Bhubaneswar – VIRASAT – E

Magical Odisha – An Architectural and Cultural Odyssey

Odisha located on the eastern seaboard of India has long been known for its rich culture and heritage. Celebrated as Kalinga kingdom in the historical time, Odisha was once an important maritime nation. Odisha’s Sadhavas (merchants) often would make sea voyages to carry out trade with the merchants of Java, Sumatra, Borneo, Siam, Cambodia and Sri Lanka and bring enough wealth. Through these mercantile communities, Odisha also had made profound cultural expansion in Southeast Asia, which is evident among numerous Hindu and Buddhist art of the region. A comparison of Odisha’s historic art with Southeast Asia’s Hindu and Buddhist sculptures show strong cultural ties between the two regions.

The Golden Sea beach of Puri at the time of Sunrise

Odisha’s Wall Murals at Nuapatna Village

For an appreciation of Odisha’s heritage and to narrate the stories of Odisha recently Virasat E Hind Foundation had conducted its first curated trip for four guests from the National Museum of Thailand at Bangkok. It was the brainchild of our esteemed friend Ms Anita Bose who also worked as a volunteer in the museum until recently. Though the guests are based in Bangkok at the moment they represent diverse nationality, Beverly from the United States, Cathy from the UK, Nathalie from France and Tasnee from Thailand.

The trip was for 5 days, part of an 11 day East India Tour, which also included West Bengal, Anita’s home state, apart from Odisha. In Odisha, the trip was conducted in the golden triangle (Bhubaneswar, Puri and Konark), Buddhist excavated sites at Ratnagiri and Udayagiri, the royal heritage of Dhenkanal, Joranda, the global headquarter of Mahima Cult, Dhauli, the battle site of Kalinga, Ragurajpur, Odisha’s craft village, Nuapatna textile cluster and Dokra craft of Saptasajya. The logistic support for the trip was provided by Discovery Tours and Travel, Bhubaneswar.

The trip had been designed to showcase Odisha’s diverse heritage in a capsule, from culture to heritage, forest and mountains, art and craft and food.

Visitors arrived from Kolkata in an early morning flight and they were received with a hearty welcome.

Receiving the guests at Bhubaneswar Airport

Our first destination was Dhauli, the battle site of Kalinga. Dhauli is also where the story of Odisha begins. At the break of the dawn, the site of Dhauli is transformed into a mystical aura overlooking the Daya River, which was the stage of Kalinga battle. You become a time flyer visualizing how the site would have looked 2,300 years before at the time of the battle and Emperor Ashoka gave up his arms while surrendering to the eight noble paths of Buddhism.

At Dhauli Battle Site in the Early Morning

Our next stop was the Yogini Temple at Hirapur, one of the four open-air circular shrines dedicated to Tantric Yogini worship in the whole of India. Some of the Yoginis at Hirapur look terrific with their Tantric gesture and attire. Our guests also offered puja at the shrine and were narrated about the Tantric practice in Odisha in the historical era. The temple is dated to 9th century.

After visiting the Yogini temple, we headed for Ranch Restaurant to relish an Indian breakfast. It was also the occasion for a chit chat and to know the interest of the guests better.

The next stop was at Raghurajpur, Odisha’s craft village. Sri Gangadhar Maharana, Odisha’s finest patachitra artist had been intimated before. Our guests strolled through the open-air art corridor of Raghurajpur and interacted with several artisans and finally spent considerable time at Gangadhar Ji’s house to see his innovations for the art. We also narrated the origin and evolution of patachitra art and what makes it unique among all Odia crafts. Anita also has written a book on Patachitra and Jagannath cult. The next surprise was the Gotipua dance. The young boys had dressed up like girls and performed stunning dance sequences before us for about 30 mins. It was the highlight of the day. Our guests were simply astounded.

At Raghurajpur

We headed for Puri for the check-in at Cocopalm Resort, which is sea facing on the Beach Road.

On day 2 the early morning was spent at the golden beach of Puri experiencing various morning activities in the beach and fishermen delving into the deep sea.

At Golden Beach in Puri

After a lavish breakfast in the hotel, we headed for Konark, Odisha’s only world heritage monument and an epic in stone. Our guests were taken on a journey through its art corridors. It was magnificent glowing under the morning sun. After spending an hour we visited the recently built Konark Interpretation Centre and explored Konark’s history, legend, art, architecture and also about history and monuments associated with Sun worship of India. Watching a documentary film on Konark in a cosy theatre was an experience by itself.

At Konark

After relishing a delicious meal at the seaside Lotus Resort we returned to Puri for a brief nap. In the evening we again travelled to Konark to witness Odissi Dance at Konark Kala Mandap. Thanks to the gesture of Anita, Abhada, the mahaprasad of Lord Jagannath had been arranged in the hotel.

On Day 3 we explored the temples of Bhubaneswar in the morning. Our guests were narrated about the idea behind Hindu temples, their meaning and in particular about Kalinga temples, their architectural styles, legends, history and cultural significance. We saw Brahmeswar, Parasurameswar and Mukteswar temples.

In Bhubaneswar Temples

After visiting the temples we headed for Odisha Hotel in Lewis Road to relish a sumptuous Odia thali. It was grand with all ingredients of an Odia meal, badi chura, chenna tarkari, kakharu phula bhaja, tomato khata, patra poda machha, and rasagola. All our guests enjoyed the food very much.

After lunch, we went to visit the towering Lingaraj Temple, the highest achievement of Kalinga temples. The next surprise was a visit to the Odisha Craft Museum, one of the finest museums in the country showcasing the region’s finest art and craft heritage. Our visitors were thrilled while taken through a journey of Odisha’s timeless craft culture.

After a coffee break in the museum, we travelled to Dhenkanal for the night stay.

Everyone was surprised when we entered through the ramp and the majestic gate of the royal palace. No one had ever thought that they would get a chance to stay in a royal palace. It turned out to be a wonderful experience for all our guests.

Next day was the longest journey to the Buddhist corridor. After breakfast, we headed for Udayagiri and then Ratnagiri, both excavated Buddhist sites having much artistic splendour of Mahayana and Vajrayana Buddhism. It was almost an emotional journey for all our guests specialising in Buddhism and its art.

