Trinatha Mela is a local folk-religious fair/celebration observed particularly in parts of Odisha and other nearby regions – Bengal and Assam - in honour of “Trinath” — literally meaning the “lord of the three” or the “Trinity” of gods (Brahma, Vishnu, Shiva) or a combined form.
The worship involves songs, folk music, communal gathering,
and some unusual offerings (for orthodox practice) like ganjā (marijuana) and
bhang in the ritual context.
The cult behind Trinatha Mela seems to have emerged as a
kind of syncretic or folk adjustment of Shaiva, Vaishnava, and even Brahma
worship, bringing together the idea of “Hari‐Hara‐Atma” (Vishnu and Shiva as
one) and including Brahma.
Symbolism & Why It’s Observed
The name “Trinatha” (Three-Lords) symbolises the three major
deities of the Hindu pantheon: Brahma (creation), Vishnu (preservation), and
Maheshwara/Shiva (destruction or transformation). The festival thus recognizes
the unity of the divine functions through one form.
The ritual offering of ganja / bhang (which in classical
Hindu practice is associated particularly with Shiva) points to the folk-Shaiva
dimension: Siva’s known association with cannabis, with asceticism, and with
breaking normative boundaries. The use of these substances becomes part of the
ritual offering.
The songs sung during the mela express simple rural
aspirations and prayers: they call on Trinatha to fulfil wishes and grant
boons. In them, Shiva is often praised as Bhutanatha (lord of spirits) and as
the great one.
From a social viewpoint, the mela embodies folk
egalitarianism: it’s open to households irrespective of caste or economic
status (in some regional accounts) and offers communal music, gatherings, etc.
There is belief in Odisha that if one does this mela, “lost
items are regained” (in Odisha) or that the practice helps with recovery of
something lost.
When & How It’s Observed
There is no strict fixed tithi or day required for Trinātha
Mela in many places — some sources say it can be observed on any day or special
occasion.
In Odisha it is often held on a Monday (Somavāra) or in
whichever auspicious day suits the local tradition.
The ritual includes: setting up the gathering at a house or
local place, offering ganja/bhang, fruit, flowers (especially dhatura flower,
which is liked by Śiva) to the deity, lighting three wicks (representing the
three gods) and dividing the offering into three parts.
Music and communal songs form a major part: drums, cymbals,
chants. Folk songs in local languages telling the story of Trinatha, invoking
his help.
Why It Matters
Spiritually: It gives devotees a way to connect with the
divine through folk ritual, uniting the idea of creation, preservation,
destruction (the cosmic functions) in one form, thereby simplifying access.
Socially/Culturally: It’s an expression of rural folk
religion, outside the formal temple-rituals, giving voice to communal music,
local offerings, and inclusivity.
Symbolically: The use of cannabis/bhang can be seen as
symbolic of breaking ordinary consciousness, invoking altered states or
transcendence (which Shiva epitomises) — so the ritual becomes one of crossing
thresholds.
Practically: The belief in retrieving lost items, solving
everyday problems via the ritual, shows its role in the everyday life of
people, not just high theology.
Some Caveats / Things to Note
Because this is largely a folk tradition, the exact
practices, names, days vary significantly from region to region.
The use of ganja is controversial and not part of canonical mainstream
Hinduism; it reflects folk customs rather than orthodox temple rituals.
Scholarly sources for many of the stories are limited; much
is oral or local tradition rather than major scriptures.
You can read the famous story associated with Trinatha Mela here.