ISSN 0970-8669 Review

Maritime Trade and Overseas Activities of Odisha as Reflected in Folk Literature, Festivals and Traditions

Dr. Benudhar Patra

Odisha in ancient times was a great maritime Bengal as once dominated by the Kalingan power. Being situated on the shore of the Bay of merchants and navigators has been referred to in Bengal, she had developed her maritime contact the Sanskrit literature as Kalinga sagara with far off countries like Rome, Sri Lanka and (Kalingan Sea). Unfortunately, such glorious the countries of Southeast Asia. It is believed that maritime activities are now confined to the legends, Odisha, in ancient times was prosperous and folklores, folksongs and some ritualistic powerful because of her flourishing maritime trade celebrations. Early mariners of Odisha have also and overseas activities. The adventurous Odia not left behind records of their voyages. In mariners, merchants and missionaries sailed connection with the maritime activities of ancient extensively far and wide; they not only Odisha, however, we come across ample disseminated their culture and civilization in foreign references in the folk literature, folk songs, fairs, countries but also influenced to a great extent the festivals and oral traditions, which provide us some culture, civilization and commerce of those information on the extinct but glorious overseas countries where they went. The long coastline of activities of Odisha. The folk literature, folklores, ancient Odisha was studded with a good number fairs, festivals and various oral traditions prevailed of ports and port-towns such as Tamralipti, Che- in different parts of Odisha have abundantly li-ta-lo/ Manikpatna, Khalkattapatna, Palur, referred to her maritime activities. In the stories Dosanere, Barua, Kalingapatnam, Pithunda etc., and legends, the role of maritime merchants, their which played a significant role not only in her fabulous wealth and style of living have also been economic prosperity but also in the dissemination highlighted. No scholar so far has tried to trace of her culture and civilization. From time out the early maritime heritage of Odisha in proper immemorial, she had her reputation for seafaring, historical perspective, though references on the and as such played a prominent role in the subject are available in piece-meal viz. transoceanic commerce and maritime history of archaeological remains, inscriptional records, India. The kings of Kalinga (ancient Odisha) were architectural depictions, coins, local traditions, known as Mahodadhipati (Lord of the ocean) folklores, fairs, festivals etc. In the present paper, whereas its people were famous in history for their hence, an endeavour has been made to surface braveness and maritime adventurism (Kalingah the maritime trade and overseas activities of sahasikah or brave Kalingans). The Bay of ancient Odisha as reflected in the folk literature,