At Udayagiri, Ratnagiri and Joranda

In the evening while returning back we spent an hour at Joranda’s Sunya Temple, the seat of Mahima Cult, a 19th-century religious movement which rejected the Hindu orthodox practises and emphasized on the nirakara (god without form) philosophy. Our guests got a chance to interact with resident monks who are known for their simplicity having matted hair and wearing the bark of trees.

Our last day of the trip was spent at Dhenkanal’s Dokra village and at Nuapatna textile cluster. The highlight of the day was having interaction with Sri Sarat Patra, Nuapatna’s most respectful and talented weaver. The trip ended with the shopping of stoles and saree at his shop.

At Dokra Village and Nuapatna with Sri Sarat Patra

In the words of Beverly Frankel

I want to tell you how much I appreciated your knowledge, guidance and friendship throughout our February trip in Odisha’s many architectural and cultural sites. As “Culture Vultures” from the National Museum Volunteers in Bangkok, we adored being able to experience the beautiful villages you showed us for the Patachitra paintings, Odisha dancers, batik and ikat weavers and bronze cast makers. The religious contrast between the majestic temples of Konark and Bhubeneshwar’s Lingaraj, etc and the Aleka Mahini settlement was amazing to see the range of devotional activities.

Ashok’s conversion to Buddhism retold by murals, stone engravings, and the Buddhist sites of Udaigiri and Ratnagiri were unforgettable. Appreciated especially was our arrangement to spend the night in the old Palace in Dhenkanal. It was magical – dining in the garden and living in the spacial splendour of the old rooms. The seaside of Puri and life in the markets and streets of our journey were added delights.

Thank you for making it all possible and guiding us with your vast range of knowledge.

Khandapada – a Valley amidst Nine Mountains

Scientists call him a great naked-eye astronomer. When the west had the privilege of having the best of telescopes and other aids for astronomy, he took observations with indigenous and handy instruments, all fabricated by himself. He was Pathani Samanta Chandrasekhar (1835 – 1906) from Khandapada, an erstwhile princely state in Odisha’s Nayagarh district.

Pathani Samanta Chandrasekhar

The Ancestral House of Pathani Samanta

Pathani’s greatest contribution in the field of scientific literature is a systematic record of his lifelong research in astronomy. The treatise ‘Siddhanta Darpana’ has been written in Sanskrit and Odia in the lines of Hindu tradition initiated by Aryabhata, Varahamihira, Brahmagupta, Bhaskara, Satandu, Sripati and many more at different periods of history.

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Daspalla – a Journey through Odisha’s Untamed Frontiers

Chandrasekhar was born in the royal family of Khandapada. Nicknamed as Pathani by his parents (sources say that he was temporarily sold to a Muslim Faqir as a part of the local tradition), Chandrasekhar was initiated to identify stars by his father when he was a child. He received primary education from a Brahmin teacher. As he grew, he started mastering in subjects like lilavati, bijaganita, jyotisa, siddhanta, vyakarana and kavya using the resources available at the family library.

Then on Samanta Chandrasekhar became an ardent observer throughout his life. He spent many sleepless nights for making observations throughout his life.

Today Chandrasekhar’s childhood town Khandpada has probably been forgotten by many of us. However, a leisurely walk through this little town surrounded by nine hills, forest and interspersed valleys, wetlands and soulful Odia villages is like transporting to yet another world. You are driven through layers of history and myths of this offbeat Gadajat land.

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Badamba – Exploring the Middle Mahanadi Kingdom

Apart from the ancestral house of Pathani Samanta and the museum built to showcase his work, the star attraction of Khandpada is the palace. The 250-year-old palace, locally called Rajabati is a magnificent structure showcasing a fusion of Mughal and Odia architecture. The palace has two parts, the outer darbar hall overlooking a large courtyard and the inner Rani Mahal. While you can visit the Darbar Hall, entry to the inner chambers is restricted.

Travel Tips

Khandpada is located in Nayagarh District at a distance of 80 Km from Bhubaneswar via Baghamari. Both Khandpada and Kantilo can be covered in a day trip from Bhubaneswar. While at Khandpada also explore Sunamuhi wetland on the outskirt of the town towards Nayagarh. The Nila Madhav Temple gets closed for darshan by 1 PM. You can also have food at the temple by paying a certain amount.

Khandpada State was initially part of Nayagarh State, founded by a former ruler of Rewa State in present-day Madhya Pradesh. It became a separate kingdom in the 16th century when Jadunath Singh Mangaraj, the first ruler of Khandpada received the title Mangaraj from the Gajapati King of Puri.

The state was merged with the Democratic Republic of India in 1948. The present Raja is His Highness Sri Bibhuti Bhusan Singh Mardaraj, who lives in Bhubaneswar.

The Jagannath Temple built beside the Rajabati is an architectural landmark of the town. Situated within a spacious courtyard, the temple draws a huge crowd during Rath Jatra and other festivals associated with the Jagannath Cult.

A visit to Khandapada is incomplete without experiencing the darshan of Lord Nila Madhav located on a hilltop on the bank of River Mahanadi at Kantilo.

Lord Nila Madhav occupies a central position in Jagannath Cult.

At the time, Puri became an established place of Jagannath Cult, here Biswabasu, a chief of Sabara Tribe worshipped Kitung as the God was known in Sabara dialect.

The legend goes: once upon a time, Indradumyna was ruling as the king of Malwa. He was a great devotee of Lord Vishnu.

Once he had a dream…Vishnu had reincarnated as Nila Madhav in the distant land of Sri Kshetra. The king deputed one of his counsellors, Vidyapati to travel to Sri Kshetra and confirm the presence of his lord.

Vidyapati travelled far and wide but was disappointed. One day he met Lilita, a Sabara girl, who was the daughter of Biswabasu, the chief of the Sabara Tribe. Both fell in love and got married.

Vidyapati noticed that Biswabasu would go into the forest every afternoon. Vidayapati was curious but the Sabara Chief refused to tell him where he goes every afternoon. After much persuasion, Lalita admitted that her father went into the forest to worship Nila Madhav.

Hearing this from his spouse Vidyapati was over joyous. He nagged his father-in-law to take him to the shrine. Finally, Biswabasu agreed with a condition that he would take him a blindfold. Vidayapati had no choice. When he saw the heavenly beauty of Nila Madhav he was mesmerized. He hurriedly left for Malwa to give the good news to his master King Indradummyna.

Today, the locals still believe that Biswabasu lived in a nearby hill across the town and he would come every afternoon to the spot, where the present temple of Lord Nila Madhav stands.

