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for Malli flower and handloom Sambalpur is about 80
textile. Everybody has been kilometers, Bolangir is 50
Bali Jatra of shedding crocodile tears for the
heritage locations in Odisha.
kilometers and Boudh is 50
kilometers away from Sonepur.
Sonepur Despite all the hype and hoopla
by the Government over the
It is on the National Highway
No 224. Remember t he
development of heritage sites Sonepur palace. The ruins form
and tourism spots, most popular the background for the
Dr. Chitrasen Pasayat destinations of Odisha are traditional Bali Jatra. Here,
gradually losing popularity. history repeats itself every year
Temple town Sonepur is such with barua, with dhulia, with old
a place. The declined trend is audience, with new faces.
Sonepur is known for the more likely associated with the One may find persons
Samadhi Pitha of Bhima Bhoi intrinsic problems like poor who do not believe in
at Khaliapali village. It was infrastructure, marketing, bad supernatural power. But, one
great feeling when I was told it condition of connecting roads cannot ignore the fact that, a
is the same location where and inability to gauge the need belief system on power
Bhima Bhoi spent his last days. of tourists. An old man of superior to human being has
I will always cherish that Sonepur once t old me always played a vital role in
experience. Bhima Bhoi was a something that disturbed me society s survival and growth
much loved folk poet whose deeply, Even the local people since time immemorial. One
soulful verses are still sung by are not showing any concern to finds some visual ritual
many including the gifted and protect their heritage. performances in Sonepur
popular Odia singers, who Architectural treasures in through which the idea or
drew inspiration from Bhima Sonepur get vandalized. It is message of this power superior
Bhoi s poetry. His poems are due to the greed of man, who to human being is spread to
to simply teach the love of God without valuing his own rich others. During my research
and the prophet wit hout heritage and without caring for work an old lady said, I wish
becoming enmeshed in future generations is busy in for my children to visit Sonepur
theological debate. Such verses destroying his own heritage and on this occasion and be a part
written in the local Odia tradition. of this tradition. The idea
language were a bridge to the behind my desire is very simple.
Sonepur is situated on
masses who were not learned It is as simple as to bring back
the confluence of two rivers
in Sanskrit, the language of the my children to the path of
namely the Mahanadi and the
elite. spirituality and repose their faith
Tel. It is the headquarter town
Like Varanasi and in religious beliefs .
of Sonepur district, created in
Bhubaneswar, Sonepur is 1993. It is situated about 279 Sonepur has been the
known for its temples. It is also kilometers away from the state land of Shakti worship since
known for the river Mahanadi, capital Bhubaneswar via time immemorial. Bali Jatra is
its water and boat. It is Nayagarh and about 310 an annual festival of Sonepur
recognized for fish, for Matha, kilometers via Redhakhol. related to Shakti worship. It is
18 October - 2010
Orissa Review
celebrated in the Hindu month
of Aswina (September-
October) from Amavasya Tithi
or Mahalaya (New moon day)
to Purnami Tithi (Full moon
day). It continues for 16 days.
It is a folk religious festival
where various nitis are properly
planned and prescribed for
different Tithis (days). On this
occasion, the Barua represents
the deity to whom the people
worship. He moves from
temple to temple and from
place t o place dancing common people believe it a When Madan Gopal left
vigorously with the beating of proud privilege to be linked with Sambalpur for Sonepur, he
Dhol, Nisan and Ghant. this significant traditional event bro ught wit h him Pata-
The literary meaning of of Sonepur. Nowadays, this Khanda, Dola-Khanda,
Jatra is travelling. Different yearly Bali Jatra has not only Pata-Maheswari,
deities leave their temples established itself as an accepted Bhubaneswari and Bahuta
during Bali Jatra and make folk festival in its native land but Chhatra and initiated Bali
journey to various places to be also known as one of the Jatra in Samaleswari,
worshipped by the people as appealing and attractive Khambeswari and Sureswari
per the prevailing tradition. This festivals in the neighbouring temples of Sonepur. But as per
is the reason that this festival is areas including Sambalpur, the oral tradition, human
called Jatra. Our subsequent Bolangir and Boudh. sacrifice was prevalent during
analysis reveals the fact that, Bali Jatra is replete Bali Jatra in olden days. This
Bali or animal sacrifice is the with stories of persons whose reminds us the Meriah sacrifice
essential part of this ritual. work has creat ed and of Kandhas of this area.
