Childhood memories come to you in vivid colours. One of the distinct and colourful memories of my childhood is that of the San Joao feast, pronounced as ‘Sanjao’ in Konkani. San Joao stands for Saint John the Baptist of the Christian faith. The festival falls on the 24th of June every year, when monsoon rains arrive in Goa and the landscape turns lush green. Rivers and wells start filling up with water and dark rain clouds over the sky bring great relief to the lands parched by the summer heat. It is a season of hope and renewal of life.

During the festival groups of young men would visit the local community, singing and dancing, beating make-do drums, shouting “Viva Sanjao!” Dressed in colourful shirts and wearing wreaths of flowers called ‘kopel’ as headgear, they would carry tree branches with flowers in their hands . They would dance their way towards the community well and one of the men would then make a ‘rosar’or  prayer to Saint Baptist, to bring peace and prosperity to the family and the community. Having uttered their prayers, men and boys would jump into the well which would be often brimming with rain waters. They would spend a few minutes singing religious songs while in the well and climb out once the singing is done. An elderly headman of the community would then reciprocate by giving them fruits, coconuts, and a bottle of country liquor in return. The group would then march to the next house singing “Viva Sanjao!” The whole act was considered as a blessing from Saint John.

But why did these men jump into wells and rivers? The legend says, Mary the mother of Jesus, was pregnant when she came to meet her sister Elizabeth, who at that time was pregnant with St. John. When two sisters embraced, baby Jesus ‘jumped’ with joy in his mother’s womb greeting baby St.John. This was a great moment for the two young mothers, predicting the divine births that were going to occur. Jumping into wells during the San Joao festival is explained as an enactment of this mythic event.

Sanjao festival is also known as ‘Maodeche fest’ or simply “Zanvoyamche Parab’ literally meaning, ‘feast of in-laws’. It is said that during this time the son-in-law would visit his wife’s parental home and would be treated like a royal guest. Traditionally he would be given a hot oil bath and a set of new clothes. A special flower wreath was placed over his head called ‘kopel’. The family would then attend the mass of St. Baptist at the village church. After the sermon, all the men from the village would gather at the village square to perform the act of ‘jumping in the well’. They would go from house to house jumping into the community wells or rivers or canals in the village. The in-laws would arrange a special feast for their son-in-law on this day with the best of delicacies prepared specially for him. At the end of the day as the son in law returned home after the celebrations, he was gifted with a basket full of fruits, mostly from their own orchard called as ‘dali’ in Konkani, new clothes and ‘kopels’ or flower wreaths. The basket would be filled with seasonal fruits like mangoes , jackfruits, pineapples, sweets and rice cakes. The christian community of Goa believes that the feast of Sanjao comes with the message of new hope. Priests often preach to the new generation to “Let go of bad habits and embrace good deeds”. In ancient times, this festival was prominently celebrated in North Goa, especially in Siolim village, observes Dr. Pandurang Phaldesai, a noted folklorist from Goa. But in recent times San Joao festival is celebrated all over Goa.

During the same time when the San Joao festival is being celebrated, the Hindu community of Goa celebrates a festival called ‘Parab’. Parab means celebration. With the coming of rains, people celebrate new life and regeneration of earth. The Parab festival could be one of the ancient fertility festivals of Goa celebrating the onset of the monsoon season.

Story Collected by : Vidya Kamat
Source: Sanjao by Gopinath Vishnu Gavas
Location : Goa
Image copyright: Vidya Kamat

One of the striking feature of Indian gods and goddesses is their multiple heads. It is not just gods but demons and animals too are represented with multiple heads. Divine creatures having multiple heads is a significant feature of Vedic mythology which has been carried on later into the Puranas . In Vedic mythology, Agni has four heads, Parjanya has three, Brihaspati has seven heads. Thus there are references to three heads, four heads, five heads and even sahahtra meaning numerous heads for certain divinities. Among the Puranic gods, Brahma is said to have four heads. Bhagavad Puranas suggest that while Vishnu lay in deep sleep on the serpent Ananta, a lotus stalk emerged out of his navel and bloomed giving birth to god Brahma. As soon as Brahma emerged into this world he looked around in four directions and manifested four heads, one for each direction. Brahma’s four heads represent the space or four direction or four cardinal points. However there are certain Puranic texts that suggest Brahma originally had five heads and not four. So, what is the mystery behind the fifth head of Brahma?