Built-in the Kalinga School of Architecture, the Nila Madhav Temple resembles a miniature Jagannath Temple at Puri. From here one can have a sweeping view of the mighty Mahanadi River.

Truly Khandapada is a timeless journey shrouded in mysteries of time, culture and myths. It was a land which nurtured great souls like Pathani Samant. Here at every bit of its land, you will find the magical charm of rural Odisha.

Author: Jitu Mishra

He can be contacted at jitumisra@gmail.com

Badamba – Exploring the Middle Mahanadi Kingdom

In 14th Century CE, the Gajapati King of Puri had recruited hundreds of archers, wrestlers and military personals both from within Odisha and neighbouring regions for safeguarding Odisha from the invasion of Islamic rulers of North India. One of his favourite wrestlers was Shri Hattakeswar Raut who hailed from Singhbhum. Satisfied with his valour, Hattakeswar was offered to rule two villages on the bank of River Mahanadi, Sankha and Mahuri. Both these villages during that time were under the control of Kondhs, one of Odisha’s most aboriginal tribes. Hattakeswar defeated their chief and established a new kingdom and named it Badamba or Baramba after the goddess Biradamba, the other name of Bhattarika, and the presiding deity of the area.

Over the centuries, the state of Badamba was extended from Sankh and Mahuri to a large area surrounded by states of Narsinghpur, Khandapada, Banki, Tigiria, Denkhanal, Hindol and Athagarh.

At the time of British Raj, the state of Badamba had expanded to an area of 142 square miles consisting of 181 villages.

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Ansupa – Wetland Wonderland

The present palace of Badamba spread over an area of 3 acres on the foothill was built in the 1920s during the reign of Narayan Chandra Birabar Mangaraj Mohapatra. Closed to the palace is situated yet another building in an abandoned state that was used as the state guesthouse. Within the complex is built a sprawling Jagannath Temple.

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Daspalla – a Journey through Odisha’s Untamed Frontiers

Before the state was merged with the Democratic Republic of India, Badamba had been known for excellent administration, jail system, court, high-quality education, promotion of art and culture and better health services including the establishment of an Ayurvedic Hospital.

During the rule of Birabara Mangaraj in the early 20th century, the weavers of Maniabandh had received royal patronage. This had led to the worldwide recognization of Maniabandhi Saree. He was also a great lover of nature and the environment. A large quantity of forest produces were exported to foreign shores from his kingdom.

Travel Tips

Badamba is located at a distance of 85 km from Bhubaneswar via Athagarh and 96 km via Ansupa. It takes about 2 and half hours to reach Badamba. It can be covered in a day trip. From Badamba, Bhattarika is about 10 km and Champannath Temple is 22 km. Nuapatna and Maniabandh are situated on the highway before Badamba from Bhubaneswar and Cuttack. For food, there are a few dhabas found on the highway and for washroom and snacks, you can avail the facility at Wayside Amenity Centre near Ansupa and Maniabandh.

Badamba is situated by picturesque hills of the Eastern Ghats on its right and Mahanadi on the left. Maa Bhattarika is the tutelary deity of Badamba State. Located on the bank of River Mahanadi in a pictorial setting, the temple of Maa Bhattarika was built on the foot of a low hill, Ratnagiri, beside the river, is a major attraction.

According to a legend, Parasurama, facing certain defeat at the hands of Saharasjuna, prayed to Maa Durga who appeared on this spot to impart her divine power to his aid. Parasurama established the peeth and also carved the image of the goddess in the tip of his arrow.

According to yet another legend, Rama, Lakshman and Sita on their way to Panchavati had offered prayer to Maa Bhattarika.

One more legend goes: during the visit to Bhattarika by Krishna and Satyabhama, Arjuna came to know and reached here to meet them. However, before he reached Bhattarika Satyabhama was abducted by a demon called Gosimha. Arjuna fought bravely and killed the demon. After she was relived, Krishna, Satyabhama and Arjuna prayed Goddess Bhattarika, the presiding deity of Badamba Royal Family.

The temple of Maa Bhattarika also has a strong Buddhist connection, especially Tantric or Mahayana Buddhism. Cooked fish is offered as prasadam to the goddess. She is also considered as the deity of navigation and the fishermen community.

Further west of Bhattarika, is the temple of Lord Champannath, a Shiva Temple built in the time of Somavamsi rule. The major attraction here is turtles reared in the temple pond. When they are fed the leftover temple prasadam they come out of the water and offer a great sight for tourists.

For those seeking a little adventure and have a fun bath under a splashing waterfall, they will have to drive from Champannath Temple in the right direction through the mystic mountains and the forested corridor of Baramba Hills. The splashing water of Deojhar Fall is hidden deep inside a forest.

A visit to Badamba is incomplete without experiencing the textile heritage of Nuapatna and Maniabandh. Over 5000 weavers of the area are engaged in ikat weaving, mostly sarees and dress material. A unique aspect of these weavers is that they are Buddhists, the only leftover traditional Buddhists from the historical time. They are vegetarians and also strong believers in Jagannath cult. You can meet them while they are at work, interact and learn the intricate methods of ikat weaving. You can also shop directly from the weavers.

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Buddhist Weavers of Maniabandha – A Confluence of Ideas

Badamba is undoubtedly coastal Odisha’s one of the best-kept mysteries wrapped in riddles of time, culture and heritage, both tangible and intangible.

Author: Jitu Mishra

He can be contacted at jitumisra@gmail.com

Rani Gumpha in Bhubaneswar – a Journey through India’s First Jungle Book

Remember the Jungle Book story by Rudyard Kipling, about a baby boy who was found abandoned in the jungle of Central India by Bagheera, the panther.

Bagheera carried the baby to his friends, the wolves. They named him Mowgli and raised him with the utmost care. The growing Mowgli started developing skills of survival of his own but under the protection of Bagheera. Elephants of the jungle including their leader, Colonel Hati became Mowgli’s friends.

However, not everyone in the jungle was Mowgli’s friend. His most dangerous enemy was Sher Khan, the man-eating tiger. Sher Khan had determined to kill Mowgli before his turning into an adult.

The story goes on! A century after the fictional jungle plot visualized by Kipling was cinematized by Walt Disney and its release in 2016 brought a sensation among kids world over.

