Kandhen-budhi is a very popular deity of Kandha community. Kandhen-budhi means ‘an old woman belonging to Kandha community’. She is believed to be the Ista-Devi or presiding deity of Kandha people. Annual Jatra is celebrated in the pithas of Kandhen-budhi in almost all the Kandha dominated villages. She is worshipped in the natural form of stone under the tree or on the side of the serpentine road of the village or on the bank of the river and pond. On the official record, Kandha is one of the officially recognized tribal communities in Odisha. Thus, Kandhen-budhi is a tribal deity widely worshipped by the Kandha people. But Ghusuri puja is a special ritual performance observed in Kantamal of Boudh district in honour of Kandhen-budhi. In this paper, we will discuss about this Ghusuri puja of Kantamal because this reminds us the meriah ritual once prevalent among the Kandha people of this area.
It may be noted that, Kandhen-budhi is worshipped not only in Kantamal but also in a number of Kandha dominated nearby villages namely, Bandh-pali, Sargi-pali, Ude-pur, Mali-kud, Lui-sing, Kani-simel, Kandh-pali, Budha-khol, Landan-pada, Lendri-mal, Ali-kud, Bari-gubha, Kuta-kheta, Anu-gubha, Kumbhe-keta, Guchha-gura, Deo-gaon, Lundru, Sindu-gura, San-kalrakata, Bad-kalrakata, Khemundi-para, Silet-para, Rekdol, Kurkupa, Bad-asur, Ringa-para, Gud-menda, San-asur, Uden, Regha-munda, Sama-danki, Tudi-bahali, Dhekal-munda, Dedhel-mal, Uma, Kan-kutra,, Bira-munda, Pinda-padar,, Balam-thumba, Rekdol, Dulabadi, Bargaon, Semli-kata, Chandnia-munda and San-jharmunda.
Kantamal is a Kandha dominated village of Boudh district. Today, Kantamal is no more a backward village. It is transformed into semi-urban area. One finds Block office, Tahasil office, Court building, Sub-Registrar Office, Sub-Treasury Office, Section Offices of R&B, PHD, RD and other Government offices in Kantamal. There are also a number of educational institutions like schools and college. Kantamal is well connected with Boudh and Sonepur by road. The other side of the river Tel is Sargaj, a village and Gram Panchayat under Tarva Block of Sonepur district. Tarva is just 11 kilometers from Kantamal by this road. On the way one has to cross the river Tel by ferry-boat. If a bridge is constructed here then the distance between Kantamal and Bolangir will be reduced to about 60 kilometers.
The village Gauntia is very much active in politics. Earlier, his father was a Member of Legislative Assembly (MLA) of Odisha. In such changed circumstances, people are surprised to see the prevalence of this tradition and superstitions. Many people raise questions as well. It is interesting how the elite of the society ridicule and demonize this tradition and value system, because it falls outside their acceptance parameters.
If the village passes through natural calamities frequently then the tribal Gauntia makes arrangement for a special puja of Kandhen-budhi. This special puja or jatra is organized on Baisakh purnima i.e. on the full moon day of Baisakh (April-May). This is called “Ghusuri puja jatra”. A small child pig (ghusuri) is arranged for sacrifice during this special ritual. Oil and haldi are applied properly on the body of the child pig. Then he is bathed. He is decorated with sindur and mandar flowers. A small piece is cut off from his ears and tail with a sharp knife. But he is not sacrificed that year.
After three years, the pig is ritually offered to the deity. However, on that day he was taken round the village. Villagers perform the ritual of Bandapana to the pig with haldi and vermilion. They apply oil and sindur on his body. It means that the pig meant for sacrifice is introduced to the villagers so that villagers will not harm him. Since then the pig is left scot-free in the village. He is regarded as the pratika (symbol) of Kandhen-budhi. Even people call him Kandhen-budhi. Even if the pig harms anybody, it is not taken seriously rather people ask him what fault they have committed. Villagers feed the pig properly. Jhankar takes precautionary measures through Mantra for the protection of the pig from evil influences of black magic by others. Thus, the pig is protected from all respects for three years.
After three years, before the special Puja, the Gauntia of the village invites the villagers. They sit together and discuss how to arrange and celebrate the Special Puja. Relatives and friends are invited from outside as usual to attend the special Puja. In addition, other deities of the village namely Chhidki-Mundi, Mauli, Bauti, Grampati and Panthei are invited on this occasion. These deities are traditionally tribal deities of Kandha people. If the monthly period of Jhankar’s wife coincides with the special puja, then other Jhankar is assigned the ritual duty. Thus, ritual purity is maintained. Everybody sends the ritual items called akta-patri to the house of the Gauntia.
In the morning of Ghusuri Puja, Jhankar prepares himself ritually pure, takes bath, wears new clothes, cleanse the place of worship. Various puja items like biri, kandul, mandia, mahu (honey), mada (liquor), mandar flowers, sindur, ahana, dipa (lamp), arua chaul, haldi (turmeric power) etc. are arranged. On the previous day, the invited Kandha, deheri, jhankar and other guests arrive in the village with their traditional musical instruments and weapons. On the day of puja, the pig is brought, treated with oil and haldi and bathed. Then the pig is decorated with the mandara flowers and sindur. They the ghusuri and visit round the village with dancing and singing from door to door. Every household performs the niti of bandapana to ghusuri. The female members of the household also remain in kastha (ritual purity) and perform puja to ghusuri with oil, haldi, sindur and arua chaul. People take liquor, sing traditional songs and dance on the village streets carelessly during procession.
