Danda Nacha:- it is one of the famous festival in Ganjam Odisha

Origin

People say that it is the story of Satyayuga. Mura and Daruna were two demons and were very powerful. But in the battle with gods, they were killed miserably. In the meantime the wife of Mura, named Lilabati was pregnant. As she had received unspoken torture before giving birth to the child, she gave its name “Dandadanab”. When Dandadanab became young he could know the mystery behind his name. He received education from Sukracharya. Then he started hard meditation memorising Bramha. He got the grace of Bramha that if he could defeat the gods and goddesses and then only he could defeat Lord Vishnu. Dandadanab defeated the gods and imprisoned all of them. After some days he was persuaded by Saraswati to arrange a fire container (Kunda) in which the imprisoned gods could jump into and die. He obeyed her words. He got fire from lord Shiva’s third eye and ordered the gods to jump into it. The gods did the same. He laughed so happily to see this that he died too. This laughter was connected to his death as a precondition of Brahma. The fire of Lord Shiva transformed the gods into the heaven and made the soul of Dandadanab free. From that day, people believe that Danda yatra may have been started as a memory of this. These information are obtained from Bramhabaibarta Puran and Kali Puran.

In the coastal districts of Orissa, we find people observe Danda Yatra. It is virtually characterised by punishment of the body with religiosity. In addition, it has an interesting performance of a poetic drama called Dandanata too. The story of Danda is brought from Shaibakalpa, Linga Puran, Lakshmi Puran and Kalika Puran etc. It is said that Lord Krishna and Vishnu like incarnation have created ‘rasa’ in different yugas in different ways. But Lord Shiva does not have any such rasa. In the meantime Parvati tried to create a new system. She thought of 13 rishis like Kalinjana, Kandu, Bhrugu, Swarachisa, Maricha, Jungu, Lomesha, Goutama, Agnidhwaja, Parasara, Mukandu and Manibhadra etc. She also wished to observe such a jatra in the name of her husband lord Siva and this is chiefly observed to control ‘Moha’ (greed and illusion) in the body. As a result the rishis including Manivadra entered into the water of Manikarnika. Then Mani came out of the water. Seven kumbhas were distributed among the rishis. They made a ‘Binashram’ in which they made a vidin which has fallen in the infinite water. Later in the new creation it was recovered. Then a special kind of cane named ‘Gouri Beta’ was discovered to make use in bearing the god. A thing named ‘Kachhada’ is made in order to mix with ‘Kalarudramani’.

Bramha, Vishnu and Maheswar, the three distinct universal powers according to the veda represent the three natural elements of water, air and heat. In this regard, Shiva represents Bramha too. The worship of Lord Shiva is varied in Orissa. He happens to be the chief deity in the festival of Danda. He is worshipped in the name of Banambara. The Danda festival is otherwise known as “Jhamu Jatra”. Nine days after Mina Sankranti it is observed for 21 or 13 or 9 or 5 or even for three days. This festival comes to a close on the day of Mahavisuba Sankranti. In Orissa devotees observe “Masant Meru” or “Sankranti Meru”. At the right time, garlands known as “Agnya Mala” are brought from the established deities of the locality and is put in the Gouri Beta. Then “Danda” is invited at the home of Kumbhara. In the undivided district of Puri, homa is made for three nights at the pond of Danda and then fire is set in the fire container. But in the places like Galeri, Kulad, Kutagada and Asikanuagaon of the district of Ganjam, homa is made in the Jalaghata at about 10 O’clock in the day. Jivanyasa is done at the right time and the Danduas were Brata at the Jala ghat. Then they go for Bandapana to the home of Patabhukta. Then they visit different temples and then to the home of different devotees of Danda. They arrange “dhuli danda” at the door of the devotees during the time of strong sun i.e. between 12 noon to 2 p.m. Different gymnastic actions and meditations are shown in that kind of game. The Dhulidanda is managed by Pata Dandua. In the afternoon the danduas go for bathing at the Gouri Beta, holding mango leaves in hand. At that time they sing “Golden tooth stick with silver canes Mukunda Murari was brushing teeth Oh ! Shri Shri Kala Indramani.”

