Orrissa
Troubles in the Krishna temples and Mathas
Not a new thing!
Unfortunately!
"Some of them worship Beelzebub (Satan)"
Yikees pilrims!
(Srila Bhaktivinode Thakura)
Orrissa is a beautiful province. Its physical aspect is pleasing. Its hilly sceneries, its sandy rivers, its tiger-inhabited jungles, and its mouldering temples and towers, all combine to please the heart, and to awake the soul into a burst of divine emotions. Here the Hindoo pilgrim stands between two hills covered with jungle, and looking at the temple of Ramnath at Bhoobuneshur, recollects those antiquated days of Hindoo grandeur, when stones floated on the sea, and monkeys sung the praises of Rama!!
“The head clerk of Pooree gives a list of about thirty principal muths or ‘richest muths’ as he terms them, with the amount of annual rent, and estimated value of land pertaining to each. Of these endowments of the temple of Jugonath, he informs us, that the produce of the lands is realized by the Muthdharri or abbots, who by this means, though professing themselves mendicants, have become the richest merchants in India, and are now enjoying every comfort.”
“The writer proceeds to expose those pilferings so clandestinely made by the religious imposters. This is strictly prohibited by the Hindoo Law. These endowments have been made by rich Hindoos and Rajahs. The Mahrattas also gave Talooks, Villages and Putnas, placing them under the Muths, with a view to the Muthdharries appropriating the income derived therefrom to the performance of ceremonies and offerings to Jugonath, besides the distribution of Mohaprosad or holy food to Byragis, Kangalis, etc. but the intentions and wishes of the donors are seldom carried out.
Orrissa is a beautiful province. Its physical aspect is pleasing. Its hilly sceneries, its sandy rivers, its tiger-inhabited jungles, and its mouldering temples and towers, all combine to please the heart, and to awake the soul into a burst of divine emotions. Here the Hindoo pilgrim stands between two hills covered with jungle, and looking at the temple of Ramnath at Bhoobuneshur, recollects those antiquated days of Hindoo grandeur, when stones floated on the sea, and monkeys sung the praises of Rama!!
Here it is that the traveller is put in mind of the divine amusements of Krishna with Radha in the famous grove of Brindavun, when he reflects on the proceedings about the big temple at Pooree! The broad banks of the meandering Mahanuddy and Brahmini, overshadowed by beautiful trees and scattered bushes, are annually visited and trodden by the pilgrims to the handless deity (Jagganath).
The Nilgirri hills range from one end of Orrissa to the other, affording on their sides the safest shelters to several members of the carnivorous tribe. There is not a traveller whose mind is not highly delighted by the picturesque beauty that abounds in the land. Notwithstanding these physical beauties, this province is immensely low in point of morality. The intellects of the Ooriahs are not enlightened, their hearts are not improved, nor their feelings cultivated; in a word, the inhabitants of Orrissa are not free from many iniquities. The greatest of these are the Zemindarry oppression and Mut-irregularities. The latter form the subject of this paper.
Orrissa abounds in Muts. From the banks of the Shooburnarekha to the utmost end of the Chilka, there is not a village in which some land is not granted for the maintenance of these institutions. The heads of the Muts are commonly called Mohunts or Mutdharries. They hold lands free of rent, collect the revenue, and defray the expenses in the names of the gods whom they are understood to serve.
Orrissa abounds in Muts. From the banks of the Shooburnarekha to the utmost end of the Chilka, there is not a village in which some land is not granted for the maintenance of these institutions. The heads of the Muts are commonly called Mohunts or Mutdharries. They hold lands free of rent, collect the revenue, and defray the expenses in the names of the gods whom they are understood to serve.
The former Rajahs and Zemindars of those lands granted them to the Muts with the view that all travellers, sick men and pilgrims, should be fed out of their proceeds. In former days the iniquities in the Muts were not so great as they are now.
This was owing to constant inspection by the Rajahs of the day. The Mohunts feared, lest they should be superseded by other Mohunts appointed by the Rajahs in case of their being known as miscreants. Although the Rajahs never resumed those lands, yet they often displaced the Mutdharries, who were proved to be neglecting in fulfilling their duties.
But since the memorable year 1803, a year which was productive of much good in a general point of view, the myrmidons of the shodaburts have turned out monsters of rapacity. They have at once given up their antiquated hospitality. The Muts are now converted into temples of Bacchus and Belzeebub (Satan).