46 NOVEMBER - 2019 Odisha Review ISSN 0970-8669 folklores, folksongs, fairs, festivals, traditions and outside India, we can safely assume that Odisha even caste names and nomenclatures. has a great maritime past. Literature, Folklore and Folk Songs Chakradhar Mahapatra, 3 in his collection Literature is the mirror of the society and of folk songs has frequently used the terms related culture. As such, the folk literature, folk songs, to the ocean, seas, navigation and maritime trade. fairs, festivals and traditions of Odisha reflect her He has used these terms in case of the people of bygone day’s maritime activities. In the Odia all sections of the society in spite of rigid literature, we find sufficient references to the stratification. Sometimes the sea was lucrative and maritime activities of the people of Odisha. Sarala beneficial while at others it was dangerous and Das in his Mahabharata, Narasimha Sena in his perilous. Chakradhar Mahapatra has mentioned Parimala kavya, Yasowant Das in his Tika the proverbs through the folklores and folk songs, Govinda Chandra and Kaivarta Gita, Upendra which reflects the maritime tradition of ancient Bhanja in Lavanyavati, Dinakrushna Das in Rasa Odisha. Some of them are as follows: Kallhola, Fakir Mohan Senapati in his works and “majhi dariare budei delahe bapa” a host of others have made significant mention “mote theli dela majhi daria bou lo” about the glorious maritime activities of early “peli deuchha mote atala sindhu” Odisha. In Lavanyavati, 1 poets laureate “bada dadankara kapata thila dele dariaku Upendra Bhanja mentions “bahitra lagila aasi peli” Sinhala dwipare….” meaning the /vessel “bhanga nabare basei mote dariare dela bhasei reached the island of Ceylon (Sri Lanka) which tuma hrude dayananhi….” clearly indicates the overseas communication “aai kathaku, naa peli deli Kalikataku” between Odisha and Sri Lanka. “naee panharai meena, dadara dangare ke The references contained in folklores and dela chinha bapa ghare gala dina” folksongs like bole hun ti (I agree with you), “su-ba-bahila-boita chalila” kuhuka mandala chadhei katha (the story of “nabata khataichhi akata sindhu jale” the magic kingdom’s bird), sadhava jhia (the “boitu satabhai naile bahudi” merchant’s daughter), sadhabara sanapua (the “boita charipakhe mu bulili bedhae” youngest son of a merchant), kuhuka karata (the “chaita sita jaya boita”4 magic box), saudagara charipua (the four sons Most of the above lines, however, reflect of a merchant), jehu chintai para manda and the perilous aspects of the maritime trade. It the story of Khulanasundari etc., considerably appears that probably these folklores were reflect the daring and glorious role of the Odia composed and developed in the Odishan society mariners. But tales like these are the common when there was decline in her maritime activities. property of all nations, and according to some scholars, 2 no reliance can be placed on them for Traditions, Customs, Fairs and Festivals showing the maritime greatness of the people in Numerous references to the overseas the past. However, as the folklores and folk activities and sea-voyages of Odisha can be found songs, besides mentioning the places of Odisha in the stories and bratakathas (the story portion have referreds to different places and islands of the worship) read out in the celebration of

NOVEMBER - 2019 47 ISSN 0970-8669 Odisha Review traditions, fairs and festivals that have come down Southeast Asian islands of Java, , Sumatra, to us since antiquity. The brata or semi-religious Borneo etc. It has also a clear reference to the observances, which have passed into the bone overseas voyages across the Bay of Bengal by and marrow of the people, provide reliable the Kalingan seafarers since early times. Both information about the sea voyages. These reflect unmarried girls and newly married wives of all the maritime glory of bygone days and played a castes throughout Odisha,6 especially in the vital role in preserving the reminiscences of the coastal districts i.e. Balasore, Bhadrak, glorious but lost maritime heritage of ancient Kendrapada, Jagatsinghpur, , Puri, Odisha. According to B. Arunachalam, 5 “No Khurdha, Nayagarh, and Ganjam, are observing tradition develops from nothing, but develops from it on the Sundays of the month of bhadrava the practical experiences. Any tradition is a (August-September). During the festival, goddess combination of facts and fictions. Tradition links Mangala (a form of goddess Durga) is propitiated the prosperous maritime voyages of Kalinga.” Who is supposed to fulfill all the desires. The Such traditions and festivals are the khudurukuni festival is named khudurukuni (one who is very osha, kartika purnima boitabandana utsava, eager for khuda) because the principal food akashadipa etc., which unquestionably evoke offered to the deity is khuda (particles of rice), memories of a proud tradition of the ancient which is said to be the favourite of the goddess. Odishan people in the sea-faring activities. During the osha, the devotees read out a book An Odia maritime merchant, in ancient titled khudurukuni osha written by late Gopinath times, before setting out for voyage was honoured Das in which an episode relating to a sadhava by the priests and the women of the household at family and its only daughter Taapoi is narrated. the place of departure and the was The narration not only gives a graphic description worshipped at the anchor. After undergoing of our past maritime activities but also represents various trials and adventures in the course of his the socio-economic and religious backdrop of the voyage the merchant comes home at last with many then Odisha. It also tells us that, the sadhavas of treasures. The profit obtained from the trade Odisha were a prosperous community who had captivated the mind of the merchants to such an trade links with many countries. It is here to extent that they even occasionally forget their mention that the sadhavas were rich merchants, wives and family at home. The Khudurukuni Osha generally associated with the maritime trade. They or the Taapoi festival reflects the maritime activities did not belong to a particular caste but constituted of such an Odia merchant family. a class including people from different castes interested in the maritime trade. Khudurukuni Osha Kartika Utsava Among the traditions and ceremonies, the most important one which evokes the memories Next is the kartika boita bandana of a pristine glory of ancient Odisha in sea-faring utsava (ship/boat worship ceremony in kartika), activities is the khudurukuni osha. The a commemorative ceremony of the past maritime celebration of this festival reminds us of the glory celebrated throughout the length and breadth glorious maritime tradition of ancient Odisha, of Odisha. Every year, on the kartika purnima when there was sea-borne trade with the day (full-moon day of kartika, October -

