The Gita Govinda ("Song of the Cowherd") is a work composed in the 12th century by the great poet, Jayadeva of Puri, Orissa. It describes the relationship between Krishna and the gopis (cowgirls) of Vrindavana, and in particular one gopi named Radha. This work has been of great importance in the development of the bhakti traditions of Hinduism.

The Gita Govinda is organized into twelve chapters. Each chapter is further sub-divided into twenty four divisions called Prabandhas. The prabandhas contain couplets grouped into eights, called Ashtapadis

Geeta Govind is the only song, read in front of Lord jagannath before his sleep. This is because it is written for him.

This is our first effort to provide all popular Odia (Oriya) bhajans, kirtans, chhanda, champu, chautisha etc.. We have most of the bhajans of popular poets. The pages are arranged in such a way that each can be used individually. The future extensions will be added in the bottom of the book. So that the users will print the extra pages only.

We are planning to extend this effort. So, please provide the ones we have missed.

Goddess Mangala is worshipped on Tuesdays in the lunar month of Chaitra. In the myth one untouchable women belonging to the scavenger community known as '?Shriya? used to offer wine, meat and eggs to Mangala. She once saw the inauspicious face of the Raja of the land and expressed her fear in disgust. The Raja got all her sons crushed under a husking lever. But they were restored to life by the grace of Mangala. The Raja learnt a lesson and his queen worshipped Mangala and was blessed with sons.

On the Sundays of the month of Bhadrab (Aug-Sept) this festival is observed by the unmarried girls of the business community of the coastal districts of Orissa. During the festival Goddess Durga is propitiated Khude Bhaja (Left out particles of rice that are fried), Kantiali Kakudi (Cucumber having little thorns on it), Lia (fried paddy), Ukhuda(fried paddy sweetened by molasses) and coconut are the food-offerings given to the deity. However, the principal food-offering is Khuda which is said to be the favourite of the Goddess. Therefore, the festival is named as "Khudarankuni" or popularly 'Khudurkuni' which means one who is very eager for khuda.

In the early morning the girls go out collecting flowers required for the ritual. The varieties are Kaniara, Godibana, Tagara, Malati, Champa, Mandera and Kain. Then they go to nearby rivers and tanks to have purificatory bath. After this they build tiny temples of earth or sand and decorate the same with flowers. Paying obeisence to the deity there, they return to their respective homes. They take two and half mouthfuls of boiled rice mixed with water without adding salt. Then salt is added. The significance of this act is not known. After this the, whole day is spent in making garlands and decorating the image of the Goddess.

In villages generally the deity is worshipped in the Dhinkisala or the place where caddy is pounced. This place is plastered neatly with cow-dung and the image of the deity is installed. The floor is painted with floral despins known as Jhoti or Alpana. Garlands are made to hang like arches. The whole day passes with the arrangement and the rituals of worship commence in the evening.

After the ritual, are over the girls recite musically the episode of Taapoi which is now available in print. Eariler this was handed down by oral tradition. The first episode 'Malasri' recounts the killing of the demon by Durga. It is said, that Mahisasura, the terrible demon became atrocious by getting a boon from Brahma, the creator. Not only the mankind, but also the Gods got panicky. He became so powerful that even Gods couldn't kill him. Then all the Gods conferred and went to request the Goddess of power to kill the demon. Durga agreed and assuming the form of a beautiful damsel went to Vindhya mountain to pretend penancing. Mahisasura, while out on hunting, noticed the beautiful damsel and immediately offered to marry her. The damsel answered that she would only marry that person who would defeat her in duel. Mahisasura being confident of his power soon agreed to the proposal. A fierce 'duel' ensued between them; with all her enargy the damsel thrusted a trident violently to the chest of the demon who was killed. Thus, Durga redeemed the world from the fear and atrocity of the demon. It is, therefore, believed that the girls worship Durga to be powerful like Her, to fight evil forces for the goodof the human race.