Hence, this festival is known as established Bali Jatra as an Prior to Chauhan rule
Bali Jatra. Bali means institution and furthered the in Sonepur, this area was under
sacrifice, which is as old as growth and popularity of this the Bhanja of Baudh. There
human race. The essence of Jatra. It is said that Bali Jatra were tribal chiefs of Kandha
sacrifice emerges from the started in Sonepur during the origin in Sonepur region.
belief that, the sacrifice brings reign of Raja Madan Gopal Sambalpur Raja Balaram Dev
gain to the sacrificers and their Singh Deo (1635-1660), who (1605-1630) defeated the king
community. What is sacrificed was the first Chauhan Raja of Siddha Bhanja of Baudh. As a
losses itself by being slain. The Sonepur. He received Sonepur result, Bhanja surrendered the
loss of the sacrificed victim is as his Bhai-Bhaga i.e. shares. Sonepur region, which was
somehow seen as bringing gain Accordingly, Sonepur was annexed to Sambalpur
to the sacrificers. Every year, created as a separate kingdom. kingdom. Subsequently, his
October - 2010 19
Orissa Review
Jatra is noteworthy and worth
mentioning. Jatra begins from
Samaleswari temple on the
night of Amabasya i.e. new
moon day in the Hindu month
of Aswina (September-
October). The deity ascend
through two non-Brahmin
human beings i.e. Thanapati
Barua Dangua and Keunt
Barua.
The traditional musical
instrument namely Dhol plays
an important role. It is the
Khambeswari Temple Bharni-Par which is played at
the time of ascending the deity
second grand-son Madangopal not ed historian B. C. through the Barua. The ritual
was made the Chief of this Majumdar, the wife of Raja continues amidst the high
newly acquired territory of Rajsingh Deo had initiated this sounding beat of Dhol, Muhuri
Sonepur (Senapati and festival in Sonepur. Raja and Ghanta. The literary
Mahanti, 1971: 62; Sahu, 1985: Rajsingh Deo had married the meaning of Bharni is pouring
14). In view of this, it may be princess of Khemendi. The or transferring. Barua is the
suggested that, Bali Jatra was newly married wife of the king person who holds the deity in
prevalent even earlier. had brought with her the his body. The Barua becomes
However, Madan Gopal was wooden image of Bali after the deity appears in
the first Raja of Sonepur where Khambeswari and started the his body. Barua is often known
he established a new chain of worship of the deity in Sonepur. to be in a trance, a state of
Chauhan dynasty. Subsequently, Raja Rajsingh spiritual bliss attained through
Deo had constructed the music and dancing. In other
It is pertinent to
present Khambeswari temple words, the deity or the unseen
mentio n that worship of
in honour of the deity. celestial power is transferred to
Khambeswari is believed to be
the body of Barua. Here the
the earliest form of Sakti As it has been noted meaning of Bharni-Par lies. It
worship in West Odisha. It is above, t hese three Sakti causes to flow the divine power
prevalent since fourth century. Pithas are the main centres of to the human body of the
It is difficult to ascertain the Bali Jatra in Sonepur. Role of Barua. In other words, the
exact time of worship of Brahmin priest during Bali deity ascends through him.
