A GRAND EXPRESSION OF SHAKTI WORSHIP AND DIVINE BLESSINGS : The Historic Boil Yatra of Laida

The tradition of Shakti worship occupies a significant and ancient place in Indian culture. Since time immemorial, human beings have revered the infinite powers of nature in the form of the Divine Mother. Over the centuries, various manifestations of the Primordial Divine Energy (Adi Shakti), along with diverse methods of worship and regional traditions, have evolved. Western Odisha, too, has a rich and distinctive heritage of Shakti worship deeply rooted in the lives and traditions of its people.

Among the various religious fairs and traditional festivals of Western Odisha, the Boil Yatra, organised at the shrine of Maa Samaleswari, the presiding deity of Laida village in Sambalpur district, holds a unique identity and special prominence. According to local folklore, this festival originated in 1770 under the patronage of the then Zamindar, Samar Singh.

Celebrated from Mahalaya Amavasya (the new moon day of Mahalaya) to Ashwin Purnima, also known as Kumar Purnima, this religious festival is a living symbol of the history, culture, tribal traditions, religious values and social unity of the Laida region. It is not merely a religious celebration; rather, it represents a grand confluence of the faith, devotion, dedication and collective participation of the local people.

Historical Background of Laidagarh

To understand the historical significance of Laida's Boil Yatra, it is essential to examine the ancient history of Laidagarh and its erstwhile Zamindari system.

According to the historical references mentioned in the book Chikitsa Manjari, authored by Gopinath Sarangi, the royal physician of the King of Sambalpur, Laidagarh was established by Crown Prince Baliyara Singh during the reign of the fourth ruler of the ancient Hirakhand Kingdom, Madhukar Sai (1591–1617).

Historical accounts mention that during that period, the lives of people in the Dalkigarh-Akhadadanda region near Sae Raja Pahad were severely affected by the robberies and criminal activities of a notorious bandit named Bishwambar Mahanty. The two Raj Gond brothers of the Bonei region, Amar Singh and Samar Singh, played a remarkable role in suppressing these disturbances.

Impressed by their bravery and valuable contributions, King Baliyara Singh is said to have honoured Samar Singh by presenting him with a royal turban (Pagdi), a ceremonial sword (Patakhanda), and Zamindari rights over Laida and 45 other villages.

Later, during the reign of King Chhatra Sai (1657–1695), Laida was recognised as one of the important Dandapats (administrative divisions) of the Sambalpur Kingdom. According to Chikitsa Manjari, its geographical extent was approximately 41 square miles.

This historical background reveals that Laida was not merely an ordinary village; it possessed its own administrative, Zamindari and cultural significance. Maa Samaleswari was the family deity (Ishta Devi) of the Zamindars of Laida.

The Legend of Maa Samaleswari's Arrival in Laida

An interesting legend is associated with the origin of the Boil Yatra of Laida.

According to local tradition, on the night of Mahalaya Amavasya in the Krishna Paksha of Ashwin in 1770, Maa Samaleswari appeared in a dream to Samar Singh, the Zamindar of Laida, and instructed him to bring her to Laida.

Following the divine command, Samar Singh, accompanied by his family priest, Sridhar Pattajoshi, a boatman named Kalia Dansana, and several local subjects, travelled to Samalei Daraha at Shimuli Muhana on the Bheden River, near Guchhapali village.

Traditional worship rituals, sacred fire ceremonies (Homa) and other religious observances were performed there. Subsequently, the Goddess was ceremonially welcomed and brought to Laida with great grandeur and devotion. According to local folklore, a large number of goats were offered as part of the welcoming ceremony. This divine arrival of Maa Samaleswari is regarded as the beginning of the Boil Yatra tradition.

Initially, the Goddess was installed beneath a palm tree located to the east of the Zamindar's palace, in front of the present-day temple. Alongside Maa Samaleswari, several other deities were established as attendant and guardian deities:

- Budharaja in the east

- Ugratara in the west

- Bauli-Bagalamukhi in the north

- Ghanteswari in the south-east

- Landabir within the temple premises

- Kanduri Devi beneath the Baula tree

Regular worship and religious rituals were subsequently introduced. Initially, a temporary hut-like shrine, locally known as a Gudi Ghar, was constructed beneath the palm tree, and the worship of the Goddess began there.

Construction and Development of the Temple

With the passage of time, the worship of Maa Samaleswari gradually expanded. After the Goddess had been worshipped in the temporary Gudi Ghar for many years, a new temple was reportedly constructed in 1923 by Gauntia Mun Pruseth, son of the late Partha Pruseth of Bada Bazar, Sambalpur, in memory of his father.