The second episode 'Taapoi', is a legendary account of the sufferings and success of a Sadhab (Sea trader) girl. lt also reminds us of the maritime glory of ancient Orissa, when there was sea-borne trade with south-east islands of Java, Bali, Sumatra etc. The Sadhabas of Orissa were a prosperous community who had trade-links with many countries. According to this tale, there were seven brothers in a prosperous Sadhaba family. Taapoi was their only sister who was also the youngest. Obviously they bestowed their love and affection on her lavishly. Whatever she wished immediately her demands were fulfilled. One day the little girl was playing with her friends with a winnow, made out of bamboo strips. A Brahmin widow of wicked nature scoffed at this. Being hurt the girl demanded a golden winnow to play and it was given. Again she demanded a moon of Gold. When it was half done her father died. When it was completed her mother died. By that time the family also became poor. The seven brothers then set out on their voyage to distant lands for trading and while leaving left clear instructions to their respective wives to take special care of their lovely sister. Soon after the brothers left the seven wives fell on the bad counsel of the Brahmin widow who impressed upon them that the cause of their poverty is the girl for whom they were so lavish. Soon they changed their attitude. She was not given good food or clothes. She was made to live on khuda (left out rice particles) and was engaged to watch goats in the jungle. Inspite of unbearable torture she waited patiently for her brothers to return. The youngest sister-in-law was kind to her, but couldn't come to her rescue because of the six others.

Amidst all sufferings Taapoi held her morale high. All the while she was praying Durga (Mangala) for the safe return of her brothers. She worshipped the Goddess along with other girls and offered khuda as she had nothing else. Her sincere and devotional prayer yielded fruit and her brothers returned safely. They landed on the shore at night and while resting on the vessel they heard the wailing sound of a girl. Being curious as to who was crying they searched the area and found to their utter dismay, that she was none else than their dear sister. As the pet goat 'Gharamani' was missing, she was driven out by the in-laws and without being able to find the goat she was helplessly crying. Seeing her brothers, her joys knew no bounds. The brothers heard all about her plight at the hands of their wives. To punish them they asked their sister to cut their noses. But, their noses were restored when she again prayed the Goddess. Then all of them went happily home.

These two episodes set two ideals before the girls who observe the festival. One is to be courageous like Durga to fight evil forces and the other to be like Taapoi to bear all sufferings patiently to come out successful in life.

The idols of Durga are then immersed in rivers and tanks and this marks the closing of the festival.

The oldest known version of the story of Savitri and Satyavat is found in "The Book of the Forest" of the Mahabharata.

The myth occurs as a multiply embedded narrative in the Mahabharata told, most immediately, by Markandeya. When Yudhisthira asks Markandeya whether there has ever been a woman whose devotion matched Draupadi's, Markandeya replies by relating this myth. The childless king of Madras, Asvapati, lives ascetically for many years and offers oblations with the savitri formula. Finally the Goddess Savitri appears to him and grants him a boon, cautioning him not to complain: he will have a daughter. She is born and named Savitri in honor of the Goddess. Savitri is born out of devotion and asceticism, traits she will herself practice. We learn that the king is joyful at the prospect of a child, but the story hides his internal thoughts from the audience, allowing them to provide their own interpretation.

When Savitri reaches the age of marriage, no man asks for her hand, so her father tells her to find a husband on her own. She sets out on a pilgrimage for this purpose and finds Satyavat, the son of a blind king named Dyumatsena, living in exile as a forest-dweller. Savitri returns to find her father speaking with Narada who announces that Savitri has made a bad choice: although perfect in every way, Satyavat is irretrievably destined to die one year from that day. In response to her father's pleas to choose a more suitable husband, Savitri insists that she will choose her husband but once. After Narada announces his agreement with Savitri, Asvapati acquiesces. This is Savitri's first conflict with a powerful male figure: her father the king. Savitri's argument rests on the authority of her mind. She says, "Having made the decision with my mind, I am stating it with my speech, and shall accomplish it with my actions later. My mind is my authority." Savitri overcomes worldly power by appealing to the spiritual authority of her family's guru and her own interior self.

Savitri and Satyavat are married, and she goes to live in the forest. Immediately after the marriage, Savitri takes on the clothing of a hermit and lives in perfect obedience and respect to her new parents-in-law and husband. She goes beyond all expectations of proper behavior.

Three days before the foreseen death of Satyavat, Savitri takes a vow of fasting and vigil. Her father-in-law tells her she has taken on too harsh of a regime, but Savitri replies that she has taken an oath to perform these austerities, at which Dyumatsena offers his support. This is her second conflict with a powerful man, and she again appeals to a higher, spiritual commitment that he must recognize.

