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Odissi Music | Odissi Dance | Animal Mask | Baunsa Rani | Chaiti Ghoda | Changu Nata
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ODISSI MUSIC:
The systematised and developed form of music which has been sung in the world famous temple of the Lord Jagannath at the sacred Puri-Dhama in its different festive occasions as a part of the temple services, and cultured in the ‘Jaga-Akhadas’ of Puri and 16 Sasanas, 36 Karavada (Brahmin villages) as well as other rural areas in the district, is known as Traditional Odissi Music. This tradition is also having a long and glorious history of its own for more then 2500 years. It is performed deftly in the shape of Raga-Ksydrageeta-Prabandha-Gana a form of Indian classical music by the illustrious and celebrated poet Sri Jayadeva in Orissa.

Like Hindustani and Carnatic systems, Odissi music is a separate system of Indian classical music and is having all the essential as well as potential ingredients of Indian Classical form. But it has not come to limelight due to apathy from the time of British rule in Orissa, want of its proper study, revival, propagation, etc. Despite the fact, the traditional music form could be saved and maintained in its pristine form. Thanks to the musicians particularly of Jaga Akhadas of Puri district, who could develop and maintain the music. The music movement of Orissa, however, took a different turn after independence.

Like other aspects of her culture, music of the sacred land (Orissa) is charming, colourful, variegated encompassing various types. The existing musical tradition of Orissa, the cumulative experience of the last two thousand five hundred years if not more, can broadly be grouped under five categories such as : (1) Tribal Music, (2) Folk Music, (3) Light Music, (4) Light-Classical Music, (5) Classical Music, which need a short elucidations for better understanding the subject in all India context.

The tribal music as the title signifies is confined to the tribals living mainly in the hilly and jungle regions and sparsely in the coastal belt of Orissa. It is interesting to note that Orissa has the third largest concentration of tribes constituting about one fourth of the total population. They are distributed over 62 tribal communities.

Orissa is the treasure house of Folk Songs which are sung on different festivals and specific occasions in their own enjoyment. Folk music in general is the expression of the ethos and mores of the folk communities. Of the bewildering variety of folk music of Orissa, mention may be made of Geeta, Balipuja Geeta, Kela Keluni Geeta, Dalkhai Geeta, Kendra Geeta, Jaiphula Geeta, Ghumura Geeta, Ghoda Nacha and Danda Nacha Geeta, Gopal Ugala and Osa-Parva-Geeta etc.

Bhajan, Janan, Oriya songs based on ragas, Rangila Chaupadi etc. are grouped under Light classical music, which forms an important segment of Orissan music. Sri Geetagovinda, Anirjukta Pravadha, Divya Manusi Prabandha, Chautisa, Chhanda, Chaupadi (now known as Odissi), Champu, Malasri, Sariman, Vyanjani, Chaturang, Tribhang, Kuduka Geeta, Laxana and Swaramalika are the various sub-forms, which individually or collectively constitute the traditional Odissi music. These sub-forms of the traditional Odissi music, can be categorised under the classical music of Orissa.

ODISSI DANCE:
Odissi is the classical dance form that originated in the ambience of the temples. It is a lyrical form of dance with its subtelety as its keynote. The intimate relationship experienced between the poetry and music in Odissi is a feature on which the aesthetics of the style is built. It is a "sculpturesque" style of dance with a harmony of line and movement, all its own.

The history of Odissi dates back to somewhere between the 8th and the 11th century, when the kings took great pride in excelling in the arts of dance and music. It is during these centuries that inscriptions referring to "Devdasis", the women who were conseciated to the worship of the deity, were carved at the Brahmeshwar temple. "Devdasis" apparently played an important part in the temple ritual and were required to perform from early evening to the bedtime of Lord Jagannath, the temple deity of Puri.

Jayadeva's "Geeta-Govinda", the bible of an Odissi dancer, written in the 12th century, has stupendous influence on the arts of Orissa. The "Ashtapadis" were marked with specific ragas and talas. Around the 15th century, during the reign of Surya Dynasty, the element of "abhinaya" or expressional dance entered Odissi. During the same time Maheshwar Mahapatra wrote his "Abhinaya Chandrika", an elaborate treatise on Odissi dance style, and today, the basic to any study of it. By the 16th century, there were three kinds of dancers in Orissa: the "Maharis" in the temples, the "Nachunis" in the royal court, and the "Gotipuas" in the gymnasiums - who performed for the public. The religious revival of the 18th century saw a return of temple patronage to the arts. But the "Maharis" were slowly disappearing and their place was being taken by the "Gotipuas", young boys dressed as girls. These boys were trained in physical culture in the "Akhadas", and it was them who preserved the basic for restructuring of the ancient dance tradition.

The technique of Odissi is based upon the "Chowka", a manly posture, and the weight of the body is distributed equally on both the sides. It is the posture of Lord Jagannath of Puri and reflects the balanced, all-encompassing and universal quality of "dharma" of Lord Jagannath. It is a "Sambhanga" or equally distributed position in terms of weight.

Next comes the "Abhanga" position, in which body weight is displaced to any one side due to deflection of one or the other knee, in either standing or half sitting posture.

Then comes the "Tribhanga" position, the three-bend posture, in which a series of triangles are formed in the body. The bends are made at the knees, the torso and the neck. It is an extremely feminine posture represented in sculptures of female figures and is based upon the Hindu concept of iconography.

