Bastar Dussehra has its own unique identity
Like any tribal region of the world, the mental empire of imaginary gods and goddesses has firmly its roots in the primitive society of Bastar.
It is another matter that the tribals here are more powerful in their personality and behavior than the deities themselves, whom they have been considered as more powerful than themselves.
Actually, the primitive society of Bastar, who are living in abject poverty, do not realize their power.
Religion is just another name for the helplessness of tired people.
Forgetting its historical power, the primitive folk life of Bastar is bound in the hypnosis of invisible gods and goddesses even in this scientific age, then this helplessness is the reason behind it.
It is this hypnosis of religion that assures him that the next life will be even better.
He is neither haunted by the memories of the past nor worried about the future.
For any region or land, the folk culture of any piece depends on the people’s minds and circumstances at that time.
The result of the unprecedented participation of the tribals of Bastar is that the national identity of Bastar Dussehra has been established.
CG festival Dussehra celebration with the utmost dignity and cultural splendor in the city of Jagdalpur.
Dussehra festival was celebrated completely publicly under the temple system in the former princely state of Bastar.
Time changed, system, circumstances changed, society changed and with it the life of man also changed.
Respecting public sentiments, the government decided its constructive role in this.
Such a role that this tradition continues to develop.
Ravan is not killed here on Bastar Dussehra
Bastar Dussehra has its own unique identity.
The grandeur of Dussehra is such that it attracts everyone.
Symbol of the victory of truth over untruth, the great festival Dussehra is celebrated all over the country as the victory of Rama in the battle with Ravana on the day of Vijayadashami, but Bastar Dussehra is a unique festival not only of the country but of the whole world, which focuses on untruth.
It is a symbol of the victory of truth, but Ravana is not killed in Bastar Dussehra, it has nothing to do with Ramayana, but many deities including Maa Danteshwari, the deity of Bastar, are worshiped for 75 days.
Bastar’s unique Dussehra is a festival of collective expression of reverence and devotion towards Goddess Danteshwari, the favorite goddess of the Chalukya dynasty royal family and the deity of the entire public life of the Bastar region.
From the religious point of view, Shiva and Shakti dominate everywhere in Bastaranchal.
Goddess worship is paramount in Bastar.
There is an influence of Vamachari Shakti tradition in the public life here, the practice of Panch Makar is found in the people, therefore Ravana is not killed in the Bastar Dussehra festival, a symbol of peace, non-violence, and harmony.
On the occasion of Vijayadashami, the tradition of killing Ravana is based on Goddess worship.
Dussehra is the festival of the military power of any nation.
In the Bastar region, the tribals are not Vaishnavs but Shakts, hence Mai Danteshwari ji, who is considered the goddess of power, finds special importance in this great festival.
History of Bastar Dussehra
The Rath Yatra of Bastar’s Dussehra festival was started after 1408 AD by King Purushottam Dev, the fourth ruler of the Chalukya dynasty.
King Purushottamdev decided to travel to Jagannathpuri and take his subjects with him for the purpose of providing the right direction to the religious spirit among the tribals of the region.
This proposal of the king had a wide impact.
Free travel in the minds of the people, that too with a sense of enthusiasm to go with the king, the headmen of Muria, Bhatra, Gond, Dhakar, Mahara, and other castes of the region made a state of mind to go with the king.
Seeing an auspicious time, the king left for this historic journey. Had to go on foot on this difficult journey, and the king himself did not use the riders.
Story of Bastar Dussehra
According to a legend King Purushottamdev reached Jagannathpuri with his subjects and army.
Jagannath Swami ordered the King of Puri in a dream to welcome and respect the king of Bastar, he is reaching Puri with devotion and friendship.
The King of Puri gave a stately welcome to the King of Bastar.
The king of Bastar offered one lakh gold coins, precious gems, and jewels at the feet of Jagannath Swami in the temples of Puri.
Jagannath Swami was pleased and ordered the chief priest to provide a chariot of sixteen wheels to the king.
The king of Bastar and his descendants should celebrate the Dussehra festival by riding on this chariot and also be directed to give the title of ‘Lahuri Rathpati’.