The morning of Satyavat's predicted death, Savitri asks for her father-in-law's permission to accompany her husband into the forest. Since she has never asked for anything during the entire year she has spent at the hermitage, Dyumatsena grants her wish. The story juxtaposes the devotion of Savitri to her father, parents-in-law, and husband with several critical moments where she defies their wishes. She justifies her defiance, which takes the form of devotion and asceticism, through an appeal to a higher authority. She is being even more self-sacrificing and more devoted than the people around her expect, but she simultaneously demonstrates her strength and independence.

While Satyavat is splitting wood, he suddenly becomes weak and lays his head in Savitri's lap. Yama himself comes to claim the soul of Satyavat. Savitri follows Yama as he carries the soul away. When he tries to convince her to turn back, she offers successive formulas of wisdom. First she praises obedience to the Law, then friendship with the strict, then Yama himself for his just rule, then Yama as King of the Law, and finally noble conduct with no expectation of return. Impressed at each speech, Yama praises both the content and style of her words and offers any boon except the life of Satyavat. She first asks for eyesight and a return to the throne for her father-in-law, then sons for her father, and then sons for herself and Satyavat. Finally Yama offers any boon without exception, and Savitri chooses Satyavat's life. This is Savitri's final and most dramatic conflict with a powerful male figure: Yama, the god of death. Yama clearly occupies the position of strength, but Savitri manages to overcome even death. Her argument lies in appealing to the Law, above even Yama.

Savitri returns to Satyavat's body who awakens as though he has been in a deep sleep. In order to console his parents who they fear must be worried, they set out to return that evening, Satyavat assisted by his wife. Meanwhile at their home, Dyumatsena regains his eyesight and searches with his wife for Satyavat and Savitri. As the ascetics comfort and counsel the distraught parents, Savitri and Satyavat return. Since Satyavat still does not know what happened, Savitri relays the story to her parents-in-law, husband, and the gathered ascetics. As they praise her, Dyumatsena's ministers arrive with news of the death of his usurper. Joyfully, the king and his entourage return to his kingdom. Likewise, all the other boons happen. Markandeya assures Yudhisthira and the other exiles that Draupadi will also save them.

Source: The Mahabharata vol. 2, tr. J.A.B. van Buitenen (Chicago: University of Chicago Press, 1975)

Janmashtami, one of the most popular festivals of Hindus celebrates the birth of their beloved God, Sri Krishna. Detailed story of Janmashtami or Lord Krishna's birth has been narrated in Puranas. Please read on to know more about the various fascinating aspects of the legend of Janmashtami as stated in Puranas.

People of Odisha usually have a fast on this day. In the evening, they read the 10th chapter of Odia (Oriya) Bhagabata, written by Jagannath Das.

In this book, we provide the 1st to 4th sub sets of the 10th chapter of Bhagabata (Dashama Skanda Bhagabata.

On every Thursday in the Oriya month of Margasir goddess Lakshmi is worshiped with utmost devotion by Odia (Oriya) women. They wake up very early in the morning and clean the house with broom-sticks, for it is believed that goddess Lakshmi would never visit the house if the house in dirty and untidy. The entrance as well as the door step of the house is decorated with artistic Odia (Oriya) alpana (called chita). A pot made of bamboo canes used in the olden days for measuring paddy (known as mana) is filled upto the brink with freshly harvested paddy. It is believed that goddess Lakshmi visits every house hold during the puja. It is a custom to read out the Mahalakshmi Puranawritten by ancient poet Balaram Das while performing the puja.

The story:-

Once 'Shreeya', an untouchable woman worshipped Goddess Lakshmi by observing this festival. Being moved by her devotion Lakshmi left Her permanent abode, the temple which is situated inside the campus of the temple of Lord Jagannatha and visited Shreeya's house. When Lord Balabhadra, the elder brother of Lord Jagannatha came to know about this, She was declared defiled and was not allowed to come back into the temple. Lakshmi was deeply hurt and went to her father Sahara.

When Lakshmi went out of the temple all wealth in the temple started vanishing. Later the Gods Balabhadra and Jagannatha couldn't find food to sustain themselves. They came out of the temple in the attire of Brahmin beggars in search of food. Ultimately they landed at the door of the Goddess Lakshmi. Balabhadra apologised for the mistake and all of them returned to the temple.

