Culture and mythology scholar Vinayak Khedekar speaks about the history of traditional folk and village dieties in Goa
BHARATI PAWASKAR
When it comes to gods and goddesses, each one of us in India has a favourite deity of our own, which we put our faith in, and worship with devotion. The small state on the western side of India is not an exception to this. Known for its multiple places of worship, the beautiful temple towns and their pious inhabitants - Goa displays a special charm of religious harmony between the many communities that dwell here amicably. And one often witnesses that those settled outside the state and who have their family deities here, pay visits from time to time, either on yearly basis or on festive occasions. Goa can be called a pantheon (all the gods of a people or religion, collectively) of gods. That’s a very broad picture.
If we wish to know the structure and manifestation of these gods and goddesses in detail, we can turn to Vinayak Khedekar, Sanskrit scholar and an authority on Goan cultural studies for the past four decades. An author of 16 books on traditional Goan life and cultural heritage, Khedekar’s research studies made him travel extensively to the nooks and corners of Goa toenhance his understanding of the social fabric of this region that was under the Portuguese rule for the past few hundred years.
Goa’s long and diverse history saw dynasties rise and fall, kings ruling one after the other, invaders controlling the local populace and the mass exodus of Hindus who fled to the neighbouring regions. In the situations of turmoil that remained for centuries, the structure of the deities must have been largely disturbed.
Many gods and goddesses were shifted from their original places of worship to other far-away villages to save them from destruction. However, a systematic study of the prevailing rituals and traditions may reveal the forgotten past and it is this curiosity and interest that leads to years of study that persons like Khedekar undertake patiently. For detailed study, Khedekar divides Goa’s Devmandal (system of gods and goddesses) into four parts – (a) the old conquests (Bardes, Tiswadi and Salcete), (b) Sanguem, Quepem and Canacona, (c) Sattari and (d) Kulmi, Adivasi regions. He points out that it was during 1540 to 1568 that the gods and goddesses of the four talukas were shifted elsewhere but they did not get the place of honour among the Gramdevatas in the new place. They maintained their independent existence. And with an exception of one or two, the shifted deities established cordial relations with the local deities.
The structure of Devmandal is at three levels – Shista Daivat/Puran Daivat (mythological deities), Lok Daivat/folk deities (Brahma, Vatharo, Rudra) and Shakt Daivat (Devchar, Rakhandar which are supposed to possess divine or supernatural powers). In most of the villages this structure is predominantly followed. In Sattari, there’s primarily absence of male deities. Overall, Bhakti Sampraday (cult worshipping of Shrikrishna, Vitthal or Dattatrey) was absent in Goa.
The Shakt/Shakti Daivat do not have an idol or symbol. A time came when the importance of these Shakt Daivats was felt more strongly as they were the ones who solved people’s problems. “Each of these Daivats had a specific function,” says Khedekar, explaining further, “To save the people from incessant rains and natural calamities, prayer (Garanhe) was offered to Narayandev (Jaladhipati). Similarly Shivdevata for forest fires, Vagharo for saving the cattle from beasts, Ganesh for family troubles, progeny and skin diseases, Sheetala or Mahamari for contagious diseases (Sateri for general public), Grampurush for village level issues, Bhairav/Kshetrapal for crime-solving, Rakhandar for agricultural security, Vatharo/Khadiro/Devchar for showing correct path to those who have lost their way.
Brahma is believed to be everywhere but there’s no Navas (give and take/bargaining or barter system) promised to seek his blessing. Ravalnath is the administrator (savior/caretaker) in every village. Vetal (Aajo/Ajoba) is revered among the working community and is also known as Gaonkar or Budwant.
In Sattari, there are only mother goddesses – Santer, Brahmani and Kelmai as well as the fourth is Jogeshwari. There is Mhalsa in every village and Kulachi Maya (there are five Mayas but their names may change in each village). The first three remain constant in all villages. The first four female goddesses are in Kalash (vessel) form.
The fourth structure is Kulmi which is prevalent in Gaodongari, Canacona. Their main deity is Mallikarjun and across Goa there are 21 Mallikarjun temples, small and big, however the one at Shristhal Canacona is considered to be the most important. These 21 temple pujaris may ask the devotee who approaches to please the main Mallikarjun at Shristhal first to get his particular job done or to get his prayers fulfilled, as he is considered to be the big brother.
If one wants to learn about the overall structure of gods and goddesses in Goa, the study of old, traditional way of seeking (Garanhe/prayer) followed for generations can help. There are three ways of asking – Kaul/Kali/Pakali, Ghadi and Avasar. The concept of Panchayatan is absent at Sattari and in Kulmi settlement areas. The ancient settlements of Kulmi do not have mother goddesses (Santer).
Every revenue village has Santer (also called Bhumika) which is worshipped in ant hill form except in Sattari where there is Santer but instead of ant hill (symbol), there is Kalash form. These are the specific peculiarities that Khedekar points out.
If divided between old conquests and new conquests, only Sattari stands out differently with Kalash form goddess. Except Kulmi settlements, there is Santer in every important village. Out of the 24 Avatars of Vishnu, there is any one worshipped in the villages of Goa. Here, the Bhakti Sampraday entered in the later era. The circumstantial evidence is important as also the science of logic, while studying these Devband structures, feels Khedekar. The way of worships differ, who should worship also differs. For example, in Mavashi village in Sattari, where there are both, Saterikar and Mhalshekar communities, the custom of worshipping together, offering pooja material alternately, is followed. Khedekar’s talk will cover these and some more interesting aspects of Devband.
