The banner festival of Indra

11 Pages·1993·0.48 MB·English

by  Stayanarayan, R.

The Banner Festival of Indra
R.SATHYA.'1ARAYA:-IA
A ncientIndiantheatrehaddeeprootsinreligionandritual,likeitscompeersinother
ancient cultures. It developed an elaborate convention of ritual worship called
piavaraiigavidhi which prefaced the performance ofaplay.An importantpartof
this vidhi consisted of worshipping a wooden staff called jarjara to ward off evil and
obstructiveforcesandtopropitiatethegods.Thejarjarapiijiioriginated onthemythical
occasionofthe presentation ofthe very first play in Jarnbudvipa, which was arranged as
part ofan ancient festival called Indradhsajotsava.As long as two thousand years ago
boththeJarjarapujaand Indradhvajotsavahad acquired alegendary dimension.
Bharatamunirecords theoriginoftheJarjarapiijiiandmentionsthelndradhvajotsava
in the very first chapter oftheNa!yafiistram.The festivalhas a long history and a pan
Indianprevalencewhilethejarjaradandacontinuedtoreceiveworshipintheatricalprac
ticetillquiterecently. Bothhave,overthecenturies.acquiredmanyextra-aesthetic and
mythicovertones whichhavebuttressedthetheatreconcept.Bharatagivesanaccountof
thejarjarabutnotof the Banner Festivalof Indra.Therefore a briefcomparative study
oftheFestival.basedonsomeofthemoreimportantsources.isundertakeninthesepages
toprovideacultural environmentforthejarjara ofBharata,
Duringthe reignof'Vaivasvata Manu,saysBharata,(No!yafastram1.8-95),peoplefell
prey to lust and greed and were'infatuated with jealousy and anger in the Tretayuga,
Hencetheirpleasuresbecameadmixed with sorrow,theirhappinesswith misery.Adele
gation,ledby Indra,wasformedinJambudvipatorepresentdevas,danavas,gandharvas.
yaksas,riiksasas.uragas andhumanbeingswhoinhabitedif,toseekaremedy.Thedele
gationfeltthatauniversal,diverting entertainmentwithintheauthorisationorconformi
tyoftheVedawasthe answer,and approached thecreatorgod Brahms tocreateforthem
suchan audiovisualart mode.Accordingly, Brahmacreated the an ofthe theatre,niitya,
from thefour Vedas eclectically and gaveit to them.
Indrapleadedthatthe devaswere incapableofthe hard workinvolvedin the practice,
productionandperformanceofaplay, The taskwasthendelegated byBrahrnatothe sage
Bharata who, with his 'sons' (disciples?)playing thedifferent roles, produced a play on
thethemeof Amttamanthana(churningof themilkoceanforobtainingtheirnmortalis
ingelixir) highlighting the triumphofgodsover demons.Brahm.improved this version,
introducing the kaisiki vrtti (graceful style) by adding elements of music and dancing
.whichwere performed by the celestialnymphs(apsariis].Bharataasked Brahmato fix a
datefor production oftheplay.Brahm. said, 'Nowis theappropriate timetoperform the
play,foriheBannerFestivalofIndrahasjustcommenced.Produceyourplayonthisoccasion!'
S4ngutNaJakNo.110:October- December1993
4 R.SATHYANARAYANA
SoBharataandhistroupewenttotheBannerFestivalwhichwasbeingheldinhonour
ofIndratocelebratethevictoryofgodsoverdiinavasanddaityas.Hedramatisedatheme
inwhich thegods vanquishedthe demons and tore them limb to limb. The play was per
formed; Brahmsandtheothergods weredelighted. Soweregandharvas, yaksas, riiksasas
andpannagas.
However,whenitcametothepartwhentheddnavasanddaityas weremassacred.they
(who had gatecrashed) could not stomach the humiliation. They instigated and let loose
onthestageobstructive,malevolentspiritswhichwithwitchcraftparalysedallactivityon
thestageandstrucktheactorsandeventhedirectordumb. Indradiscoveredthereasonfor
this thespian calamity, seized the bannerstaffitselfand beat toapulp (makejarjara) the
invisibleobstructiveforces(vighnas) andtheirleaderVinipaksaaswellasthedaityasand
danavas who had aided and abetted. Then the play went on smoothly. The gods were
pleased, offered gifts tothe performers and thedirectorand grantedBharataaboon: 'Let
this staffbe henceforth calledjarjara. Let itbe worshippedbefore commencinganyplay.
Thisdivineweapon will destroy toapulpallobstructive, malevolentforces which assail
aplay.' Indraconfirmeditwith pleasure.
