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org © 2022 IJCRT | Volume 10, Issue 1 January 2022 | ISSN: 2320-2882

SAKTI CULT IN WESTERN ODISHA: A

STUDY OF SAMALESWARI OF SAMBALPUR
Dr. Antaryami Behera
HOD and Lecturer
Department of History
Larambha College Larambha
Dist-Bargarh (Odisha)
Pin-768102

Abstract:
In Indian context it is not certain, whether the origin of Mother Goddess and Vedic Aryan or non-Vedic or pre-Aryan
has been a hotly debated question. The Indus civilization provide earliest positive and somewhat details evidence for the worship
of mother goddess in the forms of numerous terracotta female figuring and representation on of seals and ring stones. After the
Harapan culture, the mother Goddess is traced continuously to till date. One headless image of mother Goddess was found from
Inamgoan near Pune which has been assigned to 12th century B.C.

Sakti cult particularly in the form of Mahisamardini made its appearance in Odisha since very early times. In the
beginning of the Christian era, a large number of tribal deities were incorporated in Buddhism, Jainism and Hinduism. The
origin of Sakti Cult in Western Odisha may be traced to the called of fertility has been discussed. The earliest sakta pitha of this
origin is Terasinga of Kalahandi District and second to the Viraja Pitha of Jajpur in Odisha.

Samalai or Samaleswari, the presiding Goddess of Sambalpur Kingdom occupies a unique position in the religious life
of the people of Western part of Odisha. Samalai or Samaleswari is worshipped beneath a ‘Semul’ Silk cotton tree. Samaleswari
temple is the most important one among all Sakta temple Sambalpur. The Samaleswari temple who build by Balaram Dev, the
first Chauhan Raja of Sambalpur. It was later on renovated by Chhatra Sai. The temple is dated to the part of 16 th Century to be
constructed that in 1575 A.D. In this region there are many Saktas centres which have acclaimed eminence due to patronisation
of kings, Zamidars, landlords and common people.

Keywords:
Dakshak, Phillic, Tara, Samalai, Gramadevatas, Metakani, Mahantas, Iconography, Nuakhai, Gogadarshan
1.Introduction
The term sakti represent female divinity in general and energining power of some . divinity in particular literary meaning of
sakti is power or energy. Sakti as we understand power which is expressed through different phenomena . In the material
manifestation, it is the physical ultimates of all forms of matter. But in highest metaphysical form sakti is the cosmetic mother,
god in famine form as supreme which create,sustains and destroyes the universe.

Saktism which represents the worship of an active female principle as divine mother or supreme brahman is
worshipped in various forms and names in different parts of the country. The worship is one of the ancient most and primitive
religions in mystry. It cannot however be definitely stated when the sakti called came into existence.

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The indus civilization provides the earliest positive and some what detail evidence for the worship of mother goddess in
the forms of numerous terracotta, female figurine and represention on seals and ring stones. After the age of Harrapan
culture,the mother Goddess are traced continousely to till date. One headless image of mother Goddess was found from
inamgaon near pune. Which has been as signed to 12th century B.C.1 The earliest representation of Mahisamardini form of the
Goddess found so for belonging to 1st century B.C. form Nagar in Tope district of Rajasthan. 2So Sakti cult is the ancient most
and popular,which influenced all system of religion life Vaishnaism, Saivism, Buddhism.In every system we find the important
of the female deities.

The epic like Ramayan and Mahabharat mentioned the name of Uma, Girija, Rudrani, In Ramayana is not an independent
cult through she holds a vary high position. She is known as Devi revered by all. 3 There is the reference of Goddess Durga in
the Mahabharata which throws light on the position of Sakti cult.

The puranic story of Daksha sacrifice proves the intimate relation between Siva and Parvati. Vayu Purana described that
Daksha perfomed sacrifice and invited all gods except Lord Siva . Sati daughter of Daksha and consort of Lord Siva came to
that place and was shocked at the cool reception of her father as a result she destroyed her body in the sacrificial fire. The
death body of Sati moved about the country aimlessly which was a danger to the universe. During that time it is described that
lord Vishnu cut the body of Sati in to pieces. The place where is the parts of the body fell was sanctified as a Sakta pitha.

