CHAPTER VI

RELIGIOUS FAIRS IN CHAPTER - VI

RELIGIOUS FAIRS IN MAHARASHTRA

1) INTRODUCTION:

Pair is one of the oldest socio-economic and cultural institutions that served a variety of purposes during the past and it serves them, even now. The practice of pilgrimage in

Hinduism follows from some of the basic underpinnings of its philosophy. Perhaps the earliest allusion to the practice of pilgrimage in Indian literature is to be found in the Aitareya

Brahmana of the . References to pilgrimage are also found in various religious scriptures as "Nadistuti" (river-hymn),

Manu Smrlti and . The practice of Pilgrimage, with its ancient and diverse origins, continues to be popular among the

Hindus. In fact, one can mention, without fear of contradiction, that more people now visit more sacred places than ever before in the history of . This can be explained on the ground that increased facilities of travel are offered by government and private agencies. Several tourist agencies offer round tour packages providing for visits to places of religious interest and large cities etc. Even students visit religious and other places of interest on study tours by chartered buses hired by the school authorities. Of course, this new trend is the result of ever increasing rural and urban prosperity on the one hand and the general trend of travelling to different areas partly as a need of the modern civilization and partly the affliction -119- for one's own religion.

In ancient times most people lived on farms or on large estates. There were no shops. Also there were not enough goods or people for daily trade. But people always came together for religious festivals. The merchants waited for the times people gathered in large groups to sell their goods. The Egyptians set up markets for buying and selling when they gathered at their tombs and burying grounds for religious ceremonies. In the Roman Empire fairs were closely connected with religious harvest festivals. This is how the fairs of ancient times began. In fact, the word fair comes from a Latin word 'feria' meaning 'feast day' 2 or holiday . Sanderson rightly points out that 'This is true of every community, except the most primitive in the world, that periodic fairs have played a significant role in the national economy of many countries when human contact was purely local, means of communication inadequate and rural economy simple and mediaeval •

The fairs in Maharashtra usually serve more than one purpose. No doubt they are primarily religious gatherings of persons, belonging more often, to not one particular religion. However, they also bring into the 'market' the various indigenous articles produced by the villagers and thus, serve as a place for exchange of the goods of village artisans. Within the network of economic organization, therefore, the fairs play a fundamental role in ru ra1 economy. -120-

The preceding discussion makes it clear that, invariably, every fair is a 'mix' i.e., besides serving the religious and/ or social purposes it is an occasion for buying and selling articles of daily use, sweetmeats and entertainment of various sorts (, open air movie, and races of bullock carts, wrestling, sports etc.). Certain ancient fairs are also known to be significant from point-of-view of settling marriages e.g. Tembhurni Fair (Ta. Basmat. Dist. Parbhani) and Bhagoria Festival (Ta. Barwani Dist. Khargaone) of Bhils.

With the opening of the modern means of communications, opening of retail shops in the villages and round, about greater movement of people from one place to another and, above all, the setting up of markets at important places, the fairs, it is true, are now losing their former economic significance, though some fairs still claim to retain it. The religious and cultural aspects of the fairs, however, still remain intact though not to the same extent as before. Though all the fairs have in general a religious bias there are some fairs which are purely religious and which the people visit more out of religious sentiment than for any other reasons. The transactions, if any, at such fairs are mainly of articles of worship including coconuts, sugar candi, churmuras, bukka, kumkum, powder, flowers and sweetmeats etc., for being offered to the god, a portion being given back for distribution as "prasad". Though all the fairs have more or less the same variety of stalls in them, yet certain fairs are characterised by a distinct sort of trading activity. Thus, -121-

Kanifnath fair at Madhi (Ta. Pathardi Dist. Ahmadnagar) is famous for the trade in donkeys that is transacted at the fair.

A Bazar of horses is attached to the fair at Malegaon (Ta.

Kandhar, Dist. Nanded). Some fairs are visited by the villagers for purchasing products of domestic use. In these fairs items such as salt, chillies, oil, clothing, spices etc. are bought and sold.

