1. "Dwaraphitha and Mangala Aarati" at 5 a.m
The door opens early in the morning in the presence of five specific sevayats after verification of the “seal” given by a particular sevayat in the last night. Soon after the opening of the door, Mangala Aarati is performed.
2. “Mailama” at 6 a.m.
“Mailam” is a word used in Sri Jagannath Temple Puri, which means change or removal of dresses and flowers etc. At this time some specific sevaks change the clothes, flowers, Tulasi leaves of the deities worn on the previous night. After removal of clothes, the clothes known as “Tadapa” and “Uttariya” are worn by the deities.
3. “Abakasha” – 6 a.m. to 6.30 a.m.
Purificatory rites like brushing of teeth and bath is known as “Abakasha”. At this time, Temple Jyotishi (Astrologer) reads out the Tithi(day and date) and other astrological details of the day and according to that, that day's rituals are performed.
4. “Mailama” 6.45 a.m.
At this time deities change their clothes (Tadap and Uttariya) and wear another set of clothes. A sevak known as “Akhanda Mekapa” keeps in the sanctum Akhanda Baitha i.e. one lamp which burns till “Pahuda” or the time of the retirement of the deities to bed.
5. “Sahanamela” – 7 a.m. to 8 a.m.
Though this is not a part of the rituals, but about one hour is spent to facilitate pilgrims to go up to “Ratnavedi” or inner sanctums to have a Darshan, without paying fees for it. On certain festive days, Sahanamela is held after “Sandhya Dhupa” (Evening Puja or Sandhya Aarati in the month of Kartik) and after "Sakala Dhupa" (in the month of Pausha). Some times this darshan is not allowed for some special rituals of the deities.
6. “Beshalagi” – 8 a.m.
After Sahanamela the deities are again dressed up which can be witnessed from a little distance i.e.” Bhitara Katha”. At this time, Deities are also adorned with gold and precious stones to suit different festive occasions.
7. Rosha Homa Surya Puja and Dwarapal– 8 a.m. to 8.30 a.m.
While some sevayats are busy with vesha lagi or the Deities, Pujapandas at that time perform “Rosha Homa” (Fire Sacrifice) at the kitchen and “Surya Puja” at the surya temple near “Mukti Mandap”. Then the images of two gate keepers named Jaya and Vijaya on the entrance of the Jagamohan of the Temple are worshipped.
8. Gopala Ballava Puja– 9 a.m.
The prescribed time is 9 A.M. This is the time for breakfast of the deities. At this time sweet popcorn (Khai), Khualadus, Coconut sweets (Kora), Ripe banana, Curd, and chipped coconuts etc are offered as Bhogas. Puja is performed in a brief manner with "Pancha Upachar" only.
9. Sakala Dhupa(Morning food offering) 10 a.m
At this time puja is performed by three Pujapandas with 16 Upachars or "Sodasha Upachars". Three Pujapandas used to sit on Ratnasinhasana to worship three deities Shri Balabhadra, Subhadra, and Lord Jagannath. The Pujapanda who worships Lord Jagannath also worships Sri Devi, Bhudevi, and Sudarshan. The morning bhoga or food offered to the deities contains Rice, Kanika, Khechudi, Green leaves, Cakes etc. The local names of the Bhog are "Pitha Puli", "Hansakeli", "Kanti", "Enduri", "Matha Puli", "Kakatua Jhili", "Bundia", "Kadali Bhaja", "Ada Pachedi" (ginger tonic) etc.The cost of the dhoop Pujas and Ballavs are borne by the Temple Administration. Previously Raja-Superintendent of the temple born the cost of materials for preparation of Bhoga. So these Bhogas are also called “Raja Bhoga” or “Kotha Bhoga”.
10. "Mailama and Bhoga Mandap"
After Morning Dhupa or Puja the Deities change their clothes and again Puja takes places in “Bhoga Mandap”, a place behind the Garuda pillar of Jagamohan. Huge quantity of Bhogas such as Rice, Dal, Curries, Saga and Cakes of different kinds etc are offered to the Deities. Pujapandas worship this bhog with Pancha Upacharas. The cost of Bhoga Mandap offerings are not borne by the state or Temple Administration. This bhoga is mainly prepared to meet the need of different Mathas(Monasteries) and for sale to the general public. According to the demand, Bhogamandap Puja is made twice or thrice a day i.e. after “Madhyanha Dhoop” and “Sandhya Dhup” also.
11. "Madhyanha Bhoga" (Afternoon food offering) 11 A.M. to 1 P.M.
Like Sakal Dhupa, this puja is also performed with "Shodasha Upachar" in the afternoon. The Bhoga items are more in number than that of Morning Dhupa. One can go near to the “Ratna Singhasan” for darshan by paying special Darshan fee of Rs. 25/- after Madhyanha Dhupa and Sakal Dhupa.
12. "Madhyanha Pahudha" - 1 p.m. to 1.30 p.m
If rituals have been performed in time and if time permits, the Deities retire for the afternoon.
13. "Sandhya Aarati"
In the evening again aaratis are performed after Madhyana Dhupa Mailama. On Ekadashi day, the deities change their clothes and wear another set after “Aarati” is over.
14. "Sandhya Dhupa" – 7 p.m. to 8 p.m
After “Sandhya Aarati” again Bhogas are offered to the deities in the same manner like Sakala and Madhyanha Dhupa but this time Bhoga amount is less in
quantity and number. After Puja again lamp offering is made which is called as “Jaya Mangala Aarati”.
15. "Mailam and Chandana Laggi"
After “Sandhya Dhoopa” deities change their clothes and are annointed with Sandal paste mixed with Champhor, Keshar and Kasturi. One can witness this ritual by paying special Darshan fees of Rs. 25/-.
16. "Badashringar Vesha"
After Chandana Laggi, deities are dressed with Baralagi Patta (silken robes on which some portions of Geeta Govinda of Jayadev are woven in to the texture of these robes) and flower ornaments.
17. "Badashringara Bhoga"
This is the last bhoga of the day. Puja is offered with "Pancha Upachar" by the Puja Pandas with Pakhal (watered rice), Kadali bada, Khiri, Kanji etc.
18. "Khata Seja Lagi and Pahuda" 12.00am
The bedsteads of the deities are arranged. The Deity of “Sayan Thakura” is carried from Bhandarghar to Ratnavedi or Ratnasighasana and place the deity near Lord Jagannath. Then follows offering of green coconut, betels and camphor aarati and then deities retire to their beds. The door is sealed then by the Sevayat (Talichha Mohapatra). Temple is closed and no visitors or outsiders are allowed to remain inside.
This is in brief the daily rituals observed in the Temple. It is generally not possible to follow the time prescribed for each ritual on account of various practical difficulties. On the specific festive days, additional rituals are performed. As a result, changes in timings and alterations in the routine rituals are made.
Wednesday, July 21, 2010
SRI SEVAKAS AT PURI TEMPLE
The people who perform the ritual services at the Jagannath temple are called the Sevayats or servitors. These sevayats acquire their position hereditaryly. Records of 13th century A.D. and of the British period suggest that there were 36 categories of sevayats. Within the last two centuries the number of categories has been increased from 36 to 250.
The first sevayat of Lord Jagannath is Gajapati, the king of Puri. He as a sevayat is expected to perform certain duties and rituals on certain occasions. The major ritual is that he sweeps the three chariots of the lord with a golden broomstick.
Earlier the head of the sevayats used to be the Rajaguru. Today Patjoshi Mohapatra is the head of all Servitors. He is entrusted with the functions of managing the Pariccha. He ensures that the Servitors perform their duties properly and rites of temple are observed regularly.
Bhitara-Chha Mohapatra looks after the sanctity of the Bhoga being offered to the deities and also to the cleanliness of the temple premises. Taluchha Mohapatra likewise looks after the cleanliness of the kitchen. Mudirath performs all works of the King in latter's absence as his representative. The temple Purohit chants Vedic Mantras and performs Japas. Pujapandas performs the ritualistic Puja (worship). Puspalaks dress up the deities, smear sandal wood paste etc. Khuntias guard the sacred body of the deities. The Mekaps remain in charge of different store articles. Pratiharis keep guard over different strategic points. Suars cook the food offerings. Karans keep the accounts of all expenditure both cash and materials. Bhitara Gaini Seva (service) is performed by the Debadasis who sing songs before the deities. The Daitas perform all duties during Snana Purnima and Ratha Yatra (Car Festival) and plays an important role during Nabakalebar, the ritual in connection with changing of wooden bodies of the deities. It is said that they are the decedents of the Shabara chieftain Biswabasu, who was worshiping Jagannath before the Lord came to this temple and hence the Daitas are considered as close relatives of Jagannath.
Nearly 75 such sevayats perform their functions daily and without any salary. They are only entitled to get a portion of the total Bhoga or offerings. This portion is known as ‘Khei’. A few sevayats also get cash rewards from the management. On special occasions like Rath Yatra, all the sevayats are given cash rewards.
Today, there are 119 categories of sevayats at the temple according to the Record of Rights of the temple. These categories are:
1. Gajapati Maharaja
2. Pariccha or Raj Guru
3. Chhatisha Nijog Nayak(the head of the Servitors) - Pattajoshi Mohapatra
4. Bhitarchha Mohapatra
5. Talichha
6. Mudrahasta or Mudirasta
7. Deula Purohit
8. Puja Panda
9. Badapanda
10. Pushpalaka
11. Mahajana
12. Mudra
13. Khuntia
14. Bhandara Mekapa
15. Palia Mekapa
16. Akhanda Mekapa
17. Changada Mekapa
18. Khataseja Mekapa
19. Pratichari
20. Daita
21. Pati Mahapatra.
22. Patribadu
23. Garabadu
24. Suarabadu
25. Khurinayak
26. Mukhapauhala
27. Ghatuari
28. Gochhikara
29. Suna Goswami
30. Muduli
31. Alatibalita Sevaka
32. Puranapanda
33. Duttamahapatra
34. Lugadhua and Pani Kunda Sevak
35. Ballava Jojania
36. Bimanabadu
37. Anasara Sudasuara and Suda Suara
38. Hadapanayak
39. Bidia Jogania
40. Khatuli Sevak
41. Astana Pratihari
42. Kothabhog Jogania
43. Pradhani
44. Paila
45. Lenka
46. Suaranijoga Nayak
47. SuaraniJoga and Mahaswara
48. Jagia Mahasuara
49. Badu Suara, Thali, Tuna and Amalu Suara
50. Panti Badu
51. Amalutola, Purakharadi
52. Tolabadu
53. Rosha Paika
54. Baharadeuli Suara
55. Baharadeuli Jogania
56. Rosha Dhopakhalia, Angarua, Gobarapania and Rabadia
57. Handi Jogania
58. Birimunda Samartha
59. Kothabhoga Pania
60. Panikipata
61. Nikapa and Gandhana Nikapa
62. Biribuha
63. Daudibala
64. Churana
65. Sabat Nijog
66. Pania - Pata
67. Mandani
68. Chakaapasara
69. Mulia Suansia
70. Binakara
71. Darpania
71. Kothasuansia
73. Mahabhoi
74. Gita Govinda
75. Bhitara Gaini
76. SanpradaniJog
77. Dayanamali
78. Madei
79. Prasad Badu, Badu Mohapatra
80. Tatua
81. Patara Bandha
82. Vijayanti
83. Chhatara Nijogi
84. Kahalia
85. Sankhua
86. Parbajatra Jogania
87. Chitrakara
88. Rupakara
89. Bania
90. Tamara Bisoyi
91. Karotia
92. Bentabindha Paika
93. Patara Bisoyi
94. Kala Bethia
95. Daraji
96. Kumbhara Bisoyi
97. Rathabhoi
98. Malachula
99. Banua
100. Chakra Dihud
101. Ojha Maharana
102. Ghanta Seva
103. Ghantua
104. Ratha Dahuka
105. Badhei
106. Baidya
107. Amunia Chhatara
108. Chhamu Dihudi
109. Chapa Behera
110. Chapa Dalai
111. Mapa Saita Karana
112. Tadhau Karana
113. Deula Karna
114. Baithi Karan
115. Kotha Karana
116. Charcha Karana
117. Daina Pattra
118. Chaula Bachha Karana
119. Matha and Byaktigita Seva.
The first sevayat of Lord Jagannath is Gajapati, the king of Puri. He as a sevayat is expected to perform certain duties and rituals on certain occasions. The major ritual is that he sweeps the three chariots of the lord with a golden broomstick.