This, incidentally, marked the origin of aplayhouse also; for atthe next performance,
the remaining Vighfiasagain terrorised the drarnatis personae and brought the play to a
stop. Hence Brahma ordered Visvakarman to build a playhouse, strong and skilful in
design, so thatitwouldafford protectiontothe performanceand spectatorsand also keep
out undesirable elements. Various gods were assigned the task ofsafeguarding the play
ersasalso variouspartsofthestage whenthetheatrewasbuilt.Brahmahimselftookover
theprotection ofthe stage: 'It is for this reason thatflowers are scattered on the stage
(pu~paizjali) atthe beginning ofa performance.'
It is clearfrom the foregoing that the BannerFestival ofIndra was well known and
widely celebratedduringBharata'stime;sowell known infactthatthesagedoes notcon
sider it necessary to describe it except to state thatit commemorated a battle between
devas ontheonehandandthediinavasanddaityas ontheotherandcelebratedthevictory
of the former and the humiliating defeat of the latter (ibid 1.55,64, 65, 102-104). It is
interesting thathis foremost commentator, Abhinavagupta, makes no comment on the
passage excepttosaythat'maha' in'dhvajamaha' (ibid 1.54)means worship. Probablyit
isaPrakritisationoftheSanskrit word 'makha' (sacrifice).
Itis not as if this festival was unknown or rarein Abhinavagupta's time (lOth cent.
A.D.). One ofthe most ancient ofHindu festivals, traces ofit may befound inthe Rgveda
anditpersists inritualpractices even today in South India. Copious descriptions ofthe
festival areavailable from diverse ancient sources-Aryan and Dravidian, Sanskrit and
vernacular.Itismentioned innumerous worksoverthecenturiesincluding thefollowing:
Yiijaraneyi samhitii(17.80-85),Satapathabrahmana (4.5passim),Piiraskaragrhyasiara
(2.15), Kauiika siara (140), Yajiiavalkya smrti (1.147), Mahiibhdrata (Adiparvan, 64)
Brhat samhitii of Varahamihira (ch. 43), Manimekhalai (1.24-28 passim), Silappad
hikaram (ch. 5) Yisnudharmottara puranam (passim), Kiilikiipuriinam (ch.90),
Bhavisyamahiipuriinam(ch. 139),Rajamarta~4aofBhojaofDhara(passim), Kiilaviveka
of Jimuta Vahana (294-299), Caturvargacintiimani of Hemiidri (Vratakhanda 2. 401-
TIlEBANNERFESTIVALOFL'"DRA 5
419). Krtyaratndkaru ofCandesvara (292-293), Tithltattva ofRaghunandana (115-117).
and Var~akriya (-Iqtya?)ofGovindananda(322-323).
. Indra-dnvaja-maha orlndra-dhvaja-Utthiinotsavaismentioned. among others, inthe
following works: Buddhacarita of Asvaghosa (SBE. 49. pI. 1. 113). Tantra-viirtika of
Kumarila Bhatta (p. 205). Raghuvamia of Kalidasa (4.3). Mrcchakatikam of Siidraka
(10.7). Nagananda of Sriharsa (Art.I), Lalitavistara (passim), Krtyakalpataru of
Laksmidhara (on Riijadharma; pp. 184-190). Riijanitiprakiiia of Candesvara (pp. 421
423, 43()'433). Epigraphic Indica (12.320) and Viramitrodaya of Mitramisra (pp. 421
423).tndradhvajotsavaplacespisrvarahgavidhiitemssuchasjarjampuja andpU$paitjali
inaproperreligio-culturalperspective.
At least two festivals relating to Indra worship, viz. Indrayajiia and lndrayasti, are
knownsince very early times.The latter is also called Indramoha, dhvaja maha; Indra
is
dhvajothiianotsavaetc.lndrayajnais aregularsrauta sacrificialritual. It described in
Piiraskaragmyasiura. Both areperformed together inthe lunar month ofBhadrapada,
Indrayajiia is conducted as follows: On the full moon day (pumimii). piiyasa (rice
cooked in milk) and cakes are prepared.Oblation of ghee is first offered to Indra in the
sacrificialfireand thenpiiyasa.Acakeisplaced ateachquarterpoint. purvaetc.•around
thesacrificialfire.Twoportions ofajya (ghee)are oblatedto Indra, followedbypayasa.
This is followed up with further ghee oblations to Indra, Indrani, Aja Ekapat,
Ahirbudhnyaand to the presidingdeitiesofBhadrapadaviz,prosthapadas. Piiyasanoma
is next offered to Indra. Then the sacrificer eats a little of the remaining piiyasa.The
remaining unoblated piiyasa is placed on leaves ofaivattha and offered as bali to the
Maruts whileChanting the mantrasfrom Yiijaraneyi samhiti: Finallysvistakrt homais
performedwiththeremainingpiiyasa.
