Orissa Review * April-May - 2009

Sitala Sasthi Yatra

Dr. Chitrasen Pasayat

Religion has always played a very crucial role in hold ground in the cross section of the society in
setting the pattern of life of the populations in Sambalpur. It is a distinctive and matchless form
different parts of our country as well as state of of folk drama wherein the two divine characters
Orissa. In olden days, different kings and religious namely Lord Siva and Goddess Parbati become
leaders used to take the help of local tradition or two human characters and their marriage
Little Tradition for spreading religious message. ceremony is celebrated as per the local custom
In this paper, we will discuss this aspect. and tradition by the people in Sambalpur. It has
Siva cult of Hindu Great Tradition has got a special place in the cultural map of Orissa.
influenced many forms of folk dramas in different As per the myth, Daksa arranged a Yajna.
regions of Orissa and India. In this context, He invited all the deities and relatives to be present
mention may be made of Sitala Sasthi Yatra, which at the function. But, he did not call his own
represents the tribal and folk Little Tradition of daughter Sati an son-in-law Siva, for the reason
Sambalpur. It is a folk drama, which indicates that Sati married Siva against the desire and wish
downward devolution of cultural elements of Great of Daksa. When Sati came to know about it, tears
Tradition and their integration with the elements rolled down her face. When she settled down she
of local or Little Tradition. For centuries, the got own at her father's residence to attend the
organizers have been directing their energies for ritual ceremony without invitation. Unfortunately,
preservation of this Puranic tradition and Sati was received with dishonor and disgrace. She
propagation of this folk drama tradition. protested and accused her father for his neglect
Sambalpur is the headquarter town of Sambalpur and disregard shown to her husband. Daksa
district in Orissa. It is located on the bank of the broke into anger and cursed Lord Siva as a
river Mahanadi. The remnants of old Sambalpur beggar, Ashman, Yogi, king of goblins and so on.
Garh are also visible in some places even today. Sati could not put up with such abuse and insult;
Sambalpur is on the National Highway i.e. NH-6 she jumped into the Yajna-Kunda. Consequently,
and NH-42. It is situated about 317 kilometers Lord Siva became furious and started his Tandava
away from the state capital Bhubaneswar. bearing the corpse of Sati on his back. It was
Though the origin of West Orissan folk terrible and the destruction of the universe was
drama is yet to be ascertained, the rich folk imminent. So, Lord Visnu came out to protect
tradition of Sitala Sasthi Yatra of Sambalpur town the universe. When Lord Siva became conscious,
is one of the major folk drama forms which still he retired alone to his abode Kailash Mountain.

