Religious Festivals
Akshyaya Trutiya:
This is exclusively an agricultural festival held on the third day of the Hindu year. On this day the farmer ceremonially starts sowing seeds in the field, especially paddy. Early in the morning, farmers in their respective homes arrange the materials for the ritual. After taking ablution in a river or tank they wear new clothes and carry the seeds in new baskets, in the field offerings are made to Lakshmi, the Goddess of wealth which the farmers do it themselves. Then they sow seeds ceremonially praying the Goddess for a rich bumper crop. In the evening feasts (strictly vegetarian) are arranged in respective homes. In western Orissa this festival is called 'Muthi Chhuan'. Eating of green-leaves (Shag) is forbidden for the day. It is observed by all farmers irrespective of caste and creed.
The famous Chandan Yatra of Lord Jagannath which is observed in various other shrines of Orissa starts from this day. Moreover, from this auspicious day the carpenters start building the cars (Ratha) of Lord Jagannath, Balabadra and Subhadra.
On this day women also worship 'Sasthi Debi' popularly called 'Sathi Duchhei'. The Goddess is said to be the guardian of children. She has also the power to bestow the women with children. Therefore, she is propitiated with great devotion.
Religious scriptures testify that Ganga, the sacred river of India landed on the Earth on this day from Heaven. She is the perennial source of water which is the need for agriculture. Therefore, this auspicious day was chosen to start sowing seeds.
Gahma Purnima:
The full-moon day in the month of Shravana (August) is known as Gahma Purnima or Go Purnima. In the Hindu tradition even the animals and plants, who are benificial to the human beings are propitiated. The cow is regarded as mother. So, Gahma Purnima is a festival of the agriculturists to worship the cattle. Bullocks are the most important animals for an agriculturist in India. When ploughing the field with bullocks is over the farmers venerate them for the service they have rendered. Along with the cattle the God of agriculture Baladeva is also worshipped. The religious scriptures testify that Balarama invented the plough and showed the people all methods of agriculture. Therefore, bullock is His vehicle and the plough, His weapon. He has been also taken in as an incarnation of Vishnu.
On this day the cattle shed is cleaned and neatly plastered and sketches of bullocks, bullock carts, ploughs and other agricultural implements are drawn on the walls. Bullocks are bathed and decorated with flowers and sandal-paste. Their horns are oiled. The rituals of worship takes place in the cattle-shed itself for which Brahmins are not needed. A piece of new cloth is placed on the back of the bullocks and they are fed with rice-cakes and pulses.
In the afternoon the bullocks are taken to a field where all the agriculturists gather. Each bullock is made to jump over an altar known as Gahma bedi and this portion of the festival is called Gahma dian. It is said that this is reminiscent of similar festival first arranged by Baladeva Himself when He first took the bullocks to plough the land for agriculture.
Though essentially a festival of agriculturists, this festival has other religious and social ceremonies too. The other name of the festival is Rakhi Purnima or Rakshya Purnima. The religious scriptures testify that on this day Kunti, the mother of the Pandavas vested the responsibilities of safety of her sons to Lord Krishna as the Kauravas wanted to kill them. So, the festival goes on from that date and is known as Rakshya Purnima or full-moon day of protection. On this occasion the Brahmins of Orissa go from house to house and bind sacred threads on the wrist of the people invoking Gods to protect their lives. In northern India it is mostly a social festival in which sisters bind sacred threads on the wrists of their brothers to protect them from dishonor. This tradition though new to Orissa is slowly gaining ground.
Though Vaishnavism prevailed in Orissa much earlier, the cult of Krishna worship was made popular during the 15th century by Sri Chaitanya and his followers. Though temples exclusively dedicated to Krishna are few in Orissa, the representative deity of Lord Jagannath is no other than Krishna known as Madan Mohana, Ramakrishna, Gopala, Gopinatha etc.
To the Vaishnavas the festival is known as Jhulan Purnima or the Swing festival which is observed in most of the Vishnu temples and monasteries following the cult. Beginning from the Tenth day of the bright fort-night, it culminates on the Purnima day. The metal images of Radha and Krishna are placed on beautifully decorated swings and nights are spent with singing and dancing in front of the deities. As an important festival of Lord Jagannath, the celebration of the festival in the shrine and monasteries at Puri attracts visitors from far and near. The festival in the temple was first initiated by the Gajapati king Dibyasingha Dev-II (1793-1798).
Makara Sankranti:
The orbit of the Earth round the Sun is known as Kranti Brutta (Circle of Movement). It takes full one year for the Earth to take the orbital move. The orbit is divided into-twelve parts known as 'Rashi' and accordingly the year has twelve months. The day the Earth starts moving from one 'Rashi' to another is called Sankranti and is counted as the first day of the month. Makara Sankranti is the first day of the month of Magha. According to the Christian calendar it generally falls on 13th or 14th of January. It is the day on which the Sun enters the sign of Makara Capricorn) which is the beginning of Uttaravana or the Sun's northern course.
Makara Sankranti as a festival is modestly celebrated in the all other parts of Orissa excepting the districts of Mayurbhanj, Keonjhar and Sundargarh, where it is observed as the most important festival of the year. Almost in every Hindu household 'Makara Chaula', a special variety of Bhog prepared with raw-rice, molasses, coconut, chhena (cheese), honey and milk etc. is offered to the Sun-God and then taken by all. According to the Sun's movement, the days from this day onwards become lengthy and warmer and so the Sun-God is worshipped as a great benefactor.
In the districts of Mayurbhanj, Keonjhar and Sundargarh where the tribal population is more than forty per cent, the festival is celebrated with great joy and merriment. Though this is not a festival of the tribal people, but because of their acculturation with the Hindus for centuries they have been celebrating this festival with great enthusiasm. Moreover, the time of the festival is best suited for them as all agricultural operations are over by that time and each family possess something after the harvest.
Preparation for the festival starts much earlier. All the houses are cleaned and neatly plastered. They are painted with three colors viz. White, red and black. New clothes are worn by young and the old alike. Sweet cakes and a meal with meat-curry is a must in every household. Liquor is freely consumed by men and women they sing and dance and enjoy life for about a week.
Before the day dawns all the, people take their bath in the river or tank and wear new garments. The day is spent with feasting and merry-making. In some places village-style sports are also organized and there are ram-fighting, cock-fighting and archery competitions.
Young girls of certain communities mostly Kudumi, Bastiti, Rajual etc. worship 'Tushu', a female deity and immerse it in the river or tank singing songs of a special variety.
In the temple of Lord Jagannath this festival is observed as 'Uttarayana Yatra'.
In some places big fairs are also held on this occasion and the biggest of its kind is held at Jagatsinghpur of the Cuttack district.
