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Orissa
being the land of ancient temples, and a state where different
types of religions fluorish, this state is throngled by
pilgrims throughout the year. A fairly large large number of
fairs and festivals celebrated in the state. There are
festivals relating to each religion, tribal festivals,
festivals relating to Lord Jagannath, the presiding deity of
the Puri Temple, and many seasonal exhibitions and fairs as
well as special festivals such as the Konark Dance Festival,
the Rajarani Music Festival, the Puri Beach Festival, Konark
Festival etc.
MAHASIVARATRI
Every
deity in the Hindu pantheon has a particular day dedicated to
Him and that day is considered most sacred and auspicious to
worship and propitiate.
Jagara or Shiva Ratri or the night of Shiva is a festival held
in honour of the God. In Shiva Purana, Shiva says to Her
consort Parvati that no festival other than Shiva Ratri
observed by his devotees gives Him so much pleasure and
satisfaction. This festival is, therefore, observed with great
sanctity by the people on the fourteenth day of the dark
fortnight of Phalguna (February-March). The earliest temlpes
of Lord Shiva dates back to 6th-7th century A.D. Since then
Shaivism is a great religious force among the people of
Orissa. The festival is held with great religious fervor in
the State.
According to a legend it signifies the day on which Lord Shiva
swallowed the deadly poison that emanated from the churning of
the ocean of milk which would have killed the Gods. Not
knowing that it would not cause any harm to Him, all the Gods
and Goddesses kept vigil throughout the night praying for His
life. The prayer that was offered to Him that night is
repeated since then on Shiva Ratri. Yet another story tells
that at the time of the deluge [Pralaya] the whole world was
covered with utter darkness and the Divine Mother restored
light to the world by offering prayer to Shiva. It is said
that the rituals that are observed in the festival are the
same as observed by the Mother Goddess. The devotees observe
strict religious discipline by abstaining from food for the
day and keep themselves awake the whole night.
Shiva linga is worshipped with vilwa leaves throughout the
night with chanting of the Panchakshyara mantra 'Om ! Namah
Shivay !'. The next morning, they take their bath and after
worshipping Shiva again break their fasts. Many are the
stories narrated in the Puranas about the efficacy of the
observance of this festival. The story of the king Chitrabhanu
of Ikshvaku dynasty is one. It is stated that during his
previous birth the king was a hunter by name Suswara and was
eking out his livelihood by hunting birds and animals and
selling them. On a Shiva Ratri day, he was roaming about in
the forest and then shot a deer, but couldn't take his spoil
home as he was overtaken by the darkness of the night. He got
upon a vilwa tree and kept awake the whole night stricken with
hunger and thirst. He had starved for the day and so couldn't
sleep in the night due to hunger. While keeping himself awake
for the whole night, he plucked leaves from the vilwa tree and
dropped them one by one to the ground. He never knew that
there was a Shiva Linga beneath the tree and the leaves he
dropped fell on the Linga. When the day dawned he went home,
sold the deer and purchased food for the family. He fed a
stranger who begged him for food ,because of this virtuous
deed that he performed, even if unknowingly, two messengers of
Shiva came to him at the hour of his death and conducted his
soul to the abode of Shiva. After enjoying divine bliss for
long, he was again reborn as king Chitrabhanu of Jambudwipa
i.e. India. According to another legend that finds mention in
the Puranas, Brahma and Vishnu, the two supreme Gods had a
difference as regards their supremacy. The matter was referred
to Shiva for a verdict. Shiva, then asked both the Gods to
gauge the depth and measure the height of his Linga. Vishnu
took the form of a boar and dived below to ascertain the depth
and Brahma on his swan vehicle scaled high to ascertain the
height. High above in the void Brahma came across a petal of
Ketaki flower drifting downwards. As it was falling from the
top of the Linga, He asked the petal about the further
distance upward. The petal couldn't answer since how many ages
that it was drifting downwards. Brahma refrained from going up
and went to the nether world to meet Vishnu. Showing the petal
He claimed to have ascertained the height of the Linga. At
this false pretext, the petal objected. As Brahma was exposed
because of the disclosure of the petal, He, in wrath, cursed -
"From this day you would be unworthy for the worship of
Shiv". Vishnu, being pleased with her truthfulness
blessed saying, 'On shiva chaturdaphi you will be worthy for
Shiva's worship. Therefore only on this day Ketaki flower has
the right to be offered to the deity. On no other occasion the
flower is ever used for worship. Almost all the important
shrines for Shiva bear festive look during the festival.
Thousands of people flock to the temples from the early
rooming to offer worship to the deity. In some places big
fairs are arranged where large varieties of goods and
implements are bought and sold.
