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Special Festivals || Tribal Festivals || Fairs & Exhibitions

Akshyaya Trutiya | Gahma Purnima | Makara Sankranti | Ashokashtami | Ganesha Chaturthi
Nuakhai | Basanta Panchami | Hingula Yatra | Prathamastami | Baseli Puja | Janmastami
Raja Sankranti | Chaitra Parba | Kartika Purnima | Rama Navami | Deepavali | Khudurukuni Osa
Savitri Brata | Dhanu Yatra | Kumar Purnima | Shamba Dasami | Dola Purnima (Holi)
Lakshmi Puja | Sital Shashti | Durga Puja | Magha Saptami | Visuva Samkranti
Dusserah | Mahashiva Ratri | Viswakarma Puja
JAGANNATH TEMPLE FESTIVALS
Basant Panchami | Chitou Amavasya | Nava Kalebara
Chandan Yatra | Devasnana Purnima | Rath Yatra

Janmashtami:
The birthday of Lord Krishna, the eighth incarnation of Lord Vishnu, is celebrated as Janmastami. It falls on the eighth day of the dark half of the month of Bhadraba. Of all the divine incarnations of the God, Sri Krishna is the most adored. By virtue of His divine Leelas or sports, Krishna has become the darling of the humanity. The purpose of taking this avatar or incarnation was, as explained in the Bhagavat Geeta, the annihilation of evil and the establishment of truth and virtue. As such, from His infancy onwards Krishna destroyed numerous demons (suggestive of evil forces) who were harassing the Gods and men alike. Later, as an ally of the pandavas, He brought about in the interest of truth and justice, the war of Kurukshetra to destroy the wicked Kauravas and restore legitimate rights to the honest and truthful Pandavas. It was from this battle field that He delivered His Message to the suffering humanity which has come down to us as the most sacred book 'Geeta'. All His sports or Leela have been elaborately described in the Bhagavata, Mahabharata, HariJanma and many other religious texts. The birth day of the Lord is, therefore, celebrated as one of the greatest of all Hindu festivals in all houses.

Lord Krishna was born at mid-night when the moon entered the house of Vrisabha at the constellation of the star Rohini on the eighth day of the dark half of the month of Bhadrab. Therefore, it became customary to observe fasting upto mid-night till the exact hour of birth. When the fixed hour comes conches are blown, gongs are sounded, slogans involving the God are given which heralds the birth of Krishna. After this Bhog (food offering) is offered to the deity and the fast is broken.

The festival is widely celebrated in all vaishnavite temples, monasteries and houses. Clay images of Krishna are also worshipped on this occasion. The festival is devoutly observed by the cowherd community of Orissa, as Krishna lived and spent his childhood days in Gopa. The next day is observed as 'Nandotshaba' by this particular community as a reminiscence of the festival that was held by Nanda Raja, to celebrate the birth and arrival of Krishna. The young boys sing songs related to Krishna's sport and dance to the beats of resonant sticks.

While vaishnavism was the court-religion of Orissa since 11th century A.D., the cult of Krishna worship was made popular during 15th century A.D. by Shri. Chaitanya and his followers. Though temples exclusively dedicated to Krishna are few in Orissa, the representative deities at Lord Jagannath are no other than Krishna who is known as Madana Mohana, Ramakrishna, Gopala, Gopinath etc.

Raja Sankranti:
Raja Sankranti (Swing festival) or Mithuna Sankranti is the first day of the month of Asara (June-July) from which the season of rains starts. It inaugurates and welcomes the agricultural year all over Orissa which marks, through biological symbolism, the moistening of the summer parched soil with the first showers of the monsoon, thus making it ready for productivity. To celebrate the advent of monsoon, the joyous festival is arranged for three days by the villagers. Though celebrated all over the state it is more enthusiastically observed in the districts of Cuttack, Puri and Balasore. The first day is called Pahili Raja (Prior Raja), second is Raja (Proper Raja) and third is Basi Raja (Past Raja).