Ashokashtami:
This is the car-festival of Lord Shiva celebrated with great enthusiasm at Bhubaneswar and is considered to be the most important festival of Lord Lingaraj. On the eighth day of the month of Chaitra the representative deity of Lingaraj Sri Chandrasekhara is drawn on a car from near the temple to the temple of Rameswara. Thousands of people congregate on this occasion to watch the festival. There is an account about the origin of the festival.It is said that Lord Ramachandra, inspite of all efforts couldn't kill Ravana as Goddess Kali was protecting him. Then he was advised by Bibhisana, the younger brother of Ravana to propitiate the Mother Goddess and win Her support. Then Ramachandra prayed the Goddess for long seven days with elaborate rituals and could please Her to withdraw support from Ravana.When Her favor was withdrawn it became easy for Ramachandra to kill Ravana through'Brahmastra', the unfailing weapon. To celebrate this victory he took out Shiva and Durga, in a chariot,out of pleasure and satisfaction. From that day the festival is being observed. As the 'shoka' or sorrow of Ramachandra was removed by the death of Ravana, this day is called Ashoka (devoid of shoka) Astami or Ashokastami. Some religious texts are of the opinion that Parvati could get Shiva as Her husband on this day and she became 'Ashoka' (removed off sorrowfulness) and therefore, the festival has been named as Ashokastami.
Ganesh Chaturthi:
The day dedicated to the worship of Ganesha, the elephant-headed son of Shiva is known as Ganesha Chaturthi which is the fourth day in the light half of the month of Bhadrab. Ganesha, the God of the masses is one among the most important deity in the Hindu pantheon. He is the remover of all obstacles and bestower of success. His elephant head suggests cool-brain and the steed, rat suggests perseverance; the two qualities that are important to achieve success. In the worship of all other Gods, even of His father Shiva, Ganesha is invoked in the beginning. There is no ritual without a prayer to Him. Almost in every important shrine of Orissa Ganesha appears as a Parswa Devata or the guardian deity.
The festival is celebrated with great enthusiasm in all the educational institutions and also in public places. Highly gilded images of the deity are worshipped with great devotion. The business communities, especially the shopkeepers preserve an image of Ganesha. They pray to Him daily for their success. On this day they change the image with a new one and immerse the old in a river or tank.
Nuakhai:
The most important festival of western Orissa comprising the districts of Sambalpur, Bolangir, Sundargarh, Kalahandi and some areas of Phulbani, is Nuakhia. Generally it takes place in the bright half of the month of Bhadra on an auspicious day fixed by the astrologers. In the ex-State areas the date is fixed according to the instructions of the ruling Chiefs.
The people in general eagerly look forward for the festival and preparation starts before a fortnight. Most of the houses are cleaned, neatly plastered and decorated by the house wives. On this occasion old and young, all wear new clothes. Though the festival is intended for eating new rice of the year, it is observed as a general festival. Meeting of friends and relatives, singing, dancing and merry-making are parts of the festival. On this occasion the new rice is cooked with milk and sugar (Kshiri) and then offered as Bhog to Goddess Laxmi. Then the eldest member of the family distributes the same to other members.
Basanta Panchami:
The day marked for the propitiation of Saraswati, the Goddess of learning is known as Sripanchami or Basanta Panchami. The words 'Sree' and 'Basanta' are significant to the festival. 'Sree' is beauty and the other name of 'Saraswati' and Basanta is spring season which brings beauty and pleasure to the Earth. Therefore it is a festival to welcome beauty through worship of the Goddess.
The worship of Saraswati is prevalent since the age of the Vedas where she has been referred as Bacha. During the Puranic age the tradition became more established and she was adored with number of names. At this stage Her form was conceived and accordingly images were built. Clad in white, She rides a white swan while playing a veena. White is the sign of her purity. She is the Goddess of music, poetry, learning and eloquence, indeed, of all the arts and sciences.
In some scriptures Saraswati has been described as the wife of Brahma. But, the widely held view is that She was created by Brahma out of His own intuitive powers and therefore, She was His daughter. Vishnu is the preserver of the universe and for this job He needed both learning and intellect, and Goddess Saraswati fulfilled this need by becoming His wife. In Her four hands She holds a stylus, a book and plays a veena (flute) with two. The stylus and the book signify learning and the veena, music. She is seated on a lotus which signifies beauty and heavenly origin. The swan is the vehicle as of Her father Brahma.
In some scriptures she is also known as Brahmi, Bharati, Gira, Barnamatruka etc. In the Vedas the supreme deity of learning has also been referred to as Agni or fire. This lends credence to a significance that fire is the source of light and light is the source of knowledge.
This festival, held on the fifth day of the bright fortnight of the month of Magha is mostly celebrated in the educational institutions. Students observe fasting since morning, wear new garments and propitiate the Goddess to bestow them with learning and eloquence. They offer 'Puspanjali' (handful of flowers) to the deity and then break their fast. Images of the deity are built by traditional clay-modellers, who are famous in the country for their artistic skill. They make hundreds of such images small and big, for sale. In the evening cultural programmes and feasts are arranged as a part of the celebration. The next day, the images are taken in procession to nearby tanks or rivers for immersion.
Hingula Yatra:
Most of the festivals prevalent among the low-caste Hindus are either associated with the worship of Shakti or Shiva It is believed to have grown out of the mass religious culture of the people under the spell of Tantrism in the remote past. One such festival is Hingula Yatra or Patua Yatra. There is a popular belief among the local people that on this day of Visuba Sankranti Goddess Hingula appears and propitiation to Her removes all evil forces. She is worshipped in the village street on Her imaginary stride to the village. Offering to Her includes spitted new cloth, Pana(sweet-water), butter lamp and green mangoes.
In remote villages this festival is observed with much austerity. Those who observe fasting, especially women are called 'Osati'. Prior to the day of worship the fasting worshippers (mostly men) move from village to village with the sacred-pitcher symbolizing the Goddess. Their religious procession is always accompanied by singing and dancing. These worshippers are called Patuas. The man who dances with the holy-pitcher on his head wears a black skirt, a red blouse and a long piece of black cloth tightly covering the head and having equal length on both sides to flow. While dancing, the Patua holds the ends of the cloth and moves them artistically with stretched arms in perfect harmony to the rhythmic pattern. Sometimes he dances on the stilts and performs difficult Yogasanas balancing on the head, the staff that holds the holy-pitcher (Ghata). A big brass bell played with a cane-stick provides various peculiar rhythms. Sometimes country drums are also played.
The head of the patuas is called Bada-Patua or Katha Patua. All the Patuas observe fasting on this day. In the afternoon they assemble near a tank or river where all the rituals take place. The priest performing the rites is always a non-Brahmin known as 'Jadua' or 'Dehuri'. During the rituals men, women and children of the villages congregate The surrounding reverberates with auspicious 'Hulahuli' (a shrill sound made by wagging the tongue inside the mouth) and
'Hari Bol' cheers of men. Then, sharp iron hooks are pierced through the skins on the back of the Patuas. During this ceremony the morale of the Patuas is boosted through holy cheers of the onlookers and they themselves loudly continue singing in praise of Hingula or Mangala.