King Purushottamdev was decorated with the title of Lahuri Rathpati.
The Bastar king returned after making a permanent friendship treaty with the Puri king, along with the wooden idols of Lord Jagannath, Balabhadra, and Subhadra, and also brought some Aranyak Brahmin families with them to worship the god, which later became part of the Bastar state itself settled down.
King Purushottam Dev divided the chariot of sixteen wheels as a boon from Jagannath puri, and dedicated four wheels of the chariot to Lord Jagannath.
So, and offered the huge wooden chariot with the remaining 12 wheels to Maa Danteshwari, since then in Dussehra.
Danteshwari’s canopy Along with this, the king himself also started getting on the chariot.
Dussehra Rath Yatra Bastar Dussehra
Dussehra Rath Yatra started for the first time in Madhota village around Samvat 1468-69 (1411-12 AD).
After many years, due to the inconvenience of operating the 12-wheeled chariot, the eighth-order ruler, Raja Veer Singh, after Samvat 1610, used the eight-wheeled Vijay Rath and the four-wheeled flower chariot.
Since then this tradition continues uninterruptedly even today.
During the princely period, the king himself used to sit on the chariots with the canopy of Maa Danteshwari, on these chariots, the family goddess of Rajpiwar, a form of Maa Durga, Maa Danteshwari’s umbrella is mounted on the chariot during the Rath Yatra.
That’s why in Bastar Dussehra, the flower chariot is a four-wheeled chariot and there is a law of eight-wheeled chariot parikrama for the inner queen and the outer queen.
Every year a new chariot is built.
One year is of four wheels, while in the second year, a chariot of eight wheels is made.
Basically, two giant chariots are used for circumambulation in the Dussehra festival held every year.
About 55 to 60 cubic meters of wood of special species is required for the construction of each chariot, whose value has been estimated in lakhs of rupees according to the time.
Any chariot is put out of circulation after two years of circumambulation.
Animal and bird sacrifice is found in abundance in the tribal society of Bastar.
In many cases, sacrifices are made according to the choice of the gods and goddesses and on the basis of color.
Many times, for the purpose of appeasing the concerned deities, one asks for a vow to offer a goat of a particular color, which fulfills it after completion, having importance in itself.
Bastar Dussehra Duration
The formal commencement of the world-famous Bastar Dussehra starts from the new moon day of the month of Shravan i.e. Hariyali Amavasya.
Chariots are made every year for Rath Yatra under Dussehra festival legislation.
On the new moon day, a big piece of wood called ‘Turlu Khotla’ is brought to build the new chariot.
This piece of wood is placed in front of the local Danteshwari Mai temple and worship is performed along with the tools used in making the chariot.
Which is called ‘Path Jatra’.
Turlu Khotla Puja is duly performed by the priest in front of Manjhi, Mukhiya, Chalki, Membarin, public representatives, MLA, and dignitaries.
The goddess of the state i.e. Danteshwari Devi is worshipped.
It is a folk belief that the gods and goddesses who have been called for a special festival should not go anywhere else till the end of the festival and the festival should be completed smoothly, even today they strengthen their faith by burying nails on a thick wooden stump. can be seen.
Deri Gadai Puja Vidhaan
The second ritual of the festival, which started with the Path-Jatra, is called ‘Deri Gadai’.
There is a two-branched dairy of Sal species, (about 10 feet high wooden pillar), which according to tradition is established in the local Sirhasar building before the beginning of the Dussehra festival.
Two pits are made at a distance of 15 to 20 feet, in the presence of public representatives and Dussehra committee members, the priest performs the puja by applying turmeric, kumkum, and sandalwood paste to the dairy and tying two white cloths.
Before setting up a dairy on these pits, live mongri fish and eggs are released and the dairy is established by adding puffed milk.
The gadai of this branched dairy is considered to be a form of canopy.
By establishing this dairy with worship, it is wished that the Dussehra festival will be completed smoothly.
After this milking, the process of chariot construction started.
This ritual is completed on the day of Bhadon Shuklapaksha Dwadash or Teras, along with dairy farming, wood from forests, and artisans from designated villages start coming.