The construction of the temple was completed under the supervision of Zamindar Brundaban Singh. Following its completion, a second idol of the Goddess was installed, while the original idol was retained alongside it for continued worship.

Subsequently, in 1960, Kangalu Pruseth, son of Munu Pruseth, constructed the temple boundary enclosure and the main entrance gate.

Over the years, several other deities were installed within the temple premises. These include Bataganesh, Jwalamukhi, Barahi, Dhumavati, Matangi, Jwalabali, Bhuvaneswari and Banjari, also known as Sheetala. Regular worship of these deities continues to this day.

Thus, what began as a small temporary shrine has gradually developed into a prominent and spiritually significant Shakti Peetha.

Timing and Religious Significance of the Boil Yatra

Every year, the Boil Yatra of Laida is celebrated from Mahalaya Amavasya in the month of Ashwin until Kumar Purnima.

Throughout this period, various religious rituals, ceremonial observances, village processions and cultural programmes are organised with Maa Samaleswari as the central deity.

For thousands of devotees, this festival is a sacred occasion that offers hope, faith and spiritual peace. People facing hardships, illnesses, childlessness and various difficulties in life come to the Goddess with their prayers and wishes. Devotees firmly believe that the blessings of Maa Samaleswari bring happiness, peace, prosperity and well-being into their lives.

The Barua or Kalishee Tradition

One of the most fascinating and distinctive features of Laida's Boil Yatra is the Barua or Kalishee tradition.

According to local religious beliefs, on the night of Ashwin Purnima, Maa Samaleswari manifests herself through the Barua and grants divine blessings to her devotees.

As part of this traditional religious observance, a member of the tribal community participates as the Barua. Before assuming this sacred role, the individual undergoes ritual purification and sits in deep meditation before the Goddess with folded hands.

The priest adorns the Barua's head with a floral crown made of Malati flowers and applies vermilion to his face. Thereafter, various traditional rituals are performed with the chanting of sacred mantras. Vermilion, flowers and unbroken rice grains (Arua Chaula) are used to apply a sacred mark on the Barua's forehead as part of the ceremony invoking divine energy.

After approximately 30 to 40 minutes of meditation and worship, devotees believe that divine energy has entered the Barua.

Following this, the Barua performs traditional dances accompanied by the combined sounds of Dhol, Nishan, Tasa, Mahuri, Ghanta and Gini. This traditional ensemble of musical instruments is locally known as the Sohala Bharani Badya.

Devotees regard the Barua as the representative or living manifestation of the Goddess. The ceremonial procession accompanying the Barua includes the sacred Patakhanda (ceremonial sword), torches, royal umbrella and religious banners.

The Uans Boil and Kumar Purnima Boil

Two major occasions form the central highlights of Laida's Boil Yatra:

1. Uans Boil, celebrated on Mahalaya Amavasya.

2. Kumar Purnima Boil, celebrated on the occasion of Kumar Purnima.

During Uans Boil, the Barua proceeds through the villages of Guchhapali and Laida.

On the other hand, during Kumar Purnima Boil, the Barua undertakes a ceremonial procession through Laida and Rangatika villages.

During these village processions, devotees in every household welcome and worship the Barua by offering flowers, fruits and other sacred offerings. They seek the blessings of Maa Samaleswari for the happiness, peace, prosperity and well-being of their families.

On the afternoon of Kumar Purnima, after the Barua returns to the temple, a traditional ritual is performed to mark the withdrawal of the divine energy believed to have manifested through him. This ceremony is locally known as Barua Pata Jiba.

A large number of devotees gather to witness this unique and significant religious tradition.

The Sacrificial Tradition and Associated Folk Beliefs

The sacrificial tradition also holds a special place in Laida's Boil Yatra.

According to local customs, offerings such as goats and chickens are made in the name of the Goddess. These traditional offerings are locally known as Mado.

Certain special religious rituals associated with this tradition are performed during the Barua's village procession.

The folk beliefs, tribal customs and historical connections with Shakti worship underlying this practice give the Boil Yatra a distinctive cultural identity.

Different religious and social perspectives may exist regarding the sacrificial tradition. Nevertheless, understanding this custom requires a respectful consideration of its historical background, regional folk beliefs and the traditions of the local community.

Navaratri Worship, Patakhanda and Ranjita Akhada

Before the Boil Yatra, several traditional religious ceremonies are organised at the temple of Maa Samaleswari.

Beginning on Pratipada of the Krishna Paksha of Ashwin, a series of religious observances are performed over nine days. These include the lighting of the Akhanda Deepa (perpetual sacred lamp), installation of the Patakhanda (ceremonial sword) and Nishapuja (night worship).