Pilgrims and sick men never approach them for fear of being rudely expelled from their portals laden with abuse. The Mohunts have yielded to most degrading and grossly carnal pleasures, and their Challas or pupils emulate their vices and try to surpass their Mohaprovas in sensuality and obscenity. The Muts at midnight regularly become the resort of concubines and harlots, and it would be difficult to point to any particular vice that is not perpetrated there.
I have seen nearly all the big Muts in this province. I have found Pooree to be the metropolis of all these iniquities. There is not a street in that town in which there are not a number of rich Muts. The Mohunts are very influential there, as they are masters of large properties in land, and are equal to large proprietors, usually denominated zemindars. I know of a Shodaburt, whose annual income is about 25,000 Rs. and whose expenditure does not exceed ten thousand. A yearly saving of fifteen thousand rupees is sufficient to turn a Mohunt into an Indian Croesus within twenty years of economy. And so it is.
The Muts, I repeat, are very rich. Their money is being wasted in their coffers and still they will not spend it for such charitable purposes as it had been intended for by its by-gone donors. Atits and Obhiagats are not regularly fed. Although the Rajah at Pooree sometimes takes the matter into consideration, yet he cannot do anything, on account of their disobeying propensities.
I have seen nearly all the big Muts in this province. I have found Pooree to be the metropolis of all these iniquities. There is not a street in that town in which there are not a number of rich Muts. The Mohunts are very influential there, as they are masters of large properties in land, and are equal to large proprietors, usually denominated zemindars. I know of a Shodaburt, whose annual income is about 25,000 Rs. and whose expenditure does not exceed ten thousand. A yearly saving of fifteen thousand rupees is sufficient to turn a Mohunt into an Indian Croesus within twenty years of economy. And so it is.
The Muts, I repeat, are very rich. Their money is being wasted in their coffers and still they will not spend it for such charitable purposes as it had been intended for by its by-gone donors. Atits and Obhiagats are not regularly fed. Although the Rajah at Pooree sometimes takes the matter into consideration, yet he cannot do anything, on account of their disobeying propensities.
In Kendraparah I saw some Muts, which I found to be in an equal condition with those at Pooree. Their expenditures were also much below their incomes. I have a small village in the Moffussil of Cuttack of which I am the proprietor. In that village there is a Mut to which was granted by my predecessors a Iakhiraj of 7 bigghas of land. The babajee of the institution gave up entirely entertaining such men as chanced to seek shelter in his Mut on a rainy night.
This came to my notice, and I administered a severe threat to the babajee, warning him that his lands would be cruelly resumed if in future complaints of inhospitality were brought to my knowledge; the result was a decided improvement in the state of affairs.
I could do this piece of good to the world only in consequence of the Mul being in my zemindarry; but I was unsuccessful in endeavouring to infuse a spirit of reform into neighbouring villages owing, to the cupidity of their zeminders. It happened once, that I wrote to a zemindar on the matter as there was a Mut on his estate which was in a very bad condition.
I could do this piece of good to the world only in consequence of the Mul being in my zemindarry; but I was unsuccessful in endeavouring to infuse a spirit of reform into neighbouring villages owing, to the cupidity of their zeminders. It happened once, that I wrote to a zemindar on the matter as there was a Mut on his estate which was in a very bad condition.
The zemindar at first enquired into the matter, and expressed a desire of bringing the Mohunt to a sense of his duty. But in course of time, I found the zemindar to be as cold as ice, and after enquiry learnt that he hushed up the matter of the Mohunt presenting him with fifty rupees.
I once visited the Atri-hills near the Virpa, with my family. I had nearly 20 men with me. The sun came on the meridian, and there was no bazar from which we could purchase our food. I was then informed that there was a Mut adjoining the hills. We went over to it, and asked the Mohunt if he would be kind enough to feed us on payment of the expenses.
The Mohunt at first consented, but when we took our palkees near the door of the Mut, we found it, to our great grief, closed from inside. I called aloud, but no body answered. Upon this I enquired into the matter and learnt from one passing by, that the Mohunt was a great rogue, and would not entertain any passenger unless the latter happened to be acquainted with the zeminder.
