Odisha.docx

Odisha-An IntroductionBy Arun Kumar Upadhyay Introduction Odisha is at centre of ancient Bhārata-varṣa of 9 parts described in Purāṇas which extended from Arab till Vietnam and Indonesia. That is why it is place of Jagannātha, who resides in heart of every being. That way, history and geography of Odisha is also history of India and to some extent of the whole world. Purāṇas state major historic periods divided by 2 glacial flood in 31000 and around 10000 BC as pre modern geological estimates. Worship of Jagannātha also has varied as per 1 these periods. Current phase of history starts after destruction of world civilization in Mahābhārata war in 3139 BC. Similar to the centre of Indian history, Odisha is also the centre of forgeries and manipulations of Indian history. All the 3 crucial inscriptions-Dhauli about Kalinga war, Vakataka queen Prabhavati Devi inscription about her parent family of Gupta kings, and Kharavel inscription are in Odisha only. There are major Bauddha and Jain remains here. But, history texts tell almost the exact opposite to the statements in inscriptions. It is necessary to write history of Odisha and India in current perspective of Purāṇas which tallies with world history. To understand properly, British manipulated dates also are given. Index 1. Figures of 2011 census 3 2. Geography 6 3. Forest Resource 12 4. Mineral reserves 16 5. Some national songs of Odisha 17 6. Vedic tradition of Odisha 22 7. Concept and history of Jagannātha 36 8. Ancient towns and sacred places of Odisha 73 9. History as in Purāṇas 85 10. Middle and modern periods 93 11. Ancient Sanskrit literature 110 12. Panchasakha poets and other Oriya texts 116 13. Forest tribes 123 14. Makers of modern Odisha 126 15. Tradition of ocean trade 136 16. Music and dance 141 17. Jain and Bauddha tradition 145 2 Chapter 1-Summary of 2011 Census In census of 2011, population of Odisha was 4,19,47,358 out of which 2,12,01,678 were male and 2,07,45,680 were female. Estimate for later years is 2012-4.27 crores 2013-4.31 crores 2014-4.37 crores 2015-4.43 crores 2016-4.49 crores 2017-4.534 crores Area of Odisha is 60,119 square miles or 1,55,707 Sq.Kms. Change from 2001 to 2011 census is as follows- Year 2011 2001 Population 4,19,74,218 3,68,04,660 Male 2,12,12,136 1,86,60,570 Female 2,07,62,082 1,81,44,090 Increase 14.05% 15.94% Part of India 3.47% 3.58% Sex ratio 979 972 Sex ratio in children 941 953 Population density/Km2 270 236 Religion wise numbers in 2011 Hindu 3,93,00,41 93.63% Christian 11,61,708 2.77% Muslim 9,11,670 2.17% Others 4,78,317 1.14% Unknown 76,919 0.18% Sikh 21,991 0.05% Bauddha 13,852 0.03% 3 Jain 9,420 0.02% Urban population in 2011-Rural Urban Population% 83.31% 16.69% Total numbers 3,49,70,562 70,03,656 Male 1,75,86,203 36,25,933 Female 1,73,84,359 33,77,723 Increase 11.77% 26.94% Sex ratio 989 932 Odisha districts with Code numbers-30 districts of Odisha 370-Bargadh, 371-Jharsuguda, 372-Sambalpur, 373- Deogadh, 374-Sundargadh, 375-Keonjhar, 376- Mayurbhanj, 377-Balasore, 378-Bhadrak, 379- Kendrapada, 380-Jagatsinghpur, 381-Cuttack, 382- Jajpur, 383-Dhrnkanal, 384-Angul, 385-Nayagadh, 386- Khordha (Bhubaneswar in this), 387-Puri, 388-Ganjam, 389-Gajpati, 390-Kandhmal, 391-Baudh, 392- Subarnpur, 393-Balangir, 394-Nuapara, 395-Kalahandi, 396-Raygadha, 397-Nabarangpur, 398-Koraput, 399- Malkangiri. Chapter 2-Geography Odisha is on east coast of India from 17 049’ to 22034’ north latitude and 81027’ to 87029’ east longitude. West Bengal is towards north-east, Jharkhand in north, Chhatisgarh in west and Andhra Pradesh in south. It has 5 natural zones-coastal plain land, central mountains, mountains of north and south, river valleys and plateau regions. Coastal belt is from Suvarnarekha river to Rishikulya in south. It is widest in middle in delta region of Mahanadi and narrowest near Chilka lake. 6 main rivers deposit soil in this-Suvarnarekha, Budha Balang, Vaitarani, Brahmani, Mahanadi, Rishikulya. Three fourth of the state is mountaneous having valleys of Vaitarani, Brahmani, Mahanadi, Rishikulya, Vamshadhara, 4 Nagavali. Nagavali and Vamshadhara both emerge from same place in Thuamul Rampur of Kalahandi and flow parallel till they meet ocean near Vishakhapattanam. Being a port near 2 branches (Shakha), it is called Vishakha. Heart region of India- Largest continent is Jambū-Dvīpa (Jumbo = big in English) which contains Bhārata. Being a centre of civilization, it was called Ajanābha-Varṣa (Aja = unborn, Brahma, Nābhi = navel, centre). Later on it was called Bhārata named after Bharata, son of Ṛṣabhadeva or for feeding the world. Being bounded in north by Himalaya, it is also called Himavat-varṣa. Himalaya restricts rain clouds in this land, so it is called Varṣa-parvata. Bhārata varṣa is region of single rain-system (monsoon). In south, it is inverted triangle, called Śakti-trikoṇa in Tantra. In north, Himalaya is like crescent moon. Joining both makes it heart shape which has become symbol of heart in world. Sout Himalaya India h India Triangle Crescent Moon Heart Shape with vertex downward s 5 Bhārata varṣa had 9 parts from Arab to Vietnam. Central part was main which is inverted triangle as seen from south. So it was called Kumārikā which is first form of Śakti. The Chinese traveller Huensang in 620-640 AD has stated that Bhārata was called Indu (moon) due to 3 reasons-(1) North boundary Himalaya is in shape of crescent moon (accurate maps were made then), (2) Himalaya is cool like moon, (3) Bhārata spreads knowledge in world like moon spreads light. Greeks were unable to pronounce Indu correctly and called it Inde which has become India in English. Shape of Bhārata is heart by joining inverted triangle in south and crescent moon in north. Jagannātha resides at its centre as He lives in heart of everyone (Gītā, 18/61). Puri is at centre in north-south and east-west from Arab to Vietnam. ईश्वररः सवर्वभभूततानतानां हृदद्देशद्देऽररर्वन ततष्ठतत (गगीतता १८/६१) Manu (Leader) of India or Agri (Agraṇī = leader) fed the whole world, so he wascalled Bharata and the country was called Bhārata. Place of filling (pūraṇa) was Purī. (1) पपृतथिव्यतारः सधस्थितादतगनां पररगीष्यमङङ्गिरस्वदता भरतातगनां पररगीष्यमङङ्गिरस्वदच्छद्देददोऽतगनांपभूरगीष्यमनांतगरस्वदद भङरष्यतामरः। (वतारसनद्देयगी यररवर्वेद ११/१६) = Agni is above all on earth, he radiates light as Angirā, feeds and fills us. We may get Agni who can lead to prosperity. We will fill him with havi (tax etc.) (2) स यदस्य सवर्वस्यताग सपृरत तस्मतादतगरर्व ववै तमतगङरत्यताचक्षतद्दे परदोक्षमद। (शतपथि बताह्मण ६/१/१/११) = Being the first born, He was our Agri (leader) which is called Agni. (3) भरणतात्प्ररनताचवैष मनरभर्वरत उच्यतद्दे । एततन्निरुक्त वचनतादद वषर्षं तदद भतारतनां स्मपृतमद । (Matsya Purāṇa, 114/5, Vāyu Purāṇa 45/76) = Manu (ruler) of this country is called Bharata for feeding and protecting world. Nirukta definition also calls this country as Bhārata. 6 Janapadas in Odisha-Janapada is natural region within country. Kings descendant of Janamejaya ruled Odisha after him and were called lord of three Kalingas (Tri- Kalonga-adhipati). Three zones in their state were-(1) Kosala with capital at Murā or Mura-sima-pattana on banks of Mahanadi river. Its rulers were called maurya who subsequently ruled from Magadh. Mura submerged in Mahanadi reservoir when Hirakud dam was built in 1956. (2) Utkala (uttar or north part of Kalinga)-North of Mahanadi till Suvarnarekha with capital at Vijayakataka (present Cuttack). (3) Kalinga-coastal plain from mahanadi to Godavari. Capital at Konagadha. Capital shifted to Pishtapuram (Pithapur in Srikakulam district of AP). Its southwest part was Tri-kalinga or Trilinga (Telangana) with 3 main Śiva-lingas. Odisha Janapada-Geographical units in Purāṇas were- Dvīpa (continents), Varṣa (country-natural region having a single rain system, divided by Varṣa-parvatas or mountains limiting rain system). In Jambū-dvīpa (Asia), Bhārata-varṣa is bounded in north by its Varṣa-parvata Himālaya, so it is called Himavat-varṣa also (Himyar by Al-Biruni in his book Chronology of Ancient Nations). map of world, north hemisphere was divided into 4 quadrants. One such sheet was Bhārata from equator till north pole and 450 west to 450 east from Ujjain which was ancient reference of longitudes. Other shets were- Bhadrāśva in east, Ketumāla in west, Kuru on opposite side. Each Varṣa was divided into Janapada separated by Kula-parvatas or major rivers. After Mahābhārata, descendants of king Janamejaya ruled with capital at Suvarnapur (Sonepur) with 3 zones and were called Tri- Kalingādhipati, i.e. rulers of 3 Kalingas. The parts were- (1) Kosala west Odisha with parts of Chatisgarh, capital at Murā on Mahanadi bank which was also called 7 Murasimapattana in grants. After 1956, this town submerged into Hirakud reservoir and shifted to Burla. Subordinate rulers based at Murā (literally meaning centre of iron ore region, Mura or murrum means iron ore) were called Maurya. Later on they ruled at Magadha. (2) Utkala-north and east part of Odisha between Suvarnarekha and mahanadi with capital at Vijaya-Kataka (present Cuttack). (3) Kalinga-coastal belt between Mahanadi and Godavari with Capital at Kona- garh shifted to Piṣṭapuram (present Pithapuram in north Andhra pradesh). Adjacent hilly region was Trilinga (with 3 main Lingas, Kalinga has main linga as Lingaraj) or Telangana. Origin of region names-Source region of Mahanadi is Kosala (like uprooting Kush or straw), end region was Toṣala (saturated). One of wrestlers kill in Dhanuṣa- yajṇa of Kamsa in Mahābhārata was Toṣala from this region, killed by Balaram. In spherical geometry, top point of sphere was Kadamba and bottom point Kalamba. So, anchor of ship was kalamba (cilumn) and its users (shippers) were Kalanja. Land of shipping persons was Kalinga and their head was Kadamba (top of sphere). North part is Utkala meaning north of Kalinga. It has shallow sea fit for wooden ships (Uḍupa), so it was also called Uḍra. Rice was exported from this region to Roman empire, hence rice was called Auḍrīya which became Oryza in Greek, which is origin of English name Orissa. By omitting O from Oryza, it has become rice. Another source of name is Uḍḍīyān (navel region of country-term of Yoga) as Odisha is centre of ancient India. Sri Ram had given charge of Jagannātha worship to Vibhṣaṇa who used Uḍḍīśa-Tantra written by his elder brother Rāvaṇa (Vālmīki Rāmāyaṇa, 7/108/28). 8  Parts of Odisha have been listed in 3 regions in purāṇas (e.g. Matsya Purāṇa (114/44-54)- East India-Tāmraliptaka (on name of Tāmralipti port of Utkala) South India-Kalinga (coast from Mahanadi to Godavari), Śabara (Kārāpatha = Koraput), Daṇḍaka (Bastar, Koraput), Bhogavardhana (south west Odisha) Vindhya or central region-Mekala (north west Odisha), Utkala (north Odisha), Auṇḍra (north east Odisha), Kiṣkindhaka (Kandha region), Tośala (Mahaandi delta), Kosala (south Kosala-Raipur, Sambalapur), Naiṣadha (navarangpur, Kalahandi), Arūpa or Anūpa (Amarakantaka region, source of Mahanadi and Narmada rivers), Vītihotra (west of Sundargadh). Rāmānujāchārya (1017-1137 AD) had come for inauguration of present Jagannātha temple. He has stated that Odisha is junction of 2 traditions of knowledge-Sanskrit tradition was called Pingala (a place in Jajpur district, prosody), Draviḍa tradition was called Tingala (in Tamil and Telugu-both starting with T). Chapter 3-Forest Resource As per 2011 report of Odisha Forest Department, there are a total of 58,136 Km2 of which 26,329 Km2 (45%) is reserve protected forest, 15,525 Km2 (26.7%) protected forest and 16,282 Km2 other forests. Forest are in 37.34% land area. Actually, there were only 48,903 Km2 under forests which is 31.41% of land area. This is forest of different densities. In 2007 forest area was 48,855 Km2. For preservation and development of forests, Forest department is doing protection and plantation work with cooperation of people. There are mainly 4 types of forests- (1) Semi-Evergreen forests of north-In Mayurbhanj, Dhenkanal, Athagarh, Puri, Nayagarh, Parlakhemundi, Koraput, Kalahandi in high mountains and vallies. Trees 9 in upper regions are deciduous and lower reaches are evergreen. Main trees are-Arjun, mango, Kendu, Champa, Rai, Mand, Nageshwar. (2) Monsoon forest or warm wet deciduous forest-Lower regions of Mayurbhanj, Keonjhar and in bordering regions of Chatisgarh, Andhra. Upper canopy of major trees consists of-Sal, Asan, Piyasal, Kurum, Kangara, Dhaura, thick bamboo. (3) Warm deciduous forest-Balangir, Kalahandi, Sambalpur, Khariar, Deogarh and Gobindpur divisions. This consists of mainly Teak and thin bamboos. (4) Coastal mangroves-These are in Bhitar-kanika (Balasore) and Mahanadi delta region. Main trees are Karika, Sundari, Bani, Rai, Guan. These are also called Hental forest due to mainly Hental shrubs. There are 2 main Shaka trees in Indian forests. In sub- Himalaya, sal is called Shaka (=powerful) or Sakhua. In south, main tree teak is also called Shaka-vana or Sagwan. Due to heavy rains and peculiar soil, a strip of Sal forests extends south from Gorakhpur to Sarnath, Sasaram, Palamau, Singhbhumi, Sundargarh, Sambalpur, kalahandi, Nawrangpur till Malkangiri. Siddharth Buddha was called Shakya-muni as he was born in Shaka forest region of Gorakhpur. Sal forests exist only till Mathili (meaning Sita who had stayed here in exile). There is Teak only south of it. Near south limit of Sal, Sri Ram had cut 7 Sal tees indicated by Sugriva with a single arrow. Sal region from Gorakhpur to Palamau is called mini-Shaka Dvipa and Brahmanas of this region are called Shakadvipi. Overall position of forests is not good in Odisha or India as a whole. Odisha was called Aranyak or main forest region of country. But now timber for common furniture is imported here from Malayasia and Africa. Here, major income of forest is from Kendu-leaves which grows in 10 degraded forests. This also harms public health by smoking. Animals-Odisha was famous for animals since ancient times. Elephant army of Kalinga was famous in Mahabharata which had engaged Bhimasen in war. Till today, kings of Kalinga (coast from Mahanadi to Godavari) in Puri, Parlakhemundi, Vijaynagar, Srikakulam are called Gaja-pati (ruler of elephants). Digvijay Shasan inscription of Janamejaya of 27-11- 3014 BC calls king of Utkal (north Odisha) as Ashva- pati(king of horses) and Kalinga king as Gajapati. Horse- stable was called Haya-śāl and its officers were Hoysal ruling in Karnatak. There descendants were Bhonsale (including Shivaji of Maharashtra. Story of Aruni Uddālak and king Ashvapati is in Chhāndogya upaniṣad. In name of Uddālak , there was a branch of Krishna Yajurveda and Udala sub-division in Mayurbhanj. A tiger project was started in Simalipal (Simali-pahar in Mayurbhanj) in 850 Km2 to preserve tiger and other main animals. There are sanctuaries in Ushakothi in Sambalpur and Chandka near Bhubaneswar. White tigers are kept in natural environment in Nandan-Kanan zoo of Bhubaneswar. Panthers and wild buffalo are found in Ushakothi. Chandka has wild elephants. There are crocodile parks in Tikarpada (Dhenkanal) of 800 Km 2 and Bhitar-kanika (Jajpur) in 162 Km2. Large size ocean turtle of 135-180 Kg come from many thousand Kms to lay eggs in Chilka lake and Bhitar-kanika List of sanctuaries-1. Simlipal, 2. Bhitarkanika, 3. satkosia (Tikarpada, Dhenkanal), 4. Hadgarh (Keonjhar, Mayurbhanj), 5. Nandan-Kanan (Bhubaneswar), 6. baisipali (Nayagarh), 7. Kothgarh (Baliguda in Kandhmal), 8. Chandka-Dampada (near Bhubaneswar), 9. Balu-Khand Konark, 10. Kuldiha (Balasore), 11. Debrigarh (near Hirakud reservoir), 12. Lakhari valley 11 (Gajpati), 13. Chilka (Nalaban-Ganjam, in Puri, Khurda districts), 14. Badarma (Ushakothi-Sambalpur), 15. Sunabeda (Nuapara district bordering Chatisgarh), 16. Karlapat (Kalahandi), 17. Gahirmatha (Mahanadi delta). Chapter 4-Mineral resources of Odisha Estimates of 2012-13 Mineral Reserve in million tons Bauxite 1811.223 China clay 313.931 Chromite 159.408 Coal 713710.01 Dolomite 325.994 Fireclay 175.462 Graphite 4.324 Iron ore 4958.258 12 Lead, Zinc 4.98 Lime stone 993.718 Heavy metals 226.00 Nickel 174.00 Pyrophilite 8.308 Mineral sand 221.846 Vanadium 2.500 Quartz 70.084 Tin 0.0004 (Raw tin metal is abundant in Malkangiri and is sold in villages by melting it. It looks like gold at some temperatures. Probably, it has not been surveyed.) Chapter 5-Some famous national songs of Odisha 1. Vande Utkala-jananī-Kānta Kavi Lakṣmīkānta Mahāpātra Vande Utkala Jananī, chāru hāsamayī, chāru bhāsamayī jananī, jananī, jananī II1II Pūta payodhi vidhauta śarīrā, Tāla-tamāla-suśobhita tīrā śubhrataṭinīkūla-sīkara-samīrā, jananī, jananī, jananī II2II Ghana vanabhūmi rājita ange, nīla bhūdharamālā sāje tarange Kala kala mukharita chāru vihange, jananī, jananī, jananī II2II Sundara śāli-suśobhita kṣetrā, jñāna-vijñāna pradarśita netrā Yogī-ṛṣigaṇa uṭaja-pavitrā, jananī, jananī, jananī II4II 13 Sundara mandira maṇḍita deśā, chāru kalāvali śobhia veṣā Puṇya tīrthachaya, pūrṇa pradeśā, jananī, jananī, jananī II5II Utkala suravara darpita gehā, arikula-śoṇita-charchita- dehā Viśva bhūmaṇḍala kṛtavara snehā, jananī, jananī, jananī II6II Kavikulamauli sunandana vandyā, bhuvana-vighoṣita- kīrti anindyā, Dhanyepuṇye chiraśaraṇye, jananī, jananī, jananī II7II 2. Daśāvatāa stotram (Jayadeva, Aṣṭapadī meter) Pralaya payodhi jale dhṛtavānasi vedam, vihita vahitra charitramakhedam, Keśava dhṛta mīnaśarīra, Jaya Jagadīśa hare II1II Kṣitirativipulatare tava tiṣṭhati pṛṣṭhe, dharaṇidharaṇakiṇa chakra gariṣṭhe, Keśava dhṛta kachchhaparūpa, Jaya Jagadīśa hare II2II Vasati daśana-śikhare dharaṇī tava lagnā, Śaśini kalanka-kaleva nimagnā I Keśava dhṛta sūkara rūpa, Jaya Jagadīśa hare II3II Tava kara-kamala-vare nakhamadbhut śṛngam, Dalita Hiraṇyakaśipu tanu-bhṛngam I Keśava dhṛta Narahari rūpa, Jaya Jagadīśa hare II3II Chhalayasi vikramaṇe Balimadbhuta Vāmana, Pada-nakha-nīra-janita jana-pāvana I Keśava dhṛta Vāmana rūpa, Jaya Jagadīśa hare II5II Kṣatriya-rudhira-maye jagadapagata-pāpam, Snapayasi payasi śamita bhava-tāpam I Keśava dhṛta Bhṛgupati rūpa, Jaya Jagadīśa hare II6II Vitarasi dikṣu raṇe dikpati-kamanīyam, Daśamukha-mauli balim ramaṇīyam I Keśava dhṛta Raghupati veṣa, Jaya Jagadīśa hare II7II Vahasi vapuṣi viśade vasanam jaladāham, 14 Hala-hati-bhīi milita yamunābham I Keśava dhṛta Haladhara rūpa, Jaya Jagadīśa hare II8II Nindasi yajña-vidhe-rahaha śruti-jātam, Sadaya-hṛdaya-darśita paśu-ghātam I Keśava dhṛta Buddha-śarīra, Jaya Jagadīśa hare II9II Mlechchha-nivaha nidhane kalayasi karavālam, Dhūmaketumiva kimapi karālam I Keśava dhṛta Kalki-śarīa, Jaya Jagadīśa hare II10II Śrī Jayadeva kaveridamuditamudāram, Śṛṇu sukhadam śubhadam bhavasāram I Keśava dhṛta daśavidha rūpa, Jaya Jagadīśa hare II11II Vedān uddharate jagan nivahate bhūgolam ud-vibhrate, Daityam dārayate Balim chhalayate kṣatra-kṣyam kurvate I Paulastyam mūrchhayate daśākṛti-kṛte, Kṛṣṇāya tubhyam namah II12II 3. Bhārata jananī-Śrī Rādhānātha Rāya Sarveṣām no jananī, Bhārata-dharaṇī kalpa-lateyam Jananī-vatsala-tanaya-gaṇaistat, samyaka śarma vidheyam! (repeated) Himagiri-sīmantita-mastakamidam, ambudhi-parigata- pārvam Asmajjanmada-mannada-maniśa, śrauta- purāanamārṣam II1II Vijanita harṣam Bhārata-varṣam, viśvotkarṣa-nidānam Bhārata-śarmaṇi kṛtamasmābhih, navamidamaikya vidhāam I2I Bhārata-hita-sampādanameva hi, kāryam tviīṣṭa- vipākam Bhārata-varjam na kimapi kāryam, niśchitamityasmākam II3II Bhāratamekā gatirasmākam, nāparāsti bhuvi nāma Sarvādau hṛdayena ca manasā, Bhāratameva namāma II4II 15 4. Śrī Jagannāthāṣṭakam Ādi Śankarāchārya (Śikhariṇī meter) Kadāchit Kālindī taṭa vipina sangītaka-varo Mudābhīrī nārī vadana kamalā svāda madhupah I Ramā-Śambhu-Brahmā-(a)marapati Gaṇeśārcchita-pado I Jagannātha-svāmī Nayana patha-gāmī Bhavatu me II1II Bhuje savye veṇum śirasi śikhipichchham kaṭi-taṭe, Dukūlam netrānte sahachara-kaṭākṣam vidadhate I Sadā śrīmad-Vṛndāvana-vasati-līlā-parichayo, Jagannātha-svāmī Nayana patha-gāmī Bhavatu me II2II Mahāmbhodhestīre kanaka ruchire nīla śikhare, Vasan prāsādāntah sahaja Balabhadreṇa balinā I Subhadrā madhyasthah sakala-sura-sevā-vasarado, Jagannātha-svāmī Nayana patha-gāmī Bhavatu me II3II Kṛpā pārāvārah sajala jalada śreṇi-ruchiro, Ramā Vāṇī Rāmah sphuradamala pankeruhamukhah I Surendrair ārādhyah śrutigaṇ śikhā gīta charito, Jagannātha-svāmī Nayana patha-gāmī Bhavatu me II1II Rathāūḍho gachchhan pathi milita bhūdeva paṭalaih, Stuti prādurbhāvam pratipadamupākarṇya sadayah I Dayāsindhurbandhuh sakala jagatām Sindhu-sutayā, Jagannātha-svāmī Nayana patha-gāmī Bhavatu me II5II Param Brahmāpīḍah kuvalaya-dalotphulla-nayano, Nivāsī nīlādrau nihita-caraṇo-(a)nanta-śirasi I Rasānandī Rādhā-sarasa-vapurālingana-sukho, Jagannātha-svāmī Nayana patha-gāmī Bhavatu me II6II Na vai yāche rājyam na cha kanaka māṇikya vibhavam, Na yāche(a)ham ramyām sakala jana kāmyām varavadhūm I Sadā kāle kāle Pramatha-patinā gīta-charito, Jagannātha-svāmī Nayana patha-gāmī Bhavatu me II7II Hara tvam samsāram drutataram asāram surapate, 16 Hara tvam pāpānām vitatim aparām Yādavapate I Aho dīne-(a)nāthe nihita charaṇo niśchitamidam, Jagannātha-svāmī Nayana patha-gāmī Bhavatu me II8II Jagannāthāṣṭakam puṇyam yah paṭhet prayatah śuchih I Sarva-pāpa viśuddhātmā Viṣṇu-lokam sa gachchhati II9II Chapter 6-Vedic Tradition of Odisha British period books teach us that Oriya was a separate tribal language which was later on sanskritised by Aryans. But this was the centre was Indian culture due to which Jagannāha resides here. Till today, Oriya is closest to Sanskrit and pronounced like pure Sanskrit. West of Odisha, last letter is pronounced half, here equal stress is given on all letters. East of Odisha, main A is spken as O in Bengal to Asam and even in Thailand, Cambodia, Indonesia. King Bhūmibala Atulyatej of Thailand was called Bhūmibola Otulyatej. Prince Narottama Simhanuk of Cambodia was called Norotom. Sukarṇa of Indonesia was called Sukarṇo. North of Odisha, Ṛ is spoken as Ri, in south it is Ru. In Odisha, Ṛ is spoken as all three types-Ri, Ru, Ra as evident for 17 derived words. Amṛta becomes Amiya, Gṛha –Ghara, Pṛcchhati –Pūchhatā (Hindi also). In all languagaes of world, meters are of 4 quarters. But Gāyatrī mantra has 3 parts only for meaning purpose. Whole Chhanda is a sentence with 3 clauses. Bhāgavata purāṇa was meant to be explanation of Gāyatrī Mantra, hence Jagannātha Dās wrote Oriya Bhāgavata also in meters of 3 parts. Three types of Vedic words are used only in Oriya-(1) Words related to Indra are used from Odisha to Vietnam and Indonesia where Indra was Lokapāla (ruler of east). (2) Words related to ocean are in use in coastal south India including Odisha, (3) words related to Jagannātha. If Oriya was sanskritized by Aryans, then these words should have been in use in north and west India also from where Aryans are supposed to have come. Words related to Indra-(1) Indra means lord, husband. Both are not called by name for respect. So, Indra was called sa-janah = that person, or Balam = power. Husband is called Sajanā and Balamā due to that. यस्मतान्नि ऋतद्दे तवरयन्तद्दे रनतासदो यनां यरध्यमतानता अवसद्दे रवन्तद्दे। यदो तवश्वस्य प्रततमताननां बभभूव यदो अच्यरतच्यरत स रनतास इन्दरः॥ (ऋग्वद्देद २/१२/९) = Without whom people don’t win, who is offered at war time, who is standard for world, and who can defeat the undefeated-such person is Indra only. As defeater of undefeated, Indra was called Achyuta- chyuta. So, kings of Asam were called Chutiyā (chyuta). As rulers tend to become oppressors, this word has become abuse specially among Asura languages. Indra was called Baṭ-mahān which becomes Baṇ before M of mahān. This means very big or man with lot of Baṭ. Thus, currency of Thailand is called Baht and baḍa means big. बणद मरताहाँ अतस सभूयर्व बळतातदत्य मरताहाँ अतस। मरस्तद्दे मतरमता पनस्यतद्देऽदता दद्देव मरताहाँ अतस। (ऋग्वद्देद ८/१०१/११) 18 (2) Places of Kārttikeya-6 mothers of Kārttikeya were Śakti-Pīṭhas in different regions of country which are now called area headquarters of army. Their names are given in Taittirīya samhitā and Brāhmaṇa both-अत रररदोतत अगयद्दे स्वतारता, कपृ तत्तिकताभ्यरः स्वतारता, अम्बतायवै स्वतारता, दरलतायवै स्वतारता, तनतत्न्यवै स्वतारता, अभ्रयन्त्यवै स्वतारता, मद्देघयन्त्यवै स्वतारता, चरपरणगीकतायवै स्वतारद्देतत। (तवैतत्तिरगीय बताह्मण ३/१/४/१-९) As per current uses and meanings in different regions, the zones of 6 mothers are-1. Dulā-in Odisha and Bengal. Dulā temples are popular around Koṇārk region where Kārttikeya had built a victory tower after victory over Krauñcha Dvīpa (Skanda Purāṇa). Dulāla name is popular here which means son of Dulā. 2. Varṣayantī- Asam which is heavy rainfall (varṣā) area. 3. Chupuṇīkā- Punjab, Kashmir where Chopra title is common. 4. Meghayantī-Gujrat, rajsthan where Megha (clouds) are seen with little rain-Meghani, Meghwal titles are common here. 5. Abhrayantī-Maharashtra, Andhra Pradesh where cyclonic rains (Abhra) are common. 6. Nitatni-Tamilnadu, Karnataka (Atharva veda 6/136/1 uses this word as herb spreading down-south regions of country shown down in map). (3) Śunah Indra-As radiation energy in space, Indra is present even in vacuum. As king, Indra owns any unclaimed property or minerals below ground not owned by anybody. In both senses, he is called Śunah (zero). Land property or minerals of Indra are called Bhuāsunī whose temples abound in Bhubaneswar region. नद्देन्दतातद ऋतद्दे पवतद्दे धताम तकञ्चन । (ऋकद ९/६९/६) = There is no such place not occupied by Indra. He covers whole sky or earth like Megha (cloud), so he is Maghavā-शरननां रहवद्देम मघवतानतमन्दमद। (ऋकद ३/३०/२२)। Śvan (dog), Yuvan (young man), Maghavan (Indra)-all enter vacant place, so their word forms are similar- श्वयरवमघदोनतामततदतद्दे (अषताध्यतायगी ६/१/३३). This is referred in Śankara- 19 Digvijaya, chapter 8. Śankarāchārya asked a girl why she was making a peculiar garland with jewel, gold and nut in same thread. She replied that even great Pāṇini also put Indra, dog and young man in same sūtra (thread or formula)- गरनांरता मतणनां कताञ्चनमद्देकसभूतद्दे गन्थितार्वतस बतालद्दे तकतमदनां तवतचतमद। तवचतारवतानद पतातणतनरद्देक सभूतद्दे श्वताननां यरवताननां मघवतानमतारहरः। (शनांकर तदतग्वरय) (4) Chinnamastā-Vajra (thunderbolt) was main weapon of Indra. This was called Chinnamastā among 10 Mahāvidyā whose temple is in Sambalpur (Sambal = cantonment). She has been called great woman who goes in war- सनांरदोत स्म पररता नतारगी समननां वताव गच्छतत। वद्देधता ऋतस्य वगीङरणगीन्दपत्नगी मरगीयतद्दे तवश्वस्मतातदन्द उत्तिररः॥ (ऋकद १०/८६/१०) (5) Buḍhārājā-This temple is in Sambalpur. It means eldest king. As king, Indra was on top of hierarchy, so he was called vṛddha-śravā, which has become Buḍhārājā- स्वतस्त न इन्ददो वपृद श्रवता … (वतारसनद्देयगी यररवर्वेद २५/१९) (6) Ākhaṇḍala-maṇi-Person controlling one region (Khaṇḍa) is called Khaṇḍāyata which is used only in Odisha for Kṣatriyas as Indra was called Ākhaṇḍala (controlling all khaṇḍas). Ākhaṇḍala-maṇi temple is in Bhadrak. (7) Bīra-Person enjoying or using land is called Vīra (=brave) as only brave can retail land- वगीरभदोग्यता वसरन्धरता. Thus, land given in grant is called Vīra or Bīra in Odisha, e.g. Bir-maharajpur, Bir-Ramchandrapur ets. Such person given land is right hand of king, so its enjoyer (Attā) is rightside or south of Indra. Thus, Attābirā is south of Buḍhārājā. अत्तिता हद्देतमनर । अत्तिता तर वगीररः । तस्मता दतार ... दतक्षणताधर्वे (दतक्षण भतागद्दे) सतादयतत। (शतपथि बताह्मण ४/२/१/९) (8) Gojā-Ṛgveda (4/40/5), Vāj. Yaju. (10/24) use many words Adrijā, Ṛtajā, Abjā, Gojā. Go means radiation or 20 Indra in vacant space. Light rays move in straight line and create life forms, hence Gojā means straight rod. Spread of light from a point is in conical shape, so Gojā also means cone in Oriya. Zone of radiation pressure is up to Uranus orbit, and that supports or weaves life. Since Gojā does Bayana (weaving) Gojā-bayanī is between Sun place at Koṇārk and Ākhaṇḍalamaṇi at Bhadrak. Strong arm of Indra is called Gojitā-bāhu. Flow of particles is Vāyu of solar system called īṣā-daṇḍa which extends till 3000 sun-diameters from sun as per Viṣṇu purāṇ (2/8/2) etc i.e. upto Uranus orbit. ईषद्दे त्वदोरर्वे त्वता वतायवस्थिरः। (वतारसनद्देयगी यररवर्वेद १/१) = You are īṣā or energy flow. तवष्णर पररताण (२/८/२)-यदोरनतानतानां सरसतातण भतास्करस्य रथिदो नव। ईषतादण्डस्तथिवैवतास्य तद्विगरणदो मरतनसत्तिम॥ = Ratha of Sun has 9000 yojana circumference (yojana here is sun diameter), i.e. about 1500 yojana radius. Īṣā-daṇḍa is double of this size. गदोतरतता बतारह अतमतक्रतररः तसमरः कमर्वन्कम्मर्वञ्छतमभूततरः खरङ्कररः । अकल्प इन्दरः प्रततमतानमद ओरसताथिता रनता तव ह्वयन्तद्दे तसषतासवरः । (ऋक़द सनांतरतता १/१०२/६)= Indra has incomparable power with Gojā hands. We pray him for energy. (9) Ṭokā-It is derived from Tokah = son in Rudra-sūkta. Indra is worshipped as Śiva, so in area of Buḍhārājā, Tokā means son. Feminine is Ṭokī. This mantra is recited for offering paddy grains-मता नस्तदोकद्दे मता न आययौ ... (ऋक्सनांतरतता १/११४/८, वतारसनद्देयगी यररवर्वेद १६/१६, तवैतत्तिरगीय सनांतरतता ३/४/११/२, ४/५/१०/३) (10) Ghanaghana-continuous or quick repetition. Indra used steady flow (Ghanaghana) of arrows to defeat many enemies single handedly, so this word is used in Oriya with same meaning. आशररः तशशतानदो वपृषभदो न भगीमदो घनताघनरः क्षदोभणश्चषर्वणगीनतामद । सनांक्रनां दनदोऽतनतमष एक वगीररः शतनां सद्देनता अरयत सताकतमन्दरः ॥ (ऋकद सनांतरतता १०/१०३/१, सतामवद्देद १८४९, अथिवर्व सनांतरतता १९/१३/२, वतारसनद्देयगी यररवर्वेद १७/३३, तवैतत्तिरगीय सनांतरतता ४/६/४/१, तनरुक्त १/१५) (11) Two forms of Jagannātha-Gītā describes 2 forms of Jagannātha- (i) On path of Yoga, one can achieve all His 21 Vibhūti (quality, wealth) one by one. That is Mahā- puruṣa form, i.e. higher form of common man. In that sense, Jagannātha is called Mahābāhu (with big hands)- रूपनां मरत्तिद्दे बरह वक्तनद्देतनां मरताबतारदो बरह बतारहरुपतादमद। (गगीतता ११/२३) (ii) As source of world, Jagannātha is beyond our imagination. That is described in Bhāgavata purāṇa, hence is called Purāṇa-Puruṣa. त्वमतातददद्देवरः पररुषरः पररताणस्त्वमस्य तवश्वस्य परनां तनधतानमद । (गगीतता ११/३८) Being bigger than Mahā-puruṣa, this form is also called Ati-Baḍi (too big) in Oriya. Jagannātha reciprocates us in same way as we worship Him- यद्दे यथिता मतानां प्रपद्यन्तद्देततानांस्तथिवैव भरताम्यरमद (गगीतता ४/११) Achyutānanda described Him by Yoga, so he was himself called Mahā-Puruṣa. Jagannātha Dāsa described much higher form by Bhāgavata purāṇa, so he was called Ati-Baḍi. (11) Rāma as the first-For weighing grains, first lot is called Rāma, then we count 2, 3,… etc. Reason is that Jagannātha as Avyaya puruṣa is higher than both Kṣara and Akṣara puruṣa, hence He is called Uttama (best) Puruṣa or Puruṣottama. As Puruṣottama, He appeared as Rāma who never exceeded limits of human ability. Kṛṣṇa frequently did many things which are beyond human imagination. Since Rāma was Prathita (stated, first) as Puruṣottama, Prathama (first) is called Rāma. यस्मतात्क्षरमतगीतदोऽरमक्षरतादतप चदोत्तिमरः । अतदोऽतस्म लदोकद्दे वद्देदद्दे च प्रतथितरः पररुषदोत्तिमरः। (गगीतता १५/१८) (13) Period of Indra-Indra had broken words into basic sounds with help of Marut. It had 33 consonants as symbols of 33 Devas and total of 49 letters as symbol of 49 Marut. Being an arrangement (Chiti = city, Nagara) of Devas in symbols, it is called Deva-nāgarī. This script is still in use from region of Indra in east to region of Marut in north west part of Bhārata. For starting Lekha (writing script), Indra was called 22 Lekharṣabha (source of script)-Ref-Taittirīya samhitā (6/4/7), Maitrāyaṇī samhitā (4/5/8), Kāṇva samhitā (27/2), Kapiṣṭhala samhitā (42/3). So, Alekha name is popular on Odisha being region of Indra. King of Odisha at time of Kalinga was of Ashoka in 1464 BC has been called Alekha-sundara (Kalsi inscription near Dehradun). But he has been dubbed as king of Alexandria which didn’t exist then nor it was on border. Words related to ocean-Due to shipping trade, many names are similar in all coastal countries. (1) Khuṇṭiyā-A ship is fixed at coast by tying it with a pillar (Khuṇṭa). The person receiving the ship and in- charge of loading-unloading is called Khuṇṭiyā in Odisha, Khuṇṭe in Maharashtra, and Kunte in Nigeria, Ghana. (2) Paṇi-Paṇa = to deal or barter. Paṇi = market, bargainer, thief. Pirates also have been called Paṇi who were crushed by Indra (Ṛgveda 8/64, 10/108 etc.). Paṇis will be found only where there is sea trade. Indologists see only outside India, not within own country or region. They see Phoenicians as Paṇi, not Pāṇa tribe of Odisha. (3) Nāga-Nāga means a snake or elephant. It means curved boundary line or surface and as 7th dimension of space, it indicates number 7. Nāgavīthi is circle north of zodiac in space or north of equator. This was main shipping route on earth and have Nāga tribes all over world-Aztec (Āstīka Nāga of Mexico), Nagaland, Nāgāvalī river of Odisha, Nagpur, Nagapattanam in Tamilnadu, Nagasaki port of Japan etc. Most kings of Odisha were of Nāga gotra having fleet of ships or elephant army. Inland Nāgas were transporter of goods. (4) There were 2 types of ships in ocean. One were driven by bamboo or by ores moved by men. In ocean, many ships moved with wind energy captured by sails. Since they borrowed (yāchanā in sanskrit), they were 23 called Yāchaka (Yatch in English). Yāchaka title is found in Maharashtra and Odisha. (5) Marshaghai-Low land (ghai in Oriya) near sea becomes smooth (masṛṇa) due to water logging. So this region is called Marshaghai. It has become marsh in English. (6) Erasama-This is a block in Mahanadi delta. Irā means water, Irāvatī is a river in Burma (Myanmar) and Thailand and in Punjab. Irā-samā means land which has water on both sides. This became Erasmus in Greek. (7) Muṇḍa-Literally it means head. In water flow, it means source as source or root is called top (head in human body-Gītā 15/1). In English also, source point of water flow is called head. The point where Mahanadi has single current is called Mundali. When it bifurcates at mouth of delta, it is called Bi-mundi. (8) Pāka-In Oriya, it means both-to cook, to mix (for cooking). In vedas, this has been used in both these meanings. In ocean, all minerals are mixed in water. By similar mixing of elements in various oceans of space, world was created. Agent mixing them is called Suparṇa (bird)- एकरः सरपणर्वरः स समरदमतातववद्देश स इदनां भरवननां तव चषद्दे । तनां पताकद्दे न मनसतापश्यमतन्ततस्तनां, मतातता रद्देतऴर स उ रद्देतऴर मतातरमद ॥ (ऋगद वद्देद १०/११४/४) = One suparṇa entered ocean, he created world by thoughtful mixing of elements. He tended (Reḷhi) land like mother, motherland also looked after. Reḷhi = Reddy is used for farmers in Andhra Pradesh which has largest farming area on coast. Head of navy was called Suparṇa-Nāyaka. Conspiracy is by mixing many plans, so it is called Pāchyān or Pānche in Oriya. Je Pānche para ra manda, tāhāra manda pānchanti Govinda (Jagannātha Dāsa)= Those who plan against 24 others, Govinda plans against them. This is essence of a verse in upaniṣad- यच स्वभतावनां पचतत तवश्वयदोतनरः पताच्यतानांश्च सवतार्वनद पङरणतामयद्देद्यरः । (श्वद्देतताश्वतर उपतनषदद ५/५) (9) Thought from Manu smṛti-Manu smṛti tells that ill gotten wealth increases for a while, then there is celebration and victory, finally it is destroyed totally- अधमर्वेणवैधतद्दे ततावतद ततदो भदतातण पश्यतत। ततरः सपत्नतानद रयतत समभूलस्तर तवनश्यतत (मनर स्मपृतत ४/१७४) Jagannātha Dāsa has stated first and last stages- Adharma dhana baḍhe bahuta, galā bele jae mula sahita. (10) Sayings of Kāṇva branch-Kāṇva yajurveda was popular only in Odisha. Sayings of literature of this branch are famous quotes here called Khanā (Kāṇva) Vachana (saying). Another word of Śatapatha Brāhmaṇa is Musmus used for crisp mixture which creates mut- mut sound while chewing. This is used only in north Odisha- सवर्षं च मस्मसता कर तव्वर्वतत(शतपथि बताह्मण ६/६/३/१०-सतायणभताष्यमद) मस्मसता अनरकरणशब्ददोऽयनां। यथिता भक्षणसमयद्दे-मस्मसता शब्दनां कर वर्वतन्त-तथिता कर तवर्वत्यथिर्वरः। मपृ स्मपृ सता (मवैततायणगी सनांतरतता २/७/७) मपृ स्मपृ षता (पवैप्पलताद सनांतरतता १/२९/३) यद्दे च मरटमरटता कर म्भमरष्कता अयताशव (अथिवर्व वद्देद ८/६/१५) सतायणभताष्यमद- मरट्मरटतारः = मरट्मरटद इतत शब्दनां कर वर्वन्तरः । मरट्मरटद इत्यव्यक्त शब्दतानरकरणताथिर्वे इतत। Persons studying this text were called Śatapathī-a title here. (11) Rāga-Normally it means tunes of music. In Oriya, it also means anger. Gītā(2/62) tells that anger comes after Kāma. Since anger is Rāga, Kāma or desire is called Anu-rāga. (12) Bhāva-It used as noun meaning feeling. In Oriya, it is also verb which means to feel. Examples in Sanskrit are- दद्देवतान्भतावयततानद्देन तद्दे दद्देवता भतावयन्तर वरः । परस्परमद भतावयन्तरः श्रद्देयरः परमवताप्स्यथि । ११। (गगीतता, अध्यताय ३) आपत्सर मगरः स्मरणनां त्वदगीयमद करदोतम दरगर्वे करुणताणर्ववद्देतश । 25 नवैतच्छठत्वनां मम भतावयद्देथिता क्षरधतातपृषतात्तितार्व रनननीं स्मरतन्त । (दद्देवगी अपरताध क्षमतापन स्तदोत) (13) Bhāvagrahī-Jagannātha Dāa has mostly addressed Bhagavān as Bhāvagrahī i.e. who understands inner feelings. So, this name is popular in Odisha only. Another name Dukhishyam is also popular, i.e. Bhagavān becomes unhappy with trouble of His devotees. (14) Asanā (unclean), Pariṣā (neighbouring)-These two words from Dvā-suparṇa sūkta are used only in Oriya. The verse tells that 2 birds (joint controllers of world, or man) reside together on same tree. One eats the fruit with worry about result, another just watches. द्विता सरपणतार्व सयररता सखतायता समताननां वपृक्षनां पङरषस्वरतातद्दे । तयदोरन्यरः तपप्पलनां स्वताद्वित्त्यनश्नन्निन्यदो अतभचताकषगीतत । (ऋक्सनांतरतता १/१६४/२०, अथिवर्व ९/१४/२०, मरण्डक उपतनषदद ३/१, श्वद्देतताश्वतर उपतनषदद ४/६) 3 verbs mean eating-Bhuj = to consume, Ad = taking with joy, Aśna = eat with worry of result. Any work should be done without worry of future, so Aśna is bad in Sanskrit & Oriya. Pariṣa = neighbourhood is used with same meaning in Oriya. Veda Branches of Odisha-(1) All branches of Ṛgveda were studied here. Its students were called Hotā. (2) Among Yajurveda branches, Kāṇva branch was more popular here. Kaṇa Brāhmaṇas of Odisha ruled over Magadh in 916-833 BC (Puranic chronology). Audala- kaṭha branch of Kṛṣṇa yajurveda was in Udala (Mayurbhanj) and Pinga branch in Ali-Pingal of Jajpur. (3) Sāmaveda-Two titles of its branches exist in Odisha- Kauthumī –Udgātā (Kuth = to throw away, spitting), Ud- gātā = outward singing. Jaiminīya-Otā. Jimu = to consume within. Ota = spread inside. Prota = spread out. (4) Atharva veda-Its Muṇḍaka branch was only in west Odisha (region of Muṇḍa = iron ore). Its students had 26 title Muṇḍa used only in west Odisha. Among 2 available branches-Śaunaka and Paippalāda, Paippalāda was found only in Odisha whose place could be in Pippali near Puri. Chapter 7-Concept and history of Jagannātha Jagannātha has been called Puruṣa in Veda and his worship is in 16 steps by 16 mantras of Puruṣa sūkta. He has himself declared that whole Vedas are His description only- वद्देदवैश्च सवर्वैररमद्देववद्देद्यनां वद्देदतान्ततवदद वद्देदतवदद्देव चतारमद (गगीतता, १५/१५) Bhāgavata purāṇa (10/1/20) at start of incarnation of Kṛṣṇa itself tells that Jagannātha is also called Vāsudeva (place of world), Vṛṣā-kapi, and Puruṣa (living in a pura = structure), so He is worshipped with Puruṣa sūkta- तत गत्वता रगन्निताथिनां वतासरदद्देवनां वपृषताकतप। पररुषनां पररुषसभूक्तद्देन उपतस्थिद्दे समतातरततारः॥ (भतागवत पररताण १०/१/२०) 27 Vṛṣā = which rains (particles of galaxy, stars etc), Kapi = copy, creation as before. This form of Jagannātha is Hanumān called Kapi = monkey which copies human actions. Ka= water or spread matter, Pi = Pib, to drink, creation by drinking that water. तदद यतद कम्पताय-मतानदो रद्देतदो वषर्वतत तस्मतादद वपृषताकतपरः, तदद वपृषताकपद्देरः वपृषता कतपत्वमद। ... आतदत्यदो ववै वपृषताकतपरः। (गदोपथि बताह्मण, उत्तिर ६/१२) In common language, Puruṣa means male, not woman. But in Vedas, it means every living or non-living body which is contained in a boundary or Pura (town or structure). Gītā tells Puruṣa of 4 levels- (1) Parātpara Puruṣa-This is same everywhere, hence cannot be described, so it is stated round-about (Upa- varṇana)- एवनां गरद्देन्दमरपवतणर्वत तनतवर्वशद्देषनां (गरद्देन्द मदोक्ष स्तदोत कद्दे बताद शरकदद्देव रगी कता मन्तव्य-श्रगीमदद भतागवत, ८/३/३०) Other 3 levels are within our perception- (2) Kṣara Puruṣa-Physical body seen from outside which always decays (kṣaya) with time and finally ends. (3) Akṣara Puruṣa-Outer form and construction changes, but its hidden identity (name, nature, acts) remains the same. So, it is called Akṣara (non- decaying). (4) Avyaya Puruṣa-If we see the whole society or system, nothing is lost or gained. Loss at one place is gain at other. So, it is called Avyaya (not spent). As sequence of change, it has been called a tree. This is also chain of births of man. Jagannātha as Parātpara is beyond imagination, but we see Him as Jñāna (knowledge), Bala (force), Kriyā (action)- न तस्य कतायर्षं करणनां न तवद्यतद्दे, न ततद समश्चताभ्यतधकश्च दृश्यतद्दे। परताऽस्य शतक्ततवर्वतवधवैव श्रभूयतद्दे, स्वताभतातवककी जतान-बल-तक्रयता च॥ (श्वद्देतताश्वतर उपतनषदद, ६/८) 28 As totality of Jñāna, He is Jagannātha, as Bala, He is Balabhadra and as Kriyā, He is Subhadrā. His Avyaya form can be described or seen. That is beyond Kṣara and higher than Akṣara puruṣa also, so He is called Uttama (best, highest) Puruṣa or Puruṣottama (Gitā 15/16-18)- गगीतता, अध्यताय १५-द्वितातवमयौ पररुषयौ लदोकद्दे क्षरश्चताक्षर एव च। क्षररः सवतार्वतण भभूततातन कभू टस्थिदोऽक्षर उच्यतद्दे॥१६॥ उत्तिमरः पररुषस्त्वन्यरः परमतात्मद्देत्यरदताहृतरः। यदो लदोकतयमतातवश्य तबभत्यर्वव्यय ईश्वररः॥१७॥ यस्मतातद क्षरमतगीतदोऽरमक्षरतादतप चदोत्तिमरः। अतदोऽतस्म लदोकद्दे वद्देदद्दे च प्रतथितरः पररुषदोत्तिमरः॥१८॥ There are 4 aspects of Kāla (time), corresponding to 4 aspects of Puruṣa. Kāla has been defined in many ways in many Darśana (philosophy). It can be termed as perception of change. There is irreversible change in Kṣara aspect, once a stage has gone, it will not come back. Child becomes young and then old, but old can never become child. This is Nitya (eternal) Kāala, also called death. Many changes are in cyclic order. natural cycles of day, month, year are basis of measuring time. All creation by yajñas of men occur in these natural cycles only, so this is called janya (creative) kāla. This is action of Akṣara puruṣa who is known by action only. Seeing the whole system, time is preserved, so that is called Akṣaya (conserved) Kāla. Parātpara Kāla is either too small or too big for human imagination, like Parātpara Puruṣa. These types of time have been described in chapter 11 of part 3 of Bhāgavata purāṇa. Dāru-Brahma- Dāru means wood, tree or forest. In all senses, Jagannātha is like a Dāru. Purāṇas have called Him Dāru Brahma and have given many meanings of that. Example of Skanda Purāṇa, Vaiṣṇava Utkala Khaṇḍa, chapters 4 and 28 are quoted below- स्कन्द पररताण-ववैष्णव उत्कल खण्ड,अध्यताय ४- 29 दद्देवतासरर मनरष्यताणतानां गन्धवर्वोरगरक्षसतामद। ततरश्चतामतप भदो तवप्रतास्ततस्मन्दतारुमयद्दे ररयौ॥७१। सवतार्वत्मभभूतद्दे वसतत तचत्तिनां सवर्वसरखतावरद्दे। उपरगीवन्त्यस्य सरखनां यस्यताऽनन्य स्वरूतपणरः॥७२॥ बह्मणरः श्ररततवतागतारद्देत्यद्देदतताऽनरभभूयतद्दे। द्यतत सनांसतार दररःखतातन ददतातत सरखमव्ययमद॥७३॥ तस्मतादतारुमयनां बह्म वद्देदतान्तद्देषर प्रगगीयतद्दे। नतर कताष्ठमयगी मदोक्षनां ददतातत प्रततमता क्वतचतद॥७४॥ = Hari, like a Dāru is Ātmā of all deva, Asura, gandharva, reptiles, Rākṣasas, intermediate forms and lives in Chitta (centre of mind, intellect) of every being. Being its essence and inseparable form, beings dependent on Him live happily. He is called Dāru in many senses-He removes (dyati) sorrows of world, gives (dadāti) lasting happiness, so it is described as Brahma as Dāru in Vedas. अध्यताय २८-आद्यतामभूततर्वभर्वगवतदो नतारतसनांरताकपृ ततनपृर्वप। नतारतायणद्देन प्रतथितता मदनरगरतस्त्वतय।३८॥ दतारवगी मभूततर्वरद्देषद्देतत प्रततमताबरतदरत ववै। मता भभूत्तिद्दे नपृपशतादर्वलभू परबह्मताकपृतततस्त्वयमद॥३९॥ खण्डनतातद सवर्व दररःखतानतानां अखण्डतानन्द दतानतरः। स्वभतावतादतारुरद्देषदो तर परनां बह्मतातभधगीयतद्दे॥४०॥ इत्थिनां दतारुमयदो दद्देवश्चतरवर्वेदतानरसतरः। सषता स रतागततानां तस्मतादतात्मतानञ्चतातपसपृषवतानद॥४१॥ = In beginning, Parabrahma was worshiiped as wooden idol of Nara-simha (man with lion face). This is form of Para-Brahma only and is imagined like a Dāru as it breaks all sorrows, gives lasting happiness, and behaves like a Dāru in nature, creator of world, form of all ātmā etc. Its root is in Ṛgveda- अददो यदतारुरः प्लवतद्दे तसन्धदोरः पतारद्दे अपभूरुषमद। तदतारभस्व दररर्वणदो यद्देन गच्छ परस्तरमद॥ (ऋकद , शताकल्य शताखता १०/१५५/३) यदतावर्वमतानरष तसन्धदोस्तगीरद्दे तगीणर्षं प्रदृश्यतद्दे। 