The process of making the chariot is started after milking i.e. pillar raising
Under the system, the work is divided from bringing wood from the forest to pulling the chariot for the construction of the chariot.
The wood for different parts of the chariot is brought every year by the people of the same villages, who were entrusted with the responsibility in the past and since then till date they have been carrying out their tradition.
The task of bringing wood was also like a festival. When the group of villagers used to come to Sirhasar with wood from the forests, their enthusiasm and enthusiasm was visible.
Wood is supplied for chariot construction from the forests of the Bastar region.
For the construction of the chariot, only with the approval of the Forest Department, the wood of the Sal and Tinsa species of the forest is selected and cut.
According to the traditions, the villagers of different villages fulfill their responsibilities for different parts.
Even after the changing environment and values, Dussehra connects people. Sal and Tinsa species of wood are used in chariot construction.
The axle (Achand or Achhand) is made from Tinsa species wood and all other works for the rest of the chariot construction are completed with Sal and Dhaman species wood.
In today’s modern age, where the biggest machines are easily available in the market to cut large logs of wood into pieces in a few minutes, in spite of this mechanical age, traditional tools that have been running for centuries, huge 40-feet high wooden.
The construction of chariots looks unique.
Kachingadi Puja Vidhaan in Bastar Dussehra
In the Bastar region, Kachin Devi is called the Goddess of the Rann.
The beginning of Bastar Dussehra seems so heartfelt, so inspiring, sentimental, touching, and praiseworthy.
So, the thinker gets lost in it.
The meaning of ‘Kachhin Gadi’ is to provide a gadi i.e. seat or seat to the goddess of Kachin, which is made of thorns.
Wearing black clothes and sitting on the throne of a thorny swing.
she gives a symbolic message by placing her hand on her chest to be thorny in life.
Every year in Bastar Dussehra, Kachin Devi grants acceptance and blessings for the smooth conduct of Dussehra.
According to belief, ‘Kachin Devi’ protects livestock and food wealth.
Every year a minor girl of the Mahara caste is mounted on Kachin Devi.
Members of the royal family, members of the Bastar Dussehra Committee, along with Manjhi, Chalki, Naik, and Paik, leave the temple of Mai Danteshwari.
So, reach the venue of the program i.e. Kachingudi at Bhangaram Chowk in a procession, as part of the program Bhairam- The devotee invokes ‘Sirha’ goddess, and the effect of Kachin Devi on the unmarried girl present at the place starts deepening.
After worshiping the Goddess, permission is sought to celebrate the historic world-famous Dussehra of Bastar.
So, and to conduct it smoothly.
After receiving Prasad indicating acceptance from Kachin Devi, the Dussehra festival of Bastar begins with pomp.
This primary respect given to the goddess of the Harijans by the erstwhile kings of Bastar confirms that the Harijans were not untouchables in the eyes of the Chalukyas.
Kachin Devi is considered the family deity of Mirgan, Chandar and Tikda (Scheduled) castes in Bastar.
Permission from Raila Devi
After the ceremony of Kachin Gadi in Kachin Gudi, the evening “Raila Puja” takes place in Golbazar of Jagdalpur city.
Raila Puja is the worship of Mirgan caste.
Under Raila Puja, Mirgan women present a song-story in their Mirgani dialect by singing, in which a very heart-touching and compassionate depiction of ‘Raila Devi’ is found.
The same Shradhkarma of Princess Raila Devi is known as Raila-Puja in the Dussehra festival of Bastar.
There is no temple of this goddess till now.
Every year after the worship of Kachin Devi at a place inside Golbazar.
Basically, the Mirgan caste priests and women of this caste gather for organizing Raila Devi at the marked place in the evening.
Scheduled caste unmarried girls of village Telimarenga, who have been playing from the same village since the princely period, are given an opportunity every year according to tradition.
In this Raila Puja also, the Raj family and the priest pray to Raila Devi for a smooth completion of the festival.
In Indian culture, Kalash has been given the highest place in various cultural programs.
Religious work in every area of life is started only by establishing Mangal Kalash.
From small rituals to big religious functions, Kalash is used.
Thus Kalash is that symbol of Indian culture in which all auspicious sentiments are contained.