I asked the name of the zemindar, who, I found, was a friend of mine. I wrote a letter to his Thesildar, whose Cutchery was some yards off, and who immediately came to me. On becoming acquainted with my condition, he made a great noise with his Payadas at the door of the Mut. The Mutdharri, on the approach of the Thesildar, came out and received us all with an altered countenance. The Thesildar made a virulent attack on him, and in a few minutes the man appeared a model Mutdharri.
He gave us food and all we needed, and when I wanted to remunerate him for the articles, he declined, remarking that the Mut was in want of nothing. I returned home the next morning and pondered over the proceedings for nearly a week following.
On another occasion, I happened to be travelling accompanied by a friend and a servant; my palkee broke down and we went over to a Mut in a village about 20 miles from Cuttack. The Mutdharri looked very hospitable at first, and told us to sit outside. There was a beautiful garden belonging to the Mut abounding in mangoe and jack trees, and I ascertained from one sitting by me, that the annual income of the Mut was no less than two thousand rupees.
On another occasion, I happened to be travelling accompanied by a friend and a servant; my palkee broke down and we went over to a Mut in a village about 20 miles from Cuttack. The Mutdharri looked very hospitable at first, and told us to sit outside. There was a beautiful garden belonging to the Mut abounding in mangoe and jack trees, and I ascertained from one sitting by me, that the annual income of the Mut was no less than two thousand rupees.
The style in which the Mohunt lived was a very respectable one. I saw about twenty persons who called themselves the servants of the institution. They were all very busy in walking to and fro with eatables in their hands. My friend and companion Baboo R. was very much delighted in the hope that we should be sumptuously entertained. But lo! to our disappointment the door was suddenly closed, and no one belonging to the Mut again appeared to whom we could address any questions.
Pressed by hunger, we thought of crying aloud, but other considerations deterred us. We fasted the whole day, and would have been seriously inconvenienced, had not our servants towards evening with commendable forethought, brought us some food from my own Zemindarry.
I once had to go to a place called Aul on foot with three of my servants. The sun sank in the west and darkness spread over the earth. The place was covered with jungle on all sides and tigers were in the habit of prowling there under the shades of evening. We found ourselves to be in great danger, and thought of making to the nearest Mut, which was half a mile distant from us.
Pressed by hunger, we thought of crying aloud, but other considerations deterred us. We fasted the whole day, and would have been seriously inconvenienced, had not our servants towards evening with commendable forethought, brought us some food from my own Zemindarry.
I once had to go to a place called Aul on foot with three of my servants. The sun sank in the west and darkness spread over the earth. The place was covered with jungle on all sides and tigers were in the habit of prowling there under the shades of evening. We found ourselves to be in great danger, and thought of making to the nearest Mut, which was half a mile distant from us.
We reached it after much trouble, but the Mohunt was quite against our admission into it. Happily for us we had in our company a Moonshi’s Chaprasee who was going to our destination to serve a Perwannah on a defendant. The Chaprasee gave a severe threat to the Mohunt, who, fearing his displeasure, gave us all the comforts which a passenger could respect to have at a Mut. Thus were we saved that night by the Chaprasee!
At Bhuddruck there is a Mut whose annual income, I am informed, exceeds the sum of five thousand rupees. Its landed estate is equal to that of a rich and respectable Zeminder. It holds nearly all lands on Lakhiraj tenure. The ancient Zemindars and Rajahs about the station granted those lands on condition that all guests, travellers and sick men should be entertained there. It is usually called the Bhuddruck Shadaburt. Its Mohunt is a nasty rogue. He deceives, and is always deceived.
At Bhuddruck there is a Mut whose annual income, I am informed, exceeds the sum of five thousand rupees. Its landed estate is equal to that of a rich and respectable Zeminder. It holds nearly all lands on Lakhiraj tenure. The ancient Zemindars and Rajahs about the station granted those lands on condition that all guests, travellers and sick men should be entertained there. It is usually called the Bhuddruck Shadaburt. Its Mohunt is a nasty rogue. He deceives, and is always deceived.
Whenever an Obhiagut comes to it. he treats him coldly. His licentiousness and sensuality are unparalleled. He has, I hear on good authority, two country seats, each of which is the residence of a paramour, and his Challas imitate his example within the precincts of the Mut itself. He has a threaded prime minister who takes care of, and manages the property belonging to the institution. This Brahmin is a monster of rapacity, and enters, I am told, half the income in the book of receipts, and doubles the real expenditure in the column of disbursements.