Earlier the head of the sevayats used to be the Rajaguru. Today Patjoshi Mohapatra is the head of all Servitors. He is entrusted with the functions of managing the Pariccha. He ensures that the Servitors perform their duties properly and rites of temple are observed regularly.
Bhitara-Chha Mohapatra looks after the sanctity of the Bhoga being offered to the deities and also to the cleanliness of the temple premises. Taluchha Mohapatra likewise looks after the cleanliness of the kitchen. Mudirath performs all works of the King in latter's absence as his representative. The temple Purohit chants Vedic Mantras and performs Japas. Pujapandas performs the ritualistic Puja (worship). Puspalaks dress up the deities, smear sandal wood paste etc. Khuntias guard the sacred body of the deities. The Mekaps remain in charge of different store articles. Pratiharis keep guard over different strategic points. Suars cook the food offerings. Karans keep the accounts of all expenditure both cash and materials. Bhitara Gaini Seva (service) is performed by the Debadasis who sing songs before the deities. The Daitas perform all duties during Snana Purnima and Ratha Yatra (Car Festival) and plays an important role during Nabakalebar, the ritual in connection with changing of wooden bodies of the deities. It is said that they are the decedents of the Shabara chieftain Biswabasu, who was worshiping Jagannath before the Lord came to this temple and hence the Daitas are considered as close relatives of Jagannath.
Nearly 75 such sevayats perform their functions daily and without any salary. They are only entitled to get a portion of the total Bhoga or offerings. This portion is known as ‘Khei’. A few sevayats also get cash rewards from the management. On special occasions like Rath Yatra, all the sevayats are given cash rewards.
Today, there are 119 categories of sevayats at the temple according to the Record of Rights of the temple. These categories are:
1. Gajapati Maharaja
2. Pariccha or Raj Guru
3. Chhatisha Nijog Nayak(the head of the Servitors) - Pattajoshi Mohapatra
4. Bhitarchha Mohapatra
5. Talichha
6. Mudrahasta or Mudirasta
7. Deula Purohit
8. Puja Panda
9. Badapanda
10. Pushpalaka
11. Mahajana
12. Mudra
13. Khuntia
14. Bhandara Mekapa
15. Palia Mekapa
16. Akhanda Mekapa
17. Changada Mekapa
18. Khataseja Mekapa
19. Pratichari
20. Daita
21. Pati Mahapatra.
22. Patribadu
23. Garabadu
24. Suarabadu
25. Khurinayak
26. Mukhapauhala
27. Ghatuari
28. Gochhikara
29. Suna Goswami
30. Muduli
31. Alatibalita Sevaka
32. Puranapanda
33. Duttamahapatra
34. Lugadhua and Pani Kunda Sevak
35. Ballava Jojania
36. Bimanabadu
37. Anasara Sudasuara and Suda Suara
38. Hadapanayak
39. Bidia Jogania
40. Khatuli Sevak
41. Astana Pratihari
42. Kothabhog Jogania
43. Pradhani
44. Paila
45. Lenka
46. Suaranijoga Nayak
47. SuaraniJoga and Mahaswara
48. Jagia Mahasuara
49. Badu Suara, Thali, Tuna and Amalu Suara
50. Panti Badu
51. Amalutola, Purakharadi
52. Tolabadu
53. Rosha Paika
54. Baharadeuli Suara
55. Baharadeuli Jogania
56. Rosha Dhopakhalia, Angarua, Gobarapania and Rabadia
57. Handi Jogania
58. Birimunda Samartha
59. Kothabhoga Pania
60. Panikipata
61. Nikapa and Gandhana Nikapa
62. Biribuha
63. Daudibala
64. Churana
65. Sabat Nijog
66. Pania - Pata
67. Mandani
68. Chakaapasara
69. Mulia Suansia
70. Binakara
71. Darpania
71. Kothasuansia
73. Mahabhoi
74. Gita Govinda
75. Bhitara Gaini
76. SanpradaniJog
77. Dayanamali
78. Madei
79. Prasad Badu, Badu Mohapatra
80. Tatua
81. Patara Bandha
82. Vijayanti
83. Chhatara Nijogi
84. Kahalia
85. Sankhua
86. Parbajatra Jogania
87. Chitrakara
88. Rupakara
89. Bania
90. Tamara Bisoyi
91. Karotia
92. Bentabindha Paika
93. Patara Bisoyi
94. Kala Bethia
95. Daraji
96. Kumbhara Bisoyi
97. Rathabhoi
98. Malachula
99. Banua
100. Chakra Dihud
101. Ojha Maharana
102. Ghanta Seva
103. Ghantua
104. Ratha Dahuka
105. Badhei
106. Baidya
107. Amunia Chhatara
108. Chhamu Dihudi
109. Chapa Behera
110. Chapa Dalai
111. Mapa Saita Karana
112. Tadhau Karana
113. Deula Karna
114. Baithi Karan
115. Kotha Karana
116. Charcha Karana
117. Daina Pattra
118. Chaula Bachha Karana
119. Matha and Byaktigita Seva.
TEMPLES AROUND PURI
Gundicha Temple
The most important sanctuary of Jagannath is the Gundicha temple, the abode to which Jagannath, Balabhadra and Subhadra are driven each of his or her wooden cars once in a year, during the Car Festival. Except for these few days it is unoccupied, but there is a small establishment of servants by whom it is regularly maintained. It is situated at the other end of the great highway (Badadanda). The distance between the gates of Jagannath temple and the Gundicha temple, is exactly 2,688.0696 meters (8327 feet). The temple is surrounded by a wall and stands in the middle of garden. It consists of four pars connected with kitchen rooms by a narrow passage the tower, a construction of Pidha type, is 75 feet high with a base of 55 feet by 46 feet outside, and 36 feet 8inches by 27 feet inside. All the four structures (Vimana, Jagamohan, Natamandap, and Bhogamandap) bear the traces of several plastering and are carved in places with obscene figures in mortar. There is a plain raised seat, 4 feet high and 19 feet long, made of chlorite, and this is called the Ratnavedi- the throne on which the images are placed when brought to the temple.
Astasambhu Temple
The eight guardians Shiva's of this abode of Jagannath (Vishnu) are Markandeswar, Yajneswara, Nilakantheswara, Vilveswara, Kapalamochana, Baleswara, Isaneswara and Pataleswara.
Astachandi Temple
The eight Chandis, collectively called Astachandi, are Bata Mangala, Bimala, Sarvamangal, Ardhasani, Alamba, Dakshinakalika, Marichika and Harachandi.
Panchatirtha Temple
The sacred tanks are Indradyumna near the Gundicha temple, Manikarnika in the Marnikarnika street, Markanda towards the north of the Jagannath temple and Swetaganga towards the south of the Jagannath temple. These four tirthas or sacred waters together with the sea make the Panchtirtha or five sacred waters in which pilgrims are solemnly enjoined to take bath. Some of these places and few other places, such as: Lokanath temple, Atharnala Bridge, etc., deserve special mention.
Loknath Temple
This is the famous Shiva temple of Puri Located about One Kilometer away from the Jagannath Temple towards the western end. There is a popular belief that Lord Ram had installed this Shiva Lingam with a Pumpkin. The Temple was build during 10th-11th century A.D. The devotees come here to see Lord Loknath in order to be cured from any kind of disease. There are certain festivals observed in this temple out of which' Saranti-Somobar-Mela' is the important one. There is a stream on the head Shiva Linga playing the role of the Ganges and Linga, it self remains under the water. The flowers, sandal paste, 'Bilwa-Patra', etc. offered to the God remain decomposed in the water emittining a special smell and teats being medicated as a whole. people take it as Prasad, in order to be cured from the disease that they suffered for. The festival of Shiva Ratri is observed in the temple of Lokanath with great devotion. A meeting of Siva and Vishnu takes place on the day.
Chakratirtha Temple
The Chakratirtha, a small and unprotected pool, is in the South-east of Jagannath Temple on the Sea-Beach of popularly known as C.T. Road heading towards Pentha Kata (The Fishersman village). It is evidently a part of the old mouth of the Balagandi stream that flowed across the Badadanda to the sea. The place is known as Banki Muhana. Near-by is the temple of Chaitanya called Sunar-Gouranga, a place largely visited by the pilgrims.
Chakra Narayan Temple
Towards the northern side of the temple of Sunar-Gouranga is the temple of Chakra Narayana. The image of Lakshmi-Narasimha is worshipped here.
Daria Mahabir Temple
At the distance of about thirty meters to the west of the Chakra Narayan Temple, Daria Mahabir is a small temple dedicated to Hanuman. He is also known as Bedi Hanuman.
Ardhasani Temple
On the way to Gundicha temple, Ardhasani is a small temple dedicated to the goddess of that name.The three chariots of Jagannatha, Balabhadra and Subhadra start from the Singha Dwara of the Temple of Jagannath and reach at 'Gundicha Temple', at the other end of the Bada danda. In between 'Gundicha Temple' and 'Singha Dwara' there comes the Shrine of the Goddess, Ardhamsini or Ardhasini. Popularly known as Mousima (aunt) of Jagannath where the Lord take a Bhoga of 'Podapitha", a special cake. It is stared in Skanda Purana, Vaisanava Knadha that during the deluge, when the sea over flooded Puri, this goddess drank half of the flood water and saved the town. There for her name become Arthasini.
Siddha Mahavir Temple
At a distance of about half a mile, to the west of Gundicha temple, there is a small temple dedicated to Siddha Hanuman. It is believed that Tulasi Das resided at this place during his stay at Puri. It is a beautiful spot for picnic.
Jameshwara Temple
This is again a temple of 11-11th Century A.D. located on the extreme end of Hara Chandi Street. It owed Jameshwara Shiva, who protects this holy land from the influence of Yama, on the other hand it is know on as Yamanaka Tirtha. Again this temple is one of the historical evidences, if analysed, can get lot of evidence of the culture of Puri. Besides, there are many religious shrines and sanctuaries found in each and every street of Puri. There are Ashrams of saints like Pandu, Angira, Bhrigu and Nigamananda and others also found in the different areas.
Alabukeswara Temple
Alabukeswara is a Shiva Shrine situated to the west of the Yameshwara. It is spoken of in high terms by the Kapila Samhita for making barren women fruitful.