According to popular belief as women menstruate, which is a sing of fertility, so also Mother Earth menstruates. So all three days of the festival are considered to be the menstruating period of Mother Earth. During the festival all agricultural operations remain suspended. As in Hindu homes menstruating women remain secluded because of impurity and do not even touch anything and are given full rest, so also the Mother Earth is given full rest for three days for which all agricultural operations are stopped. Significantly, it is a festival of the unmarried girls, the potential mothers. They all observe the restrictions prescribed for a menstruating woman. The very first day, they rise before dawn, do their coiffeur, annoint their bodies with turmeric paste and oil and then take the purificatory bath in a river or tank. Peculiarly, bathing for the rest two days is prohibited. They don't walk bare-foot do not scratch the earth, do not grind, do not tear anything apart, do not cut and do not cook. During all the three consecutive days they are seen in the best of dresses and decorations, eating cakes and rich food at the houses of friends and relatives, spending long cheery hours, moving up and down on improvised swings, rending the village sky with their merry impromptu songs. The swings are of different varieties, such as Ram Doli, Charki Doli, Pata Doli, Dandi Doli etc. Songs specially meant for the festival speak of love, affection, respect, social behaviour and everything of social order that comes to the minds of the singers. Through anonymous and composed extempore, much of these songs, through shere beauty of diction and sentiment, have earned permanence and have gone to make the very substratum of Orissa's folk-poetry.

While girls thus scatter beauty, grace and music all around, moving up and down on the swings during the festival, young men give themselves to strenuous games and good food, on the eve of the onset of the monsoons which will not give them even a minute's respite for practically four months making them one with mud, slush and relentless showers, their spirits keep high with only the hopes of a good harvest. As all agricultural activities remain suspended and a joyous atmosphere pervades, the young men of the village keep themselves busy in various types of country games, the most favourite being kabadi. Competitions are also held between different groups of villages. All nights 'Yatra' performances or 'Gotipua' dances are arranged in prosperous villages where they can afford the professional groups. Plays and other kinds of entertainment are also arranged by enthusiastic amateurs.

The special variety of cake prepared out of recipes like rice-powder, molasses, coconut, camphor, ghee etc. goes in the name of Poda Pitha (burnt cake). The size of the cake varies according to the number of family members. Cakes are also exchanged among relatives and friends. Young girls do not take rice during the three-day festival and sustain only with this type of cake, fried-rice(mudi) and vegetable curry. 

Chaitra Parba:
The 'Chaitra Parba' or 'Chhau Festival' commences from the 11th April every year and continues for three days concluding on 'Mahavisuba Sankranti Day' at Baripada. This is the festival of festivals which is enjoyed by the people of the country and the enthusiasts from abroad. 

Kartika Purnima:
The whole month of Kartika (October-November) is considered to be the most sacred among all the twelve months of the year. During this month all the pious Hindus refrain from eating fish, meat or egg. All of them take pre-dawn bath and visit temples as a matter of routine. The last five days are considetd more sacred in which there is wide participation. Taken together the days are called 'Panchaka', the last day being the Kartika Purnima. Every day they take food only once in the afternoon which is known as 'Habisha'.

For all the five days the women after purificatory bath in the early morning draw beautiful flower-designs around the chaura (a small temple like structure with a Tulasi plant overhead) with colour powders produced indigenously. Fasting for the day is commonly observed. Most of the Shiva temples get crowded with devotees offering prayers to Lord Shiva who is said to have killed the demon Tripurasura on this day. Group-singing of kirtans and loud beating of Mrudanga and cymbals continue for the whole day.