2. Sakti Cult in Odisha Context

Saktism is an important and ancient cult of odisha. It has been discussed by a number of scholars who focused their study on
icons, momuments,sub-cults like Sapta Matrika and Yogini etc. On the basis of available archeological data we can presume
that the powerful religion made its appearance in Odisha two or three century B.C. 4

In the beginning of the Christian ear, a large number of tribal deities were incorporated in Buddhism, Jainism and
Hinduism. Stambeswari or Khambeswari a tribal deity represented in the form of a pillar was worshipped in certain parts of
Odisha. Stambeswari is a saskritised name of an antochthonous and anionic. Goddess Satmbeswari or Khambeswari, the lady
of the posts, who was being and is now also worshipped in the form of a wooden posts. The Sulkis of Kodalaka Mandala and
the Bhanjas of Dhirtipura were the ardent devotees of this deity. 5 D.C Sircar opines that the Goddess was of phallic types but
later on took the shape of Siva and Sakti . 6

Sakti cult particularly in the form of Mahisamardini made its appearance in Odisha since very early times . The earliest
representation of the deity is offer by the two armed Viraja at Jajpur on the river Baitarani has been a place of pilgrimage
since the time of Mahabharata and Puranas . The image of Viraja represents the earliest phase of the cult of Odisha.

The Bhaumakara ruler partronised, Tantric Saktism. They constructed many Saiva and Sakta Tample in places like Ranipur-
Jharial, Hirapur ect. Both the places has Yogini tamples . During this period Tantrism crapt in to the fold of Saivism . During this
period Saktism made its first appearance in Bhubaneswar. The Vaital Tample is the first Sakta shrine of this period . The
presiding deity of the tample is Chhamunda . In this tample we find the image of HaraParbati, Arthanariswara, Lokulisa ,
Vhairava etc .

During this period the concept of female principle dominated the Mahayana Buddhism. Tara the primordial deity of
Buddhist pantheon absorbed, with in herself a number of divinities representing different aspect of female principle. From 7th
century unwords the influence of Tara in her various manifestations began to felt I the religions system of Odisha.

Sapta Martika representing the Saktis of important deities are found in different parts of Odisha. They are Brahamani ,
Maheswari, Kumari, Vaishnavi, Varahi and Chamundi . A group of eight Matrikas has been mentioned in Devi-Bhagabat and
Linga Purana, Markandaya Purana indicates that the Matrikas helped Ambika to kill the powerful demons Raktavija,Who was
endowed with the quality of multiplying in to demons of his stature and strength from the drops of his blood Oozing from the
wounds. It was with the assistance of this Matrikas that Devi could cause death to demon . The Agni Purana and Mastya
Purana deal in detail the iconographic of this Mothers.

3. Sakti Cult in Western Odisha

Western Odisha comprises the districts of Bargarh,Kalahandi, Nuapada, Boudh, Kandhamal, Balangir, Sonepur, Deogarh,
Sambalpur, Jharsugura, Sundargarhand Athamallik sub division of Anugul district. This tract of land has experienced the rule of
various dynasties in different span of time i.e. Nalas, Sarabhapuriyas, Bhanjas, Somavansis, Chindakanagas,Kalachuris,
Gangas,Nagas and Chauhanas .7They had ruled sucessfully from their different head quarters at Subarnnpura,Patna and
Sambalpur leaving behind rich legacies of culture,

South Kosala seems to have occurred in ancient literature the Ramayana, Mahabharat and Puranas like
Bramanda,Matsya, Vamana and Vayu repeatedly mentioned South Kosala . The Allahabad Pilar inscription is the earliest
knows epigraphic reference to South Kosala.8In the land of South Kosala of which Western Odisha many religious cults
flourished under the patronage of different rules . Among thoseSakti cult is most popular.

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The origin of Sakti cult in Western Odisha may be traced to the cult of fertility has been discussed . The Debhogaka khetra
in the Tel Velly near the village Terasingha in the Madanpur-Rampur of Kalahandi district, may be taken as the earliest Sakta
Pitha of this region and second to the Viraja pitha of Jajpur in Odisha.

The Teluguchoda king SomeswarDeva-ii declared the grant starting on the bank of Chitrotpala (Mahanadi) looking
straight to the Lankavarttaka is Lankeswari . Probably the kind issued the grant before the Goddess Lankeswari . So here also
Lankeswari may be taken as the protectress deity of Pashima Lanaka i.e. Sonpur. This Goddess is still worshipped by the
people and boatman in the form as a low rock very close to the Lankavarttaka in the bed of Mahanadi. A short inscription
which may be placed 9th /10th century A.D. On the ground of Palaeography is found in an croded condition adjacent to the
deity . 9 However, there is no image of the Goddess .

