PURPOSE IS NOT TO REACH YOU ONLY; BUT ALSO TO SAY WHAT TO KNOW YOU HAVE THE RIGHT

Subhas Chandra Pattanayak

Two relevant books that I have already placed in Internet are in print editions brought out by Shabdasparsha, Bhubaneswar.

One is ORISSA PRADESHA SRUSTIRE GANAMADYAMA that I had authored to tell the friends of my fraternity about how our motherland Orissa could get her modern shape because of the media campaign to establish our mother tongue Oriya as the official language in the British days. The sole purpose of this write-up was to wake them up to the painful reality of how the unique era Orissa’s media had created is going astray as the Official language status of our motherland is getting ruined by our own government due to continuous contravention of Orissa Official Language Act, 1954 by the Chief Minister himself. It was aimed at reminding the members of my fraternity of their responsibility.

The other book is NABAKALEBARA: LEGENDS AND REALITY.

When the world was eager to know the significance of Nabakalebara in the philosophy SriJagannatha epitomizes, the State Government was dancing to the tune of the real antagonists of the Cult of SriJagannatha on the platform of concocted legends. To me, it was my duty to tell the world whatever best was possible on my part on the reality of Lord Jagannatha.

Both these works were available to the netizens the world over. To help non-netizens know of it, Shabdasparsha has produced the print-editions.

With pleasure, I am conveying you its invitation to the launching ceremony of both the books to be held at Red Cross Bhavan on December 29 at 6 pm.

The purpose is not to reach you only, but also to say what to know you have the right.

Inv_card

 

 

Advertisements

Rasagola has at least a 500 years old history in Orissa

Subhas Chandra Pattanayak

I thank my dear friend Asit Mohanty for his focus on Rasagola. He has very convincingly shown that if it was innovated anywhere in the world, then it was only in Orissa.

I would like to supplement him only in matter of its age. In trying to do so, I am bound to recall my childhood days.

My Piusi (sister of my father) was married to Radhasyam Pattanayak of Gopalpur, Banki. My uncle (father’s younger brother) was also married in Banki Garh. Come a vacation, either my cousins from these two places in Banki come to my house in Tigiria or I go there. It was great fun.

There was no direct road connection between Tigiria and Banki. We were using road to Cuttack, then a boat to cross the river Mahanadi and from the Ghat at the other side, again a bus to Charchika, the nerve center of Banki between both the above villages. It was a long root.

The other road connection was to Sunthipal fron Tigiria Nizgarh via Bindhanima on bullock cart, from where to Banki in a boat over Mahanadi.

But for my family it was more convenient to go walking from my house on ridges of agricultural plots. The distance this way from my ancestral home to Mahanadi river bed was maximum four kilometers via Sunthipal.

Once my father’s Khamari (regular paid worker in charge of cultivation and storage of crops) Subala Majhi of old Tigiria accompanied me under orders of my father. He was just like a family member and we the children were respecting him as an elder brother. I was calling him ‘Subala nana’. He was an excellent story teller and it was always a pleasure if his company was available.

On the ridges, only one person behind another could move. Naturally, I was following him. But he missed the proper ridge and walked on another ridge that took us to Bandala of Banki on our home side bank of Mahanadi, instead of Sunthipal. Banki is situated on both the sides of Mahanadi; the side adjacent to Tigiria is spread from Bandala to Ansupa spangled with a few villages of Tigiria and Athgarh.

Reaching Bandala on the ridge was a bit longer than the root to Sunthipal. The sand bed of the river was also wider than the bed at Sunthipal. We were feeling hungry. Subal nana found a thatched ‘Gudia Dokan’ (snack stall) on the Mahanadi embankment where we were to enter the sand bed to walk up to the river stream. The stall owner said that all the snacks he had prepared were finished except a few Rasagolas. I found them of pretty big size in a big Glass Jar.

Smaller size Rasagola was priced Rs.2/- per piece in my village. I imagined that such big size Rasagola must be of Rs.5/- per piece. My father had given me only Rs.10/- for “Bhoga” at Charchika. We were not to pay any money to the ferrymen, as they were my family’s ‘Berttan Bhogi’ persons, to whom a plot of our ancestral land near the river had been given for free ferrying of our family members as and when we were to go to and fro Banki.

But, despite being hungry, I could not dare to take even one of the sweet balls, lest the money would be more than that I can afford. I was sure, howsoever big the cost, at least two Rasagolas could be paid for with the money I was possessing. So, I asked the snack shop owner to give Subala nana two pieces of Rasagola. Subala nana querried, should I not take any! I refused, pretending that I do not like the Rasagolas.