In some areas Jammu Yatra is organized. Persons observing Brata or vow in honor of the deity walk on thorns and on the bed of live charcoal amidst holy cheers and loud drumming. Those who walk on fire are known as Nian Patua (Nian for fire) and those on thorns are called Kanta Patua (Kanta for thorn). Some worshippers stand on edged swords and are carried on open palanquins. They are caned Khanda Patua (Khanda for sword). Some of them show some feats in deep water. They are called Pani Patuas (Pani for water). Especially all these festivals are celebrated a Shiva or Shakti Shrine. Therefore, scholars are of opinion that these rituals, of inflicting injury to the persons by the devotees are related to the Tantra culture. By doing these they try to draw the kind attention of the God or Goddess whom they seek to propitiate.
Uda Parab:
In some areas especially in Mayurbhanj and Keonjhar districts of Orissa a flying festival popularly known as Uda Parab is observed. The participating devotees of this festival are called Bhokta or Bhakta. As in similar other festivals, almost all the devotees belong to the low-caste Hindus.
In a village field a long staff is fixed horizontally on a perpendicular pole. The Bhoktas, after having the ceremonial bath and other rituals in a nearby river, move dancing in a procession to this place accompanied by a cheering crowd and loud beating of drums. There a huge congregation enthusiastically awaits their arrival. Then, one by one, they are tied to the horizontal staff with a long cloth at the shoulders. Ankle-bells are fitted on their feet. Some devotees are not tied. They simply hold on the staff with one hand and move hanging. With the help of a rope fixed to the perpendicular staff they are moved round and round by a person below. Profusely garlanded, the Bhokta flying at a height throws flowers from his garlands and green mangoes to the audience below, who collect them with great enthusiasm as precious possessions. After this ceremony the Bhoktas go to the nearby temple and offer offerings and prayers to Shiva, Hingula, and Mangala.
Prathamashtami:
This is one of the most popular festivals of Orissa, peculiar to the region. This is the eighth day in the month of Margasira in which the eldest child of the family is honoured. He or she is given new clothes and is made to sit on a wooden pedestal (Pidha). In fornt of him/her an earthen pitcher, full of water is placed on handfuls of paddy. Above it a branch of mango leaves and a cocoanut is placed. Then, the mother or any other elderly lady wishes him /her long-life and good health by praying Sasthi Debi, the Goddess that protects children. The social significance of this festival is that the first-borns are brighter and it is ultimately they who take up the burden of the family after the death of the parents. According to psychologists the first-borns are mostly healthy, obedient and tradition-bound. Therefore, the family tradition is maintained through them. For such obvious reasons the eldest child is honored to occupy the respectable place in the family after the death of the parents.
A special variety of cake is prepared on this occasion which is known as 'Enduri'. The cake is offered to the Goddess of Sasthi and then taken by all.
In the temple of Lingaraj at Bhubaneswar, the festival is observed with great devotion. On this day the repesentative deity of Lingaraj is taken out in a palanquin to a tank called "Papanasini" which is situated just behind the temple.
Baseli Puja:
Baseli Puja is also known as Chaiti Ghoda. In the month of Chaitra there is an exclusive festival for the bona fide fishermen community of Orissa who are popularly known as Keuta (Kaivatra). This festival is held for a full month beginning from Chaitra parba (Full moon of Chaitra in March) and ending with Baisakh Purnima (Full moon in April). During this festival Baseli, the horse-headed deity of the community is propitiated. She is considered to be the tutelar deity of the community. She may be considered as a form of Mother Goddess who was earlier formless. Later she took various forms according to the conception and needs of the various communities living all over the country.
By 5th-6th century A.D., worship of Shakti had gained tremendous prominence in Orissa. One of the four celebrated 'Peethas'(centers) of Buddhist Tantrism in India was located in Orissa. The Peethas had not only the support of a number of Sadhakas to go ahead with their spiritual pursuits but also gave an impetus to the people in general to appreciate the Tantric practices. Rigorous religious practices involved in the Tantric way of worship became wide-spread.
It is believed that this festival originated during 10-11th centuries when Hindu Tantra and Buddha Tantra merged into one. Baseli is one of the various deities of Tantra culture which evolved during this period. The horse-headed deity is seated on an earthern platform. She wears a blood-red cloth in her full feminine form. In temples and places of worship She is propitiated on each Saturdays and Tuesdays throughout the year. During the festival period where there are no such images; only the horse-head made out of wood is worshipped. Peculiarly the worshipping takes place in a house and that is Dhinkisala (the place where paddy is husked). It is because, the subsidiary profession of the community is to prepare and sell flattened rice(chuda).
Worship of Baseli or Basuli and the Dummy-horse dance inexplicably connected with its rituals and celebrations is the most important festival of the fishermen who observe it with great devotion and austerity. The details for the worship have been enunciated in 'Kaibarta Gupta Geeta' by Achyutananda Das, a mystic Oriya poet of 15th century A.D. various legends prevail about the birth of the community and their tutelar deity and this particular text records one. According to this Geeta, when the world was in a deluge Vishnu Bhagwan could not find a place to rest. So, He by His spiritual power reduced his form and rested on a floating Banyan leaf. As it was all the while dwindling on the stormy waves of the ocean He created a man out of the dirt of His ear-zone and asked him to hold the leaf still with the help of a row (kandiara). But, soon he fell into deep slumber. In the meantime a huge demoniac fish Raghab swallowed the man. Again the leaf began dwindling and God's sleep was disturbed To His utter surprise He found the man missing. By intuition He could know everything and at once killed the Raghaba and got the man out. Then God transformed the banyan leaf in to a horse. He summoned Biswakarma and asked him to build a boat immediately. Then He said to the man "Hence-forward you and your community will be known as Kaibarta and you would be the king among them. Go to the country of Simhala and rule there happily. Make this horse your carrier and use this boat for trading. As you were swallowed and almost got killed by a fish, generation by generation you would kill the species and live on them." Baseli, became the name of the horse and God asked the man to worship him as his tutelar deity on the full-moon day of Chaitra. Since then the tradition is followed.
The Dasa king sailed to Simhala with the horse by boat. There he ruled for many years. The horse died at the age of one lakh years and out of his carcass came out a damsel as beautiful as Lakshmi. She approached the king and lamented that no longer the name of Baseli would be associated with her. Taken by surprise the king was terrified. He then prayed Vishnu for His counsel. The God again directed, "This woman will be known hence-forth as Aswini Baseli whom you would propitiate for generations. Then only you can attain Baikuntha". Since then the woman became Goddess Baseli with a horse-head and continued to be venerated by the fishing community.