In Junagarh , the old capital of Kalahandi state there is a temple of Lankeswari.Lankeswari was the family deity of early
Naga Kings of Junagarh. After the transfer of the capital from Junagarh to Bhabanipatna, the Nag rulers accepted Manikeswari
as their presiding deity. 10 However, it is learn from the epigraphs of Chindaka Naga rulers of Chakrakot. It is not known
whether the deity had and iconic or uniconic form. The Chindaka Nagas belonged to Naga dynasty. They were worshipping
Manikyadevi and using snake banners. 11 The rulers of Kalahandi are also descendent of Naga family. They also used snake
banner. So it is appears that the deity Manikyadevi inside have been brought by Nagas and established their family deity as
Manikeswari in Kalahandi state.

Ranipadra identify with modern Ranipur -Jharial in Balangir districs is an important Sakta Pitha in this region. J.D. Begelar
who first reported the site assigns the construction of the temple to a date of 9 th century A.D. But T.E Donaldson assigns the
construction in the early part of 10th century A.D. i.e. posterior of Hirapur temple.12

There are also different Goddess worshipped in Western Odisha like Patneswari, Ghateswari,Limsarian and so on with the
advent of the Chauhan dynasty a number of Sakta shrines were build under their Patronage. The Chauhans were noted for the
worship of Sakti. The family Goddess of Chauhans of Patna was Pateneswari while that of Sambalpur was Samalai. The temple
of Samalai are found in large number in Western Odisha.

In this region there are many Sakta center which have acclaimed eminence due to Patronisation of kings , Zamindars and
Landlords . There are also some lesser-known centers, which have no less contribution to the development of Saktism such as
Gramadevatas,Ghanteswari,Metakani,Limsarian,Saptamatrikas, Dwarsenni,Dasamata,Bhagabati,Maheswari,Vindhyavasini
and Ramachandi and so on.

4. Samalai or Samaleswari of Sambalpur

Samalai, the presiding Goddess of Sambalpur kingdom occupies a unique position in the religion life of the people of Western
part of Odisha . In the ancient times Sambalpur was a part of South Kosala, comprising rongly the modern districs of Raipur
and Raigarh in Chhhatisgarh and the undivided districs of Sambalpur, Bolangir and Sundargarh of Odisha. 13 South Kosala has
been one of the most ancient places of human civilization. That a developed civilization existed in Sambalpur region is clearly
evident from rock engraving and painting. The Vikram Khol pictograph scripts clearly indicate that a cultured and developed
people lived in this re region about five thousand years ago. 14

Samalai is worshipped beneath a semel ( Bombay Malavarium) silk cotton tree. Later on the deity was enshrined in the house
called temple and regular puja is perfomed there with Bhubaneswarimantra by non-Brahmin priest, called in some places is
Jhankar. The Kshtriyas in Sambalpur,Barpali,Patnagarh, Bhikhampur,Paramanpur,Saharas in Bargarh,Arjunda,
Podhmunda,Gonds in Ambapali,Paharsirgida,Keut in Kuchinda,Pandara in Balangir, Kondh in Themra, Binjhalas in Kangaon.
Bhaina in Nuagarh became the priest/ Jhankar of the Samalai temple in the particular places which in some places became
heritary and continue the worship. The Jhankar or the principal watchman of the temple became the village priest. Which
duties was to propitiate the deity and the aboriginal tribes latter on got an honourable position in the village an enjoy rend free
land.

Goddess Samalai came in to prominence as the presiding Goddess of Sambalpur after the establishment of the kingdom of
Sambalpur by Balaramdev, Younger brother of Narasinghadev of Patnagarh kingdom. The Kosalananda mahakabya written by
Gangadhar Mishra in 1664 A.D, Chikitsamanjari of Gopinath Sarangi written during Chhatrasinghdev (1657-1695),
Jayachandrika by Prahallad Dubey (1781), the copper plate grant of Jayanta Singh dated 28 th April 1790 A.D maintation the
name Sameleswari. Among the Koshalananda kavya , the pride and pleasure of Kosala is a historical pride written under the
Patronage of Chauhanraja of Sambalpur Baliardev, In Sanskrit language. It is the earliest kavya to deal with the history of the
Chauhan rule in Odisha and is the earliest sources to recode the genealogy of Chauhan rulers of Patnagarh and Sambalpur. It
mentioned the name Samaleswari.15 Goddess Samalai as Samaleswari, who was the presiding deity of Sambalpur in the then
time. 16

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In A.D 1781 about 120 years after Kosalanand was written, Prahallad Dubey of Sarangarh, located in Chhatishgarh state
wrote a Hindi kavya, Jayachandrika . Where he describe the establishment of Sambalpur kingdom based on legends.