The Rasagolas were really of such big size that Subala Nana could not take more than the two pieces given to him.
As I gave the shop owner the ten-rupees note, he said, “Ede notute! Reja Kai’n? (A note of such big amount! Wherefrom shall I get the changes?)

And, thus saying, he went running to his village to procure the changes. He returned me a sum of Rs. 8/- and when in blatant surprise, I wanted to know the price he was charging per piece, he said, it was only Re.1/- per piece.

It would have been embarrassing for me to ask for Rasogola, as I had already said that I do not like them. I repented for my foolishness.

However, I asked him, when Rasagola of very small size was charged Rs.2/- in Tigiria Nizgarh, how was it that he was selling bigger size Rasgolas at Re.1/- only?

He replied, “babu, adhika kahinki nebi? Jhiati ta baha hoi shahughare bhalare achhi. Pua chakiri kari bohu saha bahare. Ame Budha Budhi Dijana; Gaee jeuin kshira deuchhanti, sethiru khai pi balakaku chhena chhidei sata purusara beparati chaleichhun. Mo pare beparati budi jiba” (My daughter has married and is staying happily with her in-laws. Son is in an outside employment and my daughter-in-law and grandchildren are staying with him. My wife is making the cheese from the milk the family cows give and thus I am maintaining the seven generation old family trade. After me, the tradition would end).

I was curious to know how it could be a trade of seven generations old. He said, “Thare Saa’nte e pariki bije hoithilabele Rasagola khai khusi hoi Mo jejebapanka budhajepanku sata mana jami deithile O niskara bhogibaku kahithile. Sei dinathu eha chalichhi”. (Once while inspecting this side of his State – the King of Banki had entertained himself with Rasagola prepared by the great-grandfather of my grandfather and being happy over the treat, had gifted him seven Mana of land free of tax. Since then we are using the land.) It may be mentioned that in our area, a Mana is around one and half acres of land.

When I was a student of nine at that time, the shop owner was, I believe, in his 70s. He was in possession of the land gifted by the king of Banki for Rasagola for six generations by then. If one generation is of minimum sixty years, then that history covers at least 360 years and as the man whom the King of Banki had gifted the land, was in inherited trade of the family, Rasagola was surely a 400 years old family trade of the Bandala family.

Keeping this story here, I would like to recall my accidental visit to the family of K.C.Das of Kolkata. My esteemed friend Barendra Krushna Dhal has profound friendship with this family. On reaching Utkal Bhavan, Kolkata on a day, I found Barendra babu was lodged there for two days. A few hours later, journalist Pradyot Bhatt arrived and announced that he had come to invite us to a dinner in the residence of Mr. Das. I was reluctant to accept the invitation, because I did not know that family. But finally I had to agree, as, after Pradyot babu left, I got the request from the son of Mr. Das through my room telephone. Obviously, Barendra babu must have asked the host to invite me and in order not to embarass Barendra babu, I went there with him. The evening was tremendous. I had gathered from there that by then their family trade of Rasagola had reached the third generation.

The Bandala experience continued to strike me. If the Bandala family was producing Rasagola for seven generations, how then the Das family of Kolkata could be the inventor of Rasagola, being in the trade for three generations?

Once while talking about this, I attracted attention of my revered teacher Pt. Narayan Dash. He instantly recited a Sankrit Shloka that depicted how  Rasagola was being offered by Laxmi to SriJagannatha on his final entry to SriMandira after the car festival.

The tradition is in vogue before arrival of Sri Chaitanya at Puri, he had said.

I believe that he was not wrong.

It is Gajapati Purusottama Dev during whose time most aggressive steps were taken to change Jagannatha from Buddha to Vishnu and all sorts of legends were created to bring in the Laxmi concept.

In original Srikshetra tradition Bimala, the Shakti of Bauddha Tantra was the Kshetradhiswari of the citadel of Jagannatha (Bimala Sa MahaDevi, Jagannathastu Bhairabah), Laxmi was never.

In order to replace Bimala with Laxmi, so that people may take Jagannatha as Vishnu – he being Laxmi’s consort – this legend of Laxmi trying to please Jagannatha with Rasagola was contrived. And, Purusottama Dev must have encouraged that.

Chaitanya had come to Orissa after the end of the reign of Purusottama Dev, particularly after Prataparudra Dev was well settled. He had spent the last 18 years of his life from 1515 to 1533 A.D. in Puri. This shows that, Rasagola is in use in Puri before 1515 A.D.  and thus, for at least 500 years.

Thus, Orissa’s claim as the place of origin of Rasagola is certainly justified.

JAGANNATHA MUSTN’T BE MADE A MEDIUM OF MISOGYNY

Subhas Chandra Pattanayak

The Chief Administrator of Jagannatha Temple Suresh Mahapatra, under whose management Navakalevar became a fiasco, has taken advantage of a High Court ruling to use SriJagannatha as a medium of misogyny.

