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Orissa Review * October - 2004

Samalei to Sambaleswari - Ashapuri to Samalei (The Hindu Mode of Absorption of a Tribal Deity During Medieval Period in )

Dr. Chitrasen Pasayat

Sambalpur, besides being the seat of Buddhism accepted and exalted by the ruling classes of and , is also home to other religions Sambalpur in order to appease the local and communities such as Muslims, Christians subjects to consolidate their power over the and innumerable indigenous tribal natives and to exercise their authority over this communities. With this multi- area. Understandably, in the racial, multi-religious, multi- process of the building of an cultural and multi-lingual unified Sambalpur Rajya composition, Sambalpur has indigenous communities with always chosen the path of their religious traditions were social accomodation and social successfully absorbed in the integration. Thus, people of mainstream of the Great Hindu diverse religious faiths have Tradition through its branches been residing together in like Saivism, and harmony in Sambalpur. Saktism. The area of our study Therefore, it may be rightly i.e. Sambalpur is the called the most pluralistic headquarters town of modern society. The present paper is an . It is attempt to understand how the situated on the left bank of the indigenous communities and river . their religious traditions have From ancient times, played a significant role in the Sambalpur has been known as process of state formation in the the land of Tantrik Buddhism. erstwhile Sambalpur Rajya It is an ancient town, which has the reputation during medieval period. of a Tantra Pitha. Significantly, when In Sambalpur, the ruling classes were Buddhism as a religio-cultural force began to aware of the fact that communalism would decline in many parts of , Sambalpur weaken the state and would cause disharmony played the most important role for the in social life and divert the attention of people continuation of Buddhism in its new form i.e. from formation of a separate Sambalpur Rajya. Tantrik Buddhism. The existence of Sambalpur So, attempts were made to integrate the may be dated back at least to the early Christian indigenous communities into one fold under the era. The Greek geographer Ptolemy (middle umbrella of "Hindusim". Their deities were of the second century A.D.) in his book

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Geographike refers to a town named shapeless rock made to appear like the face of Sambalaka situated on the bank of the river Samalei with two gold leaves in the forms Manada. Ancient Sambalaka and Manada are of eyes and in the middle a projection identified with modern Sambalpur and the river resembling the mouth of a cow suggests some Mahanadi respectively (Panda, 1996:34). The influence of Tantra. In this context, learned suffix 'pur' has been later added by sanskritising scholar Sasanka Sekhar Panda (1996:37) the original name Sambal when the territory identifies some significant points that in front has come under the Chauhan rule (Senapati and of the Garbhagriha of Samalei gudi (temple), Mahanti, 1971 : 2-3). Similarly, the Samlei there is a pillared hall wherein a pair of human Pitha may be said to be much older and the foot-prints with two eight-petalled lotus-rosette deity may have been worshipped by the motifs on both sides are carved on a stone- aborigines since time immemorial. panel. This pair of foot-prints is worshipped as Sitalamata. Such foot-prints are found to be Sambalpur is intimately associated with carved on stone-slabs at Ghudar and Ranipur the spread of Tantrik Buddhism in India and Jharial in the district of and abroad. It is considered to be the land where Narsinghanath in the district of . It is the Sambara Tantra was propounded by a widely believed that worship of foot-prints of famous Siddha called Pitopada who is also Siddhacharyas was very common to the Tantrik regarded to have attained the Siddhi of school. In other words, Sambalpur had made invisibility at Sambala (Senapati and Mahanti, Tantrik Buddhism a potent spiritual and cultural 1971:446). Sometimes in the eighth century force in the Indian sub-continent. In view of A.D., Indrabhuti was the king of Sambalaka / this, Sambalpur might be considered to be one Sambalpur and was believed to have of the important urban centres with international patronised Tantrik Buddhism. He was the reputation in between the second and eighth author of the text Jnyanasiddhi. His sister century A.D. Apparently Tantrik Buddhism Laksminkara is also