Balaramdev got his share from his elder brother Narasinghdev and came to Bargarh in seeking for a place to establish fort.
He establish his camp at Chaurpur located on the write bank of river Mahanadi. Where is dogs came after rabbit, but the rabbit
ran after the dogs. The king was very much astonished on seeing this incident. In that particular night Balaramdev saw a
dream. Goddess Samalai stood before him and said, “My son, I am Samalai, is now at Gumdarha, Take me and construct a
temple under the simuli tree on the other side of the river. “Balaram Dev accepted the Goddess Samalai of that area as his
tutelary deity and established his fort and kingdom. The legend mentioned in Jaychandrika is supported by Siba Prasad Das
mentioned thatthe tribal people like Savara(Sahara),Oram ,Mundas ,Kondh,Binjhal were living in Sambalpur region when
Ramaidev established Chauhan kingdom at Patnagarh.17 It cannot be denied the existence to the tribal people at the Gonds,
Saharas, Binjhals, In some Samalai temple are presently in-charge of worship of the Goddess Samalai. They were also engaged
in collecting diamond and fishing in river Mahanadi. These people established the Goddess on the bank of the river to get
blessing for save landing before starting their journey. They were offering fish to the deity which is till now continuing in the
Samalai temple of Barpali as well as other part of Western Odisha, S.P. Das mentioned Samalai as the deity of aboriginals. 18 A
popular legend says that during the demolition of Hindu Gods and Goddessby Kalapahad, the pandit of Puri fled with the
image of Lord Jagannath and buried it in Sonepur on the bank of Mahanadi, to the south of Sambalpur. Kalapahad followed
them of to Sambalpur. Goddess Samalai is said to have assume the form of a milkmaid and sold milk and curd to the soldiers.
Which is turn spread desolation among his army. In panic Kalapahad fled away. Learning his war drum, bells etc. Which is now
preserved in the temple.19

It is heard that in ancient times human sacrifice was offered once in a year, human sacrifice was stopped following miracle
of Maa Samaleswari with a saint from Amritsar, who became the mahanta of Gopaljee Math later on Bihari Das, the first
mahanta of Gopaljee Math of Sambalpur.20

Dr J.K. Sahu is of opinion that the Chauhans( successor of Ramaidev) in Patna,Sambalpur,Sonepur and Khariar made
tremendous development in social, political, economic and cultural aspects. They made Aryanisation by accepting the dogmas
of the aboriginals of the areas.

S.S. Panda said that the un-iconic form of Goddess Samalai at Sambalpur, Barpali and Patnagarh denotes her tribal origin,
but the icon of Samalai at Sonepur relates her to the supremeGoddess Durga and that of Balangiralso to the great Goddess
Mahadevi. Therefore Maa Durga is the same deity, which worshipped as Lankeswari and also as Samalai and has been
manifested in the form of Goddess Subhadra, the sister of Lord Jagannath in the supreme Jagannath cult.

Dr C. Pasayat mention that Balaramdev has established Sambalpur Rajya. He has exalted the local deity Samalai as
Samaleswari meaning ‘Iswari’ or Sambal/Sambalpur and the king has accepted her as his own tutelary Goddess. This way the
local name of the deity i.e. Samalai has been hinduised to Samaleswari.21

From the writing of Ptolemy it has been proved that Sambalpur was existed much before the establishment of
Balaramdev, where the then people were engaged in collecting diamonds, available in a small island, presently called Hirakud.
Barahamihira in his “Brahatsamhita” writes in praise of diamond available in Kosala.22

The kingdome of Balaramdev originally extended from the river Mahanadi in the North to the river Ang and in the
South and from the river Surangi in Phuljhar in the West to the village Huma on the Mahanadi in the East. He extended his
kingdome on all sides by war and conquests.