There are various versions of this tale that introduces the fifth head of Brahma.
Vaman Purana states in the beginning of creation Vishnu lay floating on the waters. First he created Brahma who had five heads. His next creation was Shiva, who too had five heads. Both the gods started quarrelling about their superiority and finally Shiva in a fit of anger chopped Brahma’s fifth head. According to Skanda Purana, as Brahma and Vishnu sat arguing about who is superior, a fiery column emerged out of nowhere seeming to have no beginning nor end and stretching into the skies , Vishnu and Brahma decided to find its origin and its end point. Brahma took the form of a swan and flew skywards to lookout for the head of the column. And Vishnu took the form of the boar and dived into deep waters. After a while they returned and Shiva asked them “Did you find its source?’ and Vishnu admitted that he could not find its source. But Brahma uttered a lie and said he had seen its end point. Shiva immediately chopped Brahma’s fifth head for uttering that lie. Yet in another context it is said the fifth head of Brahma gazed passionately at his own daughter therefore Shiva chopped off that head. It is also said, that all the four heads of Brahma recited four vedas, ie Rigveda, Yajurveda, Atharveda and Samveda each, while fifth head could recite all the Vedas and also the Itihasa. This ability of Brahma to assimilate and hold so much of knowledge worried the other gods who begged Shiva to contain Brahma’s powers. Thus Shiva clipped the fifth head of Brahma with his nail of left hand. In yet another instance it is said that while arguing over who is superior between Shiva and Brahma, all five heads of Brahma started abusing Shiva, and in anger Shiva cut Brahma’s fifth head.

Brahma Purana itself gives an interesting variation of this myth. Once a fierce battle broke out between Asuras and Devas. While Brahma stood amidst armies of Devas, his fifth head which was of a donkey, brayed loudly- ” O you Daityas, why do you run away? Why are you scared of Devas? I shall devour all the Devas for you in a moment”. Hearing this the other Gods got scared and approached Vishnu. He heard them out and then said ” If you cut the head of Brahma and if it falls on earth it would destroy the whole Earth. You need a god who could hold his head in hand without letting it fall on the earth.Only Shiva has the strength to fulfil such an act. Gods thus approached Shiva who promptly cut Brahma’s fifth head . But the severed head got stuck on his palm- and Shiva could not shake it off. It had turned into a skull. Shiva thus roamed earth as Kapalika, or the skull bearer. In another version it is said Bhairav cut off Brahma’s head.

All the versions of the tale concur on the common motif that Brahma’s fifth head had to be clipped off as it spoke inanities, and Shiva is the one who cut off the the fifth head of Brahma. While trying to understand the meaning of the myth, the act of cutting of Brahma’s fifth head cannot be taken literally. But it has to be understood within the context of the Vedic ritual tradition.

Story Collected by Vidya Kamat
Source: Puranic Myth and Culture by S. A. Dange
Location: Pan India
Image Copyright : Vidya Kamat

Kashi is said to be the city of Gods. Kashi is specially known as the abode of Lord Shiva who is called as  Kashi-Visheshwara. There is an interesting myth that reveals how Shiva came to Kashi and chose to stay on in the city. The story is narrated in the Kashi-khand which is part of Skandapurana.

After her marriage with Shiva, Parvati travelled to Kailash mountain, the abode of Shiva to stay with him. But Parvati soon got bored of the solitude and silence of the mountains and started feeling lonely. She began impressing upon Shiva to leave the mountains for a city. ” People live in cities and we must live amidst them to be able to understand their problems. We can help them whenever they need us” Parvati argued. Shiva accepted Parvati’s demand, and thus Shiva and Parvati came to Kashi and settled amidst people. Soon hoards of minor gods also came to Kashi and made it their home. The city of Kashi thus got crowded with gods occupying each and every nook and corner of the city.

Kashi was ruled by a virtuous king Divodas. Divodas belonged to solar and lunar dynasties and was a very powerful king as he had the blessings of all the gods. As Kashi got more and more crowded with new gods settling in, Divodas could not perform his duties to his human subjects as their King. He finally confronted the gods and argued “The heaven is the exclusive abode of the gods, and nether region is the abode of Nagas and other semi divine beings. Earth was created for the human beings. Now that gods are living in Kashi and have crowded the earth, it is making life difficult for humans. As the the King of Kashi, it is my duty to bring justice to my subjects, so I would request all the gods to leave Kashi.” Gods were extremely saddened by Divodas’s order, but could not counter his argument. Thus all the gods had to pack their bags, and leave the city of Kashi. That included Shiva and his family .