This is efficiently done through a private arrangement between him and the collecting Amlahs. The half of the income thus saved in favour of the rogues, is divided amongst all concerned in the jobbery. On the other hand they are very neglectful of their duties towards the Shadhoos that come out on pilgrimage to Juggonath from the western provinces.
While I was at the Thesildar’s the other day, I saw two bearded Shadhoos, coming to complain to that officer against the Mohunt. I asked them, what was the matter! They, in an angry tone, said that the Mohunt of the Mut had abused them and had given them nothing to eat and that they had not been allowed to offer flowers to the God. I requested my friend, the Thesildar, to call for an explanation which he could not immediately comply with, for want of men at his command. The Shadhoos expressed their disappointment, and went away with sighs.
These are the proceedings at the Muts in Orrissa. Licentiousness, inhospitality, and petty robbery are the daily vices that have crept into them. Instead of feeding the sick and the helpless, the myrmidons of these places are supporting myriads of big bellied creatures, whose profession is so graphically pictured in the pages of the Calcutta Review.
While I was at the Thesildar’s the other day, I saw two bearded Shadhoos, coming to complain to that officer against the Mohunt. I asked them, what was the matter! They, in an angry tone, said that the Mohunt of the Mut had abused them and had given them nothing to eat and that they had not been allowed to offer flowers to the God. I requested my friend, the Thesildar, to call for an explanation which he could not immediately comply with, for want of men at his command. The Shadhoos expressed their disappointment, and went away with sighs.
These are the proceedings at the Muts in Orrissa. Licentiousness, inhospitality, and petty robbery are the daily vices that have crept into them. Instead of feeding the sick and the helpless, the myrmidons of these places are supporting myriads of big bellied creatures, whose profession is so graphically pictured in the pages of the Calcutta Review.
Those who become Mohants are very licentious characters, unsoftened by the correcting hand of education. When they go out of their Muts they pass with a retinue composed of elephants, horses and sometimes camels. Tom-Tom players and performers on the horn go actively along with them. They never think of doing their duty. Nay, never dream even! The Muts hold, in truth, half the lands occupied by the zemindars. But they are of very little use to the public. Hence it is absolutely necessary to have the evil removed as soon as practicable.
I quote the following from an article in the Calcutta Review.
“One of the most interesting and most important features of Puri is the vast number of Muths or monasteries it contains. These establishments are said to have been originally founded in India by a sect styled Gosais or Gosains. Each Muth is governed by a Mohunt, who, with his disciples forcibly reminds one of the abbot and friars of European history and romance. In Orrissa, an assistant, styled “Adhikari,” transacts part of the business of the Mohunt, and, if he be a “proper man” eventually succeeds to the management.”
“It is affirmed that the principal disciples of the founder of this sect were of the Shiva religion; at Pooree, the thriving members of the order are all of the religion of Vishnu.”
I quote the following from an article in the Calcutta Review.
“One of the most interesting and most important features of Puri is the vast number of Muths or monasteries it contains. These establishments are said to have been originally founded in India by a sect styled Gosais or Gosains. Each Muth is governed by a Mohunt, who, with his disciples forcibly reminds one of the abbot and friars of European history and romance. In Orrissa, an assistant, styled “Adhikari,” transacts part of the business of the Mohunt, and, if he be a “proper man” eventually succeeds to the management.”
“It is affirmed that the principal disciples of the founder of this sect were of the Shiva religion; at Pooree, the thriving members of the order are all of the religion of Vishnu.”
“The head clerk of Pooree gives a list of about thirty principal muths or ‘richest muths’ as he terms them, with the amount of annual rent, and estimated value of land pertaining to each. Of these endowments of the temple of Jugonath, he informs us, that the produce of the lands is realized by the Muthdharri or abbots, who by this means, though professing themselves mendicants, have become the richest merchants in India, and are now enjoying every comfort.”
“The writer proceeds to expose those pilferings so clandestinely made by the religious imposters. This is strictly prohibited by the Hindoo Law. These endowments have been made by rich Hindoos and Rajahs. The Mahrattas also gave Talooks, Villages and Putnas, placing them under the Muths, with a view to the Muthdharries appropriating the income derived therefrom to the performance of ceremonies and offerings to Jugonath, besides the distribution of Mohaprosad or holy food to Byragis, Kangalis, etc. but the intentions and wishes of the donors are seldom carried out.
