Traveling through the dense forest of Sattari Taluka of north Goa, you are literally transported to the scared time when the gods might have created this universe . The virgin landscape makes you wonder if lord Brahma created this universe from this very same place.

We went searching for the Brahma temple hidden in this virgin forest land. As you take a turn towards a narrow single lane road tucked within this dark forest, a signboard points an arrow to Nagargaon, a small sleepy village in Valpoi.  Yet another signboard points towards to the temple of Brahma, one of the few temples dedicated to god Brahma in India. Though Brahma is a significant god in the triad of gods Brahma, Vishnu, and Shiva, as the one who created the universe,  who sustained the universe, and who destroys the universe,  he is somewhat relegated to a minor status in latter part of the development of Hindu Pantheon, almost wiping out his presence.

According to a popular lore, when Brahma uttered the lie of finding the tip of Shiva’s linga during the Lingodbhava episode, it infuriated Shiva who then cursed Brahma that he will never have a cult of his own. Since then, the worship of Brahma has faded out from Hindu religious charter. Indeed, one finds very few Brahma temples across India, the most popular one being at Pushkar in Rajasthan. The other few examples of Brahma temples are found in the state of Gujarat, Andhra Pradesh, Uttarakhand , Madhya Pradesh and Goa. However unlike Shiva, Devi, or Vishnu temples, these temples are not popular among the masses. In Goa at Brahma-Karmali there is a unique shrine independently dedicated to god Brahma, while at Kolamb, Parshe and Pedne villages in Goa Brahma idols are part of the parivar devata or ancillary deity.

As you enter the narrow village lane leading towards the shrine, you find the temple of Brahma standing unassumingly by the road side. There is no porch or grand entrance leading towards it. As you climb the few steps to enter the temple, one notices new constructions and renovation work taking place. When we approached the shrine it was empty and a lone pujari was sweeping the floors of the garbhagruha getting ready for the morning puja. There is no pomp or grandeur to this shrine. What strikes you most is the intricately carved idol of the Brahma. Standing six foot tall, the four faced bearded god has four heads. His fourth head is placed at the back . There is a magnificent prabhavali around the deity. By his side there are two female deities Savitri and Gayatri beautifully carved in black stone. One can see dancing attendants along with a pair of swans on either side of the prabhavali, swan being the vahana of Brahma. Of the four hands of the deity, two are visible from the front of and two remaining hands are seen at the back. There is a water-jug ( kamandalu) and aksha-mala, sacrificial instruments such as shruk and sruva and a book or pustaka in his hands.

It was evident there are hardly any visitors to this shrine. The temple consisted of a small garbhagruha and a sabhamandapa with a small stage facing the idol,  the typical Goan style of temple architecture. The idol is probably from the Kadamba period from 12th BCE and it stands apart from other temple idols for the intricacy of the carving.

There is a curious lore attached to this temple about how this idol was brought into this village in 16th C. During Portuguese colonisation of Goa, many Hindu shrines were destroyed, as part of the inquisition. Thus Hindu devotees shifted the idols of the gods to a safer regions where Portuguese rule had not yet established itself. The story of Brahma Karmali idol comes from this period. Originally the idol was stationed at Karmali village near Old Goa. When the locals got the news that the Brahma temple might get destroyed, a brahmin decided to transport the idol of Brahma in a bullock cart to Maharashtra via Belgavi. At sunset he reached Nargarzar village in Sattari district. He decided to make an overnight halt and start his onward journey next day early morning as soon as the day breaks. He kept the idol hidden wrapped in a jute sack and he rested under the Kadamba tree. That night he dreamt of god Brahma telling him that he had liked the village and would like to stay there. The Brahmin ignored the dream and at day break as he got ready for his onwards journey he tried to lift the idol but he could hardly move it. The idol had become so heavy and had got stuck to the ground and would not budge inspite of great effort. Brahmin realised it was not just a dream, but a command from god Brahma. He gathered the villagers and requested them to install the deity in the exact spot, where it was kept on the ground . The villagers agreed and built a small shrine for the god and named the temple Brahma Karmali i.e. Brahma who came from Karmali village.The idol still stands today in the same place where it was installed years ago, although the shrine has undergone through the process of renovation in last 300 years.

Thus every year on the third day of Margashishya month as per Hindu calendar, the temple celebrates its foundation day.

Story collected by : Vidya Kamat
As narrated by : temple priest- Sandip Kelkar
Location: Nagzar, Valpoi , Goa
Image Copyright: Vidya kamat

Every village in India has its own peculiar rites and rituals connected with their village deity. Such rituals are unique and are intrinsically linked to the identity of the village deity and its people.
Sindhudurga district, known as south Konkan region of Maharastra, has one such peculiar ritual called ‘Gav -palan’ literally meaning “ Running (away) from the village”. Why do people want to run away from the village? And from whom are they running away?

Let us find out.

This unusual practice of ‘gav- palan’ is practiced in Chindar, Achara, and Vaigani villages of Sindhudurg district. No one knows how old is this practice, but during ‘gav- palan” ritual for three days and three nights the whole village moves out of the village (runs away from) and temporarily settles down  outside the village boundary. All the communities belonging to various religious sects take part in this ritual of temporary exodus. Gav-palan ritual takes place every three years. The village elders along with various community heads, chief priest of the shrine and the oracle who is the medium between the man and the god, gather at the shrine of Shri Ravalnath- which is the main deity of Chindar village. Villagers then consult Ravalnath through the oracle for his permission to conduct the ritual of gav-palan’. If the God responds positively through the oracle, the ritual date is fixed by the chief priest of the village. On the day of “gav- palan” a group of men begin drumming a huge drum to announce the time to shift out of the village. People immediately gather all their family members along with their livestock and pets and enough ration and firewood for three days. Locking their homes they place a coconut leaf mat in-front of the main-door indicating the house is now empty and no living beings are inside the house. Thus for three days and three nights the whole village turns into a ghost town with not a living thing in sight. Why would the whole village abandon their homes for three days and three nights with no living creatures left behind?
The village elders explain the origin of this ritual through this tale.

