The Last-Day of Berhampur Thakurnai Yatra 2013

Women awaiting for Puja to Ghata

The festivity of Berhampur Thakurani Yatra 2013 concluded on early hours of 30^th April. As per the local faith Bada Thakurani visited the neighbourhood for 25 days between 6^th April morning and 30^th April 2013 morning. A garland of Itamalli (an orange coloured flower) placed in a Ghata (an earthen pot)  was taken from the Bada Thakurani Temple to the temporary abode at the market place and the same Ghata returned back to the temple which marked the end of the Yatra. The return journey was a colourful carnival joined by thousands of Ghatas carried by the common people accompanying the main Ghata.

The last day preparation of the Yatra involves elaborate rituals. On the day of return a special Sahasrakhi Ghata (an earthen pot with numerous holes) is worshiped at the Yatra organiser’s residence from the noon. Traditionally the pot is procured from the Kumbharpalli in Ankoli, the eastern suburb of the city. Married women who wish to accompany the Goddess’s procession also prepare Ghatas in their own homes and offer Puja (worship) from the noon. Such Ghatas are placed near the Easta-Devi (the family deity) worshiped at their respective residences. The lady of the household who have decided to carry the Ghata fasts on the day.

At the nightfall by 10 PM all the women gather at the temporary abode of the Yatra venue carrying the Ghatas in their head and join the main Ghata in its return journey which starts after mid-night from the temporary abode. The procession moves around a pre-scheduled route covering most of the streets of the old city and finally reaches the Bada Thakurani Temple during morning hours. This year the return journey started by 12.20 AM and reached Bada Thakurani Temple by 3.25 AM.

The last day of the Yatra attracts the highest number of visitors. The region beginning from Giri Market to Hanuman Bazar, Sana Bazar, Bada Bazar, Old Berhampur and its adjoining areas fills up with people for the whole night. This year 20 Rathas and 51 Kalakunjas were erected. All over the location was illuminated covering about 3 square kilometres. As per an estimate above 2,00,000 visitors took part in the procession this time.

The return journey which started from the temporary abode at Desi Behera Street routed through Raja Gorji, Bada Bazar, Sana Bazar, Santa Rani Street, Martha Peta Street, Keuta Street, Shankapur Street, Jena Street, Bachuvari Street, Kedareswar Mandir Street,  Chandrama Street, Khaspa Street, Jaura Street, Pudi Devi Street and Kharuda Street. The Ghatas were offered Puja at Raja Gorji by the King of Mahuri and by a Kumuti Vysya family at Jaura Street.

As per the legend in the older days, once a heavy storm engulfed the Ghata procession and the Ghata had to take shelter at the residence of a Kumuti Vysya family. Since then the family is considered as Mausi Ghara (mother’s sister’s home) and the Ghata procession stops for a while passing through Jaura Street. Apart from the return journey on the last day, Ghata also visits Mausi Ghara twice during the evening procession of Yatra period. Analysts interpret the ritual as the mark of Kumuti Vysya community involvement in the Yatra.

The womenfolk who carry Ghatas is considered as a ‘thanks giving task’. Most of the women take part in the ceremony as a family tradition. Some others who ‘promise a wish’ to carry a Ghata during the Yatra in the event of facing a crisis in the family life perform the ritual as a mark of ‘thanks’ to Goddess. All the Ghatas which follow the Goddess’s Ghata from the temporary abode to Bada Thakurani Temple are crushed in the temple compound. This year though the Goddess’s Ghata reached the temple 3.25 AM the ceremonial crushing of Ghatas carried out till 7 AM.

The biennial Berhampur Thakurnai Yatra is scheduled to be celebrated next time during 2015. 

PHOTOGRAPH BY : Laxmi Bej

Fun at Berhampur Thakurnai Yatra

Besha in Thakurani Yatra

Brahmapuris (the people of Brahmapur, mis-spelt as ‘Berhampur’ in government records) are emotionally linked with Thakurani Yatra celebrated over past 240 years. The post-harvest carnival does not limit to be merely a religious event, but creates a month long occasion for marry-making.

Traditionally most of the indigenous families of the city invite their married daughters and close relatives to visit the Yatra. While some visitors stay for short time, others spend long summer holiday with family and friends. Usually once a married daughter reaches her parental house during the Yatra period, she has to stay till the end of the Yatra. She is parted with presents either by her parents or in their absence, by the brothers leading as the head of the family.

Berhampur had a population of 25,729 as per 1901 census records which has grown to 2,10,585 during 1991 and 3,55,823 during 2011. Most of the families living in the city at present have migrated during the post-independence period. Thus we experience a mixed attitude of the city dwellers towards Thakurani Yatra. While the indigenous families involve themselves in rituals of the Yatra, the migrant families who were once visitors to the Yatra, participate on basis their personal preference.

