The Kalingas constructed large boats called the ‘Boitas’ and with the help of these, they traded with the Indonesian islands. These ships had copper hulls and could carry up to seven hundred men and animals aboard. Interestingly, the Bay of Bengal was once known as the Kalinga Sea as it was thronged by these ships. The dominance of the Kalingas over the sea routes can be understood from the fact that Kalidasa in his Raghuvamsa referred to the King of Kalinga as ‘The Lord of the Sea’.
By the end of the second century BC, Indian mariners appear to have learned enough about the monsoon winds and ocean currents to attempt a more southern route across the Indian Ocean to the islands of Indonesia. Odisha’s Lake Chilika was an important starting point for this voyage. It is a large brackish water lake with a small opening to the sea. The mariners of Kalinga, therefore, used the lake as a safe harbour. Even today, you are likely to find broken heaps of ancient pottery strewn along the lake’s shores.

Note that the ships did not sail out directly for Indonesia. Instead they used the north-eastern monsoon winds that blow from mid-November to sail down the coast to Sri Lanka. This was already a well-known route and the merchants probably stopped along the way to trade as well. In Sri Lanka, the ships would have taken in fresh water and supplies before using ocean currents to cross the Indian Ocean to the northern tip of Sumatra (called Swarnadwipa, or Island of Gold in Sanskrit texts). From here, the ships could choose to sail down the Straits of Malacca towards Palembang and take the sea route to Borneo and Vietnam. Alternatively, they could head south hugging the western coast of Sumatra to Bali and Java (called Yavadwipa, or Island of Barley/Grain).

After finishing their purchases and sales, most ships would have used the counter current back to Sri Lanka and then return to Odisha. If the sailors started from Odisha in mid-November, it is estimated that they would reach the islands of Java/Bali by mid-January. They would now have two months to conduct their business before they started their return journey in mid-March. This would allow them to get back to Sri Lanka in time to catch the early South-West monsoon winds in May that would take them home.

The merchants of Kalinga were not the only ones making the journey to Indonesia. There were merchants from the Tamil, Andhra and Bengal coasts too. There were even horse traders from India’s north-west who made their way to the port of Tampralipti in Bengal and then sailed to Java and Sumatra. However, in the initial phase, it is the Sadhaba merchants of Kalinga who seem to have had a dominant influence. This is why Indians were known as ‘keling’ by Kaundinya’s Wedding 85 the Malays and Javanese from ancient times although the term has acquired a somewhat derogatory connotation in recent times.

That era of maritime exploration and trade is still remembered in Odisha in folklore and festivals. The festival of Kartik Purnima takes place in mid-November or December when the winds shift and begin to blow from the north. This marks the time of year that ancient mariners would have set sail for Indonesia. Families, especially women and children, gather at the edge of a water-body and place paper boats with oil-lamps in the water. I witnessed the ritual on a beach near the temple town of Konark. Streams of people from nearby villages arrived before dawn to place their little boats in the water and watch them float away. A cool breeze blew from the north as promised and the full moon made the crashing waves glimmer. As per tradition, one must wait for the sun to rise. I watched my paper boat float away. This is how the families of the ancient mariners would have bid goodbye to their loved ones.

The maritime links to Kartik Purnima are remembered in many other ways. A fair is held every year in Cuttack called Bali Yatra which literally means ‘The Journey to Bali’. It is also a tradition to perform songs and plays based on the old folktale about Tapoi. The story goes that there was a wealthy merchant, a widower, who had seven sons and a daughter. The daughter, the youngest, was named Tapoi and her father and brothers doted on her. One year, the merchant decided to take all his sons on a long voyage to a distant land. He left behind Tapoi in the care of his seven daughters-in-law with clear instructions that they look after the young girl.

Unfortunately, Tapoi’s sisters-in-law secretly hated her and mistreated her. She was made to cook, clean the cowshed and do all the washing. They even withheld food from her. After several months of tolerating all the physical and mental abuse, Tapoi eventually ran away into the forest. There she prayed to goddess Mangala, a form of Durga, who blessed her. A few days later, her father and brothers returned unexpectedly. They soon realized what had happened and brought Tapoi back from the forest. The evil sisters-in-law were punished. The folktale not only hints at the tradition of long oceanic voyages but also expresses some of the inner anxieties of those who made these voyages—when will we get back home, what will happen to those left behind?

The most important Indian export was cotton textiles which would continue to be in much demand across the Indian Ocean rim till modern times. Excavations in South East Asia also show evidence of carnelian beads and a variety of metal ware. By AD first century, we find that Indian merchants were also bringing along Mediterranean and West Asian products that they, in turn, had purchased from the Romans, Greeks and Arabs. Artefacts found in Sembiran in Bali clearly show that it was in close contact with Arikamedu, an Indo-Roman port, just outside Puducherry.