A female devotee of SriJagannatha is found from CCTV footage to have climbed up to the floor of Nandighosha chariot on July 20. The District Collector and Police are pressed to find out the lady and subject her to prosecution.

Mahapatra has suspended a servitor namely Artatrana Pratihari for his alleged failure to obstruct the female devotee when she climbed up to the floor and has called for explanation from the Badagrahi of Nandighosha, Jagannath Swain Mahapatra as to why action should not be taken against him for the offense the lady committed by mounting the chariot. The Badagrahi has rejected the allegation as his only duty it was to see to the stability of the image on his seat in the chariot, and not guarding the entrance.

The High Court ruling, which is being used as the stick to beat the woman with, should be reviewed by a greater bench  in public interest. Puri Sankaracharya has been trying to reduce SriJagannatha to an instrument of Brahmanya Dharma. The said ruling has given him the boost. Had the state government been pro-people, it should have challenged the said ruling.

But why the stress is now on the said ruling against a woman climbing the chariot, when the state government and its officers are marked for habitual contravention of court orders?

The CCTV footage repeatedly shown in television channels makes it clear that many people were on the floor of the chariot along with the female devotee. Why only she is being singled out by the officer? On the other hand, how the TV channels got the CCTV footage, unless the officer who is privy to the same has deliberately given copies thereof to media? And, why has he given the CCTV footage to media?

Is it designed to use SriJagannatha as a medium of misogyny?
Perhaps, yes.
This must be condemned by whosoever has any respect for the cult of Jagannatha.

And, the State, though already very late, should seek review or nullification of the High Court ruling that is now being misused by the officer, whose deficiency or conspiracy destroyed the sanctity of Navakalevar, for vitiating Jagannatha system with misogyny.

The High Court of Orissa being the superintending Court of the State should be prevailed upon by the Government to ensure that no Judge of Brahmin caste hears any case concerning SriJagannatha, as the Sankaracharya and his stooges are trying to impose Brahmanya Dharma on his cult, to the total detriment of what the deity of SriMandira really stands for.

Denial of Naba Jauvana Darshan means Annihilation of SriJagannatha

Subhas Chandra Pattanayak

Naba Jauvana Darshan is the central pivot on which the cult of Sri Jagannath stands. Since his evolution from the Buddhist matriarch concept, Vedic chauvinists have been trying to destroy him. The foolish Government’s willingness to do away with Naba Jauvana Darshana this year, when the whole world is awaiting the Navakalevara ceremony, the philosophy on which SriJagannatha stands would be severely affected.

The way Sri Jagannath is being misappropriated by reactionaries in India and the way powerful electronic media is supporting this misappropriation by intoxicating people with all sorts of superstitious propaganda in an environment that has been vitiated so much with self-centrism, that, the common people, who have neither the orientation nor the time to think beyond personal hearth and entertainment, may fail to grasp the conspiracy cooked up by caste-supremacists to wipe out the unique distinction of SriMandira of being the only place of applied Buddhism.

Denial of Naba Jauvana Darshana to the people is the latest and the severest onslaught perpetrated by the caste-supremacist mafia on cult of Jagannatha. The phenomenon has been discussed in many postings in ORISSA MATTERS.

One such posting is linked to this post to help understand the nasty design.

Sankaracharya should be arrested to ensure smooth performance of Ratha Yatra

Subhas Chandra Pattanayak

Sasnkaracharya Nishchalananda Saraswati has again spewed venom at the State administration in a press conference at Bhubaneswar.

He has been insisting that management of SriJagannatha should vest in him and the Temple must run under his direction. He claims to be the supreme authority on Temple administration and by not consulting him, the chief administrator of the Temple has generated all the chaos.

He has tried to create panic in public mind by predicting severe disaster, as Daru selection to Brahma Paribarttan having generated wrath of the God Almighty, the Ratha Yatra would bring in catastrophe.

He has come down heavily on Chief Minister Naveen Patnaik over his silence on popular demand to punish the Daitas for irregularities in Brahma transfer. He has been demanding that the law of Jagannatha Temple Administration be amended obviously to quash the primacy of the Daitas in the Lord’s most important function spanning from Snana Yatra to Ratha Yatra including Navakalebar.

We have exposed in these pages the modus operandi of Nishchalanand and how for fulfilling his ambition, agent provocateurs were engaged to mar the sanctity of Brahma transfer. But Nishchalananda is silent about the agent provocateurs.

Daitas have been subjected to humiliation and motivated media reprimands so that environment to hand over SriMandira to Sankaracharya could be easier.