» •

The influence of clifmjkifce»-and harvesting seasons is apparent in the dating of the fairsjpflt may be remarked in this connection that in Christian countries the great festivals which most often accompany the great fairs are those of warm season. In the non- Christian countries there is a similar resemblance between the 4 religious, the commercial and the climatic rhythm . The analysis regarding seasonality and fairs, so far as Maharashtra is concerned, is given in Chapter II.

The complex of , established throughout India and embraced by most of its population, lacks the formal organiza­ tion of religion in the West. Common forms and a sense of community have been maintained by means of largely informal autonomous circulatory flows. One such circulation is the move­ ment of religious practitioners and propogandists; another, far greater in volume, is the pilgrim traffic to Hindu holy places .

The phenomenon of fairs conforms to various attributes of the

"General Movement Theory'. Any religious fair involves movement of devotees from their places of residence to the shrine of -122- their god or goddess and back. Thus, the religious circulation of people has following attributes : The religious movement has an origin in geographic space. The devotees have to cover a specific distance from their respective places to religious place and back. The devotees travel along definite paths, that may not be straight. The movement requires expenditure of time and human efforts. The movement is purposeful i.e. it is performed for religious purpose. These fundamental elements of the general movement theory are observed clearly in the analysis of religious fairs.

The Viththala of , Khandoba of , Ambabai of and of are the four Principal family of in Maharashtra and even outside. Among all these four gods and goddesses it is the Viththala of Pandharpur that exerts religious influence covering almost entire Maharashtra. The consideration of umland, meaning thereby the sphere of influence or hinterland or tributary area, is an important concept in geography. A city performs an assortment of functions for the city people, as well as, for those of the countryside. Religious function is also an important function, performed by such places as Pandharpur, Jejuri, Tuljapur, Mahur, Kolhapur, Nasik, , Bandra (Bombay), etc. The most important aspect is the need felt by devotees of the respective god, goddess or saint to visit the respective place of worship either on a stipulated day or days of a year or any time during 123-

the year. Thus, rhythmic movements of devotees result for meeting their religious needs.

2) SPATIAL DISTRIBUTION OF RELIGIOUS FAIRS IN MAHARASHTRA;

The fairs are held in honour of local deities that of Mhasoba, Khdndoba, Viroba, Mahadeva, , , , , Datta, Navanatha, various Goddesses, various Saints and Muslim and Christian Saints. Many of these religious fairs attract a large number of devotees from distant quarters of the state. Eleven thousand four hundred twenty five fairs of varying sizes meet every year in this state. Ninety seven fairs out of the total are of fairly large size i.e. where the congregation of people exceeds twenty five thousand (Refer Table No. 6.1 and Fig. No. 6.1). Table No. 6.2 and Fig. No. 6.2 throw light upon the spatial distribution of religious fairs in Maharashtra. Out of the total number indicated above, ten thousand nine hundred fifty seven fairs are held in rural areas and the remaining in urban areas. The highest number of fairs are held in district (1349) followed by (1072), Ahmadnagar District (999), Ratnagiri District (815), District (716) and Nasik District (709). In other words, these six districts account for twelve per cent, nine per cent, seven per cent, six per cent, six per cent and six percent, respectively, of the total number of fairs in the state. Thus, about 46 per cent of the toal fairs in the state are concentrated in these six districts. On the other hand, the districts of Bhandara, and Chandrapur have T—" T

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a negligible number of fairs. It is clear from the preceding discussion that the large number of fairs are held in the five contiguous districts of upland Maharashtra viz., Nasik,

Ahmadnagar, Pune, Satara, Solapur. This can be explained on the ground that firstly a sizable part of these districts occurs in the transitional zone in the rain shadow area of the Western

Ghats. Secondly these districts are criss-crossed by old trade routes following several rivers having their origin in the

Western Ghats. The narrow river valleys also provided saddle routes across the ghats linking the upland with and its sea ports. Thirdly, since the districts of Nasik, Pune, Satara,

Ahmadnagar and Solapur also constitute the 'Deccan Corridor of

Diffusion of Cultures" linking Gujarat and Sindh (the home of

Indus Valley Civilization) with South India, these districts have been almost continuously traversed by people for over four millennia. Fourthly the traders, religious missionaries and soldiers have followed well defined routes in this area during the past and therefore, the sites of the fairs occur along or nearer to such routes.

