Archives: history

The Pancha Sakha Poets

By Jayshree Misra Tripathi

The Pancha Sakha or the Five Friends were a group of five poet-philosophers who heralded great change in Medieval Odisha (also known as Udra Desa). These scholars translated Hindu texts written in Sanskrit into simple prose, that could be easily understood by the common folk.

The Pancha Sakha resided in the court of Gajapati Prataprudra (1497-1533/4 AD). Here they met, at different periods in time, Sri Chaitanya Mahaprabhu, who was their mentor. They were also inspired by Sarala Dasa, a farmer belonging to the Shudra caste, who also translated epics into Odia. The Pancha Sakha poets followed in the tradition of Sarala Dasa. They wrote against social inequalities and these works became a form of ‘protest literature’.

However, not much is known about these great men. Mystery shrouds their induction to the royal court and their knowledge of Sanskrit caused wonder, for they were from different castes. How and where did they learn Sanskrit? Did they listen to the chanting of mantras by the Brahmins at court and master the language? Who helped them understand these verses? It is fascinating to know that they shaped Vaishnava philosophy, spiritualism and literature in Odisha.

Balarama Dasa (1472-1556)

Balarama Dasa was the eldest of the poets. He was the son of a minister in the king’s court, named Somanatha Mahapatra, who hailed from the village Erabaga in the district of Puri. Somanatha was well-educated and proficient in Sanskrit. Balarama too, learnt Sanskrit and became a devotee of Lord Jagannatha. In his later years, he met Sri Chaitanya Mahaprabhu, who spent his last years in Puri. Balarama translated the Ramayana into Odia and called it Dandi Ramayana or Jagamohana Ramayana. In this work, he deviated from the original and created new narratives. He also faced persecution from priests for his temerity in translating the Bhagavad Gita, since theological and philosophical texts and scriptures had been handed down from generation to generation only in Sanskrit.

Jagannatha Dasa (1490/1-1550)

Jagannatha Dasa was born into a Brahmin family in Kapileswar Sasana village in Puri. His learned father was bestowed the title of ‘Purana Panda’ for his rendering of the holy verses. Jagannatha was trained by his father to become a scholar as well. Deemed to be ‘very great’, it is said Chaitanya Mahaprabhu bestowed Jagannatha Dasa with the title of ‘Ati Abdi’. It was he who composed lyrical poems from the traditional Radha- Krishna themes, with their devotional fervour, in colloquial speech. He also introduced poetry on ‘Rasa Lila’ (the wondrous dance of Krishna and the gopis). His notable works include Sri Krishna Lila and Artha Tattva.

Achyutananda Dasa (1510-1631)

Achyutananda Dasa was born near Cuttack and his grandfather, Gopinatha Mohanty, had served in the army of the Gajapati king. He was the most prolific writer in this group. Achyutananda had studied Ayurveda, Yoga and other sciences. His books were called Pothis. A poet-philosopher, he changed the narrative ballads and wrote short lyrical poems that were intensely devotional and found favour with the commonfolk. Some of his poems even bordered upon the erotic and were disapproved of by older Sanskrit scholars.

Yasobanta Dasa (b. 1487)

Born into a Kshatriya family in the village of Adhanga in present-day Jagatsinghpur, Yasobanta Dasa was married to the sister of a king. However, he renounced family ties and took the vow of a Sanyasi. Yasobanta journeyed to Puri inspired by Sri Chaitanya Mahaprabhu, who was then resident at Court. He was initiated into Vaishnavism whilst in Puri. Yasobanta Dasa’s noted translations are Gobinda Chandra, Siba Swarodaya and Prema Bhakta Brahma Gita.

Ananta Dasa (b. 1475)

Born in Balipatana near Bhubaneswar, Ananta Dasa dreamt he must go to Puri and meet Sri Chaitanya Mahaprabhu. He remained in Puri and began his writing. He was noted for his commentary on the Bhagavad Gita, ‘Amrutakana’, which was widely acclaimed. In his Udaya Bhagavata, he portrays Lord Jagannatha as the combined form of Radha and Krishna. His poetry too, was appreciated during his time. Ananta Dasa crusaded for the removal of caste discrimination, child marriage and widow remarriage – six hundred years ago!

These inspirational men were rebels of a kind, who brought our ancient culture and literature into the lives of all in their region.