Religious revivalists’ demand for handing over the responsibility of SriMandira to Sankaracharya makes the matter clear. Wordy arsenals used against the Daitas in television and social media, read with Sankaracharya’s statements so far, provokes us to fear that Nischchalananda is the main designer of the Navakalebara fiasco. He can go to any extent in his design to grab SriMandira in order to promulgate rabid Brahminism to oblige religious revivalists.

The temple of Jagannatha has remained till date a citadel of applied Buddhism where the Brahmins have secondary role and Sankaracharya has no role to play. But eliminating Jagannatha’s Buddhist relevance is the only purpose of Sankaracharya.

Sri Kedarnath Mohapatra in his Khurudha Itihasa has clearly noted that the sole purpose of Sankara in establishing Gobardhana Matha at Puri and appointing his chela order in the said Matha is revival of Brahminism. To quote him: SE BRAHMANYA DHARMARA PRATIPATTI O PRASARA BRUDDHI NIMITTA PURIRE GOBARDDHAN PITHA PRATISTHA KARI TANKARA PRIYA SHISHYA PADMAPADACHARYANKU EHARA PRATHAMA PITHADHISHA RUPE NIJUKTA KARITHILE. (Page 287 of Khurudha Itihasa, 1969, published with the funds granted by Government of Orissa). Roughly it means: Adi Sankara had established Gobarddhana Pitha at Puri and appointed his dear disciple Padmapadacharya as the first chief of this center of his order in order only to revive the supremacy of Brahmanism and spread it in Orissa.

The only work of this Matha was to train the Brahmins in how to vitiate Jagannatha’s worship with Vedic method to eliminate the original method of his worship in Sabari Tantra or Bouddha Tantra.

In recording this evil design, Prof. K. C. Mishra has noted, “The priests of Jagannatha Temple learn the art of ritualistic worship from the (Sankaracharya) Matha”.

Needless to say that, the priests are the Brahmins appointed by patron kings of Brahminism, whose training was vested in Sankaracharya. One of these kings had even cooperated with the Brahmins to establish the statues of Adi Sankara and his first chela Padmapada on the Ratna Singhasana of Jagannatha. Those two statues were being worshiped along with the Lord in naked assertion of the authority of the caste-supremacists. People of Orissa had revolted against this mischief and had dragged those statues out of the Ratna Singhasana and had thrown them to the street for people to pulverize them to dust under their feet.

Though Khurudha Itihasa attributes this to Chaitanya’s movement (page 288), the fact that, under autocratic rule of the then Gajapati king, this deracination of Sankaracharya-statues from Jagannatha’s Ratna Singhasana had happened, is no small admission of history that people of Orissa had freed the Jagannatha Temple from the evil design of Sankaracharya in a heroic fight against their own king.

Since then, Sankaracharya has been kept out of Srimandira.

In recording this, Prof. Mishra writes, “The system (of training priests by Sankaracharya) is no longer in vogue in the temple” (K.C. Miashra, The Cult of Jagannatha, page 125)

This being the reality, Nishchalananda’s claim of authority on Jagannatha system is nothing but impudence.

He and the Brahmin officials in nexus with him have cunningly created chaos in this Navakalebar. Gajapati has acted a patron of Brahminism by being hand-in-glove with Nishalananda.

As there is every logical reason to apprehend that he may use any further tricks to derail the smooth performance of the Car Festival, so that the religious revivalists would get new grounds to demand for handing over the SriMandira to Sankaracharya in order to extinguish applied Buddhism in vogue in the Temple system, it is necessary that the Crime Branch be asked to study all his statements – print and visual – on records so far,  and to take necessary precautionary steps to ensure the Ratha Yatra completing the cycle peacefully.

He should be arrested if his tongue is not tamed. Jagannatha culture is to be preserved at any cost.

Who are the Daitas and why are they being denigrated this Navakalevar?

Subhas Chandra Pattanayak

Of all our tribes, there was a sect that was worshiping Buddha, the saver of Tribal democracy, as Sauri Narayan (Surya Narayan), because he was revered as Surya for being the giver of light (knowledge) to everybody, besides being a man of the Sun Clan (Aditya Gotra).

That, Buddha was being worshiped in Orissa as the Sun, is proved by the very fact that, in the Sun Temple at Konarka, Buddha was the deity.

Konark was the temple that was built by Langula Narasingh when almost entire India, Bengal in particular, was engulfed by Muslim invaders. It was constructed as an instance of Oriya pride after defeating the invading Muslims.

A greater disaster had not till then befallen the Muslims in any part of Hindustan, confesses Muslim historian Minhaj-i-Siraj who had also joined the war that was, to him, a ‘holy war’. A great number of Muslim warriors had attained martyrdom, he has written (The History of Bengal, Muslim period, 1973, Dr. K. R. Quanungo,pp.48-52).