The spatial distribution of religious fairs is uneven considering both the total number of deities on the one hand and the district-wise share of religious fairs on the other. (Refer

Table No. 6.2 and Fig. No. 6.3). The inset map in the figure number 6.3 shows the distribution of religious fairs according to the presiding deities. The highest number of religious fairs is attributed to goddesses Laxmi and Bhavani (Amba and Mahalaxmi), •£> .Br

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followed by Mahadev and Bhairava, Muslim fairs, Maruti () and Khandoba etc. The preponderance of fairs attributed to goddesses, Mahadeva and Bhairava could be explained on the ground that Mahadeva, Bhavani and their son Ganesha are gods of Anaryas and, therefore, they are the oldest deities of the south.

Khandoba, Viroba and Mhasoba also belong to pre-Aryan period and fairs attributed to them are, therefore, found in significant number. The number of Muslim fairs deserves attention as several

Mohammedan dynasties of kings ruled over parts of Maharashtra for about six centuries. Their rule and missionary works of Sufi saints have contributed together in diffusing Islam in the region.

The fairs attributed to Vishnu (Viththala and Laxmi-Narayan),

Rama are relatively small in number. This is due to the fact that they are Aryan gods that have been introduced in the south in course of time. The larger number of Maruti fairs could be explained on the ground that Maruti is the symbol of tremendous physical power and, therefore, innumerable shrines and several fairs dedicated to Maruti occur in the study region. The reknowed saint Ramdasa propagated the cause of self-reliance and defence from enemies in Maharashtra and took lead in spreading

Maruti worship in the region. Maruti temple, therefore, invariably occurs in every settlement. The fairs attributed to Datta,

Navanatha and other Hindu saints are relatively small in number and represent the existence of several cults within the fold of

Hinduism. The number of Christian fairs is just eight, out of which six occur in Bombay and Thane, the seat of British power in this part of the country. -126-

The district-wise distribution of religious fairs attributed to various deities is also interesting. The large number of fairs dedicated to Mahadeva, Bhairav,, and Goddesses are found mainly in Pune, Satara, Ahmadnagar and Ratnagiri districts. The relatively large number of fairs attributed to Vishnu and Rama are also found in Ratnagiri, Pune, Nasik and Thane districts. This is due to the fact that these are all historical areas traversed by traders, saints and soldiers for over four millennia, as noted earlier. Significantly the Muslim fairs occur in large number in Ahmadnagar, Aurangabad, Beed, Pune, Sangli and Solapur districts, as these areas contained seats of Muslim power for considerable period of time. The district-wise distribution of Navanatha and Hindu saints' fairs conforms to the areas of operation of the Navanatha and Hindu saints. Datta fairs command highest number in Nanded district that contains one of the oldest religious centres dedicated to Datta viz. Mahur. The relatively significant number of Datta fairs in Ratnagiri and some isolated areas cannot be explained by the author for want of information.

3) ANALYSIS OF REPRESENTATIVE RELIGIOUS FAIRS'.

In order to surface the characteristic features associated with varied religious fairs twelve representative centres have been chosen for field studies (Refer Fig. No. 6.4). The selection of gods and goddesses has been made in such a way that the pre- Aryan and Aryan gods followed by important saints of Hindus and Muslims have been covered. One Christian and one Maruti fair < o LiJ Q: > LU -1- < nz >. (0 u rr CO tr LU CD u_ Q_ i—i in o LU LiJ t— u< CJ _J L±J _J a. _J (0 o o »—z* £ z LU oX QJ U1 CD CL CO < < s I -127- have also been chosen for study. Efforts have also been made to cover the study region, as far as# possible. However, since the celebrated Viththala temple of Pandharpur attracts the largest number of religious devotees in the study area during contemporary times the field studies commence with the analysis of Ashadhi fair of Pandharpur. ideally it would be appropriate to also indicate and give causal analysis, if possible, regarding trie impact of the religious function of the town/city on its* structure, functions and landuse. This has been attempted only with respect to Pandhapur, as a model.