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Subsequently, Sati took rebirth as Parbati in the Dowager Queen who was his mother's sister.
house of Kailash Mountain. She performed After having a Darsan of Lord Jagannath, Raja
Tapasya to get Siva as her husband. Siva was Baliar Singh visited the palace of Gajapati
pleased with her vigorous Tapasya to marry Maharaja. The Queen wanted to assess his
Parbati. Sitala Sasthi Yatra of Sambalpur is based strength and intelligence. When the Queen
on the marriage ceremony of Lord Siva and Dowager found him alone and unguarded inside
Goddess Parbati. her palace she challenged him to show how he
The most significant feature of this folk could defend himself if captured in that unguarded
tradition is that, the human beings become the moment. In an isolated closed room, Baliar Singh
parents of these deities. This couple performs the was asked to fight with eight Mallas. Surprisingly,
role of Parbati's father and mother during the Raja Baliar Singh revealed his Samaleswari
sanctified marriage ceremony of Lord Siva and Khanda from his waist-band and defeated all the
Goddess Parbati. They also perform the ritual of eight Mallas. The Queen Dowager was satisfied
Kanyadan, which is considered to be very with his heroic behavior and performance. She
auspicious and sacred for the Hindu parents. persuaded her son the Gajapati Maharaja to
bestow on Baliar Singh the high title of Hirakhand
Sitala Sasthi Yatra has had a hoary past. It Chhatrapati Maharaj i.e. the great lord of the
speaks volumes about the past glorious religious country of diamonds.
tradition of Sambalpur. Besides mythological
origin, it has a historical origin too. Undoubtedly, On this occasion, on the request of Raja
organization of this Yatra keeps the flame of Baliar Singh, Gajapati Maharaja sent eighteen
tradition and history alive. Though the Saiva cult Brahmin families from different Sasanas of Puri
has influenced the Sitala Sasthi Yatra, its historical to Sambalpur. Raja settled them in various places.
beginning in Sambalpur is yet to be determined. He also employed them in various positions in his
However, certain historical facts indicate that this court. Notably, Raja Baliar Singh's court-poet
folk tradition is in vogue since seventeenth century. Pandit Gangadhar Mishra, the author of the
Kosalananda Kavya was an Utkaliya Brahmin.
It is believed that, this ritual festival was This Kavya throws much light on the
started during the reign of Raja Baliar Singh administration of the Chauhan kings of Sambalpur.
(1660-1690), Chauhan Raja of Sambalpur. He These Brahmin families first settled in Nanda Pada.
was one of the most successful rulers of These Utkaliya Brahmins used to celebrate Sitala
Sambalpur kingdom. He was a great warrior. He Sasthi Yatra in their native Sasani villages. After
extended the territories of Sambalpur kingdom their arrival in Sambalpur, they started this
by many successful campaigns against the tradition in Samia Gudi i.e. Somanath temple inside
neighbouring kingdoms. He conquered eighteen the Sambalpur fort. It was possibly a diplomatic
Garhs. He declared himself as the lord of eighteen move taken by the outsiders like Brahmins in a
Garhs. It is also understood that, Gajapati tribal dominated land like Sambalpur to maintain
Maharaja of Puri was very pleased with his and preserve their dominant social status quo. It
bravery and courage. He awarded him the honour is understood that these Utkaliya Brahmins,
of Hirakhanda Chhatrapati Maharaj (Senapati and otherwise known as Udia or Odia Brahmins had
Mahanti, 1971: 63). iNitiated Sitala Sasthi Yatra first in the Samia Gudi
It is said that, Baliar Singh once went to i.e. Somanath Temple at Balibandha, which was
Puri on pilgrimage. He was invited by the then inside the Sambalpur Garh or fort. It is