To Prof. K. C. Panigrahi, the Konarka temple was designed to exhibit his (Narasingha Dev’s) power, prestige, opulence, devotion and perhaps to commemorate his victory also” (History of Orissa, Kitab Mahal, 1981, pp.413-14).

In speaking of Konarka, the world famous Art Critic E. B. Havell has said, “Here Indian sculptors have shown that they can express with as much fire and passion as the greatest European art the pride of victory and the glory of triumphant warfare, for not even the Homeric grandeur of the Elgin marbles surpasses the magnificent movement and modelling of this Indian Achilles, and the superbly monumental war-horse in its massive strength and vigor is not unworthy of comparison with Verocchio’s famous masterpieces at Venice!” (Ernest Binfield Havell, Indian Sculpture and Painting , Elibron Classics reprint. Paperback, Based on 1908 edition by John Murray, London. p. 147).

This splendid temple of Surya Narayan was dedicated to the cult of coition espoused by Buddhist Sahajayana as its founder Langula Narasingh was a votary of the Buddhist tenets of Langudi Monastery (Subhas Chandra Pattanayak, Sri Jaya Devanks baisi Pahacha, pp.28-30).

Therefore, when Hindu chauvinists destroyed Konarka temple, the then king emperor of Orissa transported the Sun statue along with a statue of Jagannatha, which was being worshiped there as the visible form of Buddha, into the SriMandira complex, along with the Aruna Stambha (pivot of rising sun) for inclusion in the Jagannatha system.

When the Aruna Stambha has been installed before the Singhadwara (The main entrance to SriMandira), the Sun statue is installed in a separate temple inside the Kurma Bedha, known as Dharma Raja temple, and also, Surya Narayan temple. We know, Buddha and Surya are known as Dharma.

Priests, who belong to Brahmin caste only are keeping it under close watch. They do not allow anybody enter into the temple. When I wanted to see what is there in the temple, I had to give the priest an amount of journalistic money to procure his cooperation.

I saw the small image of Jagannatha there and to my astonishment, I saw the Sun God (Surya Narayan) being also worshiped, because some flowers were seen on his podium.

To my shock, I found the Sun God was behind a barricade of iron rods. I wanted to know why he was thus arrested. The priest, who was eager to eject me out of the temple, but a bit cooperative for the money I had given, told me that, that image was of Surya Narayan brought from Konarka temple by Purusottama Dev’s son Narasingha Dev. As the general public is not permitted to see him, since then he is kept behind the bars.

I was not surprised, because Purusottam Dev was a great patron of Brahminism and during his reign the Konarka might have been destroyed.

But I was thrilled beyond description to see the image of the Sun to whom the Konarka temple was dedicated. Out of reverence for the epitome of Oriya pride – the God of Konarka – I wanted to perform a Pradakshina (move around the pedestal of the God in devotion); but the priest disallowed me, informing that, that was never permissible.

My curiosity grew and, as a journalist, I though it prudent to locate the reason of keeping the Sun God behind iron bars, with prohibition on public entry, by entering into the barricaded area at any cost.

I gave the priest a hundred rupees note to buy his clandestine service while cajoling him to help me perform the Pradakshina.

He swallowed his reluctance, cautiously opened the barrier door and gave me a lamp to use in my round journey and went to guard the entrance advising me to come out quickly.

As I entered into the secluded inner chamber, to my astonishment I found, Gurudev Buddha was beautifully carved in a sitting position in the backside of the Sun image.

I had no camera with me to take a picture of the Buddha-Surya image, but the secret was bare before me.

People should wake up and force the administration to withdraw the barrier created inside the Dharma Raja temple and allow everybody to see how Buddha was being worshiped as Surya Narayan.

As to tribes, utterance of the word ‘Surya’ was a bit difficult, they were calling Buddha as Sauri Narayan and that was so popular that the word ‘Sauri” has been accepted as a synonym of Surya.

Being worshipers of Sauri Narayan, they were known as Saura or Sa’ara in colloquial term which later became Sabara.

I am inclined to give a firsthand accounts on them.

In Tigiria, there are three Sabara villages surrounding my own village ‘Nizgarh’. One of them, standing on the boarder of my agricultural land, is known as ‘Nuagarh Sa’ara Sahi’ and the second one situated near Gopinathpur Shasan is known as ‘Kadalibadi Sa’ara Sahi’ and the third one, near Baliput, is known as ‘Kendupalli Sa’ara Sahi’. The inhabitants are called Sa’ara or Sabara. They are all Sun worshipers.