On the contrary, the Muthdharries appropriate the produce of such endowments to illegal purposes. It is supposed that the amount of rent realized from estates so held is not less than two lakhs and ten thousand rupees, the lands may be valued at eight lakhs, and would realize that sum if sold.”
Such is the case at Pooree alone; but if we go from one end of Orrissa to the other, we shall find that the proceeds of the lands endowed in Muts will surely defray the expenses of dispensaries and schools if established within every ten miles of each other throughout the province.
Such is the case at Pooree alone; but if we go from one end of Orrissa to the other, we shall find that the proceeds of the lands endowed in Muts will surely defray the expenses of dispensaries and schools if established within every ten miles of each other throughout the province.
The intentions of their donors were very good indeed; but as they were not so enlightened as to have appreciated the value of real charity, they granted those tenures on ambiguous conditions, such as Shutkarma, Paropokar, etc. The Mutdharries taking the advantage of these ambiguities, have dedicated those lands to the gods of their own creation, and are expending the proceeds thereof for their own gratifications.
If the conditions of these institutions be officially enquired into, then, we are sure it will appear that the intentions of the donors of such tenures are not at all carried out. The term Shutkarma has been unfortunately construed to mean religious service, By Paropakar it is understood the maintenance of the lazy drones that pass by the names of Adhikarris and Challas. In the face of such stubborn facts, who will not pray for the removal of the evil? The echo answers – “who?” – Conscience, every one!
But men are born not only to pray, think, feel, and doubt. It is action according to valuable suggestions that gives man sovereignty over the lower mammalia and their brother classes. All public actions must be performed by that august and holy body whom God has made to govern their brethren. We are therefore perfectly justified in laying the matter before our rulers for their just consideration.
But men are born not only to pray, think, feel, and doubt. It is action according to valuable suggestions that gives man sovereignty over the lower mammalia and their brother classes. All public actions must be performed by that august and holy body whom God has made to govern their brethren. We are therefore perfectly justified in laying the matter before our rulers for their just consideration.
My fellow brethren are too ignorant to join in the cry I attempt to make. Imperfect education does not enable them to be thankful for the many benefits they are periodically deriving from Government. These reasons have led me to publish my thoughts and opinions on the subject under treatment.
To make some practical remarks and suggestions, it is highly desirable that there should be a new establishment for the purpose. An Inspector with two or three Deputy Inspectors, will be all that is required for the strict supervision of the Muts in Orrissa. The Inspector shall occasionally visit the institutions, and take the accounts of receipts and disbursements during every month.
To make some practical remarks and suggestions, it is highly desirable that there should be a new establishment for the purpose. An Inspector with two or three Deputy Inspectors, will be all that is required for the strict supervision of the Muts in Orrissa. The Inspector shall occasionally visit the institutions, and take the accounts of receipts and disbursements during every month.
The expenses should be allowed according to the intention of the donor of the lands granted to each Mut. The Inspector should take the assistance of such men as have received a sound education in the English language, but not of Amlahs. To speak candidly, the Amlahs are the sources of most of the grievances of Muffussilites, though they perform much official business. It is by their bribe-taking habits, that many of the invalid tenures were concealed from the knowledge of the Special Deputy Collectors appointed for resumption purposes.
It is by their illegal interference that several invalid Jaghires were at that time passed for Debetwar lands. Hence it is our hearty prayer, that none but those well educated in English should be allowed to assist the Inspector and the Deputy inspectors of Muts. Notwithstanding the constant supervision of the Inspector and his Deputies, the Muthdharries, I am sure, will endeavour to screen their faults by artifice, such as making a show of charity on the day that the Inspector is expected on a visit to the Muts, and forging the accounts in their own favour.
To avoid this, it should be the duty of the Inspector to visit the institutions unexpectedly – and the divisional Commissioner should make it a part of the duty of the local police to report after occasional personal examination the daily average number of Atits and Shadhoos fed in the Mut or Muts.
This will no doubt be a bold and generous attempt on the part of our rulers. But it will be a fair one. It will break none of their former pledges. It will be no act of resumption or violence. God is the guardian of Truth and Fairness. It will never create a spirit of disaffection. It is not for the personal good of any man, that our rulers will do such an act. The public good will be at their heart. To neglect the doing of good things is no doubt a sin, and if the evil complained of be not remedied, then our Government will be guilty of that neglect.
