkers. In this context Sri Aurovindo speaks ‘the poet - seer sees differently, thinks in another way, voices himself in quite another Dr. Sarat Chandra Rath, Professor in Department of 10 manner than the philosopher or the prophet’. Odia, , Vanivihar, Bhubaneswar.

28 March- 2014 Classical Status to Odia Language Odisha Review

The Evolution of Odia Language : An Introspection

Dr. Jyotirmati Samantaray

In the beginning were the people. They lived their of affinity that the first has with Bengali, the second lives always in relationship with one another. They has with Kosali and Chhatisgarh and the third has thought, they worked, they manufactured and they with Halbi provides strong evidence of the also created - they shared their creations and systematic expansion of Aryan language. ideas. They grew as they shared. This process of Like other sister literatures of modern sharing gave them a language which evolved into Indo-Aryan languages Odia began its literary a definite shape as the people themselves evolved. career with the composition of religious and social A language is spoken pretty long before it came reformers- followers of Buddhist, Shaiva and to be written down and recorded. All peoples Vaisnava sects. Odia was transformed into a had a literature; before the language could be finished and forceful literary language in the works written down. Thus, everywhere, an oral tradition of Sarala Das’s ‘Mahabharata’ and other works. preceded the so-called literary tradition. The medieval period of Odia literature during the The contribution of Chandra Mohan 15th, 16th and 17th centuries may be called the Maharana, Ganapati Das, Mani Mohapatra, golden period. Modern Odia literature like other Gopal Chandra Praharaj, Madhusudan Das, language and literatures emerged in the Nineteenth Abhiram Bhanja, Nandakishore Bal, Madhusudan century. Odia prose, fiction, essay, drama modern Rao, Fakir Mohan Senapati, Gopabandhu Das poetry were rich and varied. The words in the and Radhanath Roy, Gouri Shankar Roy, voices of Jagannath Das in ‘Bhagabata’ and text Ramshankar Roy, Pyarimohan Acharya were books of was the medium of represented Odia educated communities. The self-expression of the Odias as a people and was contribution of this elite class of Odisha to the the universally accepted standard of Odia progress of Odia literature was as significant as language. their contribution to the growth of Odia Odia language, like its sister languages . Bengali and Assamese is classified as a part of The present period of Odia language is the Magadhi Subgroup of the Indo-German the result of the continued evolution of a definite Group of language. This language area adjoins speech style of Old Indo-Aryan language. All Bhojpuri language area in the North and Telugu those regional languages (middle-Indo-Aryan language area in the south. L.S.S. O’ Mally in his language) are known as ‘Prakrit’ and Gazetteer (pages 75-76) has ‘Apavramsa’ in early and later stages respectively. discussed the peculiarities of Odia language and The three main dialects of Odia are (a) coastal script. Odia language is written as it is dialect (modern standard language) (b) western pronounced. According to him, Odia script owed dialect (Sambalpur and Laria) (c) South Western its origin to writings on dry-palm leaves with an dialect (Desiya, Bhatri, Jharin) of these the kind iron stylus.

March - 2014 29 Odisha Review Classical Status to Odia Language

Scholars on the origin of languages and outstanding works of Sudramuni Sarala Das, the historical development of the language have Balaram Das, Sishusankar Das, Tribikram felt that Odia, Bengali and Assamese, perhaps Bhanja, Upendra Bhanja Dinakrushna Das, had a common origin in some historical times. This and Abhimanyu Samanta point of view has originated from the discovery Singhar, lyrical works of Bhakta Charan Das, of a group of Buddhist poems from Nepal State popular writings of , lyrics library by Sri Haraprasad Sastri which was of Baladeb Rath, Gopal Krushna and Bhaktakabi published as ‘Boudha Gaan O’Dohan.’ This very Madhusudan Rao, Radhanath Roy, Fakir Mohan important manuscript throws a lot of light on the Senapati and many others added glory, beauty growth of languages in the whole of eastern India. and gracefulness to the texture of Odia language. Historians of Odia literature have The works of Upendra Bhanja, Kalidas and examined the similarity in the language structure Sriharsa also added to the enrichment of the and ideas in Sarala Das and other earlier writers. progress of Odia literature. The script in the Ashokan edicts at Dhauli The explosion of knowledge has become and Jaugada and the inscriptions of Kharavela in possible on account of the remarkable progress Hati Gumpha of Khandagiri give us the first of science in the modern age. It has a great impact glimpse of possible origin of Odia language. From on our life style. We have to keep in touch with the point of view of language, the inscriptions of the progress of English and other major Hati Gumpha are near modern Odia and progressive languages and the different countries essentially different from the language of the of the world to ensure further enrichment of Odia Ashokan edicts. A point has also been made as language - its word power and its vocabulary, in to whether Pali was the prevalent language in this age of science and technology. Odisha during this period. Hati Gumpha inscriptions, which is in Pali, is perhaps the only References : evidence of stone inscriptions in Pali. This may 1. A Glimpse into Odia literature by Chittaranjan be the reason why the famous German linguist Das, published by , Prof. Oldenburg mentioned that Pali was the Bhubaneswar, 1982. original language of Odisha. 2. by Dr. N.K. Sahu, Dr. P.K. Mishra, Dr. J.K. Sahu published by Nalanda, The stone inscription of Ananta Varma Cuttack, 1972. Bajrahasta Deva which is put against the year 3. Odia language and literature by K. Mahapatra 1051 AD is generally regarded as the first published by Department of Odia Visva Bharati, manifestation of Odia script and language. There 1984. were other stone inscriptions at Bhubaneswar in 4. Article ‘The Odia language’. Its past, present 13th century which point to the gradual evolution and future - A General survey by Santosh Kumar of Odia script and language. Odia language Barik published in the commemoration volume perhaps received its final shape by 14th century on the occasion of the first Vishwa Odia and this is available in Markanda Das’s lyrics Sammilani, 1992 Odisha Past and Present. ‘Kesaba Koili’, Sarala Das’ ‘Mahabharat’ and 5. The curve of meaning (studies in Odia literature) by Sitakanta Mohapatra, Image publications, Abadhuta Narayana’s epic in prose Balasore, 1978. Rudrasudhanidhi, Sishu Veda and Saptang written by Nath Sanyasis are treated as some of the earliest available works in Odia language. Dr. Jyotirmati Samantaray, Information Officer, Many talented writers born in different Information & Public Relations Department, periods of past enriched this language. The Bhubaneswar.

30 March- 2014 Classical Status to Odia Language Odisha Review

Biju - The Greatest Odia in Living Memory

Rajkishore Mishra

The future generation in Odisha will hardly believe Nation made him appear as a vibrant leader and that there was once a man born in Odisha who Odia patriarch. He was elected to the Odisha strode into unbelievable heights. Legislative Assembly in 1946 from the Cuttack Indeed, he did let loose legends enow. A constituency at the age of thirtyone. The year vibrant patriarch, a renaissance rebel, a 1947 brought special distinction to Biju. Hardly revolutionary, a statesman of international repute, three weeks before India’s independence at the a zealous industrialist, a veteran politician, a behest of Pandit Jawaharlal Nehru, Biju startled humanist, an activist even though a dreamer - and the world by braving a perilous air voyage to a mighty force — was all that what Biju was. The Indonesia on 22.7.1947 in his post -world war graph of his life was awe-inspiring. vantage Dacota to rescue Sultan Sjahrir, the-then Prime Minister of Indonesia and flew him back As the young Ullyses of Odisha Biju to Delhi on 24.7.1947. A marvellous feat indeed ! pedalled away to Peshwar (4000 kms on road) His unique adventurism and commitment to from Cuttack on his bicycle with his friends Bhramarbar Sahu and Amar Dey at the age of Indonesia’s independence (from the Dutch sixteen. He topped the list of selected apprentices occupation) was gratefully acknowledged and he of the Imperial Royal Air Force in 1934 and was crowned with Indonesia’s highest national became a dare devil pilot in 1937. The trumpetting honour, i.e., Bhoomi Putra. Again hardly six call of the Father of the Nation to free India from weeks after India’s independence Biju was the British yoke coloured his fancy. Quite summoned by Prime Minister Pandit Nehru to surreptiously, he rendered all help to the thwart Pakistan’s sinister design of occupying nationalists like Aruna Asaf Ali, Jayaprakash Kashmir. The king of Kashmir had already signed Narayan, Achyut Patwardhan, Narendra Dev and the Instrument of Accession with India on Ram Manohar Lohia by risking his life. The alien 26.10.1947, but Pakistan had by then, forcibly government tried to desist him from such occupied a major chunk and was advancing misadventure, but Biju paid no heed. The young toward Srinagar. Even an hour’s delay would have rebel was arrested on 13.1.1943 and was put cost India heavily. At this critical juncture, Biju behind the bar for two years. He was released landed in Srinagar airport with the 1st platoon of on parol in 1945. His hatred against colonial troops on 27.10.1947 at 10 a.m. braving all governance and commitment to the cause of the possible hazard. Pakistan was forced to recede.

March - 2014 31 Odisha Review Classical Status to Odia Language

Constituencies supported Biju althrough based reservation policy, he reacted sharply : the from 1946 to 1995 barring aside a few occasions poor have no caste. when forces of adversity envied him. Such revolutionary attitudes often made (1952), Jagannath Prasad (1957), Patkura him friendless which he never bothered as his goal (1967), Rajnagar (1971), Patkura (1974), was to march alone (ekla chalo re), come what LSC (1977), Patkura again (1980), may. He was the uncrowned sovereign in Indian Bhubaneswar (1985), Aska and Cuttack LSC peninsula. (1996) voted him to power with overwhelming majority. This shows how loving and endearing He was preoccupied with Odisha’s heroic was he among the people of Odisha. His was a tradition and cultural heritage. He floated the fifty-year march with unabated zeal and love for Kalinga card to enthuse the youth. In 1951, the the people. When he felt that others were not UNESCO instituted the Kalinga Prize for sharing his grand vision and were stooping low, popularisation of science with a generous grant he hastened to wriggle out of such party folds, from Biju and eventually he became the Founder and did never hesitate to abandon his old veteran President of the Kalinga Foundation Trust. He political acquaintances. He trusted the mute even wanted the Utkal University to be named as millions of the State who were struggling for mere the University of Kalinga. In his Kalinga industrial existence, the dreaming youth who were struggling empire he had set up the Odisha Textile Mills, the for a station in life, the skilled but deprived artisans, Kalinga Tubes, Kalinga Tiles, Kalinga Iron sculptors, musicians and scholars, who were Works, Kalinga Air Lines, Kalinga Refractories sheepishly clinging to their past heritage, the etc. with a view to highlighting the state potential. motherland Odisha, alias Kalinga, which after His first spell of Chief Ministership was hardly historic vicissitudes was struggling for distinct for 15 months (i.e. from 23.6.1961 - 2.10.1963) identity, the untapped potentials of nature and the and during that glorious phase he did materialise untamed water resources which would the Steel Plant, Hirakud Multipurpose revolutionalise state’s economy and above all, the Project, Thermal Project, MIG Factory ignominy that by and large, had permeated through at Sunabeda, Ferro Silicon Complex at Theruvali, all his fellow brethren which besides others, Hydro Electric Power Project at Balimela, included the folk, the tribes and the female Engineering College and Medical College at Burla, populace. For them he bled. And no crocodile Engineering College at Rourkela (REC), Sainik tears. For them he became School, D.M. School and Regional College of restless•— an untiring vigil. He scoffed at Education at Bhubaneswar, Regional Research motivated administrative machinery. He Laboratory, Odisha University of Agriculture & disparaged the political parasites who were Technology, the Express Highway and above all, sucking the blood of the laity. He wished he had the Paradeep Port. The three-tier Panchayati Raj powers to impose Draconian laws and punitive system was one of his sought-after visions. measures to check corruption in public life. He The Second phase of his Chief further suggested the armed forces to take over Ministership i.e. 5.3.1990 - 15.3.1995, though the govt. if need be, to purge off the scourge of not as eventful as the first phase, sowed the seeds corruption. The over-staffed bureaucracy was of political stability and greater understanding. It constantly worrying him. Reflecting on caste- is still on record that the Biju Janata Dal in the

32 March- 2014 Classical Status to Odia Language Odisha Review

10th election to the Odisha Legislative Assembly Biju Patnaik over these years has grown could secure 123 seats out of 147 and reduced larger than life, for, it is apt to reflect that he was the Chief Opposition strength to 10 as against legendary. He lived a full life (5.3.1916 - the required number of 15. This phase marked 28.3.1997) of two and four score years and has Biju more contemplative. His thoughts squarely left behind an indellible legacy for the posterity to lay on upliftment of women, tribal development, feel proud. Those who shared his vision and did communal harmony, participation of NRIs in not believe that ‘power is for the pelf’ and are furthering the state economy, implementation of still committed to the cause of the people are austerity measures and hard decisions and indeed the beloved ones of Biju. He was a loner creating an atmosphere of harmony, in life despite the professed allegiance of so many broadmindedness and fellow feeling. The Samanta which he hardly took them to be genuine. Chandra Sekhar Planetorium which was The resurrection of Bijuism is being slowly inaugurated by Biju Patnaik on 15th May 1992 felt with the process of actualisation of some of is a fitting tribute to Pathani Samanta, the Great the unrealised dreams that Biju Patnaik lifelong Astronomer, for whom he was always feeling cherished. The Biju Patnaik International Air Port proud. He was the architect of India’s second renamed by Hon’ble Prime Minister on 17.4.98, liberation movement as was rightly commented the Biju Patnaik National Steel Institute (BPNSI) by Prem Vaidya. He divided Odisha into 30 and the Biju Patnaik University of Technology are districts in 1993 with a view to bringing some of the modern monuments which recall the administration to the door-step. spirit of Biju Babu. It was quite befitting to cherish Biju was summoned to Kansa’s Durbar the hallowed memory of Biju Patnaik by recently during the Dhanu Yatra at Baragarh which he showering on him the posthumous Kharavela faithfully obeyed. He beat gongs at the Lions Gate Award. and took up extensive repairs of Lord Jagannath’s temple. A dreamer, he was to dream of big dreams. He picked up Gomati Jharia and Sabi Majhi, the fiery tribal women activists as members of the Tribal Women’s Advisory Committe and had chalked out grand plans to iron out disparities between the coastal and the hilly and verdant Rajkishore Mishra, Plot No. N-1/A-27, I.R.C. Village, hinterland. Bhubaneswar.