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November), the people of Odisha celebrate this was favourable for the movement of towards ceremony with much pomp and gaiety. It is a mass farther south in general and that of Sri Lanka in ceremony rare in other parts of India. On such particular. This normally was taken by the ancient celebration, the Odia people, especially the ladies, mariners and merchants of Odisha as the period in the same manner in which the ladies of yore for the commencement of journey. used to send off their men on voyages wishing At Cuttack, every year, on the bank of them well, set afloat miniature made of the great river , at a place called barks of the plantain trees or of paper with the gadagadia ghata, on this kartika purnima day, lamps burning inside them. Besides yava and people in great earnest and pomp celebrate the barley, in the miniature boats, the ladies put betel, festival called Bali yatra (voyage unto the island betel nuts, rice, oil seeds, pulses and other such of Bali). It is observed to commemorate the past things representing various commodities that were sea voyages of the Kalingans to the island of Bali. taken out in shiploads by the merchants for trade.7 On this occasion people gather in thousands on They recite the words like aa, ka, ma, bai, pana, the riverbank and worship the miniature boats in gua, thoi pana gua tora masaka dharama mora a solemn manner. K. C. Panigrahi11 said that bali etc. Women also sing folklores with fabulous yatra is not named after the of ships to the accounts of voyages. They also blow conch shells island of Bali in the days of yore, rather named so and make joyous sounds with their tongues in front as it is being celebrated on the sand of the river of the ships. Finally, looking towards the south in Mahanadi. However, in all probability it seems which direction flows the rivers to meet the ocean, that the festival is being celebrated to they pay homage in memory of the early commemorate the reminiscence of the past navigators.8 The custom appears to be symbolic maritime glory and the sea-voyages of the ancient of the sea voyage, which was generally being Kalingans or Odias to the island of Bali. undertaken in the month of kartika when the rainy Akashadipa season comes to a close.9 It is also in this particular season of the year that the Indian ocean becomes In the month of kartika, the system of calm after the stormy days of the monsoons, and akashadipa also reflects the maritime heritage of 12 most probably it was during this season that the Odisha. The akashadipa system is being ancient Kalingans used to take out their ships for practiced in Odisha since very early times. Besides its religious tinge, the akashadipa could also serve overseas voyages. as the artificial lighthouses to the sailors in the The kartika purnima was also complete absence of scientific techniques and considered as an auspicious day to start voyages knowledge. The observation of this system in the for trade.10 In ancient times, the sailors totally month of kartika indicates two things, one on depended upon the direction of the wind for their the ground of religion and the other on the basis journey. Since they mostly moved with the help of navigation. On the ground of religion of sails, they must have scheduled their movement akashadipa, as an auspicious symbol was meant according to the movement of the wind and water. to wish goodwill and good luck to the sailors on The north-east or the northerly wind which flow their voyages. From the other side, the sailors during the months from October to December considering this as the so-called lighthouse sailed