Shiva with his wife Parvati chose Mount Mandar as their new home. But Shiva began to miss Kashi and longed for the life in Kashi. Gods were saddened watching Shiva being so unhappy and disturbed, and decided to help out by finding some space in the city of Kashi for him to stay. They tried various ways to enter the city but King Divodas was adamant and held on to his word ” No gods in Kashi please.”

Finally Vishnu and Vinayaka decided to find a solution to the problem. Vinayaka took the form of an astrologer and came to Kashi. Soon he became popular among the people of the city for his accurate predictions. Divodas too got the wind of the new astrologer in the town and decided to invite him to his court. Vinayaka went to Divodas’s court and proclaimed that a divine couple would visit the city soon and advised the king that people should obey couple’s advise, which will bring peace and prosperity to the city of Kashi. As predicted by Vinayaka, Vishnu and Lakshmi came in the form of a mendicant couple and started helping people with their problems. People soon started trusting them as the couple brought great relief to the people of Kashi by solving the problems they were facing. After gaining their trust Vishnu and Lakshmi began telling people to stop all the Dharmic activities in Kashi. People took their words to heart and stopped all the yagnas and offerings to the gods. And soon city of Kashi fell into the chaos and darkness of adharma. Lawlessness and crime increased, weakening the position of king Divodas. Shiva ceased this opportunity and attacked Kashi with his army and captured the city by defeating Divodas. Divodas was driven out of Kashi and Shiva resettled with his family and all the parivar devatas in Kashi and Kashi became the city of Gods.

In another tale narrated in the Harivamsha, it is said that Divodas was a great and virtuous King who ruled the city of Kashi. But he was deeply troubled that he had no son to hand over his kingdom. One day he came to know that there is a yaksha named Nikumbha who lives in Kashi and helps people with their problems. People praised Nikumbha for granting them their wishes and soon his popularity started growing. Divodas too tried to seek his blessings and sent his wife to ask for a boon to have a son. But Nikumbha did not help Divodas and refused to grant him the boon of having a son. Divodas got angry with Nikumbha and destroyed all his shrines in Kashi. As Nikumbha left Kashi he cursed Divodas that one day his city would get destroyed and will become like a cemetery. And indeed his curse came true. The city of Kashi was completelpely destroyed and turned into a cemetery. It is then Shiva who likes to live in cemeteries decided to come to Kashi and make it his abode. Along with Shiva came his parivar devatas and they too settled down in Kashi. Thus Kashi became the city of gods, and since then Kashi has been the abode of Shiva on this earth.

Story Collected by : Vidya Kamat
Source: as narrated by  Pranav Goghale. Textual source: Kashi Khand, and Harivamsa
Location : Kashi, Uttar Pradesh
Image copyright: Vidya Kamat

In Maharashtra the word ‘Mauli’ means mother. But god Vitthal is often addressed as Mauli, meaning mother of the devotee, suggesting the androgynous nature of the deity as the ultimate creator of the universe. In bhakti poetry tradition the relationship between the male god and his devotees is constantly reinforced using the example of the relationship between a mother and her child. Speaking of mother and child bonding, the bond between the mother and her daughter is especially strengthened during the first pregnancy of the daughter. This tale from South India describes how Shiva chose to play the role of a mother to comfort and nourish a daughter during her
first child birth.

For many years a merchant from South India worshipped Shiva and prayed to him to bless him with a child. Eventually, Shiva blessed him with a daughter. When this young girl came of age, the merchant married her to the son of a wealthy family from another state across the river Kaveri. Unfortunately, the merchant died of old age without getting a chance to see his grandchild. Soon the girl became pregnant with the her first child. As per the custom her mother invited the girl to her parental home for the delivery of her first baby. But the husband of the girl advised her, “Your mother is now old. Why do you want to burden her in her old age. Instead she can come and stay with us and help you with our first child.” The daughter readily agreed and conveyed the message to her old mother. The old lady too consented to visit her daughter with all the paraphernalia needed for delivering the baby. Meanwhile river Kaveri got flooded blocking all the travel across the river. The old lady could not cross the river and come to her daughter’s house.