30 तदतालभताय परनां पदनां प्रताप्नदोतत दरलर्वभमद। (ऋकद , वताष्कल शताखता ८/८/१३/३) = One super-human Dāru is seen floating in great ocean of world. By approaching that, we can cross that difficult ocean. यत दद्देवदो रगन्निताथि: परपतारनां मरदोदधद्दे:। बलभद: सरभदता च तत मताममपृतनां कपृ तध।। (ऋग्वद्देद पङरतशष, वताष्कल शताखता ) = We get Amṛta where Jagannātha is at end of ocean with Balabhadra and Subhadrā. Space is seen in 3 Dhāma (levels)-Highest is as collection of 100 billion galaxies. Its initial form (Āditya) was Aryamā (now seen in intergalactic space) and spread matter ocean is Niyati or Prakṛti. Middle level is Galaxy as collection of 100 billion stars. Its Āditya is Varuṇa and ocean is Sarasvān. Lowest level is solar system whose Āditya is Mitra and ocean is Mara. When we see the unity of different bodies floating in these oceans we realize highest state. On earth, 7 oceans of water are around 7 continents. As Go (cow, productive Yajña) 4 oceans are 4 spheres of earth-Lithosphere (rocky crust), Biosphere plant animals on or near surface), Hydrosphere (water bodies), Atmosphere. By understanding their inter-relation and chains of creation (7 boundaries, 3x7 materials called samidhā in Puruṣa sūkta), we realize highest state. Purāṇas describe it in story form. When Bhagavān Kṛṣṇa was lying down in forest, a hunter Jarā shot him an arrow by mistake due to which he left body. But the body was not completely destroyed. It floated as wood and came near Puri coast from which Jagannātha idol was made. Inner meaning is that when human consciousness rises from lowest level in spinal cord, he reached Anāhata chakra in heart region and sees jagannātha in micro form, he is released from bonds. Example of Kaṭhopaniṣad is given- 31 कठदोपतनषदद, अध्यताय २, वलगी २- रनांसरः शरतचषदद वसररन्तङरक्षसदद, रदोतता वद्देतदषदद अतततथिदरर्वरदोणसतद। नपृषदद वरसदृतसदद व्यदोमसदब्रता, गदोरता ऋतरता अतदरता ऋतनां बपृरतद॥२॥ ऊध्वर्षं प्रताणमरन्नियत्यपताननां प्रत्यगस्यतत। मध्यद्दे वतामनमतासगीननां तवश्वद्दे दद्देवता उपतासतद्दे॥।३॥ (श्लदोक २-मरतानतारतायण उपतनषदद ८/६, १२/३, नपृतसनांर पभूवर्वततातपनगी उप. ३/६, ऋकद ४/४०/५) Various meanings of Dāru Brahma- (1) Sequence of creation of world-There are 2 abstract stages of creation-(i) Parātpara (where there is no distinction in any 2 points), (ii) Mixed duality of Śiva- Śakti (Ardha-Nārīśvara, half man, half woman form)- Matter particles are just being separated from energy. Then there are 5 visible levels-(i) Svāyambhuva (self created) Maṇḍala (sphere, enclosure)-Collection of 100 billion galaxies in visible universe. (ii) Parameṣṭhī (largest brick) Maṇḍala-This is Brahmāṇḍa, or an egge of the whole universe as Brahma. Its creating field is called Goloka (region of radiation) in Brahma-vaivartta-purāṇa, Prakṛti Khaṇḍa, chapter 3 or Kūrma (which creates) in Veda. Now it is seen as Nutrino corona of galaxy about 10 times bigger. Central rotating disc is called Ākāśa-gangā (river in sky) having spiral arm called Ahir-budhnya (snake in flood) in Vedas and Śeṣa-nāga. Around sun, the sphere of width of this arm has 1000 stars called thousand heads of Śeṣa. (iii) Saura Maṇḍala(Solar system)-Sun is one of 100 billion stars of galaxy. Its extent is not defined in modern astronomy. In Veda and Purāṇas, it is defined in 2 ways. The region in which an object can move in orbit of sun is Bhūmi (earth) of solar system, about 1 lakh times diameter of sun. The region in which sun light is more than background of galaxy is Dyu (sky) about 157 lakh times sun-diameter. (iv) Chāndra Maṇḍala-Sphere containing moon orbit. 32 (v) Bhū-Maṇḍala-Earth planet. Symbol of these 5 stages in sky are 5 root vowels at start of Māheśvara-sūtra, code letters for Sanskrit grammer-A, I, U, Ṛ, Ḷ. Corresponding symbols of 5 chakras in human spine are 5 inner letters parallel to the vowels-H, Y, V, R, L. Symbols of 2 higher Chakras in brain and 2 abstract stages in sky are same-Oum which has 2 forms-unified and divided in 3.5 parts. Creation from source to end stage has been called Reverse Tree in Gītā (15/1). Its root is at top and branches downwards. Individual objects are like leaves which frequently fall, but chain of creation always remains the same like a tree. (2) Material for creation of world-As furniture is made from tree or wood, Brahma is material out of which the universe has been created. Thinkers asked within mind as to what is that forest or tree from which earth and sky were created and who created and held the universe. तकनां तस्वदद वननां क उ स वपृक्ष आस यतदो द्यतावता पपृतथिवगी तनषतक्षररः। मनगीतषणदो मनसता पपृचतद्देद र ततद यदध्यततष्ठदद भरवनतातन धतारयनद॥ (ऋकद १०/८१/४, तवैतत्तिरगीय बताह्मण २/८/९/१५, तवैतत्तिरगीय सनांतरतता ४/६/२/१२) They found reply within mind that It is Brahma only which is tree and forest from which earth and sky were created and Brahma only holds the universe. बह्म वननां बह्म स वपृक्ष आसगीतद यतदो द्यतावता पपृतथिवगी तनषतक्षररः। मनगीतषणदो मनसता तवबवगीतम वदो बह्मताध्यततष्ठदद भरवनतातन धतारयनद॥ (तवैतत्तिरगीय बताह्मण २/८/९/१६) There was another doubt-What was base, material, start of universe, what was the sequence and method by which Viśvakarmā (Creator) made earth and sky and kept them in proper place? तकनां तस्वदतासगीदतधष्ठतानमतारम्भणनां कतमतत्स्वतद कथितासगीतद। यतदो भभूतम रनयनद तवश्वकमतार्व तव द्यतामयौणर्वोनद महता तवश्वचक्षतारः॥ (ऋकद १०/८१/२, तवैतत्तिरगीय सनांतरतता ४/६/२/११) 33 Finally, it is realised that it is Brahma only which is creator, sequence, method, start, result, foundation etc. In that sense, creation of world is called Sukṛta (su = joined or good, Kṛta = done). A verse of that meaning in Gḷtā is usually recited before meals which says that Brahma is offering, consumption, consumer, means, end result etc- बह्मतापर्वणनां बह्म रतवबर्वह्मतागयौ बह्मणता रह तमद । बह्मवैव तद्देन गन्तव्यनां बह्मकमर्वसमतातधनता॥ (गगीतता, ४/२४) (3) Silent observer-Brahma is beyond action or results. It just observes like a tree at road-side observes passersby without interfering in their work- यस्मतातद परनां नतापरमतस्त तकतञ्चदद यस्मतान्निताणगीयदो न ज्यतायदोऽतस्त कतश्चतद । वपृक्ष इव स्तब्धदो तदतव ततष्ठत्यद्देकस्तद्देनद्देदनां पभूणर्षं पररुषद्देण सवर्वमद ॥ (श्वद्देतताश्वतरउपतनषदद, ३/९) As symbol of observer, Jagannātha doesn’t have full hands. (4) Cycle of cause, action, result-Root of tree is like root thought which gives rise to action. Fruit or final product of act gives rise to new tree throgh seeds. After result of action, we start new lines of action. To be frees from infinite cycle of thought, we have to cut this tree by surrender to Brahma. Some verses are quoted below- अरनां वपृक्षस्य रद्देङरवता। ककीततर्वरः पपृष्ठनां तगरद्देङरव। ऊध्वर्व पतवतदो वतातरनगीव स्मपृतमतस। दतवणनां सवचर्वसमद। सरमद्देधता अमपृतदोतक्षतरः। इतत ततशङ्कदोवर्वेदतानरवचनमद। (तवैतत्तिरगीय उपतनषदद १/१०) वतासनता वशतरः प्रताणस्पन्दस्तद्देन च वतासनता। तक्रयतद्दे तचत्तिबगीरस्य तद्देन बगीरताङ्कहरक्रमरः॥२६॥ द्विद्दे बगीरद्दे तचत्तिवपृक्षस्य प्रताणस्पन्दनवतासनद्दे। एकतस्महाँश्च तयदोरः क्षगीणद्दे तक्षप्रनां द्विद्दे अतप नश्यतरः॥२७॥ द्विद्दे बगीरद्दे तचत्तिवपृक्षस्य वपृतत्तिव्रतततधताङरणरः। एक प्रताण पङरस्पन्ददो तद्वितगीयनां दृढ़भतावनता॥४८॥ (मरतक्तकदोपतनषदद, अध्यताय २) अधश्चदोध्वर्षं प्रसपृततास्तस्य शताखता गरणप्रवपृदता तवषयप्रवतालतारः। अधश्च मभूलतान्यनरसन्तततातन कमतार्वनरबन्धगीतन मनरष्यलदोकद्दे॥२॥ न रूपमस्यद्देर तथिदोपलभ्यतद्दे, नतान्तदो न चतातदनर्व च सम्प्रततष्ठता। 34 अश्वत्थिमद्देननां सरतवरूढ़मभूलमसङ्गिशसद्देण दृढ़द्देन तछत्वता॥३॥ (गगीतता, अध्यताय १५) (5) Combination of doer and observer-Actions of man and world are automatic. Both resemble a tree and its creator, observer aspects are like 2 birds out of which one eats the fruits and one just watches the tree. Within man, the 2 birds are called Jīva (Eve) and Ātmā (Adam). In universe as whole Brahma has 2 aspects-Nirviśeṣa, Viśiṣṭa-both forms of Parātpara. द्विता सरपणतार्व सयररता सखतायता समताननां वपृक्षनां पङरषस्वरतातद्दे। तयदोरन्यरः तपप्पलनां स्वतादर अतत्ति अनश्ननद अन्यदो अतभचताकषगीतत॥ (ऋकद १/१६४/२०, अथिवर्व ९/१४/२०, श्वद्देतताश्वतर उपतनषदद ४/६, मरण्डक उपतनषदद ३/१/१) (6) Forest-Combination of infinite cycles of action-result is forest of universe. Tree Symbols- (1) Viṣṇu-Viṣṇu controls everybody by remaining in their hearts. Every body is almost independent in his action. If each system starts interfering with others, all systems will stop. To maintain world, every system moves separately like freely vibrating leaves of Pipal (Ficus religiosa) tree or Aśvattha. अश्वत्थिरूपदो भगवतानद तवष्णररद्देव न सनांशयरः। रुदरूपदो वटस्तद्वितद पलताशदो बह्मरूपधपृकद॥ (पद्मपररताण, उत्तिर खण्ड ११५/२२) =Certainly, Viṣṇu is like Aśvattha, Rudra is Vaṭa (Bunyan) and Brahmā is like Palāsa. यतस्मनद वपृक्षद्दे मध्वदरः सरपणतार्व तनतवशन्तद्दे चतातधतवश्वद्दे। तस्यद्देदतारहरः तपप्पलनां स्वताद्विगद्दे तन्निदोन्निशद्यरः तपतरनां न वद्देद॥ (ऋकद १/१६४/२२) = On that tree, birds eat fruit and create new worlds, so the tree is called Pippala (pib = drink, phala = result). One who knows this tree as creator (Pitara) can enjoy its fruits. अश्वत्थिद्दे वदो तनषदननां पणर्वे वदो वसततष्कपृ तता। गदो भतार इतद तकलतासथि यतद सनवथि पभूरुषमद॥ (ऋकद १०/९७/५) = Oṣadhi (medicines) reside on Aśvattha and on its leaves. It nourishes men and Go (cows, organ, yajña). 35 यतस्मनद वपृक्षद्दे सरपलताशद्दे दद्देववैरः सतम्पबतद्दे यमरः। अतता नदो तवश्यततरः तपतता पररताणतानां अनर वद्देनतत॥ (ऋकद १०/१३५/१) = In the tree with good leaves, Deva and Yama eat together (Yama = end, Sūrya = source). Here, creator (father) resides who creates new from old. (2) Śiva is perception, knowledge and tradition of teacher (guru) taught (śiṣya) by which knowledge spreads and is preserved. This tradition is symbolized by Bunyan trees whose arial roots create a similar trees. Guru also by imparting knowledge creates a man like himself. Secondary trees are students, called Dumduma (druma = trees, from source druma). Dumduma can be symbol of Hanumān, incarnation of Śiva. At all places of Śiva, there is Dumduma- Damadami Takasal at Hara (Śiva) Mandir in Amritsar, Dumiyani near Somnath, Dumduma near Lingaraj in Bhubaneswar, Dumdum near Dakshineswar in Kolkata, Dumsuma near Kamakhya in Asam. (3) Brahmā is symbolised by Palāsa whose branch ends in 3 leaves. Similarly, creation is from one abstract by 3 Guṇas, or from Single point (vindu) to 3 vowels of Oum. Description of world in word form is veda. From root Atharva veda, 3 branches-Ṛk, Yaju, Sāma were created. Root also remained, so Trayī (triple) means 4 vedas, 1 root + 3 branches. सवर्वेषतानां वता एष वनस्पतगीनतानां यतातनयर्वतद पलतासरः। (स्वतायम्भरव बह्मरूपत्त्वतातद) -ऐतरद्देय बताह्मण २/१) बह्म ववै पलताशस्य पलताशमद। (शतपथि बताह्मण २/६/२/८) बह्म ववै पलताशरः। (शतपथि बताह्मण १/३/३/१९) Eternal incarnations of Jagannātha In literal Sanskrit, Jagat and Viśva-both mean world. But technically they mean different. Viśva is compact visible world, which can be seen or perceived. Its outer form called Linga is seen. Lord of Viśva is Śiva, called Viśva- nātha. Viśva is a compact closed and complete structure having 13 levels. Universe, galaxy, solar 36 system, earth, man, cells, atom, nucleus and smaller levels are all Viśva. Jagat is conscious level which is not seen. There are 14 levels of conscious beings. Their lord is Jagannātha. Its sleeping form is Viṣṇu, active form is Jagannātha. Visible form of Viṣṇu is Sun. As sleeping, it holds planets in orbit by gravitation. As awaken, it radiates light and maintains life. So, Sun is called Ātmā of universe. In first part of Chaṇḍī-pāṭha, Viṣṇu has been called Jagannātha when he awakes. 3 steps of Viṣṇu as Sun are zones of heat, solar wind and brightness. They have radii of 100, 1000, 1 lakh sun-diameters. शत यदोरनद्दे र वता एष (आतदत्यरः) इतस्तपतत । (कयौषगीततक बताह्मण ८/३) सरसनां रवैत आतदत्यस्य रश्मयरः। (रवैतमनगीय बताह्मण उपतनषदद १/४४/५) भभूमद्देयर्वोरन लक्षद्दे तर सयौरनां मवैतद्देय मण्डलमद । (तवष्णर पररताण २/७/५) इदनां तवष्णरतवर्वचक्रमद्दे तद्देधता तनदधद्दे पदमद । (ऋकद १/२२/१७) ततद्विष्णदोरः परमनां पदनां सदता पश्यतन्त सभूरयरः। (ऋकद १/२२/२०) Eternal incarnations in space are 5- Matsya (Fish), Yajña, Varāha, Kūrma, Vāmana. (1) Matsya-100 billion galaxies are floating in great ocean of visible universe like fishes in water. Galaxies have been called Drapsa (drops) of that ocean. समरदताय तशशरमतारतानद आलभतद्दे परर्वन्यताय मण्डभू कतानद अद्भ्यदो मत्स्यतानद तमतताय कर लगीपयतानद वरुणताय नताक्रतानद ॥ (वतार. यरर २४/२१)। पररदोळता इतद तरवर्वशदो यक्षररतासगीदद रतायद्दे मत्स्यतासदो तनतशतता अपगीव॥ (ऋकद ७१/८/६) दप्सश्च स्कन्द पपृतथिवगीमनरद्यतामद।(ऋकद १०/१७/११, अथिवर्व १८/४/२८, वतार. यरर. १३/५, तवैतत्तिरगीय सनां. ३/१/८/३, ४/२/८/२, मवैततायणगी सनांतरतता २/५/१०, ४/८/९, कताण्व सनां. १३/९, १६/१५,३५/८, शतपथि बता. ७/४/१/२०) (2) Yajña-Gītā (3/10,16) defines yajña as productive work in a cycle. Creation of world is at 9 levels which have 9 time cycles. Largest cycle for calculation is day- night of Brahmā which is cycle of creation and dissolution of Brahmāṇḍa (galaxy). This is Yajña incarnation. 37 (3) Varāha-Varāha means cloud and boar both. Both are mixed states-cloud is mixture of air-water, boar is animal of land-water. Similarly, spread matter of 3 major spheres-universe, galaxy, solar system is water of 3 levels-Rasa, or Salil with waves, Ap or Ambha with waves, Mara. Created compact bodies are Earth of 3 levels-Brahmāṇḍa or Kāśyapī, Solar earth Maitrya, Earth planet. Intermediate stages are Vaāha now seen as matter in intermediate spaces. These are Aryamā between galaxies, Varuṇa between stars formed of alcohol, and Mitra in solar system. These 3 are called Āditya (initial form). यद्विवै तत्सरकपृतनां रसदो ववै सरः । रसनां हद्देवतायनां लब्ध्वताऽऽनन्दगी भवतत। (तवैतत्तिरगीय उपतनषदद २/७) समरदताय त्वता वतातताय स्वतारता, सङररताय त्वता वतातताय स्वतारता । (वता॰ यररवर्वेद ३८/७) अयनां ववै सङररदो यदोऽयनां वतायरःर पवत एतस्मताद्विवै सङररतातद सवर्वे दद्देवतारः सवतार्वतण भभूततातन सरद्देरतद्दे (शतपथि बताह्मण १४/२/२/३) वतातस्य रभूततनां वरुणस्य नतातभमश्वनां रजताननां सङररस्य मध्यद्दे। (वता॰ यररवर्वेद १३/४२) आपदो र वताऽ इदमगद्दे सतललमद्देवतास। (शतपथि बताह्मण ११/१/६/१) द्ययौवतार्वऽअपतानां सदननां तदतव हतापरः सन्नितारः । (शतपथि बताह्मण ७/५/२/५६) आपदो र वताऽ इदमगद्दे सतललमद्देवतास। तता अकतामयन्त कथिनां तर प्ररतायद्देमरगीतत। (शतपथि बताह्मण ११/१/६/१) तद्यदबवगीतद (बह्म) आतभवतार्व अरतमदनां सवर्वमताप्स्यतातम यतददनां तकनांचद्देतत तस्मतादतापदोऽभवनांस्तदपतामप्त्वमताप्नदोतत ववै स सवतार्वनद कतामतानद यतानद कतामयतद्दे । (गदोपथि बताह्मण पभूवर्व १/२) आतापदो वता अम्बयरः । (कयौषगीततक बताह्मण उपतनषदद १२/२) अयनां ववै लदोकदोऽम्भतानांतस (तवैतत्तिरगीय बताह्मण ३/८/१८/१) एतता वताऽ आपरः स्वरतारदो यन्मरगीचयरः । (शतपथि बताह्मण ५/३/४/२१) यरः कपतालद्दे रसदो तलप्त आसगीत्तिता मरगीचयदो ऽभवनद । (शतपथि बताह्मण ६/१/२/२) स इमताहाँलदोकनसपृरत । अम्भदो मरगीचगीमर्वरमतापदोऽददोऽम्भरः परद्देण तदवनां द्ययौरः प्रततष्ठतान्तङरक्षनां मरगीचयरः पपृतथिवगी मरदो यता अधस्ततात्तिता आपरः । (ऐतरद्देय उपतनषदद १/१/२) ततसदो भभूमगीधतार्वरयनद तगीरुत द्यभून्तगीतण व्रतता तवदथिद्दे अन्तरद्देषतामद । ऋतद्देनतातदत्यता मतर वदो मतरत्वनां तदयर्वमनद वरुण तमत चतारु ॥ (ऋग्वद्देद २/२७/८) Varāha has 5 levels-(1) Ādi-varāha-Creation stage of universe Aryamā, (2) Yajña-varāha-Creation stage of galaxy, (3) Śveta Varāha-creation of solar system when 38 light radiation (white = śveta) started. (4) Bhū-varāha- The material zone whose compact form is earth planet, As per Vāyu purāṇa (6/12), this is 100 yojana high (from sun) and 10 yojana wide. Earth is between 108-109 sun-diameters from sun, so, Yojana means sun-diameter here. Earth is 1/108 yojana, i.e. about 1100 part of Varāha. (5) Emūṣa Varāha-Emūṣa means nearby. This is air cover of earth. बह्मता दद्देवतानतानां पदवगीरः कवगीनतामपृतषतवर्वप्रताणतानां मतरषदो मपृगताणतामद । श्यद्देनदो गपृधतानतानां स्वतधततवर्वनतानतानां सदोमरः पतवतमत्यद्देतत रद्देभनद। (ऋग्वद्देद ९/९६/६) बह्मता ववै स्वयम्भभूरः-तपदोऽतप्यत। तदवैक्षत-न ववै तपस्यतानन्त्यमतस्त। रन्त? भभूतद्देष्वतात्मताननां रररहवतातन, भभूततातन चतात्मतन-इतत । तत्सवर्वेषर भभूतद्देषर आत्मताननां रह त्वता भभूततातन चतात्मतन (रहत्वता)- सवर्वेषतानां भभूततानतानां श्रवैष्ठनां स्वतारताज्यनां आतधपत्यनां परयर्वेतद । (शतपथि बताह्मण १३/७/१/१) स यरः कभू मर्वरः असयौ स आतदत्यरः । (शतपथि बताह्मण ६/५/१/६) ततानां पपृतथिवनीं (परमद्देष्ठगी) सनांतक्लिश्यताप्सर प्रतातवध्यतद तस्यवै यरः परताङद रसदोऽत्यक्षरतद-स कभू मर्वोऽभवतद । (शतपथि बताह्मण ६/१/१/१२) प्र कताव्यमरशनद्देव बरवताणदो दद्देवदो दद्देवतानतानां रतनमता तववतक्त । मतरव्रतरः शरतचबन्धररः पतावकरः पदता वरतारदो अभ्यद्देतत रद्देभनद (ऋकद ९/९७/७) स प्ररतापतत-ववै वरतारदो रूपनां कपृ त्वता उपन्यमरतद । (तवैतत्तिरगीय बताह्मण १/१/३/६) अगदो र ववै दद्देवता घपृतकर म्भनां प्रवद्देशयतानांचक्ररस्ततदो वरताररः सम्बभभूव । तस्मतादद वरतारदो मद्देदरर दो घपृततातद सम्भभूतरः । तस्मतादद वरतारद्दे गतावरः सनांरतानतद्दे । (शतपथि बताह्मण ५/४/३/१९) ततानां प्रतादद्देशमतातनीं (१० अनांगल र ) पपृतथिवनीं-एमभूष इतत वरतार उरघतान । सदोऽस्यतारः पपृतथिव्यतारः पततरः प्ररतापततरः । (शतपथि बताह्मण १४/१/२/११) (4) Kūrma-This is called base of Brahmāṇḍa. Kūrma literally means one who does work. An animal tortoise of this shape is also called Kūrma. This is filled only with radiation, so it has been called Goloka in Brahmavaivartta purāṇa, Prakṛti Khaṇḍa, chapter 3. स यतद कभू मर्वो नताम-एतद्विवै रूपनां कपृ त्वता प्ररतापततरः प्ररता असपृरत । यदसपृरत-अकरदोतद-ततद । यदकरदोतद-तस्मतातद कभू मर्वरः। कश्यपदो ववै कभू मर्वरः । तस्मतादतारह रः-सवतार्वरः प्ररतारः कताश्यप्यरः-इतत । (शतपथि बताह्मण ७/५/१/५) Its size is stated as 1018 yojanas. Brahmāṇḍa is 1017 yojana, i.e. 1/10 of Kūrma. मतानद्देन तस्य कभू मर्वस्य कथियतातम प्रयत्नतरः । शङ्कदोरः शत सरसतातण (१ पर १८ शभून्य) यदोरनतातन वपररः तस्थितमद ॥ (नरपतत रयचयतार्व, स्वरदोदय, कभू मर्वचक्र) 39 ऋतनां तपबन्तयौ सरकपृतस्य लदोकद्दे गररतानां प्रतवषयौ परमद्दे परताधर्वे । छतायतातपयौ बह्मतवददो वदतन्त पञ्चतागयदो यद्दे च ततणतातचकद्दे ततारः॥ (कठदोपतनषदद १/३/१) (5) Vāmana-Taking sun itself as measuring rod, solar system diameter (Ratha or body of sun) is stated as 157 lakh yojanas. Within that zone, sun itself is very small or dwarf (Vāmana). Zone of rocky planets till mars is called Dadhi (curd) Vāmana. Size of mars orbit has been called Dadhi ocean in Bhāgavata purāṇa, part 5. Human incarnations on earth- Human incarnations are counted as 24 or 10. Bhāskarāchārya has given calculation of 24 incarnations in his mathematics text Līlāvatī. Viṣṇu has 4 hands. His 4 weapons, Śankha, Chakra, Gadā, Padma can be arranged in 24 ways in 4 hands (4x3x2x 1). If we don’t arrange, collect only then there are 10 methods. All 4 are collected in 1 way. 3 hands in 3 ways (abc, abd, bcd), 2 hands in 6 ways (ab, ac, ad, bc, bd, cd). Other view is that creation is by 3 Guṇas or we view Brahma in 3 ways-Jñāna (Jagannātha), Bala (Balabhadra), Kriyā (Subhadrā) न तस्य कतायर्षं करणनां न तवद्यतद्दे, न तत्समक्षताभ्यतधकनां च दृश्यतद्दे। परताऽस्य शतक्ततवर्वतवधवैव श्रभूयतद्दे, स्वताभतातवककी जतान बल तक्रयता च॥ (श्वद्देतताश्वतर उपतनषदद, ६/८) Collection of 3 bodies can be in 10 ways-All 3 in one way, 1 at a time-3 ways, 2 at a time 6 types-first written object is promonent-ab, ba, ac-ca, bc, cb. 10 incarnations have been described by Jayadeva also, but he has not counted Kṛṣṇa among incarnations, but as Brahma himself who incarnates. In stead of Kṛṣṇ, he has taken Balarāma as incarnation. Chronology of incarnations has been given very accurately in purāṇas. Purāṇas and Vedas describe 7 Yojana (length units) and 7 Yugas (cyclic periods), both terms derived from vern-Yuj-सप्त यरञ्जतन्त रथिमद्देक चक्रदो एकदो अश्वदो वरतत सप्तनतामता (ऋग्वद्देद १/१६४/२) 40 Historic yugas are of 24,000 years, which is realistic cycle of glacial floods. Modern theory of Milankovich tells about 21600 year cycle, which is combination of apogee cycle of 1 lakh years and precession motion of earth axis in 26000 years in reverse direction. But estimates of glacial floods tallies more with Indian cycle of 24,000 years. This cycle will occur when we take long term cycle of apogee of 312,000 years.- 1/26000 + 1/312000 = 1/24000 Precession cycle of 26000 years has been called Manvantara in Brahmāṇḍa purāṇa, which is period from Svāyambhuva Manu to start of Kali in 3102 BC (in time of Vedavyāsa). This had 71 yugas of about 360 years each, out of which 43 yugas were till Vaivasvata Manu and 28 yugas after him. 24,000 year cycle has 2 halves, first half is Avasarpiṇī of 12,000 years having Satya, Tretā, Dwāpara, kali of 4800, 3600, 2400, 1200 years. Next half is Utsarpiṇī having yugas in reverseor ascending order. Cycle of 24000 years is called Brahmābda. We are currently in 3rd Brahmābda. This system was defined in time of Vaivasvata Manu, so Yugas did’nt start from Svāyambhuva manu, he was in first Tretā. Brahmagupta and Bhāskarāchārya have described Bīja correction in this cycle only but have not ststed the logic and called it from remote past. षडद तवनांशतत सरसतातण वषतार्वतण मतानरषतातण तर । वषतार्वणतानां यरगनां जद्देयनां तदव्यदो हद्देष तवतधरः स्मपृतरः॥ (बह्मताण्ड पररताण,१/२/२९/१९) स ववै स्वतायम्भरवरः पभूवर्षं पररुषदो मनररुच्यतद्दे। तस्यवैकसप्ततत यरगनां मन्वन्तरतमरदोच्यतद्दे॥ (बह्मताण्ड पररताण,१/ २/९/३६,३७) बह्मताण्ड पररताण (१/२/२९)-चत्वतायतार्वरहरः सरसतातण वषतार्वणतानां च कपृ त यरगमद। तस्य ततावच्छतगी सन्ध्यता सन्ध्यतानांशरः सन्ध्ययता समरः॥२५॥ इतरद्देषर ससन्ध्यद्देषर ससन्ध्यतानांशद्देषर च ततषर। एकन्यतायद्देन वतर्वन्तद्दे सरसतातण शततातन च॥२६॥ 41 तगीतण द्विद्दे च सरसतातण तद्देतता द्वितापरयदोरः क्रमतातद। ततशतगी तद्विशतगी सन्ध्यद्दे सन्ध्यतानांशयौ चतातप ततद समयौ॥२७॥ कतलनां वषर्व सरसनां तर यरगमतारहतद्विर्वरदोत्तिमतारः। तस्यवैकशततकता सन्ध्यता सन्ध्यतानांशरः सन्ध्ययता समरः॥२८॥ मत्स्य पररताण, अध्यताय २७३-अषतातवनांश समताख्यतातता गतता ववैवस्वतद्देऽन्तरद्दे। एतद्दे दद्देवगणवैरः सताधर्षं तशषता यद्दे ततातन्निबदोधत॥७७॥ चत्वताङरनांशतद तयश्चवैव भतवततास्तद्दे मरतात्मनरः (स्वतायम्भरवरः)। अवतशषता यरगताख्यतास्तद्दे ततदो ववैवस्वतदो हयमद ॥७८॥ भतवष्य पररताण प्रततसगर्व पवर्व १/१- प्रथिमद्देऽब्दद्देतह तपृतगीयद्दे प्रताप्तद्दे ववैवस्वतद्देऽन्तरद्दे ॥१॥ कल्पताख्यद्दे श्वद्देतवतारतारद्दे बह्मताब्दस्य तदनतयद्दे॥३॥ भतवष्य पररताण, प्रततसगर्व पवर्व (१/४/१६,२६)-आदमदो नताम पररुषदो पत्नगी रव्यवतगी तथिता। ... षदोडशताब्द सरसद्दे च तदता द्वितापरद्दे यरगद्दे। यता ओओ॑षधगीरःधीः॒ पभूवतार्व रताधीः॒तता दद्देवद्देभ्यतसयरगनां पररता । (ऋकद १०/९७/३, वता. यरर १२/७५, तवैतत्तिरगीय सनांतरतता ४/२/६/१, तनरुक्त ९/२८) आयर्वभटगीय, कतालतक्रयता पताद- उत्सतपर्वणगी यरगताधर्षं पश्चतादपसतपर्वणगी यरगताधर्षं च। मध्यद्दे यरगस्य सरषमताऽऽदतावन्तद्दे दरष्षमद्देन्दभूचतातद॥९॥ From Vaivasvata Manu till Kali start, there were 4800 + 3600 + 2400 = 10,80 years which will have 30 yugas of 360 years each. Glacial flood period is taken for 2 yugas = 720 years (modern estimate 500-1000 years). Remaining 28 yugas are counted till Kali beginning and we still say 28th yuga from Vaivasvata Manu. For 10 yugas = 3600 years, there was friendship among Asura and Devas (2 power groups) then mane became dominant after Vaivasvata Manu. Period of Deva-Asura started from Kaśyapa (17500 BC). Mahābhārata, Udyoga Parva (230/8-10) tells that north pole of earth shifted away from Abhijit (vega) and hence a new calender was started by Kārttikeya when rains and year started from sun in Dhaniṣṭhā star. That was in about 15,800 BC. Since year started with rains (varṣā), it was called Varṣa. 42 बह्मताण्ड पररताण (२/३/७२)-सख्यमतासगीत्परनां तद्देषतानां दद्देवनतामसररवैरः सर। यरगताख्यता दश सम्पभूणतार्व हतासगीदव्यतारतनां रगतद॥६९॥ दवैत्य सनांस्थितमदनां सवर्वमतासगीदशयरगनां तकल॥९२॥ अशपत्तिर ततरः शरक्रदो रताषषनां दश यरगनां परनरः॥९३॥ यरगताख्यता दश सम्पभूणतार्व दद्देवतापताक्रम्यमभूधर्वतन। ततावन्तमद्देव कतालनां ववै बह्मता रताज्यमभताषत ॥ वतायर पररताण ( ९८/५१)-दवैत्यतासररनां ततस्ततस्मनद वतर्वमतानद्दे शतनां समतारः॥६२॥ प्रहतादस्य तनदद्देशद्दे तर यद्देऽसररतानव्यवतस्थिततारः॥७०॥ धमतार्वन्नितारतायणस्तस्मतात्सम्भभूतश्चताक्षरषद्देऽन्तरद्दे॥७१॥ यजनां प्रवतर्वयतामतास चवैत्यद्दे ववैवस्वतद्देऽन्तरद्दे। चतररयतार्षं तर यरगताख्यतायतान्नितापन्निद्देष्वसररद्देष्वभभू॥७२॥ सम्भभूतरः ससमरदतान्ततररण्यकतशपदोवर्वधद्दे। तद्वितगीयदो नतारतसनांरदोऽभभूदरदरः सरर परररःसररः॥७३॥ बतलसनांस्थिद्देषर लदोकद्दे षर तद्देततायतानां सप्तमद्दे यरगद्दे। दवैत्यवैसवैलदोक्य आक्रतान्तद्दे तपृतगीयदो वतामनदोऽभवतद॥७४॥ नमरतचरः शम्बरश्चवैव प्रहतादश्चवैव तवष्णरनता॥८१॥ दृष्टता सनांममर ररहरः सवर्वे तवष्णर तद्देर तवमदोतरततारः॥८४॥ एततस्तसरः स्मपृततास्तस्य तदव्यतारः सम्भभूतयरः शरभतारः। मतानरष्यतारः सप्त यतातस्य शतापरतानांस्ततातन्निबदोधत ॥८७॥ Yuga cycle in brief- Brahmābda 1-(61902-37902 BC)-Maṇijā (mining) civilization with Yāma devas and 4 major classes of men like 4 Varṇas today-Sādhya, Mahāājika, Tuṣita, Ābhāsvara. Devas used aeroplanes. Brahmābda 2-(37902-13902 BC)- After glacial floods of 31000 BC, Svāyambhuva Manu (human Brahmā) started civilization. 10 theories of creation were summarised in 6 Darśana, written Veda Samhitās. Its Avasarpiṇī part was in (37902-25902 BC) -Satya yuga (37902-33102 BC) -Tretā (33102-29502 BC)-Glacial floods; Svāyambhuva Manu. -Dvāpara (29502-27102 BC)-Development of Vedic civilization. 43 -Kali (27102-25902 BC) Kali In Utsarpiṇī, Kali (25902-24702 BC), Dvāpara (24702- 22302 BC), Tretā (22302-18702 BC)-5 other Manus from Svārochiṣa to Chākṣuṣa, 7 Sāvarṇi Manus. End of era with ice age in Tretā. Satya yuga (18702-13902 BC)-After ice age, Kaśyapa (second Brahmā) restated civilization in 17500 BC. Mineral survey by Pṛthu is 17100 BC. Calender from Dhaniṣṭhā (rains) started by Kārttikeya in 15800 BC. Brahmābda 3-(13902 BC-1099 AD)- Avasarpiṇī (13902-1902 BC)- Satya yuga (13902-9102 BC)-Vivasvān and Vaivasvata Manu. Glacial floods after Vaivasvata Yama. Ṛṣabha Deva restarts civilization. Tretā (9102-5502 BC), Dvāpara (5502-3102 BC)-Era ends with Mahābhārata war in 3138 BC. Kali (3102-1902 BC)-YUga ends with birth of Mahāvīra. Utsarpiṇī (1902 BC-1099 AD)-Kali (1902-702 BC)-Yuga ends with Śūdraka śaka in 756 BC. Dvāpara (702 BC-1699 AD) Tretā (1699-5299 AD), Satya yuga (5299-10099 AD) Development of technology in Tretā junction (1699- 1999 AD). Asura kings-They were is 10 yugas after Kaśyapa (17500 BC). (1) Varāha (Boar) incarnation-Fourth Yuga (16422-16062 BC)-Varāha crossed ocean to kill Hiraṇyākṣa who ruled in region of Amazon river (south America). This was called Puṣkara Dvīpa and as per map division, it was Rasātala (Brahmāṇḍa purāṇa (1/2/20/9-46) describes all Tala (map parts) and their main kings. Puṣara Dvīpa was opposite to Puṣkara (120 west of Ujjain-now called Bukhara). God was worshipped as Boar in kingdom of Hiraṇyākṣa. Garuḍa purāṇa (1/87/30) tells that Viṣṇu as Boar (boar mask) killed Hiraṇyākṣa who was enemy of 44 Tejasvī, Indra of that time. He had gone with 18 associates and was welcome due to mask of boar. One day they suddenly killed Hiraṇyākṣa after which Asuras started hating Boar (continuing in Islam). (2) Narasimha incarnation (5, 6 yugas, 16062-15342 BC)-Hiraṇyakaśipu was king of Libya-Ezypt in Talātala loka. Narasimha incarnation of Viṣṇu was in Narasimha- nātha in west Odisha which was place of Indra’s army. Place of Narasimha is called Balāchala in Śankara- digvijaya (now Balangir) meaning place of force, Paikmal = place of Paika or foot-soldiers. Narasimha entered capital of Hiraṇyakaśipu and after killing him, his son Prahlāda was made king. Hiraṇyākṣa was long before him in South America, but are called brothers as they belonged to same power group. (3) Bali (seventh Yuga, 15342-14982 BC)-He was grandson of Prahlāda and had captured 3 Deva-lokas of Indra. Then Viṣṇu (proper name) appeared as Vāmana (dwarf) near Puri. He took back kingdom of 3 lokas for Indra on Bhādra śukla 12, called Vāmana dvādaśī. As kingdom of Indra started on that day, rulership of kings was counted from that day and this system is still followed in Odisha, called Anka system. First Vāmana dvādaśī after coronation is counted as Zero (śūnya), so this day is called śuniyā. Bali was forced to give back regions of Indra to avoid bloodshed in war. But many Asuras felt that Devas could not have taken back their land by war and they continued war. Another incarnation of Viṣṇu as Kūrma advised that war is only for capturing wealth, but unless it is produced, there is nothing to fight for. So, Asura and Devas agreed to cooperate in mining, called Samudra-manthana. Asuras were experts in digging mines, so they came to Jharkhand and their titles are still on mineral names in Asura region. Devas were experts in refining rare 45 metals. They went to refine gold from Zimbabwe mines (called Jāmbūnada gold) and for silver in Mexico (Mākṣika = silver in Sanskrit). Again, war started for share of mineral wealth in which Rāhu was killed by Viṣṇu. This war ended with attack on Krauñcha Dvīpa (North America in shape of flying bird) by Kārttikeya. This has been referred as last attack by India 15000 years before Alexander. (4) Matsya (Fish) incarnation-Devas were supreme after Vaivasvata Manu in 13,902 BC. After Vaivasvata Yama (called Jamshed in Zend-Avesta), there were glacial floods when Viṣṇu appeared as Fish to save humanity. Modern geologival estimates tell that glacial floods were effective from 11000-10000 BC. Many Purāṇas also have stated floods after Vaivasvata Yama (teacher of Kaṭha Upaniṣad). His capital Sanyamanī (Yemen, Sana, Amman, Dead sea) 900 west from Amarāvatī of Indra. From there, first step in east of Vāmana has been stated at Amarāvatī of Indra at 900 distance (Rāmāyaṇa, Kiṣkindhā Kāṇḍa, 40/53). At times of Matsya and Rāma birth, there was Prabhava year in Jovian count (Viṣṇu Dharmottara Purāṇa, 82/7-8, 81/23- 24). In Pitāmaha system, solar year is called Jupiter year in 60 year cycle. In Solar system, actual Jupiter year of 361 days is taken and there are 86 Jupiter years in 85 solar years. So, both systems match after 85 x 60 = 5100 years. By that count Matsya was in 9533 BC and Rāma in 4433 BC. After floods, Ṛṣabha Deva had restarted civilization as it was done by Svāyambhuva Manu after floods of 31000 BC. So Ṛṣabha Deva has been called his descendant. After that, Ikṣvāku continued tradition of Vaivasvata Manu on 1-11-8576 BC, who has been called son of Vaivasvata Manu (gap of about 4326 years). 46 (5) Incarnations after Ikṣvāku have been called human incarnations. There are 30 yugas of 360 years each from Vaivasvata Manu to end of Dvāpara in 3102 BC, but 28 yugas have been stated, so 2 yugas = 720 years may be taken as flood period. Periods of main persons have been stated as per this count of yugas- Dattātreya -10th Yuga (9582-9222 BC) Māndhātā-15th Yuga (7782-8422 BC) Paraśurāma-19th Yuga (6342-5982 BC) Rāma-24th Yuga (4542-4182 BC) Vedavyāsa-28th Yuga (ending in 3102 BC) Paraśurāma as Viṣṇu has been stated 15 generations after Baccus who attacked India in 6777 BC as per Megasthenes quoting Indian texts. After death of Paraśurāma, Kollam samvat started in 6177 BC- i.e. 600 year gap for 15 generations. Vāyu Purāṇa, chapter 98 describes this- एततातस्तसरः स्मपृततास्तस्य तदव्यतारः सम्भभूतयरः शरभतारः। मतानरष्यतारः सप्त यतास्तस्य शतापरतानांस्ततातन्निबदोधत॥८७॥ तद्देततायगर द्दे तर दशमद्दे दत्तितातद्देयदो बभभूव र। नषद्दे धमर्वे चतरथिर्वश्च मताकर्वण्डद्देय परररःसररः॥८८॥ पञ्चमरः पञ्चदश्यतानां तर तद्देततायतानां सम्बभभूव र। मतान्धतातरश्चक्रवततर्वत्वद्दे तस्थियौ तरय परररः सररः॥८९॥ एकदोनतवनांशद्दे तद्देततायतानां सवर्वक्षततान्तकदोऽभवतद। रतामदग्न्यतास्तथिता षष्ठदो तवश्वतातमतपरररः सररः॥९०॥ चतरतवर्षंशद्दे यरगद्दे रतामदो वतसष्ठद्देन पररदोधसता। सप्तमदो रतावणस्यताथिर्वे रजद्दे दशरथितात्मररः॥९१॥ (6) Kṛṣṇa incarnation- He left world at age of 125 in 3102 when Kaliyuga started. So, his birth on Bhādra Kṛṣṇa 8 was on 19-7-3228 BC. (7) Buddha incarnation was for bluffing and defeating Asuras. Siddhārtha Buddha (1887-1807 BC) and Gautama Buddha (death in 463 BC) had not influenced Asuras but Indians only to divert them from Vedic path. 47 Viṣṇu incarnation Buddha was born as son of Ajina Brahmana in Magadh who formed coalition of 4 kings of India at Mount Abu in a yajña. King Śudraka of Malava was head of this alliance called Mālava Sangha and his era Śūdraka Śaka started in 756 BC. As per Assyrian history, Queen Semirami had attacked India around that time with 35 lakh army collected with cooperation of all kings of north Africa and central & west Asia. 4kings of that federation were-Pramara or Parmar, Chapahani or Chahman (Chauhan), Pratihar (Parihar), Śukla (Chalukya, Solanki, Salunkhe). भतवष्य पररताण, प्रततसगर्व पवर्व ३, अध्यताय २१- सप्ततवनांशच्छतद्दे भभूमयौ कलयौ सम्वत्सरद्दे गतद्दे॥२१॥ शताक्यतसनांर गररुगर्वेयदो बरह मतायता प्रवतर्वकरः॥३॥ स नताम्नता गयौतमताचतायर्वो दवैत्य पक्षतववधर्वकरः। सवर्वतगीथिर्वेषर तद्देनवैव यन्ततातण स्थितातपततातन ववै॥ ३१॥ भतवष्य पररताण, प्रततसगर्व पवर्व, ३/३- व्यतगीतद्दे तद्विसरसताब्दद्दे तकतञ्चरतातद्दे भपृगभूत्तिम॥१९॥ अतगद्वितारद्देण प्रयययौ स शरक्लिदोऽबरर्वद पवर्वतद्दे। तरत्वता बयौदतानद तद्विरवैरः सताधर्षं तततभरन्यवैश्च बन्धरतभरः॥२०॥ भतवष्य पररताण, प्रततसगर्व पवर्व, ४/१२- बयौदरूपरः स्वयनां रतातरः कलयौ प्रताप्तद्दे भयतानकद्दे । अतरनस्य तद्विरस्यवैव सरतदो भभूत्वता रनतादर्वनरः॥२७॥ वद्देद धमर्व परतानद तवप्रतानद मदोरयतामतास वगीयर्ववतानद।॥२८॥ षदोडषद्दे च कलयौ प्रताप्तद्दे बभभूवरयर्वजवतरर्वततारः॥२९॥ भतागवत पररताण १/३/२४-ततरः कलयौ सम्प्रवपृत्तिद्दे सम्मदोरताय सररतद्विषतामद। बरददो नताम्नतातरनसरतरः ककीकटद्देषर भतवष्यतत॥ (8) Kalki-Kalki incarnation is yet to happen, but his birthday is celebrated on Chatra śukla 12. He will kill Asuras with sword like a comet (star wars). भतागवत पररताण, स्कन्ध १२, अध्यताय २- शम्भलगताममरख्यस्य बताह्मणस्य मरतात्मनरः। भवनद्दे तवष्णरयशसरः कतल्करः प्रतादभर र्वतवष्यतत॥।१८॥ अश्वमताशरगमतारुह दद्देवदत्तिनां रगत्पततरः। 48 अतसनतासताधरदमनमषवैश्वयर्वगरणतातन्वतरः॥१९॥ यदतावतगीणर्वो भगवतानद कतल्कधर्वमर्वपततरर्वङररः। कपृ तनां भतवष्यतत तदता प्ररतासभूततश्च सतातत्वककी॥२३॥ यदता चन्दश्च सभूयर्वश्च तथिता ततष्यद्दे बपृरस्पतगी। एकरताशयौ समद्देष्यतन्त भतवष्यतत तदता कपृ तमद॥२४॥ After wiping out Asuras, Satya yuga will start again when Sun, Moon, Jupiter-all 3 will be in Puśya star in same sign. One such moment will occur on 1-8-2038 at 9 AM IST. Tradition of Jagannātha worship- (1) Varāha incarnation-In time of Varāha incarnation, idol of Jagannātha was made of blue emerald (Indra- nīla-maṇī)- Skanda Purāṇa, Vaiṣṇava Utkala Khaṇḍa, Chapter 2- दनांषषदोदतपृ तक्षततभपृतद्दे तयगीमभूततर्वमतद्दे नमरः। नमदो यजवरतारताय चन्द-सभूयतार्व-तग-चक्षरषद्दे ॥२३॥ नरतसनांरताय दनांषषदोगमभूततर्वदतातवतशतवद्दे। यदपताङ्गितवलतासवैकसपृतषतस्थित्यरपसनांहृततरः॥२४॥ तममरनां नगीलमद्देघताभनां नगीलताश्ममतण तवगरमद॥२५॥ Followers of Varāha were called Śabara whose literal meaning is to dig earth like a boar. This word has become Sābal in Oriya meaning digging implement. Texts of this tradition are called Vaikhānasa (=digging). Worship in this form continued till Narasimha incarnation, when Jagannātha was worshipped as Narasimha. Skanda Purāṇa, Vaiṣṇava Utkala Khaṇḍa, Chapter 2- आद्यतामभूततर्वभर्वगवतदो नतारतसनांरताकपृ ततनपृर्वप। नतारतायणद्देन प्रतथितता मदनरगरतस्त्वतय।३८॥ Nīlādri Mahodaya (6/67)-प्रत्यक्षनां पश्य भदो परत नतारतसनांर तनरनां परतामद। आवतारनमतरः कर रयतार्व दतारुबह्मतण तत्त्वतवतद॥ In India, Narasimha idol has human body with lion face. Man is called Simha (lion) for praising his bravery. Śrī Rāma also was called Simha for honour, later on it 49 became title of kings. In Ezypt, Sphinx is reverse with body of lion and head of man. 4 festivals of Varāha-Narasimha period are still observed in Odisha- (a) 19 year yuga in Kārttikeya Calendar-Kārttikeya had started year from Dhaniṣṭhā star which is followed in Vedānga Jyotiṣa. ऋगद ज्यदोततष (३२, ५,६) यताररष ज्यदोततष (५-७) मताघशरक्लि प्रपन्निस्य पयौषकपृ ष्ण समतातपनरः। यरगस्य पञ्चवषर्वस्य कतालजताननां प्रचक्षतद्दे॥५॥ स्वरताक्रमद्देतद्दे सदोमताकर्कौ यदता सताकनां सवतासवयौ। स्यतात्तिदतातद यरगनां मताघरः तपरः शरक्लिदोऽयननां हरदकद ॥६॥ Ṛk jyotiṣa has 19 year yuga in which 5 years are of Samvatsara type. Other 14 years are of other 4 types- Idā-, pari, idu-, anu-vatsaras. In Yājuṣa jyotiṣa also, in 5 yugas of 5x5 years, there are 6 lost years giving rise to 19 years yuga. Till today, nava-kalevara of Jagannātha occurs after 19 years. Such yuga does not exist in Sūrya siddhānta starting from Vaivasvata Manu. (b) In Kārttikeya period (15,800 BC), rains from Māgha month when year started and there was Ratha-yātrā to mark that. Even now, there is Ratha-yātrā at Konark on Māgha-śukla 7. (c) Śiva-Pārvatī (parents of Kārttikeya) were married on Jyeṣṭha śukla 6. In that period, winter started from that month. Now, it is height of summer, but it is still called Śītala (winter)-ṣaṣṭhī. (d) In Deva yuga (Aditi period)-Year started with vernal equinox in Punarvasu star (17,500 BC). So, Aditi is called lord of Punarvasu star. Till today, we say in Śānti- pāṭha that year ends and starts with Aditi-अतदततरतार्वतमतदततरर्वतनत्वमद (ऋग्वद्देद १/८९/१०, अथिवर्व ७/६/१, वतारसनद्देतय सनां. २५/२३, मवैततायणगी सनां. ४/२४/४)। Even now, Ratha-yātrā or return yātrā occurs when sun is in Punarvasu. 50 (2) In time of Yama, blue idol was buried in sand due to flood- बह्म पररताण, अध्यताय ४३-इन्दनगीलमयगी श्रद्देष्ठता प्रततमता सतावर्वकतातमककी॥७१॥ यम ततानां गदोपतयष्यतातम तसकततातभरः समन्ततरः॥७४॥ लरप्ततायतानां प्रततमतायतानां तर इन्दनगीलस्य भदो तद्विरतारः॥७७॥ (3) Revival by Indradyumna-After floods, Sūryavamśa king Indradyumna found Jagannātha idol with help of Vidyāpati Śabar before end of Satya-yuga (9102 BC). Thereafter, worship started with Dāru-Mūrti (wooden figure). Indradyumna ruled over islands of east ocean also, one of which is named Andaman after him. He has been called in 5 generation after Brahmā (after Svāyambhuva Manu, Kaśyapa, Vivasvān, Vaivasvata Manu) and must be before Ikṣvāku (8576 BC) and After Ṛṣabha deva. स्कन्द पररताण, ववैष्णव, उत्कल खण्ड, अध्यताय ७- आसगीतद कपृ तयरगद्दे तवप्रता इन्दद्यरम्नदो मरतानपृपरः। सभूयर्ववनांशद्दे स धमतार्वत्मता सषह रः पञ्चमपररुषरः॥६॥ (4) Ikṣvāku –From Ikṣvāku (1-11-8576 BC) till Rāma, Jagannātha was Kula-devatā (family god). Before leaving the world, Rāma gave responsibility of Jagannātha worship to Vibhīṣaṇa, younger brother of Rāvaṇa. Rāvaṇa had written Uḍḍīśa-Tantra which could be origin of name Odisha. वताल्मगीतक रतामतायण, उत्तिरकताण्ड, अध्यताय १०८- आरताधय रगन्निताथितमक्ष्वताकर -कर ल-दवैवतमद॥२८॥ तथिद्देतत प्रततरगतार रतामवताक्यनां तवभगीषणरः। रतारता रताक्षसमरख्यतानतानां रताघवताजतामनरस्मरनद॥२९॥ Padma purāṇa in context of Aśvamedha yajña of Śrī Rāma has described Jagannātha region south of Gangā- sāgara. (5) Kharavel period-His inscription tells that in year 803 of coronation of Nanda, he repaired Prachi canal in 5th year of his rule. I.e. his rule started in 835 BC (799 51 years after 1634 BC). After 8 years of his rule, he defeated invaders at Mathura by his elephant army on request of Andhra king Satakarni ruling at Magadha. Actually, there was attack by Assyria at that time. He performed Rājasūya yajña in 11th year of his rule. For that, he had built a Jana-sada (Parliament). In third year of his rule, he had invited scholars of Gandharva veda and repaired Vidyādhara nivāsa-both related to Jagannātha tradition. (6) Śankarāchārya (509-477 BC)-He set up 4 Pīṭhas in 483 BC at Purī (Govardhana), Dwārakā, Śṛngerī, Badrīnātha under patronage of king Sudhanvā. Śankarāchārya had gone upto Nepal and blessed king Vṛṣadevavarman with a son who was named Śankaradeva. Nepal king came with him to Puri and till today, Nepal king is authorised to worship Jagannātha like king of Puri. (7) Harṣavardhana (605-646 AD)-His capital was at Thaneshvar (Sthāṇvīśvara), but he also ruled Odisha. Huensang has described his Ratha-yātrā of 642 AD which was repeated after 5 years. Nabakalevar is only festival which is not done every year. Other festivals are every year. (8) Ananga Bhimadeva-He had built the present Jagannātha temple. Jagannātha-sthala-Vṛttāntam (Jagannātha Sanskrit University, Puri, 2005) tells that it was built is 3 years with a cost of 12.47 crore gold coins. Then annual income of Odisha was 50 crore gold coins. Cost of construction was recovered from offerings in 3 years. Current history books tells the construction after 1200 AD when Ananga Bhimadeva was ruling. But, Śrī Rāmānujāchārya (1017-1137 AD) had come for inauguration of temple and his picture with disciple still exists on walls of Mahālakṣmī temple in campus. So, it must have been more than 1000 years old. There is a 52 government order of his time that all pilgrims from any part of country will be given free treatment and food. (9) Repression in muslim and British period-In 1365, Firozshah Tuglak had attacked Jajnagar (Jajpur) and killede all adults from Jajpur to coast about 5 lakh persons and sold 1.50 lakhs women and children as slaves (Tarikh-e-Firozshahi). Whole Odisha came under muslim rule when King Mukundadeva was defeated by Akbar in 1568 AD. Then as in other places of India, heavy tax was imposed on all Hindus for pilgrimage. Tax on Jagannātha darśana was abolished in Maratha rule from 1751-1803. Odisha came under British rule in 1803 AD and heavy tax was imposed on pilgrims from 1806 AD as per Lothian Committee Report. For tax purpose, pilgrims were divided into 4 categories-(1) Rich pilgrims (red badge) from north India-Rs 10 each, (2) Rich pilgrims from South India-Rs 6 each, (3) Rs 2 each from middle class, (4) No fees from lower categories who were not allowed Darśana-1. Loli or Kasbi, 2. Kulal or Sonari, 3. Machhua, 4. Namsundar or Chandal, 5. Ghoski, 6. Gujar, 7. Bagdi, 8. Jogi, 9. Kahar, 10. Rajvamshi, 11. Pireli, 12. Chamar, 13. Dom, 14. Paun, 14. Tor, 16. Banmali, 17. Hadi. On basis of this report only, Ambedkar wrote in 1932 that lower cast Hindus are not permitted in temples. Jagannātha Dhāma-(1) Whole world or Universe is pervaded by Jagannātha as Dāru-Brahma- अददो यदतारुरः प्लवतद्दे तसन्धदोरः पतारद्दे अपभूरुषमद। तदतारभस्व दररर्वणदो यद्देन गच्छ परस्तरमद॥ (ऋकद , शताकल्य शताखता १०/१५५/३) It has 5 meanings as explained above- (1) Jagannātha is the material with which world is made, as furniture is made from wood of tree. (2) He is silent observer like a tree. (3) Like sequence of root-stem-leaves, Jagannātha is sum of all cycles of thought-action-result. 53 (4) Tree is basis of living beings, so is Jagannātha. (5) As wood is seen floating in ocean, galaxies, stars and planets are floating in vast oceans of space. Gītā also tells that Brahma is everything-action, offer, consumption, consumer, product, result- बह्मतापर्वणनां बह्म रतवबर्वह्मतागयौ बह्मणता रह तमद। बह्मवैव तद्देन गन्तव्यनां बह्मकमर्वसमतातधनता॥ (गगीतता, ४/२४) 2. Dhāma-Place on earth surface-Bhārata is heart of world, so Jagannātha resides. Puri is heart of Bhārata also, so it is place of Jagannātha. Puri town is at centre of Bhārata in both north-south and east-west directions. Dhāma has 3 boundaries, Viṣṇu-Sahasranāma calls Tri- sāmā, with 3 Sāma or boundaries. First boundary is Jagannātha temple itself, second is Puri boundary at Chandanapur (Chandana = cover), third boundary of Dhāma is Śrī-chandana, or Hari-chandana or Ekāmra (Lingarāja at Bhubaneswar). As per description of Uṣā in Ṛgveda, Dhāma is equal to half degree on equator = 55.5 kms. Thus, Lingarāja at boundary of Jagannātha is 55.5 kms or 5 yojanas away. On both directions, Dhāma will extend till 10 yojanas. This is stated in Skanda purāṇa, Vaiṣṇava Utkala Khaṇḍa, chapter 3 and Brahmāṇḍa purāṇa- पञ्चक्रदोशतमदनां क्षद्देतनां समरदतान्तव्यर्ववतस्थितमद। तद्विक्रदोशनां तगीथिर्वरतारस्य तट भभूमयौ सरतनमर्वलमद॥५२॥ सरवणर्व बतालरकताककीणर्षं नगीलपवर्वत शदोतभतमद। यदोऽसयौ तवश्वद्देश्वरदो दद्देवरः सताक्षतान्नितारतायणतात्मकरः॥५३॥ अध्यताय १-अरदो ततद परमनां क्षद्देतनां तवस्तपृतनां दश यदोरनमद॥११॥ नगीलताचलद्देन मरतता मध्यस्थिद्देन तवरतातरतमद॥१२॥ सतागरस्यदोत्तिरद्दे तगीरद्दे मरतानद्यतास्तर दतक्षणद्दे॥३१॥ एकताम्र कताननतादद यतावदद दतक्षणदोदतध तगीरभभूरः॥३३॥ बह्म पररताण, अध्यताय ४३-दतक्षणस्यदोदधद्देस्तगीरद्दे न्यगदोधदो यत ततष्ठतत। दश यदोरन तवस्तगीणर्षं क्षद्देतनां परम दरलर्वभमद॥५३॥ 54 3. Conch Region-The region around Jagannātha temple, 5 yojana in all directions is in shape of a Conch (Śankha), so it is called Śankha-kṣetra. In a greater view, Cambodia (Kambuja = śankha) and Japan (Pañcha-jana = group of 5 islands in Bhāgavata, 5/19/30) are also Conch region. Chakra mountain has been stated in Morocco where Sudarśana chakra of Jagannātha was made (Rāmāyaṇa, Kiṣkindhā Kāṇḍa, 42/27). Ratha-Yātrā-Any structure in closed boundary is Pura. Moving or dynamic Pura is Ratha. Human body is Ratha as active, One who sees the controller Ātmā within body, is not reborn- कठदोपतनषदद, २/२- ऊध्वर्षं प्रताणमरन्नियत्यपताननां प्रत्यगस्यतत। मध्यद्दे वतामनमतासगीननां तवश्वद्दे दद्देवता उपतासतद्दे॥।३॥ = One form of Prāṇa lifts up, another Apāna pushes down. Vāmana is in centre worshipped by all Devas. गगीतता, ८/१६-आबह्मभरवनतालदोकतारः परनरतावततर्वनदोऽररर्वन। मतामरपद्देत्य तर कयौन्तद्देय परनरर्वन्म न तवद्यतद्दे॥ = All beings up to Brahmā are reborn. But one who merges with Me (Brahma) is not reborn. कठदोपतनषदद, १/३-आत्मताननां रतथिननां तवतद, शरगीरनां रथिमद्देव तर। बरतदनां तर सतारतथिनां तवतद, मनरः प्रगरमद्देव च॥३॥ इतन्दयतातण रयतानतारहतवर्वषयतानांस्तद्देषर गदोचरतानद। आत्मद्देतन्दयमनदोयक्त र नां भदोक्तद्देत्यतारहमर्वनगीतषणरः॥