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.

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Naveen Patnaik to propitiate Jagannath before oath taking; but which Jagannath: the Secular or the Communal?

Subhas Chandra Pattanayak

On bagging fresh mandate, BJD chief Naveen Patnaik is scheduled to take oath as Chief Minister of Orissa for the forth term today. But before taking the oath of office, he is to visit Puri to propitiate Sri Jagannath.

Which Jagannath he is to propitiate is the question; because Jagannath is now not the one that belong to the Oriya orientation. He has become what originally he was not. He has now two aspects: secular and communal. People of Orissa have a right to know to which aspect their Chief Minister adhering.

Originally Sri Jagannath is Buddha, the supreme leader of ancient Oriyas, who, to save the democratic uniqueness of his motherland Tosala (modern Orissa), had rushed to Rajagrha (Magadh) – the heartland of Vedic imperialism – to obstruct the spread of autocracy by uniting the Vajiyan Tribes in the pattern of Orissa’s tribal democracies against empire building.

The Magadh emperor Bimbisar had stopped empire building on being convinced of the irrelevance thereof and had adopted Buddha as his friend, philosopher and guide.

The Vedic chauvinists had instigated his son Ajatasattu to take over Magadh by putting his father behind the bars, which he had done and through his Brahmin minister Bassakar, had tried to dissuade Buddha from obstructing empire building.

Buddha had rejected the request, as a result of which, Ajatasattu had failed to spread his empire beyond what Bimbisar had built.

When Vedic empire had thus to stop at Magadh, the people of Tosala were safe to pursue their democratic practice because of Buddha.

Hence to the inhabitants of his motherland Orissa Buddha became the most revered master and his tenets became their ism.

The entire Orissa became a land of Buddhist practice and his birthplace Kapilavastu (land of red soil – RANGAMATIA) in the Dhauli Guri region of Bhubaneswar became the fountainhead of Buddhism, which was the most insurmountable obstacle to spread of Vedic empire building.

To destroy this fountainhead, Asoka, the wicked emperor of Magadha, had attacked Orissa at Dhauligiri and having been brought to knees in the historic Kalinga War, where Orissa’s women warriors had even overwhelmed him, he had fled with life after adopting Buddhism as his creed. He, however, used this conversion to Buddhism to destroy Buddhism in the guise of spreading the philosophy, which history is yet to note. (Subhas Chandra Pattanayak, Sri jaya Devanka Baisi Pahacha, Bharata Bharati, Cuttack).

Like Gorbachev destroyed USSR by using Perestroika and Glasnost, Asoka destroyed the atheist uniqueness of Buddhism by making Buddhists accommodate interpolation of theism on their philosophy through the epithet “Devanam Piya” (beloved of the Gods) that Asoka used for himself while posing a great patron of Buddhism (Ibid).

However, Buddha’s support to matriarch democracies of Orissa had encouraged Oriya tribes to revere him as the embodiment of mother Nature and lifted him to the level of deity Jaganta that they were worshiping in a wooden log as a symbol of mother Nature. While doing so, to Jaganta (the wooden log shaped like a female torso representing reproductive qualities of nature) they had added drawings of a pair of ‘Thana’ (breasts) recognition of the mother’s ability to feed her child. Thus Jaganta had evolved as ‘Jaganta-tha’ (Ibid).

The great Buddhist leader of Orissa, Indrabhuti, who founded Bouddha Vajrayan, elevated this Jaganta-tha to Jagannatha, who, to him, was non but Buddha. After demise of Buddha, his followers were projecting him as omnipresent (Gaganopama) and Bouddha Shunyavad was trying to safeguard the Buddhist tenets. But, an object of direct worship was necessary to face the image worshipping design of Brahminism. Indrabhuti in that circumstances had tried to develop an idol of Buddha in a pattern most acceptable to majority of Orissa, the tribals. So, he amalgamated Buddhist tenets to the tribal deity Jaganta-tha and created Jagannath.

In delivering ‘Jnanasiddhi’ the canon to Vajrayan, he first propitiated Buddha as Jagannath in the verse noted below:

Pranipatya Jagannatham Sarvajina-vararchitam,
Sarva Buddhamayam siddhi-vyapinam gaganopamam,
Sarvadam-sarva satvoyahsarvajna varavararjinam,
Bhaktyaham sarva bhavena vaksye tat sadhanam param” (Two Vajrayan works, p.-31).

And since then, Jagannath has remained Buddha to Oriyas. In innumerable Oriya works of letters and scriptures, Jagannath is depicted as Buddha.