On the Autumn Navratri festival, the city can be seen ablaze with the lights of faith.
Manokamna lamps are lit in public Durga pandals including Mai Danteshwari temple and in other temples of the city.
The flame of faith burns even in the temples of Maa Danteshwari, the deity of Bastar.
Thousands of devotees establish Manokamna Jyoti Kalash with devotion and devotion.
Not only Bastar, devotees from many states across the country but also from abroad, light lamps of oil and ghee.
jogi bithai Bastar Dussehra
In the context of Bastar’s Dussehra, only Yogi gets the noun of Jogi, who plays a major role in Dussehra Darshan, but is not a witness of chariot driving and a spectator of Dussehra celebrations, but people in the local Sirhasar respect its worship, meditation and resolution. Let’s see the Jogi.
On Ashwin Shuklapaksha, the ritual of Jogi Bithai is performed in the local Sirhasar.
In a pit, a person of Halba caste sits in the posture of Yogasana for 9 consecutive days, in the meantime the jogi consumes fruits and milk.
The Jogi of the Halba tribe has been following this tradition since the princely state.
A person belonging to the Jogi family of Bade Amabal, who observes fast for 9 days, reaches Sirhasar only on the day of Pitramoksha Amavasya, before Navratri, before sitting in the designated pit.
At the designated place, he along with his family members perform Shradh of the ancestors on the day of Amavasya.
He is considered ready to sit as a Yogi only after the Shradh of the ancestors.
Before starting the fast, the Yogi pays respect to the ancestors by performing Shraddha.
and showing faith in his ancestors.
sitting on a fast for 9 days with the wish that the festival should be completed smoothly from the second day.
Flower Chariot Parikrama in Bastar Dussehra
According to tradition, the phase of circumambulation of Phool Rath starts from Ashwin Shukla Paksha Dhitiya till Saptami Tithi.
Rath Parikrama takes place every day on these dates.
The flower chariot being pulled by thousands of villagers from rural areas creates a bird’s eye view, which shows how much joy and happiness is hidden in devotion.
Bastar Dussehra, this historical festival of Shakti tradition, is not only famous in India for its grandeur and uniqueness, but foreigners also come to Bastar to observe it.
Parikrama Bastar Dussehra
The 4-wheeled Phool Rath was given the name ‘Phool Rath’ because of its attractiveness, which was dominated by flowers.
In the princely period, from the goddess’s doli, chariot, and umbrella to the king’s turban, flowers used to be predominant.
Although now this chariot decorated with paper flowers and balloons may follow the tradition, the beauty of those days was something else, which is no longer visible in the name of tradition.
Rath Parikrama is completed smoothly, with the intention that the women of Roureen and Panara society keep an eye on them.
By removing the sight of the chariot, a vow is sought to make it reach the unhindered Singh-Dyodhi.
In this ritual, the women of the Panara community shower flowers on the mother sitting on the chariot, and Kevata, who is also known as Samarth, offers gram, lai, paan- by the women of that society.
Beeda and Gudiya complete this ritual by offering food. This tradition continues uninterrupted till today.
Mahashtami Puja Vidhi Bastar Dussehra
On the occasion of Ashtami Tithi of Navratri, devotees start pouring into the temples in the early morning itself.
Thousands of devotees participate in the Yagya ritual by having the darshan of the Goddess in the temple with their families.
Mahagauri is worshiped on the eighth day of Navratri.
On the day of Ashtami, the entire atmosphere of the city remains religious.
A confluence of faith and devotion is seen in the Devi Darbars.
It is said that by worshiping this form of Durga ji, the devotees get all kinds of happiness, and it gives peace to the mind of the devotees.
The city’s Danteshwari temple along with Hinglajeen temple, Sheetla temple, Kali Kankalin temple, various Durga temples, Gayatri temple, and other goddess temples of the city are thronged by devotees from morning to evening.
Yagya-havan is also performed in public Durga mandaps.
Nisha Jatra on Bastar Dussehra
In the rituals of Bastar Dussehra, there is no chariot circumambulation on Ashtami Tithi and Navami Tithi of Ashwin month.
On this day, it is a day to please the regional deities by offering sacrifices in their honor.