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The Margamkali Dance

The Syrian Christian community of Kerala is one of the oldest Christian communities in India, dating back to the first century CE.

Margamkali is a traditional dance performed by them in which a dozen dancers, wearing the traditional chatta (blouse) and mundu (dhoti) dance around a brass lamp. The dance incorporates the martial arts of Kerala as well. Originally performed only by men, now it is mostly women who do this dance.

Yubee-Lakpee

Yubee-Lakpee literally means ‘coconut-snatching’, which is a high-energy Manipuri game.

In Manipur, able-bodied young men clutch a large coconut, its husk oiled thoroughly, and dodge other players to reach the goal. Yubee-Lakpee is almost like rugby in its roughness but definitely more difficult. Even the bodies of the players are greased! Each team has seven players and the aim is to get the coconut and hold it close in front of the chest while running and dodging the others.

Famous Quotes #26

Here is a quote by the Greek philosopher Socrates, which tells us to stop and smell the roses from time to time.

Famous Quotes #25

Here is a quote by author Salman Rushdie, which talks about the importance of changing one’s perspective.

Bali Jatra: The Voyage to Bali

Post author By Kayva Gokhale
Post date February 14, 2024
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By Jayshree Misra Tripathi

In the month of Karthika of the Hindu Lunar Calendar, that falls mid-October to mid-November, the night of the full moon is called Karthika Purnima. A festival is celebrated in Odisha to honour ancient mariners and traders, called Sadhabas. On this night, they would set sail for the distant shores of Bali, in present- day Indonesia.

Early before dawn on this day, the 15th day of Shukla Paksha (waxing moon), people assemble on the banks of the River Mahanadi in Cuttack, or at nearby rivers and ponds, to sail replicas of the ancient large boats, called Boita. Inside each boat is a lit clay diya, some betel nuts and flowers. These boats were, once upon a time, made of banana peels but nowadays, even other materials are used. These miniature boats are colourfully decorated. As the boats are gently lowered into the waves that lap the shoreline, the women and children chant, “Aa Ka Ma Bai, Pana Gua Thoi.” These chants are mentioned in Sarala Dasa’s version of the Mahabharata, written in the 15th century AD.

Then prayers are offered in the Boita Bandana ceremony.

The acronyms* Aa, Ka, Ma, Bai, denote the seasons that the ships set sail and left our shores, in different directions, according to the monsoon winds and ocean currents. The weather and wind-flow have been studied in India since the second century BCE.

The Ancient Mariners

The mariners had special instruments that, together with astronomical calculations of the stars, helped them to navigate their ships. It is said the ships carried tamed birds on board, called Disa Kaka or Direction Birds. These birds helped in mapping directions on land.

The Chinese traveller and monk Yijing (AD 635-713) noted that it took thirty days to sail from the ancient port of Tamarlipti in Kalinga (Odisha), now in West Bengal, to the Andaman and Nicobar Islands. From there with the help of ocean currents, it took just twenty days to reach China! The Tang dynasty has records of a Bhaumakara prince, Subhakara Deva, who brought many Buddhist Mahayana Tantric scrolls and texts to the Tang Dynasty Court in AD 790.

A Long Journey

Bali Jatra, or the voyage to Bali, was not a direct route for the ancient mariners. They set sail from the banks of the River Mahanadi in Cuttack, in mid-November, with the help of the north-eastern monsoon winds, down the coastline to dock in Sri Lanka, then known as Lankadeepa. There they would trade supplies, that included ivory, precious gems, horses, glass and perfumes. On their return journey, they would take back elephants and pearls. They would stock up on fresh water and coconuts before they set sail again, guided by ocean currents across the Indian Ocean. Now they were northward bound, towards Swarnadipa, the Island of Gold, as mentioned in Sanskrit texts. This is the northern sector of Sumatra. There are accounts of the mariners either setting sail towards Borneo and Vietnam, or to Bali and Java, then called Yavadwipa or the Island of Grain.

It is interesting to note how the mariners decided on the duration at a port-of-call. Leaving Odisha in mid-November, the journey to Bali would have taken at least three months. In order to harness the early South-West monsoon winds for the return journey, they would have to cast-off from Bali by mid-March. This would ensure they reached home in May.