reported to be a Tantrik continued to prevail in Sambalpur till about Buddhist perfectionist. She is regarded as one 13th century A.D. long after Buddhism had of the 84 Siddhagurus in Tantrik Buddhism and vanished from most parts of India. as the propounder of a religious faith called Sahajayana, thus making a great reputation for Reportedly, Laksminkara had married herself. It suggests that by the time of medieval Sevola, the son of the king Jalendra of Lanka/ period, the land of Sambala/Sambalaka/ Lankapuri. But, Laksminkara preferred the Sambalpur was one of the important seats of career of a Tantrik Buddhist perfectionist and Tantrik Buddhism. practised Tantrik in Lankapuri which was regarded as Mahayogapitha or a great There is no denying the fact that the centre of Tantrik Buddhist . Continuous Vajrayana of Indrabhuti and Sahajayana of meditation and Tantrik Sadhana for seven years Laksminkara flourished in Sambalpur area in the cemetary of Lankapuri Mahayogapitha during the eighth century A.D. At that time, made her properly enlightened and she Sambalpur might have developed a high distinguished herself among the people of India standard of Tantrik culture. Most probably, and abroad as Bhagavati Laksminkara or Samalei Pitha was an integral part of that great goddess Laksminkara because of her Uttama cultural tradition. In the Garbhagriha (inner siddhi or excellent perfection. Lanka / sanctum) of this temple, the fierce and typical Lankapuri is identified with modern Sonepur/

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Suvarnapur (Mishra, 2003 : 87-88). repulsed by the hare. Struck by this Lankeswari, therefore, may be identified with extraordinary exhibition of courage by the most Laksminkara, as the former nomenclature seems timid of animals, the Raja thought that there to be a corruption of latter. Legend also might be some supernatural virtue in the land. ascribes Goddess Samalei as Lankeswari. In That night Goddess Samalei appeared in his view of this, Goddess Laksminkara may dream and said, "Why do you appear so sad ? reasonably be identified with Laksminkara i.e. Don't think that there appears to have been a Samalei / who has been mistake. I am Lankeswari here. Worship me. worshipped by the local people in Sambalpur. Your expectations and hopes will be fulfilled." Next day, Balaram Dev discovered the deity Balaram Dev became the first Chauhan in the form of a stone. Thence the Raja decided Raja of Sambalpur Rajya some time in the to build his gad/garh (fort) there. Having built middle of the 16th century A.D. According to a gad he installed in it the deity Samalei. The the prevailing tradition, he discovered the place where her image was set up was a kud image of Samalei beneath a Semel (silk-cotton) (island) on which stood a Semel tree and hence tree. The botanical name of this tree is Bomax was called Semel kud while the deity was Malabaricum. Because of phonetic similarity named Samalei. Samalei has been Sanskritised between Semel and Samalei some scholars to Samaleswari i.e. "Iswari of Sambala" in the give credence to this tale that the deity reigns of Chauhans. Thus, Sambalpur is known worshipped beneath a Semel tree has come to as the land of Samalei. In other words, she is be known as Samalei. Oral tradition relates the reigning deity of Sambalpur (Senapati and that Raja Balaram Dev was given a grant of Mahanti, 1971 : 2-3). this area by his elder brother Raja Narasimha Dev of . Balaram Dev established Be that as it may, identical stories prevail himself first at Bargarh on the bank of the river about the origins of other places of Orissa like Jira. Therefrom, he is said to have shifted his , and . Identical story capital to Chaunrpur, on the right bank of the is also associated with the discovery of deities river Mahanadi. Most probably, during this like Banibakreswari of Kuapada village under period when Balaram Dev carved out a new Delanga block in district and Barala devi Rajya out of the territory of his elder brother of Balasakumpa village in district. he named it Huma Desh. The learned scholar This is why it is difficult to locate the exact Dr. N.K. Sahu has ascribed the period of time and place of the origin of this myth foundation of Sambalpur Rajya to the year (Pasayat, 2003 : 10-12). But, this story attests 1570 A.D. (Panda, 1996:35). the fact that the aboriginal religious shrines like Samalei has received royal patronage. Raja As per the legend, the village Chaunrpur Balaram Dev enshrined the deity inside his is said to be the seat of Balaram Dev before gad. During his reign, services were his coming to Sambalpur. One day while provided from the royal treasury. In other hunting, Balaram Dev crossed the river words, state funding of the Puja services has Mahanadi. When he reached the left bank a been introduced since then. Subsequently, the beautiful hare appeared before him. Balaram present temple was built in the reign of Raja Dev set his hounds at the innocent creature. Chhatra Sai (Senapati and Mahanti, 1971 : But, the result was contrary to his expectation. 548). Thus, it may be suggested here that After some time the Raja found his hounds Samalei pitha was already existing when