The lore says – long long ago, an evil spirit in the form of a wild boar (varah) started troubling the villagers of Chinder by destroying their plantations and killing people. Tired and frustrated by the wild boar’s evil deeds people left the village. But an old lady who was too old to walk, stayed behind in the village. She lived alone in the Chinder village. One day a man and his nephew who had lost their way in the jungle while hunting landed in Chindar village in the night. When they saw the old lady’s home they approached her for night shelter. The old lady welcomed them and gave them food and shelter. She also told them about the evil spirit- a wild boar, and his evil deeds . The man and his young nephew reassured her that they would eliminate the boar and bring peace to the village. They killed the boar and eventually settled in the village of Chinder. Village also came to be known as “Mama-bhachyache ganv” meaning ‘Village established by the Uncle and his Nephew’ in local parlance. However, the wild boar was the leader of the bhutas and pishachhas or the evil spirits and goblins. The spirits then approached the village god Ravalnath asked him  “Now that our leader is killed, where do you want us to go? We have no place to live?” Ravalnath assured them that the villagers will leave the village for three days and nights when bhutas can occupy the village on those days. Thus the ritual of ‘gav-palan’ was established. It is believed by leaving the village for the ghosts and other spirits for three days, God Ravanath made a pact with the spirits to establish peace in the village.

Interestingly another ritual conducted by the end of the three days period is called as ‘dev-palan” literally meaning “running (towards) the god”. As the three day period comes to an end – the village elders along with priests and the oracle go to the Ravalanath temple. There they consult the god again asking his permission for the villagers to return to their homes. As the god agrees, people start returning to their homes; but then the oracle scoots away to the village boundary. The village head, priests, shamans follow the oracle. This act is called as ‘dev-palan’ running towards the god or seeking the god. For the next three days and three nights. The village head consults the god Ravalnath through the medium of oracle on problems related to village administration. God Ravalnath, thus resolves the issues by speaking through the medium.

This unique rituals of ‘Gav-palan’ and ‘Dev palan’ brings people and communities together for three days and nights. Families and friends enjoy it as a family outing playing , singing and cooking special foods.
Story collected by : Vidya kamat
As narrated by : Makarand Kelkar
Location Sindhudurg- Maharashtra
Image Copyright :Vidya kamat

Have you heard of a festival dedicated to thieves?

That’s right ! That is ‘Chorotsava’ or the festival of thieves. This unique festival is held every year in Goa, especially in the villages of Zarame and Caranzol , located in deep forest regions in Valpoi district of North Goa.

The name of the festival was so intriguing that we decided to witness the festival, which takes place every year on the second day after the Holi festival, in Zarme village and a week later at Caranzol. Holi is part of Shigmo festival in Goa and south Konkan. It is a major festival of the region as it coincides with the harvesting season. At Zarame village, Shigmo festivities consists for five days. Holi is celebrated on the first day, second day is celebrated as Chorotsava, then comes Ghodemodani, and Palkhi. On the fourth day phool padne rituals are performed and Shigmo festivities ends with celebrations of karavali *.

Chorotstava takes place on the second day, after the sunset often stretches late into the night. When we approached the village temple it was early evening, and there were hardly any people around. We walked towards the village temple and met some elderly men . “We have come to see Choran jatra ( festival of thieves)” We announced. “ It will take place in front of the temple very soon , hang around.” we are told, while they casually moved around the shrine discussing day to day politics. Soon we see young boys digging holes in the ground and a pandal being erected in front of the Kelbai- Sateri temple which is the chief village deity of Zarme. The temple seem to have been recently renovated with funding provided by the local politician. So does the houses nearby that look newly constructed and painted, with brand new cars parked in the porch. The village looked prosperous with new modern amenities.

There is a narrow space in front of the temple which is called “chavhato” or ‘mand’. It is a sacred open space where all the important religious activities of the village take place. On the day of Holi, the villagers go into a ‘sacred forest’ to fetch the a pole which will be ceremonially planted in front of the temple, for the celebration of holi or bon fire. Under the supervision of the chief shaman or ghadi, a tall tree measuring 15-20 ft tall is chosen from the sacred forest and after offering a prayer and asking its permission to be cut, the tree is felled. Having cut the tree it is brought to the mand area to be planted as a pole before the temple. This is called as ‘Holicho khamb’ or sacred pole. The branches of the tree are cut away leaving only the only the main trunk,  which is then decorated with mango leaves.

Rajaram Bhikaji Gawas age 70, is the main elder (or jaankar) of the village and in charge of conducting Chorotsava. In a very solemn tone he informs us this is the true ‘history of his village’ and not a fictional lore for entertainment. “We enact the incident as it is very important for us as a community to remember our history. It is about justice. It is about our identity. If we forget the tale calamities would strike our community and we will get wiped out ”. Gawas  then revealed the story or itihas (history) as he stated.