Khambeswari in Sonepur, Jatra is insignificant and When the deity appears in the
which is considered to be an unimportant. On the other body of Barua, at that time he
earliest seat of Khambeswari. hand, function and meaning of lo ses his sense and acts
Nevertheless, according to the non-Brahmin priests in this according to the direction of the
20 October - 2010
Orissa Review
unseen force. Here he is temple and the deity leaves his Chaturthi Tithi is a
addressed as Maa. People body at the twin poles (Juda significant day of Bali Jatra. On
worship him (deity in the body Khamba) near the temple. this day, the Barua collects
of the Barua), ask him various It is not out of place to sacred soil from the Khaul-
questions to solve their mention that, the neighbouring Gad, situated near Sureswari
problems and the deity replies districts of Boudh and Phulbani temple. This niti is called
them accordingly. It is said that are Kandha dominated areas. Khaul-Phita. This Khaul-Gad
Bali can foretell the past, Before 1993 i.e. the year of is located under a tree near the
present and future of the partition, Boudh and Phulbani pond of the temple. At night,
devotees on prayer. were under one district animal is sacrificed here. This
The Brahmin priest administration named is known as Khaul-Bali. It is a
hands over the Kala-Bauti Kandhamal i.e. the highland of Gupta-Niti of Bali Jatra in
Chhatar to the Keunt Barua, Kandhas. Kandha people Sonepur. It is performed in
who carries it and leaves the worship a deity called Chhatar secret and very confidentially.
temple. Thereafter, Thanapati Bauti. She is portrayed as a General public are not allowed
Barua leaves the temple. It is terrified deity of Kandha to witness this ritual. Only the
believed that, if at that time the society. If incited and provoked, non-Brahmin priest called
Thanapati Barua pulls the she is supposed to be the cause Khambeswaria Purohit and
Chhatra carried by the Keunt of deat h in the Kandha Khaul-Phita Dangua are
Barua then the death of Keunt community. Use of Kala present on the spot when this
Barua is imminent. Such (Black)-Bauti Chhatar and niti is performed. When the
situation also indicates that Dhala (White) Chhatar during Khaul-Phita Dangua
Sonepur has to face a lot of Bali Jatra points out that, Bali completes the ritual, he shouts
tragedies and misfortunes that Jatra is influenced by the tribal three times. Hearing his shout,
year. When the Keunt Barua culture and tradition in Sonepur. his wife sacrifices a Boda (he-
arrives at the palace, the deity goat) in her house at once. It is
After the Amabasya
leaves his body. Thanapati ritual, Bali Jatra of Pratipada believed that, any deviation in
Barua sits near the Budharaja (first day), Dwitiya Tithi this ritual might cause death of
temple situated in front of the (second day) and Trutiya Tithi the Barua. However, Barua
Sonepur palace. Samaleswari (third day) is called Nisa-Bali, collects the soil in three earthen
ascends him. One or two Buka because it is performed at mid- Kundi and takes to Sureswari
(he-goat) are offered to the night. Nisha implies mid-night. temple. In the temple he
deity (Barua). In other words, In these t hree days, becomes senseless and the
the ritual of animal sacrifice is Samaleswari ascends the deity leaves his body. Then
performed there and the blood body of the Barua and visits animals are sacrificed and
is offered to him (deity). It is the palace to be worshipped Kundi-Puja is performed. It
most surprising to see that the and returns thereafter at mid- may be noted here that this soil
Bali drinks the fresh blood of night. At this time, a lot of curd is used during next year s Bali
the Buka i.e. he-goat just after is poured over the head of the Jatra.
its sacrifice. After that, the Barua, who is found in the state As it has been
Barua returns to Samaleswari of ecstasy. mentioned above, rituals are
October - 2010 21
Orissa Review
performed at Khaul-Gad. the Khaul-Gad. People identify begins on Saptami Tithi.