This work is done at midnight. Besides goats, Kumhra and fish are sacrificed at the midnight Nisha-Jatra ceremony.
People believe that by this the grace of the goddess remains in the region.
This tradition has been going on since the princely times.
There have definitely been changes in the tradition of princely sacrifice, but animal sacrifice continues even today.
After making changes in this mysterious Nisha Jatra, now it has become a ritual of sacrificing 12 goats.
After the worship rituals in the Danteshwari temple on the midnight of Ashtami, priests, Rajguru and other devotees reach the Nisha-Jatra temple.
with music and music carrying Mai ji’s doli, where goats are sacrificed to both goddesses after the rituals.
Khameshwari Devi is believed to reside in this temple.
This temple opens once a year.
A fragmented idol is still installed in the central part of the temple.
All the worship takes place inside the temple but there is a practice of external sacrifice in this temple.
It is believed that Goddess Danteshwari and Goddess Manikeshwari reside in this temple.
Where Danteshwari and Manikeshwari Devi reside, then all the deities of the state must reside.
According to the ritual, the members of the Rajpurohit family of Baghanpal have been preparing the Bhog Prasad made in 12 Kavads i.e. 24 matkis, which are offered to the deities, which are transported from Danteshwari temple to the Jatra Sthal i.e. the place of sacrifice by Kavad.
According to tradition, apart from the Nisha-Jatra temple, the practice of offering sacrifices according to the rituals in other local temples continues even today.
In some temples, there is a practice of offering Kumhada as a sattvic and symbolic sacrifice. Devotees reach many temples to see this sacrifice.
Nine unmarried girls and one boy are worshiped in the Mahanavami Pujan under the Kunwari Puja.
There are many traditions associated with Navratri worship.
Like Kanya Poojan.
The religious reason for this is that virgin girls are as sacred and worshipable as the mother.
Girls from the age of two to ten years are considered to be the real form of mothers.
This is the reason why girls of this age are duly worshiped and fed.
It is also called virgin worship.
In Navratri, nine girls are worshiped one each on all the dates and on Ashtami or Navami.
Jogi picked up
On the ninth day, the ritual of lifting the Jogi is completed by worshiping the Ishta Devi in front of the Jogi.
The yogi gets up from his seat and is freed from the nine days of yoga rituals.
On the day before that, the Khanda i.e. sword supplied from the Mavli temple is reinstated in the original temple along with rituals.
The Jogi, sitting continuously for nine days, wakes up in the evening on Navami Tithi and worships in the local Kali Kankalin, Ram Mandir and Mavli Mandir.
The yogi sitting in the state of yoga for 9 days is picked up from the designated place after the ritual of worship.
The lifting is done in the presence of the festival priest, chalki, manjhi, membrin, dignitaries, and Dussehra committee members.
On the day of Jogi Bithai, the sequence in which the Jogi visits the deities of the temples for 9 days, in the same order, the Jogi gets up and worships the deities in gratitude.
Restores the Khanda of the Mavli temple.
Returning from there, he worships his Kuldevi and the Jogi breaks the fast showing gratitude for the smooth completion of the festival.
After getting an invitation from Dantewada, Mavli Devi comes riding on Jagdalpur Doli to join Dussehra, which is mainly led by the members of Raj family, Kuvar family, Rajguru, public representatives, Rajpurohit on this beautiful occasion.
This welcome itself is called Parghav in the folk language.
The reception or reception of Mavli Devi is called Mavli Parghav.
Mavli Devi has temples at many places in Bastar region.
Mainly Mavli temples are established in Dantewada, Jagdalpur, Narayanpur, Madhota, Chhote Deora, Kaudavand, Navagaon, Seoni etc. villages.
A huge fair is also organized in Narayanpur by the name of Mavli.
Mavli is worshiped as the principal goddess in Bastar and is also called by many names, worshiped in those forms as well.
Many villages are also settled by the name of Mavli in the Bastar region.
The view of Mavli Parghav is as grand today as it has been in ancient times.
be it on the occasion of joining the Jagdalpur festival from Dantewada.
on the occasion of farewell or after coming to Jagdalpur city limits, Parghav means welcome.