March - 2014 33 Binode Kanungo (1912-1990) - A Versatile Genius

Freedom Fighter, Gandhian, author of the Between 1930-32, he was imprisoned Popular Oriya Encyclopaedia Jnanmandal, twice. When lodged at the famous Patna Camp initiator of encyclopaedia movement in our Jail, he came into contact with some of the leading country, erudite scholar, journalist, popularizer figures of the Indian Freedom Struggle. Also, he of science, social reformer, crusader against joined the ‘Individual Satyagraha’ after Congress illiteracy and ignorance and the architect of a was declared unlawful by the British Government. remarkable movement for spreading In May, 1934, Gandhiji started his, ‘Harijan enlightenment among the people in the post- Padayatra in Orissa. It is of historic significance independence era. to record that he was appointed as a special correspondent of to cover Mahatma Binode Kanungo was born on 6th June, Gandhi’s famous Harijan Padayatra from Puri to 1912 in village Mallipur, Kisannagar P.S., Cuttack in 1934. The translation of Binode’s district of Odisha. He was the only son of Keshab reporting in the Samaja on the Padayatra was Chandra Kanungo and Peera Dei. At the age of being daily read out to Mahatma on a day-to- six only, he joined the family of his maternal uncle day basis. Gandhiji, the best known example of a Prof. Artaballav Mohanty, an eminent Sanskrit journalist in the history of mankind, guided, scholar and had his primary education at advised and explained to Binode the ways and Naganpur, Prof. Mohanty’s village. In 1926 means of becoming a good reporter. Kanungo came to Cuttack and studied at Ranihat While filing reports on Mahatma’s High School of which he was the first student on progress for the Samaja, Kanungo came in close it’s establishment. On passing his middle school contact with him at a personal level and that level examination with a scholarship, he got continued till Mahatma's death. By that time, himself admitted into the famous Ravenshaw Gandhi’s indisputable credentials for goodness Collegiate School which had Netaji Subhash as had deeply influenced and dazzled millions of his a student once upon a time. In 1930, when in fellow countrymen and others throughout the class X, Kanungo heard the call of the Mahatma world. Kanungo observed him from very close who, from that day, became his life’s beacon. He quarters and learned of the most valuable deserted the school in April that year along with Gandhian lessons during that period. Since then, some of his fellow students and joined the Gandhiji’s guideline—one must do only that piece Freedom Movement. of work that will benefit the ‘poorest of the poor’ Classical Status to Odia Language Odisha Review and pave the way for a society where every one knowledge. All his later landmark literary could have the minimum needs of life—dominated achievements had their inceptions at Berhampur Kanungo’s thought and action process. Freed Jail only, where all important leaders of the State from the mimicry of formal colonial education, were interned as security prisoners. How to Kanungo took the plunge to self education. democratize knowledge became an obsession Mahatma’s famous call ‘no nation grows without with Kanungo. By that time he had already read education’ started ringing incessantly in the ears hundreds of books on virtually every branch of of youthful Kanungo. human knowledge and taken thousands of pages Years that followed till India’s of copious notes. It served him in two ways — independence, Kanungo had to undergo various first he made good the academic loss suffered jail terms. In the brief intervals out of the jail, he because of leaving the school and secondly, it prepared him to write for the multitude with equal spent his time doing newspaper reporting, teaching adults and children and perfecting his own ease as for the enlightened. During this period, agriculture techniques. Gandhiji’s emphasis on his first book titled as ‘Saptastra’—on major social reconstruction appealed to him greatly. That weapon systems used in the Second World War, universalization of education was a must; he was published. understood it perfectly. He already had his own He was released from Berhampur Jail in plan of spreading education. Till his end, the 1945. Bowing to Gandhiji’s wish, he retired to dedication was complete. From 1934-38, on his village and engaged himself in constructive Mahatma's instructions, he worked at Bari Ashram social work and doing agriculture for living. His in with ‘mother Rama Devi and success as a ‘chasi’ or farmer was unmatched Gopabandhu Choudhuri, her husband and a close and drew laurels from every quarter. He set up a associate of Gandhi. Kanungo was also selected Khadi Centre in his village Mallipur, which personally by Gandhiji to work in his all India attracted national attention. During this period, scheme Samagra Gram Seva, in between he was Sashibala and he were blessed with their first child, engaged in organizing Congress Seva Dal Camps a daughter. Meanwhile, in 1952, came the first also. Binode had the distinction of holding the general election of India. Kanungo contested it prestigious position of Assistant Editor of the on Socialist Party ticket and lost. Stalwarts like Samaja during the 1940’s and was entrusted with Achyuta Patawardhan and Jaya Prakash Narayan the responsibility of covering the Second World were his poll campaigners. This short stint in War. He was imprisoned by the British Authorities election politics was his first and last. for his role as a journalist and freedom fighter. In Came 1954 and Kanungo finally made 1939 he married Sashibala (d.1996). She chose up his mind that his priorities were lying to follow her husband’s footsteps only—joined somewhereelse. He discussed it with Sashibala; the Freedom Movement and became a security left children (by then their second child, a son was prisoner (1942-44) at Cuttack Central jail during also born) with her at Mallipur and started for the Quit India Movement. Cuttack to begin work on the monumental Kanungo was last imprisoned in 1942 Jnanamandal, the Odia Encyclopaedia. He and was lodged at Berhampur Central Jail. During carried from his village ‘a Rupee’ only and a his quiet detention of more than three years, he bicycle. But, this stubborn disciple of Mahatma deeply pondered over definite ways on how to had already set his goals—nothing on the way make people free from ignorance and poverty of could prevent him. Alongwith raising a reference

March - 2014 35 Odisha Review Classical Status to Odia Language

Centre for the future encyclopaedia project, he to democratization of knowledge has few parallel was writing excellent books for children and adults in India. The Film Division of Govt. of India made alike, was editing a children’s magazine ‘Sishu a documentary film on his life and work and ran it Sambad’ which was very popular at that time and in all the cinema houses of the country in 14 was contributing to the social life of Odisha. regional languages in addition to Hindi and English The first volume of Jnanamandal was versions. The national dailies and foremost released on 2nd December, 1960 by Chief periodicals of our country had extensive coverage Minister Dr. H. K. Mahatab. Jnanmandal literally of him and on his mission. In its Great Masters series Doordarshan has carried him twice even means the circle of knowledge. From then on it has evoked the kind of enthusiasm which only a after his death. His reminiscences are preserved in the All India Radio’s National Voice Archives. few other Odia masterpieces have any parallel. It Kanungo was a recipient of Padmashri and is referred to as a gift for those underprivileged numerous literary and other awards. He was who are hungry for knowledge. Moreover awarded twice the prestigious Odisha Sahitya Jnanamandal is recognized as one of the Akademi Award. On his death on 22nd June, pioneering popular encyclopaedias among all the 1990, the House of the Odisha Legislative major Indian languages. But publishing an Assembly unanimously resolved to pay the respect encyclopaedia set was not an easy task in his State. of the nation to him through State Honour, Even against heavy odds, Kanungo’s spirit was although Kanungo never had during his lifetime not to budge. Acute mental strength and will power occupied any public office or had any propelled him to write volume after volume. Other governmental credentials. than this voluminous work of his, he also authored more than 100 books on various subjects of Shri Biju Patnaik, who was Patron-in- human interest. Such diverse themes like Medical Chief of the National Encyclopaedia Centre and Science, Astrophysics, Nuclear Physics have an intimate friend of Kanungo had said — become so lucid in his writings that they have “Kanungo was one of the most interesting and become everyman’s guide to a vast range of multi-faceted personalities of our times. In his subjects. Einstein's dictum that mother tongue endeavour to free people from the poverty of should be the only medium of learning’ has been knowledge, he undertook the stupendous task truly reflected in the success of Kanungo’s 365 of compiling ‘Jnanamandal’ which is regarded Days series of books. Each book in the series as one of the best edited encyclopaedias in bears an imaginative title and attracts the young Indian languages. Undoubtedly, his single and the old alike. He was also a pioneer in adult minded devotion and insatiable urge for education movement in India and worked closely knowledge enabled him to accomplish this with Maulana Azad. A comprehensive handbook monumental work, despite heavy odds. I have on adult education was authored by him as far no doubt that Binode Kanungo will be back as 1950. Some of Kanungo’s books have remembered for all time to come for his been translated into different Indian languages. significant contribution to the field of human Binode Kanungo was an institution by knowledge.” himself—Scholars have hailed his mission as a While complementing Kanungo on the “national work”, “fundamental work in language occasion of the publication of the 40th volume of and literature and a “valuable contribution to the Odia Encyclopedia Shri Rajiv Gandhi had human society”. His single handed contribution said —

36 March- 2014 Classical Status to Odia Language Odisha Review

“In every country, we have remarkable This is what Prof. Hiren Mukherjee individuals, who have done much for the said— enlightenment of their fellow human beings. “A visit to Jnanmandal today has been a Shri Binode Kanungo is one such outstanding remarkable experience, it is nothing short of scholar. The Odia people will long be beholden amazing that one dedicated man, with a few to him for this monumental Odia equally devoted assistants can undertake and Encyclopaedia” also perform a stupendous literary project. Distinguished personalities from all walks Shri Binode Kanungo has, it appears, only one of life, who have visited Jnanamandal Reference aim in life and that is to bring all knowledge Centre, have appreciated the stupendous effort to every door in so far it is possible to condense that has gone into making it a remarkable centre the ever widening departments of knowledge. for research, academic pursuit and dissemination For this purpose work goes on and it is a sheer of knowledge. Containing huge records of joy to see the numerous files on different enduring value, this centre for research and subjects neatly stacked and being continuously learning had attracted scholars from all over the added to and amended.” country. After visiting the Centre and meeting Late Shri Binode Kanungo was a pioneer in Shri Kanungo, Shri Pranab Mukherjee had said— field of popularization of science. His Popular “No word is sufficient to express the state of Encyclopaedia, 40 volumes of which have so far mind when I entered into this hall, which is been published, contains hundreds of educative the storehouse of knowledge in the real sense science articles. Besides these, Kanungo has of the term. Knowledge is stored here and that made a valuable contribution to our Children’s is why no word can express the achievements literature and had written nearly a hundred small of the great organiser.” books for children. One is simple charmed with the treatment of very difficult subjects made Noted Gandhian and former Governor intelligible to the young mind. Written with simplest Shri R.R.Diwakar had described the work as Odia, the treatment of the subject is such that it ‘Jnan Jajna” when he visited the centre in early grips the interest of the readers and is certainly 1980’s— entertaining reading for the children. Original in “1 have seen encyclopaedias in many its technique, each book, in its own imitable way languages, but I had no occasion to meet at removes a long felt need in this domain of encyclopaedic man, who could not only children’s literature in Odisha. Even complicated understand but write on various subjects with, scientific facts are explained vividly and rendered ease and felicity. This is a fundamental work intelligible to young mind with allegorical in language and literature, just as there is description. The style and the illustration are at fundamental work in science and applied once attractive and instructive. With a view to science. The inspiration which is operating here making the story simple and within the grasp of is the urge to share his knowledge with his children, Kanungo has used imagery from brethren and at present and with generations everyday experience with great success. to come. I wish him full success in this “Jnan We the people of Odisha shall rise to the Jajna”— to nobel work of spreading occasion of paying our utmost respect and knowledge.” remembering his invaluable contribution.

March - 2014 37 Odisha Review Classical Status to Odia Language

Role of Maharaja Sriram Chandra Bhanj Deo in the Odia Language Movement

Harapriya Das Swain

The history of Odia language movement for saving illustrious ruler of Maharaja it from the onslaught carried-out by Bengali Sriram Chandra Bhanj Deo, whose contribution Baboos and it’s promotion and the creation of and whole-hearted support should not be separate Odisha Province on linguistic basis is a forgotten. Born on 17th Dec 18702, he proved romance in the history of Odisha. Odisha was himself as a man of perfect knowledge and dismembered after the British occupation in 1803 wisdom. Taking the cause of his minority for some A.D. into three separate tracts known as Odisha years the State of Mayurbhanj was ruled under division constituting Balasore, Cuttack and Puri the administration of court of Wards3. He assumed under ; the Ganjam and the direct control over the State of Mayurbhanja th 4 Vizagpatenam districts became a part of Madras on 15 Aug, 1892 A.D. and was felicitated with Presidency; and the Sambalpur tract with adjacent the honour of Maharaja by the British Government 5 feudatory states was incorporated in the Central in 1903 A.D. . Provinces. An emphasis was made by the three He was a dynamic spirit who increased Presidencies to introduce their respective the number of schools to 410 by the year 1910 languages as official language in these divisions. which was only 41 at the time of his accession6. By this Odisha and Odia-language got a severe Sriram Chandra Bhanj Deo was a staunch devotee blow which hurt the sentiment of the-then Odia of learning and his appetite for knowledge was nationalist leaders. They fought for the unification ever increasing. He felt that without advancement of different Odia speaking tracts under a single of Odia language the national solidarity, political Government and the formation of new separate stability and social upliftment of Odisha was Odisha Province. Under the powerful leadership impossible. As such he did not confine his activities of Utkal Gourav Madhusudan Das and other to Mayurbhanj alone but also put forth his effort eminent Odia leaders, started the Odia language for a happy solution on the question of movement to achieve this goal. After a lot of pains- amalgamation of dismembered Odia speaking taking efforts made by different eminent leaders, tracts. His contribution to the growth of Odia a separate province of Odisha was formed on 1st literature deserves mention. 1 April 1936 . When Odisha did not fully realize the One of the dynamic spirits of the Odia value of press and papers, Maharaja Sriram language movement of 19th century was the Chandra Bhanj Deo took the initiative to re-

38 March- 2014 Classical Status to Odia Language Odisha Review organise the State Press established by his Maharaja emerged as a grand patron and deceased father, which was virtually in a state of promoter of the Odia literary world. He had taken defunct7. Thus he was influenced by his teacher a flaw-less attempt to encourage and inspire the Pundit Gobind Chandra Mahapatra8 for authors for which he dedicated “Utkal Prava” st patronizing and promoting mother-tongue and to them. The 1 edition was mostly enriched with development of literary works . So in the year the contributions of the outstanding personalities of the then Odisha. Madhusudan Das’s 1891 A.D.9 this encouraging news was published Rushiprane Debabataran, Radhanatha Ray’s in newspapers; “without proper inspiration and Chilika and Ramasankar Ray’s Bibasinee were due to the lack of funding, the men of letters of the excellent gems of the literary compositions15. Odisha were not becoming effective to pen-down The next editions were enriched with the poetries, essays and other treatises. To eradicate this essays, novels, dramas etc. Radhanath Ray’s difficulty a monthly Journal named as “Utkal Mahajatra (2nd Ed. )16 and Jajati-kesari17 are Prava” would be published from the next month classic works of that time. Besides Maharaja’s of Baishakha (April – May). This journal would “Deshara Adhyatmika unnati Rajasikhya definitely disseminate the knowledge on literature, Sapekhya”18 was published continuously in the science, philosophy, politics, religion and essays 1st, 2nd and 3rd editions, that shed light on spiritual on morality. The writer of best essays would be and material development of society. This book rewarded. Five prose writers would have to was published in an anonymous name that is 19 receive Rs.120/- each in a year for their best “Novice” which literally means “new Preacher” . contributions. The authors of poem, drama, It was told by one of the literary critics Gokul parables, essays on science, and history who Chandra Satapathy that Maharaja wrote this essay consulting his bosom friend Sashi Bhusan would publish their complete papers or part of it Ray. The regret is that this Journal Utkal Prava would be rewarded with Rs.200 and Rs.60 was stopped to be published during the life time respectively. If the authors would like to publish of Maharaja Sriram Chandra Bhanja Deo due to their essays and books independently they would the lack of good writings in the year 1895. be permitted to publish 500 copies only, paying Maharaja was also a great critic of literary writings the value of papers and ink to the Mayurbhanj which was discovered through the letters written State Press”10. by him to different authors. A letter written to th This declaration of Maharaja clearly Radhanath Ray on 5 Sept., 1894 with critical appreciation deserves a special mention; “I do proved his love and passion for the development not pretend to be a critique of poetry, but I can and growth of Odia language and literature. Under say that this little work was its merits. The way in his kind patronage two leading journals entitled which it combines divinity with aesthetics is “Utkal Prava” and “Manorama” were something new”20. Similarly he also wrote another published monthly and weekly on 1st April 1891 letter to his friend Sashi Bhusan Ray on 11th May, A.D.11 and 23rd Oct,1905 A.D.12 respectively. 1897 regarding his travel to South India, “Your It is interesting to note down that the “Sammilani Travels in the Deccan is a delightful book. It is press’’ 13 was the handy work of the British very well written. One do not feel tired of reading Government whereas “Utkal Prava” was it. With my regards to yourself and your respected published by Mayurbhanj State Press14. father”.21