Many years ago, a man- a sage from Kashi came into the deep jungles of Zarame, and decided to set up a village so that people can live there and flourish according to the ‘dharma’. The village had only a few inhabitants. One day late in the evening, a group of four men and two boys walked into the village carrying swords in their hands. Villagers mistook the group as thieves and attacked them and eventually killed them by beheading the men, but young boys were killed on a stake. It was a gruesome act and soon the news spread among nearby villages. Meanwhile the parents of the four men and two young boys, came to Zarme village. They identified their sons who were killed by the villagers. Heartbroken and devastated seeing the bodies of their sons, the old parents made a plea to the village head and the deity Kelbai Santeri. “ These are our sons. They are not thieves. They had some business in another village and were just passing through this village. How could you kill them? What about us, the old parents? We are rendered childless? What about their wives who are now widows? We seek justice for our innocent sons. Without justice, there is no salvation” cried the old parents before the council of villagers gathered in front of the temple ‘mand’. After much consultations village heads admitted that they had wrongfully killed four innocent men and two boys. The village headman admitted “ We cannot bring back your dead sons, but as an act of repentance the village of Zarame will always keep them in our memory  generations after generation .”  The headmen promised the old grieving parents. Since then Zarame village celebrates this event as “Chorotsava”or the celebration of thieves. Rajaram Gawas concluded narrating the tale by stating “ It is about Justice.(nyay karun dhakhavala) It is about dharma. Upholding justice is the seen as highest truth in this village/ We live by our principals and that’s why celebrating Chorotsavsa is so important to us”

As the evening approached an enclosure of cloth was made around the main pole of holiyecho khambh’. Behind the enclosure we could hear digging sounds as pits were being dug. Two wooden stakes were planted little distance away facing the enclosure. Few village men and boys dressed in the traditional attire of white shirt, and a purple dhoti ( called as sovale ,meaning sacred cloth)with orange patakha or headgear appeared behind the cloth enclosure. The enclosed area seemed to be the area where the main act was to take place.

Crowds started swelling as night fell. There were no bright lights besides the tiny LED bulbs that lit the temple and nearby buildings. The ‘ranmale’** performance began in the mand area. The village elder Gawas followed by bunch of young boys dressed up and decorated as monkeys, lions, and foxes carrying the cut branches and leaves entered the mand. They danced around the stakes shouting “Shabei! Shabei!!”

“Move back! Move back. Please make way” the village volunteers started pushing back onlookers, who had inched forward to watch the performance. After the brief Ranmale performance, some of the villagers carried in two young boys wrapped up in rough blankets. They seemed to be in a state of trance. They were made to sit on the stake with folded hands. As the scenario was set, suddenly a loud voice was heard and from the dark alley emerged an old couple crying out for help. Onlookers strained their eyes to catch the sight. The old man was dressed in a soiled shirt and trousers, and ceremonial headgear appeared to be a humble farmer . He was carrying a bow and an arrow, followed by a woman ( actually a man dressed in a woman’s clothing) dressed in a green traditional saree and carrying a bundle over her head walking silently behind her husband. It appeared that the elderly couple were strangers to the village . As the man approached the closed enclosure, he began to appeal in a sing song tune to the villagers. “I am looking for my sons who had gone missing” , he announced. A voice from inside the enclosure was heard responding to the elderly man’s call. For a long time there was an exchange of words between the voice and the elderly couple. The elderly man and his wife kept moving up and down the mand area making appeals to the people while searching for their sons. At one point the cloth covering the enclosure was lifted revealing to the onlookers the ghastly visual of the dismembered bodies of four men. There were four severed bodies, their heads severed from their bodies, lying on the ground. They were carrying swords in their hands . Few men standing besides each body were seen fanning the men. People rushed forward towards enclosure for a close look. In the dimly lit area, the whole spectacle was awesome. But before one could see the full the scenario carefully, the curtains were drawn hiding the whole scene from public view. The elderly man and his wife are heartbroken to see that their children were brutally killed. They entered the enclosure and started encircling the dead men, sometimes sitting besides each of them and grieving. The curtains of the enclosures were raised and brought down few more times for the onlookers to fully grasp the scene.

The villagers, young boys , men and elders entered the mand area beating drums and cymbal reiterating the promise to remember their sacrifice and deliver justice to their souls by keeping the memory alive. As they moved slowly around the the two boys who were planted on the stake, people began to disperse. Boys were taken down from the stake and the festival was officially concluded.

In the wee hours of morning another act is performed called ‘masti’ (mai sati), when the wives of the four men who were killed as thieves perform sati. Thus the sacrifice of the women ( enacted by men dressed as women) is also remembered and revered by the villagers.

As we return back to our homes we are still trying to make sense of the spectacular visuals that we witnessed during the ‘Chorotsava’ performance.

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*Order of the festivities differ in Caranzol village but the activities of celebrations remain the same.

Karavali is celebration of the mother goddess in the her pre-pubertal years and is a symbol of fertility

** Ranmale is a folk performance of Goa

Story collected by Vidya kamat

As narrated by village headman : Rajaram Gawas

Location Zarame, District Valpoi, Goa

Image copyright: Vidya Kamat

According to traditional belief, if you want wealth and prosperity, Goddess Lakshmi has to walk into your home. In Hindu mythology, goddess Lakshmi represents wealth and prosperity. To entice Lakshmi to enter their homes, women decorate their homes with beautiful kolams or rangolis and light a lamp at the doorstep to welcome her. In some homes women imprint tiny footprints showing her the way into their homes. Thus goddess comes walking.

Here is a tale connected with Adi Shankara, a 7th C. B.C.E Hindu saint who walked across India teaching the tenets of Hinduism.