Vedic chauvinists have rushed to Puri and established various Maths to transform Jagannath from Buddha to Vishnu, a Hindu deity and Brahmins have promulgated caste apartheid in his abode with the help of their patron kings and post-independence administration. Yet, till date, his worship as well as preparation of Mahaprasad are based on Tantra. His most popular public rituals such as Snana Yatra, Ratha Yatra, Naba Kalebara et cetera are all tantric in charecter he himself is known as the God of Tantra (Bhairav) and Goddess of Tantra (Daksina Kalika).

So, Jagannath at present has two distinctly opposite identities. Originally as Buddha he is entirely secular and under hegemony of the Brahmins, he is totally communal.

Now when foul play of plutocracy has pushed politics into religious polarization, and communalism has replaced political ism as the issue in election, of which Naveen is an offshoot, it is pertinent for him to let people know as to which Jagannath – the the secular or communal – he is going to propitiate before taking the statutory oath of office as the State’s Chief Minister.

Kali Puja is indicative of Oriya’s Buddhist entity

Kali Puja is indicative of Oriya’s Buddhist entity.

Krushna was a concept of Revolution, not a God

Subhas Chandra Pattanayak

Krushna was not a God. He was a character conceived and created by the revolutionary poet – Muni Vyasa – in his epic Mahabharata, epitomizing his concept of revolution against tyranny and exploitation.

He was generated by Vyasa’s thinking elites – represented by Devaki and Basudev – who, because of their opposition to oppressive autocrat Kansa, were being incarcerated time and again. And in the prison, they were giving shape to their concept of revolution, which again, every time, was being crushed within the prison compounds, before reaching the public.

In fact, it is the elites – persons of erudition, knowledge, ability to analyze socio-economic phenomena – that create revolutions against oppression and exploitation, against machinations in use by rulers to keep the people suppressed and subjugated.

Devaki and Basudev, the sister and brother-in-law respectively of Kansa, were, thus, symbolic of the then elite, who had tried to create a revolution against patriarch autocracy practiced by Kansa. All their attempts to create a revolution against the oppressive system were violently crushed by the tyrant Kansa. Yet, while perishing in his prison, they were giving shape to their revolutionary concept.

Amidst the masses

After seven such attempts failed, they felt that unless the people in general were involved with the revolution of their concept, they will not succeed in their endeavor.

So they decided to take their revolutionary concept into the midst of the common toiling masses.

On the eighth attempt, they succeeded in putting their concept at the disposal of the masses, symbolically projected as the cowherds.

This concept was christened Krushna, meaning the one that attracts everybody (Akarshayati Iti Krushnah) and when this Krushna grew up, it gave birth to such a massive mass upsurge that the tyrant Kansa died in fear, absolutely unable to face the challenge.

Kansas gallore

The same practice of crushing progressive revolutions by the rabid reactionary capitalists by implicating the revolutionaries in false cases, by incarcerating them and torturing them in the prisons, is galore everywhere including India.

If emancipation is essential, one is to understand the tricks of misleading the people aboub Krushna through concocted legends, to understand what Krushna really was and and address oneself to what he stood for in Mahabharata, instead of staying misguided by exploitive machinations that willfully and mischievously project Krushna as a God.

Before that, a difference

Before understanding Krushna, it is essential to know the background of his creator.

Vyasa, the creator of Krushna, was a Muni, not a Rushi.

When a person known for the brags that he has seen the God and the Veda being delivered by the God was called a Rushi (linked to ‘Drush’ – a seer), a person who was known for his views based on deep analysis was being called a Muni (linked to ‘Manana’, literally meaning ‘deep study’).

Vyasa was a Muni

Vyasa was a Muni. He was born out of rape of his mother Satyavati belonging to boatsman tribe by a Rushi namely Parasara, while she was ferrying him across a river.

The Vedic society was patriarch and in that society, under Vedic provisions claimed to have been ordained by the Almighty, any Arya male was entitled to rape any woman he desires, to beget a son; and when a son was born, to take away that son from that woman.

So, when Vyasa was born, Parasara had taken him away from his mother and given him education in the Vedic system.

But Vyasa had never forgotten the injury caused to his mother and to his own childhood by the patriarch system perpetrated by his father – a Rushi – in the name of Vedic privileges and hence he had refused the Vedic system pivoted on and preposterously contributing to blind belief.

He had emerged as an epoch making socio-political scientist whose works and words were based on practical analysis of discernible phenomena and intelligent interpretation of ancient wise words, if any, coined by the few progressive elements even in the Vedic system. He was therefore revered as Muni Vyasa.