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Balaram Dev arrived there. Perhaps, the temple families and partly due to land grants of was in a dilapidated condition. Balaram Dev villages by the rulers to indigenous tribal chiefs extended royal patronage and rebuilt or who ended up as independent potentates. In the renovated the temple. Subsequently, Raja frontier zone of uncertain control like Daksina Chhatra Sai had also most probably rebuilt or Kosala (roughly modern west Orissa) the renovated the temple. indigenous tribal chiefs and chiefs of obscure origins took advantage of weak central There is no denying the fact that Raja authority, assumed power and formed several Balaram Dev adopted this Pitha and small Rajyas (Deo, 2003 : 96). Formation of a extended royal patronage. But, the most separate Bargarh and subsequently Huma Desh significant development in the period of Raja and finally Sambalpur Rajya by Balaram Dev Chhatra Sai was donation of forty villages for in the 16th century A.D. was the result of the the regular worship of Samalei devi. Names partition of the ruling family of Patnagarh. In of some villages are collected from the local all probability this was a forested area and people. These are Jayaghanta, Kalamati, inhabited by aboriginal people when Balaram Ambasada Katapali, Nunia Jampali, Karpula Dev first arrived here. He was a reputed Senapati, Chaunrpur etc. Thus, Chhatra Sai warrior. Owing to military necessity, the made a permanent arrangement for the administration of this tribal dominated, hilly maintenance of the Samalei gudi (temple). It and forested part was entrusted to him by his means that recognised steps have been taken elder brother Narasimha Dev, the then Chauhan by the Chauhan rulers for the state-funding of Raja of Patnagarh. Balaram Dev successfully the Puja services in Samalei gudi and she has consolidated the Chauhan rule in this part of been raised to the status of Rastra Devi and the Rajya and carved out a new Rajya out of called Samaleswari i.e. 'Iswari' or reigning the territory of his elder brother. Subsequently, deity of Sambala or Sambalpur. However, the his successors extended and strengthened the landed property assigned for the performance Chauhan rule in Sambalpur Rajya. of the daily and special Pujas of Samalei Devi have been converted into personal property by In order to sustain a separate and the priests. This has been possible most independent Sambalpur Rajya, most probably probably during the British rule, either by Balaram Dev and his successors had to depend hiding or destroying the copper plate grants. upon the Bhogas and Bhagas. They had to What these priests have done was contrary to persuade the local tribal people to become the age-old prevailing tradition of this Shakti settled agriculturists so that production would Pitha. Any how, the priests are now managing increase, because a tribal economy based on shifting cultivation cannot sustain a Rajya as the Puja services of Samalei gudi. Reportedly, analysed elsewhere by the learned scholar Dr. the Samalei gudi has no property at present F. Deo (2003:96). To legitimise their status as (Senapati and Mahanti, 1971 : 548). Rajas and to their share of the produce It may be said with precision that, in the (Bhaga), the Chauhan rulers granted lands to 15th and 16th century A.D. after the and temples which contributed to disintegration of Ganga empire of Orissa, a changing the agrarian situation, formation of strong pull towards political fragmentation as hierarchical social order and Brahminisation well as decentralisation of power was taken or Hinduisation of the society. Therefore, it may place partly due to the partition of ruling be suggested here that Samalei Pitha was