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pertinent to mention that the Utkaliya Brahmins It is believed that during the reign of Raja
are mostly Siva worshippers whereas the Ajit Singh (1725-1766) of Sambalpur this festival
Aranyaka Brahmins are mostly Paramarthis or received massive support. Traditionally, the
Vaishnavas (Senapati and Mahanti, 1971: 112). Utkaliyas are mostly Siva worshippers whereas
Raja also extended his royal patronage to this the Aranyakas are mostly Paramarthis or
Yatra. It was a case of Brahminisation or Vaishnavas. These two classes of Brahmins have
sanskritization in Sambalpur area. a spirit of rivalry and competition in observing
Subsequently, these Utkaliya Brahmins religious rites particularly the Sitalasasthi Yatra,
requested Raja Ajit Singh (1725-1766) to one of the biggest festivals of Sambalpur district
construct a Siva temple at Nanda Pada. Raja Ajit (Senapati and Mahanti, 1971: 112). The
Singh was a very powerful and efficient ruler Aranyaka and Utkaliya Brahmins fight with each
during the early part of his reign. He was a patron other on the issue of their social status. In the caste
of Brahminical culture. He also established Ajitpur hierarchy, the Utkaliyas are the highest and next
Sasan. From about 1760, however, he became to them, the Aranyakas. An Aranyaka can take
indifferent and was indulged in luxury and pleasure. the cooked food in the house of Utkaliya Brahmin
The administration of the kingdom was completely but an Utkaliya shall not accept cooked food from
entrusted to the Dewan Dakshin Ray who the Aranyakas. However, the Aranyaka Brahmins
exercised unrestricted power and committed do not accept this. Interestingly, these two classes
excesses. Raja Ajit Singh directed his Dewan to of Brahmins are two separate endogamous
construct the Balunkeswar temple situated on the groups. Inter-marriage is forbidden between them
bank of the river Mahanadi. The construction of although several cases of inter-marriage have
this temple was started during the reign of Raja taken place in recent years. These two classes of
Ajit Singh (1725-1766). Due to political turmoil Brahmins have a spirit of rivalry and competition
in Sambalpur, it could not be completed. Raja in observing religious rites particularly the Sital-
died in May 1766. His son Abhaya Singh (1766- Sasthi Yatra (Senapati and Mahanti, 1971: 111-
1778) became the Raja of Sambalpur at the age 112). In the year 1762 this rivalry took such a
of sixteen only. But the Dewan confined the new serious turn that, the matter went to the court of
Raja in jail, where he died after twelve years in Raja Ajit Singh. The clash between the two groups
1778. The Dewan was the de-facto ruler of during the Yatra became a common phenomenon.
Sambalpur during this period. He had completed The fights in 1940, in 1945 and in 1954 were
the Balunkeswar temple, where Sitala Sasthi Yatra some recorded severe incidents of Sam,balpur
was celebrated. Thereafter, this ritual festival was Sitala Sasthi Yatra. So, in the year 1980, the
started in the adjacent Lokanath temple of Jharua District Administration allotted different routes for
Para and later at Jageswar temple of Mudi Pada. procession of these two groups. Today, however,
Lokanath temple was constructed by one Behera their traditional rivalry revealed in the form of
family of Jhadua Pada. It may be mentioned here competition in decoration and arrangements
that Jharua Pada is inhabited mostly by the during Sitala-Sasthi Yatra.
Aranyaka Brahmins, who are locally known as Raja Ajit Singh was a great devotee of Lord
Jhadua Brahmins. Temple of Jageswar Baba at Jagannath and for this reason; he used to spend a
Mudi Pada was constructed in 1816 by one Danei lot of time in Puri. Raja Ajit Singh had also invited
Patel. Sitala Sasthi Yatra started in this temple in Utkaliya Brahmins from different Brahmin
the year 1976. But Nagara Parikrama or Sasanas of Puri and established the village Ajitpur
procession of this festival started in 1985. Sasan, which is known today as only Sasan.

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Now, this village is situated about 15 kilometers month only. First Niti of Sitala Sasthi Yatra is
away from Sambalpur town. It is located on performed on Akhsya Trutiya Tithi as discussed
National Highway towards Jharsuguda. Rent-free below. Since then the whole land of Sambalpur
lands were donated by the king as a measure of feels the vibration of Sitala Sasthi Yatra. It has
patronage to the Brahmins. It would not be out carried out a niche among the lovers of traditional
of place to mention that, except Bimaleswara drama forms.
temple at Huma the remaining seven Siva temples
out of the famous Asta-Sambhu of erstwhile As it has been pointed out above, first Niti
Sambalpur kingdom had been constructed during of Sitala Sasthi is performed on Baisakh Sukla
the reign of Raja Ajit Singh. Asta-Sambhu include Trutiya Tithi which is otherwise known as Akshya
Bimaleswara at Huma Kedarnath at Ambabhona, Trutiya i.e. on third day of bright fortnight in the
Biswanath at Deogaon, Balunkeswara at Hindu month of Baisakh. This Niti is called Thali-
Gaisama, Mandhata or Maneswara at Maneswar, Utha. It is an important Niti which marks the
Swapneswara at Sorna, Bisweswara at Soaranda beginning of Sitala Sasthi Yatra. This Niti is
and Nilakantheswara at Niljee. significant in the sense that after this Niti the human
parents of Lord Siva or organizers of this festival
In view of the above analysis, it may be
start searching for the human parents of Goddess
said that the Saiva cult has influenced the Sitala
Parbati. These parents act as human father and
Sasthi Yatra. It is originally a tradition of Sasani
mother of Goddess Parbati and perform the most
Brahmins of Puri, transported later on to
pious ritual of Kanyadan. In other words, it may
Sambalpur during the Chauhan rule. Even today,
it has not lost its religious elements and spiritual be said that parents of Lord Siva starts looking
contents. In due course of time, it has acquired a for a suitable bride for their son after the Thali-
wider social base and has touched the culture of Utha Niti.
this area. It has assimilated the local marriage Also, after the Thali-Utha Niti, the
custom, which will be discussed subsequently. organizers start collecting Chanda i.e. public
This is why; this form of folk drama has attracted contributions or donations visiting door to door
the common people of Sambalpur. There is no for organizing this grand festivity. There is no
denying the fact that it has become very popular. denying the fact that, Sitala Sasthi receives
Consequently, it has enjoyed its sovereignty in patronage from the masses in a very high scale.
Sambalpur where it is socially as well as culturally Notably, the landed property assigned for the
rooted firmly. performance of the daily and special Puja of these
As per the Hindu tradition, Sitala Sasthi deities have been converted into personal
Yatra is observed on Jyestha Sukla Paksa Sasthi property by the unscrupulous persons. This has
Tithi i.e. on sixth day of bright fortnight in the Hindu been possible, most probably during the British
month of Jyestha (May-June). However, rule, either by hiding or destroying the grants. Any
preparations for this festival are initiated one month how, the priests are now managing the Seva-Puja
before i.e. in the Hindu month of Baisakh (April- of these deities. Since long, it has not only
May). In other words, Baisakh indicates the entertained the people of Sambalpur but also
beginning of gaiety, enthusiasm and happiness for acted as an emotional bond of unity among them.
the people of Sambalpur because the land of Once the human parents of Goddess Parbati are
Sambalpur begins celebrating its most famous, decided, the remaining Nitis or rituals associated
popular and colourful Sitala Sasthi Yatra in this with the marriage are followed.