Another legend is associated with the worship of the horse-head and the horse-headed deity. It is said that after the death of Baseli, the sacred horse God distributed his limbs among fishermen, confectioners (Gudia), oil-merchants (Teli) and cobblers (Mochi). They continued to worship the limbs. Some time after an idea struck to them. All of them agreed to assemble the limbs and have the full form of the deity (horse) and worship him commonly. This was done. At one time the Kaibartas and the Gudias vied with each other. A communal riot ensued, Gudias being rich and powerful locked the deity in a house and deprived the Kaibartas from worship. The helpless Kaibartas simply prayed the deity with utmost devotion for His return. Moved by the prayers of the Kaivartas he crushed the wall with the force of his hoofs and escaped to their camp. Being enraged the Gudias chopped of his head and even then, the head lived to accept worship and offerings from the Kaivartas. It is, therefore, the Kaivartas who worship the horse-head separately.
Inexplicably connected with the festival is Dummy-horse dance of the community. On the auspicious day of Chaitra Purnami, the Kaibartas worship a Bamboo with vermillion, candle-paste, butter-lamp etc. Then the bamboo is split ceremonially into pieces out of which only twelve are taken out for preparation of the frame of the dummy-horse. The frame is dyed red with red clay and then covered with a Pata (indigenous silk cloth). Then a painted horse-head made out of wood is fixed to the frame. A garland of Mandara (Hibiscus) flowers is placed on the neck during worship. This particular garland is always intended for mother goddess. Thus the dummy-horse is worshipped till the eighth day of the dark fortnight after which it is taken out for dance. A man enters the cavity and hangs the frame on the shoulders and then dances to the rhythm of Dhol (country drum). Mahuri is the only wind-instrument played during the dance. Songs are sung intermittently in votive dedication to the deity. Sometimes the dancer gets possessed and falls in to trance. Then somebody else replaces him. Two other characters Chadhua-Chadhuani or Rauta-Rautani also sing and dance. The male character dances with a long staff in his hand symbolising the profession of fishermen's rowing of boats. The female character is played by a man. Both of them sing songs of love and daily household chores. Then a song combat ensues which lasts for the whole night. During this portion of the dance the dummy horse is ceremonially placed in the centre and the performance is held in front of it, people sitting all around.
There are regular amateur as well as professional groups for this dance. They perform on payment. Sometimes they move dancing from door to door and collect money. There are five to seven persons in all in a group including dancers and musicians. They continue to dance till Baisakh Purnami when they make a grand finale and then part for the next season.
Now-a-days the votive dancers are not confined only to the Kaivarta community. Since the dummy-horse dance is attached to many Shakti shrines of Orissa also, people of other communities have also taken interest to join the votive dancers.
The dummy-horse dance is mainly prevalent in the coastal districts of Cuttack and Puri. In Puri the dummy-horses are profusely decorated with flowers and the 'Tahia' (Archaic head-gear of flowers) presents a magnificent show during dance. When the festival ends the horse-head is taken out ceremonially from the frame and is preserved in a temple. Next year during the festival it is again brought out and repainted for worship and use during the dance.
Janmashtami:
The birthday of Lord Krishna, the eighth incarnation of Lord Vishnu, is celebrated as Janmastami. It falls on the eighth day of the dark half of the month of Bhadraba. Of all the divine incarnations of the God, Sri Krishna is the most adored. By virtue of His divine Leelas or sports, Krishna has become the darling of the humanity. The purpose of taking this avatar or incarnation was, as explained in the Bhagavat Geeta, the annihilation of evil and the establishment of truth and virtue. As such, from His infancy onwards Krishna destroyed numerous demons (suggestive of evil forces) who were harassing the Gods and men alike. Later, as an ally of the pandavas, He brought about in the interest of truth and justice, the war of Kurukshetra to destroy the wicked Kauravas and restore legitimate rights to the honest and truthful Pandavas. It was from this battle field that He delivered His Message to the suffering humanity which has come down to us as the most sacred book 'Geeta'. All His sports or Leela have been elaborately described in the Bhagavata, Mahabharata, HariJanma and many other religious texts. The birth day of the Lord is, therefore, celebrated as one of the greatest of all Hindu festivals in all houses.
Lord Krishna was born at mid-night when the moon entered the house of Vrisabha at the constellation of the star Rohini on the eighth day of the dark half of the month of Bhadrab. Therefore, it became customary to observe fasting upto mid-night till the exact hour of birth. When the fixed hour comes conches are blown, gongs are sounded, slogans involving the God are given which heralds the birth of Krishna. After this Bhog (food offering) is offered to the deity and the fast is broken.
The festival is widely celebrated in all vaishnavi temples, monasteries and houses. Clay images of Krishna are also worshipped on this occasion. The festival is devoutly observed by the cowherd community of Orissa, as Krishna lived and spent his childhood days in Gopa. The next day is observed as 'Nandotshaba' by this particular community as reminiscence of the festival that was held by Nanda Raja, to celebrate the birth and arrival of Krishna. The young boys sing songs related to Krishna's sport and dance to the beats of resonant sticks.
While vaishnavism was the court-religion of Orissa since 11th century A.D., the cult of Krishna worship was made popular during 15th century A.D. by Shri. Chaitanya and his followers. Though temples exclusively dedicated to Krishna are few in Orissa, the representative deities at Lord Jagannath are no other than Krishna who is known as Madana Mohana, Ramakrishna, Gopala, Gopinath etc.
Raja Sankranti:
Raja Sankranti (Swing festival) or Mithuna Sankranti is the first day of the month of Asara (June-July) from which the season of rains starts. It inaugurates and welcomes the agricultural year all over Orissa which marks, through biological symbolism, the moistening of the summer parched soil with the first showers of the monsoon, thus making it ready for productivity. To celebrate the advent of monsoon, the joyous festival is arranged for three days by the villagers. Though celebrated all over the state it is more enthusiastically observed in the districts of Cuttack, Puri and Balasore. The first day is called Pahili Raja (Prior Raja), second is Raja (Proper Raja) and third is Basi Raja (Past Raja).
According to popular belief as women menstruate, which is a sing of fertility, so also Mother Earth menstruates. So all three days of the festival are considered to be the menstruating period of Mother Earth. During the festival all agricultural operations remain suspended. As in Hindu homes menstruating women remain secluded because of impurity and do not even touch anything and are given full rest, so also the Mother Earth is given full rest for three days for which all agricultural operations are stopped. Significantly, it is a festival of the unmarried girls, the potential mothers. They all observe the restrictions prescribed for a menstruating woman. The very first day, they rise before dawn, do their coiffeur, anoint their bodies with turmeric paste and oil and then take the bath in a river or tank. Peculiarly, bathing for the rest two days is prohibited. They don't walk bare-foot do not scratch the earth, do not grind, do not tear anything apart, do not cut and do not cook. During all the three consecutive days they are seen in the best of dresses and decorations, eating cakes and rich food at the houses of friends and relatives, spending long cheery hours, moving up and down on improvised swings, rending the village sky with their merry impromptu songs. The swings are of different varieties, such as Ram Doli, Charki Doli, Pata Doli, Dandi Doli etc. Songs specially meant for the festival speak of love, affection, respect, social behavior and everything of social order that comes to the minds of the singers. Through anonymous and composed extempore, much of these songs, through sheer beauty of diction and sentiment, have earned permanence and have gone to make the very substratum of Orissa's folk-poetry.