Then the ghusuri is taken to the place of worship. The final ritual is sacrifice of ghusuri. Before sacrifice, the ghusuri is given charu-anna for eating. If the ghusuri eats the charu-anna gladly and with pleasure then it is believed to be a good sign for the village and villagers. The village is believed to be free from natural calamities and other tragedies. But if the ghusuri does not take charu-anna willingly, then it is considered that the deity is not eager and keen to accept Bali or sacrifice. It indicates that adversities and misfortunes are looming around the village. Obviously, it frightens and upset the villagers.
They call and request the deity to forgive them for their mistakes if any committed unknowingly. Subsequently, the ghusuri is sacrificed and offered to the deity. Above and beyond, other animals and birds are also sacrificed. Other invited deities on this occasion are also treated appropriately. The meat of Bali ghusuri is regarded as Prasad and distributed to one and all. Some celebrate it as feast. Those who do not eat meat, they take it to their house and cover under earth in their courtyards. By doing so, it is believed that no disaster can trouble their households; no calamity can bother them. Thus, the ghusuri puja is completed.
Sacrifice is as old as humankind. The essence and real meaning of sacrifice appears from the etymology of the word itself; Latin ‘sacer-facere’, meaning ‘to make sacred’. Through sacrifice, the sacrificing community believes that it is made sacred by the purging of sins and renewed relation with the Divine. What is sacrificed losses itself by being poured out, burnt or slain. The loss of the sacrificed victim is somehow seen as bringing gain to the community and sacrifices.
After the ghusuri puja, the guests, visitors and relatives return to their respective villages and houses, because, for the following seven days the villagers of Kantamal observe mourning as per the tradition. No pious and religious work is done. No one use oil and ghee in cooking. The house is not cleansed and washed. Hair cutting is forbidden, nail cutting is not allowed and cloth washing is prohibited. No one goes out of the village during this week-long period of mourning. People from other villages are also not permitted to enter into the village. In other words, people from the village do not go out of their village. In fact, people of Kantamal and its neighbouring villages are well aware of this practice. In case of any violation or deviation, people believe that misfortunes will arrive in the village. Though time has changed and some relaxations are observed still the villagers try to follow this ritual practice strictly.
The faith on the deity is the base of this jatra. Though ghusuri is worshiped and offered puja, in reality this ghusuri is sacrificed in honour of the deity. This tradition appears to be the transformed version of meriah sacrifice or human sacrifice prevalent among Kandhas of Boudh-Kondhmal district. It may be said that, once upon a time human sacrifice was prevalent during the Special Puja of Kandhen-budhi jatra in this Kandha dominated Kantamal village.
As per the meriah custom, the Kandhas never sacrificed a Kandha. They used to kidnap a non-Kandha boy from the plains. The boy lived in the Kandha village as a very respected and honoured guest. He used to get plenty of wine and whatever food he wanted. Moreover, he used to have the company of any Kandha girl he wanted. Obviously, he did not try to run away. On the day of the sacrifice he was completely drunk. He was so intoxicated that he was totally anesthetized. Portions of his body could be cut away without feeling any pain. Subsequently, instead of the meriah, as the sacrificial boy was called, they started sacrificing a ghusuri which they purchase from outside. This ghusuri is treated as meriah.
Thus, time has changed. In due course of time, severe form of blood sacrifice called meriah bali i.e. human sacrifice has been stopped and ghusuri sacrifice has been substituted. It may be said that this transformation has come during the British Raj when the practice of meriah sacrifice was ruthlessly suppressed and curbed by John Campbell during December 1837 and January 1842. In order to expedite the suppression of human sacrifice, the Governor General in Council also decided to establish a cohesive agency including all Kandha areas under an agent directly responsible to the Central Government. It was known as Meriah Agency, which was established in July 1845. Captain S. C. Macpherson was the first Agent for the Meriah Agency, who took over the charges in December 1845.
Though this is mainly a tribal festival of Kandha people, other villagers irrespective of their caste and creed participate in this annual jatra of Kandhen-budhi. So, this is regarded as the tihar jatra of the village. It is believed that this jatra is to appease Kandhen-budhi, who takes care of the village and think about its inhabitants. All the happenings throughout the year in the village are considered to be her wish and desire. On this occasion, the Jhankar performs the ritual of purity strictly. He wears new clothes and offers Puja with devotion.
REFERENCE
Pasayat, C. (2009), “Kandhenbudhi Yatra”, in Orissa Review, September.
Pasayat, C. (2010), “Kanhenbudhi Yatra of Kantamal area in Boudh district of Odisha”, in Banaja-2010 (Special issue on Tribal Myths and Legends), ATLC, Bhubaneswar, pp. 85-90.
Dr. Chitrasen Pasayat lives at 152-Vijay Vihar, Nuagaon Road, Sishupalgarh, Bhubaneswar, Odisha-751002.
E-mail: pasayatc@gmail.com