1) VITHTHALA FAIR AT PANDHARPUR!

INTRODUCTION

Pandharpur, one of the most revered places in Maharashtra, attracts devotees from all strata of society, as well as, all parts of the state. This place has been chosen for detailed study deliberately as it is significant variously : (a) The Varkari sampradaya, connected with Pandharpur and Viththala, is a very original school of spirituality. It follows the philosophy of Shankaracharya and not that of 's disciples ( move­ ment), (b) The second important characteristic of this cult is that its members have a definitely democratic outlook. Anybody can become a varkari and it is remarkable that the caste is no consideration for it. The Varkaris have been particularly fertile in powerful personalities and saints, (c) The religious -128- orientation of this cult is such that it is well representative of Hindu spirituality and it is also valuable for its universal significance, (d) The poems and devotional songs composed by the saints of Pandharpur exert a living influence on the (all Marathi speaking) people to the very day. Sacred music plays some part in their ceremonies. A Varkari carries Tulsi mala round his neck# he is strictly a vegetarian, he has to refrain from liquor, he must visit Pandharpur on Ashadhi, Kartiki, Chaitri and Maghi Ekadasis and observe fast on Monday, Ekadasi> and Pradosa. Popularly he is known as "Malkari". (e) They practice their religion at home, in the midst of their families, quietly, with the cheerfulness and stolid commonsense of the Maratha peasant.

(f) The Varkari Sampradaya is not a Church. There is no centralized organisation, no hierarchy, no general councils, no credo, no sacraments. It is a spiritual movement, or more exactly, a body of spiritual groups gathered around spiritual Gurus . (g) The Varkari sampradaya, therefore, is a unique religious move­ ment that spans over Maharashtra, parts of and .

Considering the antiquity of this place and the rich tradition of Vaishnava saints belonging to various Hindu castes, who have glorified Pandharpur through the historical past, the religious hegemony this place wellds is both logical and unique. An attempt has been made here to examine the influence of religion on structure, function, and landuse of Pandharpur and -129- spatial religious influence of this most celebrated religious h centre. The presiding of this place (Vitthala - an incarnation of Vishnu) is the most important and widely worshipped god in this region. Therefore, it would be appropriate to study the relevant facets of geography of religionAconcerning this place, indicating clearly how the natural environment and human calamities have influenced the philosophy and the religious behaviour of the people in this region. This aspect would be better understood on the background of its historical backdrop.

HISTORICAL BACKGROUND

Consideration of nomenclature would be useful as it reveals impact of geography and culture on it. Epigraphic and literary sources have indicated Pandharpur variously viz., Pandhari ( TSTT),

Pandurangpur ( (TT^f7T'J7 ) Pandaripur ( M£i) ^t ), Phagnipur

( qrr^Hl^T )/ Pandarage, ( ToT^I ) Pandarangapalli ( TTsT^tTcT!! ) > etc. These details speak of the rich historical past of this celebrated religious centre, as well as, the influence of h and Kannada languages on these names. The name P^andarpur probably originated from Kannada name "Pandarage" or Marathi name

"Pandhari" both of which might have been derived from "Pundarika", the devotee of Lord (viththala) for whom, according to legend the latter came to Pandharpur.

According to Prof. Rajwade the name Viththala ( r3c£5eT ) originated from the word "Vishthala" ( fqT^pT ) which means -130- distant or remote place, a spot in a forest. Prof. Rajwade has further mentioned that a forest of acacia trees existed in the past where the Viththala temple exlst^s now and that Pundalika g established the Viththala temple in it . This explanation is geographical, as well as, logical as many Hindu temples are built on the banks of rivers and surrounded by forests. The other explanation regarding the origin of the name Viththala is furnished by Dr. R.G. Bhandarkar. According to him it originated from the name Vishnu ( tep^J ), its Kannada variant being Bitti ( tac^cfr ) . It is generally agreed amongst experts that the name Viththala has originated from the name Vishnu.