Everyday the daughter would wait at the door way for her mother, counting days and thinking she would turn up today or tomorrow as her delivery date drew near. She kept thinking ” My mother will bring all the clothes for the new baby and saree for me and she would also bring some of my favourite food along. Oh mother! how much I miss you now as I am going to be a first time mother”.

The due date drew closer , but the water from the river Kaveri refused to subside. Meanwhile, Shiva who was observing the daughter of his devotee felt pity for the new mother to be, and took the form of her mother. Like her mother, his back was bent, his hair were white, and he carried a bamboo staff in his hand. He walked towards the girls’s house, taking slow steps and panting a bit. Uma and Ganga were sent ahead as servants with bundles of goods needed for the new mother.The girl was overjoyed to see her mother. ” I have bought you new sarees, and jewels and your favourite sweets” said the old lady. The very next day the daughter went into labour and Shiva as the old woman helped the daughter deliver the baby like a professional midwife. A baby boy was born, whom Shiva cleaned and bathed in perfumed water, placed him in the cradle and and gently rocked him to sleep singing lullabies. Shiva diligently performed each and every duty a mother would do for her daughter during her first delivery.

When the floods receded, the old lady- the real mother of the girl arrived at her house. When the daughter saw the two woman face to face, she cried ” Oh God! who is my real mother? ”
Shiva smiled at the girl, blessed her and quietly disappeared into the sky.

Story Collected by : Vidya Kamat
Source: Tamil Temple myths by David Shulman
Location : Tamil Nadu
Image copyright: Vidya Kamat

The region of Mevat is sandwiched between present Haryana and Rajasthan and consists of 1200 villages. Mevat has a rich cultural history, and the inhabitants of Mevat known as Mev, trace their ancestry to heroes from the epics. Traditionally the singing of two great epics of Ramayana and Mahabharata are integral to Mevati life and their identity.

A section of wandering folk singers of Mevat known as Mevati jogis, belong to the Muslim community and are popular for their narration of Ramayana sung in the form of dohas. Their rendition of Rama katha differs in many ways from Valmiki Ramayana. Some of the key characters from Valmiki’s Ramayana are missing in the Mevati-jogi Ramayana. For instance, the character of Shurpanakha the sister of Ravana is missing in Mevati-jogi Ramayana. There are also a number of new narratives branches introduced in this version of Ramaynana. Here is one such example, of Lord Ram’s first meeting with Hanuman.

After Sita’s disappearance, Ram and Lakshman embarked on their search for her. They would spend hours searching through deep jungles calling out her name, but with no result. One day, in the middle of their fruitless search, hungry and tired the brothers sat under a tree planning to look around for some food and water. Lakshaman was particularly worried about Ram who had not eaten properly after Sita’s disappearance. “Sit here brother, I will look around for some water and food” saying thus he climbed a tallest tree to lookout for any water source close by. Instead he saw a large orchard full of ripe fruits close by. It must be somebody’s private orchard as it is well tended and well nurtured, he thought to himself. As he climbed down he asked Ram to give him some money and walked towards the orchard. At the orchard he could not find any one guarding the entrance. He tried calling out to the caretaker but no one answered his call.

He finally climbed a tree and plucked some ripe fruits. After keeping a few coins under the tree, he began walking back to Ram. Just then a huge monkey appeared seemingly out of nowhere and confronted him ” Hey you thief! you are stealing fruits from my master’s garden ” he accused Lakshman. “How dare you steal these fruits while I am guarding this orchard of great Mahadeo” The monkey roared. ” O Monkey, I am not a thief! I tried calling out for the caretaker but no one responded to my calls. So I picked a few fruits for my brother who is hungry and tired. And of course, I have left some money under the tree” he said as he turned around and pointed at the base of the tree.” But the money he had left there was gone! Furious, the monkey rushed at Lakshman saying, ” You are not only a thief but a liar too”. The monkey grabbed Lakshman by the nape, thrust him into his huge mouth and swallowed him.