Another festival that takes place in the morning is significant to the ancient history of Orissa. This reminds the maritime glory of the State. In olden days the Sadhabas (Sea traders) used to sail off to distant islands like Java, Sumatra, Borneo, Ceylon etc. for their trade by huge boats (Boita). The women of the community were giving them a hearty send off on this day. The days are now gone, but the memory is still alive. Now, people float tiny boats made out of cork and coloured paper or bark of the banyan tree while reminiscing the past glory. This is called 'Boita Bandana'.

The next fortnight of the month is spent propitiating the dead ancestors. In every evening, a covered but perforated earthen pot carrying an earthen lamp inside is hoisted to a pole to help guide the ancestral spirits to descend on their respective villages and homes. The members of a family light a bunch of jute-stalks with the invocation "Oh ! the ancestors come in the darkness and go in the light." This is called 'Badabadua Paka'.

In the city of Cuttack and some other places huge images of Kartikeswar are built and worshipped. At night they are taken out in procession and are immersed in the river Mahanadi, near a Shiva temple. Exactly at this place a big fair known as 'Bali Yatra' is held for about three-four days. The name of the festival has two significances. Some are of opinion that on this day the Sadhabas were sailing off to Bali and therefore, the name. Some others believe that Sri Chaitanya the great vaishnavite saint of Bengal on his way to Puri landed on this day at Cuttack after crossing the sand-bed (Sand is Bali) of the river Mahanadi.

Thousands of People congregate at the fair-ground where innumerable varieties of goods are bought and sold. People also enjoy boating with friends and family in the moon-lit night. 

Rama Navami:
The birthday of Lord Rama is observed as Ramanavami on the ninth day of the light half of the month of Chaitra. Though there are very few temples dedicated to Rama in Orissa, this festival is widely celebrated by the performances of Ram Leela (the sport of Rama) based on the famous epic Ramayana. Beginning from this day the performances continue for over a month. Some observe fasting on the day and take food only after visiting the temple. There are several centers where the performances are held with great sanctity. The Ram Leela, held in Asureswar of Cuttack district and Dasapalla of Puri district are well known.

Deepavali:
The quiet month of Kartika climaxes on the Deepavali night in the festival of lamps. It is the last day of the dark fortnight. This festival of lights is observed widely all over the country. In the evening all the homes are decorated and lighted with rows of earthen lamps. Varieties of crackers are also burst. Cakes and delicious dishes are prepared in every household. In all, the festival is celebrated with fire-works, illumination, feasting and gambling.

The festival is also known as Kalipuja, as the Goddess is propitiated on this day. Huge images of the terrific Goddess are built and worshipped. This tradition has come to Orissa in imitation from Bengal. 
Some people, especially the business community observe it as a New Year's day and worship Goddess Lakshmi on the occasion. On this day they settle their business accounts, bury old enimity and start pursuits anew for the coming new year. Worshipping Lakshmi on the day specified for Kali is also significant. In some Puranas it has been stated that Lakshmi, the Goddess of wealth was a captive in the nether world. On this day she was freed by Vishnu form the clutches of Bali. Therefore, the festival is celebrated in Her honour.

Another account is available which says that this day is the reminiscence of the festival that was held by the rejoicing people of Ayodhya to celebrate the coronation of Sri Ram. Therefore, the festival is marked with mirth and merriment.

Peculiarly this festival is celebrated differently by the low-caste Hindus in the district of Mayurbhanj. They call it 'Bandana'. The festival is observed for three days beginning from Deepavali. On this occasion they worship the cows and bullocks. On the first clay the cattle are cleanly bathed in rivers or ponds. Then at home, their horns are oiled, their feet are washed with water mixed with turmeric and marks of vermillion paste are put on the forehead. In the afternoon sturdy young bullocks decorated with patches of colours all over the body and are tethered to poles with a strong rope. A group of people singing, dancing and playing drums (Madal) followed by an enthusiastic crowd approach the bullocks one by one. One of them holds tiger-skin and frightens the bullock. When the bullock gets terrified and charges violently, he gets away to the back or side foiling all attempts made by the bullock. Thus they make all the bullocks dance one by one tethered from one end to another in the village street. The nights are spent with drinking, feasting, singing and dancing. This reminds us of the bull-fight that takes place at Madrid in Spain.