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Next Niti is called Ganthli-Hita. The literary misfortunes. They believe that Yama will not visit
meaning of this term is opening of the knot. This their house, because they have already left the
Niti breaks up the human relationship or social child; the child is departed from them. So Yama
tie between Parbati as daughter and her previous will come for what ? Here, one can visualize the
human parents. Father (generally the temple importance of social parents in the society, which
priest) of Lord Siva with the organizers visit the recognizes the social father and social mother only.
house of Parbati's previous human parents and Ganthali-Hita Niti is also influenced by the
performs this Niti. Thereafter, the parents- child marriage custom prevalent earlier in the tribal
daughter relationship is dissociated or dominated Sambalpur area. As per the tradition
disconnected. Though entirely religious in nature, of child marriage, the bride remains in her parents'
this is a very emotional event. This Niti is however, house till she attains adulthood. When the bride
essential to establish the new parents-daughter gets maturity, the Ganthl-Hita ritual is performed.
relationship for that year's Yatra. This means that, the bride severs her relationship
Above Niti is based on a local custom of with her parents. After this ritual, she is sent to
Sambalpur. As per the tradition prevalent her parents-in-law's house with her husband. In
particularly among the non-Brahmin castes and case of Sitala Sasthi Yatra, this ritual means Parbati
communities of Sambalpur, at times parents sale severs her relationship with human parents of
or donate their child to some one else irrespective previous year.
of his caste, creed and religion. After this Niti, Thus, this idea is borrowed from the
the parents who accept the child gain the social prevalent local customs at the time of Ganthali-
status and rights of becoming parents of the child. Hita Niti of Sitala Sasthi Yatra because then only
In other words, they become the social father and Parbati is socially acceptable to other parents who
social mother of the child. It is a social custom get the social status and rights of becoming
which does not require the child to leave his/her Kanya-Pita (father) and Kanya-Mata (mother)
biological parents and stay with social parents. of Parbati and carry out all social responsibilities
When the child attains the marriageable age of marriage including Kanyadan of Parbati.
and his/her biological parents wants him/her to Next Niti is known as Patar-Pendi, which
marry, in that case they have to break the social is performed on Jyestha Sukla Dwitiya Tithi i.e.
ties of the child with his/her social parents. They on the second day of bright fortnight in the Hindu
perform a simple Niti and get back the child from month of Jyestha (May-June). Family members
the social parents. Followed by this ritual only and relatives (organizers) of bridegroom (Siva)
the child is acceptable for marriage in the caste of visit the house of the Kanya-Pita i.e. the house of
the biological parents and after that only the the bride (Parbati) with a holy procession with
biological parents get back their lost social rights the marriage proposal of their son. Bride's family
as well as status of becoming social father and welcomes them happily and asks them the reason
social mother of the child to perform all the social of their arrival. Bridegroom's family replies that
responsibilities of marriage of their child. they have come to know about their Kanya or
Where infant mortality rate is very high or daughter Parbati. Hence, they have come for
child mortality is a very common phenomenon, negotiation. Bride's family asks about the Guna
this social custom is prevalent there. Parents sale or nature of their son Siva. Then the bridegroom's
or donate their child to others with a hope that family narrates the characters accordingly.
the child will be protected from evil forces and Thereafter, the marriage is fixed.