The merchants dealt mainly with cotton textiles that were very popular at their ports of call. For instance, the Sambalpuri ikat textile weaving is also found in Bali today, called Patola, woven in themes from India mythology. Trade flowed both ways and our merchants, would purchase Chinese silks in Vietnam and camphor in Sumatra. Spices were exchanged too, which included peppercorns and cloves, even betel or areca nuts. Cowry shells were also used as exchange.

An Exchange of Culture

Trade links also, but naturally, led to cultural exchanges in arts and crafts and spiritual experiences. Hinduism still exists in parts of Bali. Buddhism is followed in many countries in Southeast Asia. The skill of the Kalinga mariners over sea-routes has been cited as “The Lord of the Sea” by Kalidasa in his Raghuvamsa. Words from the various languages were often absorbed into the native languages. Bou in Odia is mother as in Balinese too! There is also a great similarity in the masks found in Odisha and Sri Lanka and Bali. The Ramayana is depicted through dances, shadow puppetry and many other forms too

The Fair Today

Nowadays, at the Bali Jatra Fair in Cuttack, there are giant wheels, traditional puppet shows, food, dance and song. It is also a tradition to stage a play on the legend of Tapoi – the only beloved daughter of a rich businessman, who had seven sons. When he became a widower, he would sail to Bali each year on Karthika Purnima, with some of his adult sons. One year he took all his seven sons with him, thinking his daughters-in-law would care for his youngest child, his only daughter, Tapoi. Sadly, the sisters-in-law made her clean the home and cowshed, wash their clothes, even bring wood from the forest. They often hit her and left her hungry. Tapoi would cry all alone and pray to Mangala Devi, a form of Durga, to end her misery. Months passed.

One day, she mustered enough courage to run away deep into the nearby forest while gathering wood. Her father and brothers returned from their voyages earlier than expected and were furious. They went in search of her and found her, crying piteously. The malicious daughters-in-law of the merchant were punished for their cruelty.

This legend also makes us ponder upon the impact that long, hazardous journeys had on the families left behind. Would they remain safe? Would they have enough to eat?

Our ancient mariners and merchants defied all odds to bring home goods and riches, for the prosperity of their families. Kalinga’s flourishing trade links are impressive even today – the sea-voyages to Sri Lanka, Java, Borneo, Sumatra, Myanmar (Burma) and Bali. Similar festivals are held even in these parts of the world, such as Masakapan Ke Tukad of Bali, the Loi Krathong of Thailand, the Bon Om Touk of Cambodia, and the That Luang of Laos – all held around the same time of the year.

Read about more such interesting tales from history, only on the ACK Comics app!

Famous Quotes #24

Here is an interesting quote by the poet Rumi, which encourages us to introspect and change ourselves before trying to change others.

The Dree Festival

India is full of unique festivals and celebrations, which differ from region to region. One such interesting and important festival is Dree, which is celebrated in the months of June and July in Arunachal Pradesh. This is an agricultural festival, aimed at pleasing the gods and praying for a bountiful harvest.

dree festival — Illustration: Mudita Singh

According to the legend, Anw Donw and Abba Lwbo were the first people to cultivate the land and start a civilisation. They made the first machetes and spades and cleared the area. They travelled to far off places and found seeds for paddy, corn and cucumber.

They overcame the difficulties of storm and rain, and protected their crop against all calamities. However, it was when they were attacked by a fierce demon called Pyokuñ Pembò Pyoyi Tadù that their troubles truly began. They defeated the demon, but from the stomach of their fallen foe, swarms of insects and pests emerged to destroy their precious harvest.

It is to ward off these insects and other such adversities that the rituals of the Dree festival began. During Dree, people pray for a healthy crop, a plentiful harvest and prosperity to all. The Apatani tribe offer prayers to four gods: Tamu, Harniang, Metii, and Danyi. The festivities usually last for three days. Cucumber plays an important role and is offered to guests and participants of the festival.

The Festival of Gangaur

In the month of Chaitra, falling between March and April, parts of North and Central India celebrate the festival of Gangaur. The word Gangaur comes from ‘gana’ referring to Shiva and ‘gaur’ which refers to Gauri, another name for Parvati.

This festival is dedicated to Parvati, the goddess of marriage and fertility, and is celebrated for 18 days, mainly by the women. Small clay idols of Shiva and Parvati are worshipped and carried around town during this festival. The women fast, sing songs, decorate their hands with Mehandi (Henna) and pray for the welfare of their families.