Khudurukuni Osa:
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. 

Savitri Brata:
The Amavasya (last day of the dark fortnight) in the month of Jyestha is known as Savitri Amavasya or Savitri Brata. This day is most auspicious for the married Hindu women with husbands alive. They observe it as a vow with great devotion and pray for the long life of their husbands.

The Brata has been named after Savitri. In Mahabharata and other puranas the romantic episode of Savitri-Satvaban has been elaborately narrated with ideological veneration. Savitri was the beautiful daughter of king Aswapati of Madra Desa. She was unparallel both in virtue and beauty. As a suitable groom couldn't be found out, her father gave her complete freedom to choose her own partner in life. With a band of veteran ministers she travelled many countries and religious centres in search of a suitable partner, but couldn't find one of her choice. While returning desperately a handsome young man caught her eyes. He was engaged in cutting wood in a jungle. The young man was no other than Satyaban, a prince in exile who was living in the forest with his blind father Dyumatsen. Savitri selected him as her life's partner. But Narada forecasted that he would die young. Then the king asked his dear daughter to select another. But, Savitri was firm in her determination and ultimately married him. She left the palace and lived with her husband and the in-laws in the forest. As a devoted wife and daughter in-law she took all pains to take care of them.

Gradually the ordained time for the death of Satyaban drew near. One day while cutting wood in the jungle his head reeled and he fell down from the tree and then expired on the lap of his beloved wife, Savitri. Then appeared Yamraj, the death God to take away the soul of Satyaban from his body. Savitri, deeply hurt pleaded to Yamraj not to be separated from her husband. If at all he would take away the soul of her husband she would also follow. Yamraj was taken aback at such a request and explained that it was impossible.

Instead he wanted to grant three boons. Savitri cleverly asked for three boons and Yamraj, in haste, conceded to it. Savitri could regain the kingdom of her father-in-law by his first boon; get back the eyes of her in-laws by the second boon. The third boon was that she would be the mother of hundred sons and without a husband it was an impossibility. As a Sati, she can't take another husband. Yamraj, being out witted and moved by the devotion of Savitri returned the life of her husband. Satyaban came to life again and both of them lived happily thereafter.

In deep regards to Savitri all Hindu women observe this festival worshipping and propitiating her as a Devi. The morale of the festival is to teach the women to be virtous devotional and painstaking like Savitri to make worldly life happy and peaceful.

In the early morning the women take purificatory bath and wear new clothes, new bangles and apply vermillion on the fore-head and the hair-parting line. Images of Savitri are never made. The grinding stone (sila-pua) is represented as Savitri and worshipped. Wet pulses and rice, mango, jackfruit, lemon, banana and several other fruits are offered as Bhoga (offering). After observing fasting for the whole day they simply take the Bhoga. In the afternoon when all formalities of worship are over they bow low to their respective husbands and elderly people.

Dhanu Yatra:
Dhanu Yatra relating to the episode of Lord Krishna's visit to Mathura to witness the ceremony of 'Bow' organised by Kansa as described in the 'Bhagawat Purana' is colourfully observed at Baragarh in Sambalpur district. The entire topography of Baragarh is rendered into the elements of Drama. The town of Baragarh becomes Mathura, the river Jira becomes Yamuna and the village Amapalli on the other bank of the river becomes Gopa. Different acts of the Puranic description are performed at their right places and the spectators move from place to place with the actors to seethe performances. The drama and reality get inextricably fused. The festival continues for 7 to 11 days preceding Pausa Purnima, the full moon day of Pausa which falls in December-January every year. The performances are held from 3 P.M. to 9 P.M. which are followed by entertainment programmes during the whole night.