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Bara-Pita i.e. Siva's father (generally temple incorporated in its rituals. The literary meaning of
priest) presents one Sala-Patra Binda (a bunch Gua is betel nut and Gunda means Haldi (turmeric)
or bundle of Sal leaves) to the Kanya-Pita (human powder. Thus, Gua-Gunda consists of Gua, some
father of Parbati). This indicates the consent for Haldi powder, some flowers and fruits preferably
the marriage between Siva and Parbati. This is coconut and banana etc. on behalf of Balunkeswar
supposed to be a tribal custom borrowed and Baba of Nanda Pada, Nrushingha Mahaprabhu
assimilated in the Sitala Sasthi Yatra of Sambalpur. goes to invite the deities. On behalf of Lokanath
As per the local prevailing tradition, this Niti Baba of Jhadua Pada and Jageswar Baba of
is called Pindhani or Nirbandha (negotiation). Mudi Pada, Hanuman goes to invite the deities.
After this Niti, marriage is considered to be fixed This is called Niuta Yatra.
and any deviation after that is regarded as a social Every year a couple becomes the parents
crime. Any divergence and disagreement of Goddess Parbati, who is taken to their house
consequently brings dishonor and disgrace to both before the date of marriage. However, Siva
the families and also creates social tension. So, it remains in the temple. On Panchami Tithi i.e. on
becomes the duty and responsibility of the society the fifth evening, Siva proceeds to the house of
and community to see that the marriage is Parbati i.e. the residence of the Kanya-Pita sitting
performed easily and smoothly. on his Vahana (Carrier) i.e. Brusava (bull named
On the occasion of Patar-Pendi Niti, Chudi Nandi) with an exciting procession. The carrier
(bangles), Sindur (vermilion), Anga-Bastra (saris or chariot is decorated accordingly. As per the
and other clothes) and fruits etc. meant for Parbati Lagna, marriage is performed. Baratis are treated
are presented to Kanya-Pita. Thereafter, the as usual. After marriage, Siva along with his newly
auspicious Tithi (day) and Lagna (time) are wed wife Parbati returns to his residence i.e.
calculated. Since the Tithi of holy marriage temple on his Vahana with a magnificent and
between Siva and Parbati is already prescribed luxurious procession. This is the main festival which
in various Hindu religious scriptures, Lagna of the continues for more than ten to twelve hours. It
marriage is calculated and intimated to the Kanya- starts at about mid-night and ends at the temple
Pita. i.e. the house of Siva at about noon.
Thereafter, follow the Niti of Gua-Gunda Earlier, the procession was confine to San
which is associated with invitation. This ritual is Sadak and Bad Sadak, which in fact the old
observed on the following two days i.e. on Trutiya Sambalpur. It was believed that after marriage,
Tithi and Chaturthi Tithi. This is an important Niti, Lord Siva and Goddess Parbati had gone for an
because it means invitation to all the deities of earth trip or tour. This idea of tour or Yatra is
Sambalpur town to attend the holy marriage incorporated in the post marriage Yatra or
between Lord Siva and Goddess Parbati. This is procession in the Sambalpur town. Traditionally,
in fact an important event when the organizers the periphery of San Sadak and Bad Sadak is
visit each and every temple of Sambalpur town believed to be the earth and the procession takes
with an impression procession and give Gua- place in this route. However, time has changed.
Gunda. This is the traditional mode of invitation Sambalpur town is being expanded. Law and
to the deities. This is also the conventional order problem has increased due to tension
approach of marriage invitation prevalent in between the organizing groups and increasing
Sambalpur. Most probably, Sitala Sasthi Yatra numbers of visitors on this occasion. So, district
has borrowed this idea from the local society and administration has interfered and made some

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alterations in the traditional route of procession. and neighbouring state of Chhattisgarh.