Or, as the last episode of the conclusion of Dussehra, there should be an occasion to bid farewell to Mavli Devi and welcome Mavli Devi on reaching Dantewada.
Even today, the attraction of ‘Mavli Parghav’ is reflected in all the programs of Dussehra.
From the palace, the royal family moves in a procession accompanied by music and music accompanied by Rajguru, Rajpurohit, public representatives, and other dignitaries to lead the goddess.
The deities of the state are at the front of the procession amidst fireworks and drums.
It must be said that under the leadership of the family goddess of the royal family and the main goddess of the state, other gods and goddesses of the state also reach with their respective servants with their symbols.
Maai ji is grandly welcomed through all these symbols like Lat, Barrack, Anga, Tarash, Doli, Palki, Kursi.
As soon as Mai ji’s palanquin and Mai Danteshwari ji’s canopy reach Kutrubada, Mai Danteshwari is worshiped and welcomed.
From Kutrubada, the members of the royal family and the chief priest reach the palace with doli on their shoulders. After worshiping in the temple, doli and umbrella are given proper place.
On Vijayadashami, after completing the rituals of worshiping weapons, the chief priest circumambulates the Mavli temple as before, riding on the chariot with the goddess Chhatra and Khadga on the victory chariot. In this Rath Parikrama Vidhaan, instead of four wheels, a giant chariot with eight wheels is used for parikrama.
This chariot has eight wooden wheels. More wood is used in its construction than the full chariot, and there is a difference in texture. Due to its moving during the victory festival, it has been called the Vijay Rath or the Rainy Rath within. This chariot revolves on its predetermined route on the day of Vijayadashami. The tribals of Kodenar-Kilepal pargana have a special right to pull it.
After the circumambulation of the chariot is completed, it is customarily stolen late at night and hidden at a place called ‘Kumdakot’, about 3 kilometers away from the city.
More than three thousand deities from Odisha, Madhya Pradesh, Maharashtra and Andhra Pradesh-Telangana gather at this place and outside the state. The symbols of all these gods and goddesses are respected by establishing them at one place and after worshiping Maain ji as well as all the gods and goddesses, bhog-prasad made of new grains is offered.
On the second day, the royal family and the people of Bastar reach Kumdakot with their respective gods and goddesses and the king, while offering new grains to his family goddess, completes the Nayakhani festival with the public. Outside on the day of rain, in the Kumhadakot forest area where the ceremony of various gods and goddesses takes place.
After the Navakhani is over, the chief priest of the Danteshwari temple, riding with Maiji’s canopy and the members of the royal family riding on their vehicle in front of the chariot, walk forward through various check-crossings and main roads to the entrance of the palace. reaches near.
This ritual is the ceremony of bidding farewell to Kachin Devi, where according to law and order, after offering prayers to Kachin Devi, gratitude is presented by sacrificing as much as possible. Apart from Kachingudi located at Bhangaram Chowk, the place for Kachhin Jatra has been fixed at a short distance from Gudi. This place is on the way from Bhangaram Chowk to Pathraguda, on the side of the road near Bawas Munda Talab. Siraha, Kachin Devi reaches the Jatra venue with their symbols along with musical instruments and local deities also register their presence.
Muria Darbar in Bastar Dussehra
The meaning of Mur is beginning or origin in Halbi, that is, for the tribal families settled in this area since ancient times, the word Mur was called Muria after suffixing it with Iya. Muria means native. Tribal address was not prevalent in the princely period. Due to the excessive use of the word Muliya, Muria got transformed.
Muria Durbar was inaugurated for the first time on 8 March 1876. In the Muria Darbar, there is a discussion between the rural and urban people’s representatives on important subjects. During the princely period, there used to be a discussion between the public and the king on various issues through the court once in a year.
The resolution of problems was also quick. Manjhi, Mukhiya, Kotwar, Chalki, Naik, Paik etc. public representatives of the princely state used to present the problems of their respective areas in the court. People’s problems were discussed in this court. When any kind of difficulty came, its solution was found.