Bada Thakurani (Goddess) is the reigning deity of Berhampur. Her visit out of the temple to the people is an occasion for celebration. People indulge in marrymaking with family and friends throughout the month long Yatra. In my opinion that is the focal point in Berhampur Thakurani Yatra.

The Yatra is administered with simple rituals and encourage creativity in Besha, Ratha, Kalakunja management. Beshas are the funniest part of the Yatra. Starting from animals to pages of mythology to social characters, one can imagine anything to attire himself and move around friends. A circus troup, a dance sequence from the Hindi film ‘Chandralekha’ which was a hit during 50’s or even a funeral processions are included as Beshas. You can opt for a ‘Blogger Besha’ – move with a tablet or notebook showing friends your blog.

Decentralisation in management of the Yatra can be considered as a case study for business schools. Though Desi Behera and Dera community organise the Yatra, they do not control administration of any Besha, Ratha or Kalakunja. The priests of Bada Thakurani have also a little role to play except certain religious rituals. Volunteerism is the key word.

Involvement of women in the rituals of Yatra proves its gender sensitivity. The procession of Goddess on daily basis and on the last date attracts a large number of women who worship Bada Thakurani for welfare of their families.

Berhampur Thakurani Yatra is an unique experience for indigenous Brahmapuri families. Just like a Brahmapuri may not be able to understand the Bali Yatra of Cuttack or Sahi Jata of Puri, it is difficult for others to understand the fun at Berhampur Thakurani Yatra. 

PHOTOGRAPH BY: Srinivas

Subha Khunta and Dharma Jhanda in Berhampur Thakurnai Yatra

Construction of temporary abode

 

During Berhampur Thakurani Yatra, Subha Khunta and Dharma Jhanda are erected at the site of the temporary abode of the Goddess as per traditional norms.

Subha Khunta being taken from Bada Thakurani Tample

The temporary abode of the Goddess is constructed in front of the residence of Desi Behera on the public road. Though there is a Peetha (place of worship) for the Goddess inside the residence of Desi Behera, the Ghata (earthen pot carrying a garland of flowers as symbol of Goddess presence) is worshiped in the temporary abode for convenience of the visiting devotees.

Dharma Jhanda at Yatra site

The abode for Yatra 2013 was constructed by 15 carpenters and labourers who worked for over two weeks. Traditionally a particular carpenter family supervises the construction and 5 members of the family participated this year. It is built with casuarina logs collected from nearby Chatrapur and bamboo. The floor of the Mandap (abode) is about 1.5 feet height from the ground while the Pindi (elevation) for placing Ghats is 3 feet height from the floor and 15 feet long. The Mandap is covered by a roof that is created with 22 numbers of casuarina logs at a height of 11 feet. The Mandap is covered with walls from three sides made of brick and mortar up to 6 feet height from the ground and the rest 5 feet covered with bamboo net. The adjoining Chamundia (temporary hall) is 34 feet long and 18 feet wide. It is constructed with 12 casuarina logs with a roof at height of 13 feet from the ground. The walls are covered with bamboo nets and the roof is made of coconut leaves.

Subha Khunta (Holy Pillar) is fixed in front of Desi Behera’s residence at the Goddess’s temporary abode at the time of announcement of the Yatra dates. Fixing the Subha Khunta is the first step in organising the Yatra and certain rituals are performed for the occasion. Once the dates for Yatra is finalised consulting the Panji (Holy Calendar) and after administrative approval is obtained, Jhami Pujari (a priest) of Aga Street is requested by Desi Behera to prepare the Subha Khunta. It is a bamboo stick of 9 feet height with 9 joints. Jhami Pujari family hereditarily supply Deepa Balita (cotton buds for lamps) to Jaganath Temple and also prepare Subha Khunta for Yatra. They are traditional cotton weavers in the Dera settlement.

After collecting a suitable bamboo from Bauri Street and painting the Subha Khunta with Geru (red mud) Jhami Pujari  performs Puja (worship) at his own residence and afterwards takes it to Desi Behera’s residence by 10 PM in a pre-scheduled date. Again Puja is performed at Desi Behera’s residence and the Subha Khunta is taken to Bada Thakurani Temple in a procession along with the large crowd gathered outside the residence of Desi Behera to finalize the dates for Yatra in a public meeting. Invitation for the Yatra is extended by Desi Behera to Bada Thakurani and as a symbolic agreement after obtaining a garland of Mandar (a red-coloured flower, favourite of the Goddess) the Subha Khunta is taken back to residence of Desi Behera to be fixed at the ground.