However, much before Kipling, even before the birth of the Christ, the storytellers of Odisha had visualized similar jungle stories and brought into life using the canvas of rock-cut panels in Rani Gumpha, the iconic heritage site of Udayagiri Hill in Bhubaneswar.

A local myth goes: when the army of Lord Rama had invaded Lanka, once while fighting with Indrajeet, Ravana’s fearsome son, Lakshman fell unconscious in the battlefield.

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Ranigumpha – Rock-cut Romance

Hanuman flew over to Gandhamardan Hills to bring the roots of Sanjivani tree for Lakshman’s healing. Hanuman tried his best of ability to spot the tree but was unsuccessful. As he did not find any solution, he uprooted the entire hill and flew it to Lanka. On his way, a few drops of rocks and trees fell and became Khandagiri and Udayagiri Hills.

Keeping the myth aside, the sandstone hills of Khandagiri and Udayagiri Hills (historically known as Kumara and Kumari Parvata) have been part of Chandka Forest range, a major elephant corridor of Odisha. The hills before their excavation in 1st century BCE had much natural cave formation, which had attracted the prehistoric people to use as shelters. Here we trace Bhubaneswar’s earliest art the painting of a man and woman in ochre red colour at Hatigumpha, a natural cave that also has Emperor Kharavela’s 13 lines inscriptions, a major primary source of Ancient Indian History.

Travel Tips

Udayagiri and Khandagiri caves are located in a western suburb of Bhubaneswar at a distance of 10 km from the city centre. The caves are well connected by public transport. Udayagiri cave is a ticketed monument. It remains open from sunrise to sunset. However, for a better appreciation of the monument, the best timing to visit is in the early morning hours when there is less crowd.

During my childhood in the 1980s, the surrounding of Khandagiri-Udayagiri Hills was a dense jungle. People would fear to venture its territory by the time late afternoon/early evening. I would hear scores of stories of elephants intruding the nearby settlements by the nightfall.

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Bhubaneswar – Romance in Stones

Today, it seems like a fairytale. In the last two decades, the entire area has been transformed into a progressive urban sprawl.

Depiction of wild elephants and forest dominant the art panels of Rani Gumpha Cave in Bhubaneswar.

As you climb the first floor the second panel draws your attention of an interesting episode, a disturbed herd of wild elephants as their favourite lotus pond in the forest was intruded upon by a group of 10 girls, actually a princess and her friends. One woman, who is most likely the princess shows great courage and stands resolutely in the front of wild elephants. She defends herself by throwing a ring-like object, perhaps a heavy ornament or anklet. The man who is escorting the group is also seen fighting here while the rest of the women are nervous and in a state of panic.

In the art tradition of this period, we see human figures and forms together with trees, creepers, animals, etc. The vegetal world too is intimately rendered in sculptures.

In yet another panel there is a depiction of a hunting scene. Wearing a bejewelled tiara, long necklace, large size earrings and heavy bracelets, Emperor Kharavela is shown in the forest along with his attendants. The forest is full of wild animals including snakes, hyenas, geese, monkeys, deer, rabbits and many more.

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Erotica Konark – Frozen in Stone

Kharavela shown as an archer is succeeded in his mission of hunting a deer. The wounded deer runs for life and finally falls near the tree where the brave princess has taken shelter.

The forest scene in the lower storey of Rani Gumpha is one of the earliest engravings of such landscape in Indian art. We find here an intricate pattern of a dense forest filled with trees, a wild elephant herd, a crocodile and a porcupine. The animals are treated with both artistic and natural grace, bringing out their inherent natural quality. The elephant, in particular, are shown in various settings as ferocious fighters.

The Rani Gumpha in Udayagiri Hill has the depiction of an abundance plant and animal kingdom revealing a jubilant world of hunting and chasing animals as well as fighting and frolicking. We don’t know in particular about their creators, but undoubtedly they visualized in artistic form one of India’s earliest jungle books.

Author: Jitu Mishra

He can be contacted at jitumisra@gmail.com

Ansupa – Wetland Wonderland

Wetlands, small and huge, well-known and lesser-known are some of my favourite destinations for seeking bliss. What I enjoy in wetlands that I visit are the floating vegetation in tranquil water, watching fishermen for hours in actions and musical chirping of birds, both local and migratory. In addition to these, if there are archaeological treasures and intense local stories associated with lakes, they form icing on cakes.

In Odisha, Chilika Lake often comes to our mind when we talk of wetlands. However, Ansupa, which I find more splendid and euphoric, is almost unknown to travellers except those living in Bhubaneswar or Cuttack.

Travel Tips

Ansupa Lake is located in Cuttack district at a distance 55 km from Bhubaneswar. It takes about 2 hours to reach Ansupa on scenic Banki Highway on the corridor of Mahanadi. While at Ansupa you can also visit Nuapatna and Maniabandh Textile cluster and Bhattarika Temple on the bank of Mahanadi. For accommodation, there are few bamboo cottages built on the hilltop. You can book through https://www.ansupalake.in/

Situated near the bank of River Mahanadi and surrounded by hills of the Eastern Ghats, namely Saranda Hill on the western side and Bishnupur Hill on the eastern side, Ansupa is a horse-shoe shaped water body and is the largest natural freshwater lake in Odisha. The lake was created by River Mahanadi and spread over an area of 140 hectors.

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After a drive of less than two hours from the heart of Bhubaneswar along the scenic Banki Highway what attracts you at Ansupa is its immense biodiversity. The wetland is home to 9 species of submerged plants, and 26 species of floating and emergent aquatic plants. It is also home to 33 species of fish, 3 species of prawns, 10 species of reptiles and 50 species of resident and migratory birds.

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Barbara Forest – A Blend of Nature, Indigenous Culture and Archaeology

Ansupa is linked directly with river Mahanadi by a natural channel Kabula Nala, which acts both as inlet and outlet, through which flood water enters the lake and excess water goes out after the flood.

Ansupa looks heavenly in monsoon when the Saranda and Bishnupur Hills and the surrounding marshes and paddy fields erupt into various shades of green.