While girls thus scatter beauty, grace and music all around, moving up and down on the swings during the festival, young men give themselves to strenuous games and good food, on the eve of the onset of the monsoons which will not give them even a minute's respite for practically four months making them one with mud, slush and relentless showers, their spirits keep high with only the hopes of a good harvest. As all agricultural activities remain suspended and a joyous atmosphere pervades, the young men of the village keep themselves busy in various types of country games, the most favorite being kabadi. Competitions are also held between different groups of villages. All nights 'Yatra' performances or 'Gotipua' dances are arranged in prosperous villages where they can afford the professional groups. Plays and other kinds of entertainment are also arranged by enthusiastic amateurs.
The special variety of cake prepared out of recipes like rice-powder, molasses, coconut, camphor, ghee etc. goes in the name of Poda Pitha (burnt cake). The size of the cake varies according to the number of family members. Cakes are also exchanged among relatives and friends. Young girls do not take rice during the three-day festival and sustain only with this type of cake, fried-rice(mudi) and vegetable curry.
Chaitra Parba:
The 'Chaitra Parba' or 'Chhau Festival' commences from the 11th April every year and continues for three days concluding on 'Mahavisuba Sankranti Day' at Baripada. This is the festival of festivals which is enjoyed by the people of the country and the enthusiasts from abroad.
Kartika Purnima:
The whole month of Kartika (October-November) is considered to be the most sacred among all the twelve months of the year. During this month all the pious Hindus refrain from eating fish, meat or egg. All of them take pre-dawn bath and visit temples as a matter of routine. The last five days are considered more sacred in which there is wide participation. Taken together the days are called 'Panchaka', the last day being the Kartika Purnima. Every day they take food only once in the afternoon which is known as 'Habisha'.
For all the five days the women after bath in the early morning draw beautiful flower-designs around the chaura (a small temple like structure with a Tulasi plant overhead) with colour powders produced indigenously. Fasting for the day is commonly observed. Most of the Shiva temples get crowded with devotees offering prayers to Lord Shiva who is said to have killed the demon Tripurasura on this day. Group-singing of kirtans and loud beating of Mrudanga and cymbals continue for the whole day.
Another festival that takes place in the morning is significant to the ancient history of Orissa. This reminds the maritime glory of the State. In olden days the Sadhabas (Sea traders) used to sail off to distant islands like Java, Sumatra, Borneo, Ceylon etc. for their trade by huge boats (Boita). The women of the community were giving them a hearty send off on this day. The days are now gone, but the memory is still alive. Now, people float tiny boats made out of cork and colored paper or bark of the banyan tree while reminiscing the past glory. This is called 'Boita Bandana'.
The next fortnight of the month is spent propitiating the dead ancestors. In every evening, a covered but perforated earthen pot carrying an earthen lamp inside is hoisted to a pole to help guide the ancestral spirits to descend on their respective villages and homes. The members of a family light a bunch of jute-stalks with the invocation "Oh ! the ancestors come in the darkness and go in the light." This is called 'Badabadua Paka'.
In the city of Cuttack and some other places huge images of Kartikeswar are built and worshipped. At night they are taken out in procession and are immersed in the river Mahanadi, near a Shiva temple. Exactly at this place a big fair known as 'Bali Yatra' is held for about three-four days. The name of the festival has two significances. Some are of opinion that on this day the Sadhabas were sailing off to Bali and therefore, the name. Some others believe that Sri Chaitanya the great vaishnavite saint of Bengal on his way to Puri landed on this day at Cuttack after crossing the sand-bed (Sand is Bali) of the river Mahanadi.
Thousands of People congregate at the fair-ground where innumerable varieties of goods are bought and sold. People also enjoy boating with friends and family in the moon-lit night.
Rama Navami:
The birthday of Lord Rama is observed as Ramanavami on the ninth day of the light half of the month of Chaitra. Though there are very few temples dedicated to Rama in Orissa, this festival is widely celebrated by the performances of Ram Leela (the sport of Rama) based on the famous epic Ramayana. Beginning from this day the performances continue for over a month. Some observe fasting on the day and take food only after visiting the temple. There are several centers where the performances are held with great sanctity. The Ram Leela, held in Asureswar of Cuttack district and Dasapalla of Puri district are well known.
Deepavali:
The quiet month of Kartika climaxes on the Deepavali night in the festival of lamps. It is the last day of the dark fortnight. This festival of lights is observed widely all over the country. In the evening all the homes are decorated and lighted with rows of earthen lamps. Varieties of crackers are also burst. Cakes and delicious dishes are prepared in every household. In all, the festival is celebrated with fire-works, illumination, feasting and gambling.
The festival is also known as Kalipuja, as the Goddess is propitiated on this day. Huge images of the terrific Goddess are built and worshipped. This tradition has come to Orissa in imitation from Bengal. Some people, especially the business community observe it as a New Year's day and worship Goddess Lakshmi on the occasion. On this day they settle their business accounts, bury old enmity and start pursuits anew for the coming New Year. Worshipping Lakshmi on the day specified for Kali is also significant. In some Puranas it has been stated that Lakshmi, the Goddess of wealth was a captive in the nether world. On this day she was freed by Vishnu form the clutches of Bali. Therefore, the festival is celebrated in Her honor.
Another account is available which says that this day is the reminiscence of the festival that was held by the rejoicing people of Ayodhya to celebrate the coronation of Sri Ram. Therefore, the festival is marked with mirth and merriment.
Peculiarly this festival is celebrated differently by the low-caste Hindus in the district of Mayurbhanj. They call it 'Bandana'. The festival is observed for three days beginning from Deepavali. On this occasion they worship the cows and bullocks. On the first clay the cattle are cleanly bathed in rivers or ponds. Then at home, their horns are oiled, their feet are washed with water mixed with turmeric and marks of vermillion paste are put on the forehead. In the afternoon sturdy young bullocks decorated with patches of colours all over the body and are tethered to poles with a strong rope. A group of people singing, dancing and playing drums (Madal) followed by an enthusiastic crowd approach the bullocks one by one. One of them holds tiger-skin and frightens the bullock. When the bullock gets terrified and charges violently, he gets away to the back or side foiling all attempts made by the bullock. Thus they make all the bullocks dance one by one tethered from one end to another in the village street. The nights are spent with drinking, feasting, singing and dancing. This reminds us of the bull-fight that takes place at Madrid in Spain.