NOVEMBER - 2019 49 ISSN 0970-8669 Odisha Review their ships in the right direction. The above Besides these, the bhodua bhodei osha description is applicable to the beginners of the observed on the full-moon day of bhadrava sea-voyages. Similarly, for the sailor and (August-September) in the bratakatha of which merchants who returned from their trading trips, there is the description about the richness of the akashadipa religiously and gladly welcomed Lakshyashree sadhava, dutia osha (the worship them and could serve as the lighthouses to of Dyutivahana or sun god) on the 2nd day of dark determine their point of destination. Initially, this fortnight in the month of ashwin (September- system was practiced in the coastal villages, but October), the kharakharai osha celebrated subsequently it acquired so much of importance particularly in the Ganjam district and the 14 and popularity that throughout Odisha, in the Shanischaramela (the worship of Saturn planet), the Trinathamela15 (the worship of the month of kartika this tradition was followed. Trinity – Brahma, Vishnu and Maheshwar (Siva) Among other traditions and festivals etc., performed by the saudagaras after their observed in Odisha, the Satyanarayana puja or return from distant islands are some other Satyapir puja is an important one. It is associated ceremonies which also evoke the glorious with the worship of Satyapir, a god worshipped maritime past of Odisha. by both the Hindus and the Muslims. Its origin The fishermen (keutas) living in the coastal can be traced back to the Mughal period, when areas of Ganjam, Khurdha, Puri, Cuttack, and attempts were made for the unification of both Balasore districts of Odisha celebrate the chaiti the faiths – Hinduism and Islam. However, the punei or chaitra purnima (full-moon day of subject matter recited after the puja (worship) of chaitra, March-April) as their most important Satyapir in the form of pala abundantly contain festival. This festival of the fishermen community references to the saudagaras (rich-merchants), is closely connected with the maritime activities. their boitas (flotillas or ships) and their prosperity On this day, the fishermen with all pomp and on account of overseas trade. For instance, the ceremony worship their boats. This ceremony stories of saudagara Ramapati Das of Kalinga, continues from the full-moon day of chaitra to Bhramarabara of Manikyanagara etc., contain the eighth day of baishakh (April-May) and references to the maritime glory of Kalinga.13 For during this period the fishermen (keutas) move smooth sailing and safe return with much profit, from village to village performing the ghodanacha the god Satyapir was worshipped. An analysis otherwise known as chaiti ghodanacha which shows that Satyapir worship was introduced in throws some sidelight on the maritime activities Odisha during the 15th century CE, by which time of Kalinga. Along the coastline, from the estuary the maritime glory of Odisha had completely of the river Suvarnarekha till the end of the shore declined. Yet, the incorporation of the story of a of Ganjam district this festival is being observed merchant’s son and his sea-voyages in the brata with all sincerity and pomp since remote past. katha of the Satyapir worship shows that the Another very interesting tradition people had not lost their taste for overseas trade celebrated in Odisha is the Chandana Jatra in and distant voyage by the time when the worship which God Purushottam (Jagannath) and Lord first came into vogue. Lingaraja are associated with boat rowing. It is