DURGA
PUJA
Durga
Puja (September-October) symbolises the commemoration of good
over evil. Life comes to a stand-still in the city of Cuttack
as crowds pour over the Puja Mandaps to enjoy the festivities.
On the day succeeding 'Vijaya Dasami', the last day of Dussera,
the images are taken in a spectacular procession for immersion
in the river Kathajod.
GANESH
CHATURTHI
The
day dedicated to the worship of Ganesha, the elephant-headed
son of Shiva is known as Ganesha Chaturthi which is the fourth
day in the light half of the month of Bhadrab. Ganesha, the
God of the masses is one among the most important deity in
the Hindu pantheon. He is the remover of all obstacles and
bestower of success. His elephant head suggests cool-brain and
the steed, rat suggests perseverance; the two qualities
that are important to achieve success. In the worship of all
other Gods, even of His father Shiva, Ganesha is invoked in
the beginning. There is no ritual without a prayer to Him.
Almost in every important shrine of Orissa Ganesha appears as
a Parswa Devata or the guardian deity.
The festival is celebrated with great enthusiasm in all the
educational institutions and also in public places. Highly
gilded images of the deity are worshipped with great devotion.
The business community, especially the shopkeepers preserve an
image of Ganesha. They pray to Him daily for their success. On
this day they change the image with a new one and immerse the
old in a river or tank.
LAKSHMI
PUJA
With
the harvest brought home the farmers feel greatly satisfied
with the yield. After six months of toil in the field, they
fill the granaries with the blessings of Goddess Lakshmi. So,
the whole month of margashira (Dec-January) is spent in
worshipping the Goddess. All the rituals connected with the
festival (Manabasa Gurubara or Lakshmi Puja) is done by
house-wives themselves. On each Thursday of the month the
houses are plastered with cow-dung, the floors are decorated
with beautiful floral designs drawn with rice-povvder mixed
with water. This is called 'Jhoti'. Footmarks are painted from
the
doorstep to the place of worship as if Goddess Lakshmi has
entered the house. The roofs are decorated with flower
garlands and festoon woven out of paddy stalks.
After purificatory bath in the morning the housewives
worship the Goddess, not through an image but significantly
through paddy-measures. Different varieties of rice-cakes and
Kshiri (rice-soup prepared with milk and sugar) are prepared
in every house hold and are offered to the deity and then
taken by all.
In the evening the Laxmi Purana is read or recited in which an
interesting story is told. Once Shreeya, an untouchable woman
worshipped Goddess Lakshmi by observing this festival. Being
moved by her devotion Lakshmi left Her permanent abode, the
temple which is situated inside the campus of the temple of
Lord Jagannath and visited Shreeya's house. When Lord
Balabhadra, the elder brother of Lord Jagannath came to know
about this, She was declared defiled and was not allowed to
come back into the temple. Lakshmi was deeply hurt and went to
her father Sahara.
When Lakshmi went out of the temple all wealth in the temple
started vanishing. Later the Gods Balabhadra and Jagannath
couldn't find food to sustain themselves. They came out of the
temple in the guise of Brahmin beggars in search of food.
Ultimately they landed at the door of the Goddess Lakshmi.
Balabhadra apologised for the mistake and all of them returned
to the temple.
The Purana ultimately teaches all to pay extreme regard to
Goddess Lakshmi and the person who disregards Her is sure to
fall on evil days. This means that wealth should be
well-protected and properly used and misutilisation of wealth
is sure to make a person suffer.
DIWALI
The
quiet month of Kartika climaxes on the Deepavali night in the
festival of lamps. It is the last day of the dark fortnight.
This festival of lights is observed widely all over the
country. In the evening all the homes are decorated and
lighted with rows of earthen lamps. Varieties of crackers are
also burst. Cakes and delicious dishes are prepared in every
household. In all, the festival is celebrated with fire-works,
illumination, feasting and gambling.
The
festival is also known as Kalipuja, as the Goddess is
propitiated on this day. Huge images of the terrific Goddess
are built and worshipped. This tradition has come to Orissa in
imitation from Bengal.
Some people, especially the business community observe it as a
New Year's day and worship Goddess Lakshmi on the occasion. On
this day they settle their business accounts, bury old enimity
and start pursuits anew for the coming new year. Worshipping
Lakshmi on the day specified for Kali is also significant. In
some Puranas it has been stated that Lakshmi, the Goddess of
wealth was a captive in the nether world. On this day she was
freed by Vishnu form the clutches of Bali. Therefore, the
festival is celebrated in Her honour.
Another account is available which says that this day is the
reminiscence of the festival that was held by the rejoicing
people of Ayodhya to celebrate the coronation of Sri Ram.
Therefore, the festival is marked with mirth and merriment.