This complaint used to be of the employees of the state apart from their area. It must be said that the Muria court was established in the princely period as an autocratic judicial system which was acceptable to the people of the princely state. This tradition continues uninterrupted even today.
Kutum Jatra in Bastar Dussehra
According to the tradition before the departure of Danteshwari Mai ji’s chhatra and Mavli’s doli, the last episode of Dussehra festival, after Kutumb Jatra Puja Vidhan, the deities of different places who came to participate in Dussehra are given farewell. During this, while bidding farewell to the village deities, their priests are honored by giving new clothes and gifts.
Apart from the village deities, all the direct, indirect, known and unknown deities involved in the Kutum Jatra are sacrificed on this auspicious occasion with due respect and according to their power.
The invited deities are gathered at one place by organizing Kutumb Jatra. During the festival, apologies are also made for known and unknown mistakes and wishes for the happiness and prosperity of the state are expressed.
Again expressing gratitude to the village gods and goddesses, a public sacrifice is performed and the gods and goddesses are given respectful farewell.
Farewell to Danteshwari and Mavli on Bastar Dussehra
The last ceremony of the farewell worship ritual of Danteshwari Mai and Mavli Mai, which is considered very important and sacred, is also organized respectfully with full grandeur. In this holy ritual, the way Mai ji’s chhatra and doli are welcomed with full grandeur on the day of Mavli Parghav, with the same respect and respect, a grand farewell is done in the form of a procession.
After staying in Jagdalpur for about a week, respectful farewell is given to Dantewada. According to the tradition, with the grandeur with which Mai ji is welcomed to Mavli Parghav, farewell is also given with the same grandeur. This ceremony of the end of Dussehra is completed with full grandeur.
The huge platform is decorated with flowers and the platform is provided to the chhatra and doli. Chief priest of Danteshwari temple of Dantewada and Jagdalpur, royal family, Rajpurohit, Rajguru, public representatives, administrative officers, officials of Dussehra committee, community leaders and other large number of people are present. A salute is given by the armed forces to the sound of the police band in honor of Maiji.
Rare Evidence of Labor, Cooperation on Bastar Dussehra
In the context of Bastar Dussehra chariot construction, the quote is remarkable. The giant wooden chariot used in Bastar Dussehra is the symbol of this special festival of the world which lasts for 75 days. Like a double-storeyed building, this wooden work, which extols the glory of the sons of the soil, has been a wonder for the world’s artisans for centuries because of its compositional specialty, of regional labor seekers’ love for art and their dedicated power towards Maa Danteshwari of Bastar. subject is.
This giant chariot has not been conceived by any special engineer, who has received a degree from an honorary university, but has been done by those sons of the earth who have lived the religion of companionship in the lap of nature, in whose heart there is a timeless shape of worship and worship. It is formed on the strength of powerlessness.
The construction of Bastar Dussehra Chariot imbued with the feeling of co-operation, labor cooperation and social concern is actually a Karmayagya, in which for 75 days sweat points of labor are absorbed, in fact this verse of Gita is also for this purpose –
“कर्मण्ये वधिकरस्ते मा फलेषु कदाचन“
The world-famous Dussehra festival, which lasts for the longest period of 75 days in the world.
So, separate national and international festivals due to their festivity and religious significance.
Every work from chariot construction to its operation is among the tribals.
Well-versed in their crafting skills, the villagers give shape to the various parts of this gigantic chariot.
The most important work after the construction of the chariot is the safe circumambulation of the chariot.
As such, the flower chariot which lasts for 6 days is pulled by the villagers by tying it with a thick rope made of siyadi bark as per the instructions of the boatmen of different villages.
Sometimes patwari and revenue inspector are also given the opportunity to guide them.
Anyway, on the day of rain, the giant chariot has to be dragged two kilometers away to Kumhdakot, after circumambulating the city in front of the palace, from where the chariot is pulled back to the original place on the day of rain outside.
There is a need for discipline in the manpower cooperation that takes place in the meantime, which the Madiya tribals execute very efficiently.
It must be said that there is respectable participation of the villagers in the entire operation of the Dussehra festival. During the entire duration of the festival, a common tribal of Bastar feels that he is an inseparable part of the entire event. The importance of this vision is no less.