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Buddhist Weavers of Maniabandha – A Confluence of Ideas

Saranda Hill also has a rich archaeological treasure. According to folklore, the area was ruled by kings and zamindars who had established their fort at the hilltop. A legend goes: during the rule of the Eastern Gangas, King Subranakeshari after being allured by the natural beauty of Ansupa had established a fort and village on the foothill of Saranda. Named after him is the present village of Subranapur. The legend further says: one of the brothers of Dhala Dynasty of Banki had established his kingdom on the top of Saranda Hill as Saranda Gada. The king of Saranda had married to one of the daughters of king of Tigiria, which is located at a distance of 15 km from Ansupa. The armoury of the kingdom is located on the hilltop, which was built to store arms and ammunition and was known as Baruda Ghara. At the foothill, the king had built a fort gateway made of bronze, which would make a loud cracking sound when it was opened and closed. According to local legends, the sound used to be heard for nearly 20 km.

Besides the Baruda Ghara, there are remains of two stone wells, locally known as Bhai Bohu Kuan. There is existence of one more well, which is believed to be the remains of the king’s treasury.

The hills surrounding Ansupa on Banki Highway are also treasure houses for archaeologists and cave explorers. There are several natural and human-made caves found on the hills that surround the Chandaka Forest. Many of these natural caves were inhabited by Prehistoric communities, who have left their marks in the form of graffiti though most of these have disappeared now. The caves that were excavated during the historical era resemble single-chambered caved at Khandagiri and Udayagiri Hills. Though it is difficult to date them, it seems these were inhabited by Hindu monks for tantra Sadhana and mediation as late as 18th/19th centuries CE. In Pandava Bakahra caves, which can be accessed through steep climbing have remains of several red ochre paintings of Hindu Gods and Goddess including of Lord Jagannath. There are also tantric narratives in Odia script.

Travelling to Ansupa can be made in a day trip, but it is highly recommended for the night stay in Ecotourism camp, built by the forest department on the hilltop and Saranda Gada for a memorable experience under the lap of nature.

Author – Jitu Mishra

He can be contacted at jitumisra@gmail.com

Langudi – Odisha’s Miraculous Buddhist Hill

Year 1995! I had just registered my PhD programme on Buddhist Archaeology at Pune’s Deccan College. I had come to Odisha for my initial fieldwork. On a fine late afternoon, I had stumbled upon Langudi Hill with my other companions Dr Pradip Mohanty and Dr Harish Prusty, both experts in Buddhist Archaeology.

Remains of Rock-Cut Stupa Ruins

The hill was not far from busy Kolkata – Chennai Highway, but at the same time it was far from the maddening crowd of the hustle bustle of city life and surrounded by vast rice fields and small and large villages. It was awe inspiring. The site had not gone through excavations. But the exposure in a horseshoe-shaped rock-cut panel had confirmed its potential.

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A couple of years later Langudi was excavated by Odisha State Institute of Maritime and Southeast Asian Studies based in Bhubaneswar. A fresh journey began with a new perspective after its excavations.

Travel Tips

Langudi Hill is located in Dharmasala Block near Jaraka Town in Odisha’s Jajpur District at a distance of 90 km from Bhubaneswar. The site is well connected by road and rail networks. When you are visiting Langudi also visit the nearby Kaima and Tarapur Hills for other Buddhist remains. You can also plan for a larger Buddhist trail around Langudi including Ratnagiri, Udayagiri and Lalitgiri and the Shakti Peeth Viraja at Jajpur.
There are no accommodations at Langudi, however, Ratnagiri has a decent resort for the night stay. Alternatively, you can stay at Bhubaneswar and visit the Buddhist clusters during a day trip.

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Finding Shravasti (Sāvatthī)

Today standing atop Langudi Hill among its splendid archaeological ruins I became a time flyer and reminded of Huen Tsang, the Chinese monk who had visited Langudi in the middle of 1st millennium CE.

Looking at the plains of Brahmani Delta, I recall Huen Tsang’s statement: ‘In the southwest of the country was the Pu-Sie-P’o-K’i-Li (Puspagiri) monastery in a mountain; the stone tope of the monastery exhibited supernatural lights and other miracles, sunshades placed by worshippers on it between the dome and amalaka remained their like needles held by a magnet. To the northeast of this tope in a hill monastery was another tope like the preceding in marvels. The miraculous power of these topes was due to the topes having been erected by supernatural beings’.

Several attempts had been made prior to Langudi’s excavation to identify Puspagiri University. But most of them had failed.

An inscription found at Langudi reveals its identification as Puspa Sabhara Mahagiriya (Puspagiri). Archaeological excavations have also brought to light a large number of Buddhist caves, dilapidated rock-cut stupas and ruined monasteries in and around Langudi Hill. The area was a prominent Buddhist seat of learning from the time of Ashoka until 11th Century CE. All the three branches of Buddhism, Hinayana, Mahayana and Vajrayana flourished here at different periods of its history.

As you enter the hill what draws your immediate attention is the remains of a large square stupa of burnt bricks and laterite stone built during the rule of Emperor Ashoka in remote 3rd Century BCE. Supposed to be the earliest in Odisha, the stupa testifies the presence of Buddhism in Odisha in the Mauryan Era. An inscription found here also carries Ashoka’s name.

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Buddhist Weavers of Maniabandha – A Confluence of Ideas

Mauryan Period Buddhist Stupa – Earliest in Odisha

A passage in the rock edict XIII of Ashoka at Dhauli suggests that there were sramanas along with adherents of other sects in Kalinga at this time. It was during the rule of Ashoka thorough and systematic propaganda was carried out by protagonists of different schools, and Buddhism made considerable headway in Odisha. Ashoka’s brother Tissa had selected Kalinga for the place of retirement. Ashoka had constructed for him a monastery known as Bhojakagiri Vihara, which became the centre of activities of the Thera School. Dharmarahita, Tissa’s preceptor had come to Kalinga to spend his last days with Tissa and other monks in the monastery. Ashoka had also built 10 stupas in Odisha, the Langudi Stupa being one of them. During the time of his grandson, a wealthy Brahmin named Raghav from Odra had become a follower of Buddhism. Raghav had made arrangement of an assembly of eight thousand arahats in his house where they were entertained for three years.

To the further north of the Mauryan Period stupa, there are remains of 34 rock-cut stupas dated to 2nd-3rd centuries CE.

The central stupa or the maha stupa in the series is shown with lotus medallion and flying vidyadharas.

On its base are depictions of musicians and dancers, one of the earliest in Odisha showcasing ancient Odisha’s cultural life.

In the southern part of the hill, excavations have revealed rock-cut images of various female deities such as Tara with her two arms and Prajnaparamita, both Mahayana deities and sculptures of Dhani Buddhas testifying the presence of Vajrayana Cult in the hill towards the end (9th – 11th centuries CE).