Peculiarly this festival is celebrated differently by the
low-caste Hindus in the district of Mayurbhanj. They call it
'Bandana'. The festival is observed for three days beginning
from Deepavali. On this occasion they worship the cows and
bullocks. On the first clay the cattle are cleanly bathed in
rivers or ponds. Then at home, their horns are oiled, their
feet are washed with water mixed with turmeric and marks of
vermillion paste are put on the forehead. In the afternoon
sturdy young bullocks decorated with patches of colours all
over the body and are tethered to poles with a strong rope. A
group of people singing, dancing and playing drums (Madal)
followed by an enthusiastic crowd approach the bullocks one by
one. One of them holds tiger-skin and frightens the bullock.
When the bullock gets terrified and charges violently, he gets
away to the back or side foiling all attempts made by the
bullock. Thus they make all the bullocks dance one by one
tethered from one end to another in the village street. The
nights are spent with drinking, feasting, singing and dancing.
This reminds us of the bull-fight that takes place at Madrid
in Spain.
Peculiarly enough in Nepal the fourth day after Deepavali is
observed as Bullock's Day in which they are fed with fodders
soaked with wine. They also oil their horns and put vermillion
marks on tileir fore-heads. Their bodies are also richly
decorated.
DASAHARA
The
holy scriptures testify that on this day Rama killed Ravana
and his victory was celebrated. Therefore, it is also called 'Vijaya
Dasami'. (Victorious tenth day). In Orissa it was, therefore,
a military festival. In the villages the agriculturists
worship their implements. The Khandayats or the Paikas bring
out their rusty swords, spears and other weaponry to clean and
worship. The Paika Akhadas are held in which young men indulge
in stylised military dances, display of sword-fighting and
various acrobatic stunts. People in general polish their
instruments of profession at this time and also clean, plaster
and whitewash their houses. Beautiful flower-designs are
painted on both sides of the doors. Now-a-days idols of Durga
are worshipped for five days, especially in towns and cities.
This tradition of idol worship has been set by the Bengalis
who dominated during the time of the British rule in Orissa.
Especially in the city of Cuttack a large number of idols of
Durga and Mahadev are worshipped in profusely decorated
pandals. After Dasami all the idols are then taken in
procession for immersion in the river Kathjori. Many people
come to the city from villages to watch the festival.
DOLA
PURNIMA (HOLI)
Dola
Purnima or Holi is a popular festival in the coastal districts
of Orissa. It is the full-moon day in the month of Falguna
(March). Through the festival the spring is welcomed and
enjoyed with mirth and merriment. This festival has been
referred to in the puranical texts as Basantotsaba or the
spring-festival. Some scriptures testify that the Madanotsaba,
the festival held in honour of Madana or the Cupid was later
transformed as the Dolatsaba or swing-festival of Krishna.
Therefore, Krishna is propitiated on this occasion as
Madanamohana. Description of the festival as Dolatsaba finds
mention in a number of puranas and other Sanskrit texts. The
Padma Purana says, "One is expiated of all sins, who gets
a vision of Krishna swaying in the swing." Though the
festival of Holi is observed for a day with mirth and
merriment all over the country, the festival is celebrated for
five days in Orissa. It starts from the tenth day of the
bright fortnight of the month of Falguna (Feb-March) known as
Fagu
'Dasami'. Smearing the heads with Abira (a violet coloured
powder) the people take round the idols of Madanamohana in
richly decorated palanquins known as Veemana. The procession
is led by village drummers, pipers and the Sankirtana Mandalis.
The procession halts in front of each household and the deity
is offered Bhog. The daily rounds of the deity for the four
days is called Chachery. On the final day of the purnima the
celebration culminates in a swing-festival for the deities.
The
idols carried in veemanas from a number of villages assemble
in an important place where swings are fixed on a platform.
They are made to swing to the accompaniment of
devotional music sung in chorus. In olden days the beginning
of the new year vvas calculated from the spring-season. After
the swinging festival of the deities, the Ganaka or Jyothisha
(astronomer-cum-fortune teller) reads out the new Oriya
almanac and narrates the important events that are to take
place during the year. For this reason, some are of opinion
that this festival is purely to celebrate the new year. On the
fourteenth day of the fortnight there is a function in which a
straw-hut is set to fire amidst much amusement and excitement.