Kapala Mochana Temple / Manikarnika
Kapalamochana is a small Shiva temple in the immediate neighborhood of the Alabukeswara in the Manikarnika Sahi. The sacred pool of Manikarnika is also located here. Besides all these temples and sacred places as, Sama Kali, Dakhina kali, Barahi in Bali Sahi; Ramachandi in Kundheibenta Sahi and Putia Rani temple near Bus stand on the Badadanda.
Dakshina Kalika Temple
The temple is situated towards south-eastern side of the Lord Jagannath temple on Balisahi. Puranic tradition say that in Sriksetra or Puri, Sri Jagannath is regarded as Dakshina Kalika. The deity is enshring in a modern temple at an higher raised platform. The temple is facing to east an consist of a vimana and a Jagamohana. The deity is four armed and seated on a corpse. She is shown as drinking blood, with a dagger and holding severed head in two of her hands. It is believed that Dakshina Kalika is the guardian of the kitchen of the Lord Jagannath Temple.
Shyamakali Temple
These shrines are there in the old palace of Gajapati Kings of Puri. Now the historical Royal Palace is situated in the grand trunk road (Badadanda) of Puri. This is a new Place. The old Palace was there in Bali Sahi. From the Southern door of Lord Jagannath temple one can go to this place.
Dasa Avatara Temple
There is a ruinous temple of the 'Dasa Avatara' of Vishnu near Gundicha temple. This is the place where the Kabi Jayadev, the author of "Gitagovinda" stayed . Being inspired with the ten incarnations of Vishnu, he wrote Dasaavatara Strotra in his famous work "Gitagovinda".
The Temple of Seven Mother Goddesses
This temple is situated on the embankment of a big sacred pond, Markandeya Soravara. This reminds us of the similar temple build at Dasasvamedha Ghat of Yajpur built in the 10th century by the Somavamsi Kings. Brahmi, Maheswari, Andri, Kaumari, Vaisnavi, Varahi and Camanda are known as the seven mother Goddesses. Sometime Narasimha replace Vaisnavi, a female from the man-Lion incarnation of Lord Vishnu. However, the Shrine of the seven mother goddess at the pond Markanda proves very well that once upon a time Puri was a bonafide Shakti Pitha and Goddess Vimala was the presiding deity of this pitha.
The most important sanctuary of Jagannath is the Gundicha temple, the abode to which Jagannath, Balabhadra and Subhadra are driven each of his or her wooden cars once in a year, during the Car Festival. Except for these few days it is unoccupied, but there is a small establishment of servants by whom it is regularly maintained. It is situated at the other end of the great highway (Badadanda). The distance between the gates of Jagannath temple and the Gundicha temple, is exactly 2,688.0696 meters (8327 feet). The temple is surrounded by a wall and stands in the middle of garden. It consists of four pars connected with kitchen rooms by a narrow passage the tower, a construction of Pidha type, is 75 feet high with a base of 55 feet by 46 feet outside, and 36 feet 8inches by 27 feet inside. All the four structures (Vimana, Jagamohan, Natamandap, and Bhogamandap) bear the traces of several plastering and are carved in places with obscene figures in mortar. There is a plain raised seat, 4 feet high and 19 feet long, made of chlorite, and this is called the Ratnavedi- the throne on which the images are placed when brought to the temple.
Astasambhu Temple
The eight guardians Shiva's of this abode of Jagannath (Vishnu) are Markandeswar, Yajneswara, Nilakantheswara, Vilveswara, Kapalamochana, Baleswara, Isaneswara and Pataleswara.
Astachandi Temple
The eight Chandis, collectively called Astachandi, are Bata Mangala, Bimala, Sarvamangal, Ardhasani, Alamba, Dakshinakalika, Marichika and Harachandi.
Panchatirtha Temple
The sacred tanks are Indradyumna near the Gundicha temple, Manikarnika in the Marnikarnika street, Markanda towards the north of the Jagannath temple and Swetaganga towards the south of the Jagannath temple. These four tirthas or sacred waters together with the sea make the Panchtirtha or five sacred waters in which pilgrims are solemnly enjoined to take bath. Some of these places and few other places, such as: Lokanath temple, Atharnala Bridge, etc., deserve special mention.
Loknath Temple
This is the famous Shiva temple of Puri Located about One Kilometer away from the Jagannath Temple towards the western end. There is a popular belief that Lord Ram had installed this Shiva Lingam with a Pumpkin. The Temple was build during 10th-11th century A.D. The devotees come here to see Lord Loknath in order to be cured from any kind of disease. There are certain festivals observed in this temple out of which' Saranti-Somobar-Mela' is the important one. There is a stream on the head Shiva Linga playing the role of the Ganges and Linga, it self remains under the water. The flowers, sandal paste, 'Bilwa-Patra', etc. offered to the God remain decomposed in the water emittining a special smell and teats being medicated as a whole. people take it as Prasad, in order to be cured from the disease that they suffered for. The festival of Shiva Ratri is observed in the temple of Lokanath with great devotion. A meeting of Siva and Vishnu takes place on the day.
Chakratirtha Temple
The Chakratirtha, a small and unprotected pool, is in the South-east of Jagannath Temple on the Sea-Beach of popularly known as C.T. Road heading towards Pentha Kata (The Fishersman village). It is evidently a part of the old mouth of the Balagandi stream that flowed across the Badadanda to the sea. The place is known as Banki Muhana. Near-by is the temple of Chaitanya called Sunar-Gouranga, a place largely visited by the pilgrims.
Chakra Narayan Temple
Towards the northern side of the temple of Sunar-Gouranga is the temple of Chakra Narayana. The image of Lakshmi-Narasimha is worshipped here.
Daria Mahabir Temple
At the distance of about thirty meters to the west of the Chakra Narayan Temple, Daria Mahabir is a small temple dedicated to Hanuman. He is also known as Bedi Hanuman.
Ardhasani Temple
On the way to Gundicha temple, Ardhasani is a small temple dedicated to the goddess of that name.The three chariots of Jagannatha, Balabhadra and Subhadra start from the Singha Dwara of the Temple of Jagannath and reach at 'Gundicha Temple', at the other end of the Bada danda. In between 'Gundicha Temple' and 'Singha Dwara' there comes the Shrine of the Goddess, Ardhamsini or Ardhasini. Popularly known as Mousima (aunt) of Jagannath where the Lord take a Bhoga of 'Podapitha", a special cake. It is stared in Skanda Purana, Vaisanava Knadha that during the deluge, when the sea over flooded Puri, this goddess drank half of the flood water and saved the town. There for her name become Arthasini.
Siddha Mahavir Temple
At a distance of about half a mile, to the west of Gundicha temple, there is a small temple dedicated to Siddha Hanuman. It is believed that Tulasi Das resided at this place during his stay at Puri. It is a beautiful spot for picnic.
Jameshwara Temple
This is again a temple of 11-11th Century A.D. located on the extreme end of Hara Chandi Street. It owed Jameshwara Shiva, who protects this holy land from the influence of Yama, on the other hand it is know on as Yamanaka Tirtha. Again this temple is one of the historical evidences, if analysed, can get lot of evidence of the culture of Puri. Besides, there are many religious shrines and sanctuaries found in each and every street of Puri. There are Ashrams of saints like Pandu, Angira, Bhrigu and Nigamananda and others also found in the different areas.
Alabukeswara Temple
Alabukeswara is a Shiva Shrine situated to the west of the Yameshwara. It is spoken of in high terms by the Kapila Samhita for making barren women fruitful.
Kapala Mochana Temple / Manikarnika
Kapalamochana is a small Shiva temple in the immediate neighborhood of the Alabukeswara in the Manikarnika Sahi. The sacred pool of Manikarnika is also located here. Besides all these temples and sacred places as, Sama Kali, Dakhina kali, Barahi in Bali Sahi; Ramachandi in Kundheibenta Sahi and Putia Rani temple near Bus stand on the Badadanda.
Dakshina Kalika Temple
The temple is situated towards south-eastern side of the Lord Jagannath temple on Balisahi. Puranic tradition say that in Sriksetra or Puri, Sri Jagannath is regarded as Dakshina Kalika. The deity is enshring in a modern temple at an higher raised platform. The temple is facing to east an consist of a vimana and a Jagamohana. The deity is four armed and seated on a corpse. She is shown as drinking blood, with a dagger and holding severed head in two of her hands. It is believed that Dakshina Kalika is the guardian of the kitchen of the Lord Jagannath Temple.
Shyamakali Temple
These shrines are there in the old palace of Gajapati Kings of Puri. Now the historical Royal Palace is situated in the grand trunk road (Badadanda) of Puri. This is a new Place. The old Palace was there in Bali Sahi. From the Southern door of Lord Jagannath temple one can go to this place.
Dasa Avatara Temple
There is a ruinous temple of the 'Dasa Avatara' of Vishnu near Gundicha temple. This is the place where the Kabi Jayadev, the author of "Gitagovinda" stayed . Being inspired with the ten incarnations of Vishnu, he wrote Dasaavatara Strotra in his famous work "Gitagovinda".
The Temple of Seven Mother Goddesses
This temple is situated on the embankment of a big sacred pond, Markandeya Soravara. This reminds us of the similar temple build at Dasasvamedha Ghat of Yajpur built in the 10th century by the Somavamsi Kings. Brahmi, Maheswari, Andri, Kaumari, Vaisnavi, Varahi and Camanda are known as the seven mother Goddesses. Sometime Narasimha replace Vaisnavi, a female from the man-Lion incarnation of Lord Vishnu. However, the Shrine of the seven mother goddess at the pond Markanda proves very well that once upon a time Puri was a bonafide Shakti Pitha and Goddess Vimala was the presiding deity of this pitha.
Tuesday, July 20, 2010
ABOUT ORISSA
Orissa has a glorious and ancient history spanning a period of over 2000 years. In ancient times, it was the proud kingdom of Kalinga. Kalinga was a major seafaring nation that controlled most of the sea routes in the Bay of Bengal. For several centuries, a substantial part of Southeast Asia, such as Kampuchea (Cambodia), Java, Sumatra, Bali and Thailand were colonies of Orissa. In fact the name of the country "Siam" is derived from Oriya/Sanskrit Shyamadesha. The temple of Angkor Wat is a fine example of Orissan architecture, with some local variations. Bali still retains its Hindu Orissan heritage. A major turning point in world history took place in Orissa. The famous Kalinga war that led emperor Asoka to embrace non-violence and the teachings of Buddha was fought here in 261 BC.
Later on, Asoka was instrumental in spreading Buddhist philosophy all over Asia. In the second century BC, Kalinga flourished as a powerful kingdom under Kharavella. It is he who was built the superb monastic caves at Udayagiri and Khandagiri.Subsequently, the kingdom was ruled under various monarchs, such as Samudragupta and Sasanka. It also was a part of Harsha's empire.
In 795 AD, the king Yajati united Kalinga, Kosala and Utkala into a single empire. He also built the famous Jagannath temple at Puri. King Narasimha Dev is reputed to have built the magnificent sun temple in Konark. Although now largely in ruins, the temple would easily have rivaled the Taj Mahal in splendor. The ruins of a major ancient university and center of Buddhist learning, Ratnagiri, was recently discovered in Orissa. Scholars from far away lands, such as Greece, Persia and China used to study Philosophy, Astronomy, Mathematics and Science at this famed University. Taxila, Nalanda and Ratnagiri are the oldest universities in the world. The ruins of Ratnagiri University have not been fully excavated yet.