An epic of war against oppression

As he had never forgotten the rape of his mother by Parasara, whom the Vedic system had projected as the grand son of Brahma, the greatest of the Gods whom creation of the universe was credited to, he created his Mahabharata as an epic of extermination of patriarchy and socio-economic oppressions it had legitimized.

Begins at Nahusa

In the first event placed in his epic is the episode of Nahusa. Nahusa was a man who was chosen by the Gods to rule over them, as their king Indra had been banished from the throne for his brutality and no God was capable of ruling over the rest.

In placing this matter before the public, Vyasa showed that human beings are better than the Gods.

He then proceeded to show how power corrupts.

Nahusa was chosen by the Gods to be their king, because he was a man of all humane virtues. But after occupying the most powerful position, he became too proud not to indulge in corruption. Power corrupts and absolute power corrupts absolutely, as they say.

Being consecrated as the king of the Gods – Indra, Nahusa wanted the queen of the Gods – Sachi – in his bed, which Sachi refused.

Then Nahusa tried to rape her. She ran in panic and besought refuge at citadels of all leading Gods including Brahma. But none of them dared to come to her rescue in fear of Nahusa’s wrath.

Only a Muni like Vyasa – Muni Narada – came to her rescue and bravely obstructed Nahusa. He castigated the new Indra – Nahusa – for the sin he was committing and dissuaded him from chasing Sachi, saying him that he should stay away from the wife of the dethroned Indra as that would be the worst of the sins. “Nibartaya Manah Papat Para Dara Vimarsanat” is what Vyasa uttered in the mouth of Narada. And, Nahusa, understanding the mistake he was going to commit, repented and prostrated before Sachi by accepting her as a mother.

Ends at Jaduvansha

Begun from this major episode, the Mahabharata ended with extinguishment of the clan of Krushna (Jaduvansha), who acquiring privileged positions that the popularity of Krushna had given them, had plunged themselves into enjoyment of sex to the extent of fetching by force any daughter of any king they liked.

By exterminating the entire Jaduvansha, Vyasa mercilessly punished the misusers of revolution.

Class War

And, in between the Nahusa episode and the Jaduvansha episode, he depicted a class war between the patriarch Kaurava autocracy and the matriarch Pandava democracy and made the patriarch autocracy – epitomized by Dhrutarastra and his son Duryodhana – obliterated in a war called ‘Mahabharata”, wherein classes were distinctly polarized.

In what is called Bishwarupa of Krushna, he showed how his revolution called Krushna was a synonym of everything best in the Universe.

His Krushna was the society in its entirety, in whose mouth, Vyasa had called upon human beings to extricate themselves from the labyrinths of religions as every religion was an obstacle to emancipation. “Discard all the religions (Sarva Dharman Parityajya) and accept me as the final refuge” (Mamekam Sharanam Braja), he – the epitome of the society – had said.

This word “Mamekam” was not difficult to understand in the context of Krushna’s Vishwarupa. Yet, it was further annotated when the supreme projection of Matriarchy – Devi Durga – declared “Aham Rastri Sangamani” – I am the collective power of the people that form the State.

We, the people of Orissa

And, on this perception only, we the people of Orissa have rechristened the greatest son of our soil – Gurudev Buddha, the first founder of world outlook beyond all mischiefs of sectarianism – as our national deity Sri Jagannatha and equated him with Vyasa’s Krushna.

When to us, “Nilachale Jagannatha Sakshat Dakshina Kalika” (In Nilachala Puri, Jagannatha is Dakshina Kalika), we also equate Krushna with Kali the most powerful symbol of matriarchy, by saying, “Kalou Kali, Kalou Krushna, Kalou Gopala Kalika”.

So the combined force of the people – Kali, as announced in “Aham Rastri Sangamani” – is Krushna, the revolution, as annotated in “Akarshayati Iti Krushnah”, gets sharpened by being adopted by the masses in the grassroots, as symbolized by the word “Gopala”.

And, such a revolution takes birth in the pernicious prisons of oppressive rulers.

Wish, it takes birth in every prison

To us, therefore, Krushna is the revolution that a poet of India – Muni Vyasa – had conceived of, against politics of tyranny and exploitation, that had given the clarion call to discard dilly-dally in matters of class war (“Kshyudram Hrudayadaurbalyam Tyaktotishtha Parantapa”) and to fight the class enemy come what may (“Hato Ba Preapsyasi Swargam Jitwa Ba Bhokshase Mahim“) and to achieve emancipation by exterminating the enemy (“Tasmaduttishtha Kaunteya Yuddhaya Kruta Nishchayah”). Under his scheme, everybody has a right to work (“Karmanyebadhikaraste“) sans any selfish claim on the result thereof (“Ma Phalesu Kadachana”), because such claim would help individual avarice spread to the detriment of societal collectivism and defeat the cause of emancipation. Thus, Vyasa’s Krushna was for a society where everybody works to the best of his/her ability for the Society and the Society fulfills his/her essential necessities for fair living.