On the occasion of Maha Ashtami, sixteen ceremonial swords are installed. The Uans Boil procession takes place on Mahalaya Amavasya.

On Vijayadashami, the Akhanda Deepa is ceremonially immersed or extinguished as part of the traditional observance.

Historically, the then Zamindar and his followers organised the Ranjita programme and traditional Akhada performances on this occasion. The Ranjita tradition preserves memories of the ancient martial arts, physical skills and royal customs of the Laida region.

On the night of Kumar Purnima, various entertainment and cultural programmes are organised, including opera performances, devotional songs, musical concerts, dance programmes and orchestral performances.

These activities provide an opportunity for entertainment, cultural exchange and community gathering alongside the religious celebrations.

The Legend of the Arrival of the Gajapati Maharaja and the Bamanda Princess

Another fascinating legend is associated with Laida's Boil Yatra.

According to local folklore, Gajapati Maharaja Sri Sri Ramachandra Dev of Puri and a princess from the Bamanda royal family once visited Laida on the occasion of Kumar Purnima to seek the blessings of Maa Samaleswari and witness the Boil Yatra.

It is believed that they arrived in a grand royal procession accompanied by elephants, horsemen and royal attendants.

This legend reflects the historical reputation of Laida's Boil Yatra and its possible cultural connections with the royal families of that period.

However, this account should be regarded as local folklore unless further documentary evidence is established to substantiate it.

Contribution of the Gond Community

The contribution of the Gond community to the historical development of Laida's Boil Yatra has been particularly significant.

According to local accounts, until the 1970s, the festival was organised primarily by Gond Zamindars and their followers.

Naik Gauntia Gajapati Singh Naik of Rengloi village traditionally carried out the religious rituals and other customary responsibilities associated with the festival.

Over time, as the scale and popularity of the festival expanded, people belonging to different castes and communities gradually became involved in its organisation and celebrations.

Today, members of various communities of the village actively cooperate in organising this festival. The participation of the Muslim community in the village is also an example of the inclusive nature of this tradition.

Consequently, Laida's Boil Yatra has emerged as a remarkable example of social harmony, brotherhood and communal unity.

A permanent committee has been constituted for the management of the temple, while a separate Puja Committee is formed every year to organise and manage the Boil Yatra.

Through the collective efforts and cooperation of the local people, this ancient tradition continues to flourish even today.

Folk Beliefs, Devotion and Spiritual Significance

For numerous devotees, Laida's Boil Yatra is a sacred occasion that provides mental peace, hope and spiritual refuge.

Devotees express their sorrows, difficulties and personal wishes before Maa Samaleswari. They also consider the opportunity to have the Darshan of the Barua a special means of receiving the blessings of the Divine Mother.

It is this deep-rooted faith and devotion that have preserved the tradition across generations.

At the same time, the festival beautifully reflects the harmonious combination of tribal culture, traditional folk music, rural customs and collective celebrations.

The Need for Preservation and Government Support

Under the influence of modernisation, many ancient folk festivals and traditional customs are gradually losing their former glory and significance.

However, Laida's Boil Yatra continues to preserve its historical identity and cultural importance even today.

Every year, this grand festival is organised through the financial contributions, voluntary labour and collective efforts of villagers, devotees and people from the surrounding region.

Nevertheless, considering its historical and cultural significance, there is a strong need for appropriate government patronage and financial assistance.

Government support would help preserve this invaluable heritage, improve the necessary infrastructure and promote the festival as an important cultural identity of Western Odisha.

Conclusion

The historic Boil Yatra of Laida is much more than a religious festival. It represents a unique synthesis of history, folk beliefs, tribal culture, Shakti worship, traditional folk arts and social unity.

Its history encompasses the administrative importance of Laidagarh, the memories of the Zamindari era, the legend of Maa Samaleswari's arrival, the development of the temple, the Barua tradition and the remarkable contribution of the Gond community.

Furthermore, the participation of people belonging to different castes, religions and communities has transformed this festival into a living example of social harmony and collective coexistence.

Indeed, the true significance of a tradition lies not merely in its antiquity but in the collective efforts made by successive generations to preserve and sustain it. Laida's Boil Yatra beautifully demonstrates this timeless truth.

Let us all come together to preserve, promote and propagate this invaluable cultural heritage. May this glorious tradition continue to move forward, carrying the enduring messages of faith, devotion, culture and social unity for generations to come.

Jai Maa Samaleswari!

Jai the Historic Boil Yatra of Laida!