9.0 Introduction
The collaboration of state and religion in Orissa can be traced back to the period of Kharvela’s2 rule. This collaboration became intense in the fourth and fifth centuries when the process of land grant to the Brahmins and temples and other religious institutions became widespread.
The Brahmins and the religious institutions played a significant role in propagating the ideals of a new socio-religious pattern influenced by the Bhagavata religion3 and codified the duties and status of the numerous social elements in the social hierarchy of Orissa. They were the media through whom the kings or rulers extended their control over far off regions and hitherto excluded social elements4. This process of indoctrination was achieved by the gradual inclusion into the lower strata of the caste system, paradoxically usually as ‘outcasts’ and/or through their inclusion into the military of the ruler. This process has been characterised as ‘Kshatriyaisation’, which was initiated in tribal areas by the Kshatriyas i.e. zamindars, chiefs or Rajas to strengthen their claim to legitimacy in the society and broaden the base of their economic and political power (Kulke 1993:5, 90-92). The process of ‘Hinduisation and integration’ developed out of interdependency between the Hinduised Rajas and the tribal population of ancient Orissa deeply influenced Hinduism and the means of legitimisation of Hindu royal power in these regions. The inclusion of tribal groups into Hinduism initiated a process of Hinduisation of their deities. The assignment of military duties to tribal groups led to the royal patronage of the dominant autochthonous deities of the respective area (Kulke 1993:5-6). The kings were highly dependent on military and economic support and political loyalty of the tribes. Royal patronage of autochthonous deities was an essential presupposition for the consolidation of political power. Most of them also accepted the dominant autochthonous deities of their territories as family or tutelary deities of their kingdoms. For example, Goddess Mani Nageswari (Goddess Cobra/Serpent with the Pearl) of Ranapur, Shiva-Gokamaswamin5 popularly known as Gokarneswar Shiva of Mahendragiri, Stambheswari (Goddess of Pillar) in South of Sonepur and Goddess Bhattarika6 (the Goddess of Power) of Baramba were the family and tutelary deities of different royal dynasties of those respective principalities. These autochthonous deities were gradually included into the pantheon of Bhakti Hinduism. The128
DOI: 10.4324/9781003516415-12
Bhakti religion “with its emphasis on personal faith and self-sacrifice became the best religion... to hold this type society and its state together” (Kosambi 1962:32).
9.1
More on the topic 9.0 Introduction:
-
Conflictology -
Ecology -
Economy -
Finance -
History -
Law -
Medicine -
Philosophy -
Religious studies -