Indrayajnaispurely ritual-oriented andstrictly Vedic inscope andcontent. lndrayaHi
combines both Vedic and Tantrikritual;itis a socio-religious and socia-cultural festival
with tribaland totemicovertones. It isan ethnic admixturedrawing equally from Aryan
and Dravidian practicesof religion and magic. Itsmainobjectiveis the attainment of
peace, plenty, health and communal harmony. It is primarily a royal festival, promising
its performer victory over enemies and freedom from evil, obstructive, occult and
malevolent spirits. It was widely'performed allover India and is therefore found with
somevariationinitsdescriptivesources.i.e.inregionalrecensions.
_ Thus. thereare atleasttwoversionsoftheoriginoftheBanner Festival.Thefirstis
Aryan. Vedic;itisdescribedinthe Mahabhiirata whichisatreasure-houseof myths and
legendsofsemi-historicaloriginfromtheVedasandBriihmanas.Inbothversionsthefes
tivalmarksanimitationorimponationonearthofacelestialcelebrationofanactual vic
toryofthegods over thedaityasand diinavasinabattle.
Uparieara was a monarch of the Cedi kingdom. liebelonged tothe clan of vasus and
wastheSOnofPaurava.Hewaspure.piousand fondofhunting.Heperformedalongand
arduous meditation (tapas). Pleased with this, Indra made friends with him, persuaded
bim notto become a hermitand gave him a boon viz. that the landofCedimay,during
his rule, prosper in every way. He also gifted Uparicara with an aerial vehicle and the
V~ija)'antigarland of never-fading lotuses (whichalways ensuredvictory overenemies
WIthoutthe least hurt to himself).More importantly, Uparicara also received from Indra
6 R.SATHYANARAYANA
the gift of a tall bamboo pole with the power of destroying foes and of protecting good
people.Then thekingreturnedtohiscapitalandinauguratedaBannerFesti~alofthis pole
and made itanannualfeature to serve asworshipofIndra(Mahiibhiirata, Adiparvan, 64.
1-20).
Bhavisyamahiipurana closely agrees with this account. Long ago, during a battle
between the gods and the demons, Brahms and other gods established atop the Meru
mountain Indra's flagstaff to ensure victory. This symbolised the Goddess of Power
(Sakti) and was worshippedby siddhas, vidyiidharas and uragas (it is only in this detail
thatthisPuriina differsfromothersourcesaccording towhichthebannerstaffsymbolis
esIndra). The bannerstaffwas adornedwith awhite umbrella(aroyal insignia),bell, bal
loonlikeornaments to which dance (ankle) bells were attached as well as baskets. Many
demons fled to the netherworlds and many died on the battlefield even on beholding it
Thenceforth the divine banner staff came to be worshipped regularly by all gods and
gaT}QSinheaven.
OncethekingVasil(hisnameisnotmentionedasUparicara) accumulatedgreatvirtue
and consequently went toIndra's world and was admired and worshippedby gods. Indra
giftedhim with thebannerstaff, designatingitas Yasu-yasti, for worshippingit sothatall
daityas would be destroyed. Vasu returned to Earth during the rainy season and wcr
shippedthisIndramaha togetherwith all the kings. Indrawas pleasedand grantedaboon
toVasu that all men who worshippedwith devotionthe bannerstaffgiftedby himwould
behappy,healthy, pious, vigorousand rich. They would possess gooddresses and orna
mentsand good speech. Vasu celebratedthe festival every year (Bhavisyamahapuriinam.
139, 1-12).
The Mahiibhiirata then goes on to describe in detail how Upaticara celebrated the
Indramaha. Indra sawit fromhis celestial chariot alongwithhis consort Saciandthe
apsariis(nymphs).He waspleasedwith theworshipand sodeclaredthat whosoeverwor
shipped the maha (note that this word is used here synonymously with the banner staff]
itself),suchkings wouldbeblessedwith wealth, victoryandempire.Theirsubjectswould
flourish and prosper, the land wouldteemwith healthy andplentiful crops; riiksosasand
pisiicaswould flee the country. Vasu then continued to rule Cedi country for long with
dharma(righteously).HeperformedtheIndramahaevery year topropitiateIndra. Hisfive
sonsBrhadratha,Manivahana,Matsilla,Yadu and Aparajitaruleddifferentkingdomsand
propagated the Banner Festival of Indra. Their progeny continued to celebrate it as an
annual festival (loc. cit. 51. 34-46).
ThesecondversionoftheoriginofIndramaha isDravidian, specifically,Tamilian.It
is said to have been propagated by a Cola king, Tunkaiyilerinda Tolillot-sempian, from
hiscapital, Piimpahar,morecommonlyknownasKaveripattanarn. Thisversionisfound
inManimekhalai(cantos24-26). Accordingto thislegend, Indrahad delegatedone ofhis
retinue viz. Catukka-bhutam to dwell in Pilmpahar, repel sin and sinners and to protect
virtueandthevirtuous aslongastheIndramahawascelebrated; thisbhiua residedinthe
bannerstaffand Indrawas worshippedby propitiatingit.The bhiuawoulddesertthe cap
italcity of Pumpahar if thecelebration was discontinued, whencedesolationandruin
wouldovertakeit(ibidcanto I). Sothe Indramaha was celebrated(fordetails,vide infra)
bysucceedinggenerations ofmonarchs inPiimpahar.
