by Chitrasen Pasayat
I have seen my friends in the JNU campus struggling to make a mark in life. I have seen persons appearing UPSC examinations to be IAS, IPS, IFS and other such officers. I have seen individuals appearing OPSC examinations to become OAS and OFS officers. I was not an exception. From the very beginning, I wanted to be an academician. So, I took my Ph. D. work seriously as a research scholar. It was an opportunity for me to visit many places. Of course, all the time, there is attraction about wandering all through the research work. It is alluring in the wilderness. It is more appealing in the undulating terrain. It is additional pleasing in the hilly areas. It is extra fascinating in the tribal areas. The researcher may have a fixed programme of visiting places. But the free air of the forest, profound stillness of mountains, attractiveness of landscape, pleasing sound of stream and jor (Small River) make the researcher thinks to go out of his scheduled plan.
Visit to the village Arda during Budha-dangar jatra was such an unexpected and surprising incident. On my way to this village by road, I took a break at a roadside dhaba to have a cup of ‘cha’ where a mini truck unexpectedly arrived. This surely was a local vehicle; a bit crowded as it was y people who mostly looked like villagers, going to Arga. Some of them got out to stretch their hands up and yanked. Some from the vehicle – ostensibly children – spoke aloud about what they imagined to be a great jatra ahead. The frenzy soon proved infectious and I too began thinking about the same thing.
Nature has ensured that the raison d’etre to Arda-Jarasingha remains enchantingly mysterious. I arrived at Arda to observe the Budha-dangar jatra during my research work on Patakhanda jatra in Jarasingha area. After a cup of tea in a tea-stall, which had come up on the occasion of jatra, I set out on a walk through the village road in the evening. The stone-shrewn path that snakes from the village to the shrine is not very noticeable. Yes, this way goes straight – an old man confirmed. At first glance, though the dusty street does not seem to take you to anything, but the ubiquitous hill and jungle.
‘Juhar Babu’, I heard a voice call out from an empty field where some old men were sitting. Soon I had a group of them walking with me, posing for photographs and narrating how divinities bringing social harmony. We ambled up the road and walked to the sacred space. They showed me the shrine of Budha danger. Everyone, from old to young boys and girls took a hand in trying to minimize my unawareness, vast as it was. In fact, entire village participated in the education of one so-called Delhi-educated and urban-grown adult. The cool mountain air, the setting sun glimmering in gold at the peak of Budha-dangar (mountain), the enthusiastic voices of the lovely children and beautiful ladies are among my happiest memories of this jatra. I felt as if I belonged there my home.
It may be noted here that, we are witnessing a kind of culture globalization. We watch the same news, hear the same music and sing the same song… In fact, we learn the same thing what we are taught through most powerful and all pervasive audio-video media of these days. When one’s cultural liberties are being stomped, it not only affects everybody but also affects the entire society. However, it is a matter of great satisfaction that, Budha-dangar jatra continues even today. There is the joy and thrill of watching this captivating tribal folk jatra in a lush environment.
The word Budha-Dangar is derived from two words namely ‘budha’ and ‘dangar’. ‘Budha’ means ‘an old man’ and ‘dangar’ means ‘a small hill’. Here, ‘budha’ refers to the deity and ‘budha dangar’ refers to ‘the deity residing in the hill’. Budha-dangar jatra is a ritual folk festival observed in honour of the deity called Budha-dangar. The deity is a tribal deity. The ritual practices connected with the jatra are shared and owned by the villagers. Hence, it is a collective enterprise. Though tribal in origin, the deity is also worshipped by the non-tribal people of this area. This indicates ‘tribal – non-tribal interaction’. This suggests peaceful coexistence of tribal and non-tribal people in this area as well. Without any hesitation it may be said that, Budha-Dangar devta is the mark of unity and integration.
Common people believe that, Budha-dangar devta cures the mentally retarded persons and blesses the issueless couples to have children. Just like Pata-Khanda devta, this devta also symbolizes “growth”. In the first case, it means growth of mind as well as intellect. In the second case, it denotes growth of society. It is also believed that, when a person under the influence of any dahani, bhuta and preta comes in touch with the iron sikuli i.e. chain and the kurda or chabuka (made up of grass) of the deity, he becomes free from all these evil influences. Budha Dangar devta tries to express in his own way, for which a medium i.e. a barua / dehelia is required so that the message of the deity is given an intelligible form. It has taken hundreds and thousands of years for the people of Arda and this region to establish a communication system between human being and power superior to the human being. ‘Ulu ulu’, one from the crowd hollered when the barua appeared. The echo apparently expected came from the crowd. That did not stop some women besides me to parrot.
Budha-Dangar devta is so accepted and admired in this area that, he generates a center of attention. The deity draws people from the neighbouring villages and towns. Even people from the adjacent Chhattisgarh state visit this place on this occasion. Remarkably, this is also the time of Patakhanda jatra in the nearby Jarasingha village. The word Patakhanda is derived from two words namely ‘pata’ and ‘khanda’. ‘Pata’ means ‘chief’ or ‘main’ and ‘khanda’ means ‘sword’. Here, Pata-khanda refers to a deity. Consequently, people in general come with twin objectives to have a darsan of Patkhanda devta in Jarasingha village as well as Budha-Dangar devta in Arda village. However, this jatra is a bright example of tribal-non-tribal interaction in this part of West Odisha. It is a case in point to establish and show the social interaction and social integration.