This will no doubt be a bold and generous attempt on the part of our rulers. But it will be a fair one. It will break none of their former pledges. It will be no act of resumption or violence. God is the guardian of Truth and Fairness. It will never create a spirit of disaffection. It is not for the personal good of any man, that our rulers will do such an act. The public good will be at their heart. To neglect the doing of good things is no doubt a sin, and if the evil complained of be not remedied, then our Government will be guilty of that neglect.
It will not also affect the resolution of our Gracious Queen of not touching religious matters. It is a matter that comes under the head of hospitality and not that of religion. It should be, as it has ever been since the creation, the duty of Government to protect our moral and social comforts. Most Muts are established for charitable, and not religious purposes. I do not advise my rulers to touch the matters connected with the temple of Kallighat or that of Juggonath, nor would we be pleased if the lands granted to the Muts were resumed at once.
To speak in plainer terms, let all lands be as they are, but let such endeavours be made (as the one I have suggested above) that the proceeds of the tenures granted for charitable purposes, may not be squandered in fattening regular hogs and donkeys who have no claims upon public charity.
But how are the Inspecting Officers to be paid? It is a reasonable question. Government cannot pay them from the revenues. The finances are now in an embarrassed condition. But they must be paid. How then? The Muts must pay them. If the Judicial Officers are supported in a great measure by the Stamp Act making applicants for justice pay for it, would it not be more desirable that the Muts should be taxed for the better management of their affairs?
One word more, and I have done. Mahomedan despotism has long passed away and a generous and just Government has been destined to rule over one hundred and fifty millions of India. This is the time, when we can speak out our thoughts and sentiments with a degree of liberty unknown to us a century back. It is now that we can pray for reforms and improvements hitherto strange to the “land of the sun,” as the Indian poet styles his country. Take for instance the case of the Indigo-Planters in Bengal.
But how are the Inspecting Officers to be paid? It is a reasonable question. Government cannot pay them from the revenues. The finances are now in an embarrassed condition. But they must be paid. How then? The Muts must pay them. If the Judicial Officers are supported in a great measure by the Stamp Act making applicants for justice pay for it, would it not be more desirable that the Muts should be taxed for the better management of their affairs?
One word more, and I have done. Mahomedan despotism has long passed away and a generous and just Government has been destined to rule over one hundred and fifty millions of India. This is the time, when we can speak out our thoughts and sentiments with a degree of liberty unknown to us a century back. It is now that we can pray for reforms and improvements hitherto strange to the “land of the sun,” as the Indian poet styles his country. Take for instance the case of the Indigo-Planters in Bengal.
They were tyrannizing over the ryot to an extent which threw them into despair. But despair of success in favour of right is a thing that has nearly ceased to exist. When the ryots boldly came out in their defence, the Government of Bengal took the matter into its serious consideration, and the present Indigo Commission has been the result. A brochure of deodecimo size, some petitions presented to the Lieut. Governor, and the telling remarks on the subject by the Bhowanipore Crusader, have chiefly tended to bring about this enquiry.
Can we not then eagerly hope that a similar enquiry will also be instituted to ascertain the truth of our statements? The Madras Torture question has had its day – the irregularities of rent-collection in the Jullunder Doab, has occupied the attention of the rulers; the murmur of the Oude ryots brought on the annexation of that kingdom to the British territories though at the risk of the mutiny of 1837; even the Indigo Plantation has received proper attention from Government.
From these instances we may hope that the rogueries of the Orrissa Mutdhurries will soon be taken up as a subject demanding official enquiry and speedy remedy, Notwithstanding the mis-statements made by several designing men with the view of creating a spirit of disaffection in the minds of their fellow brethren, I should ever vindicate the character of our well-meaning Government whose intention is clearly perceived to be the good of India. Hence I venture to pray to our good rulers, that the irregularities complained of above, be at once done away with. I am sure that the evils will be remedied, and hope with William Cullen Bryant that
–
There is a day of sunny rest
For every dark and troubled night,
And grief may bide an evening guest
But joy shall come with curly light
Glossary
Adhikari – ‘One who is qualified.’ The title sometimes used by heads of maṭhas.
Amlah – A revenue inspector in British India.
Atri-hills – the Atri Hot Springs near Bhubaneswar.