THEBANNERFEST/VALOFINDRA 7
Incourseoftime,Nedumudikkillibecame amonarchinthisdynasty. Hesawabeau
tifulmaiden inhisroyal park, fell inlove withherand married her.Shedisappearedsud-
.denly after some time. Through assiduous enquiry the lovelorn king learnt that she was
noneotherthan Pilivalai,daughteroftheNaganaduking Valaivaoao.Shewouldnotcome
backbutwouldsend their son.Butthesonwasshipwreckedduringthejourney,anddied.
Thegrief-strickenking failedtoperform theIndramaha thatyear.Manimekhalai,thepre
siding deityofPfimpabiir,became wrathful at thisaod cursed thatthecity beswallowed
bythesea.The curse was fulfilled aodPilmpahar wasdestroyed.
Thisversion issimilar tothe AryaninthattheBaoner Festivalwastobepreformed by
kingsfor the warding offofevil,protectingthevirtuous, forpeace, prosperity andpleni
tude inthecountry aswellasforvictory overenemies.Itisdifferent inthat thebanner
was worshipped as a bhiaa aod not Indra himself. Itis similaragain in that thecelebra
tionbecameannualandthatitsdiscontinuanceresultedincalamity.Thedifferenceisthat
awrath orcurse is incurred atdiscontinuance here butnotintheAryan version. Such
wrathhereaccrues notfromthebhiaaorIndra butfromthepresidingdeityoftheCapital.
The worshipof the bannerstaff as Indra in the Aryan versionhas totemic overtones
whereas itsworship asbhiaa intheDravidian versionhasatribal and/orTantrikdimen
sion.
The version of Indramaha in Varahamihira's Brhatsamhitii (60.1-60) closely resem
blestheoneintheMohabhiirata. According tothis,the bannerstaffdidnotoriginatefrom
Indrabutwasgifted tohimbyVisnutofrighten awaytheasuras.Itistobenotedthatthe
banner staffis imbued withmagical powerineveryversion. Itis ineffecta repulsive
instrument bothin thephysical aod theoccultsenses: astaffis used tothreatenor fright
enananimaloradversaryintofleeing.ItisalsoemployedasasacramentinTantrik prac
ticesforoneof thesix magicalspells(satkarmas viz uccii{ana. Itsemployment inthe
KauiikastarasoftheAtharvavedaandasbhiuainKarnataka,TamilNaduandKeralasig
nifies theuseofboth Aryao aodDravidianforms oftantra.
Varahamihira states (lac. cit. 51. 8) that king Uparicara Vasuinaugurated the Banner
Festival onearth. Hefurther prescribes auspicious stellar and planetary conjuctions on
whichthekingshouldsendanastrologerandacarpentertoaforestforselectionofatree.
preferably thearjuna(terminalia arjunaLe.bilimaniinKannada, varemaddtinTelugu
aodvellaimarudainTamil).
Availabletextual sourcesarenotagreedastowhenthelndramahashouldbecelebrat
ed.Broadly speaking, thedate falls around thelunar monthof Bhadrapadain the Aryan
traditionandinthelunarmonthofCaitraintheDravidiantradition. Itmaynotedenpas
samthatinancientIndiatheAryanyearcommencedfrom Bhadrapada,
ThustheKausikasurraprescribesthatthelndramaha shouldcommenceontheeighth
day (a~!aml) of the bright half(Sukla paksat ofBhadrapadaor A5vayuja in the srava~a
naksatra. According to theMahiibhdrata, the bannerstaffshould beerected in thelunar
month of Margaslra intheiuklapaksa whenthemahiimakha naksatra isenduring. The
baoner is lowered on the next day itself. Io his Yiijiiavalkya-dharma-saslra-nibandha,
commentaryon rajniiQl'alkyasmrti(I.l47), Apariirkaquotes Garga toprescribethat the
Indradhvaja should be raised by the king on the twelfth day of the bright fortnight of
Bhadrapada whenthemoonis in conjunction withuuarasiidna, sravana ordhanisshii
8 R.SATHYANARAYANA
naksatra. Thefestivalisconcludedafterthefullmoononatithiwhenthemoonisincoo
junction withthebharaninaksatra inthedarkfortnightofthesamemonth. Thus thecel
ebrationlastsfrom five toeight daysThe Knvaratnokora ofCandesvaralays down that
the dhvaja should not be raised on a Tuesday or Saturday or in ontinous portents like
earthquake, appearance ofacomet etc.,nor whentheking ispassing through aperiod of
impurity (siitaka) duetobirth ordeath. Asalready stated,according toBrhatsamhita, an
astrologerandcarpenter shouldbesenttoaforestbyroyalcommandonanyoneofspec
ifiedauspicious daystoselectthetreetomakethebannerstaff.Thetreeisfelledthenext
day. It is brought to the capital for erection on the eighth day of the bright half of
Bhadrapada,Onekiidasi(eleventhday)ofthesamefortnight, thatisthree days later, the
stemispared and chiselledinto shape. Avigil is kepton that day so that no impurity of
anykind accruestoit.It is raisedby theking on the next day i.c,d!'.iidaSiwith (oreven
without) lunarconjunctionwithsarvar;ta nak~atra. Thecelebrationconcludesonthefirst
dayofthedarkhalfofthesame monthwhenthedhvaja islowered. Thus theIndramaha
is aneight-day festival (excluding the days of selection andpreparation). Devipuriinam
prescribes the month of Asvina for the Satakratu (lndradhavaja) mahotsava (ibid.