Animals are sacrificed there. and recognize it with Earlier, Bhubaneswari and
Blood sacrifice is the integral Parasuram. It is also believed Bana-Durga were also
part of this ritual. The literary that, Parasuram raised his war propitiated by Sonepur Raja.
meaning of Gad is hole. Khaul- against the Kshatriyas because Consequently, as per the
Gad represents female sex they became very unkind and tradition the ritual of animal
organ. As Linga represents cruel. He fought 21 times and sacrifice is performed at the
Lord Siva in its uniconic form annihilated the Kshatriyas from palace before Bhubaneswari
in various Saiva Pithas the earth. Thereafter, he threw and Bana-Durga at night of
Khaul-Gad represents Sakti at all his Pothi in the Khaul-Gad. Saptami Tithi.
this place. In other words, As per the other oral narrative,
Rituals of Astami Tithi
Sakti in this form is worshipped Parasuram performed a
are imperative. The ritual of
at Khaul-Gad. It is pertinent to Yajna here and on his mother s
animal sacrifice is performed in
mention that, in Sindhekela of instructio n he installed
Titilagarh sub-division and in the temples of Asta-Chandi
Sureswari Devi here. So also,
Khariar the deity Duarseni is this is famous as Renuka- (Sureswari, Narayani,
worshipped in such form i.e. Pitha. Bhagavati, Samaleswari,
hole. Similarly, in Jena-Khal Khambeswari, Ramachandi,
The ritual of Panchami Dasamati and Bimalakshi) of
during Chhatar Jatra of Tithi is important in the sense
Bhawanipatna Manikeswari is Sonepur. Also, the ritual of
that it is known as Ghoda- animal sacrifice is performed at
worshipped in this form. So, it Panchami. Previously,
may be said that, in some parts Chari-Nala (Sashi-Sena
Sonepur Raja used to perform Tikra, Rana-Rahu Tikra, Hul-
of West Odisha Sakti worship puja in his Ghoda-sala,
in the form of Yoni worship is Bhita Tikra and Sulia Tikra),
because horse was not only an Chari-Khala or Gada
prevalent. important war instrument but (Manei-Gad, Danei-Gad,
There are numerous also an imperial mode of Mahi-Gad and Kanhei-Gad),
myths and legends associated transport. So, for the safety as Chari-Bata (Khambeswari
with Khaul-Gad. Sonepur is well as growth of this wealth, Bata, Kulipada Bata,
viewed as t he land of Sonepur Raja used to offer Budharaja Bata and Samalei
Parasuram. The Khaul-Gad ritual to the deity on this
Bata) and Chari-Ghata (Raj
under study is supposed to be occasion. As per the tradition,
Ghat, Gouri Ghat, Kadamb
the Entudisala i.e. birth place the Barua leaves Samaleswari
Ghat and Samalei Ghat) of
of Parasuram. It is also said temple and visits the palace at
Sonepur. Sonepur Raja used to
that, Parasuram killed his night. After the ritual of animal
perform the ritual of animal
mo ther Renuka on t he sacrifice, the deity i.e. the
sacrifice in these places for the
instruction of his father. Later Barua returns to the temple.
safety of Sonepur.
on, he repented a lot and The ritual of Sasthi Tithi is also
performed a Yajna. Khaul- very significant when the Barua Rituals of Navami
Gad is understood to be that goes to the palace at night and Tithi are also very important.
Yajna-Kunda. There is a stone the ritual of animal sacrifice is Mahakali Devi spends this day
image of Abalokiteswara near performed. Sodasa Puja with Samaleswari Devi in
22 October - 2010
Orissa Review
or Nisha Bali is organized.
Mahakali is worshipped on this
occasion. As per the tradition,
the deity i.e. the Barua visits the
palace where Podh or Mahisi
Bali i.e. buffalo sacrifice was
once prevalent.