Indian imports included Chinese silks, via ports in Vietnam, and camphor from Sumatra. The islands of Indonesia would have been a source of cloves, nutmeg and other spices. Many of the spices thought to be ‘Indian’ by medieval Europeans were actually from Indonesia except black pepper which grows along the south-western coast of India. Till the late eighteenth century, the world’s entire supply of cloves came from the tiny islands of Ternate and Tidore in the Maluku group.

Trade links with South East Asia unsurprisingly led to cultural exchange. Within a few centuries we see the strong impact of Indic civilization on the region—the Buddhist and Hindu religions, the epics Mahabharata and Ramayana, the Sanskrit language, scripts, temple architecture and so on. Despite the later impact of Islam, European colonial rule and post-colonial modernity, the influence of ancient India remains alive in place and personal names, commonly used words, and in the arts and crafts. Buddhism is still the dominant religion across Myanmar to Vietnam, while Hinduism survives in pockets such as Bali.

There are some cultural artefacts that seem to have survived with little change from the very earliest phase of contact between the two regions. One cannot look at traditional masks from Bali, Sri Lanka and the Andhra–Odisha coast without being struck by the similarity. The same is true of Wayang Kulit, the Indonesian art of Kaundinya’s Wedding 87 shadow puppetry, and its equivalent in Odisha and Andhra Pradesh. Imagine ancient mariners entertaining each other during the long nights of an ocean-crossing by using to their ship’s sail to enact shadow-puppet plays, cultural roots anchoring them as they made a perilous journey to distant lands.

One should not be under the impression that influences always flowed unidirectionally from India to South East Asia. Far from it, Indian civilization was enriched in many ways by influences from the east. One commonplace example is the custom of chewing paan (betel leaves with areca nuts, usually with a bit of lime and other ingredients). While it is common across the Indian subcontinent, the areca nut, called ‘supari’ in Hindi, is originally from South East Asia and was chewed across the region and as far north as Taiwan.

In India, Republic Day honours the date on which the Indian Constitution came into force on 26 January 1950 replacing the Govt of India Act (1935) as the governing document of India. The Constitution was passed by Indian Constituent Assembly on the 26^th day of November 1949 but was adopted on 26 January 1950 with a democratic government system, completing the country’s transition toward becoming an independent republic. 26th January was selected for this purpose because it was this day in 1930 when the Declaration of Indian Independence (Purna Swaraj) was proclaimed. Today, we are commemorating our Republic Day. A very anomalous question is bothering me on the eve of this auspicious occasion. Has our virtuous Constitution been safe in the hands of our rulers in the post independent era ? Preamble of our holy Constitution guarantees us a united India with equality among all. Then why the Art 370 is in force at Jammu & Kashmir till date ? Why the Pandits are tortured there in spite of our Constitution’s pledge for our fundamental right to adhere religion as per our choice ? Is it the right to belief, faith and worship, assured by Indian Constitution ? Then, whom to blame ? It is we, who should act instead of giving lecture. An experimented visionary with iron hands and noblest thoughts only can evacuate us from the dark tunnel. And, it is one and one only i.e. Hon’ble Shri Narendra Bhai Modiji. I visualize a real transition of my country under his guidance. Hopefully enough, an India with enactment of its Constitution literally and spiritedly is expected to be seen in the dawn of the Republic Day of 2019 when NaMo is addressing the Nation as the Prime Minister. Jay Hind; Vande Mataram.

First of a new month is termed as ‘Sankranti’ in Odia terminology. ‘Makar Sankranti’ is the most widely observed and the holiest ‘Sankranti’ in accordance with the Hindu mythologies. Odisha’s Keonjhar and Mayurbhanj areas can be taken as the breeding place of this great festival. An eye to the down the line of time can make us know the tradition. Sacred river ‘Baitarani’, originated from the hills and rocks of Keonjhar is worshiped as the ‘Mother’ by not only the Keonjharians, but a large section of human race. Indus valley civilization was nurtured besides river ‘Sindhu’. Enermous documents are also found in the pages of time to substantiate the origination of this Grand ritual i.e. the ‘Makar Sankranti’. Back to the prehistoric era, ‘Baitarani Civilization’ was also flourishing on the bank of the Punyatoya ‘Baitarani’. Primitive tribes such as Juangas were leading their lives with ease and simplicity. Mother Baitarani was providing them with material necessities along with eternal solace. Offering ‘Makar Chaula (rice gram)’ to the Lord of the Lords, Bhagwan ‘Siba’ these adivasis were dipping into the ocean of joy and ceremony. They dance to the tunes of their traditional beats with geity.The older dwellers on earth were these primitives. They had set up an unwritten trend in our society to count from one ‘Makar Sankranti’ to another as a year. Agriculturists and land lords were used to appoint servants for their farming works on this holy ‘Sankranti’. Now, we also see this festival to be observed most vigorously in the twin tribal dominated districts of Keonjhar and Mayurbhanj. Mammoth fair at Barhatipura in Keonjhar and Thakurmunda in Mayurbhanj district mark the occasion with heavy turn up from remote parts of the state and the country as well. Tribal showmen exhibit lots of horror shows like walking on fire…etc. Two districts of Keonjhar and Mayurbhanj retire to a festive mood absolutely for a week or more, during ‘Makar’. Men from every walk of life are on week long leave from their professional assignments. Huge gathering of devotees at Ghatgaon of Keonjhar district for ‘Tarini Darshan’ manifests the importance of the day in the lives of the districts of Keonjhar and Mayurbhanj. Another shrine on the bank of river ‘Baitarani’, the ‘Kundeshwar Temple’ near Anandpur of Keonjhar district also witnesses big congregation of worshipers on this auspicious day. It is a universal truth. Punyatoya ‘Baitarani’ has mothered civilizations, rites, rituals and emotions in the mind and soul of the so called ‘Gadjatias’. These people can’t sever their sentimental bond from this river. So, any move for stealing water from the bed of river ‘Baitarani’ is nothing but the smuggling of a mother’s milk from the leaps of the innocent babe, which is an inexcusable crime and is quite indigestible, at least by we ‘Keonjharians’. Any way, Season’s Greetings and heartiest good wishes to all on the eve of ‘Makar Sankranti’. Good going to all…