Atits – from the Sanskrit word atithi, meaning ‘guest.’
Bacchus – the Roman god of wine and fertility.
Babajee – another way of saying bābājī.
Belzeebub – or Beelzebub, a demon in Christianity, sometimes synonymous with Satan.
Bhuddruck – Bhadrak in Oḍiṣa.
Bhoobuneshur – Bhubaneswar.
Bhowanipore Crusader – the name of a newspaper in South Kolkata during the British era.
Biggha – or bigha; a measurement of land aprox. 14,400 sq. ft.
Brahmini – the second longest river in Oḍiṣa.
Brindavun – Vṛndāvana.
Byragi – Vairāgī, or renunciate.
Calcutta Review – an English newspaper during the British era in India
Challas – celā, a disciple or follower.
Chaprasee – an official messenger employed by the British administration.
Chilka – a lagoon in Oḍiṣa.
Cutchery – a localised public administrative or judicial office in British India.
Debetwar land – of ‘devatā land’; land which was placed in the name of a deity.
Duodecimo – a size of book whose pages are one twelfth the size of the printing sheet.
Gosai / Gosain – the Bengali or Oḍiya way of saying gosvāmī.
Lakhiraj – land which is completely exempted from paying public revenue or land tax.
Jaghire – a land grant system in medieval and colonial India.
Jobbery – using public office to engage in corrupt practices.
Juggonath / Jugonath / Juggonath – various spellings of Jagannātha.
Jullunder Doab – a region in the Punjab between the Beas and Sutlej rivers.
Kallighat – or Kālī Ghāṭa; a famous temple dedicated to Goddess Kālī in Kolkata.
Kangalis – a mendicant. The word is based on the Bengali word kaṅgāl, meaning ‘poor.’
Mahanuddy – or Mahānadī; the biggest river in Oḍiṣa.
Madras Torture – An incident in 1854 when the British East India Company tortured farmers to extract high land taxes from them.
Mammalia – Mammals.
Moffussil – a Persian word to describe rural districts outside major cities.
Mohaprosad – mahā-prasāda.
Mohaprovas – Most likely, this is a corruption of ‘Mahāprabhu’. Bhaktivinoda is using it sarcastically.
Mohunts – or mahanta; the head of a maṭha or temple.
Moonshi – a Persian term for a clerk or secretary.
Mut – or maṭha; an āśrama.
Mutdharri – or maṭha-dhārī; one who is in charge of a maṭha.
Myrmidon – In Greek history, they were the soldiers of Achilles. It later denoted a person who was unscrupulous and carried out orders unquestioningly.
Nilgirri hills – the Nilagiri Hills in Oḍiṣa.
Obhiagats – or abhyagat in Hindi, meaning ‘guest.’
Ooriahs – or Oḍiyās, the residents of Oḍiṣa.
Palkee – or palaki; a palanquin.
Paropokar – another spelling of the word paropakāra, meaning ‘benevolent deeds.’
Payadas – the official entourage of a Thesildar.
Perwannah – an official order written by a government employee.
Pooree – or Purī, the famous town in Oḍiṣa.
Putnas – or patna; from the Sanskrit word pattana, meaning ‘town’ or ‘city.’
Ramnath – Rāmanātha, a temple in Bhubaneswar.
Ryots – an Indian peasant or tenant farmer.
Shadaburt/shodaburt – or sadāvrata; an institution for feeding pilgrims and sādhus.
Shadhoo – or sādhu; a holy man.
Shooburnarekha – the Subarnarekha River which flows through Jharkhand, Bengal and Oḍiṣa.
Shutkarma – or sat-karma; pious activities.
Stamp Act – an act in 1860 meant to generate revenue for the state through taxes.
Talook – or taluk. An administrative district for taxation purposes, comprising a number of villages.
Thesildar – or tahsildar. A government-appointed land revenue officer.
Virpa – the Birupa River in Oḍiṣa. A tributary of the Mahānadī.
William Cullen Bryant – (1794-1878), an American poet, journalist and editor of the New York Evening Post.
Zemindarry – or zamindari; a landlord-based land revenue system introduced by the British.
Zemindars – or zamindar; a landlord.
There is a day of sunny rest
For every dark and troubled night,
And grief may bide an evening guest
But joy shall come with curly light
Glossary
Adhikari – ‘One who is qualified.’ The title sometimes used by heads of maṭhas.