During the dark ages of Indian civilization, Orissa was ruled by a succession of Muslim kings. It was later annexed by emperor Akbar and became part of the Mughal empire. After the fall of the Mughals, the Marathas under Shivaji invaded the land and continued to rule until 1803 AD when Orissa fell prey to the barbaric British. Modern Orissa was carved out of Bihar in 1936. Contemporary Orissa has a proud cultural heritage that arose due to the intermingling of three great religious traditions - Hinduism, Buddhism and Jainism. It has been further enriched by Islam and Christianity.
Area : 1,55,707 Sq. Kms.
Population : 36,706,920 (2001 Census)
No of Districts : 30
No of Revenue Divisions : 3
No of Sub Divisions : 58
No of Municipalities : 31
No of N.A.Cs : 70
No of Tehsils : 147
No of Blocks : 314
No of Gram Panchayats : 5263
No of Villages : 50,887
No of Cities and Towns : 103
No of Universities : 8
No of Govt. Engg. Colleges : 4
No of Govt. Medical Colleges: 3
No of Govt. Ayurvedic Colleges:3
No of Homeopathic Colleges : 7
No of Law Colleges : 9
Census Tag Orissa
Population : 36,706,920
Population Growth Rate : 15%
Sex Ratio : 972
Population Density : 236
Literacy : 63.61%
Dist. Population (highest) : Ganjam ( 3,136,937 )
Dist. Population (lowest) : Deogarh ( 274,095 )
District Literacy (highest): Khurda ( 81% )
District Literacy (lowest) : Malkangiri ( 32% )
Later on, Asoka was instrumental in spreading Buddhist philosophy all over Asia. In the second century BC, Kalinga flourished as a powerful kingdom under Kharavella. It is he who was built the superb monastic caves at Udayagiri and Khandagiri.Subsequently, the kingdom was ruled under various monarchs, such as Samudragupta and Sasanka. It also was a part of Harsha's empire.
In 795 AD, the king Yajati united Kalinga, Kosala and Utkala into a single empire. He also built the famous Jagannath temple at Puri. King Narasimha Dev is reputed to have built the magnificent sun temple in Konark. Although now largely in ruins, the temple would easily have rivaled the Taj Mahal in splendor. The ruins of a major ancient university and center of Buddhist learning, Ratnagiri, was recently discovered in Orissa. Scholars from far away lands, such as Greece, Persia and China used to study Philosophy, Astronomy, Mathematics and Science at this famed University. Taxila, Nalanda and Ratnagiri are the oldest universities in the world. The ruins of Ratnagiri University have not been fully excavated yet.
During the dark ages of Indian civilization, Orissa was ruled by a succession of Muslim kings. It was later annexed by emperor Akbar and became part of the Mughal empire. After the fall of the Mughals, the Marathas under Shivaji invaded the land and continued to rule until 1803 AD when Orissa fell prey to the barbaric British. Modern Orissa was carved out of Bihar in 1936. Contemporary Orissa has a proud cultural heritage that arose due to the intermingling of three great religious traditions - Hinduism, Buddhism and Jainism. It has been further enriched by Islam and Christianity.
Area : 1,55,707 Sq. Kms.
Population : 36,706,920 (2001 Census)
No of Districts : 30
No of Revenue Divisions : 3
No of Sub Divisions : 58
No of Municipalities : 31
No of N.A.Cs : 70
No of Tehsils : 147
No of Blocks : 314
No of Gram Panchayats : 5263
No of Villages : 50,887
No of Cities and Towns : 103
No of Universities : 8
No of Govt. Engg. Colleges : 4
No of Govt. Medical Colleges: 3
No of Govt. Ayurvedic Colleges:3
No of Homeopathic Colleges : 7
No of Law Colleges : 9
Census Tag Orissa
Population : 36,706,920
Population Growth Rate : 15%
Sex Ratio : 972
Population Density : 236
Literacy : 63.61%
Dist. Population (highest) : Ganjam ( 3,136,937 )
Dist. Population (lowest) : Deogarh ( 274,095 )
District Literacy (highest): Khurda ( 81% )
District Literacy (lowest) : Malkangiri ( 32% )
ORISSA'S PEOPLES
Since prehistoric days the land of Orissa has been inhabited by various people. The earliest settlers of Orissa were primitive hill tribes. Although prehistoric communities cannot be identified, it is well known that Orissa had been inhabited by tribes like Saora or Sabar from the Mahabharata days.
Orissa, which is largely rural, the traditional values are still kept alive. In general the values have no doubt weakened but they are not lost. Among die innocent Advisees dwelling in the wooded hinterland and forested hill slopes, India's earliest civilization is retained in its pristine form. Not only in their secluded hamlets, bet also in the countless thousands of villages in the country sides one can catch a glimpse of the dwindling horizon of humanity, through the innocent and benign outlook of tile villagers. A sensitive person who happens to be a prisoner of the modern society with its stress and strain will not, while in a typical village, fail to mark the relationship of its common people with God, nature and their fellow men.
Saora in the hills and the Sahara and Sabar of the plains continue to be an important tribe distributed almost all over Orissa. Most of the tribal people have been influenced by Hindus and have adopted Hindu manners, customs and rituals. Bonda Parajas of Koraput district are the best example of these tribes.
Most of the tribal people and much of the population in Orissa belong to the Australoid group in racial history, while most of the general population belong to the broad-headed Alpinoid type. Besides this, a sprinkling of Mediterranean type is found in the general population.
Orissa had a high percentage of scheduled castes and tribes which together make 9.78 million. The scheduled tribes are concentrated in two belts. The northern belt comprises the district of Mayurbhanj, Keonjhar and Sundargarh. The southern belt consist of the district of Koraput, Ganjam and Phulbani. A large percentage of the tribal population in these districts have their own oral tribal languages and they do not know Oriya. The most important of these languages are Mundari, Santali, Saora and Kui / Kuvi.
There are four cultural regions within the present boundaries of Orissa. The north-eastern areas bordering on Bengal have been influenced in dress, food, habits, languages, social customs and festivities of Bengali culture and language. The southern parts of Ganjam and Koraput districts have a sizable Telugu-speaking population and have been influenced in language, food habits, dress and marriage customs by the Andhra culture and language. The western districts of Sambalpur, Bolangir and Kalahandi may be said in many ways to be a cultural and to some extent, linguistic continuum with the region of Chhatisgarh of Madhya Pradesh just belong the border where many Oriya-speaking castes live even at present. The fourth region may said to be the distinctive or typical or at least the tone-setting one, in both cultural institutions, social customs and linguistic and literary sophistication. This region comprises roughly the coastal districts of Balasore, Cuttack and Puri and portions of adjoining districts. Some of the tribes like the Kondh and Saora have developed internal social differentiations along occupational specializations as potters, weavers and basket makers. Some of these tribes like the Bhuiyan, the Bathudi, the Gond and the Binjhal (Binjhawar) of northern and western Orissa have been very much Hinduised.
the Dhoba(washer-man), the Kumbhar (potter), the Chasa (farmer), the Tanti (weaver), the Keuta (flattened-rice-maker or fisherman), the Badhai (carpenter), the Kamar (blacksmith), the Teli (oilman) and the Chamar (shoemaker), Karana (writer), Guada (cattle keeper), Khandayata (Swordsman) and the Paana (untouchable weaver/ sweeper). Each caste practically had its own cultural world and social milieu, with its peculiar festivals and rituals, its own tutelary deities and sacred centers, its peculiar marriage, funeral and other customs, and its own level and limitations of social interaction with members of other castes and religious communities in the village society. These inter-caste relations were usually limited to social necessities. Some cementing bonds were established through a peculiar social institution called ritual Kinship and friendship.This institution ensured a semblance of social interaction between the families of persons so related.
Orissa, which is largely rural, the traditional values are still kept alive. In general the values have no doubt weakened but they are not lost. Among die innocent Advisees dwelling in the wooded hinterland and forested hill slopes, India's earliest civilization is retained in its pristine form. Not only in their secluded hamlets, bet also in the countless thousands of villages in the country sides one can catch a glimpse of the dwindling horizon of humanity, through the innocent and benign outlook of tile villagers. A sensitive person who happens to be a prisoner of the modern society with its stress and strain will not, while in a typical village, fail to mark the relationship of its common people with God, nature and their fellow men.
Saora in the hills and the Sahara and Sabar of the plains continue to be an important tribe distributed almost all over Orissa. Most of the tribal people have been influenced by Hindus and have adopted Hindu manners, customs and rituals. Bonda Parajas of Koraput district are the best example of these tribes.
Most of the tribal people and much of the population in Orissa belong to the Australoid group in racial history, while most of the general population belong to the broad-headed Alpinoid type. Besides this, a sprinkling of Mediterranean type is found in the general population.
Orissa had a high percentage of scheduled castes and tribes which together make 9.78 million. The scheduled tribes are concentrated in two belts. The northern belt comprises the district of Mayurbhanj, Keonjhar and Sundargarh. The southern belt consist of the district of Koraput, Ganjam and Phulbani. A large percentage of the tribal population in these districts have their own oral tribal languages and they do not know Oriya. The most important of these languages are Mundari, Santali, Saora and Kui / Kuvi.
There are four cultural regions within the present boundaries of Orissa. The north-eastern areas bordering on Bengal have been influenced in dress, food, habits, languages, social customs and festivities of Bengali culture and language. The southern parts of Ganjam and Koraput districts have a sizable Telugu-speaking population and have been influenced in language, food habits, dress and marriage customs by the Andhra culture and language. The western districts of Sambalpur, Bolangir and Kalahandi may be said in many ways to be a cultural and to some extent, linguistic continuum with the region of Chhatisgarh of Madhya Pradesh just belong the border where many Oriya-speaking castes live even at present. The fourth region may said to be the distinctive or typical or at least the tone-setting one, in both cultural institutions, social customs and linguistic and literary sophistication. This region comprises roughly the coastal districts of Balasore, Cuttack and Puri and portions of adjoining districts. Some of the tribes like the Kondh and Saora have developed internal social differentiations along occupational specializations as potters, weavers and basket makers. Some of these tribes like the Bhuiyan, the Bathudi, the Gond and the Binjhal (Binjhawar) of northern and western Orissa have been very much Hinduised.
the Dhoba(washer-man), the Kumbhar (potter), the Chasa (farmer), the Tanti (weaver), the Keuta (flattened-rice-maker or fisherman), the Badhai (carpenter), the Kamar (blacksmith), the Teli (oilman) and the Chamar (shoemaker), Karana (writer), Guada (cattle keeper), Khandayata (Swordsman) and the Paana (untouchable weaver/ sweeper). Each caste practically had its own cultural world and social milieu, with its peculiar festivals and rituals, its own tutelary deities and sacred centers, its peculiar marriage, funeral and other customs, and its own level and limitations of social interaction with members of other castes and religious communities in the village society. These inter-caste relations were usually limited to social necessities. Some cementing bonds were established through a peculiar social institution called ritual Kinship and friendship.This institution ensured a semblance of social interaction between the families of persons so related.
