Pana Sankranti: Odisha’s Sacred New Year of Devotion, Rituals, and Cultural Splendour

As Odisha’s sun-drenched earth welcomes the arrival of Mesha Sankranti, the air is thick with the scent of bael leaves, sandalwood paste, and jaggery-laced Pana. In the heart of this eastern state, where every festival is a tapestry of devotion and cultural vibrance, Pana Sankranti emerges as more than just a New Year—it is a spiritual homecoming, an agrarian gratitude, and a deeply rooted homage to Lord Jagannath and Hanuman.

From the sacred Brundabati Theka (holy basil altar) in village courtyards to the austere yet awe-inspiring Danda Nata performances, this festival pulses through Odisha’s veins, connecting its people to their ancestors, deities, and the land itself.

A Journey Through Time: The Origins and History of Pana Sankranti

Pana Sankranti, also called Maha Vishuba Sankranti, marks the Odia New Year, falling around April 14th as the sun transits into Mesha Rashi (Aries). It shares its timing with other South Asian New Year festivals like Poila Boishakh (Bengal), Baisakhi (Punjab), and Tamil Puthandu, but Odisha’s observance carries distinct cultural imprints that stretch back centuries.

Ancient texts like the Madala Panji (chronicles of Jagannath Temple) mention this day as the transition into a new agricultural and astrological cycle. Traditionally, it has been a time to honour Lord Jagannath, Lord Shiva, and Lord Hanuman, symbolising the union of Vishnu, Shiva, and Shakti energies.

In Odisha’s temples, including the revered Lingaraj Temple in Bhubaneswar and the Jagannath Temple in Puri, special ritual baths, Mahasnan, and abhisheka are conducted, sanctifying the deities for a new cycle of cosmic balance.

Rituals and Traditions: A Sacred Ode to Faith and Nature

Rituals on Pana Sankranti blend devotion, agrarian wisdom, and folklore. Across the state, homes are adorned with mango leaves and sacred Brundabati Theka, the basil altars that hold deep religious significance. These altars are sprinkled with Pana (a cooling drink made of bael, jaggery, and black pepper), symbolising relief from summer’s scorching heat and a prayer for balance in life’s trials.

Interestingly, Pana Sankranti coincides with Hanuman Jayanti in Odisha. Unlike the grand processions of North India, Odisha's Hanuman Jayanti is marked with recitations of the Hanuman Chalisa, akhadas (traditional wrestling matches), and fiery display of martial arts.

“In our village, we gather at the Hanuman temple at dawn, offering bananas and jaggery before watching the akhada performances,” says Krushna Behera, a priest from Kendrapara. “The young boys train all year for this day, showcasing their strength before the deity.”

Perhaps the most striking ritual of Pana Sankranti is Danda Nata, a month-long folk theatre tradition performed by self-mortifying Danduas (devotees of Lord Shiva). These ascetic performers, draped in saffron and smeared with ash, undertake grueling penance—walking on fire, piercing their skin, and fasting for days—all in devotion to Lord Mahadeva and Goddess Kali.

At the stroke of midnight, the Danduas enact episodes from mythological texts, using rhythmic drumbeats, trance-like movements, and vigorous chants of "Bolo Har Har Mahadev!".

“The fire-walking ritual isn’t just about devotion, it’s about endurance, faith, and proving that willpower can overcome the limitations of the body,” says Dandua Mohan Jena from Ganjam, where the oldest form of Danda Nata still thrives.

A Feast for the Senses: The Culinary and Cultural Merriment

No discussion of Pana Sankranti is complete without mentioning Pana, the festival’s namesake drink. This cooling beverage, made of bael fruit pulp, jaggery, coconut, black pepper, and chhena (fresh cheese), is offered to deities, the elderly, and even to animals and plants as a symbol of universal nourishment.

As food historian Bikash Ranjan Ojha notes, “In Odisha, food is not just sustenance—it is sacred. Offering Pana to a passing stranger or even a tree signifies our connection with nature’s cycle of giving.”

Villages come alive with folk dances like Ghoda Nacha (horse dance), Chhau, and Paika Akhada martial performances. Melas (fairs) spring up, where artisans showcase Pattachitra paintings, palm-leaf manuscripts, and terracotta figurines, embodying Odisha’s artistic soul.

“Growing up, the village Pana Sankranti fair was like entering another world,” recalls 90-year-old Nityananda Panda from Bhadrak. “The sounds of conch shells, the rhythmic beats of dhola (drums), and the sight of masked Chhau dancers made it a spectacle of divine energy.”

The Timeless Legacy of Pana Sankranti in a Modern Age

In an era where traditions often fade, Pana Sankranti remains a cultural anchor for Odisha. While urbanisation and modern lifestyles have reshaped celebrations, the festival continues to thrive in homes, temples, and community spaces.

Interestingly, eco-conscious movements have embraced the festival’s ethos—many families now plant bael, neem, and tulsi saplings as part of Brundabati Theka, ensuring that the tradition aligns with climate-conscious practices.

According to Dr. Sarojini Mohanty, a scholar in Odia heritage, “Pana Sankranti is not just an ancient festival; it is a living tradition. Its essence lies in balance—between nature and mankind, devotion and discipline, celebration and penance. In an era of digital distractions, its deep-rooted rituals remind us of a slower, sacred way of life.”

As dusk falls on Pana Sankranti, the air hums with the scent of incense and the melody of bhajans. From the courtyards of old homes where grandmothers whisper mythological tales to the temple precincts where priests recite Vedic hymns, the spirit of Odisha’s New Year remains untouched by time—eternal, like the flowing rivers and rustling palms that cradle this land of devotion.