४॥ = Body is Ratha (chariot), Ātmā is owner,Buddhi is driver, Mana is ropes to control, organs are horses which move in their subjects. Thinkers tell that we enjoy by joint action of Ātmā, organs, Mana. कठदोपतनषदद ६/१७- अङ्गिहष्ठमतातरः पररुषदोऽन्तरतात्मता सदता रनतानतानां हृदयद्दे सतन्नितवषरः। =Inner Ātmā in Puruṣa (man) is of thumb size residing in hearts. 55 In space, black hole (Kṛṣṇa) is centre of Brahmāṇḍa (galaxy). By its attraction, this world (Loka) remains. In solar system, sun is Vāmana (dwarf). As attractor, it is called Viṣṇu. As radiator of energy, it is Indra. By both actions, when it sustains life, it is Jagannātha. This has been called awaken form of Viṣṇu (Chaṇḍī pāṭha, chapter 1). Region of solid planets till Mars orbit is called Dadhi (curd) Vāmana. Region till saturn orbit (1000 sun diameter radius) is called Chakra (wheel), as planets till saturn only have visible effect on earth orbit. There are 3 Dhāma (zones) within earth. Outer zones are successively of double size. Dadhi-vāmana is at Dhāma 17, Wheel of solar Ratha is at 20 Dhāma. As image on earth, Dadhivāmana is at 170 and Rathayātrā at 200 latitude in Puri. In space, each creation cycle is a day-night. Creation needs calm situation, called night. There are 10 stages of creation-1 abstract and 9 visible. So, creation is ststed in 10 nights. Man also is born in 10 revolutions of Moon (273 days). Preta (dual emerging from body on death) is body of Lunar orbit. That too is formed in 10 days (rotations of earth). So, journey of Jagannātha also is for 10 days. First day is just opening of eyes, second day of Āṣāḍha he goes out and returns on 10th day. ऋक १/३५/२-आकपृ ष्णद्देन ररसता वतर्वमतानदो तनवद्देशयन्निमपृतनां मत्यर्षं च। तररण्ययद्देन सतवतता रथिद्देनता दद्देवदो यतातत भरवनतातन पश्यनद॥ तताण्ड्य मरताबताह्मण, ४/८/६-तवरताडद वता एषता समपृदता यदशतारतातन। शतपथि बताह्मण, ५/४/५/३-अथि यदशममररुपयतन्त। सनांवत्सरमद्देव दद्देवततानां यरन्तद्दे। Chapter 8-Ancient places of Odisha 1. Cuttack (Kaṭaka)-It means fort or army which is obstruction (Kaṇṭaka = thorn) for enemy. In time of descendants of Janamejaya, this was called Vijaya- kaṭaka as capital of Utkala (e.g. 17 copper plate in Inscriptions of Orissa, Vol. IV by Sri Stayanarayan Rajaguru-Orissa State Museum, 1966). Digvijaya-śāsana 56 of Janamejaya calls it Kaṭaka. Fort is surrounded by wall with doors (Dwāra), so it is called Dvārāvatī (Barbati). As per Śiva purāṇa, Vārāṇasī is on 3 Kaṇṭakas and has Gaurī in centre. Similar zone of Cuttack was called Abhinava (new) Vārāṇasī by Puruṣottama Deva-now called Bidanasi. Three thorns are 2 branches of Mahānadī at start of delta-Mahānadī and Kathajodi. Artificial thorn is Barabati fort within which there is temple of Chaṇḍī. After bifurcation, Mahanadi water is deep and stagnant having long grass called Gandar. So that area is called Gandarpur. The place where Mahanadi is divided in 2 branches is called Baimindi (Bai or dvi = 2). Place up to which it has single head (Muṇḍa) is called Mundali. Near Baimindi, current is stagnant, so it is called Chahata. There were many ferry ghats on river bank, called Ports (Pattana), e.g Madhupatna, Rausapatna, Nuapatna. 2. Places named after rice-Odisha was major producer of rice and product of nearby regions also was exported from here. As product of Uḍra, rice was called Auḍrīya which became Oryza in Greek, i.e. rice in English. There are many places near Cuttack named after rice or paddy-Chauliaganja, Dhanmandala, Salepur, Auli, Kanika, Rajkanika etc. 3 Tirtol-This is between Cuttack and Paradeep. Places of Śakti are in crescent shape from Puri to Jajpur. Tirtol (Tīrthāvalī) at centre of outer circle. Other places on this circle are Kakatpur, Jhankara Sarala, Puri (Vimalā) etc. Their centre is Kapilas (Kailasa). 4. Kandarpur-(Kandarpa-pur)-Kandarpa means Kāmadeva who had killed king Śambara. So, his place is at north boundary of Śabara region. After Kandapa became Ananga, he got Anga (west Bengal). 5. Bubaneswar- 57 As boundary of Jagannātha dhāma, it is Ekāmra (single tree). As per Śiva purāṇa, Lingarāja is abstract. His visible form appeared as pillar of fire. As fire, Śiva has 8 forms, called Vasu. Places of these 8 names are around Bhubaneswar-(1) Sata-Shankh (on way to Puri, 7 flames of fire), (2) Jagamara (Yajñāmra-carrier of Yajña offer or products), (3) Aiginia (Āgneya = fire), (4) Chandaka- Chaṇḍa = intense fire), (5) Damana (Damunā = fire), (6) Retanga, (7) Kishan-nagar (Kṛśānuretā = fire), (8) Niali (Agni + āli = chain of fire). In another way, Bhubaneswar is just north of heart region in Puri. In human body, Bhuvaneśvarī resides here is ocean of nectar (Bindu-sāgar near Lingaraj), on cot (Mañcha) of Śiva (Mancheshwar), in Chintāmaṇi Pīṭha (Chintāmaṇīśvara) under Kalpavṛkṣa (Ekāmra = number one among trees). This region like other places of Śiva is called region of Bunyan (Vaṭa), whose root is Baragadh, stem is Jagamarā, crown (Muṇḍa) is Baramunda, and secondary trees are Dumduma (Druma = tree, from original druma.). So, Temple of Bhuvaneśvarī is adjacent of left side of Lingaraja. The summary of Bhuvaneśvarī description in Devī- Bhāgavata Purāṇa is given by Śankarāchārya in Saundarya-Laharī, 8 which is geography of this town- सरधतातसन्धदोमर्वध्यद्दे सररतवटपवताटगी पङरवपृतद्दे, मतणद्विगीपद्दे नगीपदोपवनवतत तचन्ततामतणगपृरद्दे। तशवताकतारद्दे मञ्चद्दे परमतशवपयर्वङ्क तनलयतानां, भरतन्त त्वतानां धन्यतानां कततचन तचदतानन्दलररगीमद॥ 6. Barang-Near every major fort, there was a minor fort for supply of food, water etc., called Bahiranga (outer part). Bahiranga of Cuttack is Baranga. There is Bagalo- Baharana near village Bagalo-Gadh, Baran (Aligadh) near Delhi fort, Baran near Kota in Rajsthan. 7. Purī-This is among 7 major cities of Bhārata. Others were called with some prefix with Puri, but Jagannātha 58 Puri was called Purī only. The country doing Bharaṇa (filling) is Bhārata, centre doing Pūraṇa (making up shortage) was Purī. Region of fresh underground water on coast is also called Purī. East cost is Udaya-giri (place of rising sun), west coast is Ratnagiri or Sūryāsta (Surat). Hill west from Puri is called Varunei as Varuṇa is lord of west. Skanda-purāṇa, Setu Khaṇḍa, chapter 4-6 tells Chakra-tīrtha on coast south of Fulla-gram up to Devī-Pattan. This is north part of Puri where Devī river joins sea. Skanda-purāṇa, Puruṣottama Khaṇḍa, (16, 17/1, 29/38, 34/35) tells Daśapura near Indradyumna pond near temple. 8. Jwāleśvara-As per Skanda-purāṇa, Revā Khaṇḍa, Bāṇa Asura had captured towns of Brahmā (Brahmapur), Viṣṇu (Puri), Śiva (Bhubaneswar). Banpur town lies between these 3 towns. To attack these, Śiva sent Bāṇa (arrow, missiles) from Śrī-mountain (Srisailam). These arrows after destroying towns formed a net (Jal) beyond them, so it was called Jaleswar or place of flame (Jwālā). 9. Dīpeśvara-Matsya purāṇa (191/41, 193/80) state that Āśrama of Vyāsa was here and due to its fear, Mahanadi river returned and turned right. This is near Rourkela on confluence of Shankh-Koyal rivers called Vedavyas. As he was born in a Dvīpa (island), he was called Dvaipāyana. 10. Agastya Āśrama- Yoginī Tantra (Part 2, 1/29, 4/44, 136, 138, 5/160, 164), Nīlamata Purāṇa (128-137), Skanda Purāṇa (Kāśī Khaṇḍa, Chapter 3) tell Agastyśa Linga on banks of Suvarṇa-Mukharī river. Rāmāyaṇa (Yuddha Kāṇḍa, 126/41-42, Uttara Kāṇḍa 82/3) tell it on Godāvarī bank. Rāmāyaṇa, Araṇya Kāṇḍa (11/42) tells it east of Nasik. There are 4 places of this name-(1) 38 Km. south east of Nasik, (2) Agastya Kūṭa in Tirunelveli district of Tamilnadu, origin of Tāmraparṇī river, (3) 59 Agastya village on banks of Mandakini, 20 kms from Rudraprayag in Gadhwal, (4) One small temple of Agastya near Jagatsimhpur in Odisha. Old riverbed here could be Nyankumatī river. 11. Utkalāvartaka-Matsya Purāṇa (13/45) and Uttara Matsya (22/64) call it sacred place of Utkal. Vāyu Purāṇa (uttara 15/82) calls it Umā-Tunga. 12. Kārāpatha-Vāyu Purāṇa (Uttara, 26/187), Raghuvamśa (15/90) mention it. Rāmāyaṇa, Uttara Kāṇḍa (102/5-8) calls it Kāru-patha. After Rāma-Rāvaṇa war, it was named Angadīya. This was region of Bāli, where sal region ends in Maithili poilice station area. Here, Rāma had pierced 7 sal trees with a single arrow. Places of Bāli are nearby-Balimela, Baliguda. Cloth round loins was called Lānja which means tail also like monkey. For tradition of loin cloth and sea journeys (Vana-nidhi), they were called Vānara. For punishment, people were sent here. The Forest (Araṇya) for punishment (Daṇḍa) was called Daṇḍakāraṇya and the path to that prison (Kārā) was Kārā-patha or Koraput. Bāli ruled east ocean also. The Kārā in Nikobar or in water (Pani) was called Kala-pani or Car-Nokobar island. Kiribati in Pcific and Carpathea in Romania also mean the same. 13. Karanja-Skanda purāṇa, Revā Khaṇḍa (chapters 4-6 and Matsya Purāṇa (190/11) mention Karanjeśvara Śiva temple here. That could be Karanjia of Keonjhar. 14. Siddha-kṣetra-There are many Siddha-kṣetras-Vāyu purāṇa (uttara 15/13-14) tells this in Kalinga. Others are-Siddhāśrama of Viśvāmitra on bank of Gangā (Vyśghrasara or Buxar in Bihar), on Mandākinī bank between Kanchanajanghā and Dhaulā-giri (Rāmāyaṇa, Kiṣkindhā kāṇḍa, 44/33). There is a Siddhanātha temple in Talagadh village near Naraj where Mahānadī is divided in 2 branches. On one side is Varāha region 60 Baramba and other side is Dhaulāgiri. There is Varāha temple in Jajpur also. 15. Maṇipur-Mahābhārata, Aśvamedha, chapter 79, calls this capital of Kalinga. This could be Manika- pattana near Chilka lake. 16. Bāleśvara-Rising sun is called Bāla (child). So, the east town on coast is called Baleswar. Form of Devī is called Ramaṇā, which is now Remuna. 17. Mayūrabhanja-Peacock (Mayūra) danced here in natural surroundings. Bamboo forest near this is called Khiching which is said to be place of Kīchaka (bamboo) who was commander of king Virāṭa of Mahābhārata. 18. Brahmapura-Named after Brahmā. Wholesale market near this was Ganjam (Ganja = to store). Retail market was Chhatrapura as small shops function under Chhatra (umbrella). Vegetable market in Cuttack also is called Chhatra bajar. 19. Kodala, Aska-These were mineral towns. Kodalā = dug with Kudal or spade. Ayaska = mineral. 20. Golanthara-This was Golla Janapada, birth place of Chāṇakya, founder of Maurya empire. People here are Argolla. Paddy was stored here in Golla or Kuṭī made of bamboo or paddy husk. So, traders here are called Kumṭī and surname of Chāṇakya was Kauṭilya. 21. Therubāli-In Tamil, Tiru = Śrī, word of respect. This was place of Bāli. 22. Puṭṭāsinghā, Jalatara. Shoulder = Prastha (Sanskrit) puṭṭā, Singa = horns. On hill top. Money flows like Jala = water. So, the market place below it was Jalatara. There are many places named Jalada in Jharkhand, Bengal, Asam. Merchants cheat in market, so, Jalatara means cheat also. 23. Malkangiri-Old name is Mālyavanta Giri. Śrī Rāma had stayed here during exile. When Sītā was having bath without clothes under a water-fall, local women 61 laughed at her. They were cursed by Sītā that they would not wear any clothes. Till 50 years ago, Bonda women remained naked. Place of stay of Sītā is still called Maithilī (= from Mithilā). The water fall flows through Rāmagiri about which Kālidāsa has mentioned in Meghadūta that it has been made pious by bath of Sītā. 24. Kālāhāṇḍī-Hāṇḍī = soil, Kālā = black. Soil is black in Kalahandi. 25. Thuamul-Rampur-Thua = source. This is source of 2 rivers-Nāgāvalī, Vamśadhārā. 26. Dabugaon-Dabu = money. Old market place. 27. Nowrangpur-Capital of old kings of Nala dynasty. Nowranga means 9 colours, colourful place. Persons in capital are clever, so it also means cheating. 28. Borigumma-Gulma is a military unit of about 100 persons. This was border town with army camp. 29. Baudh, Phulbani-Place of Sumedhā Buddha of mahendra mountain. Old college Puṣpa-pura is called Phulbani. 30. Sambalpur-Sambala means army camp. Weapon power of Indra was Chhinna-mastā (Samaleśvarī as presiding deity) is here. As king, Indra was at top of hierarchy, hence called Buḍhārājā (Bṛddha-śravā in Sanskrit). 31. Hirakud= Diamond mine. Diamond is found in Mahanadi bed till Baudh. 32. Rajgangpur-Ocean where Gangā river merges is called Gangā-sāgara. Ruler of that ocean were called Ganga kings of Odisha. Their place is Rajgangapur. 33. Rourkela-Roul or Raval means knight. Their main place. Kalā means bigger place. Khurda (kṣudra is small). 34. Badbil-Bila means farming land which is dug. Bigger digging is for mines. This is mine region. 62 35. Balangir-It is place of Narasimha-nātha whose main quality was Bala (force). First Śankarāchārya of Puri Pīṭha had done Tapa here. 36. Paikmal-Paik = Padātika (foot soldiers). Army area in narasimha period. 35. Bhatli-place of Bhaṭa (sepoys). 36. Burla-Barla = layer of leaves as in palm tree. Coal and other minerals are in layers. Their miners also are called Barla. 37. Angul-Aṇi = curved nail for control of elephant. Gola = group. Place of elephant army was called Anugola. Other such places also exist-Anugol in Belgam district of Karnataka was place of elephant army of Maratha kings. Another Ongole is between Vijaywada and Chennai. 40. Ersama-Irā = water. Samā = equally. Land on whose both sides water exists is Irā-samā called Erasmus in Greek. This isn Mahanadi delta. 41. Marshaghai-Marsh = Masṛṇa = smooth slippery. Ghāi = low land. Low soft land is Marshaghai (Marsh in English). Words related to incarnations- Related to Varāha-Śabar tribe-They dug earth. Digging rod also is called Sābal. Varāha or boar also digs earth. Places on boar name are Soro (in Bhadrak), Sukarpada (Kendrapada). Kūrma-Literal meaning is tortoise. Verb root means worker. Those who worked in farms are Kurmī. Place of farming is Khamar, their owners are Khamārī (title in Odisha). They are called Kamma in Telugu, Khmer in Combodia. During Kūrma period, Asuras had come for mining. Their titles are still based on Greek names of minerals-Munda (Sanskrit for iron ore), Hembram- mercury, Oram-Aurum means gold, Khalko – Chalcopyrite, copper ore. Toppo-Topaz, Minz-washing ores like fish in water. Sinku-Tin (Stanic). Hansada= 63 refining like Hansa. Kerketa =marking mine on map (Karkata means compass). Vāmana-Yajña (Makh) of Asura king Bali was being done in town of Śukra (Kāvya). These places are now Mecca, Kaba in Arab. Similar places in Odisha are Jajpur, Medinipur. Capital of Indonesia also is Yajñakartā = Jakarta. On Bhādra month 12 day of bright half, Indra got his land from bali who went to Pātāla. So, kingship is counted from that day called Suniya (zero) and people start ocean journey. Paraśurāma-Many people who helped Paraśurāma were from this land-Śabara, Kalinga, Auḍra. Aghoranātha was disciple of his father who had helped him. His place is Ghogharnath near Rourkela. Paraśurāma used battle axe (Ṭāngī), so his places of army are called Tangi in Odisha. Rāma period-Related places are Balimela, Maithili, Malkangiri, Daṇḍakāraṇya, Kandha tribe of Kiṣkindhā. Bāli was friend of Rāvaṇa, so Rāvaṇa name is common here in Gajpati district. Place of Ṛkṣa (Bear, name of human tribe) is called Ṛkṣa or Ṛṣya mountain. Payoṣṇī river emerges from that mountain. On its bank at Chyavana Āśrama, Ṛama’s brother Śatrughna had come for Aśvamedha and proceeded to Nīlāchala (place of Jagannātha), Ratna-talā and Chakrānkā (Chakra-tīrtha in Puri). Kṛṣṇa period-Jarā Śabar was step brother of Kṛṣṇa who became king of Śabaras. His place was Jarā river (Jira river near Bargadh) which was also place of Jarāsandha, king of Magadh in Mahābhārata time. Elephant (Gaja) army of Kalinga was famous in Mahābhārata war. Even now, kings of Odisha are called Gajapati. Śiśupāla was king of west part whose father was Dantavaktra. Dantakur town of Bastar in Chhattisgarh is named after 64 him. His descendant was Kharavel ruling Odisha. There is Śiśupāla-garh in Bhubaneswar. Buddha-3 out of 28 Buddhas were in Odisha. Disciple of Dīpankara Buddha was king Indra-bhūti of Odisha after whome Lama tradition and baul songs started. Maitreya Buddha was in Dhānya-kaṭaka (Cuttack). Sumedhā Buddha was in Baudha. Colleges of that period are Lalitgiri and Pushpagiri. Chapter 9-Purāṇic history of Odisha 1. Kārttikeya Period-Time of Indra’s commander Kārttikeya is given in Mahābhārata, vana Parva (230/8- 10) as 15,800 BC. His 6 army headquarters have been called 6 mothers-Dulā (Bengal, Odisha region), Abhrayantī (Andhra, Mahārāṣṭra), Meghayantī (Gujrat, Rajsthan), Varṣayantī (Asam), Nitatni (Tamilnadu), Chupuṇīkā (Punjab-Chopra title)-Taittirīya Samhitā (4/4/5/10), Taittirīya Brāhmaṇa (3/1/4/4). Dulā was near Koṇārk where victory tower in sea had been set up by Kārttikeya after victory over Krauñcha Dvīpa. One name of Kārttikeya is Vaiśākha i.e. son of Viśākhā. His mother could be from Vishakhapattan where 2 rivers (śākhā) meet ocean-Nāgāvalī, Vamśadhārā. 65 Indra with help of Marut started script which had 49 letters for 49 Marut. For 33 Devas, consonants from K to H were kept. It was a Nagar (town) of Devas in symbols, so it was called Devanāgarī. So, Indra was called Lekharṣabha (initiator of writing)-(Taittirīya samhitā 6/4/7, Maitrāyaṇī samhitā 4/5/8, Kapiṣṭhala Samhitā 42/3) and Chapter on Sūrya-tanu-lekhana (writing on sun shaped golden disc) in Mārkaṇḍeya purāṇa. For Indra as Lekharṣabha, name Alekha is popular in Odisha. Name of Odisha king has been mentioned as Alekha-sundara in Kalsi inscription of Maurya Ashok at time of Kalinga war in 1464 BC. This has been made Alexandria by western writers which did’nt exist then. Pirates in Indra period were Paṇi which is called Pāṇa now. Places related to Varāha, Kūrma, Narasimha have been written already. 2. Before Mahābhārata-Matsya purāṇa (48/77), Vāyu purāṇa (99/85) tell about 5 sons of queen Sudeṣṇā of Virochana’s son Bali by Dīrghatamā-Anga, Vanga, Kalinga, Suhma, Puṇdra who ruled 5 regions in their names. These were Anga (East Bihar, west Bengal), Vanga (Bangladesh), Suhma (utkala, Midnapur), Puṇḍra (Purnea). Yayāti’s son Turvasu (about 8,000 BC) of Chandra or Puru-vamśa ruled here (south east Bharata). His descendants till Duṣyanta ruled Odisha (Viṣṇu purāṇa, 4/10). After Mahābhārata-After murder of king Parīkṣita, grandson of Yudhiṣṭhira by Takṣaka Nāga, his son Janamejaya defeated Nāgas after 27 years and wiped out their 2 towns later called as Moin-jo-daro (place of dead), Hadappa (heap of bones). He was asked to repent for these murders for which he gave land grants at 5 places when there was solar eclipse at Puri on 27- 11-3014 BC (Jayābhyudaya Śaka 89 Plavanga year, Kārttika Amāvāsyā). These were published in Mysore 66 Antiquary in June 1901 and the dates given by all 5 Indian styles were checked by Kosla Vepa in 2007 at Dallas in USA. This was published in-Astronomical Dating of Events & Select Vignettes from Indian History. Digvijaya-Śāsana of Janamejaya counts years from coronation of Parīkṣita on 25-8-3102 BC when Pāṇḍavas went for Abhyudaya and Jaya-samvatsara started. So, it is called Jayābhyudaya Śaka. Later kings of Odisha from Janamejaya family adopted same format of grant papers. Most grants were on day of solar eclipse which is considered auspicious. Odisha kings used Vijaya- samvatsara from date of Digvijaya-Śāsana of Janamejaya in 3013 BC. They ruled from Sonpur over 3 regions-Kosal with capital at Murā (centre of iron ore region) submerged in Hirakud reservoir in 1956, Utkala with capital at Vijaya-Kaṭaka (Cuttack), kalinga with capital at Kongaṇa (later on Pithapur. All grants of Janamejaya and his family kings- आतदत्यचन्दतावतनलदोऽनलश्च द्ययौभभूर्वतमरतापदो हृदयनां यमश्च । अरश्च रताततश्च उभद्दे च सन्ध्यद्दे धमर्वश्च रतानतातत नरस्य वपृत्तिनां ॥ दतानपतालनयदोमर्वध्यद्दे दतानताच्छष द्देयदोऽनरपतालननां। दतानतात्स्वगर्वमवताप्नदोतत पतालनतातद्विगरणनांफलनां ॥ स्वदत्तितादद तद्विगरणनां परण्यनां परदत्तितानरपतालनद्दे। परदत्तितापरतारद्देण स्वदत्तिनां तनष्फलनां भवद्देतद ॥ मदत्तिता परततकता जद्देयता तपतपृदत्तिता सरदोदरगी। अन्यदत्तिता तर रननगी दत्तिभभूतमनां पङरत्यरद्देतद ॥ अन्यवैस्तर छतदर्वतनां छद्विद्देश्वतभश्च छतदर्वतनां न तर। ततरः कषदो ततदो नगीचरः स्वदत्तितापरतारकरः ॥ स्वदत्तितानां परदत्तितानां वता बह्मवपृतत्तिनां ररद्देत यरः। षतषवषर्वसरसतातण तवषतायतानां रतायतद्दे कपृ तमरः ॥ In first verse, 10 witnesses are listed out of which 2 are still used in land deeds of Odisha-यतावचन्द तदवताकरयौ (= till sun & moon exist)। Date of Kedarnath grant of Janamejaya is- 67 स्वतस्तश्रगी रयताभ्यरदयद्दे यरतधतष्ठर शकद्दे प्लवङ्गिताख्यद्दे एकदोननवतततम (८९) वत्सरद्दे सरतस मतातस अमतावतास्यतायतानां सदोमवतासरद्दे श्रगीमन्मरतारतारतातधरतार परमद्देश्वर ववैयताघ्रपताद गदोतर श्रगीरनमद्देरय भभूपदो---- His descendants of Vyāghrapada Gotra (Baghel) are still in Odisha. Sri Chandrashekhar Sinha Samant (1831- 1904), author of Siddhānta-Darpaṇa was also from same family line. Dates of Pāṇḍu family kings are given in-Inscriptions of Orissa, Vol. IV by Sri Stayanarayan Rajaguru-Orissa State Museum, 1966-(१६) सरवण्णर्वपरर समतावतातसतरः -- ततकतलङ्गितातधपतत श्रगी मरताभवगरप्तरतारदद्देवरः --श्रगी रनमद्देरयदद्देवस्य तवरयरताज्यद्दे सम्वत्सरद्दे तपृतगीयद्दे श्रतावण सरतद ५ तलतखततमदनां (१७) मभूरसगीमपत्तिन --ततकतलङ्गितातधपतत--श्रगी रनमद्देरयदद्देवस्य तवरयरताज्यद्दे सम्वत्सरद्दे षष्ठद्दे फताल्गरन मतास तद्वितगीय पक्ष ततथियौ प्रततपतद--- (२५) सरवण्णर्वपरर समतावतातसत श्रगीमदद तवरयकटकतातद- -ततकतलङ्गितातधपतत श्रगी रनमद्देरयदद्देवस्य प्रवदर्वमतानद्दे तवरयद्दे रताज्यद्दे सम्वत्सरद्दे चतरतसनांशत्तिमद्दे आतश्वन बदगी अषम्यतामद ततथियौ सम्वतद ३४ आतश्वन बदगी ८ तलतखततमदनां --- Modern historians place these grants in period of Harshavardhana and 4 other kingdoms in same period which is obvious error of about 3600 years. In that period, Harshavardhana himself ruled Odisha whose Ratha-yātrā has been described by Huensang. Kharavel-He was descendant of Chedi king Śiśupāla who had been killed in Rājasūya yajña of Yudhiśṭhira by Kṛṣṇa in 3153 BC. Chedi state was in south west Odisha and Bastar of Chhatisgarh. Remains of his fort Śiśupāla- gaḍha and inscriptions at Khaṇḍagiri caves exist. Their lines are-(1) Constructed Gopura (palace, office) after coronation, (2) In second year conquered Mushik (Hyderabad on Musi river) by defeating Sātakarṇṇī with cavalary, (3) Invited scholars of Gandharva vidyā in third year, (4) in fourth year repaired Vidyādhara building (University), (5) In fifth year, repaired Panas (Prāchī canal) built by Nanda after 803 years. Nanda was coronated in 1504 kali = 1634 BC. So, Kharavel coronation was in 1634-(803-4) = 835 BC. (6) In seventh year, did Rājasūya yajña, collected tax and gave grants. (7) Ruled from Vāji-gṛha-vāṭī (place of 68 cavalry). (8) In eighth year, chased out Yavana king Dimit from Mathura. This was to help Magadh kings who were unable to counter invaders. Andhra rule had started in Magadh in 833 BC. Mathura attack date tallies with Assyrian history telling that they attacked India after 850 BC. (9) In ninth year, constructed Agrahāra for Brāhmaṇas, Mahāvijaya (Secretariat) and quarters for army. Here, dates were given in Kali era which were destroyed by British as usual to destroy Indian chronology. Use of kali era shows that Śūdraka Śaka of 756 BC had not stated yet. (10) By tenth year of rule, he controlled whole Bhārata by Sāma-dāma (friendly rule). (11) Ploughed palace of king Avi by plough pulled by donkey. (12) Conquered Uttarāpatha in 12th year and brought idol of Kalinga-Jina. Colected tax from Magadh and Anga. (13) In 13th year, constructed house for Bhikṣus on Kumārī hill. Maurya Ashoka-Officers of Murā under Pāṇḍava kings were called Maurya. Mahāpadmamananda had captured area of Pāṇḍavas. Within 12 years, Mauryas of Murā captured rule of Magadh. As per Sarnath inscription, Ashoka (1472-1436 BC) had attacked Kalinga in 8th year of his rule. There is no mention as to how many died in that war. Bauddha text ‘Divyāvadāna’ in its chapter Aśokāvadāna that Bauddhas complained to Ashoka that Jain people insulted Buddha by showing that he was touching feet of Mahavira (Khandagiri cave figure). On this, Ashoka had killed 12,000 Jaina monks. Main dispute was that Mauryas were rulers of west part of Odisha only and wanted to capture east part Kalinga also which controlled ports. Even Kalinga princess Karubaki who married Ashoka constructed a pond in port town of Bhagalpur only. Fake story of mass violence in Kalinga war and adoption of Buddhism was created in 1893 by Vincent Smith as 1/3 population of Odisha was 69 killed by artificial famine due to massive exports of foodgrain by Ravenshaw, Commissioner of Orissa. So a story was planted that Indian kings and followers of jagannātha, Jain etc were equally murderous and only Bauddhas were non-violent. Murder of 12,000 jain monks cannot be called non violence. After Maurya rule (1534-1218 BC), Magadh was ruled by Shunga (1218-918 BC). Then Kaṇva kings ruled (918- 833 BC). Kaṇva branch of Yajurveda was in Odisha only, so they were definitely Brāhmaṇs from Odisha. Then 33 Andhra kings ruled Magadh in 833-327 BC after which all Greek authors have written attack by Alexander in 326 BC. But they shifted Maurya period back by 1300 years for destroying Indian history. Kharavel had ruled at start of Andhra rule and Andhra king Pūrṇotsanga has praised him for help in chasing foreign attack. In Gupta period (327-82 BC), Odisha was under their rule. Vakatak king of western Odisha was married to Prabhavati Devi, daughter of Gupta king Samudragupta. Only by inscription of Prabhavati Devi, we get list of Gupta kings till son of Samudragupta. After Gupta period, Paramar king Vikramaditya of Ujjain ruled the whole country from 82 BC to 19 AD. After his death, his empire disintegrated into 18 parts and each state started using local language in official work. India was attacked from all sides. Finally, his grandson chased out invaders and started Śālivāhana Śaka in 78 AD which is in use with Vikrama samvat since 57 BC. Then India was most powerful and Jesus Christ with his disciple took shelter in India. Inscription on St Thomas mount in Chennai tells that St. Thomas came in 82 AD. Thus, invasion in that period is baseless which was stopped by Kharavel long back. In 483 BC, king Sudhanvā set up 4 Pīṭhas of Śankarāchārya including Govardhana Pīṭha at Puri. 70 Chapter 10-Middle and Modern age Kings of Middle era-Purāṇic Chronology Main calendars-(1) Yudhiṣṭhira coronation (Yudhiṣṭhira Śaka) 17-12-3139 BC, Kaliyuga start on 17-2-3102 BC, Parīkṣita coronation (Jayābhyudaya Śaka)-25-8-3102 BC, Laukika Śaka in Kashmir on death of Yudhiṣṭhira from 3077 BC. (2) Jaina Yudhiṣṭhira Śaka (King of Kāśī becomes Sanyāsī as Pārśvanātha)-2634 BC. (3) Śiśunāga Śaka (on death of first king of Śiśunāga dynasty-Kauzad era of Burma)-1954 BC (4) Nanda Cornation-1634 BC (5) Śūdraka Śaka-756 BC. (6) Chāhamāna (Chāpa) Śaka used by Varāhamihira- 612 BC (7) ŚrīHarṣa Śaka-456 BC. 71 (8) Vikramāditya Samvat-57 BC (9) Śālivāhana Śaka-78 AD. (10) Kalachuri or Chedi Śaka-246 AD-Was it end of Kharavel dynasty? (11) Valabhī Bhanga-End of later Gupta line in Gujrat- 319 AD. (12) Bhāsvatī Śaka (Śatānanda) in Odsha-1099 AD. (13) Kapilendra Śaka-1435 AD (Kapilendra Bhāsvatī) Magadha kings-22 of Bārhadratha ynasty-3138-2132 BC Pradyota dynasty 5 kings (2132-1994 BC) Śiśunāga dynasty 10 kings-1994-1634 BC-Mahāvīra, last jaina Tīrthankara (birth on 11-3-1904 BC, Chaitra śukla 13.). Capital at Pataliputra in 4 year of Udāyi rule. Nanda dynasty-1634-1534 BC. 12 kings of maurya dynasty-1534-1218 BC- Chandragupta (1534-1500BC), Vindusāra (1500-1472 BC), Ashoka (1472-1436). Another Ashoka of Kashmir (1448-1400 BC) had become Bauddha due to which local Bauddhas invited Bauddhas from central Asia to attack. Kashmir was destroyed by that attack. (Rājatarangiṇī) 10 kings of Śunga dynasty-1218-918 BC 4 kings of Kaṇva dynasty-918-833 BC. 33 Kings of Āndhra dynasty-833-327 BC Gupta period-427-82 BC. At start, Alexander attacked in326 BC. His commander re-attacked in time of Samudragupa-in time of second king Samudragupta (320-269 BC). Vikramāditya (82BC-19 AD) ruled over the whole country including Odisha. His samvat from 57 BC is still followed. After his death, country was broken into 18 parts and each was adopting own language. Invaders entered from all directions including Chinese from north. They were chased away by his grandson Śālivāhana who started his Śaka in 78 AD. Oriya 72 literature started in that period (Sarasvatī Kaṇṭhābharaṇa, 2/15). Some ancient kings of Odisha-In Mahābhārata, Śrutāyudha, king of Kalinga was killed by Bhīmasen. His 2 sons also were killed-Ketumān, Śakradeva (Bhīṣma parva, chapter 54). Another Kalinga king Chitrāngada is named in Śānti Parva (4/2-3). A King Bhadrasen of Kalinga is mentioned by Kauṭilya in his book Artha-Śāstra. His brother Vīrasena became king after killing him. (अथिर्वशतास, अध्यताय २०- दद्देवगीगपृरद्दे तर लगीनदो तर भ्रतातता भदसद्देननां रघतान। टगीकता-कतलङ्गिद्देश्वरस्य भदसद्देनस्य सदोदयर्वरः वगीरसद्देनरः) रषर्व चङरत, भतवष्य पररताण (८/५८) Ananga-He was killed for torturing children. (सदोमदद्देव, यशतस्तलक, आश्वतास ३) Dadhivāhana and his son Karakaṇḍu (skin irritation) were in time of Bhagavān Mahāvīra (तवतवधतगीथिर्व कल्प, चम्पतापररगी कल्प) Modern chronology has been grossly confused as Britishers placed start of Maurya period in 327 BC and Indian authors cannot think independently. They think that Kharavel revolted against Mauryas. Mauryas were from west Odisha only and Kharavel helped them in chasing invaders as clearly indicated in his and other inscriptions. After Śālivāhana (Āḍhya Rāja) in 78-138 AD, Kalinga was ruled by Māṭhar dynasty till 600 AD. In same period, Sharabhapuriya kings ruled in west Odisha. Then Śailodbhav kings of Kalinga established strong navy and one branch ruled over Cambodia also. Around 1100 AD, Rajendra Chola had come with his navy to Jagannātha Puri. Then he proceeded to Pashupatinath in Nepal and brought Rudrākṣa seeds which he planted in Great Nikobar. 500 such trees still exist there. His tour was pilgrimage only and not an attack. Thereafter, king Nishanka Malla of Simhal has called himself from Kalinga in 1187 AD. 73 In 1243, Tughral Khan attacked from Bengal side as per Tabqat-i-Nasiri, but he was badly defeated in Jajpur. In 1365, Firozshah Tughlak attacked Jajnagar (Jajpur) as per Tarikh-e-Firozshahi and killed all persons above 17 years till coast. Remaining 1.50 lakh children and women were tied and marched till Gazni to be sold as slaves. Ganga Dynasty-Its first king was Indravarman-1 whose capital was at Dantapur. There is a grant of 39th year of his rule of 537 AD (i.e. start of rule in 499 AD). King Devendravarman (652-682 AD) took his capital at Kalinganagar. Anantavarman Cholaganga made his capital at Cuttack in 1135 AD which is called birth of Cuttack. But this town has been mentioned in Janamejaya grants also of 3014 BC. Construction of present Jagannātha temple started in his period which was completed in time of Ananga Bhīmadeva. Then, Narasimhadeva built Koṇārka temple. But, time of Jagannātha temple should be 200 years earlier as Prāṇa-Pratiṣṭā was done by Rāmānujāchārya whose figure still remains on walls of Mahālakṣmī temple. His time was (1017-1137 AD). Probably epoch of Bhāsvatī (1099 AD is related to start of this temple. Chronology from middle ages (From Odisha govt 2014 yearbook)- 1115 AD-Start of construction of present Jagannātha temple. (It should be slightly earlier as indicated above). 1147-1156 AD- Rule of Kāmārṇava-6 ruled. 1156-1170-Rāghava Deva 1170-1198-Ananga Bhīmadeva-3 1234-1245-Langula Narasimha Deva. Sun temple at Koṇārka. 1264-1278-Bhānudeva-2 74 1278 AD-Chandrikā Devī, daughter of Ananga Bhīmadeva-3 constructs Ananta Vāsudeva temple in Bhubaneswar. 1278-1305-Narasimha Deva-2 1306-1328-Bhānudeva-2 1328-1352-Narasimha Deva-3 1352-1378-Bhānudeva-3 1378-1414-Narasimhadeva-4 1414-1434-Bhānudeva-4 1435-1467-Kapilendra Deva starts rule of Sūrya Vamśa. Kapilendra Śaka from 1435 AD. 1464-Spread of rule from Ganga river to Tiruchirapalli of Tamilnadu. Title of Gajapati Gauḍeśvara Nava-koṭi Karṇāṭa Kālavargeśvara (protector of 9 crore Hindus). Sarala Das writes Mahābhārata in Oriya. 1467-1497-Rule of Puruṣottama Deva. 1497-1540-Pratāparudra Deva 1542-1549-Govinda Vidyādhara of Bhoi dynasty rules. 1560-1568-Mukunda Deva of Chalukya dynasty rules. Kālā Pahāḍa destroys 606 temples. His descendants still use title Kālā-Pahāḍa with great pride. 1568-Suleman Karrani conquers Odisha. Foreign rule starts. 1590-Mughal invasion on odisha. 1592-War with Mughal and Afghans on Svarnarekha river bank. Mughals capture Saranga-gadh fort. 1593-Khurda king surrenders before Mughal commander Mansingh. His descendants still use Mansingh title. 1611-1617-Division of Odisha into Gadjat and Mughalabandi by king Todarmal. 1617-Subedar Mukarram Khan invades Khurda. 1625-Dutch post set up in Pipli in Balasore. 1633-Bristish east India Company sets up first factory at Haripur coast. 75 1660-1667-Khan-e-Daura becomes Subedar of Odisha. 1671-Aurangzeb grants tax-free trade to east India Company. 1751-Start of Maratha rule. 1766-East India Company conquers ganjam. 1803-British capture Barbati fort of Cuttack. 1817-Paik rebellion suppressed (started in 1804) 1835-Ghumsar revolt. 1862-Vir Suredra Sai of Sambalpur surrenders before Major Impey. 1866-Cuttack Commissioner Ravenshaw procures and exports all paddy causing famine which killed 1/3 population about 35 lakhs by starving. Called 9 Anka famine (Year 9 of rule of king Divya Simha Deva). 1882-Utkal Sabha formed by Gauri Shankar Roy. 1895-Meeting at Cuttack under Madhusudan Das for joining of Oriya speaking regions in Odisha. 1898-Madhusudan Das elected to Bengal Assembly. 1898-Utkal Samgh Sammilani formed. 1907-Application to Royal Commission for Odisha state. 1909-Satyabadi Vana Vidyalay set up on 12 August. 1911-Bihar-Odisha separated from Bengal. 1912-Balasore conference for Odisha state. 1913-Orissa Ryot Bill passed. 1914-Gopabandhu Dash starts Satyabadi monthly from Sakhigopal, printed in Asha Press Brahmapur. 1915-Bagha Jatin becomes martyr. 1916-Bamra Sura-Tarangini Sarasvata Samiti awards Sarasvati title to Fakir Mohan Senapati. 1917-Madhu Babu starts Oriya paper. 1918-Satyabadi press starts in Sakhigopal. 1919-Samaj weekly starts from 4 October. 1920-Baripada-Bangiriposi railway line (37.20 Km) opens. 1921-Mahatma Gandhi visits Odisha on March 24. 76 1922-Harekrushna Mahatab jailed for 1 year on July 18 for instigating Kanika revolt. 1923_Madhu Babu resigns from Bihar-Odisha ministry. 1924-Oriya Women Forum set up at Brahmapur. First meeting at Cuttack. 1925- Gandhi visits Odisha on August 9. 1926-Gopabandhu Dash starts Widow shelter in Puri and their education starts under Acharya Harihar Das. 1927-Gandhi visits Odisha. Serious floods in Balasore. Kalicharan Patnaik given title of Kavichandra by Gajapati Ramachandra Deva-4. 1928-Gandhi visits Sambalpur. Utkalamani Gopabandhu Dash expires. 1929-Utkal Pradesh Congress Committee meets at Cuttack. 1930-Salt agitation ay Inchudi in Balasore. Utkal Pradesh Congress Committee meets at Balasore on June 20. 1931-Krushna Chandra Narayan Gajapati demands separate Odisha in Round table Conference, London on January 16. 1932-Second Round Table Conference accepts demand for Odisha state on September 7. 1933-First English daily New Odisha starts from Asha Press, Brahmapur by Shashibhushan Rath with help of Lingaraj Panigrahi. 1934-Gandhi comes to Odisha on May 5. 1935-Kaliaboda Gurudwara built at Cuttack by Sardar Kartar Singh, Professor of Chemistry in Ravenshaw College. Guru Nanak had stayed here on way to Puri. 1936-Separate Odisha state formed on April 1. 1937-First Oriya cabinet formed. 1938-Gandhi attends annual meeting of Gandhi Seva Sangh on March 25 at Delang, Puri district. Baji Rout dies in Police firing. 77 1939-Subash Chandra Bose visits Cuttack on August 5 with Jay Prakash Narayan. Congress ministry resigns on November 4. Major General Bezelgate killed in Ranpur in Puri Distt (now in Nayagadh). Religious endowment set up. Rabindra Nath Thakur comes to Puri. 1940-Oriya theater set up at Cuttack by Kalicharan Patnaik. Prof. Artaballabh Mohanty edits Madala Panji. 1941-Raghu Diwakar hanged for murder of Bazelgate. 1942-9 persons killed in police firing at Lunia and 29 at Iram. 1943-Oriya song broadcast fro Calcutta radio station. 1944-Odisha PM Krushna Chandra Narayan Gajpati resigns on June 30. 1945-British airforce bombs Azad Hind Fauj base near Rangoon killing Oriya people mostly from Ganjam. New colleges set up at Balasore, Sambalpur, Puri from July. 1946-Gandhi visits Odisha on 29 January. Odisha Governor lays foundation stone for dam at Hirakud. Central Rice Research Institute set up at Cuttack. 1947-Daring flight by Biju Patnaik to Indonesia to bring their leaders to safety. Princely states merged with Odisha. 1948-Foundation stone for new capital at Bhubaneswar. High Court and Radio station set up at Cuttack. 1949- Capital shifted from Cuttack to Bhubaneswar. Balangir district formed. 1950-Map of Odisha with 13 districts published. 1951-PM Jawaharlal Nehru visits Jharsuguda on December 13. 1952-Biju Patnaik donates 1000 Pounds to UNESCO for Kalinga Award. Oriya and English used for government work. 1953-Rourkela Steel Plant set up. 1954-Agricultural College set up in Bhubaneswar. Law passed for use of Oriya in official work. 78 1955-Bhudan land distributed among landless. 1956-Engineering College set up in Burla. Sarangadhar Das, head of Prajamandal dies. Work starts for Rourkela steel plant. 1957-Hirakud dam inaugurated by Jawaharlal Nehru. Oriya Sahitya Academy set up. National Park in Simlipal. Foundation stone of Bhubaneswar Museum by President Rajendra Prasad. 1958-Mihirsen swims across English Chanel. Dandakaranya project starts. 1959-Lalit kala Academy set up. Vir Surendra Sai Medical College in Burla. 1960-Government Archives at Bhubaneswar. Nandan- kanan zoo, Blind schools set up in Bhubaneswar. First volume of Oriya Vishvakosha published by Jnanamandal edited by Binod Kanungo. 1961-Odisha Vidhan Saudh inaugurated. Rourkela Engineering College opened. 1962-Jawaharlal Nehru lays foundation stone for Paradeep port. Sainik School in Bhubaneswar. Work starts on Express highway from Daitari to Paradeep. Odisha Agriculrure University set up. 1963-Russian astronaut Valentina Tereshcova visits Odisha. Utkala University opens. 1964-Foundation stone of Talcher Thermal power station laid by Jawaharlal Nehru. 1965-Chaukidari system in villages abolished. 1966-After death of PM Sri Lal Bahadur Shastri, Biswanath Das becomes President of Bharat Lokasevak Mandal. 1967-Universities set up in Brahmapur and Sambalpur. Pandit Nilakanth Das expires. 1968-President opens Sambalpur University. Freedom fighter and Litterateur Radhanath rath awarded Padma- vibhushan. 79 1969-Varahgiri Venkat Giri becomes President on 24 August. 1970-Biju Patnaik forms Utkal Congress. 1971-Sri Jagannath Sanskrit University set up. Acharya Harihar Das expires. Lance Nayak Albert Ekka gets Parama Vira Chakra for Bangladesh war. 1972-Severe cyclone on Odisha coast. 1973-Traffic starts on Cuttack-Paradeep railway line. Navy training centre starts at Chilka. 1974-Maharaj Krushna Chandra Gajapati Narayana Deva expires. 1975-Dr. J. V. Bolton honoured in Odisha Assembly for his work on fakir Mohan Senapati literature. Crocodile Research centre for salt water set up in Bhitar Kanika. 1976-Bonded Labour Abolition Act, 1976 passed. 1977-Fisheries Research Centre set up at Kaushalyaganga. 1978-Severe cyclone in Bandhagoda of Keonjhar. Upper Indravati project starts. 1979-IMFA trust starts Sarala Awards. 1980-Prince Charles of UK visits Odisha. Indonesia Government awards Bhumi-putra award to Biju Patnaik. 1981-Aluminium factory (NALCO) set up at Angul. 1982-Indian Road Congress annual meeting at Bhubaneswar on October 23. 1983-Central Sahitya Academy award to Dr. Harekrushna Mahtab for his book Gaon-Majlis. 1984-PM Indira Gandhi lays foundation of Ordnance factory at Saitala in Balangir and Talcher-Sambalpur rail link. Odisha Vijnan Academy and OREDA set up. 2 former CM’s Biswanath das and Nabakrushna Chaudhary expire. 1985-Sarvoday leader Rama Devi expires. First state level Loka Adalat at Cuttack. 80 1986-Padmasri award to Binod Kanungo, founder of Jnanamandal. Foundation of Pathani Samanta Planetorium. 1987-Ex CM Dr. H K Mahtab expires. Jawaharlal Nehru indoor stadium opened at Cuttack. Harekrushna Mahtab State Library opened in Bhubaneswar. Jnanapith award to Sacchhidananda Routray. 1988-Dalai Lama visits Odisha. Cuttack TV centre opens. 1989-Bhubaneswar Stock Exchange opens. Ib Thermal Power plant foundation stone. 1000 years of Cuttack town. Sri Rabi ray is Speaker of Loksabha. Agni missile tested at Chandipur. 1990-Justice Rangnath Mishra becomes Chief Justice of India. 1991-Literateur Kalindi Charan Panigrahi expires. Women Development Cooperative formed. 1992-Singer Balkrishna Das dies. 13 districts of Odisha divided into 30 districts. 1994-Simlipal Reserved forest declared Bio-reserve. Justice G T Nanavati becomes Chief Justice of Odisha. 1995-Indonesia awards highest civilian award Vinatanga Jasuttama (Vaianteya Yaśottama) to Biju Patnaik. 1996-Naba-Kalebar of Jagannātha at Puri. 1997-Demice of Ex-CM Sri Biju Patnaik, Archeologist Satyanarayan Rajguru, Odisi Dancer Samyukta Panigrahi. 1998-Demice of Samaj editor Radhanath Ratha, Social worker Malati Chaudhari. Traffic starts on Sambalpur- Talcher rail line. Third SAARC conference at Khurda. 1999-Agni-2 missile successfully tested from Chandipur. Super Cyclone on Odisha coast on 28-29 October. More than 12,000 died. Kujang Gandhi Narayan Viravar Samant expires. Sri M M Rajendran becomes Odisha Governor. 81 2000-Sri Navin Patnaik becomes Odisha CM on March 5. Odisha Culture University set up. Freedom fighter Chintamani Panigrahi expires. Profession tax imposed in Odisha. Second World Oriya conference in Rourkela. Draught in Odisha. 2001-Floods in Odisha. 2002-Draught in Odisha. 2003-Flood in Odisha. Justice Sujit Burman Roy is Chief Justice of Odisha. 2004-Padmasri awards to-Hockey player Dilip Tirkey, Dance Guru Maguni Charan Das, Dramatist Manoranjan Das. Kendriya Sahitya Academy award to Dr. Prafulla Mohanty. Rupa Mishra tops IAS examination. Sri Navin patnaik becomes CM for second term. Demices-Odisi Guru Kelucharan Mahapatra, Padmasri Sacchhidananda Routray, Poet Guru Prasad Mohanty, Poet Purnananda dani, Novelist Kishoricharan Das, ex-CM Nilamani Routray. Sri Rameshwar Thakur becomes Governor of Odisha. 2005-Demices-Author Chintamani Behera, Justice Naba Kishor Das. Chief whip of BJD Sri Sankarshan naik dies in accident. VAT, Financial liability bill, Right to Information Act, Information Commission. Education satellite plan. 2006-Agreement for Kirtania port in Balasore. Sports Academy set up. Agreement for Vedanta University at Puri. Gopbandhu Rural Scheme and KBK plans started. Ex-CM Nandini Satpathy expires. Panchayat elections held at 3 levels. 2007-Ashok Ganguly becomes CJ and Muralidhar Chandrakant Bhandare Governor of Odisha. 150th anniversary of 1857 Freedom struggle in old assembly house. 2008-Police Commissionerate starts in Cuttack- Bhubaneswar. Kalpana Das climbs Mount Everest. 82 Ashok Chakra to Pramod Satpathy killed in Nayagadh Arms loot. New Agriculture policy-2008 announced. 2009-Sri Navin Patnaik becomes CM for third term. Historian Manmathnath Das expires. Chess player Padmini Rout gets Ekalabya award. Janaki Ballabh Patnaik gets Atibadi Jagannath award. Arjun award to Hockey player Ignes Tirkey. 2010-National Youth Festival 15 in Kalinga Stadium, Bhubaneswar. Padmasri awards to Musician Raghunath Panigrahi, Hockey player Ignes Tirkey, Guru Mayadhar Rout. Padma Vibhushan to Heart Surgeon Ramakanta Panda. Weightlifting gold medal in Commonwealth games tO Ravikumar. Bronz medal for yatching in Asian games to Pratima Puhan and Prabha Minz. Bhajan Samrat Bhikhari Bala expires. Biju Patnaik award to scintists Kulamani Panda and Rajanikanta Chaudhari. 2011-English names Orissa and Oriya changed to Odisha and Odia on November1 in Government of India Gazette. Ganjam declared best district in help to physically challenged. Jayadeva award to film maker Apurba Kisore Bir. Arjuna award to Ravi Kumar. 3 Odiyas climb mount Everest-Ganesh Chandra Jena, Yogavyas Bhoi, Devidatta Panda. Padmabhushan to Sitakanta Mahapatra. Sand artist Sudarshan Patnaik gets international recognition. Odisha Gram Panchayat Rules 1964 amended to give 50% reservation to women. Author Narayan Puraseth dies. Saha Commission starts inquiry into mineral scam. 2012-Demice-Justice Ranganath Mishra, Freedom fighter and ex-minister Nityananda Mahapatra, Odisi Guru Harekrushna Behera, Critique Jatindra Mohanty, Painter Ajit Kesari Roy. Tagore Academy Ratna award to Guru Mayadhar Rout, Gopal Chandra Panda, Nilamadhav Panigrahi. Medscape award to Dr. Ramakanta Panda. 