The early Buddhism in Odisha or elsewhere in India was urban-based. The monasteries which were exclusively used as varsa vasa or rainy retreats were located in isolated hills for meditative pursuits, yet not far from their respective urban centres, which were the support base. Trade, both domestic and international thrived in this era.

Langudi Hill was not an exception. Close to the hill in its north is located Radhanagar, the ruins of an ancient city, which was part of my PhD topic in the 1990s. Excavations at Radhanagar have brought to light a large number of objects associated with aristocratic life and markers of domestic and international trade.

The site of Radhangar and Archaeological Finds

Close to Radhanagar is yet another hill, Kaima on the bank of Kelua River. On its foothills is found a rock-cut elephant, the second after Dhauli, symbolically representing Lord Buddha. There are also caves in all nearby areas including Tarapur, where excavations have brought out yet another circular stupa of Mauryan era.

Langudi and its surrounding hills are major Buddhist cluster yet to be explored by tourists. The views from these hills are breathtaking. You are simply taken back to the time of Ashoka and ponder to visualize how the bhiksus of Langudi had been responsible for the conversation of Chanda Ashoka to Dharma Ashoka or from Digvijaya to Dharmavijaya.

Author – Jitu Mishra

He can be contacted at jitumisra@gmail.com

Barbara Forest – A Blend of Nature, Indigenous Culture and Archaeology

It was 6 PM on an October Day. I was at Salia Dam enjoying the pristine beauty of nature, sun going down against the western sky turning it into a pallet of golden and turmeric hues; and a fisherman sailing through the placid water after the day’s catch in his bamboo raft, a watercraft that has survived from the prehistoric time.

In less than 30-minute pitch dark shrouded all around us. I and Chitra, my companion dared to drive into the jungle of Barbara, Asia’s largest teak forest. The distance was less than 10 km, but the forest road in the dark came as a major obstacle. There was not a single soul to ask. We lost the direction. With no hope of finding in the middle of nowhere and fighting against the eerie evening, we gave up our daring adventure. We turned back our vehicle in the direction of Odiart Museum, my camping site. To drive 30 km, it took nearly 2 hours in the dark jungle treks.

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Human Adaptation in Satkosia Tiger Reserve – Challenges and Prospects

Barbara Forest is a nature’s best-kept secret near Chilika Lake in coastal Odisha. It is named after a British woman, Barbara who had been killed by a tiger in the late 19th century while she was with her husband in a hunting expedition.

However, Barbara Forest is not very old. Historically, this region was under the rule of Raiyat Zamindari System of Banapur. Till 1870, there was no restriction for cutting trees in today’s Barbara Forest. The locals had almost cleared the forest to support their agriculture. In 1871 for the first time restrictions were made to fell trees and the practice of seasonal agriculture. In 1880, it was declared as protected forest and in 1883 it was taken over by the Forest Department, Bengal.

Travel Tips

Barbara Forest is spread over Khruda and Nayagarh Districts near Banapur Town in Coastal Odisha. The forest and its surroundings can be approached from National Highway that connects Bhubaneswar with Berhampur. While at Barbara, one can also visit the nearby Chilika Lake at Balugaon and Barkul, which have also staying and food options. Also, visit Banapur Bhagawati Temple and the 13th-century Dakshya Prajapati Temple. The nearest airport is at Bhubaneswar (120 Km) and railway station is at Balugaon (25 km). The other nearby city is Berhampur (70 km).

According to Mr A.L. McIntire, Conservator of Forests, Bengal, 1908:

‘In 1883 the forests were placed under the management of the forest department, a forest settlement being carried out at about the same time. Under the latter a total area of 110 square miles of forest was declared reserved forest, free of rights, and the rest of the forest and waste, was declared to be protected forest, in which revenue paying Raiyats were allowed to exercise a number of privileges, such as gazing their cattle and cutting bamboos and trees, of kinds which were not received, for making their houses, agricultural implements, etc and for firewood. The most important timber and fruit trees were reserved, and they were not allowed to cut or damage them, nor were they allowed to cultivate any parts of the protected forests before such parts were properly leased to them, and they were required to pay grazing fees for cattle in excess of the numbers supposed to be necessary for ploughing and manuring their fields, and cesses for permission to remove unreserved trees for firewood, etc. Since 1883 the 110 square miles of reserved forest have been carefully protected from fire, grazing and unauthorised felling; and efforts have been made to increase these forests by planting teak in small parts of the area. Under this management, the growth of trees has steadily improved’.

Thanks to the British Forest Management, even today, the slopes in the hills still hold the natural evergreen-deciduous forest, where teak is the prominent trees. Some of these trees are more than 80 feet high and 10 feet wide in circumference.

To oversee the forest management, the British also had built a teakwood panelled forest bungalow in 1912. Today it is a major attraction in the forest. Giant squirrels are found in great numbers in the teak forest of Barbara. While on a trek, one can find them in their acrobatic best jumping from one branch to another. But I was unfortunate. The forest is also a heaven for bird watchers. Woodpeckers, bulbul, bets, oriole, jungle fowls, baya weaver bird, parakeets are found in abundance in Barbara Forest.

On my day 2 trail, I stepped into mystic ruins on the fringe of Barbara Forest. Bankadagada, the remains of a fortress butting out of a hill, and a Shiva Temple built in Pre-Kalinga style of architecture are the major archaeological heritage of the area, that any serious traveller to Barbara cannot miss.

The area was the capital of Sailodvaba in the 7th century CE. Sailodvabas ware the first to introduce temple building activity in Odisha. The ruined Shiva Temple is one of the earliest having beautiful carvings of amorous couples and Tantric deities on its walls. There are also loose sculptures carved in the formative styles sheltered within the complex. Some of these sculptures strongly resemble with sculptures of Java and Sumatra (Indonesian Archipelago). One may wonder – around this time of history, the nearby Chilika was a major hub for maritime trade. Ships would sail from ports of Chilika to Southeast Asia for trade and business using wind power. Ideas would be exchanged between these regions and therefore bring artistic influences.

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South Chilika Coast – Back in Time

According to a local legend, during the reign of Sailodvaba ruler Pulind Sen, the king once saw in his dream the next ruler of the dynasty, a heavenly personality, was coming from the Mahendragiri region. Pulind Sen followed the instruction and welcomed the young man and coroneted him as his successor.