Meanwhile Ram was getting restless and worried as Lakshman had not returned. “Why he is taking so long ? He wondered, and marched towards the orchard. Ram saw a huge monkey guarding the entrance. “I am sure this huge monkey has harmed my little brother”, the thought crossed Ram’s mind and he aimed his bow and arrow at Hanuman. In response Hanuman leaped at Ram. But Ram in a swift move grabbed and squeezed Hanuman so hard that he screamed in great pain. The scream was was so loud, that Mahadeo and Gauri Parvati who were sitting on Kailash heard it. “I am sure Hanuman’s life is in great danger, my lord. You need to help him as he is in great pain” Gauri Parvati nagged Mahadeo. When Mahadeo arrived at the orchard, he saw Ram crushing Hanuman with his bare hands. Mahadeo challenged Ram” Oh you stranger! why wrestle with a monkey! If you are a man fight with a man like me”. Ram kept his bow down and got ready to wrestle with Mahadeo. As he looked at Mahadeo he saw Mahadeo was suffering from a strange skin disease that had discoloured his skin. Apparently, it was Anjani’s curse that had caused the skin disease of Mahadeo. And only Vishnu could cure it.
As soon as Ram touched Mahadeo’s body in preparation to wrestle, Mahadeo’s his skin decease disappeared. Mahadeo realised the person before him is none other than Lord Vishnu. He bowed deep to Ram and said ” Oh great Vishnu! Forgive me for not recognising you. Why are you angry with my servant Hanuman?” Ram narrated to Mahadev the story of missing Sita and Lakshman. Hanuman immediately brought back Lakshmana from his mouth. Mahadeo then ordered Hanuman to help and support Ram in his search for Sita.

Story collected by Vidya Kamat
Source: “Mevat jogiyonki Ramkatha- lanka chadai ” by Umar Farooq Mevati and Satyendra Singh
Location: Rajasthan

Image Copyright: Vidya Kamat

There are some shrines or places in India well known for certain traditions.
For instance, at Tirupathi temple devotees offer their hair to god Balaji, an aspect of Lord Vishnu also known as Srinivas. According to popular belief, people make a wish to the god and vow to offer their hair if the wish gets fulfilled. Scores of devotees thus visit the temple and offer their hair, or tonsure their head as an act of gratitude for the realisation of their wish.

But why offer hair?

In the Venkatachalam Mahatmya there is a story that explains the reason for the tradition of offering hair to god Srinivas at Tirupati.

Once Vishnu and Mahalakshmi had an argument, and Mahalakshmi in a fit of anger left Vaikunth, the abode of Vishnu. Saddened and depressed as he could not bear the loneliness of being in Vaikuntha all by himself, Vishnu came down to the Venktachalam mountains. As he could not find any temple or shrine in the area to rest, he hid in an anthill. A local cowherd used to bring his flock of cows everyday to graze on the Venkatachalam mountain. One of the cows recognised Vishnu hiding in the anthill, and she would come to the anthill and squirt her milk on top of the anthill. Meanwhile the cowherd had noticed that one of the cows was giving less milk. He was convinced that someone was stealing the milk of his cow. One day he decided to follow the cow and saw her releasing her milk on top of the anthill. Thinking that someone was hiding under the anthill cowherd hit the anthill hard with the stick. The stick hit Srinivas who was hiding in the anthill on his head and created a deep wound.

Bakulamati, a devotee of Vishnu recognised Srinivas and immediately prepared a medicinal paste of tree leaves and applied it on his head which was bleeding profusely. The wound eventually healed but Srinivas’s hair did not grow back. From then on, whenever devotees visit Tirupati- Srinivas, they offer their hair to the god in return for his gift of wish-fulfilment.

In Hinduism, Jainism and Buddhism tonsuring of one’s hair symbolises  ‘death and rebirth’ and performed during diksha or upanayan sanskar suggestive of new life.

Story collected by Vidya Kamat
Source: as narrated by Pranav Gokhale
Location Andhra Pradesh

Sthala puranas are ancillary texts of the Puranic literature. As the name suggests sthala meaning place or region, and purana meaning ancient tradition or tale primarily describe the traditional stories of regions, villages, or temples. Sthala puranas can be roughly categorised along three main themes such as tirth ( water body) , khestra (geographic area), and daivat or ( primary divinity).These stories, or legends are found in mahatmya or elegiacal texts can throw some light on the history of a place, temple, or village.