VARKARI (Var + Kari)

According to Compendium of Molesworth's Marathi-English Dictionary the meaning of the word "Vari" is "The practice of proceeding regularly at recurring monthly or annual periods on pilgrimage to any sacred place" . According to Rajwade the word "Vari" is derived from Varee - ri (Group of travellers ) = vari (TTir - "ft - QJjt ) • Vari of Pandharpur means, therefore, the group of travellers going to Pandharpur. Dnyaneshwara has used the word "Vari" to signify up and down journey to Pandharpur ( cfcTT or ^tfT )• Varkari means a traveller who is going on a vari . The word varkari is composed of two words "Vari" and "Kari" : Vari has a very definite and almost technical meaning. The root "vari" means time, as in the expressions three times, four times and so on : so "vari" stands for the regular -131- occurrence of the pilgrimage to Pandharpur the annual going to and coming from that sacred place. "Kari" means the one who does; Varkari, therefore, means one who journeys to Pandharpur at the 12 fixed time . The people visiting regularly other sacred places like Jejuri, Tul^japur etc. in Maharashtra however are not called Varkaris. Thus, the word "Varkari" has specific meaning i.e. only the people who go on pilgrimage to Pandharpur 13 . According to Dandekar S.W. "Varkari of Pandharpur is one wearing rosary of Tulsi beads and proceeding regularly to Pandharpur on one of the eleventh of the bright fortnight of Ashadha, Kartika, or 14• Varkari must go to Pandharpur twice every year, at least and, if possible on foot, on the Ashadhi Ekadasi day and on the Kartiki Ekadasi day

The varkari tradition is unanimous in linking together the names of Viththala and Pandharpur. According to tradition, it is on account of Pundalika's devotion for his aged parents that Lord Krishna came to Pandharpur and stayed there at his request and became known under the name of Viththala. It is to Pundalika that all Varkari saints feel indebted for the presence of Viththala at Pandharpur and all the blessings that came after. Who was this Pundalika and when did he live ? It is unfortunately impossible to answer these questions for lack of authentic evidence.

The oldest mention of Fandharpur is in an inscription dating as far back as 516 A.D., carved under the rule of -132-

Rashtrakuta king Avideya . The images at Jogeshwari caves (Bombay) and Prince of Wales Musium, brought from Gharapuri, Bombay, are similar to the image of Viththala at Pandharpur 17. Therefore, one may surmise that Viththala worship was popular at the beginning of mediaeval period in Maharashtra. The 'terminus ad quern' is given by the dates of Dnyaneshwara as the first Varkari recorded by history, and he wrote his masterpiece, the Dnyaneshwari (Bhavartha Deepika) in 1290 A.D. Dnyaneshwara and Namdeva mention the two names of Pundalika and Viththala d hundres of times in their abhangas. This may be taken as a confirmation of the fact that Dnyaneshwara did not found the varkari sampradaya. But if he was not the founder of the panth, he was undoubtedly the first and greatest of its exponents. On the basis of these facts one can safely infer that the varkari 18 sampradaya was already existing before Dnyaneshwara

Dnyaneshwara and his family were the first known varkari missionaries and, therefore, varkari panth began to spread all over Maharashtra. The family of Dnyaneshwara, his two brothers and a sister, were born and brought up at Apegaon (near , Dist. Aurangabad). They travelled widely in Maharashtra propagating , and finally settled and took samadhi at distant places in the state. Nivrittinatha went to Tryambakeshwar (Dist. Nasik) where he was initiated by (Gahininath). He entered samadhi near a pond on the way to the Godavari stream. Dnyaneshwara took samadhi at , Sopandeva at -133-

() and Muktabai at Edlabad (Jalgaon District). Thus, as early as the thirteenth century A.D. the Varkari panth was deeply rooted as a legacy of the impact made by these brothers and sister in Maharashtra.