ORISSA'S LANGUAGE
Oriya is the regional language of Orissa. It belongs to the Aryan family of languages and is closely related to Assamese, Bengali and Maithili as a direct descendant of eastern Magadhi. Under the influence of neighboring regional languages of the Aryan and Dravidian families, as also that of the Austric group of languages current among the tribal groups, Oriya has developed many linguistic variations, such as Baleswari (Balasore), Bhatri (Koraput), Laria (Sambalpur), Sambalpuri (Sambalpur and other western districts), Ganjami (Ganjam and Koraput), Chhatisgarhi (Chhatisgarh of Madhya Pradesh and adjoining areas of Orissa) and Medinipuri (Midnapur district of West Bengal). Besides, hilly regions of north and south Orissa have their own local versions of Oriya with many linguistic peculiarities. The first dated, inscription in Oriya goes back to 1051 AD discovered at Urajang. But recent discoveries of Sanskrit inscriptions with Oriya words thrown in, reported from Orissa and Andhra Pradesh areas of the ancient Kalinga empire, push back its lineage to the 6th century AD. During the Surya dynasty(1435-1523), Oriya literacy activities were remarkable and the great epics and almost all the Puranas and some Upanishads were translated and often reinterpreted. The Oriya script, descending from Brahmi script, has been given the round or Dravidian finish, probably during the reign of the Ganga kings. The shape was admirably adopted to writing on processed palm leaves with an iron stylus.
ORISSA'S CULTURE
Flowing through the arteries of Orissa, is the living and continuing culture of India... its varied expressions and its rich variety. The very stones speak of the unique history of the nation. The temple-culture condenses the quintessence of India. Whether it is the sacred environs of Lord Jagannath temple, or the eroticism of Konark's Sun temple, the wondrous caves of Jainism or the mystical monasteries of Buddhism, the paintings of folklore or the weaver's magic... Orissa speaks eloquently of a living past and continuing present.The rhythmic and exotic classical 'Odissi dance evolved from the cult of the 'devadasis' or female temple dancers reverberates not only within the portals of the nation, but also echoes on foreign shores too. Folk dances like the 'Chhow' or the 'Sambalpuri' dance and tribal dances like the 'Ghumura' & 'Paraja' can set any soul ablaze. Indigenous theater in the form of 'Prahalad-Nataka' or the 'Dhanuyatra' are expressions of the 'Indianans of India'. Fairs like the 'Bali Jatra' remind us of our ancient maritime links with Bali or Sand. And to crown it all is our universally-acclaimed 'Rathyatra' of Lord Jagannath which has infected the world. So... sure and true flows the Orissan culture reflecting the Indian Culture.
ORISSA'S IMPORTANT FESTIVALS & FAIRS
A large number of festivals and fairs are celebrated in Orissa. These differ from tribe to tribe, from caste to caste and also from region to region.
Dandanata Or Danda Jatra
Dandanata is derived from 'Danda' a pole and 'mata' a dance which is performed in a fair called 'Danda Jatra'. This is celebrated in the month of Vaishaka (April-May). This fair is celebrated through dance, song and physical feats and the pole represents of Lord Shiva. The devotees are called 'Bhakta' and there are thirteen in a 'Danda' party. The leader is 'Pata Bhakta' , who leads a life of abstinence for twenty-one days prior to this festival. The Bhaktas move from village to village and perform at a house only when invited. The Bhaktas roll on the hot sand in the mid-day sun of summer, dance, and sing praying for the welfare of house holder. Whether someone in the family is childless or poor or suffering from some incurable diseases, the householder usually vows to become a 'Bhakta' next time if his miseries are removed.
The austerities and physical sufferings include walking on fire, piercing the back with sharp nails, using poisonous snakes as garlands and making them sting the body, piercing the tongue or walking on a sharp sword edge etc, apart from fasting and abstinence. These are aimed in order to please and secure booms from Lord Shiva.
Variations of 'Danda Jatra" are found in almost the whole of Orissa one variation is Jhamu Jatra or Nian Patua consisting of walking on a trench of fire, and the another one is 'Uda Jatra" or Uda Patna in which the devotees are hooked from their back muscles and are swung high round a pole.
Chandan Jatra
This fair is celebrated for twenty-one days in the month of 'Jaishtha' (May-June). When a smaller replica of Lord Jagannath is taken to the sacred tank for boating after being smeared with 'Chandan' or sandal wood paste. This is aimed at providing cool comfort and relief from the summer heat. This is celebrated at places where there is a Jagannath temple and a lot of merriment goes with it when pilgrims congregate. The main centre of this fair is at Puri, the celebrated 'Shrikhetra'; the original seat of Lord Jagannath.
Rathyatra
This spectacular chariot festival is held at the famous Jagannath temple at Puri. Rathyatra is also known as Car festival. This festival is celebrated in the month of Asadha, according to the Hindu calendar, on the second day of the lunar fortnight that falls during June-July.
Bahuda Jatra
The return 'car festival' is celebrated in the beginning of the month of Shravana (July-August)
Chandrabhaga Mela
The fair at "Chandrabhaga" begins on the seventh day of the bright fortnight in the lunar month of Magha (January-February) and continues for seven days. It is held at the mouth of sacred Chandrabhaga river near the famous temple of Konarka. This sacred site figures in the myth of Shamba of the Mahabharata days who was cured of his leprosy by worshiping Lord Surya, the Sun God. The Sun Temple of Konark and the sacred site refer to the prevalence of a strong solar cult in the coastal Orissa. It is believed that whoever takes a bath in the Chandrabhaga will be cured of leprosy and bareness. Magha Saptami mela is observed at the same time at the Join centre of Khandagiri, near Bhubaneswer, for seven days.
Maha Shiva Ratri
Shiva Ratri is the most important festival in the annual cycle of rituals which is celebrated in the month of Phalguna (February-March.). The fair draws pilgrims from villages and towns around and devotees fast till after mid-night when the sacred lamp (Mahadeepa) is taken to the temple spire.
Dola Jatra
Beginning with the Purnima or the full moon day in the lunar month of Phalguna. The Radha and Krishna images from the Vaishnava temples begin the ritual journey to some important centres of congregation or Melana. With Holy or sprinkling of red 'Abhir' powder and chanting of bhajan and kirtan, the devotees come in a procession with images of Radha and Krishna carried in the Vimanas to the site of the fair. The deities pay a visit to several villages on their outing and receive homage and offerings from devotees. At the site of the fair chanting if spiritual songs and recitation of the Bhagavata and other scriptures are usually organized.
Ram Leela
This all -India festival is celebrated in a few important villages and towns in Orissa in the month of Chaitra (March-April). The masks of Rama, Ravana and others of the Ramayana myth are worn by characters in a dramatic re-enactment of the epic happenings. This is accompanied by music and singing and is presented in the form of folk opera. The burning of the huge effigies as practiced elsewhere in India is not prevalent in Orissa. The fair is held in honour of Lord Rama to celebrate the victory of virtue over vice Ravana.
Panna Sankaranti(Oriya New year)
Panna Sankranti or Chhatua Sankranti is celebrated to mark the first day of the solar month. On this day a small pot with a hole at the bottom filled with 'panna' or sweet drink is hung on a basil (Tulsi) plant. The falling of water from the pot symbolizes the falling of rain and thus this Sankranti marks the commencement of rainy season and of the cultivation cycle. The people of coastal Orissa ceremonially consume the flour of horse gram (Chhatua) after offering it to the basil plant.
Makar Sankranti
Makar Sankranti is celebrated in the month of 'Magh' and is a harvest festival. It is a celebration of spring on the occasion of the 'ascent' of the sun to the north (Uttarayana). In Maharashtra, Karnataka as well as parts of Andhra Pradesh, Makar Sankranti is a day of goodwill and friendship.Makara Sankranti marks the commencement of the sun's journey to the Northern Hemisphere (Makara raasi), signifying the onset of Uttarayana Punyakalam, and is a day of celebration all over the country. The day begins with people taking holy dips in the waters and worshipping the Sun.
Traditionally, this period is considered an auspicious time and the veteran Bhishma of Mahabharata chose to die during this period. Bhishma fell to the arrows of Arjuna. With his boon to choose the time of his death, he waited on a bed of arrows to depart from this world only during this period. It is believed that those who die in this period have no rebirth.
For the people in the Indo Gangetic plain, the day begins with taking dips in the Ganga and offering water to the Sun God. The dip is said to purify the self and bestow punya. Special puja is offered as a thanksgiving for good harvest. According to folklore, girls who take the holy dip get handsome husbands and boys get beautiful brides.
Akshaya Trutiya
This festival is celebrated on the third day of the bright fortnight of the lunar month of Vaishakha. This important festival is held in every farming household. It is characterised by the ceremonial sowing of paddy in the field. Oblation is offered to the goddess of destiny, 'Shathi'. This is the most auspicious day to start the construction of house buildings, digging of tanks and wells. This is the day on which the construction of the chariots for Ratha Jatra of Lord Jagannath and his brother and sister starts.
Rajja Parba
Rajja is one of the most popular festivals of Orissa, though it is not observed in western Orissa. The first day of the Raja festival is always celebrated in the last day of the solar month of Jaishtha. The festival continues for three days. It is believed that the Earth goddess had started to menstruate on the first day of the Raja and after the third day she is taken to a ritual bath and returned to normalcy. So this is called as the menstruation period of the earth, so the earth is to be avoided like a woman. Therefore men and women avoid touching the earth. Practically for three days there is a complete stoppage of work and especially boys and girls take to the swing and sing the typical Raja songs like "Banaste Dakila Gajja, Barasake Thare Asichi Rajja Gheni Nua Sajja Bajja", merry-making, feasting and display of gymnastic feats and playing games become the most important preoccupations for this three days. On the fourth day, when the earth is ritually clean and is ready for fertilization, the ceremonial ploughing is undertaken in the paddy fields.
Chitau Amavasya
This is celebrated on the new moon day of the lunar month of Shravana. A special type of rice cake called 'Chitau' is offered to Lord Jagannath at the temple. This cake is prepared and eaten with relish in almost every household. Gendeisuni, the goddess of Snails and Oysters is duly worshipped. These creatures are offered cakes and requested not to bruise the feet of farmers when they go to remove weeds from the fields.
NuaKhai
A widely practiced custom among the tribal as well as non-tribal population of Orissa is the offering of the first fruits to the deities, especially to the village deities. Paddy is the most important crop which is considered as Goddess Lakshmi. There is a special variety of early paddy which is already ripe by this time. A porridge made of new rice is offered to the ancestral spirits and to the local deities.
Gahma Purnami
This festival is celebrated as a merry festival of 'Gahma Punei', on the full moon day of the lunar month of Shravana and is especially auspicious to agriculturists. On this day, cattle, especially plough cattle, are colorfully decorated and given special offering and are worshipped as 'Go-Lakshmi'. That is the day of rest for the cattle.
Kumar Purnima Ossa
This festival is celebrated on the full moon day of the lunar month of Ashwina bring untold pleasure to the unmarried boys and girls. The worship of moon God is held at home as Janha Mamu (Moon, the maternal uncle.) brings them various delicacies and new clothes.
Chhadakhai
In the sacred month of Karthika many people forgo their favorite non-vegetarian dishes till Karthika Purnima as part of sacred ritual. The day after the full moon is the great day of release from this religious taboo and all indulge in non-vegetarian dishes to their heart's content.