Once upon a time, the
Gauntia i.e. the headman of
the village Sakma and his family
members were performing the
role of Barua on the occasion
of Bali Jatra in Sonepur. At
that time, he was greeted in the
Samaleswari Temple Samaleswari temple and taken
to the palace with a grand
Samaleswari t emple and to Samaleswari temple where procession. Traditionally, they
returns thereafter. Bali Jatra of also the ritual of animal sacrifice were also enjoying free lands
this night is known as Maha- is performed. From there, the of the village Sakma. However,
Bali or Khambeswari Bali. deity goes to the palace where time has changed. People have
Khambeswari temple is the her feet are washed at Bali- recorded the religious property
main attraction of this ritual. At Chaunra and the ritual of in their names. The people of
night, Khambeswari Devi animal sacrifice is performed. Sakma are also reluctant to
ascends the Barua. The ritual Then the Barua returns to perform the role of Barua now-
of animal sacrifice is performed Samaleswari temple where he a-days.
and then the deity (Barua) visits becomes senseless and the In this context Dr. P.
the town. At the door of almost deity leaves the body of the K. Chaulia, former Collector of
every household, the owner Barua or Dangua. Sonepur once told me that,
greets and washes the feet of when he was the Collector of
On Dasami Tithi,
the deity and offer puja, even Sonepur in 2005 the traditional
Dasahara Bali is organized in
animal sacrifice. Then the deity
the temple of Samaleswari. Baruas of Sonepur did not
returns to her temple where the
This is known as Maidhania want to perform the role of
Barua loses his sense and the
Bali because it is performed in Baruas on the ground that, they
deity leaves his body. After
the noon. On this day also, did not want to drink the blood
sometime, the deity ascends the
Barua visits the palace with the of animals anymore. So, they
Barua again and the ritual of
animal sacrifice is performed. two Kala-Chhatras. Final were reluctant to act as Baruas.
There from, the deity goes to ritual is performed on Aswina It clearly shows the sign of
the temple of Sureswari where Purnima i.e. on the full moon change from inside.
the ritual of animal sacrifice is day. At night, Puni Bali However, in course of
performed. Then the deity goes otherwise known as Jaunli Bali time, the management of the
October - 2010 23
Orissa Review
temples in Sonepur is taken of Sonepur Lakshmikara (drum) which pours or transfers
over by the Endowment propounded Sahaja-Yana and the deity into the human body
Commissioner. Limited funds popularized this stream of i.e. Barua. The chorus creates
provided by the Government on Buddhism in this area during a breathtaking and thrilling
this occasion are not sufficient ninth century. She is regarded sensation among the devotees
to meet the expenditure of such as one of the traditional 84 who congregate from different
a grand festival. There is no Siddhas of India. Subsequently, areas. But it had generated a
denying the fact that, today it is during the Hindu revival sense of fear in me.
simply difficult to organize Bali movement Saivism with It is interesting how the
Jatra in Sonepur without public Saktism flourished in medieval elite of the society mock and
support and their patronage. period. Perhaps, Tantric scorn the Bali Jatra tradition,
Barua is an important Buddhism and Tantric Saivism because it does not fall inside
character of Bali Jatra in with Saktism have influenced their acceptance parameters.
Sonepur. His most impressive the activities of Baruas of Bali This is not to eulogize and
feat is perhaps his balancing Jatra of Sonepur. Means i.e. praise Bali Jatra as the best
act. Besides being the hero of Sadhana of doing this are form of ritual dance. Or even
Bali Jatra, he is also the mouth- called Tantras. By to criticize that, it is a cruel and
piece of the deity. He pronouncing the right formula heartless form of ritual practice.
represents the deity. In other i.e. Mantra in the correct This is to say that, Bali Jatra is
words, Barua symbolizes the manner or by drawing the as good as a ritual dance
deity. So, Barua though male correct magical symbol i.e. incorporated with t he
by sex is addressed as Maa Yantra, one may force the deity traditional ideas of Tantra,
when the deity appears in his or superior power to appear in Mantra and Yantra when the
body. Thus, different deities in his body. Barua does not feel any pain
the human form known as It appears that, the and physical exhaustion during
Barua or Kalisi come out of Barua of Bali Jatra hypnotizes his performance.