Now different deities have different routes for Everybody attending this festival feels it the rare
procession, which is decided in the Coordination privilege to share the happiness of the people in
Committee meeting taken up by the District celebrating Sitala Sasthi Yatra. All India Radio
Administration in the presence of different (AIR) and Door Darshan (DD) give recognition
organizing groups. These changes have, however, to this majestic folk drama. They do not hesitate
widened the area of celebration, which was earlier and lose time to make all arrangements for its live
confined to San Sadak and Bad Sadak only. commentary and live telecast. RDC, Sambalpur
Sitala Sasthi Yatra reveals that there has comes forward with a token gift of one day local
been a constant interaction between the cultural holiday for the Government servants of Sambalpur
elements of Saivism and local culture at the on this occasion.
grassroots level in Sambalpur. Seen in this context, District Administration takes all possible
the elements of Hindu Great Tradition have measures to provide safe drinking water and
percolated downward. Moreover, it is believed maintain hygienic condition of Sambalpur town
to be helpful in promoting Saivism in Sambalpur for large number of visitors on this occasion. Also
area. The popularity of Sitala Sasthi Yatra is in order to maintain law and order situation huge
growing and there is tremendous amount of police personnel are deployed during on this
enthusiasm within Sambalpur and outside to occasion. It may be noted that Sambalpur is easily
witness this enchanting folk drama form. Various approachable by roadways and railways. There
folk dances like Dalkhai, Rasarkeli and dancing are reasonably good hotels for accommodation.
and cultural troupes add to the colour and glamour Visitors can also stay at Bargarh (50 kilometers
of Sitala Sasthi Yatra in Sambalpur. Bai-Nach is from Sambalpur) and Jharsuguda (50 kilometers
the important attraction of this Yatra. Professional from Sambalpur) for this purpose.
lady dancers from Kolkata, Raipur, Nagpur and
References :
the like are hired. Separate wooden Rathas are
made for them. These attractive and appealing Das, S. P. (1669), Sambalpur Itihas (Second Edition in
dancers with other accompanists or musicians sit Oriya), Sambalpur: Viswabharati Press.
on these Rathas dragged by the human beings. It Panda, Deepak Kumar (2000), Sambalpurar Mandir Aau
is not known when this tradition of street dancing De Devta, Sambalpur: Agnishikha Press.
on Ratha has been introduced in Sambalpur Sitala Panda, S. S. (1996), "Early Chauhan Temples of
Sasthi Yatra. But, this attracts people from far Sambalpur Town", Orissa Review, Vol. LII, No. 9, April,
and wide. It is believed that Bai-Nach and Mai- Pp. 34-38.
Nach are integral parts of Sitala Sasthi Yatra. 'Mai' Sahu, N. K. (1985), Veer Surendra Sai, Department of
means eunuch. They dance before the deity on Culture, Government of Orissa, Bhubaneswar.
this occasion for 'Mukti' or salvation. This tradition Senapati, N. and B. Mahanti (1971), Sambalpur District
of Bai-Nach is also prevalent during Ratha Yatra Gazetteer, Cuttack: Orissa Government Press.
in Sambalpur town. Organizers should be thanked
for their selfless devotion and dedication in
continuing and flourishing this great folk tradition
in Sambalpur.
Dr. Chitrasen Pasayat lives at 152-Vijay Vihar, Nuagaon
The popularity of this folk drama has Road, Sishupalgarh, Bhubaneswar, Orissa, PIN: 751002.
attracted the people from diverse areas of Orissa E-mail: [email protected]

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