What is interesting about Odissi is that body position is not merely a part of the vocabulary or frame-work. The posture by itself conveys a particular mood or message. The names of these postures too express the moods they represent.

The verses used by the Odissi dancer for narration are extremely ornate in content and suggestion. The finest example of these are of course, the "Ashtapadis" of the "Geeta-Govinda". Several considerations would contribute to the delineation of these items for expressions in dance. They would mainly involve the spiritual and devotional aspect on one hand, and the "Sringara" (the aspect of love) on the other hand. Quite simply, this could signify the human element in God and the element of Godliness in man. The "Abhinaya" in Odissi is evocative and classical in its stylization and is often interspersed with "Nritta" (the pure dance), which interludes as connecting link between two verses or ideas.

Items presented for an Odissi recital form a pattern of development which is both physically practical and also aesthetic. The "Mangalacharan" is an offering made at the start of the programme. "Rangamancha-pravesh" is the entry on to the stage with floral offering. "Rangabhumi pranam" is thr salutation to the stage and the earth, and is the first concept or idea. This is followed by the "Ishtadeva vandana" - an obeisance made to the dancers' favourite deity. The "Trikhandi-pranam" follows, where salutations are made to the goda, the guru, and the audience, thus concluding the item with "Anjali-hasta" - a gesture of greetings and devotion.

The "Batu" is an item of pure dance that is derived from the influence of the Tantric worship of Balukeshwar Bhairav, an aspect of Lord Shiva. The "Pallavi"is an elaboration of both dance and music. "Abhinaya" comes next, involving enactment of a lyric, followed by the concluding item "Moksha" which is liberation - which is the main aim of life and possibility of attaining is through devotional practice of the art of dance.

The costume of the Odissi dancer is a silk saree draped in a practical and comfortable style. The wears the head ornament called the "Mathami", "Kapa" on the ears, "Kankana" on the wrists, armlets called "Bahichudi" or "Tayila" and an elaborate belt. She wears on her ankles bells strung together on a single cord. A "Padaka-tilaka", a necklace with a locket rests on the chest. An Odissi dancer has elaborate hair-do in a knot adorned with the "Tahiya" which represents a temple tower. Garlands of flowers are woven into the hair. Palms and soles are painted with a red liquid called the "Alta".

The musicians accompanying the dancer are mainly the pakhawaj players, the flutist, and a singer.

Dance is an expression of man's joy through rhythmic and spontaneous movements. This pure expression and energy, when put in a classical mould must strictly adhere to the codes of a systematized technique, and Odissi bases itself on a wealth of such techniques which make this dance aesthetically appealing and visually delightful.

Animal Mask Dance:
Animal Mask Dances are prevalent in village of south Orissa specially in the district of Ganjam. Particularly during Thankurani Yatra, when the idols are taken out on the streets, the animal mask dancers go dancing before the procession. During the marriage ceremonies too, they lead the bridegroom's procession to the bride's house.

The three animal mask dances typical of the area are the tiger, bull and horse. Two persons get into cane frame and conceal themselves within it. Their legs become the legs of the animals they are representing.

Baunsa Rani:
Baunsa Rani literally means "The Bamboo Queen". Mainly little girls exhibit various acrobatic postures on the crossed bamboo bar as well as on the floor with exquisite scintillating movement synchronized with the beat of drums and songs.

Chaitighoda Nacha (Horse dance in the month of Chaitra):
This folk items is connected with the Sakti cult of coastal Orissa confined to the people of Kaibarta caste only. This festival is observed by the Kaibartas in the month of Chaitra from the fool moon day to eight day of Vaisakha in honour of their caste deity Vasuli devi. A horse ridden man with the head of a horse well-dressed and trunk built of bamboo, dances to the tune of Dhola and Mahuri accompanied by songs composed by the local poets. The dancing party consists of two dancers, one male and one female, a drumer and a piper. The Kaibarta song of Achutananda Das, (one of the poets of Pancha Sakha group flourished in the sixteenth century) is believed to be only religious text of the Kaibartas. The origin of this dance goes back to the hoary past.

The goddess Vasuli is held very high among the Kaibartas. Here it may be mentioned that the goddess has a wide distribution in Orissa, but is considered to be the oldest in Puri where Raja of Puri provided land grants for regular worship of the deity. Vasuli in many places is taken to be one of the manifestations of the Durga and one of sixty-four Yoginis.

The horse dance is very popular and attracts a large audience. The performing group consists of three main characters- Rauta, Rautani and the Horse dancer, besides the drummer and the piper. The songs recited in the performace consists of the episode from mythology. Rautani is Rauta's Co-dancer and Co-singer.

Changu Dance:
Changu is rural variety of the tambourine. It is played by the male members of the Bhuiyan, Bathudi, Kharia, Juang, Mechi and Kondha communities of Sundergarh, Keonjhar, Mayurbhanj and Phulbani. The dance in accompaniment to the Changu is performed by women alone. The men only sing songs, play on the Changu and move with the female dancers with simple steps. While the women advance they recede back and on their advance the females retreat. In between, the male dancers perform vigorous stunts in which they leap into the air and make wide circling movements.

Peculiarly enough the women cover up their person with long local made Saris. Only their bangled hands and feet remain visible. In a group the female dancers dance in a half-sitting position with swaying and sometimes jerky movements. During festivals and on any moon-lit night the young boys and girls assemble and dance to express their joy in living.

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