The deity known as Rajarajeswari is worshipped as Saraswati in the morning, Lakshmi in the afternoon and Parvati or Durga in the evening. Thus representing all three forms of Devi in a single deity. Rajarajeswari is the presiding deity of Chottanikkara Bhagavathi temple situated in the suburbs of Kochi. It is one of the popular pilgrim centres in Kerala.

According to the legend, Adi Shankara learned that his beloved deity Saraswati- goddesses of knowledge and arts resides in a temple in Kashmir, which was her main centre of pilgrimage. People came from far and wide to learn various shashtras, music and performing arts at her temple in Kashmir. But how can people from southern India come to such a far away place to learn shashtras? Shankara pondered. He decided to please the goddess with his devotion and requested her to come to south ( Kerala) his native land, where he can establish a temple dedicated to her worship. After much persuasion goddess consented to come to South India on the condition that she would walk behind Shankara. But, as Shankara would lead the way and keep walking he should never turn back to check whether she was walking behind him. Adi Shankara agreed to her condition and they started their walk towards the south.

As she walked, behind Adi Shankara  the sound of trinkets from her leg assured him that she was following him. As they reached Kodachadri hills, Shankara could not hear the tinkling of anklets of the goddess behind him. Shankara waited for few minutes to be certain if the goddess was still following him. But there was only silence, not the sound of anklets. Anxious Acharya turned around to see what had happened. The Goddess was right behind him, standing silently. Shankara had broken the condition of not looking back to check on her. The Goddess refused to move any further. Shankara installed a temple in her name in Kollur district of Karnataka and here the Goddess Saraswati is known as Mookambika.

But Shankara did not give up on getting the goddess to his native place in Kerala. He continued to persuade the goddess to come to his native land of Kerala. After many years of devotion and penance Goddess agreed to come to Kerala and Shankara built her a temple at Chottanikkara near Kochi. It is said- Goddess remains present at the Chottanikkara temple only during morning hours. Thus the doors of the Chottanikkara shrine opens at early hours before Mookambika shrine doors are opened, so that devotees can take the darshan of the goddess before she walks back to Kollur.

———
Story collected by : Sunil Sharma
Source: as narrated by the priest at Chottanikkara temple, Kochi
Location : Kerala

Image copyright: Vidya Kamat

The story of Cinderella is found across many continents albeit with some local variations. This version of Cinderella and sardine man was first collected from Goa, and is based on the Portuguese tale of Pedrosa. The tale was collected from pre-independent Goa by anthropologists Sara Davidson and Eleanor Phelps in 1937.

Pedrosa was a young and exceptionally beautiful girl. But her stepmother was jealous of her beauty and ill-treated her by keeping her hungry and making her do all the household chores. Her stepsisters too made her life miserable by constantly humiliating her. One day Pedrosa’s stepmother ordered her to get sea foam in a glass. As she went to the beach to collect the sea foam, she met a man with a basket full of sardines. Hungry Pedrosa requested the man to give her one sardine, thinking she would feast on roasted fish that night. The man gladly gave her a sardine. The girl was delighted. When she reached home she kept the sardine in a pot near the well and rushed inside the house to complete her household duties. But Pedrosa’s step mother kept her busy whole day. In the evening the girl came to the well and started looking for the sardine. Alas! The sardine had jumped into the well and escaped. She felt so miserable that she began to cry cursing her fate. Hearing her cries, a tall man emerged from the well and asked her why was she crying?. Pedrosa told him about the sardine she wanted to eat. Man consoled her and told her- ‘He’ was the sardine and promised her that if she needed any help she should call him out and he will be there to fulfil her command.

Days went by and the annual ball dance at the palace was announced. All the young girls from the village were excited to attend the ball dance at the royal palace. Pedrosa’s step sisters went shopping for expensive clothes and beautiful gowns and shoes for attending the ball. Pedrosa too wished to attend the dance gala but she neither had good clothes nor any shoes. She remembered the sardine man’s promise. She went to the well and called out for help. At once the sardine man appeared and agreed to sent her to the ball dance gala at the royal palace. As promised Sardine man gave her a beautiful gown and golden shoes and prepared a silver chariot to take her to the gala with a condition that she should return home by the stroke of 12.

When Pedrosa reached the palace, everyone was dazzled by her beauty but no one knew who she was. The Prince danced with her and was mesmerised by her charm. As the clock struck 12, girl hurried back to chariot. The Prince was so smitten by her beauty, he tried to stop her from leaving the dance floor. But Pedrosa slipped away and the Prince was left holding one of her golden shoes that had fallen off her feet. The beautiful girl thus disappeared from everyone’s sight and the Prince was left heartbroken.

Next day the king ordered his guards to look for the girl with a golden shoe, because the prince wanted to marry her. The royal guards began house to house search for the girl. As they reached Pedrosa’s house, step mother ordered her to remain inside the kitchen and presented her ugly daughter to try out the shoe. She knew that shoe would not fit her so she even tried to cut her daughter’s toes to fit the shoe. But shoes was too small for her feet. The Guards asked if there was any other girl in the house and step mother replied “Oh there is only a servant girl and she did not go for the dance gala.” But the royal guards insisted the servant girl also try the shoe. Voila ! It was a perfect fit. The step mother was aghast to see how the golden shoe fitted her step daughter’s feet.