In my childhood days, they were singing glory to the Sun to the tune of ‘Ghumura’ on Sundays in general and on Pousa Purnami (Full moon day of Pausa) in particular. In the month of Pausa, when harvested paddy crops were being sun-dried for storage in ‘Kothi’, non-Brahmin women, particularly of land-owning families, were offering special ‘Puja’ to Surya Narayan on every Sunday, called ‘Pausa Ravibar’ and the Sa’aras were being invited to play ‘Ghumura’ to please the Sun God. The ceremony was called ‘Pusa Ravibar Osa’ or ‘Pausa Ravibar Brata’.

Epic writers have tried to vitiate this Osa / Brata with legends. In “Brata Sahitya” at pp. 102-04, while narrating the Pousa Ravibar Brata with the same legends, Sri Aurobindo Pattanaik has given a slight hint to what is a real facet of this festival. He has written, “Keteka Lokagita Madhya Eha Sahita Prachalita / Ehi Gitagudikare Ashlilata Lakshya Karajae /” which means, in Pousa Ravivar Osa, the folk artists (our Sabaras) sing vulgar songs. And, we know,  vulgar yet ceremonial songs are sung in context of agricultural activities. “It is an essential agricultural rite”, notes D. N. Majumdar in ‘The Affairs of a Tribe’. I have shown in this work how the vulgar ‘Dahuka Boli’ in Jagannatha’s Ratha Yatra belongs to fertility cult. On this premise, specifically putting reliance on Sri Pattanaik’s narration above, it is clear that the Sabaras of Orissa, on basis of the songs they sing, belong to Bouddha Kamavajrayana by creed. And, in Buddhist Orissa, in agricultural households, where Buddha is worshiped as Badabadua, the Sabaras, who are popularly known as Sauras or Sa’aras, are traditional worshipers of Sauri Narayan and hence, at the end of sun worship on the Sundays of Pousa, on Pousha Purnima, they were, in my childhood days, being honored as priests.

After independence, slowly as Garjat culture got lost in the labyrinth of non-agricultural pursuits, and sanctity of harvest declined, the Sa’aras of Tigiria have lost their class distinction and their heritage has been ruined. In an environment that never suits them, they have gone into the trap of liquor and I doubt, if any of them in present generation can recall their distinguished past. I gather, now only on the full moon day of Pausa, they stay content by just a ceremonial beat of Ghumura that they designate as “Anukula”.

My only purpose behind this description is to show that Sa’aras are original worshipers of Buddha as Sauri Narayan and their sect name Saura / Sa’ara / Sabara has been derived from their class devotion to Sauri Narayan.

They are Buddhists in whom the Brahmins have all along seen their strongest rivals. This rivalry is more defined in context of SriJagannatha. When Sauri Narayan or Dharma Raja or Buddha became Jagannatha, and, due to royal mischief, particularly at the time of Purusottam Dev, Jagannatha became also a Hindu deity by superimposition of Hindu rituals over Sabari Tantra in which only Jagannatha was being worshiped till then, attempts were made to hide the Sabara dominance in the Jagannatha system and the Savaras were projected as Daitas, which they, in that situation, had accepted, because their master was also known as Dayamaya.

They agreed to be known as Dayaita in acknowledgement of their inseparability from Dayamaya Buddha, exactly as, in typical parlance of Oriyas, the people of warrior class inseparable from their weapon ‘Khanda’ (the sword) are called Khandaiata.

This Dayaita has become Daita in short. Therefore, when they locate the Daru and make a camp there to cut the identified tree for the Daru to be used in Navakalevar, the said camp is called Sabara Palli and the entire Navakalevar gets executed under Sabari Tantra known to Tantrikas as Bouddha Tantra.

In view of the points analyzed above, Sri Jagannatha belongs to the Daitas, because it is they that had made Buddha the Sauri Narayana, which subsequently has become SriJagannatha, when Indrabhuti synchronized the tribal Jagantaa-Tha with Surya Narayan and created Jagannatha out of this synchronization, giving the omnipresent Buddha a form for physical worship. Because of the synchronization, Jagannatha is yet made of wood and his color is deep dark as the brightest sun appears to the naked eyes. Because of them, SriMandira is yet a citadel of applied Buddhism, of caste-less environment, of Sabari Tantra as medium of SriJagannatha’s core propitiation.

Sankaracharya and his cohort caste-supremacists, Gajapati Divyasingh Dev, and chief temple administrator Suresh Mohapatra et all do not want Sabari Tantra to stay in vogue, as otherwise SriMandira shall stay a place of applied Buddhism. Therefore, they have been using tricks to discredit the Daitas in the guise of mismanagement of Brahma transfer and by creating mass confusion, to hijack SriMandira for the Sankaracharya.

Thinking Oriyas must rise against this mischief, if their uniqueness is to be preserved.

