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Danda Nata of Orissa, also known as the 'Danda Jatra', it
happens to be one amongst the most ancient form of histrionic arts of the
state.
Associated with ritualistic services, Danda Nata forms an institution of
dance, music and dramatics blended with religions, social reformation and
an association of Universal Brotherhood.
Mainly an worship of Lord Shiva, the God of destruction of the Hindu
mythology, who is also the Lord of histrionic arts ('Nataraj'), this
theatrical form brings into its fold a harmonious feeling of co-existence
between followers of different philosophical doctrines, between political
principles and set of opinions.
Along with votive dedications to Lord Shiva in a Danda Nata, the
greatness of other Gods and Goddesses such as Vishnu, Krishna Ganesh,
Durga, Kali etc are also equally invoked.
Similarly while the original participants in a Danda Nata were said to be
only the low-caste Hindus people, however people belonging to all other
higher castes such as 'Kshyatriyas' and 'Brahmins' also participate in
this institution with equal interest.
The Word Danda Nata Or Danda Jatra
The word 'Jatra' is an indigenous term for the English word 'theatre' and
'Nata' is a derivative term of the word 'Natya', which conveys several
meanings of dance, music and dramatics. The word 'Danda' denotes several
meaning. Mainly it means:
(1) Staff, Club, Stick, Rod, Pole, or Sceptre
(2) (2) Punishment Chastisement.
In this Danda Nata- a scepter of the Lord, is worshipped and the
participants voluntarily bear self-inflicted penance.
According to very ancient Hindu philosophy, the greatness of an
individual in this materialistic world depends upon his accomplishment of
self-control over his own Body ('Kaya'), Mind ('Mana') & Speech
('Vakya'). It takes tremendous amount of practice to gain this control and
amounts to a lot of self-denials. Those who achieve this are known as the
"Tri-Dandis" or attainers of triple chastisement.
Since this method of bringing purity of conduct involves a lot of
punishments ('Danda') to self, this performance according to many is known
as the "Danda Nata".
Origin Of Danda
There is however a very interesting definition given to the origin of the
word DANDA. Because of the vigorous types of dances associated with the
Danda Nata, it is said to have originated from the heavenly "Tandava
Naritya" of Lord Shiva. It is said that once Lord Shiva was teaching
a Tandava Naritya to his, son Lord Ganesh. While dancing vigorously he
kicked the stage and the sound "DAN" emanated.
Simultaneously one of his 'Ghagudi' (the brass tinkler) was broken from
its chain around his raised ankle, dropped and fell on the body of the
'Mardala' (the percussion instrument) emanating another subsequent note of
sound as "DA". Together, therefore the word DANDA evolved to get
the blessings of Lord Shiva to associate its meaning with performance of
dance and music with vigor known as "Udanda".
The Time Of Danda Nata
Danda Nata commences from the 'Chaitra Purnima' and continues uptil the
'Pana Sankranti' (Vishuva Sankranti) day. These two months, 'Chaitra' and
'Baisakha' are considered most auspicious for the worship of Lord Shiva.
Many religious treatises indicate that if Lord Shiva is invoked during
this period of the year, the earth is blessed with good harvest, increase
of wealth and all round improvement of the families and communities occur.
The invocatory performances of Lord Shiva commence from the sixth day of
the 'Meena Month' (March-April). For four days from the sixth day,
preliminary preparations are made (people make vows, some receive 'Hukums'
('Nostrums'), through trance. Then for eight days the "Jhamu Jatra"
takes place. The rest thirteen days of the month is meant for Danda Jatra.
Rituals
In Orissa like the Danda Jatra, there are other kinds of ritualistic
festivals as well, which are associated with self-inflicted penance. They
are the "Patua Jatra", "Chadaka Puja", "Jhamu
Jatra". While in Chadaka Puja and Jhamu Jatra mainly the penances are
demonstrated, in Patua Jatra, and Danda Jatra, regular theatrical
performances are followed in the nights.
The participants in a Danda Nata invoke the blessings of Lord Shiva. They
are all under a vow. It may be to be blessed with a child, to fulfill
certain ambition, to get rid of sickness, seeking happiness in life, good
harvest, even peace and happiness to all fellowmen. The total number of
pledge takers are 13 and the number of days for the festival is also 13.
The vow takers are known as the 'Bhoktas'.
This word Bhokta is derived from the word "Shakta" ('Devotee').
Drawn from all communities, the leader of the 'Bhoktas' is known as the "Pata-Bhokta".
All the 'Bhoktas' lead a very pious life for 21 days. They do not eat meat
or fish nor cohabit during this period. The Pata Bhokta does not eat rice
and lives on fruit-juice and snacks. Others eat just one meal a day
consisting of plain rice etc, which they cook themselves and eat at a
place away from habitation. During the time of their gruel, any human
voice per chance brings an abrupt end to their eating for that day. That
is why at some places they keep on beating the drums until the eating is
over.
During the period of 'Jatra', all 'Bhoktas' carry out different forms of
services to the Lord and therefore they are named differently. They are as
under 'Pata Bhokta', 'Deula Padia', 'Danda Swami', 'Nili Patra',
'Chandania Patra', 'Gobaria Patra', 'Danta Kathia Patra', 'Betua Patra',
'Dhupia Patra', 'Bhandaria', 'Chua Mali' etc.
Kamana Ghata
'Ghata' is the Pitcher. In most of the religious and social functions of
the Hindus, a pitcher full of water holds a very important place. The
pitcher represents the body and the water is the life. It represents the
God invoked and hence worshipped with due reverence. After the function is
over the pitcher is again taken into the water of a pond or river with due
care and immersed from where it had been brought.
In a Danda Nata this Ghata is known as the 'Kamana Ghata'. 'Kamana' means
desire, and to worship the Kamana Ghata means to seek the blessings of the
Lord for the fulfillment of one's desire.
The Legend Of Kamana Ghata
There is again an interesting story as to how the pitcher came to be
known as Kamina. "Kamina" happened to be the name of a
'Raksyasi' ('Demoness') with whom Lord Shiva fell in love while moving in
a jungle. For sometime Lord Shiva forgot his duties to the mankind.
Afterwards when he realised, he wanted to leave her. At the parting Kamina
asked him about her fate and the Lord consoled her saying that at least
once in a year the people of the earth will be remembering her. This Ghata
named as "Kamana" therefore is said to be a symbol of hers.
According to poet late Bhikari Charan, this Ghata represents "Kalika",
the consort of Lord Shiva. It is through her blessings, the 'Bhoktas' are
able to take up the, self-inflicted penances without any ill effect. It is
she who protects all and fulfills all ambitions.
A new pitcher is taken to the pond or a river and water is lifted, to the
accompaniment of drums and blowing of conch shell. This pitcher is first
worshipped under a baniyan tree and then taken out in a procession through
the village and then kept in a hut (made preferably in front of a Shiva's
temple), known as the "Kamana Ghara".
Two pieces of cane-sticks, representing 'Hara' & 'Gouri' are also
kept near the Ghata and worshipped. A sacred fire is kept lighted up in
the hut from which Pata-Bhokta lights up an oil lamp. While lighting, the
'Bhoktas' yell with the word "Rushi Putre". Time to time when
resin and myrrh powder is thrown on the lighted oil lamp, it burns up with
a flare and the 'Bhoktas' yell the words "Kala Rudramani Ho Joy".
A staff of the length of 6 1/2 cubits bearing 13 joints (representing 13
'Bhoktas') and a piece of cloth tied to its top is worshipped. This is the
"Kamana Danda".
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