83 2013-Justice Adarsh Kumar Goyal becomes CJ and Sri S C Jamir Governor of Odisha. Maritime Museum at Zobra in Cuttack. Jnanapith award to Pratibha Roy. Community Policing starts. Separate agriculture budget. Ban of tobacco production, sale and use. Agriculture and Youth policies announced. Sarala Award to Manorama Mahapatra. Public Service Act passed. 2014-Ex-speaker of assembly Yudhishthir Das expires. Odiya declared classical language, Sri Navin Patnaik becomes CM for fourth term. Women policy announced. Retirement age extended to 60 years from 58. Chapter 11-Sanskrit Literature 1. Mādhava Nidāna-Three ancient Samhitā (texts) of Āyurveda are called Bṛhat-trayī (big three)-Charaka, Suśruta, Vāgbhaṭa. Later 3 major texts are called Laghu-trayī (small triple)-Mādhava Nidāna, Bhāva Prakāśa, Śārngadhara Samhitā. Original name of Mādhava Nidāna was Roga-viniśchaya (diagnosis of disease), but it was written by Mādhava Kara of Odisha, so it was called Mādhava-Nidāna. Due to its fame, it was translated into Persian in time of Caliph Harun-al- Rashid. Diagnosis was usually by seeing nerves by 84 holding wrist (Kara), so Mādhava had Kara title which is common in Odisha. 2. Kālidāsa-There were 3 famous Kālidāsa stated in Sāhitya Mīmānsā of Rājaśekhara. First Kālidāsa was dramatist who has called himself in time of king Agnimitra Śunga (1158-1108 BC) in his drama Mālavikāgnimitram. He wrote 3 dramas. Second Kālidāsa was poet and one of 9 jewels in court of Vikramāditya of Ujjain (82 BC-19 AD). After 3 epics- Raghuvamśa, Meghadūta, Kumārasambhava, he wrote astrology text Jyotirvidābharaṇa in which he has described Vikramāditya and his 9 jewels. His Meghadūta epic describes places of south Odisha in great detail, so he appears to be from Odisha. Third Kālidāsa was has described himself from Pūrṇā in Maharashtra in Chid-gagana-chandrikāa. He was contemporary of a Bhoja king and Prophet Mohammad. 3. Śatānanda-His famous astronomy text is Bhāsvatī. Being short method for Pañcha-siddhāntikā of Varāhamihira, it was called Pañcha-siddhāntikā- Bhāsvatī. He was son of Śankara and Sarasvatī of Puri and epoch of his texts was Kali 4200 (1099 AD). It has been mentioned in Padmāvata epic of Raskhan 500 years later. 4. Viśvanātha Kavirāja-His Sāitya Darpaṇa is most famous text of its subject. His patron was Bhānudeva (1414-1434 AD). His other works are-Rāghava Vilāsa, Kuvalaya Charita epic, Prabhāvatī Pariṇaya drama, Praśasti Ratnāvalī, Kāvya Prakāśa Darpaṇa, Narasimha Vijaya, Mālatī Madhukara. 5. Jayadeva-He was in 12th century. His epic Hīta- Govinda is famous whose Daśāvatāra stotra is sung for Odishi dance. As per Bhaviṣya purāṇa, he had written a book on Nirukta (vedic dictionary) also. Some astronomy texts of Kerala have quoted methods of his 85 Algebra text. One of the early commentaries on Gīta- Govinda is by Rāṇā Kumbhā, king of Mewar. 6. Rāmachandra Mahāpātra-His title was Kaula Bhaṭṭāraka. His book Śilpa Prakāśa was published in 2005 with English translation by Bettina Baumer, Rajendra Prasad Das and Alice Boner. 7. Puruṣottama Miśra- His patron was Gajapati Nārāyaṇa Deva of Parlakhemundi. He wrote Sangīta Nārāyaṇa in 17th century. This was published with English translation in 2009. 8. Viṣṇu Śarmā-Author of Pañcha-tantra. He was from Golla Janapada (Golanthara) as per Jain texts. He was called Chāṇakya due to his town Chaṇaka (place of Chāṇūra wrestler with Kamsa of Mathura) and family title was Kauṭilya as paddy was kept in Kuṭi made of straw in his area. He became teacher in Takṣaśilā university and after founding Maurya empire, wrote famous book on polity-Arthaśāstra. 9. Bhaṭṭa Nārāyaṇa-Veṇī Samhāra poetry in time of king Mādhavarāja of Śailodbhava dynasty. 10. Murāri Miśra-His epic Anargha Rāghava is mentioned by Rājaśekhara. 11. Govardhana Āchārya-Āryā Saptaśatī. 12. Udayana Āchārya was younger brother of Govardhana. Wrote commentaries on Naiṣadha Charita of Śrīharṣa and Gīta Govinda of Jayadeva. 13. Bopadeva-Mugdhabodha grammer (13th century) 14. Vidyādhara-Ekāvalī on poetry. Narasimha Deva was patron. 15. Śrīdhara Svāmī-Śankarāchārya of Govardhana Pīṭha Puri. Wrote commentary on Bhāgavata Purāṇa. 16. Kumārila Bhaṭṭa-Jinavijaya epic tells his period as (557-493 BC). He was born in Jayamangalā village on south bank of Mahānadī. He was disciple of Jaina Muni Kālakāchārya of Ujjain (599-527 AD). When he revived 86 Vedic tradition, some Jaina persons called it treachery with Jaina Guru. For repentance he burnt himself in slow fire of straw in Sangama at Prayāga. He asked Śankarāchārya to take help of his student Maṇḍana Miśra on Son river bank. He was greatest scholar of Mīmānsā. Many commentaries of his book Tantra Vārttika are published. 17. Kavichandra Ray Divākara Miśra- His patron was Krishandevaray of Vijayanagar (1509-1530)-Abhinava Gīta Govinda, Bhārata Mātā epic. 18. Kavichandra Jīvadevāchārya (1478-1550)-Bhakti Bhāgavata epic. 19-Kṛṣṇa Miśra-Prabodha Chandrodaya. 20. Jayadeva Āchārya-Pīyūṣa Laharī, Vaiṣṇava Mālā. 21. Lakṣmīdhara Bhaṭṭa-Sarasvatī Vijaya. 22. Rāmakṛṣṇa Bhaṭṭa-Pratīpa Alantam. 23. Ray Ramananda-Officer under Prataprudra Deva. Jagannātha Vallabha, Govinda Vallabha. His neice Mādhavī Dāsī wrote drama Puruṣottama Deva. 24. Jagannātha Miśra-Rasa Kalpadruma. 25, Gangādhara Miśra-Kosalānanda epic (about Chauhan kings of Sambalpur-Balangir) 26. Baijala Deva-with Chauhan king of Patna. Prabodha Chandrika (grammer book) 27. Kṛṣṇadāsa Baḍajenā Mahāpātra-Emissary of Gajapati Mukunda Deva in court of Mughal king Akbar. Gīta Prakāśa. 28. Mārkaṇḍeya Miśra-Daśagrīva Vadha epic, Prākṛta Sarvasvam. 29. Haladhara Miśra (in time of Gajapati Narasimha Deva)-Vasantotsava epic, Sangīta Kalpalatā, Haladhara Kārikā (grammer). 30. Hari Nayak-Hari Nāyaka Ratnamālā, Viṣama Prakāśa. 87 31. Gajapati Nārāyaṇa Deva (king of Paralakhemundi)- Sangīta Nārāyaṇa, Alankāra Chandrikā. 32. Kaviratna Puruṣottama Miśra-Guru of Gajapati Nārāyaṇa Deva. Yamaka Bhāgavata epic, Nīlādri Śataka, Anargha Rāghava drama, Rāmachandrodaya. 33. Vāsudeva Ratha-Ganga Vamśānucharitam (1770 AD). 34. Nityānanda Raghunātha Tīrtha (17th century)-Śrī Kṛṣṇa Līlāmṛta, Gīta Mukunda. 36. Baladeva Vidyābhūṣaṇa (of Remuna in Balasore)- Govinda Bhāṣya on Brahmasūtra in 1730. Commentary on Stavamālā of Rupa Gosvami. 37. Raghunātha Dāsa-Kāla Nirṇaya, Śrāddha Nirṇaya, Dharma Śāstra, Nyāa Ratnāvalī, Amarakoṣa Ṭīkā, Vardhamāna Prakāśa (Commentary on Vardhamāna grammer), Kāraka Nirṇaya, Utpala Tarangiṇī, Sāhitya Bhūṣaṇa, Vanadurgā Pūjā, Kātantra Vistāra, Ākṣepa, Vaidya Kalpalatā, Nigūḍhārtha Prakāśa etc. 38. Yogī Praharāja Mahāpātra (Of Nandapur in Koraput, 18th century)-Vidyā Hṛdayānanda, Sankṣipta Smṛti Darpaṇa. 39. King Puruṣottama Deva-Trikāṇḍa Śeṣa, Hārāvalī, Ekākṣara Koṣa, Dvirūpa Koṣa. 40. Śambhukara Vājapeyī (In time of Ganga King Narasimha Deva2, in 1279-1303 AD)-Śrāddha Paddhati, Vivāha Paddhati, Śambhukara Paddhati, Smārtta Ratnāvalī etc. 41. Śrī Chandraśekhara Simha Sāmanta (Khandapara, 1831-1904) Astronomy text Siddhānta Darpaṇa (Published in 1899 by Calcutta University, in 1999 with mathematical commentary by Arun Kumar Upadhyay). 42. Viśvanātha Mahāpātra-Kāñchī Vijaya epic. Modern Sanskrit poets are Chandrashekhar Mishra, Prabodh Kumar Mishra, Sudarshan Acharya, 88 Chandrashekhar Sadangi, Prafulla Kumar Mishra, Harekrishna Satapathi, Gopal Krishna Dash etc. Chapter 12-Pañcha sakhā and traditional literature 1. Odiya script-Mainly 2 scripts were used in India- (1) Devanāgarī by Indra and Marut-It has33 consonants k to h as symbols of 33 Devas, so it was called Devanāgarī. By adding 16 vowels, it had 49 letters like 49 Maruts. It is used from east (region of Indra) to north west (region of Marut). Whole world is described by letters from A to H, so man as image of world is called Aham. This is body. By adding its Knower (Kṣetrajña) by 3 letters Kṣa, Tra, Jña-52 letters indicate 52 Siddha Pīṭhas. This is Siddha order. Forms of letters have been changing with time, but its order has remained the same for at least 20, 000 years. (2) Brāhmī-This was started by Svāyambhuva Manu and revived by Ṛṣabha Deva as per Jaina tradition. Sequence of letters is same but there are 3 sounds for each vowel and some extra letters making it 63 or 64 letters. South India has 2 types of L. Odiya imbibes both traditions. In addition, there are scripts for special purposes. For naming quarters of 27 nakṣatras, we use 20 consonants added with 5 vowels –a, i, u e, o-which are similar to Roman script. For 108 parts of nakṣatras we add 12 letters making it 37 letters. All signs used in Vedas have 17x17 = 289 letters. It has 1 ॐ, 36x3 vowels and 36x5 consonants. Odiya is centre of all traditions of India. In north Ṛ has Ri sound, south uses Ru sound. Odiya has both and a third sound Ra. Similarly, west part gives half accent on last letter. East part first A is read like o. Odiya has 89 exact equal stress on all letters like Sanskrit. Ḷ vowel has small and long forms, but is not used in any word. Its only used is that Locket (Lākṛti) is of that shape and number 9 in Odiya, Hndi are similar to Ḷ in Bangla. This shows that basic structure of script was the same all over India. But in British period, separate type-faces were built for each region and a theory was made that every region had separate culture on which Vedic culture was imposed by Aryans invading from north west. But there are about 50 special Vedic words used only in Oriya. Had it been imposed from west, these words would have occurred in west also. In Bauddha period, dual number words of Sanskrit were stopped as it was stopped in Russian by Stalin. Traditional Chhandas (meters) of Odiya are similar to Vedic Chhandas based on letter count. There are some irregular meters called Daṇḍa, e.g. Śiva-Tāṇḍava by Rāvaṇa. Oriya Mahābhārata of Sāralā Dāsa is also in Daṇḍa Chhanda. Chhanda is also written as Chhānda in Oriya. As Daṇḍa is irregular meter, indisciplined person is called Daṇḍa in Oriya. As per Sarasvaī Kaṇṭhābharaṇa (2/15), literature in Prākṛta started in time of king Śālivāhana (78-128 AD). Before that it was used by common men but not in literature. At present, literature in popular languages in available only from 8 century written by disciples of Gorakhanātha. Jaina and Bauddha texts also were written around that time in popular languages which change with time. Now we have to imagine what could have been original Sanskrit form and then translate. Sanskrit remained eternal language. Main available texts of Nātha tradition are Śiśu Veda and Gorakha Samhitā. In British pattern, our literature is classified as Śaiva or Vaiṣṇava texts which is not 90 correct. Devotee of Jagannātha does not avoid worship of Śiva, Durgā or Hanumān. Temples of all exist in Jagannātha temple Puri. Another text of Nātha tradition is Rudra-Sudhā-Nidhi. There is old tradition of Koili songs in Oriya. Koyal (cuckoo) is given message for conveying in these songs. Koil means temple in Tamil which is used in Oriya also (Vaikuṇṭha Koili). Two more ancient texts are found-Kalasa Chautisa of Bacchha Dāsa. Here verses start with 34letters from K to H and Kṣa. Another is Vichitra Rāmāyaṇa of Siddheśvara Dāsa. Some persons think that Sāralā Dāsa himself was called Siddheśvara Dāsa before Sanyāsa. Among old poets, Sāralā Dāsa is most famous whose earlier name was Siddheśvara Pariḍā. His works are- Sāralā Mahābhārata, Vilankā Rāmāyaṇa, Chaṇḍī Purāṇa, Lakṣmī Nārāyaṇa Vachanikā. Gopīnāth Mohanty thinks him of 10th century. Pañcha-Sakhā Poets-There were many famous Sanskrit poets in Odisha since long ago. Around time of Chaitanya 5 main Oriya saint poets were called Pañcha- sakhā (= 5 friends)-(Matta = mad) Balarāma Dāsa, (Ati- baḍi) Jagannātha Dāsa, (Mahā-puruṣa) Achyutānanda, Ananta Dāsa, Yaśovanta Dāsa. They were not of same period, but being of same tradition, they are called 5 friends. Their philosophy was Sānkhya, whose teacher was called Pañcha-śikha. Their works are- Balarāma Dāsa-Jagamohana Rāmāyaṇa, Lakṣmī Purāṇa, Vedānta Sāra, Gupta Gītā, Nāma Māhātmya, Bhāva samudra, Kamalalochana Chautisa, Kānta Koili etc. Jagannātha Dāsa-His Bhāgavata is most famous and it was recited in every village of Odisha in a house called Bhāgavata Ṭungī. His other works are-Artha Koili, Dāru Brahma Gītā, Śūnya Bhāgavata, Dhruva Stuti etc. 91 Achyutānanda Dāsa-His Mālikā is very famous which describes future incidents similar to works of Nostradamus in France. There were 16 Pothis (plates of copper or palm leaves) which are blank but his reply is printed for any mental querry. His other works are- Śūnya Samhitā, Chaurāsī Yantra, Gurubhakti Gītā, Khila Harivamśa, Gupta Bhāgavata, Kaivartta Gītā, Kāla- Nirghaṇṭa, Teraha Janma Śaraṇa, Brahma Ekākṣara Gītā, Gopāla Ogāla, Bhāva Samudra, Garuḍa Gītā, Brahma Śankuli, Ananta Vaṭa Gītā, Kālī Kalpa Gītā, Aṣṭa Gūjarī, Gūjarī Rāsa, Brahma Kuṇḍalī, Mahāgupta Padmakalpa, Chausaṭhi Paṭala, Chheyālisa Paṭala, Chaubīsa Paṭala, Dasa Paṭla, Nitya Rāsa, Manmatha Chandrikā, Śiva Kalpa, Achyutānanda Janma Śaraṇa, Chitta Bodha, Rāsa Mālā, Pañchasakhā Bhajana. Chaurāsī Yantra are 84 centres in human body which give 84 powers. His Bhaviṣya Mālikā, Āgata Bhaviṣya Lekhanā, Bhaviṣya Parārdha, Jāiphūla Mālikā are popular. Ananta Dāsa is also called Śiśu Ananta and there is a place name near Bhubaneswar. Meaning of old Śiśunāga dynasty was same. His main works are- Chumbaka Mālikā, Nīlagiri Charita, Udaya Bhāgavata, Hetu Udaya Bhāgavata, Artha Tārīṇī Praśnottara, Bhakti-mukti Pradāyaka Gītā. Books by Yaśovanta Dāsa are-Śiva Svarodaya, Premabhakti-Brahma Gītā, Ātma-pratyaya Gītā, Govinda Chandra. These poets have expressed complicated Vedic concepts in simple short sentences. Many times their single line is more accurate than 10 pages commentary. Only one example is given from Jagannātha Dāsa- Je Pāñche Para ra manda, tāhāra manda pāñchanti Govinda = If one plans bad for somebody, his bad is planned by God. 92 Śvetāśvatara Upaniṣad (5/5) uses same words- यच स्वभतावरः पचतत तवश्वयदोतनरः, पताच्यतानांश्च सवतार्वनद पङरणतामयद्देदद यरः। 6 Gosvāmī-By adding Mahātmā Arakṣita Dāsa, they are called 6 Gosvāmī. His works are-Mahīmaṇḍala Gītā, Bhakti Ṭīkā, Saptānga Adbhut Samhitā, Tattvasāra Gītā. Most famous poet after Pañchasakhā is Upendra Bhanja. He was from Bhanja royal family of Brahmapura. His most famous work is Vaidehīśa-Vilāsa which is story of Rāma and every line starts with letter va (or ba). His other works are-Koṭi Brahmāṇḍa Sundarī, Lāvaṇyavatī. Later traditional poets are- Śiśu Śankara Dāsa-Uṣābhilāṣa. Deva Durlabha Dāsa-Rahasya Mañjarī Kārttika Dāsa-Rukmiṇī Vivāha. Rāmachandra Patnaik-Hārāvalī. Dīnakṛṣṇa Dāsa-Rasa Kallola. Abhimanyu Sāmantasimhār-Vidagdha Chintāmaṇi. Kavisūrya Baladeva Ratha-Champū, Charita Kāvya type works. Brajanātha Baḍajena-Chatura Vinoda. Bhima Bhoi was a famous saint of 19th century whose teachings are called Mahimā Dharma. He was blind, but his teachings were written by his disciples out of which many are missing. Available texts are-Stuti Chintāmaṇi, Brahma Nirūpaṇa Gītā, Ādi Anta Gītā, Chautīsā Grantha Mālā, Nirveda Sādhanā, Śruti Niṣedha Gītā, Manusabhā Maṇḍala, Mahimā Vinoda (4 parts, unpublished), Bṛhat Bhajanamālā, Bangala Āṭha Bhajana. Mahimā means worship of formless. Saints of this sect always move on feet. 93 Chapter 13-Forest People 2001 census counts 62 tribes in Odisha out of which Khond are 17.1%-total number is 13,95,643. Next are Gond 9.6%. With other 6 main tribes-Santhal, Kol, Munda, Saur, Savara, Bhottaḍā (Bhatra) they constitute 64.2% of tribals. Bhumij, Bhuiyan, Oram, Paraja and Kisan are about 3 lakhs. Other 44 tribes are about 8.8%. 5 tribes are on verge of extinction-Chemchu, Mankiḍī, Desua Bhumij, Ghar, Tharua. As per Purāṇ and historic traditions, tribals are of 5 origins- (1) Śbara-These were in time of Varāha incarnation about 17,000 BC whose main work was digging. That was time of king Pṛthu also who did extensive mining. Śabara has become Sābal in Oriya meaning digging rod. Original text of Mīānsā is Śābara Bhāṣya. Meaningless Mantras of Śiva tradition are Śābara. (2) Shipping-Persons transporting goods on land or in sea were called Nāga (snake). They were spread all over world-Nagasaki in Japan, Āstīka Nāga (Aztec) of Mexico. Indian places were Nagarkoil, Nagpur, Ahicchhatra etc. Most kings of Odisha are of Nāga gotra. Path north of equator was called Nāga-Vīthi. Arjuna had married Nāga princess Ulūpī of Manipur. Rāma’s elder son Kush had 94 married Nāga girl Kumudvatī. Ships were tied with Khūṇṭa pole at ports. So, the persons in charge of loading unloading are called Khuṇṭiā in Odisha, Khṇṭe in Mahārāṣṭra and Nigeria. Pirates were called Paṇi in Vedas (Ṛgveda 8/64, 10/108 etc). They are Pāṇa tribe of Odisha who have been made Christians. Brāhmaṇas related to trade have titles Pāṇi, Pāṇigrahī. (3) Mining-After Bali gave back 3 lokas to Indra, some Asuras were not satisfied and continued war. To resolve, Kūrma suggested joint mining whose product could be shared. Asuras were experts in digging, so they worked in pits called hot mouth of Vāsuki. From same region, Yavanas were chased out by king Sagara in about 6762 BC who settled in Greece which was called Ionia after that. So, the names of those Asuras have become mineral names in Greek language. Some are Sanskrit names also like Munda (Munda = iron ore, Mura = its powder, Murrum). Aurum is gold in Greek, Oram title. Topaz miners are Toppo. Copper ore is Chalcopyrite from Greek Xalco (Khalko title). Supporting wall of mine pit is hard like tortoise called Ekka (Greek) or Kacchhapa (Sanskrit). Tin miners are Sinku (Stanic), workers of blast furnace are Sinku (unit of heat in Sanskrit), Mercury miners are Hembram. Persons refining ores are Minz (Mīna = fish) or Hansada (Hansa removes water from milk). Compass (Karkaṭa) is used for indicating mine place-they are called Kerketta. (4) Invaders-Chapter 1 of Chaṇḍī Pāṭha tells about Kolā terrorists. They could be from India itself or from Australia where bears are called Cola. In Rāmāyaṇa period they were called Ṛkṣa (bear). Ṛkṣa mountain is in west Odisha, Chhatisgarh. (5) Old kings-Rulers of Kiṣkindhā in Rāmāyaṇa period are Kandh tribe. They wore Lanji like tail of monkeys. There is one Lanjigarh in Kalahandi. In time of Akbar, 95 central India was ruled by queen Durgavati whose husband was from Lanjigarh. They are called Rāja- Goṇḍa (king Gonds). Chapter 14-Makers of Modern Odisha In British period persons of their two earlier centres Madras (Chennai now) & Calcutta aligned with them early and were dominant in government jobs. Books also were published in those regions only. Odisha had mostly officers and landlords of Bengal. Mostly books published in Calcutta were available here in Bangla or English. South Odisha was under Madras Presidency. Even now, many old police manuals in Telugu are found in Koraput, Ganjam districts. Leading persons of Odisha in British period tried very hard to revive Odiya culture and language and unite Odiya speaking regions. In 1866, Commissioner Ravenshaw of Odisha exported most rice of Odisha causing famine in which 35 lakh persons died due to starving. Then Delta canal scheme was started. Mayurbhanj king set up Medical Colege (in his name Śrīrāma Chandra Bhanja or SCB ) and Ravenshaw College at Cuttack (now autonomous university). To hide mass murders by British by starving, 96 a story was created that Indians were equally murderous and only Bauddhas were non violent. So a fiction of invasion by Maurya Ashoka (from Odisha only) was created who killed 11 lakh persons in Kalinga war and became Bauddha to denounce violence. But Bauddha text Divyāvadāna tells that he had killed 12,000 Jaina monks in stead of renouncing violence. Important makers of modern Odisha are- (1) Fakirmohan Senapati-Born on 14-1-1843 in Mallikashpur of Baleswar. Wrote many books for social uplift. Novels are-Chha Māṇa Āṭha Guṇṭha (Māṇa and Guṇṭha are land measures), Māmun, Prāyaśchit, Lachhama. Short stories-Revatī, Patent Medicine, Randipua Ananta. Wrote his autobiography-Am Jivan Charita. Translated Rāmāyaṇa and Mahābhārata and wrote many poems for which he is called Vyāsa-Kavi. (2) Utkala Gaurav Madhusudan Das-Born in Satyabhamapur of Cuttack district on 28-4-1848. He was the first Odiya to pass MA, BL from Calcutta university. Odisha was part of 3 different states and officers ignored Odiyas. He put pressure for single state for Odiyas and formed Utkal Sabha for social and economic development. Later on he dissolved it and formed Utkal Sammilani. His efforts united all Oriyas for development and rise. Oriya movement continued parallel to freedom struggle and Utkalamani Gopabandhu Dash also joined. He became MLA and minister in Government of Bihar-Odisha. Resigned in 1923 on principles. He had started Oriya weekly in 1917 which highlighted neglect of Oriyas by government. He was first Oriya legislator in central assembly and went to England for demand of Odisha state. Expired on 4-2- 1934. He was called Madhu Barrister or Utkala Gaurab also. 97 3 Gangadhar Meher- Born in a weaver family of Sambalpur district in Barpali village on 9-8-1862, Śrāvaṇa Pūrṇimā. He couldread only up to class 5, but has done great contribution to Oriya literature. His poems are-Praṇaya vallarī, Kīcahaka Vadha, Indumatī, Utkala-Lakṣmī, Ayodhyā Dṛśya, Kavitākallola, Arghya Thālī, Ahalyā Stava, Mahimā Bhāratī Bhāvanā, Kumāra Janmotsava, Bhakti Upahāra, Padminī, Kavitā Mālā, Kṛṣaka Sangīta. Prose works-Ātma Jīvanī, Śrī Nṛparāja Simha, Purana Kavi Fakirmohan, Svargīya Kāśīnātha Paṇḍā, Eha ki Prithvi ra Shabda?, Shikshita, Ashikshita o Shikshabhimani. He combines ornamental language of Upendra Bhanja with nature description of Radhanath Ray. He died on 4-4-1924. 4. Sriram Chandra Bhanjadeva-He was born in Royal family of Mayurbhanj on 17-12-1871. Became king on 15-8-1892 and did many works of development. Pandit Gopabandhu Das was his friend and guide. He constructed narrow gauge Rupsa-Bangiriposi line and dams at Haladiha and Haladiya for irrigation. Increased number of primary schools from 44 to 300. 