March - 2014 39 Odisha Review Classical Status to Odia Language

Other potential writings of Rudranarayan Then explaining what is politics he Sadhangi’s Jarasandha Badha,22 Bijaya suggests that, religion and politics should be set Majumdar’s “Odia Sahitya Aalochana”23. Fakir apart. Then he made a reminiscence on the Mohan Senapati’s Jahna-mamu, Prathana, Muslim and Mughal administration which is Joshephine, Jiban-nadi, Nidagha Nishitha described in his language as autocratic, Swapna, Bibhasa Raginee, Lala Ramnarayan oppressive, tyrannous and corrupt.26 Ray’s Kabi Upendrabhanja and Bhanja Kabya As a true patron of Odia nationalism and Samalochana, Biswanath Kar’s Mahasrota, leader of Odia language movement he rendered Rakhyasa-Lila, Stree-Sikhya, Swadhinata and valuable services like extending financial support Ananta Prem, Chandra Mohan Maharana’s for the remodeling the dilapidated parts of science Kapilash, Gangadhar’s Indumati, Gobinda department of by donating Chandra Mohapatra’s translated Odia Rs.27,000/,27 Rs.7,00028 for the establishment of Mahabharat, Prachina Kabinka Brutant and S.C.B. Medical College, and also constructed Krusibigyan (a translation science of buildings for “Utkal Sahitya Samaj”29 and Agriculture)24 were the outstanding literary Victoria Jubilee Library30 at - where contributions of the magazine. It emerged as a the meetings would be permanently conducted leader of Odia nationalism in one and on the other and the books and documents could be kept a great supporter of Odia language movement. safely. His unblemished love for Odia nationalism Though Maharaja received a premature and Odia literature crowned him to be nominated death in 1912 A.D.31 but his unflinching love for as the 1st President of “” Odia nationalism, his genuine effort for Odia inaugurated at “Idga Padia’’ at Cuttack on language movement, his sincerity to build up a 30.12.1903"25. moral and spiritual character of Odia people worth being to be remembered. His name has The encouraging message he delivered already become a household word in Odisha. The here is worth being to be discussed. “Extending Odia nation pays a great tribute to this great soul thanks to the organizers of Utkal Sammilani”, on the 64th Independence Day. who nominated him as the President, Maharaja began his speeches describing the contributions References : of deceased Sudhal Deba of Bamanda who 1. Mishra P.K., Political History of Orissa, Delhi, was a man of virtue and promoter of Odia 1979, P.10. language. He suggested some messages for the 2. Maharaja Sriram Chandra Bhanj Deo – A Leaflet unification and integration of Odisha in the one published by Government of Odisha, Information hand and on the other for the development of Odia and Public relations Department, Bhubaneswar. as a language – which is mentioned below: 17th Dec, 2008. 1. To develop the economic resources of 3. Utkal Dipika 23rd Dec, 1882. the state through establishing industries; 4. Sarkar S.N., Biography of Maharaja Sriram Chandra Bhanj Deo, Feudatory Chief of 2. To educate the society throgh vigorous Mayurbhanja, Mayurbhanj, 1918, P.48. attempts and, 5. Ibid, P.49. 3. To develop language and literature in the 6. Nandi, Pradeep Kumar, “Sriram Chandra Bhanj one hand and on the other to reform the society. Deo King par Excellance”, “Aneka Smruti ‘O’

40 March- 2014 Classical Status to Odia Language Odisha Review

Swapna Satabdi, Mayurbhanj Municipality, 20. Ibid, P.140. Baripada, 2005, P.267. 21 Ibid, P.140. 7. Das, S.C., A model ruler of Utkal, Baripada, 1924, 22. Deba, Purnananda, Utkala ra Manimanikya, P.18. Cuttack-1999, P. 52. 8. Pattnaik, Pathani & Singh, Bijayananda, Satabdi 23. Ibid, P.52. Swakhyara, Utkal Sahitya Samaj, Ctc-2004, P.106. 24. Pattnaik, Pathani & Singh, Bijayananda, Satabdi 9. Ibid, P.106. Swakhyar, Utkal Sahitya Samaj, Cuttack- 2004, 10. Ibid, P.107. P.107. 11. Deba, Purnananda, Utkalara Mani-manikya, Ctc- 25. Odisha District Gazette, Mayurbhanj 1924, P.72. 1999, P.52. 26. Bananee, North Odisha University, Baripada, 12. Utkal Dipika, 4th Nov, 1905, P.495. 2004; P.134. 13. Ibid, P.495. 27. 108th Souvenir, Maharaja Sriram Chandra Bhanj Deo Library, Baripada, 1978, P.25. 14. Pattnaik, Pathani & Singh Bijayananda, Satabdi Swakhyara, Utkal Sahitya Samaj, Ctc-2004, P.107. 28. Ibdi, P.25. 15. Ibid, P.107. 29. Ibdi, P.24. 16. Deba, Purnananda, Utkala ra Mani-manikya, 30. Deba, Purnananda, Utkal Ra Mani-Manikya, Ctc-1999, P.52. Cuttack -1999, P.52. 17. Sahu, Ganesh Prasad, “Mayurbhanj Ra 31. Odisha District Gazetteer, Mayurbhanj, 1924, Rajshreetraee” published in Aneka Smruti ‘O’ P.72. Swapna ra Satabdi, Baripada Municipality, Baripada, 2005, P.140. 18. Nababharat, Kakrat, 1348 (1941). 19. Sahu, Ganesh Prasad, “Mayurbhanj Ra Rajshreetraee” published in Aneka Smuti ‘O’ Swapna ra Satabdi, Baripada Municipality, Harapriya Das Swain, Lecturer in History, N.S.M. City Baripada, 2005, P.140. College, Cuttack.

March - 2014 41 Odisha Review Classical Status to Odia Language

Odissi Vocal : A Unique Classical School

Kirtan Narayan Parhi

The traditional school of music presently known “Line 5. Gaàdhava-veda-budho dapa- as Odissi was referred by Bharat Muni, under an nata-géta-vädita-saàdaàsanähi usava- independent heading, Udramägadhi Pravåtti in samaja-käräpanähi cha Kéòapayati nagarià Nätyashästra. Unless one surveys the history, (.) Tathä chavuthe vase vijädharädhiväsaà delves deep into the original texts and has ahata-puva Kaliàga - puvaräja n(i)v(e) s(i) t(i) aesthetetic relish of Odissi recitals, one may not - Vitadha-makuöa sabiladhite cha nikhita- be in a position to appreciate the uniquencess and chhata” wholesomeness of Odissi vocal as an independent system in the domain of Indian classical music. i.e. (Again, in the third year (of his reign), the master of the science of music makes (the Odissi vocal, like Odissi dance, is not only citizens of) the capital enjoy themselves by causing very ancient but has uniqueness of its own and the performance of folk dances, (classical) dances, has all the characteristic features for being songs and instrumental music and the celebration reckoned as a classical form, which has its own of festivals, fairs. (Courtsey : Utkal University of tradition, texts, ragas, tälas, gita and classical style Culture)” of recital. Secondly - Texts : It has its own texts Firstly - Traditions : The art and like Gita Govinda of Sri Jayadeva, Sangita Sära architecture on the caves built in the 1st century B.C. i.e. during the reign of Kharavela and of Hari Näyak, Gita Prakäsh of Krushna Däs thereafter in the temples of Konark, Puri, Badajenä Mohäpätra, Sangitarnava Chandrikä of Bhubaneswar and many other places speak Nilakantha, Sangita Muktäbali of Harichandana, volumes about the rich and long legacy of Odissi Natya Manorama of Raghunath Rath and Sangita music and dance. In Räni cave of Udayagiri at Narayan of Purusottam Mishra and many others. Bhubaneswar, there are statues of ladies dancing It is worth noting that the said texts have not been to the tune of instruments. In Tatuä cave of taken into account by Vishnu Narayan Khandagiri, there is a statue of one male playing Bhätkhande during his countrywide tour in order on veenä (harp). The playing of veenä signifies to collect, consolidate the relevant materials and the classical nature of Odissi of the time. Kharavela formulate the system of Hindustäni music. This is has engraved the following lines in Räni caves of a clear pointer to the claim that such texts have Udayagiri in bramhi script and pali language - uniqueness of their own.

42 March- 2014 Classical Status to Odia Language Odisha Review

The Odissi text Sangit Muktäbali was music too should not deserve the status of classical written in the last decade of the 16th century by music. Harichandan, the king of Kanika, situated in Lastly, can we claim without oddity that undivided of coastal Odisha. In Jayadev’s Gita Govinda which contains all the this book Harichandan has referred to the ancient salient and distinguishing features of a classical texts such as Nätya Shästra of Bharat Muni, music falls short of the status of classical music ? Bishnupuräna, Siva Samhitä, Brahma Samhitä, NäradSamhitä, Kohaliya, Sangita Sära of Hari Native Rägas Nayak, Matanga tantram, Sangita Ratnamälä of We can identify that the rägas which are Mammatächärya, Kalänkura Nibandha, being used in Udra or Odissi since the 7th century Panchama särä samhitä, Raga Vibeka, Sangita A.D. till the 19th century A.D. as native rägas. Chandrikä, Bäonmaya Vibeka, Siva vibeka For illustration, the names of some rägas which prabandha, Sangita Damodara and Gita Govinda were in vogue before 1600 A.D. are mentioned etc. below. Thereafter, many more rägas are also being During 1728 to 1767 A.D. Purusottam used in Odissi. Mishra who has written Sangita Näräyan under Rägas mentioned in Charjyägitikäs written the pseudo name of Gajapati Näräyan Dev of by many Odiä Boudha Sidhachäryas starting Parlakhemundi has referred to Bharata, Kohala, from the 7th to 11th century are Kämoda, Gujjari, Biswakarmä, Närada samhitä. Siva Samhita, Goudä, Deshäkshya, Dhanäshree, Dhanäshi, Parsuram samhitä, Mattnga, Sangita Ratnäkar, Pattamangari, Bangäli, Barädi, Vairabi, Malläri, Panchama Sära Samhitä, Kälankura, Räga Mälashri, Rämakeri, Säberi, Gunjari etc. Vibeka, Sangita Ratnamälä, Sangita Dämodara, Rägas mentioned in Gita Govinda of Sangita Sära, Sangita Koumudi, Gita Prakäsh, Shree Jayadev (1147) are Kärnata, Gujjari, Sangita Siromani, Sangita Darpana, Sangita Gundakeri, Deshabarädi, Deshäkshya, Vasanta, Kalpataru, Sangita Chandrikä, Gita Govinda Barädi, Vairabi, Bibhäsa, Mangalagujjari, Tikkä of Laxman Bhatta etc. The aforesaid texts Mälaba, Mälaba goudä, Rämakeri etc. are the most important source books and are being followed by the musicologists later. Rägas mentioned in Abhinava Gita Govinda of Kabichandra Ray Dibäkar Mishra Thirdly, the poets of Odisha have made (during 1466 to 1497) are Amarapanchama, copious references to the rägas and tälas in their Abhiri, Kukubha, Karnäta, Bangäla, Kalahansa, lyrical poems. Kalyänanäta, Kämboji, Kuranji, Kedärgoudä, Fourthly, a unique and characteristic style Kolähala, Gändhära, Gujjari, Gondakeri, Gandä, is conspicuously discernible in the recital by the Ghantäraba, Chintadeshi, Chhäyänata, Todi, Odissi singers. Dipaka, Deshäkhya, Deshi, Dhanäshri, Fifthly, the characteristic tälas are Natanäräyan, Nädarämakeri, Närayan Deshäkhya, Näräyan Gondä, Bhinnashadja, explicitly distinct and stand distinguished from the Bhupäla, Vairaba, Vairabi, Mangalagujari, other systems. Madhyamädi, Mallära, Mallähäri, Sixthly, since the Odissi dance has earned Märudhanäshri, Mälabagandä, Mälashri, classical status, there is no reason why the Odissi Mukhäri, Rämakeri, Rebagupta, Lalitä, Bangäla,

March - 2014 43 Odisha Review Classical Status to Odia Language

Bangälaganda, Vasanta, Beläbali, Rägas mentioned in Sangita Muktäbali of Shankaräbharana, Shudhanata, Shudhabarädi, Kanikä Räjä (king) Harichandan (1590 AD) are Shudhabangäla, Shudhavasanta, Shreeräga, Vasanta, Andolita, Hindola, Deshäkhya, Lolä, Sosubarädi, Sälankanata, Soma, Sourästra Prathama Manjari, Malläri, Mallärikä, Gujari, Hindola etc. Madhyamädi, Shudhavairaba, Vairabi, Koushiki, Rägas mentioned in Rukmini Parinaya of Bibhäsa, Beläbali, Bangäli, Megha, Lalitä, Mälasi Näräyan Bhanjadev (1525) are Karnäta, (Mäläshree), Souri, Nati, Drabida Gouda, Nata- Kämodi, Gujjari, Gouri, Dakshinashree, Näräyan, Tärämani, Äbhiri, Kämodi, Dakhina Deshäkhya, Vairabi, Barädi, Basanta, Mälaba, Gujjari, Kukubha, Shree, Gändhari / Gändhärikä, Barädi, Deshibarädi, Dräbida baradi, Mälabagandä. Khambäbati, Karnäti, Näta Karnäta, Rebagupta, Rägas mentioned in Jagannäth Ballava Soma, Ämrapanchama, Kämoda, Dräbida Nätka of Räy Rämänanda Pattnaik (1535) are Goudä, Todi, Nata, Ghantäraba, Bhupati, Ahira, Karnäta, Kedära, Gändhäri, Gondäkeri, Shankaräbharan, Kolähala, Karnätagouda, Todi, Barädi, Dukhibarädi, Deshäkhya, Nata, Goudä, Deshi, Dhanäsi, Balläli, Harsapuri, Vasanta, Mangala Gujjari, Mallära, Mälaba, Hunchhikä, Bhouli, Shrikantikä, Shudhäbhiri, Mälashri, Rämakeri, Keli, Shukasindudä, Sahäi Mälabagoudä, Mälaba, Mällara, Deshapäla or or Suhäga etc. Deshakari, Kedära, Nägadwani, Chhäyätodi, Rägas mentioned in Sangita Kaumudi Gändhära etc. (16th century) are Vairabi, Bhupati, Shree, Rägas mentioned in Odiä Mahäbhärata Patamanjari, Vasanta, Bhupäla, Säranga, Mälaba, of Särala Däs (during 1436 to 1466 AD) are Deba Gändhära, Vairabi, “Gunjari, Neelämbari, Amara, Äbhiri, Karnäta, Kedära, Gouri, Kalyäni, Barädi, Megharangi, Beläbali, Deshakari, Bangäli, Patamanjari, Koushiki, Gurjari, Kashäkänädä, Mälabi, Mallahäri, Deshikär, Rämakriyä, Todi, Jämalä, Gundakeri, Naräyani, Chintä, Chokhi, Debakriyä, Kurukureba, Gundakriyä, Säranga, Nägäballi, Todi, Jämalätodi, Bichitradeshi, Dhanäsi, Lalita, Nata, Kämboji, Voula, Bhopäla, Dhanäshri, Deshi, Vasanta, Bibhäsa, Deshäkhya, Äbhira, Kalahansa, Näräyani, “Shankaräbharana, Bhopäla, Barädi, Vairabi, Bhupäla, Mälaba, Hindoli etc. Mälashri, Mangalabarädi, Malhära, Lalita, Rägas mentioned in Gita Prakäsh of Rägaraj- Bangäla, Madhukeri, Äbara, Hindola, Krishna Däs Badajenä Mahäpätra (1565 AD) are Panchama etc. Nata, Karnäta, Dakshinashri, Ämrapanchama, Rägas mentioned in Sangita Sära of Hari Kämodi, Gunjari, Debakri (Shudha vasanta), Nayak (15th Century) are Karnäta, Bhopala, Vasanta, Rämakeri, Megha, Beläbali, Patamanjari, Mälashri, Sindhu, Beläla, Pähäla, Bibhäsa, Näta, Mälashri, (Malasika), Bangäla, Barädi, Soma, Chandani, Kämoda, Näräyan-Nata, Rebagupta, Todi, Deshäkshya, Belläli (Balläli), Pattamanjari, Chokhi, Mukhäri, Malhäri, Malhära, Goudä, Deshi, Kolähala, Mallärikä, Dhanäsi, Lalitä, Patimanjari, Angabhäsa, Säberi, Deshikari, Mälaba, Gundakiri, Vairaba, Hindola, Deshäkhya, Gurjjari, Rämakeri, Gundakeri, Rehi, Chhäyätodi, Madhyamädi, Lalita, Shabari, Dhanä, Barädi, Mälaba, Shree, Kadhu, Megha Khambäbati, Harsapuri, Nagadwani, Goudä, Malhära, Nalani Godä, Chinta, Kedära, Vasanta, Pratäppurbika, Purabi, Maruä, Kalyäna, Vairabi, Banga Bhätiyäri, Meghamani, Panchama, Äshäbari, Mallähäri, Gouri etc. Amara, Kedära Goudä etc.