Like Subha Khunta, another pillar Dharma Jhanda (Holy Flag) is fixed at the site of the temporary abode of Goddess. Dharma Jhanda is a long log which carries a red and a black flag along with a Neem branch at the top.

On the fourth day of Goddess’s journey to the temporary abode invitation is extended for Dharma Jhanda to a Senapati of Dera community living at Kamalbari Street. On the fifth day of Yatra Dharma Jhanda is brought in a procession to the temporary abode and after performing Puja it is fixed in front of it. Devotees worship Dharma Jhanda before entering the temporary abode to worship Goddess. Women devotees pour Haladi Pani (water mixed with turmeric) at the Dharma Jhanda. It is believed that Dharma Jhanda, which flies at a height, creates a religious atmosphere in the locality. It is only after fixing of the Dharma Jhanda, devotees takes of Beshas (role play) and construction of Rathas, Kalakunjas starts. 

PHOTOGRAPH BY: Laxmi Bej (1 & 2), Srinivas (3)

Ratha and Kalakunja in Berhampur Thakurani Yatra

Ratha (decorated exhibits of mythological characters) and Kalakunja (exhibits depicting mythological scenes) are the third major attraction of Berhampur Thakurani Yatra following the Goddess’s procession and Besha (role play).

Though no historical evidence could be gathered so far on the date of origin of such exhibits, it is told that huge exhibits of mythological characters were erected at Desi Behera Street and main road of Big Bazar. Rathas were sponsored by people of adjoining area. Residents of a particular street used to sponsor for erection of a particular exhibit. In some cases two groups from two different streets used to erect two different exhibits on a same subject on competitive basis.

Such exhibits were built year after year and the same material were used with a few up-gradation. Residents from different streets use to store the material of Ratha in community halls of their own streets. The exhibits were built-up at different streets and pulled on as chariots to the Yatra venue. That is how such exhibits are called Ratha (Chariot).

In course of time with increase of exhibits and congestion of traffic at Desi Behera Street and main road of Big Bazar, gradually the exhibits prepared by different streets were placed at different locations and the tradition continues till now. There are about 35 Rathas being erected during the Yatra. It has been noted that while some Rathas have lost appearance, such as Boita Ratha (Ship), exhibition of a few other Rathas were suspended for a period of time like Nagarjuna Ratha of Sita Ram Street. There are also some other Rathas which are exhibited continuously for a long time. Jwalamukhi Ratha of Kalu Patra Street is celebrating Platinum Jubilee of regular appearance for 75 years, this time.

It is believed that though Berhampur Thakurani Yatra might have started soon after migration of Debanga or Dera community from Andhra Pradesh to Berhampur some time between 1772 and 1782, the political instability at Mahuri till 1850 and great famine during 1865 may not have provided a conducive atmosphere for building huge Rathas during the Yatra till the later part of 19^th century. Growth of trading activities at Berhampur during last three decades of 19^th century and beginning of 20^th century should have provided support to organise the Yatra with grandeur.

Some point out that erection of huge exhibits is a southern influence just like Ghata Puja, which forms the main ritual in the Yatra. It is believed that some residents of Kalu Patra Street were facinated by huge Jwalamukhi exhibits in Andhra Pradesh and decided to replicate. They invited an artist from Mandasa (a small town in Srikakulam District of Andhra Pradesh about 50 kms away from Berhampur) who built an idol of 16 feet high. Jwalamukhi is considered as the sister of Thakurani.

Major Rathas in the Yatra include Ramachandra, Laxman, Eswar, Narayan, Jaganath, Hari Arjun, Nagarjun, Nrusigha, Karna, Parsuram, Sibarudha Kali, Shymakali, Kanak Durga, Hanuman and Kamadhenu etc. Traditionally Binchana (Fan) Ratha of Bachubari Street and Doli (swing) Ratha of Santarani Street are exhibited first in order during the Yatra.

The practice of exhibition of Kalakunjas dates back to 1961 and 1963 Yatra period. Residents of a few streets adjoining the Yatra venue started erecting scenes from mythology instead of single character as in the case of Ratha. They invited artists from Cuttack to build-up such scenes. With availability of electricity the Kalakunjas and the roads leading to such exhibits could be colourfully decorated. The visitors of Yatra moved from one street to another to witness Rathas and Kalakunjas.

While the mythological characters of the Rathas remain constant throughout and the material used to construct the idols are stored for years, the theme of Kalakunjas along with the construction material change every time. All the Rathas and Kalakunjas are usually exhibited during last week of the Yatra.