B
Date of
Niladrimahodaya
Dr. Basudev Mishra
efore the compilation of commentaries
and digests of the Smrtis, it was of the
chief concern of the Puranas to give
details of analysis of the Smrtis for the
description of abstract knowledge contained in
them. Therefore, when the commentaries came
up, the Puranas assumed a different role
introducing other materials which related to
the royal dynasties. In this juncture, they
influenced the Smrtis, its commentaries as well
as the authors of the Smrti digests. In course
of time, a new class of Smrti oriented texts arose
on the basis of Puranic literature. These were
considered to be the Puranic-Smarta1 texts.
Niladrimahodaya, our present object of study
belongs to this category. The subject matter
deals within it relating to the cult of Lord
Jagannath resorts to the developing principles
of Acara 2 in the Puranic Smarta way of
presentation which are derived from social
conditions in the form of rites and rituals with
reference to various occasions as well as daily
functions.
From the very sentence,3 read at the
end of every canto of the text Niladrimahodaya,
it is learnt that the text is an extract from
Sutasamhita. Rituals and festivals, observed
daily, monthly, yearly and occasionally in
Purusottam Kshetra are mentioned here at
length. Out of them some have already fallen
into oblivion and some, with their comparative
recent origin.
Unless and until the date and
provenance of Niladrimahodaya are
ascertained, it will not be possible to trace the
evolution of the cult of Lord Jagannath.
Therefore an attempt is made here to determine
ODISHA REVIEW * May-June - 2015
95
the date of Niladrimahodaya with the help of
the rituals mentioned therein.
Scholars argue4 that Niladrimahodaya
was composed towards the later half of the
eighteenth century and it is also the general
accepted opinion.
(i)
Niladrimahodaya refers5 to the outside
and inside boundaries i.e. Meghanada and
Kurma Prachira and Bhogamandapa as well
other constructions which were built in 1448,
1472 and 1470 A.D. respectively.6 Therefore,
it is held that the text is compiled after that
period.
(ii)
The Dolayatra of Lord Jagannath is
celebrated in the month of Phalguna (Jan-Feb)
and the deity is taken to Dolavedi which is
situated at the Aisanyakona (north-east corner)
of the temple. In the year 1561 A.D. the rope
of the Dola (swing) severed due to strain.7
From that year, the presiding deity was
substituted by Govinda on this festive occasion.
Niladrimahodaya records this yatra in the list
of the festivals. In its 34th canto, Govinda, the
representative deity, is described to be taken
to Dolavedi after the completion of prescribed
rituals.8 Therefore, it may be concluded that
the text is compiled after 1561 A.D.
(iii)
Kalapahad, the general of Sulayman
Karani, on his conquest of the country attacked
the shrine, flung the image into fire and burnt
it and afterwards cast it into the sea. In the
year 1575 A.D. the deities were reinstalled on
the Ratnavedi. In Cakada manuscript, it is
stated that, in order to remember this day, to a
ceremony which pertains to the incidence
related to the reinstallation has been added.
96
This is called Niladrimahodaya. This has been
enlisted in the rituals and recorded in the
Skanda Purana.9 Since Niladrimahodaya was
not compiled by that time, Skanda Purana might
have been taken into account as the first hand
record to prescribe the rituals.
(iv)
The Snanotsava of Lord Jagannath is
held on the full moon day Jyestha (May-June).
The images of Lord Jagannath, Balabhadra,
Subhadra and Sudarsana are brought in
precession to the Snanavedi. And there, being
on their respective seats, they take a sacred
bath and thereafter put on the costume of an
elephant. This costume (Hativesa) is referred
to in Niladrimahodaya.10
Mention m ay be made here that
introduction of the elephant costume was made
during the reign of the Marahattas in Orissa.
During this time, Ganapati Bhatta, a devotee
of Ganapati had visited Lord Purusottam on
the same day (Snanotsava). He could not find
the form of the elephant headed God Ganapati
and was disappointed. Then the Lord appeared
before him in the costume of Ganesa. Later
on, one of the Subedars of the Marahattas
made permanent arrangement of this elephant
costume to perpetuate the memory of the
Marahatta devotee from the year 1624 A.D.
Since this matter has been included in
Niladrimahodaya. It is asserted that this text
might be compiled thereafter.
(v)
In 1636, Vasantagundica Yatra was
introduced.11 Precise reference of this Yatra is
found in the text of Niladrimahodaya being
term ed as Vasantotsav a. 12 Hence it is
maintained that the text was compiled after that
period (1636 A.D.).
ODISHA REVIEW * May-June - 2015
(vi)
The Jalakrida Mandapa, which has
been referred to in Niladrimahodaya was built
by Talucho Banamali Mahapatra during the
reign of Gajapati Mukundadev (1657-1689
A.D.). 13 Hence, it is held that the text of
Niladrimahodaya was compiled thereafter.
The Examination of materials found in
Niladrimahodaya and the assessment made by
eminent historians14 leads to the conclusion that
the last phase of the seventeenth century A.D.
is the date of compilation of Niladrimahodaya
which corresponds to the period 1688 to 1716
A.D. as determined by K.N. Mohapatra.15
References :
(d) Sridhara Mohapatra - 1435 A.D. Niladrimahodaya
Bhumika, 1st Ed. P. Kha.
(e) Bidyullata Rai - Later part of 14th century,
Jnanamrta - 1985, pp.112.
5.(a) Manoharataram tavat Prakara dwayavestitam 34/
4 NM.
(b) Tasyagre
2.
Acara and Parampara are two different terms
used in Dharmasastra. The former refers to
custom (action) whereas the later to the legend.
Both record the human action. The subject matter
of Dharmasastras at first rests upon it. It controls
Vyavahara and Prayascitta in the real sense of
the subjects dealt within it.
Iti Sri Sutasamhitayam Niladrimahodaye etc.
4.
Th e
of
Niladrimo hadaya
mandapah
Karyah
bhogasthapanahetave 30/4 NM.
6.
S.N. Das, Sri Jagannath Mandira O Jagannath
Tattwa Part-I, pp.179.
K.C. Mahapatra Sriksetra - Sri Jagannath 1st Ed.
1985, pp.120.
Puranic rites and customs - R.C. Hazra.
3.
G.C. Tripathy - 1750-1775 A.D. Jnanamrta Ed.
Prof. A.C. Swain, 1st Ed. 1985, pp.119.
7.
1.
com pilation
(c)
8.
Niladrimahodaya - Verses, 112-135/Canto 34.
9.
K.N. Mahapatra - Khurudha Itihas, 2nd Ed. p.1112.
10. Karisresthakrtitaya Vesam ca (Karayettado - NM
- XIV-85.
11. K.N. Mohapatra, Khurudha Itihas, p.72 ff.
12. Vasantagundicetyevam pasyan yanma ca yo
vaset NM - XXX - 59.
is
ascertained by the scholars placed under :
(a) H.K. Mahatab - 1450 A.D. Odisha Itihas, 3rd Ed.,
Vol.II, p.17.
13. Khurdha Itihas - p.III.
14. Cited in the work previously.
15. W e agree to the calculation s of Late K.N.
Mohapatra.
(b) K.N. Mohapatra - 1688 - 1716 A.D. Khurda Itihas
2nd Ed. Vol.1., P.143.
N.B. : Reprinted from Orissa Review, July, 1996.
ODISHA REVIEW * May-June - 2015
97