Jeypore, 29th Sept 2025: In Jeypore city of Koraput district, there is a very ancient shrine dedicated to Goddess Basanta (Mother Basanta) located in the local Sourasahi area. During the time of the Jayapur kings, a small temple was first erected here, the idol of Durga (in the form of Basanta) was installed, and the worship was conducted with the idol seated on a tiger. Local traditions say that during the reign of the Jayapur kings this place was considered a center of tantric rituals and spiritual influence.
In earlier times, the image was worshipped under a neem tree on a stone platform. Later, by the directive of the Jayapur Maharaja, a formal temple was constructed, and the deity was worshipped as “Devi Basantāyī” instead of the earlier form Dhumavati. According to legend, there was an outbreak of “Basanta disease” (possibly referring to an epidemic) in the local region; people afflicted by it would die. To counter it, the goddess was worshipped in this new form. Over time, it became customary to address the goddess as Maa Basanta (Mother Basanta), and worship is done with sindoor (vermilion) and turmeric. It is believed that devotees, including the sick, would come to the shrine and apply turmeric, sometimes mixing with foliage, to their heads and bodies in order to be relieved of ailments like basanta (fever), bone problems, and jaundice. Today this belief continues, and people still follow this practice.
During the Sharadiya (autumn) and Vasanta (spring) festivals, the goddess is worshipped via the prescribed rituals. The idol and sacred weapon (khaga) are placed on vimanas (palanquins) and carried through Sourasahi, Patra Sahi, Suringa Sahi, Chandanabad Sahi, Mahanti Sahi, and nearby localities in evening processions accompanied by music and chants. Devotees in their homes offer nadiya-kovali, pana, and food offerings to the goddess before these processions. According to tradition, starting from Pratipada of Sharadiya, the daily worship is begun by the temple priests through Vedic homa-yajna. The worship continues late into the night with onala (food) offerings every two bell tolls.
In this temple, the chief and appointed priests, who belong to the Paik community, conduct the worship in the Sabara (tribal) tradition. Currently, two families serve as priests: Durga Charan Paik and Siddhartha Patra perform daily worship. On Gatumulashtami (a festival day) and from Pratipada onward, the installation of a male deity (Purusha Kanasa), kumara abhishek (boy’s consecration), and continuous lighting of lamps (akhanda deepa) mark the beginning of the festival. From that point through Ashtami, worship and homa-yajnas are performed. In the evenings, in front of the temple, local youth perform martial displays (Paik akhada) showing traditional arms, battle-lore, and forms of combat. On Mahastami, three ritual animal sacrifices (boda bali) are made at the temple according to tradition. The temple and worship management committee organizes these with contributions from people who maintain ancestral rights granted by the Maharaja — including use of khanda (sword), drums, chakras, and vali (arms) in mid-procession, performed by members of the local Sri Krishna Chaitanya Seva Sangha. On Dussehra, during the grand Jayapur Dussehra procession, the goddess Basanta and the Paik akhada group travel via vimana, showcasing various martial arts. The festivities typically begin from Panchami (fifth day) and the temple becomes the starting point of the celebrations. The worship committee is headed by Nilu Patra, with editorial members Nrusimhananda Panda, Rudranath Dash, Srinibas Panda, Rabindra Sahu, Gupta Prasad Nayak, among others, managing the rituals and function.