Khudurukuni Osa:
On the Sundays of the month of Bhadrab (Aug-Sept) this festival is observed by the unmarried girls of the business community of the coastal districts of Orissa. During the festival Goddess Durga is propitiated Khude Bhaja (Left out particles of rice that are fried), Kantiali Kakudi (Cucumber having little thorns on it), Lia (fried paddy), Ukhuda(fried paddy sweetened by molasses) and coconut are the food-offerings given to the deity. However, the principal food-offering is Khuda which is said to be the favourite of the Goddess. Therefore, the festival is named as "Khudarankuni" or popularly 'Khudurkuni' which means one who is very eager for khuda.
In the early morning the girls go out collecting flowers required for the ritual. The varieties are Kaniara, Godibana, Tagara, Malati, Champa, Mandera and Kain. Then they go to nearby rivers and tanks to have bath. After this they build tiny temples of earth or sand and decorate the same with flowers. Paying obeisance to the deity there, they return to their respective homes. They take two and half mouthfuls of boiled rice mixed with water without adding salt. Then salt is added. The significance of this act is not known. After this the, whole day is spent in making garlands and decorating the image of the Goddess.
In villages generally the deity is worshipped in the Dhinkisala or the place where caddy is pounced. This place is plastered neatly with cow-dung and the image of the deity is installed. The floor is painted with floral designs known as Jhoti or Alpana. Garlands are made to hang like arches. The whole day passes with the arrangement and the rituals of worship commence in the evening.
After the ritual, is over the girls recite musically the episode of Taapoi which is now available in print. Earlier this was handed down by oral tradition. The first episode 'Malasri' recounts the killing of the demon by Durga. It is said, that Mahisasura, the terrible demon became atrocious by getting a boon from Brahma, the creator. Not only the mankind, but also the Gods got panicky. He became so powerful that even Gods couldn't kill him. Then all the Gods conferred and went to request the Goddess of power to kill the demon. Durga agreed and assuming the form of a beautiful damsel went to Vindhya mountain to pretend killing Mahisasura, while out on hunting, noticed the beautiful damsel and immediately offered to marry her. The damsel answered that she would only marry that person who would defeat her in duel. Mahisasura being confident of his power soon agreed to the proposal. A fierce 'duel' ensued between them; with all her energy the damsel thrusted a trident violently to the chest of the demon who was killed. Thus, Durga redeemed the world from the fear and atrocity of the demon. It is, therefore, believed that the girls worship Durga to be powerful like Her, to fight evil forces for the good of the human race.
The second episode 'Taapoi', is a legendary account of the sufferings and success of a Sadhab (Sea trader) girl. lt also reminds us of the maritime glory of ancient Orissa, when there was sea-borne trade with south-east islands of Java, Bali, Sumatra etc. The Sadhabas of Orissa were a prosperous community who had trade-links with many countries.
According to this tale, there were seven brothers in a prosperous Sadhaba family. Taapoi was their only sister who was also the youngest. Obviously they bestowed their love and affection on her lavishly. Whatever she wished immediately her demands were fulfilled. One day the little girl was playing with her friends with a winnow, made out of bamboo strips. A Brahmin widow of wicked nature scoffed at this. Being hurt the girl demanded a golden winnow to play and it was given. Again she demanded a moon of Gold. When it was half done her father died. When it was completed her mother died. By that time the family also became poor. The seven brothers then set out on their voyage to distant lands for trading and while leaving left clear instructions to their respective wives to take special care of their lovely sister.
Soon after the brothers left the seven wives fell on the bad counsel of the Brahmin widow who impressed upon them that the cause of their poverty is the girl for whom they were so lavish. Soon they changed their attitude. She was not given good food or clothes. She was made to live on khuda (left out rice particles) and was engaged to watch goats in the jungle. Inspite of unbearable torture she waited patiently for her brothers to return. The youngest sister-in-law was kind to her, but couldn't come to her rescue because of the six others.
Amidst all sufferings Taapoi held her morale high. All the while she was praying Durga (Mangala) for the safe return of her brothers. She worshipped the Goddess along with other girls and offered khuda as she had nothing else. Her sincere and devotional prayer yielded fruit and her brothers returned safely. They landed on the shore at night and while resting on the vessel they heard the wailing sound of a girl. Being curious as to who was crying they searched the area and found to their utter dismay, that she was none else than their dear sister. As the pet goat 'Gharamani' was missing, she was driven out by the in-laws and without being able to find the goat she was helplessly crying. Seeing her brothers, her joys knew no bounds. The brothers heard all about her plight at the hands of their wives. To punish them they asked their sister to cut their noses. But, their noses were restored when she again prayed the Goddess. Then all of them went happily home.
These two episodes set two ideals before the girls who observe the festival. One is to be courageous like Durga to fight evil forces and the other to be like Taapoi to bear all sufferings patiently to come out successful in life.
The idols of Durga are then immersed in rivers and tanks and this marks the closing of the festival.
Savitri Brata:
The Amavasya (last day of the dark fortnight) in the month of Jyestha is known as Savitri Amavasya or Savitri Brata. This day is most auspicious for the married Hindu women with husbands alive. They observe it as a vow with great devotion and pray for the long life of their husbands.
The Brata has been named after Savitri. In Mahabharata and other puranas the romantic episode of Savitri-Satvaban has been elaborately narrated with ideological veneration. Savitri was the beautiful daughter of king Aswapati of Madra Desa. She was unparallel both in virtue and beauty. As a suitable groom couldn't be found out, her father gave her complete freedom to choose her own partner in life. With a band of veteran ministers she travelled many countries and religious centres in search of a suitable partner, but couldn't find one of her choice. While returning desperately a handsome young man caught her eyes. He was engaged in cutting wood in a jungle. The young man was no other than Satyaban, a prince in exile who was living in the forest with his blind father Dyumatsen. Savitri selected him as her life's partner. But Narada forecasted that he would die young. Then the king asked his dear daughter to select another. But, Savitri was firm in her determination and ultimately married him. She left the palace and lived with her husband and the in-laws in the forest. As a devoted wife and daughter in-law she took all pains to take care of them.
Gradually the ordained time for the death of Satyaban drew near. One day while cutting wood in the jungle his head reeled and he fell down from the tree and then expired on the lap of his beloved wife, Savitri. Then appeared Yamraj, the death God to take away the soul of Satyaban from his body. Savitri, deeply hurt pleaded to Yamraj not to be separated from her husband. If at all he would take away the soul of her husband she would also follow. Yamraj was taken aback at such a request and explained that it was impossible.