13 Orissa Review * October - 2004 already existing when Balaram Dev arrived the aboriginal people identify themselves as here. Perhaps, the temple was in a dilapidated part of the larger Hindu religious culture, thus condition. He extended royal patronage and contributing to Hindu cultural unity at a larger rebuilt or renovated the temple. Later on Raja level which has helped in the state formation Chhatra Sai also most probably rebuilt or in Sambalpur. renovated it. Thus, the temple of Samalei/ Samalei at Sambalpur is a shapeless rock Sambaleswari became an important agent of made to appear like a face. It may be said to Hinduisation in Sambalpur. be a big piece of head-like stone structure. There is a tale which reveals that during According to the oral tradition, Daksha the demolition of Hindu gods and goddesses arranged a Yajnya. He invited all the deities by Kalapahada, the priests of Sri and relatives to attend the function. But, he did Temple of Puri fled with the images of the not invite his own daughter Sati and son-in- deities. They buried the images on the bank of law Lord Siva, because Sati married Siva Mahanadi in Sonepur/Suvarnapur which is against the wish of Daksha. Yet, Sati went to situated to the south of Sambalpur. Kalapahada attend the ritual ceremony where she was and his army followed the priests and arrived received with disgrace. As a consequence, Sati at Sambalpur where Samalei Devi prevented protested and accused her father for his neglect them from proceeding further. She assumed the and disregard shown to her husband. Daksha form of a milk-maid and appeared before them. broke into anger and cursed Lord Siva by She sold milk and curd to the soldiers who calling him a beggar, ashman, , king of were very thirsty. Immediately, the soldiers goblins etc. Sati could not tolerate such insult consumed the milk and curd which spread and jumped into the Yajnya kunda. Lord Siva desolation among them. At this hour, the army became furious and started his Tandava Nritya of Raja Balabhadra Dev of Sambalpur drove bearing the corpse of Sati on his back. It was back Kalapahada successfully. It would not be terrible and the destruction of the entire out of place to mention here that identical universe was imminent. Lord came out stories prevail in other religious shrines of to save the mankind. He instructed his Orissa namely Chalhakhai Devi at Kulada and Sudarsana Chakra to cut the dead body of Sati Dahikhai-Chamunda Devi at , both in into pieces. After the weight was gone and Lord district. Also, this tale is associated Siva became conscious he was consoled by with Danteswari Devi at Bastar in the Lord Vishnu. Thereafter, Lord Siva retired neighbouring state of (Pasayat, alone to his abode Kailash. The body of Sati 2003:20). It may be suggested here that the was hewn into a number of pieces and origin of this story is imagination. That is why wherever a fragment touched the earth a Sakti it is difficult to identify the place where from Pitha (shrine of Mother Goddess) sprang up. and the time when this tale has first been conceived and later adopted in other religious It is believed to be the head of Sati which is enshrined and worshipped in the Samalei gudi. shrines. However, we cannot ignore the fact that this tale has identified the supernatural Though mythologically, the origin of the power and deeds of Samalei Devi. It has Sakti Pitha at Sambalpur is connected with established socio-cultural relationships the most famous Daksha Yajnya story, originally between the aborigines and the caste-. it is not reported or recorded in any of the epic By assimilating such stories into Samalei cult, tradition of the Hindu religion. There is no

14 Orissa Review * October - 2004 denying the fact that the image of Samalei Devi no face on the front side. Interestingly, this tale is a large block of stone. There is also a with little variation is found in some other projection with a narrow groove in the middle religious shrines namely Kanakadurga at of the stone image of the deity. This projection Piteipur village in district, is believed to be the mouth of the deity. On Jaanlei Devi at Hinjilikatu in both sides of the projection are depressions and Kumari Devi at Bonai in Sundargarh covered with beaten gold leaves which district. Also the tale is associated with represent the eyes of the deity. Moreover, the Chandrahasini Devi at Chandrapur in Bilaspur image of Samalei Devi does not resemble any district of the neighbouring state of Chhattisgarh other Sakta goddess found in Orissa. There is (Pasayat, 2003 :19). All the same, the meaning a Parsva Devata of Samalei called Pitabali of this tale is more important for our study. who is believed to be the deity of tribal people This tale is meant not only to