the temple once in a year and himself. It appears to be a Hundreds of people
travel to different places like magical mysticism. For some, assemble near the Sureswari,
Sonepur palace and temples of this is a higher form of Yoga, Khambeswari and
other deities where certain when the Barua is completely Samaleswari temples and near
rituals are performed. Notably, anaesthetized. It is believed the Sonepur palace on different
Chhatars are also carried with events of Bali Jatra and
that, Bharni Paar of Dhol and
Baruas. Thereafter, the deities witness this rich folk festival of
devotional songs with a tantric
in the appearance of Barua Sonepur. In fact, the entire
overtone in Malashree Rag on
return to their respective Sonepur feels the vibration of
this occasion takes the Barua
temples. The literary meaning of Bali Jatra right from the
from a state of consciousness
Jatra is travelling. For this beginning of Aswina. Notably,
to the state of meditation and
reason, this annual festival is Sureswari is the reigning deity
finally that of Samadhi. Here
called Bali Jatra. of Sonepur and Samaleswari
lies the meaning of the word
Once, Buddhism Bharni Paar of Dhol. Bharni is the presiding deity of
spread in this area. The Queen Paar is a specific beat of Dhol Sambalpur. Khambeswari is
24 October - 2010
Orissa Review
Time has changed. In
due course of time, severe form
of blood sacrifice i.e. human
sacrifice has been stopped and
animal sacrifice has been
replaced. It is believed that this
transformation has come during
the British Raj when the
practice of Meriah sacrifice i.e.
human sacrifice was ruthlessly
suppressed and curbed by John
Campbell during December
1837 and January 1842 in the
adjacent Boudh-Kondhmal
areas. In order to expedite the
Sureswari Temple suppression of human sacrifice,
the Governor General in
Co uncil also decided to
the most popular deity of was offered to the deity. Every establish a cohesive agency
neighbouring Kalahandi, Boudh year, the Barua was sacrificed including all Kandha areas
and Phulbani. Their during Bali Jatra. It reminds us under an agent directly
participation in Bali Jatra the famous Meriah sacrifice a responsible to the Central
indicates that since long, Bali long time ago prevalent among Government. It was known as
Jatra has not only entertained the Kandhas of neighbouring Meriah Agency which was
the people of these areas but areas. As per the Meriah established in July 1845.
also acted as an emotional bond custom, the Kandhas never Captain S. C. Macpherson was
of unity among them. It is an sacrificed a Kandha. They used the first Agent for the Meriah
instrument of social harmony in to kidnap a non-Kandha boy Agency, who took over the
a bigger and larger society. Bali from the plains. The boy lived charges in December 1845.
Jatra creates an environment in the Kandha village as a very As mentioned earlier,
by facilitating people of all caste honoured guest. He used to get the traditional Baruas of Bali
and tribe to develop emotional plenty of wine, whatever food Jatra have also expressed their
attachment. It creates a greater he wanted and even had the dissatisfaction over this bloody
place to work and foster better company of any Kandha girl he ritual. Even once a group of
social awareness. desired. Naturally, he did not activists campaigned against
It is said that, once try to run away from the place. animal sacrifice during Bali
upon a time human sacrifice On the day of the sacrifice he Jatra. These people believe
was prevalent during Bali is so drunk that he is completely that, many people are mute
Jatra. As per the tradition, anaesthetized. Portions of his spectators to this bleeding ritual
when the ex-state was under body could be cut away practice. They think that, even
the tribal rulers human blood without feeling any pain. the social organizations and
October - 2010 25
Orissa Review
Government agencies working
against such rituals do not seem
to bother. So, conscious
citizens should take up this issue.
But wait, let us stop here and
think. In every Sakti Pitha it is
happening in the month of
Aswina and Chaitra. This
happens every day simply
because these innocent
creatures are not claiming their
right to live. They do not have
voice and strength to do so.