Royal guards took Pedrosa to the palace. Prince at once recognised her and decided to marry her very next day. The girl was happy to live in the palace.She had over come all the hardships in life. Very soon she got pregnant with her first child and step mother told her husband that as per the custom they should bring the girl home during the first pregnancy. Her father went to the palace and requested the prince to send the daughter home. Reluctantly Prince allowed his wife to go home. In due course of time, the girl gave birth to a beautiful healthy baby boy. Prince sent the message that he would soon come to take his wife and son back to his palace.
But the wicked step mother had thatched a plan. She sent Pedrosa to the well to have bath. She had secretly built and platform out of rotten planks. The moment the girl climbed on the platform, rotten planks gave way and the girl fell into the well. Step mother was overjoyed to see the girl fall into the well , she quickly covered the well with with some planks and closed the well mouth.

Meanwhile, she dressed up her daughter like her step daughter, and sent her and the baby boy along to the palace. Prince was surprised to see how his wife had turned so ugly. But the stepsister sobbed bitterly and explained how during pregnancy and the birth of the boy she had lost her beauty and had turned into an ugly woman. Prince, was aghast and started ignoring her.

Meanwhile , the sardine man had saved Pedrosa from drowning in the well. Pedrosa would often remember her new born baby boy and would start crying longing to see him. One day she requested the sardine man to take her to the boy, so that she could kiss him. Sardine man arranged a visit in the night. But the palace guard noticed her and informed the prince, and when the girl arrived and kissed the boy he captured her . Pedrosa narrated the entire plot of her stepmother and described how she was imprisoned in a well and how the stepsister was sent back in her place.

The Prince was furious and ordered his guards to behead the stepsister at once. Thus Pedrosa and the prince lived happily ever after.
Story collected by : Vidya Kamat
Text source: Folktales from New Goa India, Ed by Sarah Davidson and Elenore ,Phelps 1937, translated by Dr.Pandurang Phaldesai , 2021
Location: Goa
Image copyright: Vidya Kamat

Diwali festival is composed of a cluster of auspicious days. It begins with Vasu Baras a day dedicated to thank and honour the cows for their service to the community, followed by Dhana-trayodashi celebrating the birth of the god of health Dhanvantari. Next comes Narak Chathurthi celebrated as the Deepavali or the festival of lights when Lord Krishna killed the asura Naraka ( also recounted as Ram’s victory over Ravan). Followed by Lakshmi pujan when goddess Lakshmi is invited and worshiped in every home to bring prosperity and wealth. Then comes Bali Pratipada or the Hindu New year or Padva.* Diwali celebrations conclude with Bhaubeej or Bhaidooj a day when a brothers and sisters renew their bond by visiting each other at their home.

Padva or Hindu new year, known as Bali Pratipada is dedicated to King Bali. King Bali was a kind and a righteous king belonging to the Asura or Daitya race, who are the arch-enemy of Devas. Among the literary sources Bali is mentioned in the myth of Vaman avatar, the fifth avatar of lord Vishnu. The popular myth recounts how Vishnu assumed the form of Vaman and tricked King Bali by stepping on his head and thrusting him into Patal or the nether region. Unlike regular stories where hero and villain are clearly marked into good and evil characters, King Bali was no villain and yet he was tricked and subjugated and banished from his kingdom. However, it is believed that King Bali visits earth to meet his subjects once a year and people celebrate his homecoming as the New year. The southern Indian state of Kerala celebrates it as Onam, and in North India it is celebrated as Bali Pratipada.

Who is King Bali?

There are not that many stories about King Bali in the scriptures. However, King Bali has a distinct place in the oral histories and narratives found among the indigenous people and especially agrarian communities in India. In Goa, Bali is a prominent god of Kulmi or Kurmi community who are the indigenous people and the first settlers of the land. They consider Bali as their ancestor or originator who taught them the art of agriculture. It is believed that Bali was the first man whom Ishwar the supreme god gave the knowledge of agriculture.

In the beginning when earth was formed, Ishwar came to earth and created rivers, trees mountains, animals and man. After creating the world he felt thirsty, and looked around for fresh water to drink. Birds and animals fetched him water from different water bodies nearby, but Ishwar wanted water that was not only pure but was untouched by hands and unseen by eyes. No one could fulfil such condition and Ishwar started dying of thirst.

A wise crow who was watching the scene from far, came to King Bali and told him the secret of getting water that is untouched and unseen by humans. He gave him the coconut fruit and asked him to give it to Ishwar. Bali took the coconut fruit to Ishwar and offered it to Ishwar by breaking the coconut and giving him the water inside it, which was untouched and unseen by any living being. Ishwar was pleased by Bali’s gesture and blessed him with the knowledge of agriculture and said all human race particularly farmers, will consider him as their god. Saying thus Ishwar disappeared into the stone pole or linga. In Goa, Bali is still venerated in the form of a pole or Stambha. In every Kulmi homes there used to be erect pole like linga made of wood or stone in the centre of their home. Even today, Kulmi community offers coconut water over the pole/linga during auspicious days recounting the myth of Bali.

In another narrative it is said, when earth was being formed and was still not solid, a huge Areca (Areca catechu) nut tree emerged from its centre, that covered all the three worlds of Nether- region( Patal) , Earth( Bhu) and Heavens( swarga). King Bali was placed at its roots ( the region of Patal which was covered by Ocean waters) while gods where perched on its leaves (swarga or heavens). Then Ishwar declared, the one who first sets his foot on earth will own the earth. Soil on the earth had not hardened and was still very soft and viscous. Gods feared that if they set their foot on the soil, it might cave in and they might get sucked into Patal or nether region. But Bali was a brave and courageous man, he cautiously started walking on the earth, and covered the entire landmass. Ishawara declared him to be the first king of the earth or ‘Bhupati’. Thus Bali ruled over Patal,Ocean, and the earth. Soon he learnt the the art of tilling the earth and started cultivating the land. He passed on this knowledge of agriculture to humans and thus prosperity and wealth came to mankind. Farmers till today recognise his contribution by venerating him as the first hero or god.