5. Utkalamani Gopabandhu Das-Born on 9-10-1877. He was called Utkalamani by nationalist professor Prafulla Chandra Ray on 28-6-1924 for his works of Odisha pride and progress. In 1909, he set up school at Satyabadi with help of Pandit Nilakanth Das. Later on Pandit Godavarish Mishra and Acharya Harihar also joined. Formed Utkal Sabha with Madhusudan Das for unification of Odisha. At Dhalabhumi in Jharkhand also he set up Oriya school. Started Samaj weekly for development of Oriya culture. Later on it became daily. For next 80 years, Samaj meant newspaper, though many other dailies also had come up. He was a freedom fighter and nationalist writer. His main works are-Bandi ra Atmakatha, Avakash Chinta. 98 6. Pandit Nilakanth Das-Born on 5-8-1884 at Ramchandrapur in Puri. After primary education in village, admitted to Jila School, Puri. Passed BA in 1909 and went to Calcutta for MA and BL. On return in 1911, became Headmaster of Satyabadi school. Later on he became Professor of Oriya and Philosophy, but resigned in non-cooperation movement. Became member of Utkal Pradesh Congress Committee and executive member of All India Congress Committee also. Started a newspaper Seva from Sambalpur. After 9 months, he returned to his village Ramachandrapur. In 1932, he was sent to Jail for 6 months for taking part in freedom movement. On return, contested election on advice of Gopabandhu Das and became member of central assembly. Took part in Shimla conference 1926. Became president of state congress on death of Gopabandhu Das in 1928. Resigned from Assembly and took part in salt agitation in which he was in jail for 6 months. He started movement against untouchability and worked for welfare of lower classes. Again he was elected to assembly. Edited Oriya monthly Nava Bharata in 1933. After death of Madhusudan das in 1934, responsibility of freedom struggle fell on his shoulders and he called Mahatma Gandhi to Odisha. Became president of Pradesh Congress Committee when Odisha was formed a state in 1936. Congress got 36 out of 60 seats under his leadership. He formed a committee to set up a University whose proposal led to establishment of Utkal University. He was elected as MLA from Svadhin Janasangh in 1951. In 1955, on request of Nehru, joined Congress again. The same year, he became Pro-VC of Utkal University. He was re-elected to state assembly in 1957 and remained as Speaker till 1961 July. He expired on 6th November, 1967. 99 7. Maharaja Krushnachandra Gajapati Narayan Dev-He was born as son of Parlakhemundi king Gaurcahndra Gajapati Narayan Deva on 26-4-1892. After education in Madras, he became king in 1913. He organized annual meeting of Utkal sabha in 1914 at Parlakhemundi for development of education and culture. In 1916, Bristish government appointed him honorary Commissioner of land army. He constructed narrow gauge railway line between Naupada- Parlakhemundi. Built a library for research in palace. Became main member of Madras Justice Party and was nominated as a member of Royal Commission on Agriculture. Elected as member of madras Legislative assembly. In 1930-31, demanded separate Orissa state in London Round Table Conference. In 1934, he proposed before Parliamentary committee merger of Parlakhemundi in Orissa. He was given title of Maharaja in 1936. In 1937, he became Chief of the first non- Congress ministry. He was invited in 1941 to form ministry and became Chief Minister. Remained member of Constituent Assembly in 1947-50. He was life member of Royal Arts Society, Royal Asiatic Society, London and Utkal University. Was awarded LLD degree by Utkal University. Expired on 25-5-1974. 8. Dr. Harekrushna Mahtab-He was born as son of Krushnachandra Das and Tohfa Devi in village Agarpada in undivided Balasore district on 21-11-1899. After passing matriculation from Bhadrak Hish School, took admission in Ravenshaw College. Left studies midway for taking part in freedom struggle. Started ‘Prajatantra’ weekly from balasore in 1923. Was imprisoned on charge of sedition in 1922. Became member of Bihar- Orissa Legislative Assembly in 1924. Went to jail in 1930 for taking part in salt agitation. Started Harijan movement in 1934 and opened his parental temple for 100 all. In 1938, as President of Public Enquiry Committee, recommended abolition of princely states and their merger in Odisha. Went to jail in 1941 for agitation against princely states and again in 1942 for Quit India Movement. Remained Chief Minister of Orissa in 1946- 50. Was Union cabinet Minister fr Commerce & Industry in 1950-52. He was parliamentary general secretary of Congress in 1952-55 and Governor of Bombay in 1955- 56. After resigning as Governor, became Chief Minister of Orissa in 1956-60. He is rightly called maker of modern Orissa for merger of princely states, formation of capital in Bhubaneswar, construction of Hirakud dam etc. Was elected member of Loksabha in 1962. He was MLA in 1967, 1971, 1974. Set up Prajatantra Prachar Samiti in Cuttack from where Prajatantra daily is still being published. Many other books also have been published here and a Sanskrit College is functioning. Twice he was elected President of Odisha Sahitya Academy and then of Odisha Sangit Natak Academy. He was famous historian and author. Andhra University awarded him Doctorate in Literature and Saugar University in Law. Was awarded Kendriya Sahitya Academy award in 1983 for his serial Gan-majlis in Prajatantra. He wrote many books such as History of Orissa, Beginning of End (both in English). This great son of Odisha expired on 2-1-1987. 9. Raja Bahadur Ramchandra Mardaraj Dev-Born as son of Raja Harihar Mardaraj and Rani Kanakmanjari Devi of Khallikot on 13-1-1900. He was brought up by Geverness Harvey Dunn who called him Eric. On untimely death of his father on 20-7-1909, he was sent for school education to Madras where he was admitted to Newlington school. Studied up to age of 21 in Christian College then became king on 14-1-1921 on attaining age of 21. In 1924, he demanded separate 101 Orissa stated before Phillip-Duff Committee. On 17-21 December, both members of committee stayed at his house and he arranged a grand public meeting. Later on, O’Donnel Commission gave opinion against formation of Orissa state. But Ramchandra Mardadev was not disheartened and again pleaded against it in Madras assembly. Demanded Orissa state in Utkal Sabha meeting on 21-8-1932 as proposed by Phillip- Duff Committee. In 1933, he went to third Round table Conference at London. Arranged Orissa meet on 12th January, invited India Minister Sir Samuel Hore and got his concurrence for Orissa state. Accordingly, parliamentary committee was formed and separate Orissa state was formed as per article 289 of Government of India Act, 1935. Raja Sahib continued his drive for development of Odisha. He expired on 23- 1-1963. 10. Bijayananda (Biju) Patnaik-Son of Sri Lakshminarayan Patnaik. Birth on 5-3-1916. Educated upto B.Sc. Wife-Smt. Jnana Patnaik. Had 2 sons and a daughter. Businessman and industrialist, hobby of aviation. Toured many countries like Britain, America, Russia, France, Indonesia. In student life, he had gone from Cuttack to Peshavar by cycle. He became pilot in Indian aviation company. He gave secret help to leaders of Quit India Movement for which he was jailed for 30 months. In freedom struggle of Indonesia, he brought its Premier Mr. Sultan Siharir by plane to Delhi by risking his life. At time of Pak invasion on Kashmir in 1947, he landed first aircraft there. He came back to Orissa and set up industries here. Became President of Pradesh Congress Committee and then member of All India Congress Committee also. Congress got unprecedented victory under his leadership in 1961 mid term polls in Orissa. Remained Chief Minister in 1961-63 and resigned under Kamraj Plan. Established Kalinga Airways. Donated 1000 pounds for Kalinga Award for science by 102 Unesco. He was elected to assemble in 1952, 1967, 1961 from Jagannathprasad, Sorada and Chaudwar. Was elected from 1971, 1974 from Rajnagar of Cuttack. Remained Chairman of Orissa Planning Commission in 1971-71. Became member of Loksabha in 1977 and remained Union Minister till 1979. Again became MP from Kendrapada in 1980, 1984. Became leader of opposition in assembly after resigning from union cabinet. On 5-3-1990, he again became Chief Minister of Orissa. He was elected MLA from Bhubaneswar in 1995 and became leader of opposition for second time. He expired on 17-4-1997 in Escorts hospital Delhi. Chapter 15-History of Shipping and trade Shipping trade was being done since remote past in India and is mentioned at many places in Vedas also. Shipping can be found only in coastal region and cannot 103 be traced in so-called Harappa civilization, or in Punjab, UP. Unfortunately, no book is available about shipping trade or construction of ships in Odisha. Last book on ship building in India is Yukti-Kalpataru by king Bhoj. According to that, there were 2 main types of ships- common ships plied in rivers or coast. Special ships were very large and could move anywhere in deep seas. Alexander had invaded with about 2 lakh army out of which 120 thousand remained. This army with arms, equipments and 2 lakh looted bullocks and other loots were transported by ships available on Karachi coast in a single trip. In 1992, USA had to make 5 trips to send its army to Iraq. 300 years after Alexander, king Vikramaditya of Ujjain had 4 lakh boats under him which included ships on Odisha coast also. Vikramaditya had constructed 4 Yogini temples out of which one is located near Bhubaneswar which is stated of 8th century without any basis. Vikramaditya had invaded Bengal and Cambodia also with his navy as described by Kalidas of his court in chapter 22 of Jyotirvidābharaṇa- यस्यताषतादशयदोरनतातन कटकद्दे पतादताततकदोतटतयनां, वतारतानतामयरततायरतनां च नवतततसघ्नता कपृ ततरर्वतस्तनतामद। नयौकतालक्षचतरषयनां तवरतयनदो यस्य प्रयताणद्दे भवतद, सदोऽयनां तवक्रमभभूपतततवर्वरयतद्दे नतान्यदो धङरतगीधररः॥१२॥ उदतामदतवडदरमवैकपरशरलतार्वटताटवगीपतावकदो, वद्देलद्विङ्गिभररङ्गिरतारगरुडदो गयौडतातब्धकर म्भदोद्भवरः। गरर्वदद गररर्वररतारतसनांधरररङरधतार्वरतान्धकतारतायर्वमतारः, कताम्बदोरताम्बररचन्दमता तवरयतद्दे श्रगीतवक्रमताकर्वो नपृपरः॥१४॥ Sometime after that, Kauṇḍinya from Odisha coast had gone to Cambodia and ruled there. Śailodbhava kings of Odisha had established Śrī-Vijaya kingdom there. Śrī- Vijaya kings were un challenged rulers of south China sea and Indian ocean and used to send navy in nearby 104 islands to protect their shipping trade. Most persons of Sumatra island have migrated from kalinga coast. Till 1000 AD, Śrī-Vijaya kingdom retained supremacy on seas which was replaced by Rajendra Chola of Kerala. Many persons think that Rajendra Chola had conqured Odisha also. But during his naval expedition, he had come to Puri coast only for pilgrimage of Jagannātha. Then he proceeded to Bhagalpur by Ganga river and then to Nepal. He brought Rudrākṣa seeds from Pashupatinath and planted them at Great Nicobar island out of which 500 trees are still surviving having age of 1000 years. Fahien from China had come via west Himalayas. But hill route was very tough, so he returned via sea. He boarded ship at Tamralipti port in north Odisha which went first to Simhal and then to Canton of China via south of Nocobar abd Singapore. Authors of China and Japan have stated that Canton port of China always had 100-150 ships from Kalinga. Fahien was surprised by 2 things-The ship was so big that it carried 1500 persons which their foods. Further, it didn’t follow coast line, but went straight into deep sea. Chinese ships could travel only along coast line. To know position of ship and its direction, it is necessary to know latitude and longitude and direction which was called 3 problems of astronomy in India. Method of longitude outside India was known only in 1480 via Turkish navy after which Columbus could plan his journey in 1492. In Kerala, many Vākya- karaṇa (sentences for memorising formula) for easy calculation in ocean. Shippers of Odisha also must be using these short methods, but such books are not available now. Roman historian Pliny has written that Rome was losing at least 100 million money every year equal to 500 Staria of gold for imports from India. Main imports from 105 India were rice, silk, cotton cloth, wheat, sugar, turmeric, spices, til oil, sandalwood, teak, ebony, diamond, copper, garnet and other gems. India was importing gold, horse, silver, tin, ruby, glass, lead etc. Paddy was being exported from Odisha, so it was called Oryza (Auḍrīya) which has become word rice. Most minerals are near Odisha coast only, so their export could be only from here. Sri Nabin Kumar Sahu in his History of Orissa has mentioned that silk was being sent from Sambalpur to Rome which has been mentioned by Roman historians. Odisha was inporting gold from Zambeji river mines of Africa which has been called Jāmbūnada gold in Purāṇas. Due to regular contact with Africa, figure of Ziraff is engraved in Konark temple. Names of places and titles in Odisha are based on shipping. Coast of north Odisha is shallow which is suitable for wooden boats (Uḍupa), so that region was called Uḍra. South part has deep coast which needs deep anchor called Kalamba in Sanskrit. So port town is called Kalamba (Colombo of Srilanka). Persons using Kalamba are Kalanga and their country is Kalinga. Pattana means port, so there are at least 100 places on coast and river banks called Paṭnā. Navigator of ship is called Mangaraj, commander of fleet is Behera (fleet is called Beḍā in Hindi), shippers are called Mājhī which are common titles in Odisha. Origin of capital name Patna in Bihar also is Prakāśa-pattana (light house) for riverine port. Place of construction of ships could be near Vishakhapattanam or Māṇikapattana. One place for transporting goods is called Bahanga bajar (Bahanga = bamboo beam for carrying goods). There were many light houses on coast, e.g. at Konark. References-India and World Civilization-D P Singhal The vision of India-Sisir Kumar Mitra 106 Main Currents of Indian Culture-S. Natarajan Hinduism: Its Contribution to Science and Civilization- Prabhakar Balavant Machwe History of Post-war Southeast Asia-John F. Cady The Soul of India-Amaury de Riencourt (Suvarnabhumi) Foreign Trade and Commerce in Ancient India-Prakash Chandra Prasad Indian Shipping: A History of thr Sea-Borne Trade and Maritime Activity of the Indians From the Earliest Times-Radha Kumud Mookerjee The Ideals of the East with Special Reference to the Art of Japan-Prof Kakasu Okakura India and the World-Buddha Prakash Ancient Hinduized states of the Far East-George Coedes Chapter 16-Music Music has 3 parts-Gāyana, Vādya, Nṛtya (singing, instruments, dance). Gāyana is rhythmic recitation of poem. Odiya poetry has meters of both types-count of letters (syllables), count of accent of 1 or 2 units of a letter. The meters here are combination of north and south India. Recitation of Odiya meters is almost like 107 Vedic recitation. Some main tunes are-Hansadhruvī, Pañchama Barāḍī, Chokhi, Kalyāṇa āhārī, Kedāra, Kedāra Gauḍa, Pahāḍiyā kedāra, Kāmodī, Chintā Bhairava, Rājahansa. Out of 6 traditional Rāga and 36 Rāginī, Odisha uses 24 Rāga-Rāginī. Kharavel had constructed a hall for music and had organized music festivals also. There are dance halls in many temples of Konark and Bhubaneswar. There are 4 main types of songs in Odishi- 1. Chitrakalā-Here, tune (rāga) and rhyme (tāla) are more important that poetry and words. Kavisūrya Baladeva Ratha has composed many songs of this type. 2. Dhruvapada-First line of a song is called Dhruva or Ghoṣa which is repeated after each stanza. 3. Chitrapada-Ornamental composition in which words are their sequence is more important. 4. Pañchalī-This is of many clauses and of 2 types- Adhruva and Sadhruva. Sadhruva has 1 Ghoṣa. One example of Adhruva Pañchalī is Chautīsā. Odishi has its own special Chhanda, Rāga & Tāla. In Padī, words are spoken at fast pace with changing tune. In Chautīsā, lines start with 34 letters from k to h in that order. Odishi music has effect of many ancient texts- Sangītārṇava Chandrikā, Gīta Prakāśa, Sangīta Kalā Latā, Nāṭya Manoramā, Sangīta Saraṇī, Sangīta Nārāyaṇa. Present Odishi dance is influenced mostly by Gīta Govinda of Jayadeva. Main folk songs here are-Jhūmara, Yogī Gītā, Kendarā Gītā, Dhudukī Vādya, Prahlāda Nāṭka, Pālā, Sankīrtana, Mogal Tamāsā, Gīti Nāṭya, Kaṇḍhei Nācha, Kelā Nācha, Ghoḍā Nācha, Daṇḍa Nācha. Every tribe has its own song and style. Dances-(1) Gotīpūa Nācha-Gotī could mean Gotra or 1 (Goṭie in Odiya). This is by one boy. It is mentioned during time of king Pratāparudradeva (1497-1540 AD). 108 (2) Mahārī Nācha-This was done by Devadāsī in temples. In rule of Choḍaganga Deva, Mahārī or Devadāī were appointed in Puri temple. Thereafter, king Anagabhīmadeva constructed dance hall (Nṛtya Maṇḍapa) in Jagannātha temple. There were many types of Mahārī-Nāchunī, Bāhara Gāonī, Bhītara Gāonī, Gauḍāsanī. Sampradā Niyoga danced only within temple. There were many rules for Mahārī women- -They were married with Jagannātha at age of 9. -They will dance in festivals only after worship of Jagannātha. -They will not look towards audience. -Dance will be only as per sacred texts. -They will put on only clean clothes. (3) Chhau Nācha-This started in Mayurbhanj. This was related to war motions. It has 3 main types-Saraikela, Puruli, Mayurbhanj Chhau. (4) Ghumurā (Ghumarā)-Its figures are on Konark temple and is mentioned in Sāralā Mahābhārata. This was court dance in Kalahandi state. Instruments like Ghumurā, ḍhola, Niśāna, Mādala are played. Usually, it is performed in Nuakhai and Dashahara in Kalahandi. (5) Pālā, Dāsakāṭhiā-Pālā is musical drama based on Purāṇa stories. Ornamental words are used with dance and story is woven with imagination. In Dāsakāṭhiā, a wooden piece is struck for tune. Pālā is of 3 types- Baiṭhakī-dance while sitting, Ṭhiā-standing dance, Bāḍī- 2 groups challenge each other. (6) Dances of western Odisha- Songs of children-Chhiolāi, Humobāulī, Dolī Gīta. Songs of elder children-Sajanī, Chhāta, Daīka, Bhekanī. Songs of youth-Radarakeli, Jāīphūla, Māīla jaḍa, Beimāna, Gunchhīkūṭa, Ḍālakhāī. Songs of labours-Karmā, Jhumar in which Viśvakarmā and Karmāśanī are worshipped. 109 There are many types of dancers-Dāṇḍa, Dhangaḍā, Mudgaḍā, Ghumarā, Sādhanā, Sabara-Sabarī, nachanā- Bajaniyā, Sanchara. Odishi dance-Odishi is among 5 ancient dance forms of India which are mentioned in Nāṭya-Śāstra of Bharata Muni. In Indian temples, only 2 classical dances are performed-Odishi and Bharata-Nāṭyam. Udayagiri cave has a picture of king Kharavel watching dance with 2 queens. Later on, it became associated with Mahārī dance of temples. Odishi dance and music-both are classical. In modern era, Guru Kelucharan Mahapatra, Sanjukta Panigrahi, Aruna Mohanty etc have spread its popularity in whole world. Chapter 17-Jain and Bauddha tradition Misconception has been spread that these traditions started in 6th century BC by Mahāvīra and Buddha. Actually, Mahāvīra was the last among 24 Tīrthankaras. Even before them, there were Jaina Tīrthankaras who were called Parameṣṭhī (7 human Brahmā described in Mahābhārata, Śānti Parva, chapter 348). Jaina and Vedic traditions started together with Brahmā, Veda is eternal knowledge which links 3 worlds-cosmic, earth, human body. Jaina texts are for different as per time period and capability of readers. Jaina texts were in local language 110 and vanished when the language itself ceased to be in use. Vaidika tradition starting with Svāyambhuva Manu (29000 BC)-that is called Brahma Sampradāya. It was revived in time of Vaivasvata Manu (13900 BC) called Āditya Sampradāya. 7 Manus in this period are 7 Parameṣṭhī of Jaina tradition. After glacial floods of 10000 BC, Jaina Tīrthankara tradition started with Ṛṣabhadeva. Jaina texts mention only the name after Sanyāsa which makes it difficult to trace their historic place. 8 generations after Yudhiṣṭhira, king of Kashi became Sanyāsī as Pārśvanātha and Jaina Yudhiṣṭhira era started with that in 2634 BC. Odisha kings Karakaṇḍu and Dadhivāmana were his disciples. Later on, Kharavel had constructed shelter for Jaina saints at Kumārī Parvata. But in every era, there were Jaina Munis and householders. Bauddha tradition tells about 28 Buddhas among whom the first was Kaśyapa (17500 BC). Some Buddhas were not from India. At least 2 were from China-Fan (could be Kaśyapa), Amitābha Buddha (Kāka Bhuśuṇḍī) whose teaching to Rāvaṇa is called Lankāvatāra Sūtra. Main Buddhas of India were-Siddhārtha (1887-1807 BC), Gautama Buddha (483-550 BC). In addition, Sarnath inscription of Maurya Ashoka tells 4 other Buddhas. Fahien has given times and birth places of 4 other Buddhas. According to him, Maitreya Buddha was born in Dhanyakataka (present Cuttack) 150 years after death of Siddhartha Buddha (i.e. in 1657 BC). Acharya Narendradeva in his book ‘Bauddha Dharma aur Darshana’ has stated that king Indrabhūti of Odisha was disciple of Dīpankara Buddha. Descendants of Indrabhūti started Lāmā tradition which became popular in Tibet. Lakṣmīnkarā, daughter of Indrabhūti wrote Baul songs which were popular in Bengal. 111 Another ancient Buddha was Sumedhā who gave Dīkṣā to Paraśurāma after Dhanuṣa-yajña in Mithilā when Śrī Rāma was married. His teachings are in Tripurī Rahasya and he is sage of Chaṇḍī-Pāṭha also. He was called Sumedhā Buddha by Bauddhas. 10 mahāvidyā taught by him were called 10 Prajñā-Pāramitā. His place is still called Baudh district of Odisha. There are remains of Bauddha schools in Pushpagiri and Lalitagiri. Viṣṇu incarnation Buddha was born as son of Ajina Brāhmaṇa in Magadha. In time of Kharavel, Asura invasion had reached till Mathura where Kharavel elephant army had to go for helping Magadh kings. For that, Kharavel had been praised by Āndhra king Pūrṇotsanga of Magadha. After defeat in Mathura, Asura queen Semirami collected combined army of 35 lakhs with help of all kings of north Africa, central and west Asia. To stop this, Viṣṇu Buddha formed Mālava-gaṇa under Mālavā king Śūdraka when his Śaka started in 756 BC. This incarnation only of Buddha was for counter Asuras. 112