Let us, however, not
wonder who is innocent and
who is guilty, for the law Mahabali Jatra
professes to be doing that
already. Let us not pronounce materially. It is the time to enjoy of celebrating Bali Jatra and
Bali Jatra as a sick tradition things and acquire things. There making this festival more
because it makes little sense is no denying that, the intensity popular are the sacred
and brings us no closer to any of celebration is unparallelled responsibilities of the general
concrete conclusion at the end particularly during Bali Jatra in people of Sonepur at large.
of it. What we want to say is Sonepur. What you are talking Bali Jatra is organized under
how naked this tradition is in about commercialization is the guidance of the District
front of us. It is truthfully a real absolutely correct. But, it is not Administration. The number of
show, a reality show for the a new phenomenon; it was animal sacrifice has been
masses. We cannot help it, there earlier too. We cannot say reduced to a great extent.
simply because it is an essential that, this is only the age of Common people have left no
ingredient of human nature and, commercialization . Yes, such stone unturned to achieve this
we believe, at least in this case, event always and certainly feat. They have been devoting
that we are human. We are brings me an opportunity to themselves to keep this century
physically superior to these earn more . long tradition alive.
animals and they are helpless One of the great It is pertinent to
even to save their lives. Minus disasters of post independent mention that, Sonepur is a
this part of animal sacrifice, India has been the absence of temple town just like
every thing seems to be all right. royal patronage to Bali Jatra. Bhubaneswar, the capital city
During my research trip However, there is no denying of Odisha. The
to Sonepur on the occasion of the fact that, common people Kosalanandam Kavya, a
Bali Jatra one Pasrawali told extend their patronage and work of seventeenth century
me, Festival is for celebrations, support this festival once a year. declares Sonepur as another
not only spiritually but also Unquestionably, the inheritance Varanasi with its numerous
26 October - 2010
Orissa Review
sacred shrines of Siva and everything around you have Pasayat, C. (2008), Bali Jatra (in
Parbati. Regrettably, the spirit contributed positively or Oriya), Souvenir, Lok-Mahotsav-
2008, Sambalpur: District Council
of heritage tourism has not negatively for your success. of Culture.
reached to Sonepur till date. Since you are in Sonepur, write
Sahu, N. K. (1985), Veer Surendra
Sonepur is finding it tough to an English paper on Bali Jatra
Sai, Department of Cultur e,
lure travellers partly due to for outsiders. Just before his Government of Odisha.
accommodation problem. sad demise, the author got an
Senapati, N. and B. Mahanti (1971),
However, if you want to take opportunity to work in Sambalpur District Gazetteer,
your family on a holiday, please Sonepur. It helped him to Cuttack: Orissa Government Press.
spend some time while improve his knowledge on Bali Senapati, N. and N. K. Sahu (1968),
travelling in this place. Jatra. Today, Bhagirathi Bolangir District Gazetteer,
Nepak is no more to read this Cuttack: Orissa Government Press.
The author is thankful paper. However, it is a tribute Senapati, N. and D. C. Kuanr
to Bhagirathi Nepak, whom he to that great soul. (1983), Boudh-Khondmals District
met during his field study in Gazetteer, Cuttack: Orissa
1989. At that time, he inspired References : Government Press.
the author to write a paper in Barik, Sarmistha (2009), Bali Jatra
English on Bali Jatra. He of Sonepur , Odisha Review, Vol.
LXVI, No.2, September, pp 160-162.
awakened the author, get rid
of the view if any that you are a Pasayat, C. (1998), Tribe, Caste and
Folk Culture, Jaipur : Rawat
flourishing scholar and Publications. Dr. Chitrasen Pasayat resides at
successful writer because of 152, VijayVihar, Nuagaon Road, P.O:
Pasayat, C. (2006), Sonpurara Bali
your talents and skills. You are Jatra (in Oriya), Souvenir, Subarna Sish upalgar h, Bhubaneswar,
successful despite yourself, for Utsav-2006, Subarnapur: District Odisha, 751002. E-mail:
the reason that everyone and Council of Culture, pp.71-76. pasayatc@gmail.com
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