44 March- 2014 Classical Status to Odia Language Odisha Review

Besides the above named poets and (b) Types of songs - The different types of musicians, there are hundreds of lyrical poets and songs in the domain of Odissi are suda prabandha, musicians of Odisha who have mentioned the dhrubapada, Chitrakalä, Chitrapadä, Choupadi, names of Odissi ragas and their characteristics in , Chhända set in nava täla. The type of their texts and treatises, written before and after recital is uniquely original. It is remarkable that 1600 A.D. There are some common ragas which the recital of bhajans and kirtans bear distinctive are being used both in Hindustäni and Carnätic. echo of Odissi tradition. Most of the lyrical poems Likewise there are some ragas in Odissi which revolve around the theme of Rädhä and Krishna. are also used in Hindustäni or Carnätic. (c) Paòi - The paòi recital of Odissi songs is The timings of recital of Odissi ragas very typical which distinguishes it from other synchronise with different seasonal festivals of classical forms. Odisha. For example, it is enjoined that Vasanta Tenä - In lieu of taränä of Hindustäni and raga be recited at any time between Sri Panchami Tillännä of Carnätic tenä is one of the six and Vishnu Sayana and Mälabasri from Indrapujä components () of Odissi prabandha. to Durgapujä. Täna : The use of long täna is rare in . Täla - The characteristic tälas of Odissi Whenever it is used it is recited mostly in madya begin mostly from Anägata or Atita graha. The laya or with dhruba or mantha lakshaëa, but never layas are neither very slow (bilamvit) nor very fast in very druta laya. The täna is often employed in (dåta). The nature of laya depends on dhruba the sense of swara. lakshëa and mantha lakshaëa in order to render the meaning of pada (verses) clear and to make Gamaka : Gamakas are always made use of in the recital distinct and melodious. Odissi music is Odissi music. Out of 15 gamakas Ändolita, Bali, largely set to Navatäla, namely Ädi, Jati, Nisäru, Kuräla, Ähata, Ullasita, Dhäla are frequently used Ädda, Jhampä, Triputa, Rupaka, Mantha and in Odissi. Ekatäli Shruti - Like other systems seven swaras have Gita - The classical songs are known as been derived out of 22 shrutis. But the names of uttama gita or uchänga sangita, some of the the shrutis in Odissi are different from the shruties characteristics of which are delineated below. of other classical forms. The shruties reffered to in Gita Prakäsh, Sangita Muktäbali and Sangit (a) The Odissi vocal is distinctive on account Naräyan are as follows. of dhätu (structure of the songs) and mätu (aesthetic relish). The importance of pada (verses) Nandi, Visälä, Sumukhi, Bichiträ, Ghanä, and swara (tune) are underlined. The dhätu is Chiträ, Galanikä, Mälä, Saraghä, Mätangikä, divided into four parts that means i.e. udgrah, Maitrei, Sibä, Mägadhikä, Bälä, Kalä, dhruva, meläpaka & äbhog. The mätu is devided Sarangarabä, Rasä, Mätä, Amrutä, Vijayä and into six parts i.e. swara (räga), täla, tenä, päta, Madhukeri. In Hindustäni system the shrutis are virudha and gamaka. Some scholars have placed Tibrä, Kumudabati, Mandä, Chhandobati, pada in lieu of gamaka. Out of four components Dayäbati, Rajani, Raktikä, Raudri, Krodhi, of dhätu, dhruba cannot be omitted and out of six Bajrikä, Prasariëi, Priti, Märjani, Khiti, Raktä, parts of mätu at least two are to be used. The Sandipani, Äläpini, Madanti, Rohini, Ramyä, Ugrä classical songs are always set to räga and täla. and Kshyovini. Currently the sudha swaras are

March - 2014 45 Odisha Review Classical Status to Odia Language associated with the last shruti of the swara in But in Hindustani system Sadja gram and Hindustani system. But in Odissi shudha swaras Madhyam gräm murchhanas are - Uttara mandrä, go with the first shruti of it. Rajani, Uttaräyatä Sudhasadjä, Matsarikrutä, Swara : In the text, Nätya Manoramä written by Ashwakräntä Abhirudgatä, Soubiri, Harinäswä, Raghunath Ratha in 1702, it is mentioned that Kalaponatä, Sudhamadhyä, Märgi, Pourabi, seven swaras sä, re, gä, mä, pä, dhä, ni have been Hrushyakä. originated from Uttara, , Gouda, Pravåttis : Odissi music has its moorings in the Käshmir, Känyakubja, Udra and Nepäl Nätya shästra of Bharat muni, Sangit Ratnäkar respectively. Udra is the land of Dhaibata swara. of Särangadev etc. comprising of Udra mägadhi “Sri Känyakubja käshmiri desou pancham madhamou pravåtti, ardhamägadhi giti. Udra Mägadhi is one Mahärashtrodra desiyou gatä brusabha daibatou of the five pravåtis namely Äbanti, Udra Magadhi, Gändhärascha nisädascha gouda nepäla desajou Pänchali, Dakshinätyä and Madhyamä. In Nätya Sadja uttara desiya swara desäami matäh.” shästra, Bharat muni has mentioned about Udra Mägadhi Pravåtti. (Natya manoramä, 1/82,83) “Chatasro våttayo hyedä yäsu nätyam pratisthitam It is noteworthy that Dhaibata (dhä) Ävanti dakhinatyä cha tatha chaibodramagadhi swara is sung while invoking the Sun God. The Pänchäli madhyamä cheti bigneyästu pravåttayah.” Sun temple at Konark testifies to the widespread (Natya shästra, 6 : 25,26) practice of Sun worship in Odisha. (Pub. Odissa Sahitya Academi, 2nd edition) Gräma - Now a days in Hindustäni While describing about the principles of system thät method is being adopted in classifying purvaranga Bharat muni has mentioned the name and creating ragas. Viläwal thät has been identified of Udra in Nätyashästra. as shudha thät with all sudha swaras. In lieu of Sadja Gräm or Madyama gräm one swara gram “Yathä hyapapraye gastu prayukto dahati khyanät Itye babanti pänchäla däkhiëätyodra mägadhaih.” consisting of all the swaras of Viläwal thät is in (Natya shästra, 5:168) use. But in Odissi, the ancient Sudja gräm and madhyama gräm are still in practice. The first As per his account udra mägadhi is an murchhanä of madhyama gram comprises the independent pravåti. Some scholars have not swaras of Shree räga. taken madhyamä pravåti into account. Murchhanä - The names of the The term Udra is in currency from pre- murchannas are different in Odissi system, i.e. historic era. The name Uddiän is found in Skanda Sadja gram murchhanäs are - Lalitä, Madhyamä, Puräna and Udra is found in Padma Puräna and Vishnu Puräna. Some scholars have opined that Chiträ, Rohiëi, Matangajä, Soubira and Udra means uòra, i.e. äòra (drenched in water). Barnamadhyä. Odisha being a land of rivers with long coastal Madhyam Gräm murchhanäs - Matsari, belt is relatively wet. Once upon a time the coastal Mrudumadyä, Sudhäntä, Kaläbati, Tibrä, Roudri, area was known as mägadhi. Brähmi. The ‘Uro’ was the language of ancient Gandhar gram murchhanäs - Vaishnavi, hunter tribe of Odisha which resembles Udra. Khechari, Barä, Nädä, Bati, Vishäla & Bichiträ. During the reign of emperor, Kharavela, Udrajä

46 March- 2014 Classical Status to Odia Language Odisha Review was a language of natives of Kalinga. The Udrajä Some Jain texts reveal that Mahavir, the Bibhäsä mentioned in Nätya Shästra is no other 24th Tirthankar was propagating spiritual values than Udra bhäsä. According to the grammar text, in Ardhamägadhi language. Prof. Jacobi has also ‘Präkruta Sarbaswa’ of Markendeya, Udra was referred to ardha magadhi as Jaina Präkåta. Bharat the language of Udra state. Huentsang has also Muni has described about seven native languages mentioned about Udra or odra. During 600 B.C. namely - Mägadhi, Ardha Mägadhi Äbantika, to 200 B.C., Udra Magadhi language was Prächya, Souraseni. Däkhinatyä and Bahmikä. dominated by Mägadhi but it was revived in the Out of four padashrita giti i.e. Gitis associated reign of Kharavela. with pada (verse) Ardha mägadhi is a separate Giti - Out of the four padäshrita gitis, i.e. one which points to Ardha magadhi language now Mägadhi, Ardhamägadhi, Sambhäbita and developed as Odia language in contemporary Pruthula, Ardhamagadhi is the recital mode of period. Udramagadhi pravåtti. Out of five Swaräshrita Bhinnägiti :- gities, i.e. Shudhä, Bhinnä, Goudi, Besarä and In instrumental music when pada (verses) Sädharani, Bhinnä giti is the recital style of Udra or lyrical poems are not in use the identity of mägadhi pravåti. It is mentioned in Båhaddesi of Odissi music is established by Bhinnä giti. Matanga muni that :- “Sukshmaishcha prachalairvakrai rullasitaprasäritaih “Alankärä mayä prokta yathäbanmunisattam. Lalitaistaramandraishcha Bhinnä gitirudahruta.” Atha giti pravakshyämi chhandoakshara samanyitam.” (Brhäddesi 3 : 276) (Anu : 103/170) Bhinnä giti is that one which is used with Prathamä mägadhi gïyeyä dwitiyä chärdhamägadhi sukshma (short in time), mobile, curved, ullasita “Sambhavitä trutiyä cha chaturthi pruthula smrutä (made to shine upwards), prasärita (spread out), (Anu : 103/171) attractive, high and low (swaras). Trinirvrutä cha yä gitih sa gitirmägadhismrutä Våtti : Våtti means typical style of recital. There Ardhakälanivrutta cha vigïeyä twardhamägadhi.” are 3 våtties i.e. chiträ, värtika and dakshiëä. In (Anu : 103/172) dakshina våtti the song dominates the vädya, in “Sumbhävita cha vigneyä gurväksharasamanwitä. våtti (värtika) the song and the vädya have equal Pruthuläkhyä cha vigëeyä laghwaksharasamanwitä.” importance, but in chiträ våtti the vädya dominates (Anu : 103/173) the song. It is mentioned in Dattilam that - About ardhamägadhi giti it is mentioned in Dattilam “Dakñinä våttischiträscha våttayastäswayam vidhih. that : - Pradhänam gitamubhayam vädyam cheti yathäkramam. “Tatrasyänmägadhi chitraipadaih samanivåttakaih (1:43) Ardhakäla nivåttaista varnädhayä chärdhamägadhi.” Våtti (värtika) is used in Odissi music, (2 : 238) which is set to dwikalä in madhya laya, srotägatä i.e. Mägadhi is performed in chitra märga in which jäti, sama graha and ardhamägadhi giti. The playing the words are repeated in equal time. Whereas of instruments and singing of padas have equal the udramägadhi is rich in varnas with repetitions significance in this våitti, which is used in Värtika of words made in half the time of mägadhi. märga.

March - 2014 47 Odisha Review Classical Status to Odia Language

Notation : Script is indispensable for codifying Odissi vocal has all the parameters to be language. It is necessary that a qualified musician reckoned as classical. The whole hearted support is one who not only recites but is able to write and participation of the Government, concerned and read off the music from the notation. Odissi organisations, musicians, listeners and conscious music has its own notation script which is public are needed. There should be an all out effort contained in the text, Sangita Sarbaswa written to rediscover, preserve and promote the musical in 1914 by Chandrachudamani Harichandan ethos and bequeath this rich legacy of Odissi Jagadev, the king of Surangi presently in Ganjam classical music to our posterity. District. The seminars and workshops may be Dance : Odissi (Udra) dance is an independent conducted so as to be clarified about the system among the ancient seven distinctive forms classicism of Odissi vocal and instrumental music. of classical dance. The seven forms of dances namely Mägadhi, Sauraseni, Karanäta, Kerala, Gouda, Panchanada and Udra are mentioned in Abhinaya Chandrikä of Maheswar Mohäpätra. This goes to corroborate that Udra dance is independent and the accompanying components like vocal and instrumental music are also Kirtan Narayan Parhi lives at HIG-85, Phase - I, Kanan distinctive. Vihar, Bhubaneswar - 751031

48 March- 2014 Classical Status to Odia Language Odisha Review

Sir Basudev Sudhal Dev - The Pioneer of Modern Odisha

Dr. Antaryami Behera

Childhood and Early Life reforms. Measures were taken for the settlement In the history of dynastic rule in the of lands in the name of Rayats. Land Revenue feudatory state Bamra, the reign of Raja Basudev was fixed according to the category of lands. Sudhal Dev is considered as a golden period. Raja Scheduled rates of’ rent was fixed for each Basudev Sudhal Dev, one of the leading socio- category and was collected from the rayats. political thinkers of’ modern Odisha, was born During 1874-75, the income of the state was on 16th May 1850 in the royal family of Bamra Rs.18000/- (Rupees eighteen thousand) only State. As his elder father Braja Sundar Tribhuban from land revenue. He was not only a good Dev was issueless, he adopted Basudev to administrator in the land revenue system but also succeed him. Raja Basudev was the twenty in judiciary and police administration. He had seventh ruler in the succession list of the throne. handled all the department intelligently and Basudev ascended the throne at the age of smoothly. He had taken reformative measures of eighteen. all the departments and gave satisfactory salaries to the servants. Basudev had his early education in the village Chatasali. He was both brilliant and Progress in Education plodding. Basudev had his ability and in a very When Raja Basudev took over the reign short time he could finish the learning of the state, there was only one primary school in and writing. Apart from this he had to learn Sanskrit Bamra. He increased the number of primary and Grammar from Pandit Ananda Brahma and schools to 28, established one high school at he also acquired knowledge of various Kavyas, Deogarh, the State capital of Bamra State in 1882 Dramas, Vedas and Upanisads from Pandit and it was affiliated with the Calcutta University. Purusottam and Pandit Bhubaneswar Barpanda. The king kept close contact with the veteran Before he ascended the throne he had achieved educationists of Bengal and recruited good all above this. scholars for the posts of teachers in the high Reforms in Agriculture and Administration school. He was also taking the advice of his friends Iswar Chandra Bidyasagar and Ashutosh After his accession to the throne the first Mukherjee, the veteran educationists of Bengal, step he took was to raise the state fund, because for progress of education in the state. In this the economic status of the people of Bamra was context the Administrative Report of 1892 not so good. So, he controlled over the forest mentioned as “Raja Sudhal Deo is a thoroughly goods and produces of the farmers. To improve competent enlightened ruler not only has he himself the production of the land, he introduced land done a great deal to improve his state, but by