We, therefore, celebrate the birth of Krushna and wish this Krushna to take birth every day in every prison of tyrants in every nation.

International Buddhist Seminar February Next at Udaygiri

Slowly but steadily the world is rising to the truth that Orissa is Buddha’s birthplace. A true study of Buddhist heritages in that Orissa bears can advance this knowledge. Therefore, a Buddhist Seminar is going to be organized at Udaygiri from 1st to 3rd February 2013 on the topic “International Symposium of Buddhist heritage of Odisha: situating Odisha in global prospective”. Many foreign and Indian scholars will participate in the symposium

An organizing committee is constituted by the Minister of Tourism, Maheshwar Mohanty.

With Prof. A. K. Patnaik, Vice Chancellor of Utkal of University as Chairman, the committee comprises Prof. Sadasiva Pradhan, Deptt., of Archeology & Ancient Indian History, Utkal University, Anthropologist Prof. K.K. Basa, Dr. J.K. Patnaik, Secretary, Institute of Maritime South East & Asian Studies.

Buddhist scholars interested in taking part in this seminar may contact Sunil Patnaik, Secretary, IMSEAS. His contact number is 09437100159.

New Light on Sri Jaya Dev’s Use of Ancient Oriya in His Lyrics

Subhas Chandra Pattanayak

I will present a person, who is trying to improve upon what I have said on Sri Jaya Dev’s language.

HE is an active participant in painting competitions and science exhibitions. He is a B.Tech degree holder in Electronics and Telecommunications; yet has mastered in Journalism and Mass Communication. And, has worked as a Copy Editor in Naxatra News and contributed to Odia Wikipedia. He is presently an Associated Editor in Institute of Odia Studies and Research. But, nowhere in these pursuits has he ever stopped. He simply cannot stop; because quest cannot stop at any point.

During around the last last two years, ever since he has read my work on Sri Jaya Dev – Sri Jaya Dev’nka Baisi Pahacha – we have, in each of our mind, met umpteen times with a few appointments for personal interaction sidetracked by situational exigencies.

And, when day before yesterday we met at my place in the afternoon, I have reason to curse the time, because it passed away so soon so deep into the densifying night, that, I had to bear with seeing him off as he was to start for Puri, where he resides.

Not always in life one meets a young person whose life is dedicated to knowledge. To my highest happiness, he is now after ancient Odia language, and therefore, he is studying Pali, ancient Oriya’s mother tongue, in which the greatest ever Oriya – Gurudev Buddha, whom we worship as Jagannatha – had given his sermons, giving birth to what we call Buddhism.

HE is Sambit Mohapatra, born 2nd December 1987, residing at Daitapara Sahi of Puri.

In my book I had shown how Sri Jaya Dev, whose lyrics are wrongfully forced into the edited format called ‘Gita Govinda’ with profuse purposeful interpolations, had sanskritized Oriya in depicting his emphasis on female factor of life’s advancement in terms with the tenets of Buddhist Sahajayana. Sambit moves a step forward and convinces me that, ancient Oriya, i.e. Pali is what Sri Jaya Dev had transformed into the language of his lyrics.

He has sent me a comparative chat that shows how the words used by Sri Jaya Dev in the Mangalacharan to his Astapadis were Pali, the ancient Oriya language.

You may please peruse it here and enjoy the pleasure.

KALI POOJA OR DIWALI?

Subhas Chandra Pattanayak

Diwali practically is a festival of profit and profit is dependent on the art of fetching. I am averse to this art. Hence I fail to understand how to respond to the Diwali greetings I am getting.

Kali Pooja is different. Oriyas pay fire salutes to their ancestors, specifically to their beloved Gurudev Buddha, invoked as Badabadua, in front of Sri Mandira at Puri, abode of Sri Jagannatha, who Buddha is known as, and when unable to offer the salute at Puri, in their respective homes with bundles of Kaunria Kathi in blaze.

Habitually it is being done, though in the past it was purposeful.

I recommend my essay of October 28, 2008 on this subject as I feel it is necessary even today for new comers to know why the fire salute is given to Badabadua in front of Sri Mandira and in traditional Oriya homes.

Here is the link.