Is there any such story behind the name of the city ‘Mumbai’ ?
In 1995 the city was renamed Mumbai from Bombay to reclaim its local histories and identity. These cluster of western coastal islands, collectively identified as Mumbai went through various political, geographical, economic and social changes and thus was known by different names during various historical periods. The region came into limelight after the Portuguese acquired the islands from Gujarat Sultanate under the treaty of Bassein in 1534 and called it ‘Bombaim’ meaning a good bay. Later the port and the cluster of islands were gifted as dowry to British King Charles II, who married princess Catherine of Portugal. During British rule the city was referred to as Bombain, Bambayee and finally the name settled down onto Bombay. So, why was city renamed and become Mumbai in 1995?

According to popular belief the name Mumbai is derived from goddess Mumba devi, belonging to Koli community who are the original inhabitants of the islands. It is believed British while constructing CST railway station (then Bori Bunder) relocated the temple to its current location in Bhuleshwar area. Etymologically Mumbai is explained as Mumb + aai or Mother of Mumb, or Maha+ amba, or great mother. But who was Mumb? And who is goddess Mumba, and what is her connection to this island city?

Mumbadevi Mahatmya, a Sthala Purana written in late 16th -17th C. A.D can throw some light on the name Mumbadevi. Written in Sanskrit, Mumbadevi Mahtmya contains 52 verses. The legend states, once upon a time, there was daitya by the name Mumb ( in other versions of the story he is also called Mumbarak). Mumb/Mumbarak worshipped Brahma for years as an ardent devotee of the god, and acquired a special boon that he would not be killed by men, gandharvas, gods ,yakshas, animals, demons or serpents or beasts. Having acquired the boon of invincibility Mumb the daitya grew arrogant and began to harass the population of the island.

Fed up with his deeds, people of the island sought help from God Vishnu to curtail Mumb. Vishnu along with Brahma approached Shiva to stop daitya Mumb’s harassment of their devotees. Shiva then requested all the gods to part with a little bit of lustre from their bodies, and created a goddess out of combined lustre the three gods. She was named Ambadevi. Shiva then gave her the task of destroying the daitya Mumb. Riding on her vahana a ferocious lion, Ambadevi waged fierce war against the Daitya and defeated him. But as Ambadevi was about to push him into Patala, Daitya Mumb or Mumbark pleaded with the goddess to spare his life. Mumb promised her that he would remain her devotee for life. He also requested her to change her name from Ambai to Mumbai ( Mumb + aai or Maha + amba) meaning the goddess who tamed the daitya Mumb. Goddess agreed to his request and has remained on the island since then. Thus anyone who devotes himself or herself to Mumbai or Mumba devi is blessed with wealth and prosperity.

Interestingly, author of the Mumbadevi mahatmya also adds that when Rama narrated the story of Mumbadevi to Hanuman, he was inspired to visit the islands and has continued to live there. Thus the island city of Mumbai  is fortified with the blessing of the goddess Mumbadevi, and the presence  of  god Hanuman.

Story Collected by Vidya Kamat
Source: Mumbadevi Mahatmya by Suraj Pandit, Sanskrit Sources of Indian History Vol-I Ed. By Shripad Bhat
location: Maharashtra
Image copyright; Vidya Kamat

Every year during Paush month of the Hindu calendar ( December- January) on a new moon day, villagers of Adulshi, Durbhat and Talavali villages in Ponda Taluka of North Goa, gather in their farms, with mud, eggs, sticks and shells to sculpt a crocodile out of clay. The rite called as Manage Thapane– literally meaning ‘sculpting a crocodile’ is performed to mark the beginning of the farming season.

Having created a crocodile replica out of clay, villagers then pour eggs on the replica (suggestive of infusing life ), and attach stones, shells, sticks and other thorny material to complete the rough skin texture of the crocodile’s body. A puja is offered to the mud crocodile by applying vermillion, and offering coconut and puffed rice with a prayer to protect their farm lands from calamities. Why worship a crocodile at the start of farming season?

In Goa fish farms are called Khazan. Regular fields are converted into fish farming shallows by trapping sea water from the creek. Traditionally mud bunds were built to trap sea water for fish farming. Locals explain that since bunds of the khazans are build with mud, sometimes these bunds break due to the force of water, gushing into the farms lands and washing away the fish. At times crocodiles would get washed into the farms and end up eating the fish, and even harming humans and their livestock. Thus to avoid any conflict between crocodiles and humans the rite was established.

Man-Animal conflicts have been part of the evolutionary history of mankind. However, the stories of ancestral wisdom tell us how our ancestors have tried to resolve such conflicts and find solutions for co-existence. Manage Thapane rite in Goa , demonstrates one such rite, where elders have tried to establish peace and harmony between man and animal in conflict zones and bring about ecological balance.