12.22,24). Kiilikiipuriinam (90.2,43) gives dviidaii with sravana naksatra in the solar
monthofLeo(Bhadrapada)fortheerectionofthe dhvajaandlastquarter ofthebharani
nak~atraforvisarjanu (throwingintowater astheconcluding riteofafestival),
According toManimekhalai, theIndramaha commenced on the fuIImoon day of the
firstlunar month, Caitra, andlasted for 28days, i.e. almost one fulIlunar month. Silap
padhikiiram closelyagreeswiththissource. Bhavisyamahdpuranam. astoldbyKrsna to
Yudhistira,simplyprescribesthat thelndrayastishouldbeestablished while thesravalJO
(noksatrav iscurrentandshouldbedismissedonanightwhenthenextbharaninaksatra
iscurrent (cp,Kiilikiipurii~am).The festival isthus celebratedfrom seven toninedays.
lndradhvaja utthiinotsava is described thus in the Mahiibhiirata. The banner staffis
32 kiskus(alengthunitof 18-22inches) long.It isdecorated withornaments, garlands of.
fragrant flowers and baskets suspended from projections. The basket tpitaka), at the
heightof 12kiskus, iscoveredwithdeeplycolouredclothes.Thefestival commenceswith
punydna ceremony, inwhichbrahmanas worshipped withfood, drinks andclothes recite
Vedicmantrasinvokingauspiciousness. Thebanneristhenraisedtotheaccompaniment
ofsoundsofmrdanga, bheriandsankha.Indraisnowworshipped intheformoftheban
nerstaffby theking. Yaksas suchasManibhadra andgodsarenext worshipped. Gifts of
manykindsaremade.Peopleincities andvillages dressincolourful clothes andflower
garlandsandengageinthesportofsquirtingwater(coloured")fromleathersacksbyroyal
decree,afterhonouring thekingandafterthe latterleavesthevenueofthe lndramahain
the capital. Panegyrists and bards proclaim the valorous deeds of the king. Dramas and
dances areperformed.The king alsoenjoys thefestival, dressed colourfully and suitably
ornamented, along with his womenfolk of the gynaeceum, queens and ministers, all
besmearedwithpure vermilion(ibidAdiparvan, 64. 23-33).
Yiijnavalkya smrti declares that the day ofraising the banner andthe day oftaking it
downshouldbedeclared aspublicholidays. Krtyaratniikaraprescribes that theIndrama
ha shouldinclude worshipofnotonlyIndra butofhisconsort SadandtheirsonJayanta
as well. Their figures are made from pieces of sugarcane stalks. As indicated above,
THEBANNERFESTIVAL OFINDRA 9
Brhatsamhitiilaysdownthat thekingshould sendanastrologerandacarpenter10thefor
estonadaydivinedtobeauspicious forselectingthetreefromwhich thebannerstaffis
tobemade. The tree isfelledthe next day. The king shouldgototheforest with aretinue
ofsubjects, ministersandbrahmanasandbringthefelled treetothecapital onBhadrapada
Sukla astami. The capital city isdecoratedwith banners, buntings and arches to mark the
festive occasion. On the following ekiidasi tithi, the banner tree is carefully guarded
against possibilities and sources ofimpurity; it is pared and chiselled by skilled carpen
tersintotheshapedeterminedbytradition. Itisnextplacedonamechanicalcontrivance
(e.g.crane, yantra) to raise it. Homa isnow offered to the bannerstaff. This is probably
the Indrayajfia described above. Then the banner staff is raised erect on the following
dvadagitithi,preferablywithiravonanoksatrainconjunction.Fivefemaledeities,called
Indrakumaris(Indra's daughters), are made of woodand placednear the foot ofthe ban
ner staff. Thisis saidtopotentiate themagicaloroccultpowerofthemaha.Twoother
auxiliary staffs are also made from the the same wood, three fourths and halfthe length
ofthebannerstaff, and called Nanda and Upanandarespectively. A third barmerstaffis
alsoerectedto symholise Indra's mother. Thus the whole family of Indra is worshipped
(~xcept
ontheoccasion his son Jayanta). The main bannerstaffisdecoratedwith differ
ently coloured clothes and ornaments. Baskets are hung from projections all round the
staffsuchthat the successivehigherones are smaller. On thefull moon day,mantrasand
prayers are recited in propitiation ofthese deities from both the Vedaand the Puranas.