5. Sambaleswari temple of Sambalpur

Sambaleswari temple is the most important one among all Sakta temples of Sambalpur. The presiding deity of the temple is
Goddess Samaleswari which very popular not only in Sambalpur but in the hole Western Odisha. The Samaleswari temple was
build by Balaramdev, the First Chauhan Raja of Sambalpur. It was later on renovated by Chhatra Sai. The temple is dated to the
last part of 16TH Century to be constructed that in 1575. 23

6. Architecture
The temple is constructed North-South and facing the North. It is constructed on a raised platform, the lower portion of
which contain numerous niches all round occupied by various Sakta Goddess. The temple is made of stone and covered with
thick lime plaster. The temple is having the architectural futures like : high platform, Jangha, high Shikhara and Mastaka. It
again has a circumambulatory path around the sanctum which is covered. It addition to the inner sanctum of the temple, there
is a pillared hall in front. A flight of steps is provided to lead to the upper professional path and the temple. The vimana
represent the triratha style of temple architecture having a prominent sikhara raising straight from the plinth in a tapering
manner upwards. The vimana has thirteen horizontal mouldings and the pagas on the other hand are carved beautifully. They
are characterisedby a succession of ascending lotus petals terminating grading angasikharas. The beki write upon the gandi, is
surmounted by a big amalaka, then the khapuri, the gold kalasa, a trident as ayudha and finally a dhvaja or flag. The vertical
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segments adorned by the sikhara with miniature temple motifs and ascending successive lotus petal designs presents and
architectural grandeur. Some art historians regards this as the style of khajuraha group or the central Indian temple
architecture but some other suggest that it is a logical out come of a regional development in the architectural style. These
type of temple is also termed by some scholar at the Chauhan style of temple architecture.25

7. Parsvadevatas
The garbhagriha or theSamaleswari is a dark square chamber enshrining Goddess Samaleswari, iconography of which
dose notMatch to any of the iconographical form of Hindu Sakta deities. It is a huge block of stone having the middle a
projected shape with depressions on both sides which are provided with beaten gold leaves Representing eyes. Again under it
is a narrow groove which represents as mouth. When properly clothed and bedecked with ornaments, it gives the look of a
face of a female deity. It was very likely a tribal deity of the locality and was transformed in to a BrahmanicalGoddess through
the process of accumulation. The roof of the arched pillared circumambulatory path is made of four domes in the four corners
supported by pillars. On the outer wall of the garbhagriha Sakta divinities are enshrined. Among those, four handed
Narasimhi,Mahisamardini Durga, ten armed Mangala, four armed Jwalamukhi, ten armed Vana Durga, four handed Varahi,
four handed Chhinnamasta, four handed Matangi and four handedRamachandiare enshrined in the niches, three is in the
eastern, southern and northen sides respectively. The south -western corner is occupied by Hanuman, while the south-eastern
corner is enshrined a four handed Goddess called Ghantasuni. On the two sides of entrance of the sanctum Goddess Kali and
four handed Ugratara are found.26 In the pillared hall, there are images of Vishnu, Varaha, Mahisamardini Durga, Bhairava and
Kachchhapa Vishnu, all four handed and Narasimha. Some other sculptures of this temple are an eight handed dancing
Goddess, ten handed Ganesa, four handed Ganesa, six armed Mahisamardini Durga etc. Three temples of Vajrangbali,Pitabali
and of Bhairavi are found inside the campus.

8. Fair and Festivals

The celebration of various religious festivals reflect the culture of the people of a particular community or area,
Varta(vow) Puja(worship of sacred places) Utsava(celebration) entertainment, marry making, group feast with music and
dance bind the community in a socio-culturaltie. 27 The celebration of different festivals is the parameter of the society.
Member of such celebration are held through out the year in Samaleswari temple of Sambalpur which are different from
other Sakta temple of Odisha.

Many festivals are observed in the temple through out the years with much pomp and ceremony. 28

1-Jyestha Purnima-Jalasayee of Bhairava Baba

2-Shravana Purnima- Shravanabhishak

3- Bhadraba Sukla Panchami- Nuakhai

4-Bhadraba Krushna Astami- Ambikapuja

5- Aswani Amabasya- Mahalaya, Dhabalamukha and Gangadarshana

6- Aswini Sukla Partipata- Navaratra pujarambha and Dasahara

7-Aswini Purnima- Dhwajarohana and Raja-Rajeswaribesha

8- Kartike Amabasya- Shyamapuja

9-Pousha Purnima- Poushyabhishek

10- Magha Sukla Panchmi- Saraswati Puja

11- Magha purnami- Purnahuti of 24 Prahari Mahamantra Namagagya.