March - 2014 49 Odisha Review Classical Status to Odia Language giving his sons the excellent education both in famous scholar, edited Sambalpur Hiteishini English and Vernacular he has done his best to under the auspices of the Darbar of Bamra. This secure the future prospective of his people.” unitiring efforts kept alive Odia literature. The king himself was also a poet and writer. He had also Development in Trade and Commerce translated a number of books from Sanskrit and Geographically, Bamra was rich in natural Odia such as Dashakarma Paddhati, resources like iron ore, limestone, and forest Mundakopanishad and Kabi Kalpalata. The goods. So the king had keen desire to its proper poem ‘Janhamamu’ is his unique creation. His utilization. During that period Cuttack was not court was regularly visited by the celebrated Odia only the capital town but also the main centre for poets and writers namely Gangadhar Meher, socio-economic development of Odisha. Cuttack Radhanath Ray, Fakir Mohan Senapati and was also the main centre for trade and commerce. others, Raja Sudhal Dev was also a lover of art But there was no such road or route to Cuttack. and sculpture. The capital town Deogarh was Sudhal Dev introduced a route on river Brahmani adorned with artistic sculptures. for trade and commerce. Raja Basudev had also Social Reforms established a saw mill in his state for commerce. He abolished child marriage and dowry According to the Administrative Report of 1898 : system in his State. He was also donating or “There are large saw mills in the state and a financially supporting to the orphan children and considerable business is done. This brings much widows. These helps made him a benevolent profit to the inhabitants of the state, who are monarch. enabled to earn good wages by labour and by In recognition of his efficient carting the timber to the Railway.” administration, and the all round development of Raja Sudhal Dev displayed paternal care the people the title ‘Knight Commander of Indian for the comfort and welfare of his subjects. Roads Empire’ was conferred on him by the British connecting to neighbouring Princely States were Government on 6th March 1895 at Calcutta. Raja constructed in order to extend communication Sudhal Dev breathed his last in November 1903. facilities. His death ‘brought to an end of his long and remarkable quest for people of Odisha’. For the Use of Science & Technology suitable and many sided contributions he made As a patron of Science and Technology, during the pre-independent period, he will be Raja Basudev established one ‘Observatory’ at remembered for generations to come. Deograh. Besides huge amount was spent from References the State Exchequer towards the purchase of X- 1. Brahma, R.C. Sir Basudev Sudhaldev (Odia) Ray machine, telescope etc. In consultation with Bhubaneswar, 1993. the Postal Department of India, Post Offices were 2. Dani, P.C. (ed) Upekshita Baraputra (Odia), opened at the central places of the States. Post Part-I, 1992. Office and telephone connection were opened in 3. Das, S.P. Sambalpur Itihas (Odia), Sambalpur, Bamra State in 1894 and 1900 respectively. 1962 Patron in Sanskrit and Odia Literature 4. Kar. B. Illustrious Sons of Sambalpur, Cuttack, 1996. Raja Sudhal Dev was a great patron of Sanskrit and Odia literature. He opened Sanskrit 5. Mishra B.B. Daksina Koshala (Odia), Sambalpur, 2003. Toles for learning of Sanskrit by the purohits. He 6. Panda, D.K. Sambalpur (Odia), Sambalpur, 2007. established Jagannath Ballav Printing Press at Deogarh in 1886. Pandit Nilamani Vidyaratna a 7. Odisha District Gazetters, Sambalpur, 1971.

50 March- 2014 Classical Status to Odia Language Odisha Review

Language and Identity with Special Reference to the Tribal People in Odisha

Dr. Chitrasen Pasayat

Language is extensively accepted as one of the natural process which is more rapid in this age of major factors, which creates boundedness or ‘we industrialization and urbanization; it is more feeling’. It offers a bond of solidarity; it provides expected in this era of mass media and internet. a common cultural identity among those who share The process of homogenization is viewed in a a common language. positive sense and is acceptable for the unity and In 1905, a strong language movement integrity of a state like Odisha. One such example was noticed in Sambalpur and politics based on is the linguistic reorganization of the Indian states Odia language brought some areas of western enforced after independence in 1956. It was Odisha like Sambalpur into Odisha. On the basis based on the language identity of the dominant of language, possibly, Odisha was the first state groups. In this endeavour, the political boundary carved out in the year 1936 that too during British of a state like Odisha has incorporated more than regime. These days, Odia is the dominant and one culture area in terms of language. On the other official language of our state. In course of time, hand, culture-area on the basis of language is however, we have realized that it is difficult to vivisected across administrative and political units build an authentic Odia nation-state by establishing i.e. states. the dominance of Odia language and culture. We have miserably failed particularly in the field of For example, Santhali speaking area is tribal literacy. As a result of this, we have now apportioned between Odisha, and concentrated on imparting primary education to Jharkhand. Accordingly, Santhali speaking people the tribal pupils in their mother languages. At the are also speaking Bengali in West Bengal, Hindi initial stage, State Government under DPEP has in Jharkhand and Odia in Odisha. Similarly, the taken all necessary steps to prepare primers in Gonds are a Dravidian speaking tribal group, who ten tribal languages. In this sense, it would not be are largely scattered in , Andhra out of context to mention that we should have a Pradesh and Odisha. Their language Gondi has nation-state with multiple language centres. virtually no literary life and the Gondi speaking Of course, we cannot reject and refute people are no longer a compact block. the existence of forces which work together to Everywhere, they acquire and accept the promote cultural homogenization among different languages of the dominant neighbouring people, linguistic groups in a state like Odisha. It is a like Odia, Hindi and Telugu.

March - 2014 51 Odisha Review Classical Status to Odia Language

Odisha is a polity. It has a common mother tongues in Indian Census. The Census economic and political framework. After enumerators simply list mother tongues as reported independence, we have conceived of a common by the respondents. Another source of confusion economic and political mainstream. We have also is the census reports that record a large number tried to conceive of a cultural mainstream. of languages which are, in fact, not languages, but Nevertheless, it has been difficult to conceive of expressions of socio-cultural affinities. For a cultural mainstream based on Odia language instance, Reddy, Bhasa, Muslim Pahari, Ahiri reducing other tribal languages of the State to the Hindi, Rajputi, Islami, Christian and so on. status of marginal. In view of this, plural identity However, there is no denying the fact that of a tribal person in Odisha may be suggested, the tribal languages were forced into a corner. which become manifested in different situations Not a single language of vast tribal people in India and contexts. Language has a tremendous power had been accorded official status till 2004. Only to raise communication barrier between various Santhali language has been recognized very linguistic groups. Linguism and linguistic recently. Tribal languages like Gondi, Oraon/ chauvinism are phenomena, which have received Kurukh with more than millions of speakers are a great deal of attention from social scientists for not yet scheduled in the Constitution of India. the reason that it has the potential to generate Historically and culturally, the tribal people in India tension and accentuate cleavages in a multi-lingual and Odisha in particular have been playing state like Odisha with 62 officially recognized important roles. Some of these tribal languages tribal communities with as many as languages. In have more numerical strength than some of those this context, mention may be made of the Santhali mentioned in the Eighth Schedule of the language movement in Odisha, Jharkhand and Constitution. For instance, besides Santhali, the West Bengal. Recently, Santhali has got official number of speakers of Gondi and Oraon/Kurukh status. Sahitya Akademi has instituted awards for languages is more than the speakers of Sanskrit the Santhali writers. Interestingly, some more tribal and Kashmiri and Sindhi. communities with substantial numerical and speaker strength are demanding official Odia is the official language in Odisha as recognition to their languages. In sum, the linguistic stated earlier. But, linguistically defined, a number factor can act as a force both for the cohesion as of independent tribal languages are spoken within well as for disintegration too. the boundaries of modern Odisha. In our state, there are two Government institutions namely More than eighty years back, George Academy of Tribal Dialects and Culture (ATDC) Grierson undertook the Linguistic Survey of India and ST and SC Research-cum-Training Institute in 1927. At that time he mentioned about 179 under the Welfare Department which are languages and 544 dialects. Subsequently, the specifically looking into tribal issues. As it has been 1931 Census, the last enumeration done by the mentioned earlier, there are 62 tribal groups British, listed more than 2000 languages. The officially recognized in Odisha. They constitute figures of mother tongues reported in different about 23 per cent of the total population of the Censuses of Independent India too varied: 1951 (782), 1961 (1652), 1971 (1019). There may State. be two probable sources of these confusions. One However, it may be noted here that the is the procedure followed in identification of the tribe and the tribal language are not coterminous.

52 March- 2014 Classical Status to Odia Language Odisha Review

For instance, the population strength of Juang is encouraging developments towards language more than the number of speakers of Juang identity of the tribal people in Odisha. language. The reverse may occur as well. In case TABLE-I of Koya tribe, their population is less than the speakers of Koya language. It means that tribe Tribal Languages of Odisha on the Basis of their and language population do not go hand in hand. Independent Linguistic Status and Speaker And this need not be a case of erroneous Strength as per 1971 Census - enumeration either. Table-I suggests us to believe Sr.No. Tribe Population Language Speakers that people speaking tribal languages have long 1. Bhumij 146978 Bhumij 28208 been enumerated most probably as Odia 2 Gadaba 46594 Gadaba 9211 speakers. Does it mean that tribal people in 3 Gond 499276 Gondi 16249 Odisha have really undergone long process of 4 Ho 31916 Ho 213871 intense linguistic acculturation and given up their 5 Juang 24384 Juang 12172 6 Kharia 120483 Kharia 49915 languages partially ? 7 Khond 869965 Khond 195913 Last but not the least, there are four written 8 - - Kui 350924 tribal languages found in modern Odisha. These 9 Kisan 80025 Kisan 72528 are Santhali, Saura, Kui and Ho. Written literature 10 Koya 59168 Koya 73716 11 Munda 222117 Munda/Koi 154132 in these tribal languages are also available at the 12 Mundari 17813 Mundari 117802 present time. Sahitya Akademi has started giving 13 Oraon 164619 Kurukh/ 59179 awards to the Santhali writers. Attempts are being Oraon made to impart primary education to the tribal 14 Santhal 452953 Santhali 378130 pupils in their languages. These are some 15 Saora 342757 Saora 157989

March - 2014 53 Odisha Review Classical Status to Odia Language

The Making of the Province of Odisha

Surasinha Patnaik

“Orissa has had the distinction of many firsts to its credit. It was the first state in our country to have been created on the basis of language. It constituted the fruition of long cherished dream of our nationalist leaders for linguistic reorganization of states. March 28, 2002 K.R. Narayanan New Delhi President of India ( The message of K.R.Narayanan, Former President of India on the occasion of the , 2002)

This significant and proverbial message of of despair, shadow and frustration, the Odia K.R.Narayanan, the former President of India identity was crushed to the point of extinction and throws light on the most splendid achievements obliteration. But, the severe jolt of the heart of the Odia people in its entire existence for last rendering pathos of untold miserable accounts of 500 years. Degeneration started and the mighty privation and degradation of the devastating empire of Odisha started tumbling down and famine,aroused a sense of concern. A search for ultimately, Odisha lost its freedom in the year 1568 the identity of Odia race soon began in the form soon after the ignominious and treacherous defeat of agitation followed by spiraling unrests. By the of the legendary King Mukunda Deb. The period year 1866 Odisha was the 12th southern most followed an account of desperation, subjugation neglected Division of the gigantic Bengal and exploitation. The illustrious Odia race had lost Presidency. The total geographical area of Odisha its identity and was practically on the verge of Division consisting of the districts of Cuttack, Puri, being erased out from the pages of history. During Balasore and covered an area of 9098 sq. British rule in the 19th century, Odisha lay miles whereas the total geographical area of wide shattered and dismembered and the Odia speaking spreading Bengal Presidency was 1,84,717 sq. territories were placed as the forlorn and dejected miles. How insignificant was the size of Odisha division compared to the mighty Bengal appendages to the four provinces of Bengal, Presidency. Being grappled with debilitating Madras, Central Province and Bihar. disabilities and stung by grievous wounds of The perilous femine of the year 1866 had maladministration, Odisha lay neglected in the practically removed one third of the population administrative set up of Bengal Presidency. from the Odia mainland. Being placed in the valley Practically out of the ashes of frustration, the

54 March- 2014 Classical Status to Odia Language Odisha Review struggle for resurrection began from the year Besides these four districts, seventeen 1866, which continued unabated without respite feudatory states were also attached to Odisha covering nearly a period of 70 years and at last, Division covering an area of 14,387 sq. miles with the long cherished dream of the creation of the a population of 25,76,978. The seventeen province of Odisha became a reality on 1st April 1936 being acknowledged and acclaimed as the feudatory states were; Athgarh, Baramba, first linguistic state in the entire country. Dhenkanal, Hindol, Khandpara, Narsingpur, , Nilgiri, Ranpur, Talcher, Tigiria, Baud, But, when we study the actual situation of linguistic scenario in the year 1936 we were Daspalla, Keonjhar, Mayurbhanj, Athmallik, Pal taken aback by astonishment and surprise, when Lahara. we comprehend stupendous and glorious Like a bolt from the blue, in the year 1896 achievement accomplished by the Odia people Hindi was introduced in the Odia speaking district being placed numerically as the 9th linguistic group of Sambalpur as a part of Chattisgarh Division of of people in number in the entire country. According to the figures of Census of 1931 the Central Province in lieu of Odia as the court and total number of Odia population came hardly administrative language. This created anguished around 1.11 crores. The eight top most language frustrations among the people which had resulted speaking people were as follows: in cretation of agitative fervour in the entire Hindi 41.41 crores, Bengali 5.34 crores, . In the turbulent period of turmoil Telugu 2.63 crores, Maharastrian 2.08 crores, and agitation, the movement for the restoration Tamil 2.04 crores, Punjabi 1.58 crores, Kannada of Odia language was championed by 1.12 crores and Odia 1.11 crores. Dharanidhar Mishra and other stalwarts and duly Really we were astonished to find out that steered by Madhusudan Das. The momentous out of an infinitesimal beginning in the year 1866, eventful meeting of Madhusudan Das with Lord Odisha acquired the status of the province in the Curzon, the Viceroy of India during the third week year 1936. By the year 1895 Odisha was the of October 1900 at Simla brought deep and tenth southern most division covering an area of stirring changes in the map of Odisha. The Risley 9098 sq. miles in the mighty Bengal Presidency Circular issued by Lord Curzon on 3rd December which was covering an area of 1,33,597 sq. miles. The Odisha Division was constituted with four 1903 contained a well conceived concrete districts of Cuttack, Puri, Balasore and Angul proposal for the amalgamation of disjointed and covering an area of 9098 sq. miles as detailed vivisected Odia-speaking territories. As a part of below implementation of this circular, the district of Name of the District Area in sq. miles Sambalpur covering an area of 3724 sq. miles was merged with the Odisha Division and with Cuttack 3633 this merger of Sambalpur the total geographic area Puri 2499 of Odisha Division was increased by 13659 sq. Balasore 2085 miles with a population of nearly 12,25,593 as Angul 881 detailed below on the historic and red lettered day of 16th October. This brought a sigh of relief Total 9098 among the disgruntled Odia people.

