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Pala, a very popular performance associated with the mixed
cult of 'Satyapir', has wide distribution in Orissa.
Its origin goes back to Muslim-Mughal period when assimilation of "Satyanarayan"
of Hindu pantheon with "Pir" of "Muhammadanism",
brought about a synthetic cult known as 'Satyapir'.
This is an instance to show the inter-change of cultural traits between
Hinduism and Islam resulting
in subduing to a great extent the intolerance and anticism of Muslims. As
a consequence of this fusion the Hindus became the disciples of the Muslim
guru or Fakir and adopted worship pattern of some Hindu deities and vice
versa.
"Satyanarayan" is an incarnation of Vishnu, and "Pir"
is an old man or precept of Muslims who established a religious sect at
Persia. The Fakir considered to be the incarnation of Satyapir, exercised
a tremendous influence on the common people of Muslim and Hindu sects. The
propitiation of this deity is intended for well being of the people.
Legend
A story with regard to the origin of Satyapir is recorded in the 'Pala'
of "Krishna Haridas". According to this interesting story, king
Maidanb's virgin daughter Sandhyabati while taking a dip in the river, saw
a flower floating and by smelling it she became pregnant. When her parents
were aware of the fact, they took it a serious offence and drove her away.
Under orders from Satyapir still in the womb, Hanila built a palace for
Sandhyabati where she gave birth to a ball of bloody flesh. She threw it
away into the river. A she-tortoise swallowed it up, gave birth to
Satyapir and went to heaven after death.
Kusaleswar, the 'Purohit' of Maidanab brought him up with care. One day
while taking a walk on the bank of the river Nur, Satyapir found a
manuscript of Koran. The Brahmin asked him to keep that book in its former
place, as a sacred Brahmin should not touch it. The boy argued and
concluded that there was no difference between a Purana and Koran.
Hinduism and Islam are not hostile to each other.
The cult of Satyapir is so popular in Orissan culture; the Puranas and
popular literature profusely mention it of the supernatural powers endowed
on the deity.
Types Of Pala
There two types of Pala in Orissa - the 'Baithaki' (sitting) and the
'Thia' (standing). The Thia Pala is taken to be the developed form of
'Danda Nata'. The group of
performers consisting of six persons including the 'Bayak' or the drummer
(playing on the 'Mrudanga') and the chief singer known as 'Gayaka'. The
side singers with their cymbals sing and dance explaining the meaning of
the verses to the audience.
The Performance
The performance begins with invocation to 'Satyanarayan' followed by the
story of Puranas or epics embellished with poems of different poets. The
Pala songs are the compositions of the local poets and recited in the
appropriate places during the performance.
In a Pala performance, songs of various types in different styles
predominate the dance, which on the other hand, is the expression of
simple rhythm to the tune of music. Pala is normally ritualistic in
character and is performed on the occasion of worship of Satyanarayan but
now a days, it is performed on important festive occasions.
The performers, be it in an urban area or in the folk area, draws a large
audience. The interesting theme of Pala, the lyrical diction of the poets
exhibited in a charming manner in melodious voice, the songs of humour
with the use of local dialects, the depiction of humorous story, the
skillful play of 'Mridanga', the charming and colourful dress of 'Gayak'
and 'Palias' make the audience spellbound.