Investigation into Role of Sankaracharya-Gajapati-Suresh Mohapatra Gang is Essential. Political Acrobatics Never

Subhas Chandra Pattanayak

Now the hidden motive is discernible. Voice has been raised through media to put Sankaracharya in charge of Jagannatha till at least the end of the Car Festival. It means, the fiasco in transfer of the so-called Brahma was designed to create a situation to help Sankaracharya gain hegemony in the management of the affairs of SriJagannatha.

Since collective wisdom of the people of Orissa had forced Gajapati Divyasingh Dev (1793-98) to evict Sankaracharya from the SriMandira system, the successive heads of Gobardhan Math, the single role of which was to train the Brahmin priests in tricks of vitiating the Cult of Jagannatha with caste-supremacist cult, have been trying to grab again the great temple of applied Buddhism.

The incumbent Sankaracharya Nischalananda, the anti-Oriya, who hates Oriyas because of their inherent aversion to treatment of Jagannatha like any other god of Hindu pantheon; and because of that, has inherent hatred for Oriya language and Oriya culture which undoubtedly is Jagannatha culture, has been trying since long to sit at the helm of Jagannatha affairs, so that whatever remnants of Buddhist origin of the greatest deity of the Oriyas are still alive could be completely destroyed.

Despite around four decades of stay in Orissa, living with Orissa’s water, air, food and salt, Nischalanand, who has never wanted to learn and speak in Oriya (journalist Deviprasanna Nayak in conversation), has been issuing threats to Orissa government in the name of religion; and taking advantage of emergence of religion revivalists in Indian power after Manmohan Singh and Pranab Mukherjee gang completely discredited the Congress, has seemingly succeeded in checkmating the Daitas – the strongest protectors of Jagannatha’s Buddhist origin so far – by using the chief administrator of the temple Suresh Mohapatra (IAS) and Gajapati Divyasingh Dev, the two agents of Brahminism, after which his protégés have started sounding that now as the State Government has mismanaged the Brahma replacement, it should abdicate its role in matters of SriJagannatha and handover the authority to Sankaracharya.

Puppet media mostly run by corporate houses and hence subservient to the exploitative class, have dumfounded the general public with anti-Daita publicity meticulously built up with calculated dexterity of shrewd scribes and executed with unprecedented ferocity of a class of aggressors, the like of which was never witnessed in Orissa.

Victims of this nefarious design are the Dayitas, the last remnants of Buddha’s Oriya origin and the protectors of the real cult of Jagannatha.

The media as a whole is involved with such shenanigans that a senior journalist has publicly posed a question: “Are they Dayitas or Daityas?” to which, dummies have promptly answered: “Daityas (demons)”!

In aggravating the situation, Gajapati Divyasingh Dev, the spiritual sovereign ruler of Oriya hearts, who, because of being the hereditary first servitor of SriJagannatha, is so dear to indigenous inhabitants of this splendid soil, that, when a child is born, in his/her horoscope the first name to be inscribed is his, has, sadly vomited innuendos against the Daitas, apparently to discredit them to the pleasure of caste-supremacists.

As expected, communalist BJP has been with Nishchalanand.

But surprisingly, the non-communal Congress has also joined the boggy of the culture-vultures to precipitate mass disliking for the Daitas, lest thereby its paralyzed grip on Orissan politics could fetch any new flow of blood.

All those politicians, except the Communists, and all those netizens except the rationalists, and all those intellectuals who are afraid of seeing beyond the legends lest the doors of the hail opens for them after death, and all those bragging sophomores, sans any knowledge on anthropocentric manners of Jagannatha, are busy in adding their strength to motivated media to denigrate the Daitas.

But these fellows have not yet used their collective intelligence, if any, to let the people know, under whose orders, agent provocateurs had entered the secluded place to disturb the so-called Brahma transfer. Motivated media as a whole is busy in diverting people’s attention from the real issue.

Keeping a close watch on behaviors of media, we reach at five highlights: (1) Gajapati Divyasingh Dev is bitterly unhappy over Chief Minister’s silence on mismanagement of Brahma transfer and has hurled allegations of incompetency at him; (2) The sanctity of Navakalevar has been violated by link of Daitas with the ruling BJD; (3) Daitas in excess numbers have entered into the secluded area of Brahma transfer and violated the sanctity of the secret function; (4) Chief Administrator Suresh Mohapatra (IAS) is squarely responsible for the mismanagement; and (5) Authority over the temple of Jagannatha needs be vested in the hands of Sankaracharya.

Media should have taken up these points to apprise the people of reality; but it has not happened. This prods us to put our views on these points seriatim.