March - 2014 55 Odisha Review Classical Status to Odia Language

Name of the Area in sq. Population In these provinces, the voice of the feudatory miles minority group of Odia people was submerged states (Census 1911) and practically lost its relevance and propriety. Kalahandi 3745 3,50,529 Even in Bihar-Odisha province, the fate of the Odia people was doomed as the preponderant Patna 2399 2,77,748 voice of the people were reduced to apartheid Sonepur 906 1,69,877 minority of insignificance. Rairakhal 833 26,888 As a gust of fresh air, Bamra 1988 1,23,378 appeared in the Indian political scence in the year 1920. A message was sent to Mahatma Gandhi Gangpur 2492 2,38,896 by Madhusudan Das during the month of Bonai 1296 38,2777 February 1920 through the top ranking Odia Total 13659 12,25,593 leader Brajasundar Das attracting his benign attention to the intricate problem of vivisection of Against the loud voiced proclamations made in the Risley Circular propounding the Odia speaking territories and to the amalgamation of dismembered and dissected dismemberment of Odia people, forming Odia speaking territories under a single infinitesimal minority in different states and a administrative control, the eagerly awaited solution question was raised before him as to whether the to Odia problems was crushed down to the point modern India would be built on the ashes of the of insignificance, when the Odisha Division with disintegrating mighty Odia race. Mahatma Gandhi its infinitesimal size was tagged to the wide soon responded by declaring his unequivocal stretching Bihar in the year 1912 to make the decision regarding the formation of provinces on composite province of Bihar-Odisha. Odisha was the linguistic basis. In spite of the bountiful fifth southern most dejected division of the state sympathies showered and meaningful assurances was having geographical area of 12,822 sq. miles made by Mahatma Gandhi, the remorseful whereas the rest of the four divisions of Bihar apathetic attitudes shown by the other national namely Tirhut, Bhagalpur, Patna and Chottnagpur leaders led to utter frustration and dismay among constituted an area of 42,360 sq. miles. The other the Odia people. provinces to which Odia speaking territories were tagged as the degrading appendages, were of Madhusudan Das had raised before the gigantic proportions in size as detailed below. Butler Committee on 15.4.1928 at Bombay the Sl. Name of the provinces Area in issue of the amalgamation of Odia feudatory states No. sq. miles of Saraikela and Kharswan lying in the remote corner of Chottnagpur region of Bihar-Odisha 1. Central Province & Berar 99,970 Province. As per the favourable recommendations 2. Madras 1,42,277 of the Lothian Committee constituted for this 3. Bengal 77,521 purpose these two feudatory states were annexed to the Odisha Division in the year 1933 as detailed 4. Bihar 55,182 below.

56 March- 2014 Classical Status to Odia Language Odisha Review

Name of the Area in sq. Population Name of the Area in sq. Population feudatory miles in lakhs province miles states (census 1931) Madras (approx) 17,400 25,52,874 Saraikela 449 1.29 Central Province 1589 1,84,665 Kharswan 153 0.43 Bihar & Odisha 13,706 53,06,142 Total 602 1.72 Total 32,695 80,43,681 In spite of the periodical recessions and The struggle for the formation of the setbacks, the struggle for the creation of the province of Odisha continued nearly for 70 years separate provinces of Odisha was fought with an without respite. The battle was fought with great unquenchable flame of resolution. A new hope deal of sagacity and fortitude against the fierce was kindled with the setting up of Statutory and biting opposition by the representatives of Commission headed by John Simon. A wind of the neighbouring provinces. The creation of the change was blowing vigorously. The struggle which province of Odisha as the first linguistic province was almost ground to a halt, soon acquired in the entire country, aroused igniting aspirations momentum when a delegation of Odia and enduring sentiments among the other linguistic representatives deputed by Madhusudan Das groups of people. In fact, during the last week of welcomed Simon Commission at Patna railway April 1938 a resolution was adopted in the station on 12.12.1928 and submitted the Madras Legislstive Assembly for creation of four memorial on 14.12.1928. A new leaf was turned new provinces of Andhra, , Karnataka and Kerala out of the old presidency of Madras. in the history of the making of the formation of But the proposal met with a premature and province of Odisha. Soon the entire process was untimely death when it was turned down by the seized by the forces of change when the matter British Parliament. was taken up in right earnest in the First and Third Round Table Conferences at London, followed Soon after the independence of the by serious deliberations in the Joint Parliamentary country, a pattern was laid down for Committee meetings. Maharaja Krushna Chandra reorganization of the states on linguistic basis, as Gajapati, Raja Ramachandra Mardraj Deo, per the glorious tradition set by Odisha as the forerunner in the field. But the monumental history Bhubanananda das and others who actively relating to the legendary creation of the province participated in these proceedings did a of Odisha has not yet been compiled. We are praiseworthy and commendable job against the immensely grateful to the celebrated historians onslaught of series of the intricate problems who had made initial ventures in this direction. looming large at different point of time. With a But when we glaze through the pages of Utkal strong determination of unfaltering trust they Dipika, Sambalpur Hitaisini, Asha (Weekly) and sincerely resolved the formidable problems and Sambad Vahika, we come across with vast fulfilled the mission. Ultimately the formation of amount of materials of references and information the province of Odisha became a reality on 1st which have not yet formed the part of the Odishan April 1936 with the amalgamation of following history. This should be given rightful and justified areas. place of recognition and acceptance in the annals

March - 2014 57 Odisha Review Classical Status to Odia Language of the Odishan history. It is sincerely felt that the 12. Keonjhar 3096 285758 fully compiled exhaustive history of the making of 13. Khandapara 244 69450 the province of Odisha would continue to inspire the people of the country for centuries to come 14. Mayurbhanj 4243 610383 and infuse in them a strong patriotic feeling inspiring 15. Narasinghpur 199 39613 them for laying down their career for the cause of 16. Nayagarh 588 140799 the country. 17. Nilgiri 278 66460 We would implore the Government of 18. Pal Lahara 452 22351 Odisha to draw out a well conceived comprehensive scheme for the compilation of all 19. Patna 2399 277748 these materials from the journals of Utkal Dipika, 20. 833 26888 Sambalpur Hitaisini, Asha (Weekly) and Sambad 21. Ranpur 203 46075 Vahika to prepare volumes of comprehensive history on the making of the Province of Odisha. 22. Sonepur 906 169877 Old copies of these journals are readily available 23. Talcher 399 60432 in the Odisha State Archives and also in the library 24. Tigiria 46 22628 attached to Utkal Sahitya Samaj, Cuttack. 25. Saraikala 449 109794 A country is known from the 26. Kharaswan 153 38852 comprehensive accounts of its historical references. A well documented monumental Total 28,648 39,45,209 history is certainly the proud possession of a References : nation. 1. Two Bachelors of Arts - The Odia Movement APPENDIX (1919) Calcutta Sl. Name of the Area in sq. Population 2. Mishra, Prabodh Kumar (1979) The Political No State miles (census 1911) History of Odisha, 1900-1936, New Delhi 1. Athagada 168 43784 3. Mohanty, Nibedita (1982) Odia Nationalism, Quest for a United Odisha, New Delhi 2. Athmallik 730 40753 4. Patra, Sarat Chandra (1979) Formation of the 3. Bamra 1988 123378 Province of Odisha 4. Baramba 134 38260 5. Mahapatra, Baikoli (1976) - Odia Andolanaro Itihasa (Cuttack) 5. Baud 1264 88250 6. Young India 18.2.1920 (Ahmedabad) 6. Bonai 1296 38277 7. Utkala Dipika, Odia Weekly, Cuttack 7. Daspalla 568 51987 8. Sambalpur Hiteisini, Odia Weekly, Bamanda 8. Dhenkanal 1463 273662 9. Asha, Odia Weekly, Berhampur 9. Gangpur 2492 238896 10. Hindol 312 47180 Surasinha Patnaik, Light House Square, Gopalpur 11. Kalahandi 3745 350529 761002, Dist: Ganjam.

58 March- 2014 Classical Status to Odia Language Odisha Review

Gitagovinda and Odia Art Tradition

Nimai Charan Mohanty

Odisha is very rich in artistic and poetic traditions. Gitagovinda Kavya of Jayadeva is a superb literary creation. It was known to have been composed in the 12th century A.D. The songs were originally meant for recitation in the Jagannath Temple of Puri. There are seventy two slokas. It has been divided into 24 songs in 12 chapters. Since its creation, the work has become very popular all over India. The controversy about the age and birth century A.D. The cultural revolution of the valley place of Jayadeva has been extensively dealt with had great influence on Jayadeva. by many prominet scholars all over India. Most of them are of the opinion that Jayadeva was born For the popularity of Gitagovinda, we find in Odisha in the 12th century A.D. The village many commentaries and imitations since the days Kenduli on the Prachi valley in Khurda district of its composition. There is reference to has been identified as the birth place of Jayadeva. Kenduvilva in ancient Hindi, Marathi, Bengali, One set of Ganga copper plate inscription has Odia and . In the Jagannath been found in this village. A small inscription “Jaya Temple of Puri ‘Gitagovinda-gana’ became a Jagadisa Hare” on the lintel of devi temple ritualistic tradition. The dasavatara prayer of this ascribable to 12th century A.D. further strengthens work had great impact in religious, social and the historicity of Kenduli and its association with artistic traditions of Odisha. poet Jayadeva. A large number of archaeological The sculptural representation of relics found in and around this village also speak Dasavatara themes are found in the early temples of the antiquity of the site. Various religions such of western Odisha and Chhatisgarh region. as Vaisnavism, Saivism, Saktism, Jainism, Mahasivagupta Balarjuna (750-807 AD) had built Budhism, Dasavatara and Gopinath cults etc. had the famous Laxmanswar temple at Sirpur. On the great sway in the Prachi valley prior to 12th lintel of this temple dasavatara figures are carved.

March - 2014 59 Odisha Review Classical Status to Odia Language

At Saintala, we find representation of dasavatara From the dawn of civilisation Odisha is in two Vishnu images. famous for her paintings. The prehistoric paintings, At Gandharadi in , Bhanja engravings and line drawings found at Vikram King Satrubhanja had built Siddheswara and Khol and Ulapgarh in dist. Nilamadhava temples in one platform. We find Manikmunda and Usakothi is District, some dasavatara figures in the Nila Madhav Gudahandi and Jogimath in Kalahandi district temple. Interestingly even in the Vaital temple of together with the Sitabinji historical paintings of Bhubaneswar, few dasavatara figures have been Keonjhar district are the mines of our heritage. carved out. Prachi valley is teeming with ancient The accumulated art tradition reached its pinnacle Saiva and Madhava temples. In most of the later in palmleaf paintings of Odisha. Flora, fauna and temples we find dasavatara panel. The cult of human figures have been flamboyantly executed dasavatara and its sculptural representations in with precision and sharpness. Figures of vivacious Odisha prior to Jayadeva had significantly damsels with full bosoms and tender waists, in influenced the concept of avatara depicted in fact, beggar description. Gitagovinda. Palm leaf manuscripts are generally called This work has produced new musical pothis. The manuscript that are illustrated are compositions in Kerala and Tamilnadu. From called chitrapothis. Such later chitrapothis Gujrat to Assam and from Kerala to Kasmir, it contain text as well as paintings. A series of has inspired a series of Commentaries. Painters manuscripts are known to have been painted. But have taken great inspiration from this work. We by far, the Gitagovinda pothis excell all other texts find specimen of paintings in Assam, Rajasthan, in lively illumination and its romantic themes have Himachal Pradesh and Gujrat. Its theatrical diction been copiously consigned to all media of Odishan was also known to have been spread into Nepal Art idiom. and Manipur. The palm leaf painting tradition of Odisha is replete with Gitagovinda theme. A series of such paintings are now available in Odisha State Museum. The linear rhythmic compositions of

Radha and Krishna both in mono-chrome and Nimai Charan Mohanty, Curator (Art and Craft), Odisha bichrome are some of the marvellous specimens. State Museum, Bhubaneswar.

60 March- 2014 Classical Status to Odia Language Odisha Review

Origin and Evolution of the Name Odisha

Dr. C.B. Patel

The origin of the geographical name ‘Odisa’ is Extent of Odra shrouded in mystery. In ancient time Odisha was According to the Mahabharata4 traditions more famous as Kalinga and Utkala. But the territory of the Odras lies along with those of surprisingly a lesser known geographical unit Utkala, Mekala, Kalinga and Andhra. Manu on ‘Odra’, the home land of a tribe, called by the the other hand places the Odra people alongwith Greeks as Oretes i.e. Odia has given the Pallavas, Kiratas, Chinas and Khasas etc. nomenclature of modern Odisha to the entire However, these statements do not specify the glorious tracts of Kalinga and Utkal country of location and extent of the country. The ‘Natural hoary fame. In ancient India most of the countries History’ of Pliny mentions that Oretes as a race (geographical units) have been named after the inhabited a country where mount Meleus is located. The Greek word Oretes is rendered in stock of tribes that inhabited the land or the ruler Sanskrit as Odras. The mount Meleus has been 1 that ruled the state. In the it is identified with Malayagiri near Pallahada, now stated that the progeny of Ila-Sudyumna, situated in the district of Angul. Further, mount Dirghatamas and Sudesna had six sons namely Meleus is associated with a people called Anga, Vanga, Kalinga, Pundra, Sumha and Odra. Monedes and Sharis in the ‘Natural History’. The Odisha portion was ruled by their sixth son after Munda and Savara tribes have been identified with whom the country was said to have been named the Greek Monedes and Sharis by many scholars. as ‘Odra’. This identification seems plausible because this region of Odisha is even now inhabited by the Medhatithi,2 the commentator of Manu Mundas and Savaras. has described that ‘Odras’ were a tribe who flourished in various parts of Odisha. The country The earliest epigraphic reference to Odras probably owes its origin to them. Rajendralal is found in the Soro copper plate grant of Somadatta from which it is clear that Uttara Tosali Mitra3 opined that ‘Ods’ were an agriculturist with its visaya ‘Sarepahara’ identified with Soro community. They lived in many parts of Odisha of was part of Odra Visaya. The with concentration in the region around Khurdha. inscription is dated to 7th century A.D. Uttara This race represents the original tribe of Odisha Tosali then forming parts of modern Medinapur after whom the province has been named. and Balasore districts was a part of Odra Visaya.