According to local legends, this festival marks the first time Parvati visited her mother’s house, after her marriage to Shiva. On the last day of Gangaur, the clay idols of Shiva and Parvati are immersed in water to signify Parvati’s return to Kailash.

The Warrior Queens of Medieval Odisha

Post author By Kayva Gokhale
Post date January 24, 2024
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By Jayshree Misra Tripathi

The Bhaumakara Reign

In the first half of 8th century CE, the Bhaumakara dynasty had conquered and unified the kingdoms of Kangoda, Kalinga and Toshali, in the eastern region of the Indian subcontinent. Their rule would extend for over two centuries, from 736 CE to 945 CE. This period was also a time of tremendous change in society, as Buddhism and Jainism evolved during their early rule, and later, Hinduism was revived.

During their reign, the Bhaumakaras established trade and cultural links with South-East Asia. Their maritime trade is evident from inscriptions of the period as they include the words ‘samudrakara bandha’ which translates to ‘ocean tax’. Due to these links, the region experienced overall prosperity. It was the golden era of Utkala or the Land of Exquisite Arts.

The Widow Queens

It was during this period that the Bhaumakara Queens, who were widows, reigned for almost 200 years but, initially, not in direct succession. Nowhere else in the land had widows ascended the throne. Earlier, royal women could donate land and order temples to be built but could not participate in the administration of the kingdom.

Queen of Odisha — Illustration: Ritoparna Hazra

Tribhuvana Mahadevi – the First Queen

The first and most acclaimed of the widow queens was Tribhuvana Mahadevi, who ascended the throne in 845 CE, after the death of her son. The charters of Dhenkanal and Talcher state that Tribhuvana Mahadevi restored peace in her kingdom, overcoming rebellions with the help of her father. She appointed honest officials to oversee her subjects, administered a light-tax and used the royal treasury to build temples, monasteries and charitable shelters for the poor.

Tribhuvana Mahadevi commanded an army of men and women, estimated to have a strength of 3,00,000 people. These figures are inscribed on copper plates discovered in recent archaeological excavations. Royal women were skillful warriors, having learnt the art from their childhoods. Women were respected in the kingdom. In fact, early Vedic marriage hymns hoped that young brides would speak with composure at assemblies held for the welfare of the people. There is no evidence of Sati or Purdah in palm leaf inscriptions or copper-plate charters. Women in her kingdom were educated and permitted to study the sacred texts and conduct sacrifices. They even wore sacred threads, like the menfolk. Royal women were granted administrative rights to issue charters and land grants.

Her charters state that she truly cared for her people and built roads, wells and bridges. She performed rituals in temples and donated ghee, milk, curd, betel-leaf, sandalwood paste and incense. She participated in discourses on religious doctrines. Tribhuvana Mahadevi gave from her personal resources to fight wars, stave off pestilence and famine. Harmony prevailed during her rule.

Baitala temple — Illustration: Tithee Dixit

Subsequent Queens

Tribhuvana Mahadevi abdicated her throne after eighteen years of rule, to her grandson, Santikara Deva II, when she felt he was ready to rule. Fifty years later, another widow, Prithivi Mahadevi, ascended the throne, after the mysterious death of the reigning king, her brother-in-law. She assumed the title of Tribhuvana Devi the Second. However, as she was suspected of having her brother-in-law killed with the help of her father, she was not accepted on the throne by the court and was deposed, after a few years of rule. Her name was not included in their genealogical tree.

The last male ruler of the Bhaumakaras, Subhakara V, was succeeded by his widow, Gauri Mahadevi, who ruled briefly. She decreed the construction of the Gauri Temple at Bhubaneswar. Her daughter, Dandi Mahadevi, was a powerful ruler and administrator. However, she died a premature and mysterious death. She was succeeded by her stepmother, Vakula Mahadevi, a princess of the Bhanja dynasty. Little is known of her rule.

After her, the widow of Santikara III, Dharma Mahadevi, ascended the throne. She was also a princess of the Bhanja dynasty and was the last Bhaumakara ruler. After her death, the kingdom was occupied by the Somavamsi King Dharmaratha.

Sadly, there are few statues or images of these brave widow queens, and only remnants of the monuments they had ordered to be built. Many have been destroyed by later conquerors of different faiths. Intrigue, strife, murder and mystery are deeply embedded in the history of these courageous and inspirational queens of Odisha.

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