Numerous social, cultural and most importantly agriculture based festivals are widely observed in our village dominated state. Kendujhar, Sundergarh, Baleshwar, Mayurbhanj, Ganjam and Sambalpur and some districts of coastal belt as well are witnessed to be completely lost in ‘Raja Mouja’ towards the tell end of the month of ‘Jyeshtha’ (June). As we know, subsequent month of ‘Jyeshtha’ i.e. ‘Ashadha’ is the bringer of cloud to our horizon. ‘Ashadha’ gifts us the first drop of monsoon rain as a boon to our farmers. It cools down our earth. Final day of ‘Brusha’ (Taurus) i.e. tomorrow is the beginning day of 3day long ‘Raja Utshav’. Opening day of ‘Mithun’ (Gemini) is ‘Raja Sankranti’ and lastly this grand fiesta takes farewell on the next day. Prickly hot earth emits a liquid vapor following the initial contact of rain fall, which is termed as menstrual secretion of ‘Maa Mati’ (Mother Earth) and we, Odias call it ‘Raja’ as per our vocabulary. Mother Earth takes full rest during her period (Three days of Raja). Agricultural activities are completely stopped by farmers. After the earth comes in touch with the first rain water, she earns her productivity (fertility). So, villagers in Odisha, largely dominated by agrarian community get a three day recess out of their hectic occupation. Gents play cards and ‘Pasa-Pali’ (Ludo) and ladies sit on swingers with Raja stanzas on their leaps. Cake of sundried rice and gram (Poda Pitha) is prepared in every house hold. Betel (Pan) leaf gets its significance during Raja. One and all in the villages like to chew special ‘Raja Pan’ on the occasion. Some years back, Raja was regarded as the most ceremonious and waited occasion of the calendar in our state. Groups of people move back and forth, sitting on various kinds of swingers. But now tears come to eyes to memorize the past. Gone are those days, when natural mango orchards and large banyan trees were covering hundreds of acres in the outskirts of the villages. Ropes of the swingers were being tightened in the sturdy branches of large trees. Sitting on the swingers, rural youngsters were singing the traditional Raja anthems, Banaste Dakila Gaja; Barasha ke Thare Aasichhi Raja… We destroyed our nature. Cutting of trees in large scale took the essence of Raja away from us. We do not get those big trees now a days to knot the ropes of swinger. Anyway, still we look upon these three days of Raja as a very very important part of our social life. I wish a colourful and enjoying Raja to all. 

Let’s pray the ‘Mother’

It is high time for human race to take a dip in the Baitarani of devotion on account of ‘Chaiti Parva’. Date back in history, this rite was performed only for a day i.e. the Maha Bishuba Sankraanty. Now-a-days, the previous week of Sankraanty is being observed. Mammoth sized crowd of devotees has already started offering before Maa Tarini’s abode at Ghatgaon, right from the morning of April 09, 2018. The worship will last for coming four days and on the 14^th of April i.e. the Maha Bishuba Pana Sankraanty, the end will be marked by the most pious nectar of Maa Tarini which is termed as ‘Panaa’ in Odia language on the Bishuba Sankraanty. The Mother (Maa Tarini) is incarnated with ‘Sunaabesha’, everyday during the week long carnival. Festivity surrounds Ghatgaon with high a Godly atmosphere. Nonetheless, ‘Chaiti Parba’ is a front bencher; so far the festivals of my district, Kenduhar are concerned. People of our locality are tightened emotionally with ‘Chaiti Parba’. Like ‘Rath Yatra’ of Bada Thakura, ‘Chaiti Parba’ is the vital most ritual of Maa Tarini at Ghatgaon, taken as a part of social life from the length to breadth in our district. It is also observed in some other parts of Odisha by devotees of Maa Tarini. Odia New Year is considered to begin from Bishuba Sankraanty or the ending of ‘Chaiti Praba’. On account of this grand gala, I pray Maa Tarini to downpour Blessings on all.