Instead he wanted to grant three boons. Savitri cleverly asked for three boons and Yamraj, in haste, conceded to it. Savitri could regain the kingdom of her father-in-law by his first boon; get back the eyes of her in-laws by the second boon. The third boon was that she would be the mother of hundred sons and without a husband it was impossibility. As a Sati, she can't take another husband. Yamraj, being out witted and moved by the devotion of Savitri returned the life of her husband. Satyaban came to life again and both of them lived happily thereafter.
In deep regards to Savitri all Hindu women observe this festival worshipping and propitiating her as a Devi. The morale of the festival is to teach the women to be virtous devotional and painstaking like Savitri to make worldly life happy and peaceful.
In the early morning the women take bath and wear new clothes, new bangles and apply vermillion on the fore-head and the hair-parting line. Images of Savitri are never made. The grinding stone (sila-pua) is represented as Savitri and worshipped. Wet pulses and rice, mango, jackfruit, lemon, banana and several other fruits are offered as Bhoga (offering). After observing fasting for the whole day they simply take the Bhoga. In the afternoon when all formalities of worship are over they bow low to their respective husbands and elderly people.
Dhanu Yatra:
Dhanu Yatra relating to the episode of Lord Krishna's visit to Mathura to witness the ceremony of 'Bow' organised by Kansa as described in the 'Bhagawat Purana' is colorfully observed at Baragarh in Sambalpur district. The entire topography of Baragarh is rendered into the elements of Drama. The town of Baragarh becomes Mathura, the river Jira becomes Yamuna and the village Amapalli on the other bank of the river becomes Gopa. Different acts of the Puranic description are performed at their right places and the spectators move from place to place with the actors to seethe performances. The drama and reality get inextricably fused. The festival continues for 7 to 11 days preceding Pausa Purnima, the full moon day of Pausa which falls in December-January every year. The performances are held from 3 P.M. to 9 P.M. which are followed by entertainment programmes during the whole night.
Kumar Purnima:
Kumar Purnima is the full-moon day in the month of October-November. This autumn festival is one of the most popular and important festival of Orissa. Kumar or Kartikeya, the handsome Son of Shiva was born on this day. He also became the God of war. As young girls always wish for a handsome husband, they propitiate Kumara who was most handsome among the Gods. But, peculiarly enough there is no ritual for the God, instead the Sun and the Moon are worshipped.
In the early morning the girls after their bath wear new garments and make food-offerings to the Sun. They observe fasting for the day. In the evening when the moon rises they again make food offerings of a special variety and take it after the rituals are over.
It is a festival of rejoicing for the girls. All of them sing and dance. The songs are of special nature. They also play a kind of game known as 'Puchi'. They also indulge in other varieties of country-games.
This day is also observed as the birth day of Lakshmi, the Goddess of wealth. Therefore, many people worship the Goddess at their homes and keep themselves awake by playing Pasha (Chess), and other indoor games. Significantly it suggests that those who wish to acquire wealth should always be vigilant at night. It is for this reason the owl, the bird which sleeps in the day and comes out only at night.
Shamba Dasami:
The tenth day in the bright fortnight of the month of pousha (Nov.-Dec.) is known as Shamba Dasami. The day is dedicated to the worship of the Sun God and is peculiar to Orissa.
There is a legend attached to the festival which tells about how and when the festival came to be observed. It also finds mention in the Shamba Purana. Shamba was the most handsome son of Krishna who was also very proud. He never paid any respect to his elders and mostly spent his life in licentious habits. Once he came across Narada, who is revered by all Gods and Goddesses. But Shamba didn't pay any respect to him. Instead he played tricks. This enraged the sage. In order to take revenge of this insult Narada made a false allegation against him before his father Lord Krishna that he had seen him in love-play with Gopis who are to be respected like mothers. Enraged with this Krishna cursed him to be afflicted with leprosy. As a result Shamba got afflicted with leprosy and lost his handsome features which were his pride. Narada never believed that the curse would be so severe. He repented and then advised Shamba to go to the Maitreya Bana to sit in penance to receive the blessings of the Sun God who would only cure him from this dreadful disease. Shamba sat in penance for long twelve years. Being pleased with his devotion the Sun God cured him of the disease. The day Shamba was freed from the disease is known as Shamba Dasami. The day is observed as a festival to propitiate the Sun God as the best healer of diseases.
Maitreya Bana is identified with the present site of Konarak where Shamba spent the rest of his life worshipping the Sun God. Later, considering the religious importance of the place Langula Narasingha Deva, the mighty Ganga ruler of Orissa built the famous shrine of Sun God at Konarka in 13th century A.D.
This is another variant of the legend about Shambara Dasami. It says that once Narada came to Dwarka. There he found Rukmini the spouse of Krishna to be morose and tearful. On enquiry Rukmini disclosed that she gave birth to a child as beautiful as Madana, the Cupid, but he was abducted by a demon and since then there is no end to her plight. Then Narada consoled and advised her to pray Sun God to get back her child. To arouse belief and strength in her, he narrated another story about the efficacy of such prayer. This tale has it that there was a Brahmin in Arka Kshetra (Konarak) named Goutama. He had three beautiful sons by his wife Padmamukhi. To his ill luck all of them died one by one. His grief-stricken wife attempted to commit suicide. The Brahmin forbade her and then persuaded her to pray Sun God. She sat in deep penance praying the God. Being moved by her devotion and, prayer the Sun God fulfilled her desire and she was again blessed with children. Narrating the story Narada advised Rukmini to worship the Sun God accordingly. She followed his advice and prayed the God with utmost devotion. In the mean time, the lost child Pradyumna killed the demon Sambarasura who abducted him and came down to his parents in a Vimana (aircraft). Both Krishna and Rukmini became overjoyed getting back their son. According to this version, as the demon Sambarasura was killed on this day, the festival is known as Sambara Dasami.
This festival is mostly observed by the elderly women who propitiate the Sun God to keep their children free from all diseases. Those who are childless also pray for children.
On this day, the Sun God is invoked thrice. Once in the morning, then at mid-day and lastly in the evening, before the sun sets.
