In the debris of colonialism, the Odia nationalism emerged valiantly during the Paik Revolution of 1817 spearheaded by Mukund Dev III and Buxi Jagabandhu.
Jayi Rajguru, an ardent devotee of lord Jagannath, believed in the trans-humanism in Jagannath cult. He did not agree to the proposal of Khurda to surrender. His appeal turned to a mass movement not only in Khurda but also in the neighbouring States. His soldiers fought bravely and finally he surrendered. But his brutal murder binding in two dividing branches of a banyan tree created heroic spirit beyond imagination and he became first martyr of India in 1806 AD.
Chakhi Khuntia, another devotee and Sevayat of lord Jagannath, was a hero of Sepoy mutiny. He composed many devotional songs and took active part in Sepoy mutiny.
Ram Chandra Dev I, the King in a desperate attempt to save lord Jagannath and his position, cast off his religion and got married to Razia. This was not appreciated by his family members and orthodox Hindus. Finally, he committed suicide. This was a shocking incident affecting the sentiment of Odias.
During 1866 Bengal famine in which almost one third of Odia population died exposed the inefficiency of British administration. That was followed by establishment of Cuttack printing press by Bichitrananda Das and publication of Utkal Dipika from same press by Gourisankar Ray. The Utkal Dipika championed the cause of language based Odia nationalism when there was a claim that Odia is not a separate language.
In 1878 AD the revered King Dibyasing Deb was arrested, tried and sentenced to life imprisonment on the ground of murdering a Sadhu. People of Odisha never believed that he was guilty of the crime. There was immense uproar over the issue. John Beams writes that when the case of King was tried immense excitement was around all over Odisha and crowds assembled in huge numbers round the judge’s court. Utkal Dipika supported the king along with other poets. Godavarish Mishra in his novel ‘Nirbasit’ described the chain of events which proved his innocence. later conferring the Raja title to his minor son was appreciated by people though British Government was hesitant for such conferment.
The British Government designed to take over the right of management of Jagannath Temple from Raja family and vest it in a committee. A receiver was appointed too. The grandmother of the minor prince namely Suryamani Patamahadei was the defendant in the case. On the advice of advocate Madhusudan Das, the Rani filed a writ in Calcutta High Court which set aside the order of appointment of receiver. Whereas there was deep felt resentment among the Odia people against the British Government’s action to take over. later, the victory of Rani in this case was hailed overwhelmingly by the people. What was relevant here was Madhusudan’s role as one Odia nationalist, though he was not a Hindu by religion.
The intimate relationship between lord Jagannath and Odia nationalism guided him to take personal interest in the case; he also conducted a meeting at Gopaljew Mutt of Cuttack protesting against activity of the British Government in which 5,000 people gathered (Utkal Dipika Jan 1, 1887). In the Court and outside MS Das argued that Jagannath is not a Hindu deity but embodiment of Odia nation. The role of lord Jagannath as a secular deity would be evident from the fact that no visible protest was made by the people when lingaraj Temple, Baladevjew Temple and Sarala Temples were taken over. It is relevant here to mention that the language issue affected the sentiments of elite and educated sections of society where as the temple issue around sentiments of common people.
The history around lord Jagannath with special reference to the act of desecration by different invaders and the protection and hiding by devotees strengthened the popular sentiments and beliefs. Kalyanmalla who attacked in 1617 and Kalapahada who attached during 1568, got severe punishment causing their death which was believed to be act of the divine. Heavy lightening at Pipili that compelled Khan-i-Dauran in 1776 to stop temple destruction is believed as act of divine. The burning of idols in 1568 also evolved Odia sentiments causing resentment. There were minimum of 18 aggressions and lord was carried from one end of State to other and made Patali or underground. At times, the lord was hidden behind Bimala Temple or inside a floating boat or inside deep forest. But every time the lord escaped the desecration. King Narasingh Dev offered his head to protect the God and Brahmins and he was killed (BC Ray, Orissa under Moguls Page 68). This was an epoch making incident that aroused Odia nationalism.
The language issue of Sambalpur Collectorate and other offices exposed the design of the British Government and further strengthened the Jagannath cult based Odia nationalism. As per the belief of British officials, mahaprasad brotherhood that exists among Odia speaking employees of offices of Sambalpur was a barrier against divide and rule principle.
Hence, in a resolution they substituted Hindi language as official language of Sambalpur so that Hindi speaking employees of central province can be posted in Sambalpur by way of transfer. There was tremendous protest from the people of Sambalpur and other areas after which the resolution was withdrawn and Odia continued to be official language of Sambalpur area. In view of predominantly Hindu population of Odisha, the Odia nationalism was corollary of Hindu nationalism. Even the eminent Hindu nationalists like Ramsankar, Radhanath, Baikunthnath Dey etc. transferred themselves from Hindu nationalist to Jagannath centered Odia nationalists.
With the dawn of 20th century, the Utkal Samilani and Satyabadi School played very prominent role in spread of Odia nationalism through multifarious activities and literary creations.
Jagannath culture being a liberal and more or less secular culture did not antagonise Indian nationalism. Even Mahatma Gandhi started his Padaytra from Puri. Gopabandhu and Madhubabu believed in the divine power of the lord and prayed him to bless Odias for freedom and progress.
(Dr Padhiary is a former bureaucrat)