frighten children namely Kandhas (Senapati and Mahanti, away, but also suggests practice of severe form 1971:547). The above descriptions of Samalei of blood sacrifice and influence of Tantra on Devi suggest us to believe that she is a non- this Pitha. deity originally worshipped by the aborigines of Sambalpur. Addition of Daksha As per the oral tradition, once upon a Yajnya story is very likely a later development time human beings were sacrificed before to add to Samalei some more dose of Sanskritic Samalei Devi. It is said that once a Siddha elements. This may be suggested to be a fine Brahmin arrived at Sambalpur. Priests of example of localisation or parochialisation of Samalei Devi caught him for sacrifice before famous Daksha Yajnya story to validate the the deity. The Siddha Brahmin told the priests faith of the aborigines with the Hindu epic to leave him alone before the deity inside the traditions (Great Tradition) of India. By Garbhagriha so that Samalei Devi could eat identifying Sambalpur with the incarnation of him if she wanted. Accordingly, the Siddha Shakti as Samaleswari and her mythical and Brahmin was not beheaded; rather left alone miraculous events, the local people identify and alive before the deity. Then the priests themselves as part of the larger Hindu culture closed the doors of the Garbhagriha. The event (Great Tradition), thus contributing to cultural went contrary to the interests of the priests. unity and consolidation of Chauhan rule in Next morning, the Siddha Brahmin came out Sambalpur. from Samalei gudi alive and unhurt. The story There is another story which indicates spread quickly through out the Rajya that the the horrifying nature of Samalei Devi. Once Siddha Brahmin had been pleased by Samalei the priest had fruits and flowers on a plate and Devi and the deity had blessed him. Maharaja was offering prayers to the deity while his Baliar Singh heard this miraculous incident and small daughter was standing by his side. The ordered to stop the practice of human sacrifice priest discovered suddenly that the deity had before Samalei Devi. Since then buffaloes were disappeared. Looking up, the priest found the sacrificed before the deity. Now-a-days, Bukas deity devouring his girl child. Immediately the (he-goat) and cocks are common sacrificial priest threw the plate at the face of the deity. objects during Puja, Chaitra Purnima and As a result, the face of the deity turned to back other occasions in this Shakti Pitha. This may side. So, the deity is believed to be facing away be understood to be the process of from the main entrance and that is why there is legitimisation of Brahmin priests in the non-

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Brahminic Samalei gudi and minimisation of Rajya have been deeply attracted towards and severe practice of blood sacrifice in this Pitha. absorbed in the mainstream of the Indian According to the tradition, Samalei was cultural tradition through . The great worshipped originally by the natives belonging tradition of Shaktism coupled with Saivism has to Sahara and Jhara communities living on the formed has become a great force for the bank of the river Mahanadi. The main integration of Indian civilization and has a great occupation of these people was to collect influence on the regional religious culture of diamonds from the river bed of Mahanadi. Sambalpur i.e. Little Tradition. Once they found a big stone under the deep A very important aspect of the water. They brought it out with the hope to development of religious system in Sambalpur extract diamonds from it and placed it under a region during the medieval period is the Semel tree on the bank of the river. Later on introduction of Tantrik elements in worship. they realised it as a deity in the form of a stone. As it has been discussed earlier, historical and Thence, they started worshipping her (Dash, archaeological remains attest to the fact that 1962 : 227). Although, Balaram Dev adopted Sambalpur region has been a strong-hold of the local deity, he did not exclude the Saivism and Shaktism coupled with Tantrism. traditional servants of the deity from the temple Furthermore, severe practice of blood sacrifice cult which was emerging as a testimony to at this Pitha, absence of caste distinction, Sanskritisation or Hinduisation of Samalei employment or engagement of tribal/non- Devi. He appointed the Saharas, the traditional Brahmin priests, installation of the guardian worshippers of the deity as the priests and deity (Samalei) in the Garbhagriha i.e. centre Jharas as