The temple built in Astayana style (the central temple surrounded by seven smaller temples) was perhaps built by the successor of Pulind Sen.

The Barbara Forest is surrounded by the timeless rural charm of interior Odisha. Inhabited by Sabara tribes and ethnic Odia communities, you are simply drawn to vast paddy fields that appear as emerald greens as far as your eyes can stretch. Sabara is an ancient tribe and were the original worshippers of Lord Jagannath. They speak in Mundari language, a branch of Mon-Khmer group of the language spoken in Mainland Southeast Asia. Apart from their adaptation to jungle life they also do subsistence farming, fishing, animal rearing and brewing of mahula alcohol. Their houses are made of wattle and daub. Sabaras also revere Barbara Forest and each of its trees as their Gods.

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The Heritage of Mahula Drink in Ganjam – An Anthropological Journey

The region around Barbara is also a major elephant corridor. To chase out elephants, apart from being vigilant and night after a night patrolling they erect manchas (temporary small raised structures) to watch animals’ movements in harvesting season.

For a traveller, each one of these wonderful souls has countless tales, ranging from their version of tribal and Hindu mythologies to sustenance, farming to food security and local actions against global climate change. You are simply back in time with scores of experiences that you can cherish for your rest of life.

Author: Jitu Mishra

He can be contacted at jitumisra@gmail.com

Bhubaneswar – Romance in Stones

Once sages asked Brahma, the creator God: ‘Which is the most excellent place on earth that bestows virtue (dharma), love (kama), wealth (artha) and salvation (mokshya)’. Brahma replied: ‘Bharata, the Indian Subcontinent…in particular, however, Utkala and its four great religious centres, Puri, Konarka, Ekamra and Viraja’. In describing Ekamra (Bhubaneswar), the holy city of Shiva which yields worldly pleasure and salvation on this very earth itself, Brahma further replied: ‘In Ekamra dwell the most beautiful women on earth. With their slender waists, plump breasts, ample and beautiful buttocks, lotus eyes, sweet languor due to intoxication they represent the celestial ladies of heaven. They remain gay and jolly days and nights. They speak pleasing words. They are clever and skilled in arts and crafts. They are expert in dancing and singing. They are proud of their feminine virtues. These beautiful women pleasing to behold are expert in flirting with men. Young men are fascinated the moment their slight glances fall on them’.

The words of Brahma somehow reached Kashi where Shiva and Parvati lived happily for a pretty long time. But they found the city getting overcrowded. Once heard about Ekamra they decided to leave Kashi and settle in Bhubaneswar. The couple happily spent long fifteen years in the Ekamravana. During the period of their sojourn at this place, Parvati once expressed a desire to indulge in ratikrida (sporting dalliance) with Shiva.

Shiva agreed to the proposal and emanated himself in eight different forms. To play the game of dalliance, Parvati also emanated herself into 8 different forms. The Chaitra Purnima (April-May) was selected as the most auspicious time for the purpose. The sport continued for the whole night and when the curtain was drawn Shiva installed eight Sambhus and eight Gauris around the banks of Bindusagar Tank.

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Sacred Tanks of Ekamra Kshetra

Travel Tips:

Bhubaneswar is the capital of Odisha and a vibrant metropolis. Also known as ‘The Temple City of India’ Bhubaneswar hosts the largest concentration of Hindu Temples built in Kalinga School of Architecture between 7th and 16th centuries CE. The city also has been known for its incredible Jain (the caves of Khandagiri and Udayagiri) and Buddhist heritage (Dhauli Hill).

Bhubaneswar is well connected by air, rail and road with all important cities and other state capitals of India. The city has a plenty of choices for accommodation of various categories, from budget to high-end. The city is best known for its seafood delights, Pahala Rasagola and a variety of snacks and street foods.

These descriptions in the Puranas are best expressed through images of lovemaking in the temple walls of Bhubaneswar. These images appear in all parts from simple and seemingly innocent mithuna (amorous couples) to explicit erotic friezes.

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Pashupata Cult and the Ancient Temples of Bhubaneshwar

Beginning in the late 8^th Century CE, images of women make their appearance in the walls of Bhubaneswar temples. Around this time the homage is not just directed to Devi but also to women as sensual and graceful being, alas kanyas or ideal females represented in everyday life. It was part of the belief system that alas kanyas were auspicious apart from their beauty and protected temples.

By the 10^th Century CE, the decorative programme was dominated by the images of women who may appear alone or as partners in mithuna images, carved in high reliefs on temple walls.

In the 11th Century CE, with the introduction of two storied janghas, their images were shifted to the upper storey along with mithuna and maithuna images, so that they appear more like celestial damsels, being high above eye-level.

Pleasure gardens surrounded the temple complex and the entire Ekamra Kshetra as the realm of Kama.

According to Puranas, in the marriage procession of Shiva, the physical beauty of God is such that the women of the city leave all household duties to catch a glimpse of him. One in her haste runs out half-dressed holding her cloth and girdle in her hands. Another, in the midst of her bath and toilet, come out with the shampoo powder still held in her hands while still, another come out with her garments worn inside out.

It is evident that the amorous activities of gods and celestial did, in fact, serve as models and behaviour and conduct for the luxury living aristocratic society by the 12th century. The constant interplay between human conduct and celestial behaviour, the changing moral ethics, behaviours and aesthetic tastes of the aristocracy and the priesthood were being constantly incorporated into the religious texts and temple iconography.

Author – Jitu Mishra

He can be contacted at jitumisra@gmail.com

From ‘Muthi Anukula’ to ‘Kheta Badia’ – A Photo Journey through Odia Rice Culture

Akshaya Trutiya – when a large part of India celebrates this summer festival buying fresh gold, the farmers of Odisha begin their agriculture cycle of the year. On this auspicious day, the farmers of Coastal Odisha celebrate ‘Muthi Anukula’ starting the sowing work of fresh paddy crops at their village farms.

Odisha is an agrarian state with a significant rural population. Rice is the mainstay of Odisha’s agrarian economy. In fact, rice is the lifeline of Odisha. Most of Odisha’s festivals revolve around agricultural cycles. They reflect a symbiotic relationship between her land and people, especially farmers who constitute a large chunk of Odisha’s population.