Fishing communities in Goa too consider King Bali as their ancestor and worship him as their god. Folk myths narrate that Once when King Bali was busy tilling the land, gods killed his son by deceit. When Bali’s wife found their son dead, she came crying to Bali and informed him of the son’s death. Bali realised that gods had killed his son. He remained calm and asked his wife to go back home and cover their son’s body with leaves and cook a sumptuous meal. Bali belonged to asura race and thus Shukracharya was his guru. When he returned home he brought his guru Shukracharya with him for a meal and requested him to bring his son back to life. Shukracharya with his yogic powers, brought Bali’s son back to life. But since his son had visited Patal (land of dead) he could no longer walk on Earth and so Bali sent him to rule the Ocean. Fisher community of Goa believes that they learnt the art of fishing from the son of King Bali. Once in a year they celebrate the homecoming of King Bali by taking a procession around the town.

Bali’s role and contribution as the first agricultural hero gets recognised during the celebration of the new year or Padwa in his name as ‘Bali Pratipada’ marking the dawn of Indian civilisation.

*The order of auspicious dates change according to the Hindu calendar and need not follow the order as suggested.

Story collected by Vidya Kamat
Text Source: Ramayana and Baliraja by Pratapsingh Velip Kankar
Location: Goa
Image Copyright: Vidya Kamat

On the ninth and concluding night of Navaratra, Durga slays demon Mahisha bringing peace and prosperity on the earth. This leads to the celebration of Dasara or Dussehera festival across India. The myth of Goddess and buffalo is prevalent in India from ancient times. While the main motif of Goddess killing demon Mahisha remains constant in the myth, the narrative changes from region to region. The following is the Tamil version of Goddess and buffalo myth, noted in Arunalachalam Puranam which differs from the popular version of the myth in Devi Mahatmya.

Once, while playing a game of dice Shiva and Devi (Parvati) quarrelled. Impulsively, Devi covered the eyes of Shiva and the whole world plunged into darkness. Shiva had to open his third eye so the world could be be restored to normalcy and sages could continue with the sacrificial rituals .

Shiva told Devi since she had brought the disaster upon the world, albeit for few moments by closing his eyes, she would have to go through a period of renunciation and cleansing to make amends for her impulsive action. Devi was thus sent to Kanchipuram to perform penance. Devi made a linga out of sand and started worshiping it.To test her devotion, Shiva flooded the earth, washing away the whole world, But Devi stayed firm by embracing the sand linga and salvaged it from disintegrating in the flood waters. Pleased by her devotion, Shiva directed her to Arunachalam mountain where she could continue her tapas.

Soon a congregation of gods from devloka approached Devi, complaining about the demon Mahisha who had created havoc in devloka. ” He takes hold of Adisesha by his head and tail and flings him like a sling rocking Vishnu and disturbing his sleep” said one god.  “He has stolen Agni’s ram” complained another , ” And of course he was seen riding Indra’s Airavat …” echoed the rest of the gods. Hearing these misdeeds Devi got angry and instructed Durga to kill Mahisha. Durga aided by Arunanayaki , Shaktis, and Bhairavas, along with the army of seven mothers engaged in a fierce battle with Mahisha. Finally Durga killed him by severing his head with her trident. But to the horror and amazement of all , as soon Durga pierced Mahisha’s neck, a crystal linga sprang out of his severed neck. Mahisha was actually a staunch devotee of Shiva.

Durga, handed over the crystal linga to Devi as a war trophy . But as soon as Devi took the linga in her hands it got stuck to her palm. Alas! Devi had committed a sin by killing the devotee of Shiva. To expiate herself from the sin of killing of Mahisha, she asked Durga to strike the Mountain ( Arunachalam ) with a sword. When Durga executed the command, water gushed out of the mountain in great force . Devi stood beneath the water spout till the linga got detached from her hand. She then circumambulated the mountain with the linga in her arms. Shiva was pleased by her devotion and granted her request to merge with his body by becoming the left half of Shiva.

Story Collected by : Vidya Kamat
Text Source: Tamil Temple Myth by David Dean Shulman
Location: Tamil Nadu
Image Copyright: Vidya Kamat

Listening to the stories from epics as a child is fun, but at times baffling as well. How could Ravana have carried ten heads on his shoulders? Or how did Hanuman leap across great distances? There can be many such questions that remain unresolved till some one tells you a counter story explaining and resolving the mystery.

One such mystery I was curious about was, how did Sita give a gold ring to Hanuman when she had already left all her royal ornaments at Ayodhya while leaving the city as an exile? Bundeli Ramayana, an oral rendition of Ramkatha sung in the form of Tamura Bhajans or devotional songs tries to explain many such anomalies in the Valmiki Ramayana.

When Ram, Sita, and Lakshman completed their 14 years of exile, they began their journey back to Ayodhya. The boatman Kevat offered his services to the royal couple and brought them to banks of  the river Sarayu . When Ram touched the soil of Ayodhya he was grateful to Kevat for bringing him home and wanted to offer him a token of his gratitude. Unfortunately Ram had nothing to offer. Seeing his downcast face, Sita realised Ram’s predicament and removed her chudamani ( an ornament worn on the head by married women in north India) and gave it to Ram, and asked him to gift it to Kevat for his services.