Prathamashtami
This festival is celebrated for the well being of the first born in the family, whether boy or girl. The celebration falls on the eighth day of the dark fortnight of the lunar month of Margashira. Oblations are offered to God Ganapathi to protect the child against all hurdles in life. The child is given a new dress, feasted and blessed by the parents and other elders and friends.
Dhanu Sankranti
This festival is celebrated on the first day of Solar Pousha month. The month of Pousha is considered as the month of plenty. After collecting the harvest there is a festival of general rejoicing with special sweets of 'Muan'.
Shamba Dashami
The festival is celebrated on the tenth day in the bright fortnight in Pousha Lunar month. The myth has it that Lord Krishna's son, Shamba, was cursed by a sage and he could get rid of his leprosy. The dreaded disease only by worshipping the Sun God at Arka Tirtha, which is located on the Konark beach in Orissa. Women fast and worship Sun at dawn, midday and dusk and offer a variety of rice cakes and other delicacies. A mixed vegetable soup, known as 'Ghadghada' with leaves, tubers, local beans and pulse is a typical delicacy.
Chaiti Ghoda Nata
It is the most important festival of the fishermen of Orissa. Goddess Basuli with a horse shaped head is worshipped from the full moon day of lunar Baishakha. According to the myth in Kaibarta Purana, the supreme God slept on the leaf of a banyan tree which was buffeted in the sea. He created a man out of the dirt of his ear to hold the rudder firmly and thus keep his leaf-bed steady. When he was dozing, the man was swallowed up by a gigantic fish. Again the leaf bed swerved and god angrily captured the fish and brought the man out. The man and his descendants became the inveterate enemies of fish. They were ordained by god to earn their livelihood by catching fish. A part of the leaf was transformed into a horse. Under God's orders Vishwakarma built a boat and the man and his horse has become the presiding deity of the descendants of the first Kaibarta or Fisherman and Boatman. The divine horse breathed its last on the eighth day of Baishakha and God consoled the first Kaibarta that this horse was goddess of Basuli and her worship would bring him salvation.
The representation of goddess Basuli is made of well-decorated horse-head made of wood attached to a trunk built of bamboo pieces and is colored brown and decorated with garlands of red flowers. A man enters through a hole in the trunk and holds his head giving the appearance from a distance as he is riding a horse. Holding the reins he dances and the horse dances backward and forward to the beating of a drum. He sings songs composed by the folk poets.
FASTS
The fasts in contradistinction to the fairs and festivals are under taken by individuals in fulfillment of personal vows-either for one's own personal interest or in interest of one's loved ones. The fasts are of two kinds. The 'Brata' (Vrata) is a fast undertaken in fulfillment of a vow made both men and women, whereas the 'Osha' is the fast which is undertaken only by women.
Bada Osha
Bada Osha is essentially a major occasion of fasting. In coastal Orissa thousands of people gather at Dhabaleswar, Temple of Lord Mahadeva, in rocky islands in the midst of the river Mahanadi near Cuttak for fulfillment of boons. It is celebrated on the fourteenth of Kartika (September-October). This fast is also observed by men.
Mana Basa or Gurubara Osha
At the time when the paddy in the low-lying fields is ripe and harvesting has begun. Lakshmi, the Goddess of wealth has blessed the cultivator and is to be thanked and the family members rejoice in the bounty.
It is a weekly celebration of the worship of the goddess with varieties of cakes and other delicacies every Thursday which is considered to be the day of Lakshmi. The goddess is represented by a special variety of whitish paddy put in a grain measure ('Mana'). The lady of the house fasts and worships the goddess. Only the members of the family can take part of the oblations. Otherwise, goddess Lakshmi may leave the household of the worshiper. The concluding festivities of the last Thursday of the month are most elaborate.
Savitri Vrata
Savitri is the deified virtuous woman who had brought back her husband to wife by doggedly pleading with the God of Death, Yama. By observing the fast on the new moon day of the lunar month of Jaishtha, the married woman seeks Savitri's grace for making her husband live as long.
Khudurukuni Osha
Young girl's worship goddess Mangala in the morning of every Sunday in the month of Bhadrava. They believe that this God has the power of perform miracles of curing leprosy and other virulent diseases and the God is revengeful if one forgets to observe one's fast, after obtaining a boon.It is mostly done by the girls for the wellness of their brothers.
Jahni Osha
Jahni or ridge-gourd is a forbidden fruit for the unmarried girls in the month of Bhadrava. The goddess Vrundavati who is located in the basil plant (Tulsi) is worshipped in this month. The Goddess is also credited with the power of unmarried girls of leprosy and a punishing the unbelievers especially married women, by inflicting death upon their children.
Shathi Osha
Shathi or Shasthi is the powerful goddess presiding over the destiny and welfare of all children. It is believed that she writes the child's future on its forehead on the sixth day after the birth of the child. She is worshipped on the sixth day of the bright fortnight of the lunar month of Bhadrava by the mother and neighbouring family women. When the goddess pleased, she has been credited with restoring life to dead children.
Bali Trutiya
This is a fast observed by married women only for worshiping the images of Uma and Maheswar made of sand. It is celebrated on the third day of the bright fortnight of Bhadrava. According to the myth in the Padma Purana, Parvathi had observed this fast and was married to Shiva. In other myth Lord Rama had worshipped the Divine couple for securing their favour in winning the war against Ravana. Young men on this day have the liberty of striking the roofs of the houses with sticks and of removing stone-steps from the door believing that the curses of people will be turned into blessing that day.
Dutiya Osha
The fast is observed on the eighth day of the dark fortnight of the lunar month of Ashwina for the fecundity of the luckless women. Women who are barren or are delivering still-born children or whose children have died. Worship the deified Dutibahana born of a Brahman widow and austerities by abstaining even from water. Various fruits are offered to the goddess who is credited with many great miracles.
Rai Damodar Varta And Panchuka Ossa
Hindu widows widely observe this fast in Orissa for twenty-five days from the first day of the lunar month of Karthika. In the locally current myth, Rai, the daughter of the leader of the temple priests of Lord Jagannath at Puri was married to the Lord and thus was deified. She was granted a boon by the divine consort of the Lord Lakshmi that she would be worshipped along with Lakshmi. The widows worship Damodar along with Rai and Lakshmi by having only one meal of sun-dried rice, called 'HAVISHA '. The last five days of this holy month are known as 'Bagapanchuka'. During these five days only Lakshmi and Narayan was worshipped. During the Panchuka days, married women also worship goddess Vrundavati at the altar with the sacred basil plant, by decorating the place with beautiful designs in multi-coloured powders(MURUJA) made from indigenous herbs and other materials.
Naga Chauthi Osha
This fast is observed on the fourth day of the bright fortnight of the lunar month of Karthika. Women worship Naga serpent God Pingala in the form of a snake image made of gold, silver or of rice paste near an ant-hill. The fast is observed to protect the family members from snake-bite.
According to the myth, a merchant's wife had betrayed the trust of her 'Sangata' and also the serpent Mother Goddess (Naga Matha). All her six sons died of snake bite. The seventh son was married to a princess, who had faithfully observed this fast and she had been blessed by Naga Matha to be 'Aisulakhyani' or the virtuous wife whose husband would not die before she died. Therefore though her husband was accursed and was bitten to death, he was restored to life along with six elder brothers.
Kanji Amla Osha
This is held on the ninth day of the dark fortnight of the lunar month of Margashira at the onset of cold season in Orissa. The housewife worship goddess Shathi whose image is placed among seven dried fishes decorated with vermilon, collyrium and yellow rags. 'Kanji' (The peculiar soup made with rice water cooked with vegetables) , Amalaki or Amla ( a sour berry) and dried fish are invigorating in winter.
Chaiti Mangalabara Osha
Goddess Mangala is worshipped on Tuesdays in the lunar month of Chaitra. In the myth one untouchable women belonging to the scavenger community known as 'Chaiti' used to offer wine, meat and eggs to Mangala. She once saw the inauspicious face of the Raja of the land and expressed her fear in disgust. The Raja got all her sons crushed under a husking lever. But they were restored to life by the grace of Mangala. The Raja learnt a lesson and his queen worshipped Mangala and was blessed with sons.
Sudasha Vrata
Sudasha Varta is observed by women on the tenth day in bright fortnight when it falls on Thursday. Lakshmi the Goddess of wealth is worshipped with offering of 10 steamed rice cakes (manda) under great austerities. With sacred thread of 10 strands, 10 knots are made praying to Lakshmi in her 10 forms and names and tying together 10 grains of raw-rice and 10 blades of dhruva grass in a sacred leaf, an arm band is formed and worn for religious merit, prosperity and well being. In the myth a King had got back his kingdom and wealth as his wife observed Sudasha Vrata.
Dandanata Or Danda Jatra
Dandanata is derived from 'Danda' a pole and 'mata' a dance which is performed in a fair called 'Danda Jatra'. This is celebrated in the month of Vaishaka (April-May). This fair is celebrated through dance, song and physical feats and the pole represents of Lord Shiva. The devotees are called 'Bhakta' and there are thirteen in a 'Danda' party. The leader is 'Pata Bhakta' , who leads a life of abstinence for twenty-one days prior to this festival. The Bhaktas move from village to village and perform at a house only when invited. The Bhaktas roll on the hot sand in the mid-day sun of summer, dance, and sing praying for the welfare of house holder. Whether someone in the family is childless or poor or suffering from some incurable diseases, the householder usually vows to become a 'Bhakta' next time if his miseries are removed.
The austerities and physical sufferings include walking on fire, piercing the back with sharp nails, using poisonous snakes as garlands and making them sting the body, piercing the tongue or walking on a sharp sword edge etc, apart from fasting and abstinence. These are aimed in order to please and secure booms from Lord Shiva.
Variations of 'Danda Jatra" are found in almost the whole of Orissa one variation is Jhamu Jatra or Nian Patua consisting of walking on a trench of fire, and the another one is 'Uda Jatra" or Uda Patna in which the devotees are hooked from their back muscles and are swung high round a pole.
Chandan Jatra
This fair is celebrated for twenty-one days in the month of 'Jaishtha' (May-June). When a smaller replica of Lord Jagannath is taken to the sacred tank for boating after being smeared with 'Chandan' or sandal wood paste. This is aimed at providing cool comfort and relief from the summer heat. This is celebrated at places where there is a Jagannath temple and a lot of merriment goes with it when pilgrims congregate. The main centre of this fair is at Puri, the celebrated 'Shrikhetra'; the original seat of Lord Jagannath.
Rathyatra
This spectacular chariot festival is held at the famous Jagannath temple at Puri. Rathyatra is also known as Car festival. This festival is celebrated in the month of Asadha, according to the Hindu calendar, on the second day of the lunar fortnight that falls during June-July.
Bahuda Jatra
The return 'car festival' is celebrated in the beginning of the month of Shravana (July-August)
Chandrabhaga Mela
The fair at "Chandrabhaga" begins on the seventh day of the bright fortnight in the lunar month of Magha (January-February) and continues for seven days. It is held at the mouth of sacred Chandrabhaga river near the famous temple of Konarka. This sacred site figures in the myth of Shamba of the Mahabharata days who was cured of his leprosy by worshiping Lord Surya, the Sun God. The Sun Temple of Konark and the sacred site refer to the prevalence of a strong solar cult in the coastal Orissa. It is believed that whoever takes a bath in the Chandrabhaga will be cured of leprosy and bareness. Magha Saptami mela is observed at the same time at the Join centre of Khandagiri, near Bhubaneswer, for seven days.