Thebanner(and itsauxiliaries)are taken downon thepratipat(first) day ofthedark half
ofBhadrapada, afterafarewell ceremony (ibid. chA3).
Bhavisyamiihiipuriinamgivesmoredetails oftheIndradhvaja and ofthecelebration,
vigil etc. Thus, the bannerstaffis 20 cubits long, and is made of good, hard wood. Itis
bathedandclothed.Itisthen erectedonaplatfonmcalledlndramatrka (cf.aseparateban
ner for Indra's mother is prescribed in Brhatsamhita) by the king himselfwhen there is
iravana nakstura (presumably in Bhadrapada), The Indramiurkii site wouldbecarefully
detemtined and prepared. The bannerstaffshould be hung with baskets and decorated
withvaricolouredclothes.The first basketiscalledLokapiila;itissquare inshapeandhas
apericarp. Itcontains (sacramentssymbolising)Yama, Indra, Kubera and Varunaon the
four sides and derives its name from these (Dikpiilakas). The second is circular and
swathed in red cloth. The third is octagonal in shape and covered in white cloth. The
fourth basket is circular andis coveredwithfireflycoloured cloth. Itcarries thesacra
mentsofthesevenMotherGoddesses,Brahmietc.aroundit.The fifthagain isoctagonal,
swathedinwhite and skilfullydesignedinlayers.Thesixth basketisablackpericarp,cir
cular and festooned with bubble-like balloons. The seventh is octagonal, white-clothed,
andcarries the Vidyadharas as deities. The eighth iscircularand iscovetedwith leather
thongs.The ninthbasketcarriesthe symbolsfor the nine planets and for Candi. It iscov
eted withred arsenic-huedcloth(orexposedto the suni.e.left bare). Thetenth hasfor its
deities,Btahmii,VisnuandIsvara.TheeleventhiscircularandhasYamaforitsdeity.The
twelfth basket carries the white umbrella (as royal insignia) and is covered with white
cloth.Thethirteenth(lastandtopmost)basketishungfrom thetipofthebannerstaff, cov
eted with kuia grass, flower garlands, bell and flywhisk. White guyropes are attachedto
the banner staffand with their help it is slowly and gradually raised erect. Brahmanas,
10 R.SATHYANARAYANA
treated todaksinii, piiyasa andcakes,perform ahoma. Thekingproclaimsafestivalof
seventoninedays.
Dulingthefestival,giftceremonies,histrionics,dancing, story-acting, wrestling, giant
wheelswithcradles andsuchotherentertainments are arranged. Acareful andceaseless
vigilshouldbeorganised duringthenightstoguardthebannerstaffetc.and toensure that
itisnotrenderedimpurebythetouchingofcrows,owlsandpigeons.foracrowtouching
itportends famine; onowl, theking's death; contact withapigeon.massdestruction of
people. Again,ifduetofaultyandlooseerectionthebannerstafftumblesdown,itshould
never again beraisedin thatcountry.IftheIndrayastihashadtobetransferredunavoid
ablyfrom itsoriginal(capital)citytoanotherandcannotbe(ceremoniously)raisedinthe
latter within the sameyear,the festival may be held only in the twelfth year thence and
not before. Various calamities will befall if different parts of the banner are damaged,
evenunwittingly.Ifitsumbrellaisbroken,theking's(white)umbrella willhebroken (i.e.
he will lose hiskingdom); ifits head isdamaged, hissecret counsels will beout, result
inginadministrative failure. Ifthefaceisfaulted, thecountry'sreserveforceswillbreak
down. Ifits arms (projections)are broken,catastrophe willovertake the kingdom. Ifits
belly (or ntiddle) is damaged, the king or people will have belly disease. Ifthe leather
thongsarecut,friendswillbedestroyed.Ifthemainbottom-stemisdamaged, theinfantry
willbe ruined.Thereforetheking shouldensure that theIndrayastiis guardedwell with
every possible effort.Ifitfalls and breaks into two, he willhave to get it made fully of
silver orgoldandraiseitagain.He shallalsoperformconciliatory andpropitiatorycere
monialritualandfeedthetwice-born(brahmanas,ksatriyasandvaisyas)in atonement.He
shall offer the banner staff propitiatory foods, coconuts, oranges, kapittha (Feronica
Elephantum), karkati (Cucumis Utilissirnus), triipusa (cucumber) and bijapisra (Citrus
Medica) accompanied by mantra recitation. At the time of taking it down (during the
bharant naksatra), a slight food offering should be made and farewell should be bid to
Indra. InwhatsoevercountrysuchIndramahaisperformed,itisassuredofrains,freedom
fromuntimelydeathandfreedomfromcalamitiessuchasplague,drought, floods, swarms
ofrats, locustsetc.asalsovictory overenemies(loc.cit).