the servants and holders of canopy of worship, belief in the replica (Chalanti of Samalei Devi (Sae Deo, 1985:7-8). Pratima) of the main deity, annual or Saharas are generally considered to be periodical journey (Jatra) of the Chalanti untouchables in the social hierarchy of this area. Pratima, spirit possession or descending of In villages, Samalei as village deity is Samalei Devi through human beings etc. suggest worshipped by the Jhankars. Though the some connections with Tantra. As it is Jhankars do not belong to any specific caste discussed elsewhere, Sambalpur as well as or community, they are, in fact, non-Brahmin Samalei pitha has been identified with an priests who also worship other village deities important seat of Tantrism where a very high called Mauli, Budhima and Grampati. Earlier standard of Tantrik culture has been developed Jhankars were granted rent-free lands for their during the Buddhist and pre-Chauhan period. service in the villages. All these combinedly But, thereafter, particularly during Chauhan indicate that Samalei has the character of a period the unique blend of Saktism, Saivism, non-Brahmin deity. Most probably, the rulers Tantrism and Sanskritic/Brahminical culture intended to honour the sentiments and feelings has rose to a new height in Sambalpur region. of the aborigines. In view of this, it may be Most probably, the Chauhan rulers have suggested here that Shaktism has taken all care brought their own faith with them. But, they to adopt the features of the aboriginal or local have not enjoined on common people of this religious cult i.e. Samalei. In other words, area to believe and follow their faith and many local indigenous communities with worship their deity; rather they have reckoned Samalei tradition of erstwhile Sambalpur their own faith with that of the locality. It was

16 Orissa Review * October - 2004 not what they practised and worshipped but whereever they have established their what they felt under what they believed that kingdoms and expanded their territory. was important. The Chauhan rulers have taken Samalei, the deity of the autochthonous people all care to retain the primitive character of this has been hijacked by the ruling classes and Pitha like aniconical image of the deity, non- used as tool to exercise their authority and Brahmin priests of the deity, blood sacrifice control over the latter. Not only Samalei of etc. By constructing or renovating the temple Sambalpur but also Asta-Sambhus in different they have introduced elaborate rituals in a parts of erstwhile Sambalpur Rajya namely systematic manner. By giving rent-free land Bimaleswara at Huma, Kedarnath at grants to the temple they have ensured regular Ambabhona, Biswanath at Deogaon, Puja services for the deity. Also they created Balunkeswara at Gaiasama, Maneswara at myths wherever required to identify the deity Maneswar, Swapneswara at Sorna, as a Hindu Goddess. In all probability, they Bisweswara at Saranda and Nilakantheswara have carefully followed this principle under at Niljee were adopted and given royal political expediency with a view to please the patronage in the reign of Chauhan rulers. local subjects. Temples were constructed and elaborate rituals In this context, mention may be made of were introduced in these temples. Rent-free Ashapuri Devi who is the tutelary goddess of lands and villages were granted and regular the Chauhan rulers all over the country. Ramai Puja services of these deities were ensured. Dev, the first Chauhan ruler of Patna Rajya has This fundamental principle has made them very identified her as Pataneswari in Patna/Patna popular among the local inhabitants and has gad meaning 'Iswari' of Patna (Balangir-Patna). helped them to expand, consolidate and Since then Pataneswari has been the tutelary strengthen the Chauhan rule in Sambalpur goddess of the Chauhan rulers of Patna gad or region. Patana house. Similarly, Balaram Dev has It may be noted here that Pataneswari established Sambalpur Rajya. He has also temples are found only at few places like exalted the local deity Samalei as Patanagad, Balangir and Sambalpur, whereas Sambaleswari meaning Iswari' ' of Sambala/ the number of Samalei gudi or Samaleswari Sambalpur and the king has accepted her as temples in Sambalpur is quite large. Besides his own tutelary goddess.This way the local the Samalei gudi situated in Sambalpur, name of the deity i.e. Samalei has been Barpali and Suvarnapur, the deity occupies a Hinduised to Samaleswari. According to this pivotal position in the religious life of the name, she