Budha-Dangar jatra is an annual festival observed in the village Arda, which is under Deogaon Block in Bolangir district. Arda is situated five kilometers on Bolangir-Bandhpada road. There is a dangar i.e. a small hill named Budha-dangar near the village Arda. The literary meaning of budha is ‘old man’ and dangar refers to ‘a small hill’. The deity of this dangar is also known as Budha Dangar. Probably, the dangar is named after the deity, who is worshipped by the common people of this area. Previously, the annual festival of the deity was celebrated under the aid and patronage of the Jarasingha Zamindar. At the present time, it is celebrated by the villagers of the villages namely Arda, Kudasingha, Sirish and Kuturla on Aswina Purnami night i.e. at night of full moon day in the Hindu month of Aswina (September-October).
The image of the deity is a big stone, which points toward nature worship of the people of this area. Anthropologist and Sociologist may term it ‘animism’ and ‘Naturism’. The stone like image of the deity is situated near the foothill. For caste Hindus, it represents Lord Siva. Thus, the deity is sanskritised. It was essential because without which the caste Hindus would have not accepted the deity. It was also essential to maintain social harmony among them in order to avoid any kind of instability in the society on the ground of communal feelings. Jadha-jadhen, Kandhen-budhi, Jangal-chaprasi, Gram-devi and Mauli are the subsidiary or subordinate deities worshipped here. The deities are worshipped as per the Saiva and Sakta rituals. Budha Dangar is regarded as Lord Siva and he is offered bela–patra, sindura, flower, duba, dayanamala, mandara flower, milk and coconut. Besides, he is also offered cake prepared by the dehelia i.e. sevayat or sevaka of the deity.
Among the subsidiary deities, Kandhen-budhi is offered animal sacrifice like kukuda, hansa, chheli, podh and para. Jadha-Jadhen also receives animal sacrifice like podh. It may be noted here that, the image of the deity Jadha-Jadhen is made up of Sal tree. Besides these two deities, the Chaurasi puja of the other subsidiary deities is performed under the nearby sahada tree. There is something about the silence of tribal and hilly areas. One does not wish to upset this atmosphere with any unpleasant sound like shouting or chattering without purpose. But music seems acceptable in during Budha-dangar jatra. On this occasion, a number of traditional musical instruments are played. These are dhol, nisan, muhuri, bir–kahali, and ghanti.
Would Budha-dangar jatra have worked if these musical instruments had been played by Brahmins? Would it have worked if the Brahmin priests uttered sanskritic mantras in the puja? Of course, it would not have. For a jatra of this type to seem authentic it must have people who seem like they belong to the environment. It may be noted here that, these instruments are played by specified caste people traditionally meant for this purpose. These castes were considered among the outcastes living outside the frame of the Varna system. Traditionally, they are treated as panchama varna or untouchables. I was reminded of this social reality during my study.
There is a myth associated with the origin of Budha-dangar devta. As per the oral tradition, there was a fight between Bastar and Patnagarh. Deities like Pata-Khanda, Biru-pani, Jena-budha, Dangar-budha etc participated in this war against Bastar to support the Patnagarh. Finally, Patnagarh won the battle. Budha-dangar was returning to Patnagarh carrying the Pata–Khanda (sword) on his shoulder. Since Budha-dangar was very old, it was difficult on his part to carry the Pata-khanda (sword) for such a long distance. So, he handed over the Pata-Khanda (sword) to the Pata-Khanda devta, who carried the sword to Jarasingha Zamindari. Thereafter, Budha-Dangar deity remained at a distance at a solitary place on the foothill of Budha-Dangar and guarded the fasal i.e. crops and jungles of this area.
It is evident that, this myth-narrative is shared and owned by the villagers of Arda and nearby villages and hence it is a collective activity. Since, such myth-narrative is a collective device it is anonymous. It is orally transmitted and passed on from one generation to the other. Its author or original narrator is unknown. Perhaps this is why; this myth-narrative has live beyond a single life time and is inherited as a traditional narrative. This myth-narrative is, thus, an end product but also a part of complex cultural process that are reflected in their expression. The community internalizes such narrative and it becomes a device to symbolically represent the community that owns it.
In this perspective, we may add one more point. The myth of Budha-dangar and Pata-khanda are similar to some extent. But, the myth of Budha-dangar has something of its own. It is similar in the sense that, both refer to the same historical war between Patna and Bastar. But, participation of local and indigenous deities like Pata-khanda, Biru-pani, Jena-budha, Dangar-budha in the battle is an added attraction of the myth associated with Budha-dangar. It may be said that, folk narrative like myth acquires two basic features namely ‘version’ and ‘variation’. Version is repeated retelling of an oral narrative or text. Due to repeated retelling in different times and different places and by different persons, automatically it creates variations in the text. It reflects the milieu under which the text is shaped, transmitted and accepted.