50 NOVEMBER - 2019 Odisha Review ISSN 0970-8669 observed for Lord Jaganath at Puri and for Lord contain the living proof of the glorious maritime Lingaraja at . It commences from history of the past. The descriptions in different the akshaya tritiya day (third day of bright stories are not merely figments of imagination but fortnight) in the month of baishakh (April-May) come out of practical experiences and direct and continues for long 21 days. At Puri, the images involvement of the people in the past. Ancient of Madan Mohan (representative deity of maritime glories although lost with the passage of Jagannath), goddess Lakshmi and Saraswati are time, yet are preserved in traditions, festivals and taken in palanquins to the Narendra sarovara (a socio-religious functions of Odisha. Although these tank near Jagannath temple) by the sevakas legends cannot be regarded as perfect history, (temple servitors or priests) for the rowing festival. yet they preserve the memory of events long A number of other gods and goddess of Puri also forgotten, and the cumulative effects of evidence join the procession. After reaching the sarovar, of this kind cannot be altogether ignored. the images are placed in a well-decorated white Caste Tradition, Place Names and Titles/ coloured swan shaped boat and then are rowed Surnames for a long time by the sevakas. The devadasis (the temple dancers) dance and sing in the boat The caste tradition, place names and titles during the observance of this ceremony.16 adopted by people of different castes and However, in the present times there are no communities also contain the living account of the devadasis in the temple at Puri and their functions maritime glory of ancient Odisha. Places are are performed by the pandas (temple male named not without any consideration or reason priests). At Bhubaneswar, the representative deity but on account of some genuine reasons and of Lord Lingaraja and other deities of the nearby legends behind them. Different places in Odisha shrines are taken in palanquins to the like Boita Pahada, Boitakuda (located on the Bindusagara or Bindu sarovar (a tank near bank of the Prachi river) or Jahaja-kuda,17 ) where the chapakhela (boating Jahaja-Padiya (ship field), Boitabhanga tutha ceremony) is celebrated. on the Kushabhadra river at Bishnupur18 etc., are evidently named after the importance attached to Some of the festivals and ceremonies of them in connection with the ships in particular and western Odisha i.e., dalkhai osha, kalasi osha, the maritime activities in general. Outside Odisha, karma festival etc., also preserve the lost maritime in the far off countries there are a number of activities of the hoary past. In Singhbhumi region, Odishan names like Srikshetra in Burma, which once formed a part of Odisha, the Odia- Kalinga udyana (garden of Kalinga), Kalinga speaking people, particularly the potters observed vana (forest of Kalinga) of Nishanka Malla in a brata known as Shirisubanathee brata, which Ceylon, Mahendra mountain and Mahendra throws some light on the maritime activities of the Tanaya river in Bali and a canal named past. At the time of worship, people draw the Chandrabhaga in Java which are doubtlessly picture of a boat. named after the places, mountains and the rivers From the above narration, we can of Odisha and prove ancient Odisha’s overseas positively say that traditions, rituals, fairs and cultural contact with these countries. The profuse festivals celebrated in different parts of Odisha use of the term ‘Kling’ (Kalinga), Keling

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(Kalinga), Kun-lun (Kalinga) etc., in Indonesian maritime activities. The titles like Mangaraja islands supplemented the logic in this connection. (helmsman), Nayaka (Na+yaka = one who In the Odishan tradition, it is assumed that controlled the boat or ships), Mahanayak yava (jaba) and barley, two crops produced in (mahanavik or captain of the ship) are adopted Odisha, were probably imported from the by the kshatriyas. The entry of the sabatas, a Indonesian islands of Yava (Java) and Bali section of the brahmanas, indicates the respectively in ancient times. Consequently, these involvement of the brahmans in the maritime two crops became popular as yava (jaba) and activities. The title sabata is supposed to have barley. Similarly, boitikakharu or boitalu (one been derived from the word sadhava (the kind of pumpkin) cultivated in Odisha, according merchant). They also acted as the security officers to K.C. Panigrahi, 19 was a sea-borne vegetable of the ships. The samals acted as the and was brought to Odisha from the foreign superintendent of samalia ship (defensive ship) countries in boitas or boats. The vegetable has during the time of sea-voyage. The persons acquired a permanent place among the vegetables bearing the titles like boitial, kandara or majhi, used in the temple of Lord Jagannath at Puri, jali, dalei, tarei etc., generally belongs to the so- indicating its entry into Odisha at a remote past.20 called low castes in the society because they were Some scholars argued that boitalu was purely associated with manual labour and sailing of ships. an Odishan production and because of its The persons who were responsible for rowing 21 durability the sailors and merchants who sailed the boats were known as kandaras or majhis. for weeks and months together could take this However, some high caste people like the vegetable as food in their ships. However, khandayatas, kshatriyas are also having the titles whatever may be the reason it can be conclusively of majhis, dalais etc. The word boita was argued that boitikakharu or boitalu was closely invariably used for sea-going ships and those associated with the boita or ship and could bear whose occupation was that of sailors in sea-going the name as it was carried in boita. This vegetable vessels were known as boitials. The kewtas/ might be an Odishan vegetable or Odianised in keutas were traditional boatmen. A branch of ancient times and considered as a native vegetable kewtas (fishermen) bear the title of jali on the of Odisha on the ground of its offering to Lord ground of their association with jala (fishing net) Jagannath whereas the vegetables like potato, whose occupation was fishing in the tomato, cabbage etc., being foreign or of recent and on the shore of the Bay of Bengal. Tarei (a arrival are not used in the offerings of the temple. section of kewtas) were also associated with the Similarly, the vegetables and fruits like maritime trade, particularly the overseas trade of lankamaricha (chilly), lankaamba/lankabhalia Odisha. The word tari means a kind of sea-going etc., might have been imported from Sri Lanka vessel or ship used in ancient times and the person or named after Sri Lanka. who was engaged in these activities was known as tarei. There is also a caste called palia who The titles like Mangaraja, Nayak, lived in the coastal villages of Ganjam. Their main Mahanayak, Boitei or Boitial, Kandara or duty was to control the pala or the sail of the Majhi, Jali, Dalei, Tarei, etc., prevalent in the ships in the sea. Similarly, in the coastal villages Odishan society, bear connection with the there lives a low caste called bauri. The word