Saint Dnyaneshwara and Saint Namadeva visited many religious places in Rajasthan and Punjab during years 1293-95 A.D. Saint Namadeva travelled alone in North India for long after 1326 A.D. He travelled through Western and North-Western parts of India. The closing of the thirteenth and beginning of the fourteenth century A.D. witnessed the influx of Muslim invaders in Maharashtra and Malwa. Therefore, saint Namadeva reached Punjab through Gujarat and western Rajasthan, the areas that were safer for journey, then. The religious tours of Namadeva and Dnyaneshwara in the north were instrumental in diffusing the Bhakti cult of Maharashtra in those regions.

There is tremendous discussion, in history, about Krishna Deo Raya who brought the Viththala image to Vijayanagara. According to Khare, G.H., god Viththala was established at Vijayanagara in 1434 A.D. For supporting this event he noted that the gift given by Krishna Deo Raya was first and biggest in the same year and, therefore, one can surmise that Vaishnavism was 21 deeply rooted in Kamataka by 1434 A.D.

LOCATION, SITUATION AND SITE

Pandharpur is one of the most frequented places of pilgrimage in the state of Maharashtra and ranks first by size -134- amongst the fairs in the state with an aggregate congregation of three to four lakhs or even more. The Viththala of Pandharpur has thousands of devotees belonging to different castes and cults in Marathi speaking areas of the country and even outside.

Pandharpur city is located in 17°40' North latitude and 75°23' East longitude, 74 kilometers to the west of Solapur (Refer Pig. No. 6.5). This holy city is situated on the right bank of the Bhima river, the main tributary of the Upper Krishna.

The river Bhima is also locally known as Chandrabhaga due to crescent-like shape of the river bend (Refer Fig. No* 6.6). The city occurs more or less in the centre of the Bhima and Upper Krishna river basins. It is located at the junction of old trade routes and therefore, had active links with Solapur, Ahmadnagar, Bijapur, Alandi, and many other places during the historical past. During modern times it is the head quarter of tahsil of the same name and is linked with cities of,the country by roads and railways. Pandharpur was linked with Miraj and Kurduwadi junction by railway in 1915 A.D.

CLIMATE AND FAMINES

Pandharpur enjoys, generally, a warm and drier type of climate due mainly to its location to the south of the Tropic of Cancer, in the lee of the Western Ghats and also in the longitu­ dinal drought-prone area. The cold season lasts from December to the middle of February. March onwards temperature rises sharply and absolute temperature values of 44° to 45°C. are not a. Qz>. cr< I O °. * I 21 4* < 4 - i* u. Vf. q*. 01 ^ ! v<"V o ^Hi ,,o »^° •—* oA < u o 1 T0 BIJAPUR _J

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unexpected during May/June. In the monsoon season that commences in June, the reception of rainfall may be too precarious to support agriculture. Late arrival of monsoon and/or reception of scanty rainfall disturb the agricultural economy leading to famine or semifamine (scarcity) conditions, continuously for several years at times.

Severe famines have been recorded in the territory around Pandharpur during the past seven centuries. The Durgadevi Famines of the years 1396-1407 (12 years), 1460, 1520, 1791, 1802-3, 1818,

1824, 1832-33 etc. and about thirteen different years in the 22 present century are significant . Some of these famines were caused due to precarious rainfall. Some were, however, due to destruction and plundering of crops by enemy forces, as in years

1520, 1802 and 1818. Both the natural, as well as, human factors

( 3Fnf*nr*ft 5 G^cTT'fT )« have played their role in causing famines of food making the people destitute and miserable. "Severe famines are not unknown over wide areas of the country during the mediaeval period. Between 1614-15 to 1659-60 there occured nearly thirteen famines of varying intensity. Out of the thirteen famines six were more or less acute and they occured in such varied areas as the Coromandal coast, Gujarat, Central India,

South India and Rajputana. It may be concluded that during the pre-British period population was regulated by the positive checks of famine and war 23 . Namadeva in a certain abhanga of his complains about the distressing conditions caused by the Muslim 24 invasions -136-

BNVTRONMENT AND PHILOSOPHY

Such unfavourable conditions led to : (a) Outraigration of population to areas where food was available and (b) Diffusion of settlements in remote mountainous and forested areas for purpose of safety from depredations of passing armies. Since Pandharpur occured along highways during the mediaeval period, the people in and around this place had to face such calamities. Outmigration of population is still the important feature of population geography of the drought prone areas of Solapur, Ahmadnagar, Pune and some other districts.