is the deity of all who reside in common people of Sambalpur area. She is Sambalpur. In other words, the deity represents being commonly worshipped under a tree in a larger society wherein people of various the form of a stone in the vicinity of almost ethnic backgrounds stay together. Thus, the each and every village of erstwhile Sambalpur deity has become the source and symbol of Rajya. This indicates the extent of reverence unity and integrity mainly between the aboriginal people and caste-Hindus in shown to Samalei in Sambalpur area. In Sambalpur. villages, Samalei is worshipped by the Jhankars who enjoy rent-free lands for his Puja It may be understood that the Chauhan services. Moreover, many indigenous, rulers have made it their principle to esteem aboriginal, native, local, folk or tribal and extol the deities of the aborigines or natives communities with their religious traditions

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(Little Tradition) of Sambalpur region have assimilation were not one way flow from been successfully absorbed in the mainstream Hindu Great Tradition to local Little Tradition of the Hindu Great Tradition through Saivism, alone. In Sambalpur area, it was the Shaktism, Vaishnavism and helped in the simultaneous process of acculturation and process of state formation during medieval deculturation. It proceeded through complex period in erstwhile Sambalpur Rajya. Bose processes of interaction which are confirmed (1941:188) has rightly pointed out, "Hinduism by myths, legends and historical evidences. has grown by the incorporation of many tribal cults, until it has become a kind of federation References : of religious beliefs and practices ... which goes 1. Bose, N.K. (1941), "The Hindu Method of by the name of Hinduism." Tribal Absorption, "Science and Culture, Vol.8, pp.188-94. In sum, it may be concluded that as most 2. Dash, S.P. (1962), Sambalpur Itihas (Oriya), of the rulers originated from one of the local Sambalpur : Viswabharati Press. groups it was easy for them to raise their deity 3. Deo, F. (2003), "Chauhan Myth and Royal to be the state deity. In the process it helped Legitimisation in Kosala (Daksina)," Souvenir, them to legitimise and consolidate their Lok Mahotsav, Sambalpur, pp.96-101. political power over the area. Deities became 4. Eschmann, A. (1986), "Hinduisation of Tribal the link between the ruler and the ruled. The Deities in Orissa : The Shakta and Saiva patronage of local deities and their elevation Typology," in A. Eschmann, H. Kulke and G.C. Tripathy (eds.), (1986), The Cult of Jagannath helped the rulers spread the story that the local and the Regional Tradition of Orissa, New deity had been pleased with the new ruler or Delhi : Manohar Publications, pp.79-98. the deity had blessed the ruler or the ruler could 5. Mishra, R. (2003), "Scientific Theories in the please the deity. They used the emotional and Creativities of the Samvalaka - Princess religious attachment of the local communities Laksminkara," Souvenir, Lok Mahotsav, to the deities. This was to draw support for Sambalpur, pp.87-90. themselves. This helped the rulers to legitimise 6. Panda, Sasanka Sekhar (1996), "Early Chauhan their position in the area and to enjoy the Temples of Sambalpur Town," Orissa Review, support of the local people. This pattern April, pp.34-38. emerged both because the rulers needed the 7. Pasayat, C. (1998), Tribe, Caste and support of the local communities who were in Folkculture, Jaipur : Rawat Publications. a majority and also because of the fear of the 8. Pasayat, C. (2003), Glimpses of Tribal and deity whose wrath might result from absence Folkculture, New Delhi : Anmol Publications of worship. The incorporation of local Pvt. Ltd. communities into the wider social order and 9. Sae Deo, L.R. (1985), "Samaleswari Mandira their indoctrination proceeded in multifacated Pratisthara Kimbadanti O Samkshipta Itihas (Oriya)," Basant Milan Smaranika, manner through ceremonial and enactment of Hirakhanda, Sambalpur, pp.7-8. hierarchical relations. So, multiple 10. Senapati, N. and B. Mahanti (eds.), (1971), simultaneous processes of Hinduisation, Orissa District Gazetteers, Sambalpur, Tribalisation and Localisation / Cuttack : Orissa Government Press. Parochialisation are found in the linking between the Hindu Great Tradition and the local Little Tradition of Sambalpur. These Dr. Chitrasen Pasayat is the Asst. Administrator in the processes of diffusion, acculturation and Sri Jagannath Temple Office at Puri.

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