What is so unique about this ancient tradition of manage thapane rite is that it offers a glimpse into Goa’s social history and farming practices of the indigenous land tillers. Locals of Adulshi village, attribute khazan farming to goddess Navadurga and thus it is called as devakator, a religious act dedicated to the goddess. From ancient times the rights for fish farming is awarded to twenty-four families who were first settlers of the land. During the manage thapane ritual, it is expected that all the representatives of the twenty-four families would be present during the rite. If any family representative is absent during the ritual or they did not cultivate the farm the previous year then they have to pay a fine to the goddess by offering a meal of sweets to whole village  called godshe utsav.

Since people did not know how to read and write in ancient times, the practice of taking the head count was performed by the knotting of a red thread. The chief presiding member of the ritual would call out the name of the family representative for whom the fish farming is allocated. If he is absent then the thread is knotted in his name. Thus the total number of absentee farmers have to pay the fine by serving the goddess during the festival. Interestingly, the tradition of knotting the thread is continued till today, throwing light on the ancient practice of collective farming in Goa. The locals believe the tradition goes back to the ancient times when the land was reclaimed from the sea by building bunds.

Although, the ritual of sculpting mud crocodile seem to be an indigenous rite belonging to the farming community of Goa, a lore from Ramayana was later attributed to the rite to justify its sanctity. It is said, when Hanuman went to Lanka in search of Sita, Ravan’s son Meghnad captured him and presented him before Ravana. In the court Hanuman insulted Ravana. Enraged Ravana ordered Hanuman to be set on fire. Thus, Ravana’s guards set Hanuman’s tail on fire. Hanuman leaped into the sea to dowse the fire. Due to the intense heat, Hanuman began to sweat and a few drops of sweat fell into the sea. A crocodile swallowed the sweat and eventually got pregnant. She gave birth to a brave and fearless son by name Makardhvaja. Impressed by the child’s bravery and courage, Ahiravan appointed him as the gatekeeper of the nether region. Therefore the crocodile is worshiped in Goa as a gatekeeper and protectors of the farmers.

Story by : Durgashree Sardeshpande
Source: As witnessed and heard from locals during the performance of ManageThapane ritual
Location: Goa.
Image Copyright: Vidya Kamat. (Illustration is not representative of manage thapane ritual )

One often gets surprised when a stranger narrates you a story that you long ago heard from your grandma at bedtime, albeit with a twist. Stories travel far and wide. And sometimes they return with new additions. These new additions can transform the meaning of the story that once you knew within a particular context. Here is one such story from my childhood, that I heard later on with a totally different ending. Read on.

Ms. Cockroach had got new clothes stitched from the tailor. The new dress fitted her so well she looked like a bride. Dressed in new clothes she would sit by the window and dream of getting married. I want to marry ‘ a man’ with a sweet voice. She thought. One day while she was sitting by the window, a dog passed by and looking at her dress Dog said,” Oh lady, you are looking so gorgeous today, who are you waiting for ?” “Oh Mr. Doggy, I am waiting to marry some one who can sing for me. Can you sing a song for me? ” Mr. Dog got excited with the prospect of getting married. “Sure! Bow! Bow! Bow” Dog barked. But the sound frightened Ms. Cockroach and she scampered and hid under the window sill until Mr. Dog went away.

Next day she again sat by the window wearing the tailored dress . A duck passed by. The duck asked the cockroach would you marry me if I sing for you? ” Yes . Please Mr. Duck” Ms. Cockroach sat attentively to hear the song.” Quack! Quack!! Quack!!” Duck quacked loudly. ” No! No! I don’t like your grating voice Mr. Duck, I am sorry I can’t marry you”. Disappointed duck left crestfallen.

Then came a big tomcat. He was known as the casanova of the town. ” Ms.Roach, he said blinking his eyes and rubbing his head on the window sill. ” I can serenade you with my song. Marry me.” “Yes Mr. Tom, first sing for me” replied Ms. cockroach” Meow! Meow Meow” Tom cried in a flat gruff tone. “No! No! I don’t like your gruff voice Mr. Tom.” said Ms. Cockroach rejecting tomcat. Finally came a tiny rat, and asked Ms. Cockroach to marry him in a squeaky soft voice. Ms. Cockroach fell in love with his voice and married him.