This is known as 'Holipoda' (burning of Holi). The legend
about it is that, Holi was the most beautiful sister of
Hiranyakashipu, the demon-king. As an ardent devotee of Shiva
she got the boon that she would never die of drowning or
burning. Inspite of all heinous attempts Hiranyakashipu
couldn't kill his son Prahlada, the devotee of Vishnu Then he
planned to burn him to ashes. As Holi would never get burnt
she was asked to walk into the blazing fire with the child in
her arms. Surprisingly the child came out unhurt but Holi was
burnt to death. Enraged at this Hiranya asked Shiva about the
inefficacy of His boon. Then Shiva replied, "I granted
her the boon to protect herself, not to kill anybody." As
a reminiscent to this, the Holipoda is celebrated and the next
day is the festival of colours 'Holi', in which people smear
colour powders on each other's face and head and squirt
coloured waters. There is much fun and merriment in the
festival. In some places the burning of the straw hut is known
as Mendhapodi or the burning of a ram. A legend attached to it
says that a demon known as Mesha was causing terror in the
Heaven and Earth, Gods as well as human beings prayed Krishna
to rescue them from his atrocities. Krishna killed and burnt
him to ashes. It is, therefore to reminiscent this event that
a hut is burnt which represents the abode of the demon. In
many places of the State big fairs are arranged where idols of
the deity are assembled. These fairs are called 'Melana'. The
Veemanas of the surrounding villages are placed in a row for
public view. Keen competition is observed in the decoration of
the veemanas. When all the expected veemanas reach the place,
display of fire-works takes place and this is watched by
thousands of enthusiastic crowd. In the fairs agricultural
implements, commodities, household articles and furniture are
bought and sold. Such Melanas or Fairs continue till the month
of Chaitra in different places of the district of Cuttack,
Puri and Ganjam.
RATH
YATRA
Each
year, (open to all) in mid-summer, the proxy images of
Jagannath, Balabhadra and Subhadra, the deities enshrined in
the Jagannath Temple at Puri, are carried in colourful
processions every evening for 21 days to the Narendra Tank
where they cruise in a bright decorated boat. In gaiety and
colour this festival stands next only to the Car Festival. On
the full moon day of Jyestha (June), the Snanajatra or the
bathing festival is observed when the images in worship are
actually brought out for public viewing. After the bathing
festival, the deities spend 15 days in seclusion during which
period they are repainted and prepared for the Car Festival.
The Car Festival is celebrated on the second day of the bright
fortnight of Ashadha (June-July) and the deities are taken on
a journey of around 3 kms in stupendous and decorated chariots
for sojourn in the Gundicha Ghar till the return Car Festival
which is held 9 days later. The chariot of Lord Jagannath,
known as 'Nandighose' is 23 cubits high and has 18 wheels. The
chariot of Balabhadra which is 22 cubits in height and has 16
wheels is named 'Taladwaja'. 'Devadalan', the chariot of
Subhadra is 21 cubits in height and has 14 wheels. The
chariots are constructed anew every year in accordance with
strict and ancient specifications and are pulled by several
thousand devotees at a time. In terms of splendor and fervent
devotion, the Car Festival is one of the world's most
incredible spectacles.
The concept of temple procession, of which the Rath Yatra is
probably the most famous illustration, is an important one in
Hinduism. The term ratha (chariot) is itself often used as a
word meaning 'temple', as both the palace and the vehicle of
the God. The chariots in which the images of the deities in
the Jagannath temple are pulled through the streets actually
resemble moveable temples. In fact, these are designed keeping
in view the features of the Bhaskaresvara Temple in
Bhubaneswar which resembles a chariot. The relation between
temple and chariot form is fascinating. Some scholars feel
that the temple form may have developed, in part, from early
wooden processional carts. And in Orissa, of course, we have
the supreme example of influence in the other direction: the
Konark Sun Temple, clearly and beautifully replicating a huge
chariot.
When
the Rath Yatra (Chariot Festival) was first observed by
European spectators in the eighteenth century, the stunned
reports they sent home gave rise to the European term
'juggernaut' (corrupted from Jagannath). The occasional
accidental fall of a devotee in front of a rolling chariot
gave rise to the grossly erroneous misperception of humans
sacrificing themselves under the wheels. The misperceptions
have long been cleared, but the festival remains one of the
most amazing and exhilarating events most of us are ever
likely to witness.
Because the divine images of the Puri temple are wooden, they
must be periodically replaced. On a cycle determined by the
Hindu calendar, and generally once in 12 years, the deities
cast off their old frames and assume new ones. The process of
renewal of the body known as Nava Kalebara (literally 'new
embodiment'), is one of the great secrets of the world.
Performed by distinguished temple priests, each of whom knows
only his own part of the ritual, the process includes
selection and felling of the tree, carving and painting of the
new images, and transferal of the divine essence from the old
to the new frame. The latter critical activity reaches its
culmination when an unknown 'divine substance' is transferred
from the chest cavity of the old image to that of the new.
This final, crucial step is performed in the dead of night by
a senior priest, working with eyes blindfolded and hands
covered with cloth.
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