Maha Shiva Ratri
Shiva Ratri is the most important festival in the annual cycle of rituals which is celebrated in the month of Phalguna (February-March.). The fair draws pilgrims from villages and towns around and devotees fast till after mid-night when the sacred lamp (Mahadeepa) is taken to the temple spire.
Dola Jatra
Beginning with the Purnima or the full moon day in the lunar month of Phalguna. The Radha and Krishna images from the Vaishnava temples begin the ritual journey to some important centres of congregation or Melana. With Holy or sprinkling of red 'Abhir' powder and chanting of bhajan and kirtan, the devotees come in a procession with images of Radha and Krishna carried in the Vimanas to the site of the fair. The deities pay a visit to several villages on their outing and receive homage and offerings from devotees. At the site of the fair chanting if spiritual songs and recitation of the Bhagavata and other scriptures are usually organized.
Ram Leela
This all -India festival is celebrated in a few important villages and towns in Orissa in the month of Chaitra (March-April). The masks of Rama, Ravana and others of the Ramayana myth are worn by characters in a dramatic re-enactment of the epic happenings. This is accompanied by music and singing and is presented in the form of folk opera. The burning of the huge effigies as practiced elsewhere in India is not prevalent in Orissa. The fair is held in honour of Lord Rama to celebrate the victory of virtue over vice Ravana.
Panna Sankaranti(Oriya New year)
Panna Sankranti or Chhatua Sankranti is celebrated to mark the first day of the solar month. On this day a small pot with a hole at the bottom filled with 'panna' or sweet drink is hung on a basil (Tulsi) plant. The falling of water from the pot symbolizes the falling of rain and thus this Sankranti marks the commencement of rainy season and of the cultivation cycle. The people of coastal Orissa ceremonially consume the flour of horse gram (Chhatua) after offering it to the basil plant.
Makar Sankranti
Makar Sankranti is celebrated in the month of 'Magh' and is a harvest festival. It is a celebration of spring on the occasion of the 'ascent' of the sun to the north (Uttarayana). In Maharashtra, Karnataka as well as parts of Andhra Pradesh, Makar Sankranti is a day of goodwill and friendship.Makara Sankranti marks the commencement of the sun's journey to the Northern Hemisphere (Makara raasi), signifying the onset of Uttarayana Punyakalam, and is a day of celebration all over the country. The day begins with people taking holy dips in the waters and worshipping the Sun.
Traditionally, this period is considered an auspicious time and the veteran Bhishma of Mahabharata chose to die during this period. Bhishma fell to the arrows of Arjuna. With his boon to choose the time of his death, he waited on a bed of arrows to depart from this world only during this period. It is believed that those who die in this period have no rebirth.
For the people in the Indo Gangetic plain, the day begins with taking dips in the Ganga and offering water to the Sun God. The dip is said to purify the self and bestow punya. Special puja is offered as a thanksgiving for good harvest. According to folklore, girls who take the holy dip get handsome husbands and boys get beautiful brides.
Akshaya Trutiya
This festival is celebrated on the third day of the bright fortnight of the lunar month of Vaishakha. This important festival is held in every farming household. It is characterised by the ceremonial sowing of paddy in the field. Oblation is offered to the goddess of destiny, 'Shathi'. This is the most auspicious day to start the construction of house buildings, digging of tanks and wells. This is the day on which the construction of the chariots for Ratha Jatra of Lord Jagannath and his brother and sister starts.
Rajja Parba
Rajja is one of the most popular festivals of Orissa, though it is not observed in western Orissa. The first day of the Raja festival is always celebrated in the last day of the solar month of Jaishtha. The festival continues for three days. It is believed that the Earth goddess had started to menstruate on the first day of the Raja and after the third day she is taken to a ritual bath and returned to normalcy. So this is called as the menstruation period of the earth, so the earth is to be avoided like a woman. Therefore men and women avoid touching the earth. Practically for three days there is a complete stoppage of work and especially boys and girls take to the swing and sing the typical Raja songs like "Banaste Dakila Gajja, Barasake Thare Asichi Rajja Gheni Nua Sajja Bajja", merry-making, feasting and display of gymnastic feats and playing games become the most important preoccupations for this three days. On the fourth day, when the earth is ritually clean and is ready for fertilization, the ceremonial ploughing is undertaken in the paddy fields.
Chitau Amavasya
This is celebrated on the new moon day of the lunar month of Shravana. A special type of rice cake called 'Chitau' is offered to Lord Jagannath at the temple. This cake is prepared and eaten with relish in almost every household. Gendeisuni, the goddess of Snails and Oysters is duly worshipped. These creatures are offered cakes and requested not to bruise the feet of farmers when they go to remove weeds from the fields.
NuaKhai
A widely practiced custom among the tribal as well as non-tribal population of Orissa is the offering of the first fruits to the deities, especially to the village deities. Paddy is the most important crop which is considered as Goddess Lakshmi. There is a special variety of early paddy which is already ripe by this time. A porridge made of new rice is offered to the ancestral spirits and to the local deities.
Gahma Purnami
This festival is celebrated as a merry festival of 'Gahma Punei', on the full moon day of the lunar month of Shravana and is especially auspicious to agriculturists. On this day, cattle, especially plough cattle, are colorfully decorated and given special offering and are worshipped as 'Go-Lakshmi'. That is the day of rest for the cattle.
Kumar Purnima Ossa
This festival is celebrated on the full moon day of the lunar month of Ashwina bring untold pleasure to the unmarried boys and girls. The worship of moon God is held at home as Janha Mamu (Moon, the maternal uncle.) brings them various delicacies and new clothes.
Chhadakhai
In the sacred month of Karthika many people forgo their favorite non-vegetarian dishes till Karthika Purnima as part of sacred ritual. The day after the full moon is the great day of release from this religious taboo and all indulge in non-vegetarian dishes to their heart's content.
Prathamashtami
This festival is celebrated for the well being of the first born in the family, whether boy or girl. The celebration falls on the eighth day of the dark fortnight of the lunar month of Margashira. Oblations are offered to God Ganapathi to protect the child against all hurdles in life. The child is given a new dress, feasted and blessed by the parents and other elders and friends.
Dhanu Sankranti
This festival is celebrated on the first day of Solar Pousha month. The month of Pousha is considered as the month of plenty. After collecting the harvest there is a festival of general rejoicing with special sweets of 'Muan'.
Shamba Dashami
The festival is celebrated on the tenth day in the bright fortnight in Pousha Lunar month. The myth has it that Lord Krishna's son, Shamba, was cursed by a sage and he could get rid of his leprosy. The dreaded disease only by worshipping the Sun God at Arka Tirtha, which is located on the Konark beach in Orissa. Women fast and worship Sun at dawn, midday and dusk and offer a variety of rice cakes and other delicacies. A mixed vegetable soup, known as 'Ghadghada' with leaves, tubers, local beans and pulse is a typical delicacy.
Chaiti Ghoda Nata
It is the most important festival of the fishermen of Orissa. Goddess Basuli with a horse shaped head is worshipped from the full moon day of lunar Baishakha. According to the myth in Kaibarta Purana, the supreme God slept on the leaf of a banyan tree which was buffeted in the sea. He created a man out of the dirt of his ear to hold the rudder firmly and thus keep his leaf-bed steady. When he was dozing, the man was swallowed up by a gigantic fish. Again the leaf bed swerved and god angrily captured the fish and brought the man out. The man and his descendants became the inveterate enemies of fish. They were ordained by god to earn their livelihood by catching fish. A part of the leaf was transformed into a horse. Under God's orders Vishwakarma built a boat and the man and his horse has become the presiding deity of the descendants of the first Kaibarta or Fisherman and Boatman. The divine horse breathed its last on the eighth day of Baishakha and God consoled the first Kaibarta that this horse was goddess of Basuli and her worship would bring him salvation.
The representation of goddess Basuli is made of well-decorated horse-head made of wood attached to a trunk built of bamboo pieces and is colored brown and decorated with garlands of red flowers. A man enters through a hole in the trunk and holds his head giving the appearance from a distance as he is riding a horse. Holding the reins he dances and the horse dances backward and forward to the beating of a drum. He sings songs composed by the folk poets.
FASTS
The fasts in contradistinction to the fairs and festivals are under taken by individuals in fulfillment of personal vows-either for one's own personal interest or in interest of one's loved ones. The fasts are of two kinds. The 'Brata' (Vrata) is a fast undertaken in fulfillment of a vow made both men and women, whereas the 'Osha' is the fast which is undertaken only by women.
Bada Osha
Bada Osha is essentially a major occasion of fasting. In coastal Orissa thousands of people gather at Dhabaleswar, Temple of Lord Mahadeva, in rocky islands in the midst of the river Mahanadi near Cuttak for fulfillment of boons. It is celebrated on the fourteenth of Kartika (September-October). This fast is also observed by men.
Mana Basa or Gurubara Osha
At the time when the paddy in the low-lying fields is ripe and harvesting has begun. Lakshmi, the Goddess of wealth has blessed the cultivator and is to be thanked and the family members rejoice in the bounty.
It is a weekly celebration of the worship of the goddess with varieties of cakes and other delicacies every Thursday which is considered to be the day of Lakshmi. The goddess is represented by a special variety of whitish paddy put in a grain measure ('Mana'). The lady of the house fasts and worships the goddess. Only the members of the family can take part of the oblations. Otherwise, goddess Lakshmi may leave the household of the worshiper. The concluding festivities of the last Thursday of the month are most elaborate.
Savitri Vrata
Savitri is the deified virtuous woman who had brought back her husband to wife by doggedly pleading with the God of Death, Yama. By observing the fast on the new moon day of the lunar month of Jaishtha, the married woman seeks Savitri's grace for making her husband live as long.
Khudurukuni Osha
Young girl's worship goddess Mangala in the morning of every Sunday in the month of Bhadrava. They believe that this God has the power of perform miracles of curing leprosy and other virulent diseases and the God is revengeful if one forgets to observe one's fast, after obtaining a boon.It is mostly done by the girls for the wellness of their brothers.
Jahni Osha
Jahni or ridge-gourd is a forbidden fruit for the unmarried girls in the month of Bhadrava. The goddess Vrundavati who is located in the basil plant (Tulsi) is worshipped in this month. The Goddess is also credited with the power of unmarried girls of leprosy and a punishing the unbelievers especially married women, by inflicting death upon their children.
Shathi Osha
Shathi or Shasthi is the powerful goddess presiding over the destiny and welfare of all children. It is believed that she writes the child's future on its forehead on the sixth day after the birth of the child. She is worshipped on the sixth day of the bright fortnight of the lunar month of Bhadrava by the mother and neighbouring family women. When the goddess pleased, she has been credited with restoring life to dead children.
Bali Trutiya
This is a fast observed by married women only for worshiping the images of Uma and Maheswar made of sand. It is celebrated on the third day of the bright fortnight of Bhadrava. According to the myth in the Padma Purana, Parvathi had observed this fast and was married to Shiva. In other myth Lord Rama had worshipped the Divine couple for securing their favour in winning the war against Ravana. Young men on this day have the liberty of striking the roofs of the houses with sticks and of removing stone-steps from the door believing that the curses of people will be turned into blessing that day.