(1) When we look at the Gajapati, he has no legitimate authority to issue political comments. He is the ornamental head servitor of Jagannatha and his conduct in the context of Jagannatha is bound by protocols. Beyond that he has no legitimate role. Hence, he should not have allowed himself to issue political comments in media against the Chief Minister in a style more congenial to public prejudice against Daitas than cleansing the muddy environment, which the crabby elements have created to mislead the  innocent believers. On this premise, and further to what we have said in a preceding post referred to bellow, it seems that Gajapati Divyasingh Dev has been working in nexus with Sankaracharya to create an environment for him to establish his hegemony in affairs of Jagannatha to benefit of caste-supremacists.

(2) Political membership of any Daita never hampers the sanctity of any function of Jagannatha. Daitas are not 24 hour servants of the temple. Their responsibility is legally limited and they are free to join politics as they like. Father of the present Gajapati, late Birakishore Dev was a member of Orissa Legislative Assembly from Khurda constituency by embracing Jana Congress when his uncle, my close friend Raj Raj Dev was elected to Assembly from Brahmagiri as a member of the Swatantra Party and both of them were active against Biju Patnaik, father of the present Chief Minister. No ceremony of Jagannatha was affected by their political link. On the other hand, Minister Arun Sahu’s rest in a Savarpalli with Daitas or Minister Damodar Raut’s presence on a site of identified Daru or Minister Maharathy’s driving the Daru cart may be symbolic of the State’s intimate involvement with the great festival, but cannot be termed as offenses against the  sanctity of the Daru, as no such action is defined as illegal and offensive.

(3) It is admitted that four Daitas were authorized to change the secret Brahma. It is admitted that after Gajapati left the temple paying his last respects to the images to be buried after transfer of the “TejomayaDhatu”(the so-called Brahma) to new images, everybody present inside the temple system was ousted and the entrances were locked. To the shock of the four designated Daitas, around 40 persons had entered into the secluded area without any authority and any necessity. These transgressors acted as agent provocateurs to derail the schedule in blatant disregard to secrecy and sanctity of the event. As the inordinate delay continued to torment the general public, it was the duty of the Gajapati to enter into the temple as the first servitor of Jagannatha and find out the reason of delay. Then he could have seen who were the trespassers that were derailing the ceremony and should have hand them over to the police for penal prosecution. The authorized Daitas were ready to identify them. But the Gajapati did not discharge this basic duty and thereby helped the agent provocateurs hijack the day. It would be impossible now to book the said agent provocateurs.

(4) Suresh Mohapatra is the only person on whose secret orders the agent provocateurs must have entered the temple to derail the ceremony. Admittedly the temple system was subjected to “sodh” after the Gajapati had left. All persons present in the temple premises at that time were driven out and the doors were closed, guarded by temple police. The entire temple was surrounded by the police forces of the State Government. In that condition, no single person could have opened any door to enter into the temple. But around forty persons had admittedly entered. This was possible in only two situations. If the Gajapati should have wanted or if the Chief Administrator of the Temple should have wanted, the guarding police could have allowed them entry, otherwise never. In the instant case, Gajapati was not present, as, he being the most revered of all whom people take as the living form of Jagannatha, his presence could never have been suppressed. So, even though it cannot be said that he did not know of the scheme, it can never be said that the agent provocateurs had entered the temple under his orders. Then the only man who could have helped the trespassers was IAS officer Suresh Mohapatra, the chief Administrator of the temple, who was present on the spot. His secret instruction to someone at an entrance gate to allow the agent provocateurs to enter into the temple might not have marked as unusual at that time. Were he not to hide the truth, he should not have conducted the post-offense inquiry. Being in the center of suspicion and public disapproval, he should have asked someone else to conduct the inquiry and subjected himself to that inquiry too. His conduct is generating more suspicion in public mind.

(5) These sequences have paved the way for the caste-supremacists and their pet media to demand for handing over the temple system to Sankaracharya Nischalanand, the ethical enemy of the Cult of Jagannatha.

In lead article “Navakalevara:Legends and Reality”, the mischief of Brahma has been discussed and it has been further discussed how media is making the situation irresponsibly confusing in interest of hidden masters in another article captioned “Media act Instigator: People misled in matter of Navakalevara”. One may gain further insight into the clandestine conspiracy by visiting “Parasites activate their design: Sankaracharya invited to Bath and Rath festivals of SriJagannatha”.

Shamefully, a non-communal party like the Congress has allowed itself to be swayed away by the hidden agenda of Sankaracharya and his gang in discrediting the Daitas to the advantage of caste-supremacists who want to destroy the Buddhist origin of Jagannatha and dismiss Applied Buddhism from the Jagannatha system.

If, SriJagannatha is to be preserved in his original magnificence, emphasis should be put on investigation into Role of Sankaracharya-Gajapati-Suresh Mohapatra Gang. Political acrobatics should never be encouraged.