March - 2014 61 Odisha Review Classical Status to Odia Language

This reference amply indicates that Odra was a ‘Urdabishau’ to have been situated 50 farsakhs big and powerful territorial unit. (about 200 miles) towards the sea in the south from Prayag. This Urdabishau has been identified Hiuen Tsang5 who visited ‘Wu-cha’ i.e. with Odda Visaya of Tirumalai Inscription of Odra country in 636 A.D. has given a graphic Rajendra Chola (1025 A.D.), because Alberuni account of Odra which was very probably the has referred to ‘jaur’ country i.e. country of Odra Visaya of Soro copper plate grant. He Cholas (of the time of Rajendra Chola) that started described the country as 7000 li in circuit with its from the end of Urdabishau. capital city spreading over more than 20 li circuit It is pertinent to mention that area. N.K. Sahu6 writes that 7000 li of the Chodagangadeva conquered Odisha and Chinese pilgrim spreads over 1400 miles circuit assumed the Sovereign title of ‘ Lord of Sakala area. Cunningham has located the country of Utkala’. In his Vizag copper plate grant of 1126 Odradesa on the basis of Hiuen Tsang’s account A.D. it is mentioned that he unified Utkala, Kalinga in the whole of Mahanadi valley and the lower and Odra. His capital was at Yayatinagar which course of Subarnarekha river. N.K. Sahu8 has has been identified with modern Jajpur. It is given a very precise extent of Odra country and interesting to note that this Yajatinagar or Jajpur has written that Odradesa during the period of was famous as Jajnagar in the Muslim chronicles circa 700-1100 A.D. was more or less bounded like Tabaquat-i-Nasiri, Tabaquat-i-Akbari, by the river Mahanadi in the north, Tosali Riyadus Salatin and Tarkhi-Firuz Sahi etc. (Dakhina Tosali) in the east, Kosala (Dakhina Perhaps Muslim historians named the country as Kosala) in the west and extended to the south Jajnagar after the name of its capital Yajatinagar west in irregular lines as far as the modern even when the capital was shifted to Abhinava Baranasi Kataka (modern Cuttack) in 1212-1213 region. A.D. Blochmann has identified Jajnagar mentioned Muslim geographer’s account of Odisha by Muslim historians to be Odisha H.C. Ravetry10 Ibn Khurdadhbih in his ‘Geography’ of has defined the boundary of Jajnagar based on 846 A.D. has referred to Kudafarid, Kaylkan, his study as spreading over a vast area, apparently over the vast territorial domain of Kanja, Samundar and Ursfin etc. Russian scholar Chodagangadeva and Anangabhimadeva during 9 V.Minorisky has identified Kudafarid with the period from 1112 to 1212 A.D. Often we Godavari, Kaylkan with Kalinga, Kanja with find confusion in the accounts of Muslim historians Kangoda and Ursfin with Odisha or Odradesa. when they mention Jajnagar and Udisa as separate Dr. N.K. Sahu accepts this identification. In territories. It appears to us that when the Ganga another Persian Geography of 10th century A.D. capital was initially shifted to Cuttack from Jajpur, called ‘Hudud al Alam’ means ‘Regions of the the two regional units were palpably called as two World’ we find reference to Urshin which may separate geographical entities namely Odisha and be same as Ursfin, identified with Orissa or Jajnagar. In course of time both the regions found Odisha. to be mentioned as one geographical entity called ‘Jajnagar-Udisa’ in the accounts of Shams-i- Muslim historian Alberuni (1025 A.D.) in Seraj-Afif by the end of 14th century A.D. It his book ‘India’ has mentioned to a territory called apparently meant the unified and consolidated

62 March- 2014 Classical Status to Odia Language Odisha Review

Ganga kingdom under Anangabhima III with geographical entity. From this time onwards the Varanasi Kataka i.e. modern Cuttack as the geographical term Odisha stood for the entire capital. Sarala Dasa in his Odia Mahabharata has Odia speaking tract. Through ages the word has described Jajnagar as part of Odrarastra in the been used by various authors in ethnic, linguistic 15th century A.D. and geographical paradigms. Phonetic evolution The Evolution of the term from Greek Oretes i.e. Odra, through Odravisaya-Oddavisaya-Odivisa and Udisa, the The term ‘Udisa’ used by Shams-i-Seraj- term Odisha seems to have been finally Afif is an improved version of the word Wucha culminated. Similarly through phonetic of Hiuen Tsang of 7th century A.D. Ursfin of Ibn metamorphosis Odra became Odriya and finally Khurdadhbih of 9th century A.D. and Urshin of Odia. Hudud-al-Alam of 10th century A.D. The original name was Odra or Odradesa which found References : mention in ancient literature and mediaeval 1. Bhagavat Purana - IX, XXIII-5, Gaudiyamath epigraphs. It was mentioned as Odra Visaya in Edition. (Jagannath Das who has rendered the the Soro copper plate grant of 7th century A.D. Bhagavata Purana into Odia in 15th century A.D. has also mentioned the name Odra). Alberuni described it as Urdabishau in 1025 A.D. In the Tirumalai Inscription of Rajendra Chola of 2. N.K. Sahu-Utkal University History of Odisha,Vol.I, p.75. circa 1025 A.D. the word Odda Visaya is met with. Further the term evolved into Odivisa or 3. R.L. Mitra, Antiquities of Odisha, Vol.I, p.4. Udivisa in the accounts of Lama Taranath. In the 4. N.K. Sahu. op. cit. p.139. Tantric literature of late mediaeval period we find 5. Watters, II, p.193. still slight variant of the term as ‘Uddisa’. The 6. N.K. Sahu-op.cit. 141. ‘Tantrasara’ mentions God Jagannath as ‘Uddisa- 7. Cunningham, The Ancient Geography of India, natha’ while ‘Jnanarnaba’ speaks of Uddisa as pp.586. one of the Sakta Pithas. 8. N.K. Sahu, op.cit. p.142. The Culmination 9. N.K. Sahu-op.cit. p.148. It is evident from the foregoing discussion 10. N.K. Sahu, op.cit. pp.150-1. that by 15th century A.D. the word Uddisa or 11. Journal of the Asiatic Society of Bengal, LXII, Udisa has already evolved. For this, Sarala Dasa 1893, p.93. made Odrasrastra synonymous with Udisa or 12. P. Acharya, Studies in Odishan History, Odisha. His Odrarastra Odisha found mention as Archaeology and Archives, pp.161-163. Odisarajya in the royal proclamations of Gajapati king (1435-1467 A.D.). In the Jagannath Temple Inscription of Kapilendra Deva dated 1443 A.D. we find conspicuous mention of Odisarajya. The Tarikh-i-Akbari of Dr. C.B. Patel, Retired Superintendent of Odisha State Nizammuddin exclusively mentions Odisha as a Museum, Bhubaneswar.

March - 2014 63 Odisha Review Classical Status to Odia Language

Pandit Nilakantha & Formation of Odisha Province

Dr. Shridhar Charan Sahoo

Time, personality and commitment are three them the enlightenment of the west and inspired important factors which determine a man’s role the Indians to imbibe the spirit of nationalism. The in public life. When a country under bondage of formation of in 1885 foreign rule fights for its national freedom or when provided them a platform to mobilize their human any proud and self-conscious nationality strives resources and express their spirit of nationalism.1 and struggles for its identity, it This “stream of naturally attracts people with nationalism” flowed to different leadership qualities to its parts of the country including embrace. A man’s personality Odisha through ‘the channel of and traits of his character also the Indian National Congress2 shape his role performance. A and became a very powerful man with a thoroughly self- force when Mahatma Gandhi centric mind-set sans any launched the national struggle social or public concern hardly for freedom through his strategy develops the inward and the of non-violent non-cooperation impelling urge to play any role (1920-1921). in the public domain. Over and above, one’s sense of Nilakantha’s personality commitment and dedication to evolved and blossomed during some social or national this period of our freedom purpose shapes his role in struggle when he was in his society or polity. thirties. In Odisha, this force of nationalism had Issues & concerns of the time - A Backdrop its impact too where nationalism veered round Pandit was born in the the narrower circle of its own predicament - that 19th century on August 5, 1884 in the district of of annihilation as a distinct linguistic group.3 Puri. It was a significant period of history when In this context it may be noted that Europe, not withstanding its distance, was Odisha, which Nilakantha saw during his time transcending the spirit of forces of nationalism to under British rule, was a dismembered Odisha Asia and Africa. In India the English brought with

64 March- 2014 Classical Status to Odia Language Odisha Review with Odias being scattered in four provinces - question of Odisha’s participation in the national Bihar & Odisha, the , Bengal struggle for freedom at the all India level. This and Madras. As a result of this dismemberment, was the scenario when Nilakantha’s personality the Odia-speaking territories virtually became grew and evolved. Utkal Gaurav Madhusudan appendages to these four provinces. The Odias Das, the ‘Father of Odishan Nationalism’ and ‘a were reduced to the status of linguistic minorities great man who lived and died for Odisha’, was and felt neglected and dominated by the linguistic the Chief Architect of amalgamation of various majorities of those provinces. They particularly Odia-speaking tracts and the people under one felt distressed when an anti-Odia brigade common administration, which partially came into deliberately tried to abolish Odia language and being on 1st April 1936 when Odisha became a 4 culture. separate province. In 1870, a theory was propagated by Though Madhu Babu was the Prime- Kanti Chandra Bhattacharya (Bengali teacher of mover, many institutions and individuals in their Balasore High School) that Odia is not a distinct own ways contributed to the amalgamation of and separate language. In his view, Odia was the Odia-speaking tracts and the subsequent demand daughter language of Bengali and as such Bengali for the formation of Odisha as a separate be substituted for Odia as the language of the province. One such outstanding personality was people in all schools and courts and public Pandit Nilakantha Das who apart from being a documents.5 frontline freedom fighter played a prominent role Rajendralal Mitra, a Bengali scholar also in the formation of Odisha as a separate province. advocated another strange theory that Odias as a race were not different from .6 As per the spirit of the time, Pandit Nilakanth’s national idealism flowered up in two This crisis of identity which Odia language dimensions. The first and foremost of his national faced in 1860s and 1870s facilitated the growth ideal, was his commitment to the cause of of Odia nationalism in the 19th century. Language amalgamation of Odia speaking tracts lying is probably the strongest cementing force to unite scattered under four separate administrations and a race; the crisis besetting the Odia language formation of Odisha as a separate province. The served the purpose of motivation to generate the feelings of national unity. Starting as a cultural second area of his dedication was in the realm of movement to protect Odia language and culture India’s freedom struggle in which his contribution and its distinct identity, it gradually became a was no less remarkable. As a patriot and as a political issue in the twentieth century. As the safest freedom fighter, he suffered much for the liberation protection to their language and culture, the Odia- of his country. He identified himself with the ‘fiery speaking people demanded a separate political spirit’ of Netaji Subhas Chandra Bose, and like identity of their own7 or the formation of a him he was also restless for the freedom of the separate province for Odisha. country. 8 Thus, amalgamation of Odia-speaking As regards Pandit Nilakantha’s tracts into one administrative unit and the formation conceptualization of priority, it has been said that of a separate province for Odisha became the he considered Utkal and Bharat as “Mata” and Central concern of Odisha politics apart from the “Pitamahi” or as mother and grandmother (father’s

March - 2014 65 Odisha Review Classical Status to Odia Language mother). As ‘Pindadan’ or offering of worship to Nilakantha’s association with Utkal ancestors is first given to mother and then to the Sammilani and Madhu Babu grandmother, like-wise his first and foremost Mr. M. S. Das, the architect of the Odia dedication was to mother Odisha to the cause of nationalist movement in the 20th century formed amalgamation of Odia speaking tracts and ‘The Utkal Union Conference’ or the ‘Utkal formation of Odisha as a separate province. It Sammilani’ in 1903. This institution devoted itself needs to be said in this connection that many in to the problem of amalgamation of all Odia- the Congress hierarchy of Indian National speaking regions under one administration. Its Congress could not see eye to eye or savour of activities in that direction resulted in the creation his prioritization of Odisha and its cause. But, even of a separate province of Odisha in April 1936.11 then, he did not budge from his conceptualized This institution was the brain child of Madhu Babu and decided ideal.9 and was born out of his belief that only a well Impact of Pandit Gopabandhu and Madhu organized joint endeavour with a greater thrust Babu could carry the aspirations of the Odia people to Persons and personalities with whom one fulfillment.12 comes across and interacts in life determine one’s Nilakantha was associated with the Utkal life - goal and injects a definite direction. Sammilani right from the time of his student days Nilakantha who joined the Puri Zilla School in in Puri Zilla School. He attended the first session 1899, came in close contact of Pandit of the Sammilani held at Cuttack in December Gopabandhu, who was a great patriot and ‘one 1903 as ‘a spectator’. As per his own admission, of the makers of modern Odisha’. Pandit he was greatly inspired by the goal and objective Gopabandhu’s personality greatly influenced him of the Sammilani. It is evident from his graphic and shaped and moulded his subsequent life in and minute description of the first session of the the public domain. As it were, sitting on the bank Sammilani in his autobiography. Recalling back of river Bhargavi, he along with ‘Acharya Harihar with nostalgia, this first conference of Utkal Das and Pracharak Ananta Mishra’ took a Sammilani in December 1903, he says : “In this solemn vow under the inspiration of Pandit first session of the Utkal Sammilani, the famous Gopabandhu. As per their vow, they decided ‘not and reputed Maharaja of Mayurbhanj to enter any Government service after their Sriramchandra Bhanj presided. I was a mere education and to do something for the country. spectator. …….. Even to-day the eminent They were determined to see that their country personalities (Ram Narayan Mishra of Sambalpur, becomes better at the time of their death than what Jugal Kishore Tripathy of Singhbhum, Fakir they had seen during their birth.10 Here was born Mohan Senapati of Balasore, Gouri Shankar Ray the patriot of the future determined to do of Cuttack, Kanika Raja Sri Rajendra Narayan something for his people, for his country and to Bhanjdev etc.) who adorned the pandal appear see it better before death. vividly before by minds’ eye. I can not just express It virtually laid the foundation stone of his how I was emotionally moved by Madhu Babu’s patriotism and foreshadowed his role both in the up and going movement and by the grave and freedom struggle and in the cause of amalgamation gracious vibration of Sri Ramchandra’s voice. It of Odia- speaking tracts and formation of Odisha is not possible for me to describe in words the as a separate province. experience of that vivid memory. 13

66 March- 2014 Classical Status to Odia Language Odisha Review

Another incident of early 1904 exercised helped in strengthening the demand for an impact on his soul and strengthened his amalgamation of scattered Odia-speaking tracts commitment to work under Madhu Babu’s under different administrations. Though he was leadership and realize the goal and objective of the Headmaster of the Stayavadi School at the Utkal Sammilani. time, he virtually extended all-out help to the Utkal In Nilakantha’s own words : I met him Sammilani in all its activities including the work (Madhu Babu) early in 1904 in a huge meeting in for amalgamation.15 Jagannath Ballabh (Puri). Here for the first time, I The Satyavadi School of Gopabandhu had occasion to hear him at close quarters and and Nilakantha which was designed by them to his appeal touched my soul. Mr. M.S. Das be a ‘man-making’ factory to produce patriots appealed for the use of Swadeshi and he wanted and nationalists was closely associated with the us to take a vow saying “The hide and skin, the work of Utkal Sammilani. It acted as ‘a feeder of real wealth of Odisha, is being carried by the Sammilani’ and year after year it sent teachers foreigners abroad, made into shoes and slippers of the school as delegates and students as there and is sent back to fall on our gentlemanly volunteers. In 1918, there was a session of the backs again not to give us comfort, but to take Utkal Union Conference at Cuttack, and our money, the money which should have Gopabandhu joined it with a few teachers and otherwise gone to our poor shoe-makers and forty student volunteers. Pandit Nilakantha Das other workmen.” It was more than a year before along with Godavarish were members of the the came as a protest against subject committee and they together with 14 the partition of Bengal. Gopabandhu impressed the audience by their In connection with Madhu Babu’s appeal eloquence’.16 of Swadeshi what deserves mention is that Pandit Pandit Nilakantha efficiently organized the Nilakantha was one of pioneers to sign the vow aforesaid conference of Utkal Sammilani at of Swadeshi in the register which was circulated Cuttack. The student volunteers of Satyavadi in the meeting. It was ofcourse an outstanding act under his leadership and direction proved to be of courage on the part of student Nilakantha to obedient and loyal soldiers of the Sammilani come forward and sign the Swadeshi vow in the showing an exemplary sense of discipline. As presence of a strong contingent of red-turbaned police force. As it were, it was the heyday of British dedicated advocates of an exemplary sense of rule in India and even the advocates and lawyers discipline, they did not even spare Godavarish present in the meeting were afraid to sign on the Babu and Sri Gangadhar Meher a free entry to Swadeshi register. the conference without ensuring and confirming their identity as per procedure and rules. The great Hereafter, Nilakantha became a Madhusudan of legendary repute and fame convinced and dedicated follower of Madhu Babu ungrudgingly admired Nilakantha and his students and it foreshadowed his subsequent steps in the when he said : “Nilakantha, your boys are fine”17 cause of amalgamation of Odia speaking tracts and formation of Odisha as a separate province. This efficient management of Utkal Sammilani Conference with all discipline and In 1917 Pandit Nilakantha presided over decorum under Nilakanth’s leadership greatly the Manjusha session of Utkal Sammilani and impressed Madhu Babu.