If you are in Odisha during July and August, the peak of monsoon season what draws your attention is vast green rice fields as far as your eyes can stretch appearing as if you are stepped in fields of sapphire. There are small elevated manchas (raised platforms) with thatched roofs at intervals. Farmers watch their growing crops during the night hours to prevent the invasion of wild animals from these platforms. Sowing is in full swing mostly by womenfolk. The fields also become their pastime place – gossip and sharing their mundane matters with peers. There is a playful atmosphere all around with water, mud and crops.

The festival of Gamha Purnima, which is also celebrated as Rakshya Bandhan in most part of India, is the next important festival in the agricultural cycle. The rice saplings have now matured. It requires a break. Gamha Purnima is also the birthday of Balaram, the elder brother of Lord Krishna and the farming god. On this occasion, the agricultural implements such as ploughs are worshipped along with bulls and cows.

Plough and Other Agricultural Implements

Storage Facilities for Rice

Tenda – Water Lifting Device for Rice irrigation

Time moves on. By October/November, the rice plants start ripping and turn gold and in some places ready for harvesting. Harvesting is an elaborate process involving several steps. While the harvesting is carried out, the women folk celebrate Manabasa ritual on every Thursday of the month Margasira. In Odisha rice is revered as Goddess Lakshmi. The women folk of Odisha illustrate their home floors, from the entrance to backyard with elaborate chitta depicting paada (feet) of goddess Lakshmi, apart from various floral motifs and geometrical symbols. The ingredient used for these floor murals is rice paste. The process of making murals starts on Wednesday evening and continued to the next day. A story goes: Once Lakshmi visited the home of Shriya Chandaluni, a scavenger low caste woman. Balabhadra got angry and did not let Lakshmi enter the Jagannath Temple at Puri. Lakshmi avenged the insult by cursing her husband Jagannath and brother-in-law Balabhadra to go through a prolonged ordeal without food and water. At last both her husband and brother-in-law realized their mistake and invited Lakshmi with grace to live in the temple.

The story emphasizes the importance of equality and feminism against the background of rice cultivation.

In the end, an elaborate ritual ‘kheta badia’ terminates the rice cycle.

Odisha may not have impressive rice terraces as one sees them in China and Southeast Asia, but very few know that Odisha offers the widest range of domesticated and wild rice anywhere in the world. Some archaeologists even have speculated that parts of the Eastern Ghats in Odisha possibly yet region for the origin of rice.

Author – Jitu Mishra

He can be contacted at jitumisra@gmail.com

Charu Maa – The Face of Durga Maa

Our story starts in the 7^th century CE Bhubaneswar! It was the time in Indian history when the personification of ideas came to be institutionalized. One such idea was Nataraj, the cosmic dance of Lord Shiva, which you find profusely in temple walls of Bhubaneswar. Why Nataraj – for me the answer could be the metaphoric representation of destruction that depicts the other side of the sea which is otherwise gentle and calm through most of the year. The other idea was Maa Durga – the metaphoric representation of women power, for which Eastern India is widely celebrated.

Goddess Durga in Parasurameswara Temple – 7th Century CE

Lord Nataraj in Parasumeswara Temple 7th Century CE

1999 super cyclone that had devastated millions of lives, both humans and domestic animals in coastal Odisha. Lord Shiva had shown his extreme form, tandav leela. It was one of the darkest moments in Odisha’s modern history. It took years to recover what Odisha had lost. But the lesson learnt not only made Odias cautious but Odisha became a successful model for disaster management worldwide. Much has been written and filmed about Odisha’s adorable initiatives in cyclone management, but very little about Charu Maa, a woman in her 50s from Gudalaba Village near Astarang on the coast of Bay of Bengal. You see the face of Durga Maa in her, who has been leading a group of 90 women from her village consisting of both Hindus and Muslims for the protection of forest and wildlife from the time their village was devastated in the wrath of 1999 cyclone.

Travel Tips

Gundalba Village is located in Astarang Block of Puri District at a distance of 10 km from Astarang. On your way to Gundalaba Village, you can also visit Pir Jahania Beach and the revered Sufi shrine and trek through the dense Casuarina Forest. Remember, there is no public transport facility here. You have to arrange your own vehicle to reach here. Gundalba is located at a distance of 70 km from Bhubaneswar and 55 km from Puri. The world heritage site of Konark is only 30 km away.

There is no stay option here. But with prior information and local contact accommodation for a night stay can be arranged at Forest Rest House. There are also plan for tented accommodation in the near future by Ecotourism Wing of Odisha Tourism. With prior information, food can be arranged at the sight with the speciality of seafood.

Charu Maa in the left at Gundalba Village

Gudalaba is a small village of farmers and fisherfolk near the Sufi shrine of Pir Jahania at a stone throw distance from the sea. A thick forest of Casuarinas separates the sea from the village. To the north of the village is a network of creeks of Devi River which meets the Bay of Bengal at Sahana. Nature’s paradise, the beach is also part of the rookery of Olive Ridley Turtles. The casuarinas trees, a native of Australia had been introduced more than a century ago by the British to prevent sea erosion. However, ecologists have a different viewpoint. According to whom, the alien trees have been least protectors from sea erosion. These have only become a good source of fuel. On the other hand once dominated by hundreds of species of native mangroves, now most of it lost, thanks to intensive shrimp farming and agriculture. The loss of mangroves is taking toll of destruction year after year.

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Sahana Beach and Devi Mouth – Odisha’s Best Kept Secret

An abandoned house at Pir Jahania Beach – Behind it the thick Casuarina Forest

Depleting Mangrove Forests and Estuaries

Intensive Rice Farming – The Harvesting Season

Gudalaba has also been a nurturing ground for ideas related to wildlife conservation and sustainable living. Here you meet Bichhi, the turtle man, who has dedicated his life for the conservation of Ridley Olive Turtles. You also meet a group of youngsters led by Soumya Ranjan Biswal, who are continuously engaged in generating awareness on beach cleaning and environmental protection.

Conservation of Olive Ridley Turtle – a severe environmental issue – This one is one of the first deaths sighted this season due to trawlers movement

It was on 4th November night I was first introduced to Charu Maa at her residence and while talking to her I felt the best geography teacher I have ever met in my life. There is so much of understanding about sustainable living that we have taken for granted as dwellers of large cities. I heard the first-hand experience coping the most severe disaster in the living memory of Odisha. I saw the face of Durga Maa in Charu Maa. It was decided to film her interview on the daylight the next day along with her other women companions.