Kumar Purnima:
Kumar Purnima is the full-moon day in the month of October-November. This autumn festival is one of the most popular and important festival of Orissa. Kumar or Kartikeya, the handsome Son of Shiva was born on this day. He also became the God of war. As young girls always wish for a handsome husband, they propitiate Kumara who was most handsome among the Gods. But, peculiarly enough there is no ritual for the God, instead the Sun and the Moon are worshipped.

In the early morning the girls after their purificatory bath wear new garments and make food-offerings to the Sun. They observe fasting for the day. In the evening when the moon rises they again make food offerings of a special variety and take it after the rituals are over.

It is a festival of rejoicing for the girls. All of them sing and dance. The songs are of special nature. They also play a kind of game known as 'Puchi'. They also indulge in other varieties of country-games.

This day is also observed as the birth day of Lakshmi, the Goddess of wealth. Therefore, many people worship the Goddess at their homes and keep themselves awake by playing Pasha (Chess), and other indoor games. Significantly it suggests that those who wish to acquire wealth should always be vigilant at night. It is for this reason the owl, the bird which sleeps in the day and comes out only at night.

Shamba Dasami:
The tenth day in the bright fortnight of the month of pousha (Nov.-Dec.) is known as Shamba Dasami. The day is dedicated to the worship of the Sun God and is peculiar to Orissa.

There is a legend attached to the festival which tells about how and when the festival came to be observed. It also finds mention in the Shamba Purana. Shamba was the most handsome son of Krishna who was also very proud. He never paid any respect to his elders and mostly spent his life in licentious habits. Once he came across Narada, who is revered by all Gods and Goddesses. But Shamba didn't pay any respect to him. Instead he played tricks. This enraged the sage. In order to take revenge of this insult Narada made a false allegation against him before his father Lord Krishna that he had seen him in love-play with Gopis who are to be respected like mothers. Enraged with this Krishna cursed him to be afflicted with leprosy. As a result Shamba got afflicted with leprosy and lost his handsome features which were his pride. Narada never believed that the curse would be so severe. He repented and then advised Shamba to go to the Maitreya Bana to sit in penance to receive the blessings of the Sun God who would only cure him from this dreadful disease. Shamba sat in penance for long twelve years. Being pleased with his devotion the Sun God cured him of the disease. The day Shamba was freed from the disease is known as Shamba Dasami. The day is observed as a festival to propitiate the Sun God as the best healer of diseases.

Maitreya Bana is identified with the present site of Konarak where Shamba spent the rest of his life worshipping the Sun God. Later, considering the religious importance of the place Langula Narasingha Deva, the mighty Ganga ruler of Orissa built the famous shrine of Sun God at Konarka in 13th century A.D.

This is another variant of the legend about Shambara Dasami. It says that once Narada came to Dwarka. There he found Rukmini the spouse of Krishna to be morose and tearful. On enquiry Rukmini disclosed that she gave birth to a child as beautiful as Madana, the Cupid, but he was abducted by a demon and since then there is no end to her plight. Then Narada consoled and advised her to pray Sun God to get back her child. To arouse belief and strength in her, he narrated another story about the efficacy of such prayer. This tale has it that there was a Brahmin in Arka Kshetra (Konarak) named Goutama. He had three beautiful sons by his wife Padmamukhi. To his ill luck all of them died one by one. His grief-stricken wife attempted to commit suicide. The Brahmin forbade her and then persuaded her to pray Sun God. She sat in deep penance praying the God. Being moved by her devotion and, prayer the Sun God fulfilled her desire and she was again blessed with children. Narrating the story Narada advised Rukmini to worship the Sun God accordingly. She followed his advise and prayed the God with utmost devotion. In the mean time, the lost child Pradyumna killed the demon Sambarasura who abducted him and came down to his parents in a Vimana (aircraft). Both Krishna and Rukmini became overjoyed getting back their son. According to this version, as the demon Sambarasura was killed on this day, the festival is known as Sambara Dasami.