Story tellers of Tamura bhajans explain how Sita carried not one but two jewellery pieces with her while going to exile with Ram. It is said, Sita had received two divine jewellery pieces that belonged to her mother, Sunaina in the form of a ring and a chudamani. These were no ordinary jewels but divine ornaments as god Shiva had gifted them to Sunaina. Tamura singers narrate following tale explaining how Sita acquired these divine jewels.

Being a mendicant Lord Shiva came dressed in a tiger skin with snakes ornaments as the bridegroom of Parvati on the day of their marriage. A huge snake dangled around his neck like a garland while his loose unkempt hair was held together with another snake knotted around his hair. Baby snakes were tied around his wrists and arms as armlets. Incidentally, one of the snakes tied around his arms was too tightly knotted. The baby snake cried in pain, and two tear drops rolled down from the snake’s eyes, turning it divine jewels called ‘nagmani’. Shiva picked up these two precious jewels. When Sunaina, a daughter a Naga king was married to king Janak, Shiva gave these divine jewels to Sunaina as a wedding gift. But Janak gifted these divine jewels to Dasharatha as mark of their eternal friendship. When Ram won Sita’s hand in marriage and brought his bride to Ayodhya, the custom was that in-laws should present the new bride with a piece of jewellery as a gift when they meet her first time, a rite known as “muh dikhai’. Dasharath and Kaushalya gifted these jewels to Sita as a part of ‘muh dikhai’* ritual. Thus Sita acquired these divine jewels that once belonged to her mother Sunaina. When Sita left for exile, she left all other royal ornaments in the palace but carried with her these two ornaments affixed with these jewels, a ring and the chudamani. When Hanuman came to Lanka in search of Sita; she gave her ring to Hanuman as her insignia, by which Ram could recognise her. The second jewel was on her chudamani, given to boatman Kevat as an appreciation for his service as mentioned above.

In another tale narrated by Tamura singers is the story of Shanta’s birth. Not much is known about Shanta, sister of Ram in the Valmiki Ramayana. Valmiki mentions that after sage Rishyashringa helped Dasharath to perform the sacrificial rite of Putrakameshthi*** , he offered his daughter Shanta in marriage to sage Rishyashringa. One wonders here, since she is said to be Dasharatha’s daughter who was her mother? Here is the story that solves the mystery.

Once Dasharatha went hunting in the forest. While chasing a deer he entered into a magical sacred grove that was dedicated to feminine power. Everything in that forest was a feminine force. Men feared to step in to this grove as they would have to live in female body for a designate period of time. Dasharatha having entered the grove inadvertently, too turned into a woman. For many years, he lived in that grove in the form of a woman. Once he came in contact with a man and fell in love with him. He eventually conceived the child from their union and gave birth to a baby girl. He named her Shanta. Having completed designated period of time in the grove as a woman, Dasharatha reverted back to his male body and returned to Ayodhya, with baby Shanta in his arms. Thus Dasharatha is the mother and father of Shanta.

There are many such unusual tales narrated in Tamura songs that explain the anomalies found in Valmiki Ramayana.
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*Muh Dikhai is a wedding rite, literally meaning “seeing the face “. When the bride comes first time to grooms’s house after the marriage, groom’s parents and elders welcome her home and lift the wail from the the bride’s head and “see the face of the bride”. Custom is to give a gold ornament to the bride welcoming her to her new home.
** Stree dhan means woman’s wealth in the form of ornaments given to a woman during the wedding.
*** Putrakameshthi- is a vedic sacrificial ritual that was performed to beget a male child.

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Story collected by Vidya Kamat
Text source: Bundeli Ramayana by Anandi Lal Kurmi
Location: Bundelkhand, Madhya Pradesh

Many tales from the Indian subcontinent are dedicated to understanding and explaining human behaviour. Stories from Panchatantra are well known for explaining human behaviour through animal characters. In particular, tales about friends are a common motif explored to provide insight into human nature. The following tale is from Kathasaritsagar, a collection of various tales originally written in 18 volumes, compiled by 11th c. Sanskrit pandit, Somadeva.

Tittibha, a bird lived with his wife near the sea shore. He was very happy, as his wife was about to lay eggs. One day the lady bird said to Tittibha “We should move away from the sea shore. I am afraid that the sea might wash away our eggs”. But Tittibha was very confident and said, “Oh my dear. Don’t you worry. The sea cannot challenge me”. Lady bird was amused and said ” Don’t you think your words reek of arrogance. How can you match the mighty ocean? We must follow good advice, otherwise we might lose our little ones.” Then she reminded Tittibha of the story of the tortoise and swans. While transporting the tortoise to a large pond, with him dangling on a stick gripping the stick with his mouth, the swans had advised the tortoise not to open his mouth. But the foolish tortoise saw the crowd below cheering and opened his mouth, lost his grip, and fell to the ground and was dashed to death. “We must prevail in good sense and follow the advice given to us by good people”. Tittibha retorted, “That might be true dear. But listen to another story and you will understand my plan to deal with the mighty ocean”. Thus he narrated the story to his beloved wife.

There were three fish friends by the name, Anagatavidhata, Pratyutpannamati, and Yadbhavishya who lived in a pond. One day a fisherman passed by the pond and he saw the pond filled to the brim with water, he said to himself, ” There must be a large amount of fish in this pond. I must come with my net, and I am sure I will get a good catch”. Hearing this Anagatavidhata decided to leave the pond and he swam away into a nearby river. But Pratyutpannamati and Yadbhavisha stayed on thinking they will deal with the danger when it comes. Few days later the fisherman arrived with his huge net and threw it into the pond. Both Pratyutpannamati and Yadbhavishya got caught in the net. Pratyutpannamati stood still without any movement, as if he were dead. But Yadbhavishya, like other fishes, tried to escape the net trying to jump back into the pond waters. When the fisherman pulled the net out, indeed he had got a good catch as he had anticipated. So he started picking up the fresh fish and dumped all the dead fish back into the waters. Since Pratyutpannamati was lying still without moving, the fisherman thought it was dead and flung it back into the pond. Pratyutpannamati instantly swam deep into the waters and escaped. But Yadbhavisha kept struggling to escape from the net, and was killed.