However, those who preferred to endure these hazards of famine and persecution naturally developed a philosophy of their own-negative philosophy that denounces this material world which is filled with miseries of all sorts, with monotheism as its basis.

Saint has said that : "pf WTBWTtf3TqT5!g:5f T§cT T ^u" (whereas pleasures are microscopic, miseries are mountainous). The spiritualism underlying the "Philosophy of the Bhakti cult" of Maharashtra, in fact, advocates devotion to one god (Viththala as ) and thoughts advocating other worldliness. Shankaracharya also contributed to a sort of philosophy which propagated more the tendency towards other worldliness. There were again surreptitious inroads into the Hindu religion and 25 society, made by the Muslim Sufi Saints . These forces accumula­ ted and succeeded in turning the mind of the people away from -137- the affairs of the mundane world. Thus, there was no positive view towards life, except to survive in miseries, that were the result of sin, committed during earlier life, and earn salvation ( 3T<3 ) through devotion to Viththala. The following verse speaks for itself :

HcT ?pSTTPT (Live the life as destined by God and remain contented in mind. If one cherishes disgust about it, the same breeds nothing but misery. One has to reap the fruits of his past deeds). - Saint Tukaram This sort of philosophy developed largely due to the political and social conditions of the time, to a considerable extent . Religious personality is caused by the environment - the environment that suits the temper of religion and vice versa. That is why, in Kashmir, since times immemorial, people were guided and are guided to believe in the theory of Monism - the existence of one God 27 . This is due to the awe-inspiring grandeur of lofty snow capped peaks of the Himalayas, that have been believed to be the abodes of Gods in tribal, as well as, more educated societies from time immemorial. In the same way the severe droughts or drought-like conditions leading to failure of crops have been dreaded through history in the area in which Pandharpur is located.'Naturally monotheism flourished in this area to satisfy the altruistic needs of the people. -138-

Th e philosophy of Bhakti (devotion) of Viththala has been propqgated in Maharashtra since at least thirteenth century, that has been identified as the "Renaissance Period" in Marathi literature. There were saints and writers in every stratum of the 28 society , viz. Dnyaneshwara, Muktabai, (); Namdeo (Tailor); Sena (Barber); Savata (Gardner); Narhari (Goldsmith); Gora (potter); Chokha (); and Tukaram (), etc. Even to this day, there are saints and seers belonging to this rich tradition, drawn from various Hindu castes and also Muslim religion, Mulla Ali Abbas, for example . A graphic description of the vari (vari = journey from Alandi near Pune to Pandharpur and Back), that consists of people from various strata of society, is provided through an article by a social scientist 30 late Dr. (Mrs.) Iravati Karve • These features are reflected through the characteristics of structure of Pandharpur, as given below : EVOLUTION AND MORPHOLOGY

Pandharpur is a great place of antiquity and it has been mentioned variously in epigraphic and literary sources. The earliest reference of Pandharpur occurs in a copper-plate grant of A.D. 516 of Rastrakuta king Avideya and it mentions Pandurang- palli as one of the places east of the Mahadeo range. However, a more definitive reference to this place is found in the inscription of A.D. 1237 by Hoysala king Someshwara and in it Pandharpur has been indicated as Pandarge. Besides this, various references of A.D. 1249, 1273, 1303, 1505 and 1510 etc. are found -139- in epigraphic and literary sources . These references of Pandharpur and Viththala clearly indicate that the latter has existed at this place continuously for a long time. It would be fair to conjucture that Viththala must have existed at this place for at least a hundred years before the year 516 A. D. and therefore, Viththala and the settlement around it has continu­ ously existed for over fifteen hundred years. Secondly, the Viththala of Pandharpur was a famous place of religious importance and that it attracted devotees before saint Dnyaneshwara (thirteenth century).