This festival is mostly observed by the elderly women who propitiate the Sun God to keep their children free from all diseases. Those who are childless also pray for children.

On this day, the Sun God is invoked thrice. Once in the morning, then at mid-day and lastly in the evening, before the sun sets.

Dola Purnima (Holi): 
Dola Purnima or Holi is a popular festival in the coastal districts of Orissa. It is the full-moon day in the month of Falguna (March). Through the festival the spring is welcomed and enjoyed with mirth and merriment. This festival has been referred to in the puranical texts as Basantotsaba or the spring-festival. Some scriptures testify that the Madanotsaba, the festival held in honour of Madana or the Cupid was later transformed as the Dolatsaba or swing-festival of Krishna. Therefore, Krishna is propitiated on this occasion as Madanamohana. Description of the festival as Dolatsaba finds mention in a number of puranas and other Sanskrit texts. The Padma Purana says, "One is expiated of all sins, who gets a vision of Krishna swaying in the swing." Though the festival of Holi is observed for a day with mirth and merriment all over the country, the festival is celebrated for five days in Orissa. It starts from the tenth day of the bright fortnight of the month of Falguna (Feb-March) known as Fagu 'Dasami'. Smearing the heads with Abira (a violet coloured powder) the people take round the idols of Madanamohana in richly decorated palanquins known as Veemana. The procession is led by village drummers, pipers and the Sankirtana Mandalis. The procession halts in front of each household and the deity is offered Bhog. The daily rounds of the deity for the four days is called Chachery. On the final day of the purnima the celebration culminates in a swing-festival for the deities. The idols carried in veemanas from a number of villages assemble in an important place where swings are fixed on a platform. They are made to swing to the accompaniment of devotional music sung in chorus. In olden days the beginning of the new year vvas calculated from the spring-season. After the swinging festival of the deities, the Ganaka or Jyothisha (astronomer-cum-fortune teller) reads out the new Oriya almanac and narrates the important events that are to take place during the year. For this reason, some are of opinion that this festival is purely to celebrate the new year. On the fourteenth day of the fortnight there is a function in which a straw-hut is set to fire amidst much amusement and excitement. This is known as 'Holipoda' (burning of Holi). The legend about it is that, Holi was the most beautiful sister of Hiranyakashipu, the demon-king. As an ardent devotee of Shiva she got the boon that she would never die of drowning or burning. Inspite of all heinous attempts Hiranyakashipu couldn't kill his son Prahlada, the devotee of Vishnu Then he planned to burn him to ashes. As Holi would never get burnt she was asked to walk into the blazing fire with the child in her arms. Surprisingly the child came out unhurt but Holi was burnt to death. Enraged at this Hiranya asked Shiva about the inefficacy of His boon. Then Shiva replied, "I granted her the boon to protect herself, not to kill anybody." As a reminiscent to this, the Holipoda is celebrated and the next day is the festival of colours 'Holi', in which people smear colour powders on each other's face and head and squirt coloured waters. There is much fun and merriment in the festival. In some places the burning of the straw hut is known as Mendhapodi or the burning of a ram. A legend attached to it says that a demon known as Mesha was causing terror in the Heaven and Earth, Gods as well as human beings prayed Krishna to rescue them from his atrocities. Krishna killed and burnt him to ashes. It is, therefore to reminiscent this event that a hut is burnt which represents the abode of the demon. In many places of the State big fairs are arranged where idols of the deity are assembled. These fairs are called 'Melana'. The Veemanas of the surrounding villages are placed in a row for public view. Keen competition is observed in the decoration of the veemanas. When all the expected veemanas reach the place, display of fire-works takes place and this is watched by thousands of enthusiastic crowd. In the fairs agricultural implements, commodities, household articles and furniture are bought and sold. Such Melanas or Fairs continue till the month of Chaitra in different places of the district of Cuttack, Puri and Ganjam.

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