“So my dear wife, like Pratyutpannamati who devised a plan and fearlessly faced danger, I will make a plan and face the sea. For now, let us not live in fear.” Assured by Tittibha’s words, the lady bird stayed by the sea side and as the time came she laid three healthy eggs. One night the high tide waters of the sea rose up and carried away the eggs. Lady bird wailed in pain” Tittibha, didn’t I warn you. Look, the wicked sea has taken all our eggs”. Tittibha, consoled his lady bird and said ” My dear don’t cry. I will teach a lesson to the sea and bring back the eggs”. He gathered a large group of birds and went to the king of birds- Garuda. Tittibha praised Garuda with flattering words and then begged for his protection by narrating his problem .Garuda was pleased to hear all the praises showered upon him. But he was unable to resolve Tittibha’s problem. The mighty ocean was beyond the scope of his powers. Garuda realised if he did not help Tittibha, the whole bird kingdom would lose faith in him as their king . So Garuda appealed to his master Vishnu and explained his predicament. Vishnu dried up the sea with fire and forced the ocean to return Tttibha’s eggs.

This story talks about three friends and the different approaches to life. Anagatavidhat was cautious and he immediately left the pond to avoid danger. Yadbhavishya was foolish as he believed and blindly followed Pratyutpannamati’s words and went on to face danger without a plan, and lost his life. But Pratyutpannamati was shrewd. He had already devised the plan to save his life. But it is Tittibha , who knew how to devices a strategy and extract help from people in times of need.

Story Collected By : Vidya Kamat
Text Source: Tales from Kathasarita By Arshia Sattar
Location: Pan India

Image copyright: Vidya Kamat

Every year, on the day after Markar Sankranti (summer solstice), Santal tribes of Odisha celebrate an archery competition known as ‘bheja tun’, which literally means shooting the banana tree.The origin of this tradition is revealed in this story.

Once there was a King who ruled over his vast kingdom. Though he was married for many years, the king and the queen had no children. As a result their relationship got strained day by day. The queen had a secret lover, a black Cobra. Whenever the king was away hunting, the Cobra would visit the queen and both of them would have a good time in each other’s company. Eventually, the king got wind of the matter and he decided to catch them. Once when the queen and the cobra were together, the king tracked and found them, and shot an arrow to the cobra’s head killing him instantly. The Queen was heartbroken and distraught with grief. All of a sudden she heard the voice of the cobra lover in her ear, telling her “Oh my sweetheart don’t cry. Bury my head at the entrance of your palace and we will meet each other again soon”. The queen followed his instructions and buried the head and soon a tree grew in that spot. But no one knew the name of this strange tree.

Meanwhile, the relationship of the king and queen deteriorated to such an extent that they would argue everyday. One day the queen set up a condition and told the king ” Let us put an end to this day to day argument of ours. I will ask you a simple question. If you fail to answer it, then you will be killed by an arrow shot through your heart. But if you answer it correctly then you can shoot an arrow, pierce my heart and kill me. Thus we can finally put an end to our endless quarrels.” the king agreed. He sent an invitation to all his relatives and his friends to be the witness of this strange game. He thought, if it had to be his last day of his life, then he would prefer to die with his loved ones surrounding him. So the queen asked the question ” Tell me the name of the plant that is at the entrance of our palace?” The king did not know the answer. He was in a fix and realised he would have to die, as per the rules of the game.

Meanwhile the king’s sister who stayed far away and was also invited to attend the ceremony was on her way travelling on a palanquin . While on the way she rested under a tree and she heard a huge vulture nesting on a high branch of the tree talking to her children. The mother vulture told her children, “Tomorrow all of you will fly off from this nest”. “But why tomorrow?” asked one of the young vultures. Mother answered “Tomorrow the King will be killed if he loses the challenge. Then I will bring you human flesh to eat. Our tradition is after eating human flesh the young vulture babies will have to move out of the nest and find their own destinies.” “But why will the king be killed?” asked the baby vulture. ” Oh Baby! The queen has asked the king to tell the name of the plant which is at the entrance of the palace gate. But the king does not know that it is the cobra- the lover of the queen that has grown into a plant. It’s a Banana plant”.The king’s sister who was resting under the tree overheard the conversation. She gave up resting and immediately resumed her journey. As soon as she reached the palace, she ran to her brother the king and whispered the name of the plant in his ear.

When the time for the question ceremony arrived the king revealed the name of the plant to the queen and won the competition. It was the turn of the queen to be killed by the arrow. She was tied to the banana tree. All the tribal chieftains strung their bows, took aim and got ready to shoot their arrows at the queen. As soon as the arrows were released, the queen’s lover, the cobra, pulled her into the Banana plant. The queen disappeared within the plant without a trace, and the arrows merely pierced the tree trunk.

The Santal tribes call this tree ‘Kaira’, meaning Banana tree. Till today the ritual of shooting the banana tree is conducted among the few tribal hamlets of Odisha on the day after summer solstice.

Story collected by Vidya Kamat
Textual Source: Folklore of Tribal Communities by Nityanand Patnaik
Location: Odisha

Image Copyright: Vidya kamat