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V.B.Tharakeswar 85languages were based on certain well-known Sanskrittexts) in vernaculars were hardly passive culturalcreations; and they gradually produced an alternativeliterature which told the same stories with subtlealternative emphases to alternative audience (Words inparenthesis are mine, Kaviraj 1989: 35).In a similar manner while surveying the translations intoOriya, Pattanaik says:What is so significant about endotropic translation intoOriya is that it has always aligned itself with the attemptto formulate a distinct identity of the Oriya-speakingpeople. Endotropic translation has also acted as aninstrument of democratization, consistently subvertingthe power bases of the elite religion and political groups(Pattanaik 2000: 72-73).Discussing translations from Sanskrit into Oriya as socialpraxis in medieval Orissa, in another context, Dash and Pattanaiksay:The attempts at translations of deba bhasha (Sanskrit)texts in medieval India countered this divine origin theoryof texthood by placing texts in a more public domain andby problematising the notion of authorship. Mediationbetween languages ultimately meant a shifting in socialpower-equations, because such transfers dealt adeathblow to the linkage of language with knowledge….…non-Brahmins revolted against Brahmin hegemony bysubverting texts written in Sanskrit. Translation activitywas an expression of the desire on the part of the hithertoexcluded social groups to appropriate a cultural spacewhich had been denied them (sic) (Dash and Pattanaik2002: 76).