Amlah – A revenue inspector in British India.
Atri-hills – the Atri Hot Springs near Bhubaneswar.
Atits – from the Sanskrit word atithi, meaning ‘guest.’
Bacchus – the Roman god of wine and fertility.
Babajee – another way of saying bābājī.
Belzeebub – or Beelzebub, a demon in Christianity, sometimes synonymous with Satan.
Bhuddruck – Bhadrak in Oḍiṣa.
Bhoobuneshur – Bhubaneswar.
Bhowanipore Crusader – the name of a newspaper in South Kolkata during the British era.
Biggha – or bigha; a measurement of land aprox. 14,400 sq. ft.
Brahmini – the second longest river in Oḍiṣa.
Brindavun – Vṛndāvana.
Byragi – Vairāgī, or renunciate.
Calcutta Review – an English newspaper during the British era in India
Challas – celā, a disciple or follower.
Chaprasee – an official messenger employed by the British administration.
Chilka – a lagoon in Oḍiṣa.
Cutchery – a localised public administrative or judicial office in British India.
Debetwar land – of ‘devatā land’; land which was placed in the name of a deity.
Duodecimo – a size of book whose pages are one twelfth the size of the printing sheet.
Gosai / Gosain – the Bengali or Oḍiya way of saying gosvāmī.
Lakhiraj – land which is completely exempted from paying public revenue or land tax.
Jaghire – a land grant system in medieval and colonial India.
Jobbery – using public office to engage in corrupt practices.
Juggonath / Jugonath / Juggonath – various spellings of Jagannātha.
Jullunder Doab – a region in the Punjab between the Beas and Sutlej rivers.
Kallighat – or Kālī Ghāṭa; a famous temple dedicated to Goddess Kālī in Kolkata.
Kangalis – a mendicant. The word is based on the Bengali word kaṅgāl, meaning ‘poor.’
Mahanuddy – or Mahānadī; the biggest river in Oḍiṣa.
Madras Torture – An incident in 1854 when the British East India Company tortured farmers to extract high land taxes from them.
Mammalia – Mammals.
Moffussil – a Persian word to describe rural districts outside major cities.
Mohaprosad – mahā-prasāda.
Mohaprovas – Most likely, this is a corruption of ‘Mahāprabhu’. Bhaktivinoda is using it sarcastically.
Mohunts – or mahanta; the head of a maṭha or temple.
Moonshi – a Persian term for a clerk or secretary.
Mut – or maṭha; an āśrama.
Mutdharri – or maṭha-dhārī; one who is in charge of a maṭha.
Myrmidon – In Greek history, they were the soldiers of Achilles. It later denoted a person who was unscrupulous and carried out orders unquestioningly.
Nilgirri hills – the Nilagiri Hills in Oḍiṣa.
Obhiagats – or abhyagat in Hindi, meaning ‘guest.’
Ooriahs – or Oḍiyās, the residents of Oḍiṣa.
Palkee – or palaki; a palanquin.
Paropokar – another spelling of the word paropakāra, meaning ‘benevolent deeds.’
Payadas – the official entourage of a Thesildar.
Perwannah – an official order written by a government employee.
Pooree – or Purī, the famous town in Oḍiṣa.
Putnas – or patna; from the Sanskrit word pattana, meaning ‘town’ or ‘city.’
Ramnath – Rāmanātha, a temple in Bhubaneswar.
Ryots – an Indian peasant or tenant farmer.
Shadaburt/shodaburt – or sadāvrata; an institution for feeding pilgrims and sādhus.
Shadhoo – or sādhu; a holy man.
Shooburnarekha – the Subarnarekha River which flows through Jharkhand, Bengal and Oḍiṣa.
Shutkarma – or sat-karma; pious activities.
Stamp Act – an act in 1860 meant to generate revenue for the state through taxes.
Talook – or taluk. An administrative district for taxation purposes, comprising a number of villages.
Thesildar – or tahsildar. A government-appointed land revenue officer.
Virpa – the Birupa River in Oḍiṣa. A tributary of the Mahānadī.
William Cullen Bryant – (1794-1878), an American poet, journalist and editor of the New York Evening Post.
Zemindarry – or zamindari; a landlord-based land revenue system introduced by the British.
Zemindars – or zamindar; a landlord.