12- Makar Sankranti- Purnahuti of 3days Deepa Mahayagya

13- Falgun Purnima- Gundikhia and Dolapurnima

14- Chaitrasukla Pratipata- Basantika Navaratri Pujarambha

15-Bishuba Sankranti- Sitala Thakurani Puja

16- Akhyayatrutiya- Samaleswari Bhajan Samaroha

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On nuakhai annabhoga, rice from new peddy is offered to Maa Samaleswari. It is the most important mass festival in the
western part of the state which is also a government holiday in the state . 29

On mahalaya about two lac divotes have a holydevi darshan of Dhabalamukhibesha. It is believes that darshan of
Dhabalamukhi Samaleswari gives the blessing of Ganga Darshan. So it is known as Gangadarshan besha.

Devi Samaleswari is worshipped in Bhubaneswari mantara by kshyatriya sevayats. They belong to 12 families and uses the
surhamee “Rai”. On days of festival like Nuakhai puja is offred in total 115 places in the temple premises.No one including
pujakas demand money or any thing from the devotees which creates an atmoshphere for comfortable darshan. On the other
hand the pujakas,members of Samaleswari yubak Sangha and others organisation as well as the local people co-operate in
solving problem of the devotees. 30

During this festival the akhada ustad and akhada master display martial art along with their follwers with sticks, words and fire
which attracts the people very much Sambalpur is named after Goddess Samaleswari. Devotees pilgrims and tourists from all
parts of the country come to this place in large number to have a holy darshan of Maa Samaleswari, the presiding deity.

9. Conclusion
In this region there are many Saktas centers which have accelaimed eminence due to patronization of kings, Zamindars and
Landlords. There are also some lesson known centres, which have no less contribution to the development of Saktism,Saktism
had been a widely prevalent and acceptable cult among the common men and rural folk of retained its popularity and
preponderanch. Originally Samalai or Samaleswari was the Goddess of a family or tribe, and then became the deity of the clan
and other tribes. Gradually her states elevated from Gramadevatas to Nagaradevatas and subsequently to state deity of
Sambalpur Kingdom.

10. Notes & References

1.Bhattacharya, N.N.(1974),History of Sakta Religion,Delhi,P.110

2.Ibid,P.124.

3.Kumar,P.(1974), Sakti Cult in Ancient India,Varanasi,P.26

4.Das,M.N(ed)(1977), Sidelights on History and Culture of Orissa, Cuttack, P.351

5.Tripathy,S.(1974), Ins. Ors. Vol-VI. Odisha State Museum, Bhubaneswar,Pp.51-124

6.E.I.XXVII,P.107 f

7.Sahu,N.K and others, (1985) History of Orissa, Cuttack Pp.28-30

8.Ibid.Pp.57-62

9.Sahu,N.K.(1958),Buddhism in Orissa, Bhubaneswar, P.149

10.Ibid,P.149

11.Sircar, D.C. Some Southern Dynastiesof M.P. and Orissa,Q.J.M.S.XLVI,Pp.1-14

12.E.I.VI,PP.254-59

13.Odisha District Gazetteers, (1971)Sambalpur,P.52

14.DAS.S.P.(1962) History of Sambalpur(Odia), Sambalpur,P.17

15.Sahu,J.K and Chopdar,D(2000), Kosalananda Kavyam, Sambalpur University,P-146

16.Das,S.P(2002), Sambalpur Itihasa(Odia), Bhubaneswar,P.142

17.Ibid,P.88

18.Ibid,P.142

19.Tripathy,S,P(2006),Maa Samaleswari,Sambalpur,PP.8-9

20.Panigrahi,B.N,(1994),Jagat Jananee Samaleswari Debinkar Puja, Parbana O Balipratha(Odia),Sambalpur,P-110

21.Pasayat,C.(2004), ‘Samalai’ to ‘Samaleswari’, ‘Asapuri’ to ‘Samalai’

Orissa Review,P.17

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22.Das,S.P. Op. Cit. P.75

23.Behera, A.(2018), Growth of Education and Social consciousness. New Delhi. P.9

24. Set, R.K.(2005) The temple of Samaleswari,Sambalpur,P.19

25. Nayak, P.K.(1995),Temple of Sambalpur, Souvenir, P.G Dept. of History, Sambalpur University,PP.27-36

26.Tripathy,Op.Cit.PP.10-12

27.Das R.K. Folk Festivals of Odisha- A Study, O.H.R.J.VOL,XXVIII.No-384.P.71

28.Tripathy,Op.Cit. P.18

29.Ibid,P,20

30.Ibid

IJCRT2201502 International Journal of Creative Research Thoughts (IJCRT) www.ijcrt.org e469