52 NOVEMBER - 2019 Odisha Review ISSN 0970-8669 bauri means the sea- coast and it appears that 11. K. C. Panigrahi, ‘’ (O) in: B. M. Mohanty the people who acted as the coastal guards were (ed.), Odissara Parvaparbani Osha Brata named as bauris. The terms like boita, naba, Janijatra (O), Cuttack, 1983, p.448. sadhava, sadhavani, manga, nabika etc., 12. P. K. Mishra, ‘Odia Loka Samskrutire Sagara which are abundantly referred to in the Odia Jatrara Smruti O Sanketa’ (O) in: K. S. Behera (ed.), Sagara O Sahitya (O), Cuttack, 1993, literature also testify to the pristine maritime pp.128-129. heritage of Odisha. 13. A. Patnaik, Brata Sahitya (O), Bhubaneswar, 1982, pp.258-271. References: 14. Sanischara Mela (O), Berhampur, Orissa, pp.17- 1. N. K. Das (ed.), Labanyabati ( Kabi Samrat 18. th Upendra Bhanja), Bhubaneswar, 1983, 7 15. Trinatha Mela (O), Cuttack, Orissa, pp.10-12; A. Chhanda, p. 208. “Bohitra lagila asi Sinhala Patnaik, Brata Sahitya, p.276. dwipare, yuvatimane ati pramodare, gale bohita bandai, arghyathali mana kare 16. K. C. Mishra, The Cult Jagannath, Calcutta, 1971, hulahuli dei”. p.136. 2. S. N. Roy, ‘The Sea in the Folklore of Orissa’, The 17. P. Patnaik, ‘Odisara Lokakathare Samudra Prachi, Vol. II, Pt. 1, p. 53. Jatra’, in: K.S.Behera (ed.), Sagara O Sahitya (O), Cuttack, 1993, p.71. 3. C. Mahapatra, Utkal Gaunli Geeta (O), Bhubaneswar, 1959 (Reprinted in 2008). 18. J. Singh, Prachina Utkala (O), Pt. II, Bhubaneswar, 1982, p.150. 4. K. B. Dash, Lokabani Sanchayana (O) (Cha to dha), Pt. III, Cuttack, 1978, p.15. 19. K. C. Panigrahi, History of Orissa, p.466. 5. B. Arunachalam, Address on 27 September 1993 20. Ibid, p.467. at the Conference Hall of Berhampur Municipality 21. K. S. Behera (ed.), Sagara O Sahitya (O), Guest House on the celebration of the Taapoi Cuttack,1993, Appendix, pp. i & vi. festival. 6. K. C. Panigrahi, History of Orissa (Hindu Period), Cuttack, 1995, p. 466. 7. M. N. Das, Glimpses of Kalinga History, Calcutta, 1949, p.123. 8. Ibid. Dr. Benudhar Patra, Associate Professor, 9. K. C. Panigrahi, op.cit, p. 466. P. G. Department of History, P. G. Government College, 10. H. K. Mahtab, History of Orissa, Vol.I, Cuttack, Sector-11, Chandigarh (U.T)-160011, India, Email: 1981, p.175. [email protected].

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