Dutiya Osha
The fast is observed on the eighth day of the dark fortnight of the lunar month of Ashwina for the fecundity of the luckless women. Women who are barren or are delivering still-born children or whose children have died. Worship the deified Dutibahana born of a Brahman widow and austerities by abstaining even from water. Various fruits are offered to the goddess who is credited with many great miracles.
Rai Damodar Varta And Panchuka Ossa
Hindu widows widely observe this fast in Orissa for twenty-five days from the first day of the lunar month of Karthika. In the locally current myth, Rai, the daughter of the leader of the temple priests of Lord Jagannath at Puri was married to the Lord and thus was deified. She was granted a boon by the divine consort of the Lord Lakshmi that she would be worshipped along with Lakshmi. The widows worship Damodar along with Rai and Lakshmi by having only one meal of sun-dried rice, called 'HAVISHA '. The last five days of this holy month are known as 'Bagapanchuka'. During these five days only Lakshmi and Narayan was worshipped. During the Panchuka days, married women also worship goddess Vrundavati at the altar with the sacred basil plant, by decorating the place with beautiful designs in multi-coloured powders(MURUJA) made from indigenous herbs and other materials.
Naga Chauthi Osha
This fast is observed on the fourth day of the bright fortnight of the lunar month of Karthika. Women worship Naga serpent God Pingala in the form of a snake image made of gold, silver or of rice paste near an ant-hill. The fast is observed to protect the family members from snake-bite.
According to the myth, a merchant's wife had betrayed the trust of her 'Sangata' and also the serpent Mother Goddess (Naga Matha). All her six sons died of snake bite. The seventh son was married to a princess, who had faithfully observed this fast and she had been blessed by Naga Matha to be 'Aisulakhyani' or the virtuous wife whose husband would not die before she died. Therefore though her husband was accursed and was bitten to death, he was restored to life along with six elder brothers.
Kanji Amla Osha
This is held on the ninth day of the dark fortnight of the lunar month of Margashira at the onset of cold season in Orissa. The housewife worship goddess Shathi whose image is placed among seven dried fishes decorated with vermilon, collyrium and yellow rags. 'Kanji' (The peculiar soup made with rice water cooked with vegetables) , Amalaki or Amla ( a sour berry) and dried fish are invigorating in winter.
Chaiti Mangalabara Osha
Goddess Mangala is worshipped on Tuesdays in the lunar month of Chaitra. In the myth one untouchable women belonging to the scavenger community known as 'Chaiti' used to offer wine, meat and eggs to Mangala. She once saw the inauspicious face of the Raja of the land and expressed her fear in disgust. The Raja got all her sons crushed under a husking lever. But they were restored to life by the grace of Mangala. The Raja learnt a lesson and his queen worshipped Mangala and was blessed with sons.
Sudasha Vrata
Sudasha Varta is observed by women on the tenth day in bright fortnight when it falls on Thursday. Lakshmi the Goddess of wealth is worshipped with offering of 10 steamed rice cakes (manda) under great austerities. With sacred thread of 10 strands, 10 knots are made praying to Lakshmi in her 10 forms and names and tying together 10 grains of raw-rice and 10 blades of dhruva grass in a sacred leaf, an arm band is formed and worn for religious merit, prosperity and well being. In the myth a King had got back his kingdom and wealth as his wife observed Sudasha Vrata.
Monday, July 19, 2010
ORISSA'S RITUALS
The goddess of Small-pox, Chicken-pox, Cholera, Measles and Plague epidemics know variously in various regions. They have to be worshipped and offered a sweet drink called 'Panna' at the function of roads leading away from the village. The goddess are asked to leave the supplicant village and save it from their wrath. Among tribals the village deities and some locally believed in Hindu deities are worshipped in some cases with blood sacrifice. Some rites of rain making in drought affected areas are also worshipped by the people of Orissa. Lord Mahadeva or Shiva in a most common rite is immersed in water so that there may be flood in the area in place of drought. The Santhal tribe of Mayurbhanj district propitiates Sima Bongas with promise of special offerings as demanded through the Shaman or spirit-medium. When rains come the promised offerings are made.
RIVERS OF ORISSA
Major Rivers :
There are four groups of rivers which flow through Orissa into the Bay of Bengal. They are :
1. Rivers that have a source outside the State (The Subarnarekha, The Brahmani and The Mahanadi).
2. Rivers having a source inside the State(The Budhabalanga, The Baitarini, The Salandi, and The Rushikulya).
3. Rivers having a source inside the Orissa, but flow through other states (The Bahudu, The Vansadhara, and The Nagavali).
4. Rivers having a source inside Orissa, but tributary to rivers which flow through other states (The Machkund, The Sileru, The Kolab, and The Indravati).
River Mahanadi
It is the major river of Orissa and the sixth largest river in India. It originates from the Amarkantak hills of the Bastar Plateau in Raipur district of Madhya Pradesh. It is about 857 kms long (494 kms. In Orissa) and its catchment area spreads over 141,600 sq.kms. (65,580sq.kms.) in Orissa). The river carries on an average about 92,600 million m of water.
The Brahmani
It is the second largest river in Orissa. It originates as two major rivers like the Sankh and the Koel from the Chhotanagpur Plateau of Bihar and both join at Veda Vyasa near Rourkela of Sundargarh district of Orissa forming the major River Brahmani. It flows through the Easter Ghats in Sundargarh, Kendujhar, Dhenkanal, Cuttack and Jajpur districts into the Coastal Plains and enters into the Bay of Bengal along with a combined mouth with the Mahanadi known as the Dhamra. The Brahmani is 799 kms. Long (541 kms. In Orissa) and its catchment area spreads over 39,033 sq.kms. in Orissa).
The Baitarani
It originates from the Gonasika hills of the Kendujhar districts. It is 365 kms long and its catchment area spread over 12,790 sq. kms . It enters into the Bay of Bengal after joining of the Brahmani at Dharma mouth near Chandabali Subarnrekha.
The Subarnarekha
It originates from the Chhotnagpur plateau of Bihar. It is 433kms (70kms in Orissa ) and has a catchment area of 19,500 kms (3,200kms in Orissa ) with a mean annual flow of 7,900 million n.
The Budhabalanga
It originates from the eastern slops of the Similipala massif. It is about 175 kms long having a total catchment area of 4840 sq. kms with an annual flow of 2177 million m . It is major tributaries are the Sone, the Gangadhar, the Catra etc.
The Rushikulya
It originates from the Rushyamala hills of the eastern ghats in Phulbani district. It is 165 kms long with 8900 sq. kms of catchment areas. It's tributaries are the Baghua the Dhanei Badanadi etc. It has no delta at its mouth.
The Bahuda
It originates from the Ramgiri hills of the eastern ghats in Gajapati districts and joins the bay of Bengal in Andhra Pradesh . Its length 73 kms having a catchment area of 1250 sq. kms .
The Bansadhara
It originates from the Flanks of the Durgakangar hills (Lingaraj hills) of the eastern ghats in Kalahandi districts. It is 230 kms long out of which only 150 kms in Orissa. It entres in to the Bay of Bengal at Kalingapatnam in Andhra Pradesh. It has a catchment area of 11500 sq. kms .
The Nagabali
It originates from the Bijipur Hills of the eastern ghats near Lanji garah . It is 210 kms long out of which 100 kms is in Orissa. It has a total catchment area of about 9410 sq. kms.
The Salandi
It originates from the Meghasani Hills of the Similipal massif in Kendujhar district. It is 144 kms long with a catchment areas of 1793 sq. kms .
The Indirabati
It originates from the eastern ghats in Kalahandi districts. It is 530 kms long with a catchment area of 41700 sq. kms as a tributary it flows into the Godabari river.
The Kolab
It originates from the Sinkaran hills of the eastern Ghats in Koraput districts. It has catchment areas of 20400 sq. kms
There are four groups of rivers which flow through Orissa into the Bay of Bengal. They are :
1. Rivers that have a source outside the State (The Subarnarekha, The Brahmani and The Mahanadi).
2. Rivers having a source inside the State(The Budhabalanga, The Baitarini, The Salandi, and The Rushikulya).
3. Rivers having a source inside the Orissa, but flow through other states (The Bahudu, The Vansadhara, and The Nagavali).
4. Rivers having a source inside Orissa, but tributary to rivers which flow through other states (The Machkund, The Sileru, The Kolab, and The Indravati).
River Mahanadi
It is the major river of Orissa and the sixth largest river in India. It originates from the Amarkantak hills of the Bastar Plateau in Raipur district of Madhya Pradesh. It is about 857 kms long (494 kms. In Orissa) and its catchment area spreads over 141,600 sq.kms. (65,580sq.kms.) in Orissa). The river carries on an average about 92,600 million m of water.
The Brahmani
It is the second largest river in Orissa. It originates as two major rivers like the Sankh and the Koel from the Chhotanagpur Plateau of Bihar and both join at Veda Vyasa near Rourkela of Sundargarh district of Orissa forming the major River Brahmani. It flows through the Easter Ghats in Sundargarh, Kendujhar, Dhenkanal, Cuttack and Jajpur districts into the Coastal Plains and enters into the Bay of Bengal along with a combined mouth with the Mahanadi known as the Dhamra. The Brahmani is 799 kms. Long (541 kms. In Orissa) and its catchment area spreads over 39,033 sq.kms. in Orissa).
The Baitarani
It originates from the Gonasika hills of the Kendujhar districts. It is 365 kms long and its catchment area spread over 12,790 sq. kms . It enters into the Bay of Bengal after joining of the Brahmani at Dharma mouth near Chandabali Subarnrekha.
The Subarnarekha
It originates from the Chhotnagpur plateau of Bihar. It is 433kms (70kms in Orissa ) and has a catchment area of 19,500 kms (3,200kms in Orissa ) with a mean annual flow of 7,900 million n.
The Budhabalanga
It originates from the eastern slops of the Similipala massif. It is about 175 kms long having a total catchment area of 4840 sq. kms with an annual flow of 2177 million m . It is major tributaries are the Sone, the Gangadhar, the Catra etc.
The Rushikulya
It originates from the Rushyamala hills of the eastern ghats in Phulbani district. It is 165 kms long with 8900 sq. kms of catchment areas. It's tributaries are the Baghua the Dhanei Badanadi etc. It has no delta at its mouth.
The Bahuda
It originates from the Ramgiri hills of the eastern ghats in Gajapati districts and joins the bay of Bengal in Andhra Pradesh . Its length 73 kms having a catchment area of 1250 sq. kms .
The Bansadhara
It originates from the Flanks of the Durgakangar hills (Lingaraj hills) of the eastern ghats in Kalahandi districts. It is 230 kms long out of which only 150 kms in Orissa. It entres in to the Bay of Bengal at Kalingapatnam in Andhra Pradesh. It has a catchment area of 11500 sq. kms .
The Nagabali
It originates from the Bijipur Hills of the eastern ghats near Lanji garah . It is 210 kms long out of which 100 kms is in Orissa. It has a total catchment area of about 9410 sq. kms.
The Salandi
It originates from the Meghasani Hills of the Similipal massif in Kendujhar district. It is 144 kms long with a catchment areas of 1793 sq. kms .
The Indirabati
It originates from the eastern ghats in Kalahandi districts. It is 530 kms long with a catchment area of 41700 sq. kms as a tributary it flows into the Godabari river.
The Kolab
It originates from the Sinkaran hills of the eastern Ghats in Koraput districts. It has catchment areas of 20400 sq. kms
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