It has been mentioned above that the lndramaha was celebrated in Pumpahar com
mencing fromthe full-moen dayin themonth of Caitra, according to Silappadhikiiram.
Jndra had gifted to king Mucukunda a guardian spirit called BhiitaCatukkamto protect
thegood andvirtuousandtodestoryevilandsininhiskingdom. Thebhiuawasinstalled
andconsecratedintheformofabannerstaffinatemplebuiltatthemeetingplaceoffour
roads, andformed an important division (manram) called bhiua catukkam inthe capital
city. On the above festival day, homa was performed in all the divisions of Puhar viz.
mantapam. villidai manram, ilarci manram, nedunkalininra manram, bhiua catukkam
andpavaimanram,consistingofoblationsofboiledgrains,sweetenedsesamebalis.mix
ture of meatandrice, flowersandincense.Mature maidens dressedin colourfuland
attractive clothesofferedtoddyasoblationatthe altarofthebhuta inuninhibiteddances.
They performed these dances with hands resting on hips. They followed it with group
dance byjoining hands witheachother.This wascalledkuravaidance. Finally they left,
s~nginga benediction for thekingandthecountry forpeace, plenty and prosperity. Both
civilians andsoldierswenttothebhutaandofferedprayerstowardoffevilandtoconfer
THEBANNERFESTIVALOFINDRA 11
auspiciousness on the king. Many people evencutofftheir ownheadsand offered them
inpursuanceofavowtoWe bhiea toensure victory tothekingoverhisenemies(thisis
anancientex voto custom of SouthIndia; such a person was known as 'garuda' in
Kamataka).
Besides temples for Indra, Subrahrnanya, Manimekhalai and other deities,Puharhad
temples for Vajra, Kalpataru etc. The one consecrated to the Vajra weapon was called
Vajrakostha.Itused tohouseasacreddrum.Onthisdayitwas placedonadecoratedele
phant andtaken to the Airavata temple at the beginningof thefestival and was returned
totheVajrakosthaatits close.ThebannerontheIndrastaffcarriedtheensignofAiravata
andwaserected inthe templeofKalpavrksa.Itwas raisedhigh whenthedrum arrivedat
theAiral"atatemple.This was the higblightofthe festival.There wasaprocession inthe
beautifulroadsofPuhar inwhichfive groupsoftheking'scouncillors,eightbattalionsof
theking'sretinue,princesofroyalblood,sons ofaristocratsand merchants,cavalry,ele
phants,chariotsand arrists(musicians, dancers, actors,acrobatsetc.)participated.
Special worship was offered at the temples ofSiva, Visnu, Subrahrnanya, Baladeva
and Indra on the dayof the Banner Festival.Vedic sacrifices were performed to propiti
ate the Vasus, Adityas and Rudras. Festivals were held in honour of the 18 ganas,
apsariis,niigas, siddhas,gandharvas,vidyodharas. kimpurusas, piiiicas,senas, asuras,
bhiuas, munis, devas, garudas, riiksasas, )'0405. ciiranas etc. Special offerings were
made in the Jaina and Dharma temples as also for Sridcvi.There was vocal and instru
mentalmusiceverywhereinthecity.
Kalikiipuranam (90.1.58) givesdetailsofthe Indradhvaja Festival not found in many
othersources,and attributes its origin to Uparicara aliasVasu,and calls it ayajha.The
king'spriest,accompaniedbytheastrologerandcarpenterandbystrainsofinstrumental
music,worships an appropriate tree, after a purifying bath ona night of the bright fort
nightoftherainy season.Atree growninapark, temple,cemetery, mid-road,overgrown
withcreepers,veryhorny, dwarf, full ofbirds,hollows,partiallyburnt,broken branches,
thinandcarryingfemininenamesshouldbeavoided.Oneofthefollowingtreesviz.arju
na (Terrninalia Arjona), afvakar~a (Vatica Robusta), priyokoia (Nauclea Cadarnba),
sarja(Ferminalia AlataTomenrosa)and audumbara(Ficus Religiosa)ordeodarorsalis
fitfor making the banner staff(90.4-9).The tree is worshipped forpermission and iscut
downnextdayfourincheseach from bottomandtop.Itissoakedinwater.Itisthentrans
ported totheeasterngate (ofthecapital), craftedintothestaffandbroughtonBhadrapada
fuklaastamito thedais,specially builtfor it.It isexcellent, good, middlingor inferiorif
itslength is52 or more, 42, 32 or 22cubits respectively (90.10-17). Imagesof the five
daughters of Indra(each aquarter insize ofthebanner) and ofthe five mothers of Indra
(eachhalfin size of the banner) an:carved, each wilh two hands mechanically attached.