The 'Purana' ultimately teaches all to pay extreme regard to Goddess Lakshmi and the person who disregards Her is sure to fall on evil days. This means that wealth should be well protected and properly used and misutilisation of wealth is sure to make a person suffer.

It is a custom to read out the Dhanamanikia with this book in the manabasa gurubara.

Dr. Harihar Kanungo in his article "Bibarttan Prakriyare Sri Jagannath" says that the Nagas and Savaras worshipped Lord Jagannath as Darudevata. Accoding to his article "Socialistic Consciousness in Jagannath Culture", Jagannath was later on subjected to an attempt at Aryanisation as a prelude to a monopoly, hold over him by the high-born Aryans. But it is doubtlessly clear that such attempts of the Aryans to monopolise on Jagannath culture from time to time had always been rendered futile in the teeth of vehement opposition of the local tribes of Orissa for whom Jagannath is still the symbolic summom-bonum of their culture. Out of this resistance was born a new culture, corroborated by tradition, in the Laxmi Purana of Balarama Das. The visit of goddess Laxmi to the cottage of Shriya, the Chandaluni (The untouchable woman), Jagannaths admonition for the same and later his repentance and realization, all these vivid incidents depicted in this Purana came to open up new dimensions for the temple traditions and establish Maa Laxmi as the symbolic head of a healthy egalitarian society, unaffected by the distinction of caste. There is no village in Orissa where the Laxmi Purana is not accepted by all the villagers. This further goes on to prove that Jagannath was equally accessible to all castes.

The articles of Dr. Harihar Kanungo are available in famous Odia magazines like "Jhankara", "Utkal Prasanga" and "Orissa Review".

The Story:-

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 it should not be touched by a sacred Brahmin. 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 Odia culture, the Puranas and popular literature profusely mention it of the supernatural powers endowed on the deity.

The Poet:-

Kavi Kanka [Kabi Karna] (c 15th/16th century) one of the most famous poets of the Middle Ages and the original composer of satyapirer panchali. He is thought to be a contemporary ofChaitanyadev. He was born in a brahmin family in the village of Bipragram in kendua upazila of netrakona district. He lost his parents when he was only 6 months old and was brought up by a chandal couple, Murari and Kaushalya, who gave him the name of Kankadhar or Kanka. After the death of his foster parents, he was taken over by a Brahmin couple, Garga Pandit and Gayatri Devi, whose cows he used to tend.

Kanka exhibited his talent as a poet at an early age. He was a good flute player and used to compose shlokas orally. After noticing his talent, Garga arranged for his studies. Kanka and Garga's daughter Lila grew up together and became fond of each other. At about this time Kanka came in contact with a Muslim fakir and became his disciple. At the command of this fakir, he composed Satyapirer Panchali and became famous as 'Kavi Kanka'. This Panchali was very popular in mymensingh.

Kanka's conversion to Islam enraged the Brahmin community, including his provider Garga, and they even conspired to kill him. He was forced to leave the place to save himself. He then started wandering about, singing Satyapirer Panchali. Kanka also composed Malayar Baramasi.

Towards the end of his life Kanka went to Puridham. A manuscript of Satyapirer Panchali by a poet known as Kavi Karna, written in Bangla but using the Oriya script, has been found. It is believed by some that Kavi Karna and Kavi Kanka were the same person.

The prasad:-

shiriNi - a mixture of milk, sugar, plantain, ghee and flour. For flavouring black pepper, cardamom seed powders are added into it.

Paita mantra is the mantra used to wear a new paita (janeu in Hindi), the sacred thread that a Bramhin wears on his shoulder. We have the Yajruvediya (for people belong to Jajrubeda) mantra

This book have at least 500 regularly used oDiA words. It has a small dictoinary and have some prayers. It is rated PG! that means, it is a reference for a parent/teacher/oDiA knowing person to teach. This is a very good base to start with.

This is a quick reference to learn oDiA (Oriya). Keep each sheet in a sheet protector and place it on your dinner table for a month. Insist your kids to read this page before the dinner. Each page will take 45 seconds to read.

After a few months, just place the two "Quick Reference" pages.

This is a story of a crow, an old lady and a bitter guard. This story is one of the best oDiA grandma's story.