Dola Purnima (Holi):
Dola Purnima or Holi is a popular festival in the coastal districts of Orissa. It is the full-moon day in the month of Falguna (March). Through the festival the spring is welcomed and enjoyed with mirth and merriment. This festival has been referred to in the puranical texts as Basantotsaba or the spring-festival. Some scriptures testify that the Madanotsaba, the festival held in honour of Madana or the Cupid was later transformed as the Dolatsaba or swing-festival of Krishna. Therefore, Krishna is propitiated on this occasion as Madanamohana. Description of the festival as Dolatsaba finds mention in a number of puranas and other Sanskrit texts. The Padma Purana says, "One is expiated of all sins, who gets a vision of Krishna swaying in the swing." Though the festival of Holi is observed for a day with mirth and merriment all over the country, the festival is celebrated for five days in Orissa. It starts from the tenth day of the bright fortnight of the month of Falguna (Feb-March) known as Fagu 'Dasami'. Smearing the heads with Abira (a violet coloured powder) the people take round the idols of Madanamohana in richly decorated palanquins known as Veemana. The procession is led by village drummers, pipers and the Sankirtana Mandalis. The procession halts in front of each household and the deity is offered Bhog. The daily rounds of the deity for the four days is called Chachery. On the final day of the purnima the celebration culminates in a swing-festival for the deities. The idols carried in veemanas from a number of villages assemble in an important place where swings are fixed on a platform. They are made to swing to the accompaniment of devotional music sung in chorus. In olden days the beginning of the New Year was calculated from the spring-season. After the swinging festival of the deities, the Ganaka or Jyothisha (astronomer-cum-fortune teller) reads out the new Oriya almanac and narrates the important events that are to take place during the year. For this reason, some are of opinion that this festival is purely to celebrate the new year. On the fourteenth day of the fortnight there is a function in which a straw-hut is set to fire amidst much amusement and excitement. This is known as 'Holipoda' (burning of Holi). The legend about it is that, Holi was the most beautiful sister of Hiranyakashipu, the demon-king. As an ardent devotee of Shiva she got the boon that she would never die of drowning or burning. Inspite of all heinous attempts Hiranyakashipu couldn't kill his son Prahlada, the devotee of Vishnu Then he planned to burn him to ashes. As Holi would never get burnt she was asked to walk into the blazing fire with the child in her arms. Surprisingly the child came out unhurt but Holi was burnt to death. Enraged at this Hiranya asked Shiva about the inefficacy of His boon. Then Shiva replied, "I granted her the boon to protect herself, not to kill anybody." As a reminiscent to this, the Holipoda is celebrated and the next day is the festival of colours 'Holi', in which people smear color powders on each other's face and head and squirt colored waters. There is much fun and merriment in the festival. In some places the burning of the straw hut is known as Mendhapodi or the burning of a ram. A legend attached to it says that a demon known as Mesha was causing terror in the Heaven and Earth, Gods as well as human beings prayed Krishna to rescue them from his atrocities. Krishna killed and burnt him to ashes. It is, therefore to reminiscent this event that a hut is burnt which represents the abode of the demon. In many places of the State big fairs are arranged where idols of the deity are assembled. These fairs are called 'Melana'. The Veemanas of the surrounding villages are placed in a row for public view. Keen competition is observed in the decoration of the veemanas. When all the expected veemanas reach the place, display of fire-works takes place and this is watched by thousands of enthusiastic crowd. In the fairs agricultural implements, commodities, household articles and furniture are bought and sold. Such Melanas or Fairs continue till the month of Chaitra in different places of the district of Cuttack, Puri and Ganjam
RATH YATRA (CHARIOT FESTIVAL):
Each year, (open to all) in mid-summer, the proxy images of Jagannath, Balabhadra and Subhadra, the deities enshrined in the Jagannath Temple at Puri, are carried in colourful processions every evening for 21 days to the Narendra Tank where they cruise in a bright decorated boat. In gaiety and colour this festival stands next only to the Car Festival. On the full moon day of Jyestha (June), the Snanajatra or the bathing festival is observed when the images in worship are actually brought out for public viewing. After the bathing festival, the deities spend 15 days in seclusion during which period they are repainted and prepared for the Car Festival. The Car Festival is celebrated on the second day of the bright fortnight of Ashadha (June-July) and the deities are taken on a journey of around 3 kms in stupendous and decorated chariots for sojourn in the Gundicha Ghar till the return Car Festival which is held 9 days later. The chariot of Lord Jagannath, known as 'Nandighose' is 23 cubits high and has 18 wheels. The chariot of Balabhadra which is 22 cubits in height and has 16 wheels is named 'Taladwaja'. 'Devadalan', the chariot of Subhadra is 21 cubits in height and has 14 wheels. The chariots are constructed anew every year in accordance with strict and ancient specifications and are pulled by several thousand devotees at a time. In terms of splendor and fervent devotion, the Car Festival is one of the world's most incredible spectacles.
The concept of temple procession, of which the Rath Yatra is probably the most famous illustration, is an important one in Hinduism. The term ratha (chariot) is itself often used as a word meaning 'temple', as both the palace and the vehicle of the God. The chariots in which the images of the deities in the Jagannath temple are pulled through the streets actually resemble moveable temples. In fact, these are designed keeping in view the features of the Bhaskaresvara Temple in Bhubaneswar which resembles a chariot. The relation between temple and chariot form is fascinating. Some scholars feel that the temple form may have developed, in part, from early wooden processional carts. And in Orissa, of course, we have the supreme example of influence in the other direction: the Konark Sun Temple, clearly and beautifully replicating a huge chariot.
When the Rath Yatra (Chariot Festival) was first observed by European spectators in the eighteenth century, the stunned reports they sent home gave rise to the European term 'juggernaut' (corrupted from Jagannath). The occasional accidental fall of a devotee in front of a rolling chariot gave rise to the grossly erroneous misperception of humans sacrificing themselves under the wheels. The misperceptions have long been cleared, but the festival remains one of the most amazing and exhilarating events most of us are ever likely to witness.
Dusserah:
The holy scriptures testify that on this day Rama killed Ravana and his victory was celebrated. Therefore, it is also called 'Vijaya Dasami'. (Victorious tenth day). In Orissa it was, therefore, a military festival. In the villages the agriculturists worship their implements. The Khandayats or the Paikas bring out their rusty swords, spears and other weaponry to clean and worship. The Paika Akhadas are held in which young men indulge in stylised military dances, display of sword-fighting and various acrobatic stunts. People in general polish their instruments of profession at this time and also clean, plaster and whitewash their houses. Beautiful flower-designs are painted on both sides of the doors. Now-a-days idols of Durga are worshipped for five days, especially in towns and cities. This tradition of idol worship has been set by the Bengalis who dominated during the time of the British rule in Orissa. Especially in the city of Cuttack a large number of idols of Durga and Mahadev are worshipped in profusely decorated pandals. After Dasami all the idols are then taken in procession for immersion in the river Kathjori. Many people come to the city from villages to watch the festival.
Magha Saptami:
This festival is celebrated on the seventh day of the new moon of Magha. This is a day specifically set aside for the worship of Sun God at Konark where stands the world famous Sun Temple, otherwise known as Black Pagoda, dedicated to Sun God. This is the most popular and colourful festival of the place when lakhs of pilgrims from different parts of India and enthusiastic visitors from abroad visit Konark to observe the festival. In fact this is the second biggest festival in Orissa, next to the Car Festival of Puri. The pilgrims take holy dips in the Chandrabhaga which meets here and welcome the rising Sun with prayers.
A big fair is held at the Khandagiri caves near for a period of seven days commencing from "Maghasaptami