All ten images are immersed in water (adhivasa),along with the banner staff (ya~!i) on
theBhddrapadaiuklaekiidaii(90. 18-20), recitingthe mantras-gandhadvdram:etc.
On thenextday, a large Indramandala(mysticdiagram)iswritten, into whichVi~~u
andthenIndraare invoked.AnimageofIndra,madeofgoldoranyothermetal orwood,
isplaced atthe centreofthe mandala and aspecial kind of worship isoffered.Theban
nerstaffisthenraisedatanauspiciousmomentwiththeincantationofmantras,"dahana';
12 R.SATHYANARAYANA
-plavana:etc.from theUttaratantra, offeringfoodconsistingofmodaka,piiyasa,piinaka,
guda, etc.foraffluenceandprosperity.The tendikpiilakas,nineplanets,siidhyasetc., and
thesevenmdtrkiigoddessesaretheninvolvedintokalaiasandworshipped.Nowtheking,
accompaniedbybrahmanas,thecarpenter,priestandauspiciousmaterials,proceedstothe
banner staff and establishes it on the western part of the sacrificial altar (of the
Indrayajiia), with the help offive guy ropes and crane etc. As mentioned above, it con
tains the carvings ofthe lndrakumiiris and Indramiurkiis and dikpiilakas. It is decorated
with varicolouredclothes, ankle bells, large bells, flywhisks, perfumes, mirrors,garlands
offlowers and gemstones andfour buntings (90.21-34).
Next, theIndradhvaja isslowly raisedfrom the mandalabyan officer. The images of
Indra, Saci, Matali (Indra's charioteer), Jayanta (Indra's son), Vajra and Airavata, nine
planets, dikpdlakas, otherganadeities arenowpropitiatedwithfoodofferings.Ahoma is
then performed and bali isofferedto Indra with sesame, ghee, flowers, durvd grass and
aksata (unbroken holy rice or barley), at the end ofwhich bali is offeredto Indra; brah
manas arefed.Thekingshould worshiptheIndra Bannerlike thisforseven days with the
aidofbrahmanaslearnedintheVedasandvediliigas,usingthemantra 'rriitaramindram'
which isdear toIndra (90.31-42).
Indra, invokedinto the bannerstaff, is discharged (visarjana) inthe nightduringthe
last quarterofthe bharaninaksatra, unseen by the king and with the traditional mantra
•Siirdhamsuriisuraganaih. .. .. gamyatam'. Ifthekingwitnessesthevisarjanahe will
diewithinsixmonths. Thedischargeshould notbeheldinimpure states(ofdeathorbirth
inthefamily), TuesdayorWednesdayorduring public calamitiessuchas earthquakes. It
may be held on an auspicious day, in such cases, after the seventh day, other than on a
Tuesday or Saturdayand inanaksatraotherthan bharani. Every care shouldbetaken to
see that the bannerstaffisnot touchedby birds duringthe seven(or more) days of wor
ship. It should be slowly lowered in visarjana. Ifit breaks, it portends the king's death.
Thenrecitingthe'mantratisthaketo.....ja/e'thebannerstaffisconsignedtodeepwater
along withallthedecorationsforoneyear(tillthenextannual festival). Itshouldbenoted
that the raising and installation ofthe Indradhavaja are held publicly to the sounds of
musical instrumentsbutits discarding takes place at night, unseen byanyone. This isthe
peculiarityofthe festival. A king who worships Indra like this during the autumn, rules
longprosperouslyandfinally attains totheIndralokaafterdeath.Hiskingdomisfreefrom
drought, disease,mentalanguishandothermishaps. Hissubjectswilllive long. Suchwor
ship is tantamount to worship of all the pantheon, destroys all sin, gives every auspi
ciousness, happiness and wealth (90.43-58).
Shorn of the recensional differences surveyed above, the Indramaha may be reduced
to the following essentials. It commemorated the triumph of gods over the asuras and
daityas and was brought to the earth by Uparicara in the Cedi country. Its central deity
wasIndra,consecrated intoabannerstaffwhichwasatotem.imbuedwithmagicaland
occult powers, capableofprotectionagainstevil and obstructiveforces and ofbestowing
health, wealth, prosperity and auspiciousness on the king and his subjects. It was cele
bratedannuallythroughoutIndia withminorprovincialvariations asaStateFestival well
stylisedintoasettledformat, foraweekormore.inasocio-religious andsocio-cultural
atmosphereby boththeking andhis subjects.