My grandma’s story would end at this point. By this time we kids would have fallen fast asleep.

Recently I heard the same story with a new ending.

Ms. Cockroach wanted to celebrate their marriage so she cooked a meat dish and went in search of bread and wine so that she and Mr. Rat could raise the toast. She told Mr.Rat to wait till she returned with the wine. But Mr.Rat got greedy and started eating the food in a great haste and he fell inside the cooking pot and got burned to death. When Ms. Cockroach retuned with bread and wine, she could not find her husband. She looked everywhere and finally found him dead in the pot. She cried and cried and decided never to marry again.

I wonder if my grandma deliberately avoided the sad ending of the tale, or the tragic ending of the tale a later addition? The story continues.

Story Collected by : Vidya Kamat
Source: Mrs. Sitabai Panandiker( grandmother) also see Folk tales from New Goa India by Sara Davidson and Eleanor Phelphs. Translated into konkani by Dr. Pandurang Phaldesai
Location: Goa
Image copyright: Vidya Kamat

Many communities in India, celebrate the onset of Uttarayana season by feeding crows. The summer solstice or Uttarayana when the sun enters the northern hemisphere of the earth is celebrated on 14th January in India. It also coincides with the harvest season and is of special significance for the people of India.

But what is its connection to crows? In the Kumaon region of Uttarakhand, the festival of Ghughati is celebrated as children’s festival where mothers prepare a special sweet dish and ask their children to feed crows. Many years back the Kumaon region was ruled by a King named Kalyanchand from the lunar dynasty. He longed for a son so that his dynasty would continue after him. But a number of years passed by and the King could not sire a son. A shrewd and wicked minister in the King’s court began to dream about becoming the next King in the absence of an heir to the throne. As time went on by his resolve to become the King grew stronger.

One day King Kalyanchand and his queen visited the temple of Baghnath and prayed for a son. The god finally answered their prayers and the queen in due course delivered a healthy baby boy. The baby prince was named Nirbhaychand. Prince was pampered with all sorts of toys. King got a special waistband with tiny bells made for the prince, and when the boy started walking, the sweet tinkering sound of the bells of the waistband was music to the King and his queen’s ears. Lovingly, the queen would call the prince Ghughati. ( Ghughuti is a bird found only in Uttarakhand)

As the little prince grew he became naughty and stubborn and started demanding more attention. Queen would affectionately scold him by saying she would ask the crows to take him away. “Kale Kaua Kale, Ghughati Mala Khale” ( Oh Black crow come and take away this pretty waistband of my little Ghughati). Hearing the queen’s call, crows would come and perch on a nearby tree. Watching crows perched on the trees, Ghughati would stop crying. And the queen would then feed the crows out of affection. Soon Ghughati became friends with crows and started playing with them.

Meanwhile, the wicked minister with his ambition of becoming the King was getting frustrated and began plotting to kill the prince now lovingly called as Ghughati. He even managed to win the support of a few ministers from the King’s council by promising them plum positions in the court once he became King.

One day he hired a group of assassins to abduct the prince and kill him. The assassins found the prince playing alone and they grabbed him and ran towards the jungle. A crow seated on the tree saw this and sensed the prince was in danger. He followed the abductors and started calling out to other crows to join him. As more and more crows joined in they started creating a ruckus. Ghughati sensed the agitation of the crows and started crying. The abductors got scared of the cacophony dumped the prince under a tree and ran off. The crow asked Ghughati to handover his favourite waistband with little tingling bells. Crow picked up the waistband in his beak, flew to the queen and dropped it in front of her. The Queen instantaneously recognised her son’s waistband and sensed danger to her son’s life. She demanded the King to send the royal soldiers and to follow the crow. Soldiers followed the crow who showed them the tree under which Ghughati was sitting and thus the prince was saved and returned to the palace.
Queen knew that the crows had saved her beloved son and to show her gratitude, she cooked various types of sweets and offered that to the crows. The King then continued the queen’s gesture of feeding the crows during the first day of Uttarayana. Eventually, feeding crows on the first day of Uttrayana became a tradition and the people of Uttarkhand began celebrating the event as Ghughati Festival.

Story collected by Kanika Singh

Source: as heard in her childhood

Location: Uttarakhand

Image Copyright: Vidya Kamat