After taking bath, the devotees start offering Bhogas. The Danduas take Prasad. The devotees offer different gifts to the Lord too. Then both the Danduas as well as the devotees take rest at a lonely place. The Danduas eat “Habishanna” or even “pana” after offering it to the Lord. At about the 3rd prahar of night, the Lord goes to the doorsteps of the devotees and show “Agni Danda”. In the nights “Dandanata” is enacted to keep the Danduas awake and to move the Shiva power everywhere. It is believed that the power of Shiva helps establishing peace everywhere. Finally the man named Binakar, who plays on the Bina and worships Lord Siva and other deities declare the end of the daily festival of Danda. Finally before the day of Pana Sankranti, the Dandayatra comes to a culmination on the day of meru. The day of Meru is known as the day of Jhamu yatra too. It is celebrated in the form of Agni Jhamu, Handola Jhamu, Karta Jhamu or Patukanta Jhamu. On this day the Danduas drown their bratas in water. In some places pana, the cake of black gram and watermelon etc are offered as bhoga where as in some places sacrifice of goat is offered as a ritual. After Sankranti, the Danduas follow the system of ‘Manima Suddha’. On this day, they wash their clothes, take a good bath and arrange a feast. The important place of Danda Jatra include the Danda of Galeri, in the district of Ganjam where 1000 danduas and 300 dancers participate. This system of Danda has been started there right from the time of the kings’ rule. The danda jatra of Nuagaon of Ganjam is also famous. Here at least 300 danduas and 50 dancers participate in this. In the Danda jatra of Kutaguda of Ganjam almost 1200 danduas join. In Odagaon, Khandapara and Ranpur of Nayagarh district danda jatra is celebrated with greater purity. In some of the places “Niangada” (a fire track) is arranged in the morning of Sankranti followed by “Handola”of previous night. In Handola a bar is set and in the ground heavy fire is burnt. In the meantime the Danduas hang themselves from the wooden bars a reverse manner on the fire aflame throwing Jhuna in the name of Banambara, Bishnu and Kali. In Niangada, the Danduas walk on a fire bed prepared specially by heating charcoal and winding in a new kula. First they sink their feet in a hole of milk, then walk on the firebed of at least 21 hand and one finger wide and one hand deep or 13 hands and one finger deep. They dip their feet in a water containing hole. All these are made to exhibit the purity of these Danduas. First the Patuabhukta walks on the fire bed holding the deity followed by Patadandua and others. But strangely they are not burnt at all. The khanda or jhamugada is dug with the enchanting of mantras by bramhin in which 33 crores of Hindu deities are invited. The walk starts as per the auspicious time set as per Panjika. Danduas also roll on the thorn bed prepared specially and termed “kanta mariga”. In some places a two bent nails are pierced into the back skin of patabhukta bound with ropes before the presence of the deity. In that condition, he moves from village to village. Danda jatra is very much associated with one of the most popular dance drama of Orissa called “Dandha nacha”. It is based on some folktales in which people feel the graceful power of Lord Siva and Parvati. On the other side, people enjoy it too. Dandanacha dramatises the story of a forest bird catcher named Birupakshya who was moving inside the forest. In the meantime storm came suddenly and he met a tiger. Then he climbed up a Bail tree to save him. He spent the entire night. He broke the branches of bail to drop on that tiger to drive him away. Next morning, the tiger went away and the bail branches were fallen in the ground. He got down the tree. But strangely there was a hidden Shiva linga under the bail tree and that was a day of Shivaratri. As the number of bail leaves had exceeded a lakh, Lord Siva became very very happy and took his incarnation before the man. He suggested the bird catcher to meditate on his name and then vanished. Birupakshya started meditating under the bail tree from that day. Once a king of Kesari dynasty went on a travel into that Ekamrakanan and found the same place under the bail tree. It was neat and clean. Bail leaves as well as meat were also there as offered by that Sabara. They could know the mystery as they waited there secretly and saw the activities of Birupakshya. The king came back to his palace. But at night Lord Siva came himself in the dream of the king. He ordered him to take that linga and to establish in a temple for regular worship. At that time Shiva told Birupakshya that he would accompany him as Chadeya during his Danda Jatra. Then Birupakshya was also declared as the Gandharba king of Jambu island and lived there. From then Birupakshya arranged the drum dance of Chadeya every year.

Even more stories are associated with the Danda Nacha. They include the story of a tribal man who received order from Shiva not to kill animals in the forest but to live on farming. The off springs of this tribal man were known as “Naga” and worship linga as well as snake. A story of milkman and his wife says that goddess Parvati was impressed to see the milching of cows on the linga inside the forest.Then she enjoyed driving cows in the form of a cow-woman. But she was caught sight of Kirti and Vasa, the demon brothers and the son of Drumila. They sought love from her. But getting clue from Shiva, Parvati killed both the demons in the incarnation of Maa Durga.