March - 2014 67 Odisha Review Classical Status to Odia Language

In 1919, the Utkal Union Conference ‘remarked with irony that the young men in passed a memorable resolution which went Odisha were satisfied with so little’.21 beyond the demand of amalgamation of Odia- Resolution in Central Assembly for speaking tracts under one common administration Formation of a Separate Odia Province to be tagged to some other province. On the other hand it explicitly demanded a separate province In this encircling gloom of a sense for Odisha. It said …….. ‘the Conference desires diffidence, Pandit Nilakantha held out a powerful to place on record its conviction that unless a ray of hope and confidence that Odisha could be separate province under a Governor-in- Council made a separate province. Nilakantha not only and Legislative Assembly with an elected non- held a confident view as regards the formation of official majority be given to the united Odia- Odisha as a separate province; he wanted to do speaking tracts, the proper solution of the question something definite in that direction on the floor of can not be satisfactorily reached, and the legitimate the Central Assembly when he became its member aspirations of the people concerned can not be in 1924. fulfilled.18 In this connection, 8th February 1927 is This gave rise to a new sense of advanced a memorable day for the people of Odisha. It and progressive awakening. As it were, the people was on that day Nilakantha Das moved a were no more satisfied with the desire of only resolution in the Central Assembly for formation amalgamating together and being tagged to of a separate province of Odisha. That resolution another province…. Newspapers started said : “This Assembly recommends to the expressing the desire for a separate administration Governor General in Council to be pleased to for the Odias.19 take immediate steps to put, or publish the However, the Government was not very schemes of putting all Odia- speaking tracts under much convinced by the Odia demand for a one local administration”. He unequivocally stated separate province. On 25 November 1921, when that nothing less than a separate province of their a discussion about it was raised in the Bihar- own would satisfy the Odias and that if they were Odisha Legislative Council, the Governor - in merely attached to one existing local government Council pointed out that there was no unanimity the agitation would continue.22 among the Odias about this claim. Some asked for a separate province of their own, while others In this respect, it has been rightly said : would prefer amalgamation of Odia-speaking “In the prolonged course for the amalgamation of tracts under one Government. While giving the Odia-speaking regions, he played a prominent evidence before the Philip-Duff Committee in role and it was he who first moved a resolution in 1924, many of the local chiefs in Ganjam who the Central Assembly in 1927 for a separate Odia were great protagonists of the Odia cause province.23 expressed their desire for amalgamation but showed apprehension about the financial feasibility Nilakantha advanced strong and solid of having a separate administration.20 arguments in favour of his resolution for a separate province of Odisha. Even after that he did not sit Looking to the realities of the situation quite and sought to build up strong public opinion on the issue, the newspaper forward in Calcutta, in its favour. In fact, he got many articles published

68 March- 2014 Classical Status to Odia Language Odisha Review in the newspapers and journals of Bombay, Delhi Impact of Nilakantha on Indian National and Madras to exercise pressure on the British Congress administration to accede to the Odia demand. Nilakantha’s uninterrupted effort for the Pandit Gopabandhu Das acclaimed and formation of a separate province for Odisha admired this significant step of Nilakantha with a became evident again in 1928. During that year sense of reasonable pride. He was so happy and the Congress had appointed a committee under so much excited that he ‘started dancing’,24 and Motilal Nehru which took up the question of a moved from place to place in Cuttack City separate province for Odisha. It was showing an article published in the Statesman of recommended that Odisha may be made a Calcutta on Nilakantha’s motion. separate province only if it can have enough funds or if it could be economically viable. This Though the idea of a separate recommendation of the Congress Committee administration or province for Odisha was which was given to Govt. in the month of rejected by the Home member, ‘as a matter of December 1928 disappointed Odias.27 practical politics’, Nilakantha’s move did not go in-vain. As it were it ‘created a stir’ in Odisha. This provision of economic viability as a Immediately after this the movement for a condition precedent for formation of Odisha as a separate province for Odisha assumed intensity. separate province was vehemently objected to Samaj pointed out that a separate province for by Pandit Nilakantha. He argued that Odisha Odisha was ‘the highest aim of the Odia being often subjected to floods droughts and amalgamation movement’.25 famines, there should be no conditional support from the Congress on this issue. It is said : “He This claim for a separate Odia province tried to bring an amendment in the Calcutta session ‘got a fillip when the Simon Commission (1927- of the Congress …… The President Pandit 28) began its enquiry’. By the beginning of thirties Motilal Nehru ruled it out. Nilakantha staged a when Simon Commission report was published, walk out along with all the delegates from Odisha it became clear ‘that the government had agreed and brought out a procession in the Calcutta to the Odia demand for separation’ though it streets next day. Gandhiji intervened. Motilal excluded many Odia regions which according to expressed regret. Later the Congress agreed that them were not justifiable. Odisha would be the first province to be formed Following the publication of the Simon on linguistic basis. Not a small achievement for 28 Commission Report an Odia All Parties Nilakantha and his leadership. Conference was held on 22 May 1931. Here O’ Donnel Boundary Commission & Pandit Nilakantha reiterated his stand and commitment Nilakantha for a separate Odia province without any ifs and As a result of all this, the question of a buts. He pointed out that the two issues of Odia separate province for Odisha was considered in movement; amalgamation and separation should the cabinet of Government of India and led to the not be confused. Even he went further and stated formation of O’ Donnel Boundary Commission that amalgamation was not needed without in 1931. As the President of the Provincial separation.26 Congress Committee, he gave a long

March - 2014 69 Odisha Review Classical Status to Odia Language memorandum to the Commission. But British proposal of a sub-province for Odisha unfortunately he could not give evidence before it & Nilakantha due the orders of Rajendra Prasad, the Zonal During this time, the British colonial Congress head who instructed him to boycott the administration mooted the lesser idea of a sub- Commission as the local Congress President. province for Odisha after amalgamating Odia- It has been said that Nilakantha’s failure speaking tracts. On behalf of the Government of to give evidence before the O’ Donnel Committee India, the Finance Secretary Muddyman persuaded Nilakantha to agree to this proposal. Boundary Commission led to the non-inclusion Even he came down to his residence and had of Odia speaking areas of Singhbhum and several rounds of discussions. However, when Midnapore in Odisha when it was made a Nilakantha did not budge from his dedication for separate province on 1st April, 1936. May be, a separate full-fledged province for Odisha, his convincing and irrefutable arguments would Muddyman Saheb held out the temptation of have influenced the members of the Commission conferring him the title of ‘Sir’ in case he agreed whereby Odisha would not have lost those areas to the sub-province proposal. Pandit Nilakantha for ever.29 was however not the man to surrender himself In this connection what deserves mention and sacrifice the cause for which he and his people is that Nilakantha Das along with Godavaris worked so assiduously over the years. He Mishra, Niranjan Patnaik, L.N. Sahu and showed his strength of character and courage of Jadumani Mangaraj had extensively campaigned convictions when he said in no uncertain terms 32 in Midnapore. They conducted meetings, formed “you have come to a wrong door”. associations and toured extensively asking the Hereafter, the British design of making Odias to join their nationalist movement for Odisha a sub-province failed and government was amalgamating Midnapore with Odisha.30 Pandit virtually forced to declare for Odias a separate Nilakantha along with Sashibhusan Rath also had province. It was certainly an achievement of taken up the case of Singhbhum. They moved in Pandit Nilakantha Das, whose personality foiled the area in May 1931 addressing the people and this British design to hoodwink the Odias by giving them the lollipop of a sub-province. impressing upon them to amalgamate with Odisha. Referring to this sub-province idea and As regards Pandit Nilakantha’s work in the subsequent developments which culminated Singhbhum it is said : “The famous Congress in the formation of Odisha as a separate province leader of Bihar Dr. Rajendra Prasad was not on 1st of April 1936, Pandit Nilakantha has written happy about Nilakantha’s frantic efforts to in his autobiography “Possibly in 1929, Muddiman amalgamate Singhbhum in Odisha. In spite of his Saheb made correspondence with me regarding attitude, Nilakantha never showed any trace of the idea of a sub-province for Odisha after cowardice like many other Odia leaders. He also consideration in the cabinet. Following discussion never relaxed his demand. Subsequently even on it, the Finance Minister of Government of India though Odisha became a separate province, persuaded me to accept the proposal of making Kharasuan and Sadheikala got excluded from Odisha a province with a Central grant of Rupees Odisha due to some selfish Odia leaders.31 Forty lakhs. I insisted on 80 lakhs to be given for

70 March- 2014 Classical Status to Odia Language Odisha Review

Odisha’s progress and development. However, I struggle for a separate province for Odisha was pressurized by Bhubanananda Babu to accept assumed greater intensity and vigour. this condition in the assembly. I accepted the He was uncompromising in his opposition condition almost as a matter of compulsion. This to make economic viability a condition precedent was the incident of 1933-34. As per the O’ for formation of Odisha as a separate province Donnel committee Report the British Government and crossed swords with Motilal Nehru. He tried decided to form the province of Odisha to move the Congress in favour of his demand at comprising Puri, Cuttack, Balasore, Sambalpur the Calcutta session of Indian National Congress and Ganjam with . It was carried out on in 1928. He succeeded and later the Congress 1st April 1936". 33 agreed that Odisha would be the first province, After the formation of Odisha as a to be formed on linguistic basis’. He was a proud separate province, Nilakantha mooted the idea Odia with a self-confident personality. It is his of establishing a University in Odisha. While strong personality and character which foiled the demanding a separate province for Odisha in the British design to hoodwink Odias by giving the Central Assembly he had said “we want a full- lollipop of a sub-province. His dream and fledged province, we need a separate university sustained efforts to bring under Odisha Odia- and a separate High Court”. He was determined speaking tracts like Midnapore and Singhbhum to see it established. For that, he countered the remained unfulfilled due to a multiplicity of factors inhibiting factor of financial constraints raised by and constraints beyond his control. But he tried the Government of Maharaja of Parala through well and did his best. Madhu Babu chose him as his convincing and powerful arguments. He his heir in Odisha. But he was not there in life to convinced the government about the rationality see the formation of a separate province on 1st and feasibility of the proposal. At the end, he got April 1936 nor was Gopabandhu there having the Utkal University established in 1943 through been dead since long. Pandit Nilakantha honoured Godavarish Mishra, the then Education Minister the other prominent maker of Odisha Sri Krushna of Odisha. Chandra Gajapati, the Maharaja of Parala by installing him as Chief Minister of Odisha and Conclusion Pandit Godabarish as Education Minister in 1943. To sum up Pandit Nilakantha Das was Along with those great and patriotic leaders, greatly inspired by Utkal Gaurav Madhusudan Pandit Nilakantha Das will be ever remembered Das and the goal and objectives of the Utkal and respected by the Odia people as one of the Sammilani. He showed an exemplary sense of makers of Odisha. dedication to the cause of amalgamation of Odia- References : speaking tracts lying scattered under different 1. Nivedita Mohanty, Odia Nationalism, Quest for provinces and worked uninterruptedly for the a United Odisha 1866-1956, Prafulla Pathagar formation of Odisha as a separate province. He Publications, , Cuttack, 2005, p.44. demanded for the first time a separate province 2. B. K. Sharma, ‘Madhusudan Das as a for Odisha on the floor of the Central Assembly Nationalist’ Ed. J. K. Baral Madhusudan, The on February 8, 1927. In a way, this move of Architect of Odia Nationalism, Vidyapuri, Pandit Nilakantha facilitated the formation of a Cuttack, 2003 p.35. separate Odia province. Under its impact, the 3. Nivedita Mohanty, Op. cit. p.44

March - 2014 71 Odisha Review Classical Status to Odia Language

4. A. C. Pradhan, A study of History of Odisha, 17. Nilakantha Granthabali, Op. Cit. p.79. Panchasil Educational Publishers, 18. Nabeen 3rd March, 1931. Bhubaneswar, 1988, p.302. 19. Nivedita Mohanty, Op. Cit. p.274. 5. Biswanath Das, ‘Madhusudan, Creator of Modern Odisha’ Ed. Shailabala Das, Life of 20. Ibid. pp.274-275. Madhusudan, As Seen by Many Eyes, Odisha 21. Ibid. p.275 State Archives, p.43. 22. Nivedita Mohanty, Op. Cit. p.275 6. P. K. Mishra, ‘Growth of Odia Nationalism 1868- 1921 Ed. S. Das, Glimpses of Odisha, Punthi 23. Pandit Nilakantha, Booklet of Pandit Nilakantha Pustak, Calcutta, 1986, p.221. Smruti Samiti, 303, Kharabela Nagar, Bhubaneswar. 7. Ibid. pp.228-229 24. Dr. Bikram Das, ‘Pandit Nilakantha Das, 8. Dr. B. N. Panda, Governor of Odisha, Address Vidyapuri, Cuttack, 2003, p.48. at the concluding function of Pandit Nilakantha Das, Birth Centenary Celebration held at 25. Nivedit Mohanty, Op. Cit. pp.275-276. Soochana Bhawan, Bhubaneswar on 5.8.1985. 26. Ibid. P.276. 9. Dr. Satyanarayan Rajguru, ‘Pandit Nilakantha 27. Dr. Satyanarayan Rajguru, Op. cit. p.32. O Tanka Prativa’ Nilakantha Smaraki Dwitiya 28. Lila Ray, ‘Pandit Nilakantha Das’ Pandit Khanda, Pandit Nilakantha Smruti Samiti, Nilakantha Smruti Samiti, Bhubaneswar, 1985 Kharavela Nagar, Bhubaneswar, 1984 pp.29-30. pp.195-196. 10. Nilakantha Granthabali, Cuttack Students Store, 29. Dr. Satyanarayan Rajguru, Op. Cit. p.42. 1963 p.23. 30. Nivedita Mohanty, Op. cit. p.234. 11. Sushil Chandra Dey, Story of Freedom Struggle in Odisha, Odisha Sahitya Academy, 1990, p.3 31. Dr. Satyanarayan Rajguru, Op. cit. p.38. 12. Nivedita Mohanty, Op. cit. p.93. 32. Dr. Sriram Chandra Das ‘Odisha Gathanare Pandit Nilakanthanka Bhumika’ Op. cit. pp.94- 13. Nilakantha Granthabali, Op. cit. p.24. 95. 14. Pandit Nilakantha ‘Mr. Madhusudan Das - As I 33. Ibid. p.95. saw him’ Life of Madhusudan As Seen By Many Eyes, Ed. Shoilabala Das Op. cit. p-120. 15. Dr. Sriram Chandra Das, ‘Odisha Pradesh Gathanare Pandit Nilakanthanka Bhumika’, Nilakantha Smaraki Dwitiya Khanda, Op. Cit. p.94. 16. Sriram Chandra Das, ‘Gopabandhu Das’ National Book Trust of India, Delhi, 1976 pp.63- Dr. Shridhar Charan Sahoo, Reader in Political Science, 64. Ravenshaw Junior College, Cuttack.

72 March- 2014