Alexander Cunningham (1884:64) has also mentioned about such an anecdote as follows. “The states of Patna and Bastar being coterminous, their chiefs were on hostile terms. Balram Deo, one of the Patna chiefs, having laid siege to the fort of Bastar, found that he was unable to take it. In this dilemma the chief began to worship Mauli, the tutelary goddess of the fort, who became propitiated, and said to the Raja that she would ensure his success if he would take her to Patna and worship her. The Raja agreed, and shortly after took the fort. On his way home, he established images of the goddess at various places. As she was brought from Bastar, the goddess is now generally known in Patna by the name of Bastarin Mauli”. Nevertheless, the war between Bastar and Patnagarh is a historical event.
Budha-dangar guards the fasal i.e. crops and jungles of this area as per the oral narrative narrated above. It means that, Dangar-budha is meant to maintain a harmony between the animal, forest and climate of the region. Such scientific knowledge is woven in Budha-dangar jatra. Perhaps this jatra, besides being providing amusement, has been used by the religious heads to spread this message. But this jatra has failed to convey such a noble message. So, Budha-dangar jatra has to re-orient itself essentially to educate the common people about this aspect of life. Thus, Jungle and climate have though played a significant role in settling the pattern of religious life of the people in this rural and tribal area and accordingly, there are fairs and festivals all round the year, people are unaware of this noble and scientific aspect of life. We cannot ignore the fact that, Budha-dangar jatra is an effective media of communication.
During such occasions, people sing and dance and celebrate their joys in different ways. Dangar-budha is such a traditional ritual festival which besides providing entertainment, has been used to spread religious message and message of harmony between the society and environment. It is woven in the lives of people in this part of West Odisha like the wraps and wools in a cloth. It may be noted here that, rising temperature and deforestation in the vast region threatens to destroy and imperil the livelihoods of tribal and rural people depending on jungles, forcing many to move from jungle to town. This jatra alone cannot save the forests. If we do not do anything, then the forests are going to be gone by the end of next decade and the impact of food security and livelihoods will be very significant.
There is a beautiful myth regarding emergence of Budha-dangar deity and origin of Budha-dangar jatra in Arda village. Previously, Arda area was full of jungles and wild animals. It was under the Jarasingha Zamindari and was within the jurisdiction of Patna kingdom. Pataneswari was the reigning deity of this kingdom. Budha-dangar was the samanta deity of Pataneswari. When Pata-khanda deity came to Jarasingha from San-Khemundi and wanted to settle there, then Patakhanda devta first served Pataneswari Devi and pleased her. After that, he requested Pataneswari Devi to give him a piece of jungle in Jarasingha to live. Also, he asked her pata–sindura and sri–pata. Pataneswari devi fulfilled his demands. Since then, sindura of the Pataneswari devi of Patnagarh and sri–pata or pata–kana of Samaleswari devi of Patnagarh are brought to Jarasingha village to mark the beginning of jatra of Patakhanda devta. After the completion of Pata-khanda jatra before the departure of Pata-Khanda devta to his abode at de-jhar, pata and sindura come for Budha-Dangar jatra. These are carefully kept in the Pata-khanda temple of Kudasingha village. In the evening, these are brought to the village Sirish and finally taken to the ‘Pitha’ of the deity near the Budha-dangar hill.
This reveals how local traditions are blended with each other. In fact, the local rulers and religious leaders have brought these two local traditions of Arda and Jarasingha together and united them which otherwise reflect the coexistence of two traditions and two communities in a larger society. While this is not to suggest that people concern for such jatra has increased, it must necessarily be acknowledged that participation of tribal and rural folk – be it in Budhadangar jatra or in Patakhanda jatra – now increase more than it could have imagined possible earlier.
It is a tribal festival of Kandha people. The Kandha priest is known as dehelia. This is a one night festival observed at night of Aswina purnami as discussed earlier. Before completion of this festival, pata–sindura is taken to the village Antarla where Kandul-budha jatra is observed. Thus, one finds a religious connection among the Pataneswari jatra of Patnagarh, Pata-khanda jatra of Jarasingha, Budha-dangar jatra of Arda and Kandul jatra of Antarla. pata–sindura of Pataneswari devi travels from Patnagarh to Jarasingha via Kudasingha, Sirish and Deogaon. This is an important characteristic of folk festival in West Odisha. Different deities and pithas are associated on such occasions. This helps peoples of different villages to have social and cultural interaction. This provides a common platform to diverse caste and tribal people, which fosters social interaction and social integration among them.
REFERENCES
Cunningham, Alexander (1884, reprint 2000), Report of a Tour in the Central Provinces and Lower Gangetic Doab in 1881-82, New Delhi: Archaeological Survey of India.
Dr. Chitrasen Pasayat lives at 152-Vijay Vihar, Nuagaon Road, Sishupalgarh Post Office, Bhubaneswar-751002, Odisha. Email: pasayatc@gmail.com