It has been mentioned earlier that Pandharpur existed along the ancient and mediaeval highway system. With the advent of Mohammedan rule in this region they desecrated Hindu shrines and destroyed many temples. Mohammedan armies did not spare Viththala temple either, forcing the devotees to remove the deity of e Viththala to places of safty at several times. It is not sure whether the Viththala's deity of the present time is the original or a second deity replaced at some time during the past. The evidences point to the second probability only 32

The site of Viththala temple occurs on a mound, safe from river flood. It is mentioned as "Vattiga" which represents Kannada "Bittiga" which means a "hill". This hill may have been the hillock on which the temple of Viththala stands. Although it does not actually look like a hill, formerly, when no houses were standing around it, it must have been a conspicuous land- 33 mark in a flat country -140-

Initially this place must have been a small rural settlement, that grew in religious importance, as well as, size from fifth century onwards. According to the Hoysala inscription of 1237 A.D., it was no longer a small village ("Palli") but it had become a large village or a small town i.e. "Mahagrama" . The temple of Viththala must have been at the centre of the settlement with the houses of and other communities surrounding it, at this time.

The Bahamani Kingdom was founded in 1347 A.D. and Pandharpur belonged to its Gulbarga province. Very little is known of Pandharpur during that period. Although reduced to ruins, like other towns in its vicinity, due to nearness to the muslim capital , little by little it must have been rebuilt and 35 even the temple must have been somehow repaired • Three long famines occured towards the end of fifteenth century and the ravages of these were felt by people in small towns and country­ side. A new smaller building built on the ruins of great Hemadri Temple was in its turn destroyed by a king of Bidar. The Panduranga image was removed to a hiding place. It is quite possible that it was removed to Vijayanagara for greater safety that, later, Bhanudasa brought back to Pandharpur in the beginning of the sixteenth century. A mosque was even built on ruins of the temple . Continuous warfare between Bijapur, Ahmadnagar and Hindu king of Vijayanagar characterised the sixteenth century. Pandharpur and the country around it were utterly ruined due to their unfortunate geographical location in the midst of this destructive activity. -141-

The beginning of the seventeenth century A.D. is marked by the political stability, that helped Pandharpur to grow out of ruins, under the administration of Malik Amber. The rise of is a significant fact of this period as he gave protection to Hindu gods and community. With the demise of Shivaji in 1680 A.D., decided to complete the conquest of the Deccan. In 1686 A.D. he reached Pandharpur country and guided military operations against Bijapur and Golconda. He camped at Akluj, Brahmapuri and several places in the western ghats destroying Hindu places of worship on the way. The occupation of the country 37 by Aurangzeb's armies was like a plague for Pandharpur . Naturally, Pandharpur must have been a deserted place during this period of two decades (1686-1706). Following it a new temple of Viththala was built and the varkari sampradaya was revived by 38 Tukaram's disciples like Niloba and Bahinabai . With the revival of Maratha power Pandharpur soon rose from its ruins once again. It was for the first time since 1325 A.D. that the town was again under a Hindu ruler. Barring the military reversals for short spells between and Nizam, Pandharpur was safe from Muslim invasions in the eighteenth century.

On the contrary with the revival of the Maratha power, Pandharpur soon rose from its ruins. The second half of the eighteenth century proved to be the golden age of the holy city. Able to go freely on pilgrimage, people flocked there and gifts of all kinds showered on the city. New temples were built and endowed and new buildings arose on the bank of the Bhimarathi. -142-

Holkar, Shinde, Pawar and the Peshwas themselves contributed to this architectural activity. Seven of the eleven ghats were built from 1770 to 1800 A.D. Several new temples and the great temple itself, so often destroyed or looted, were enlarged with the

Viththala temple covering about the same area as in the time of

Hemadri. The Peshwas added sixteen pillared hall to the temple.

Literary activity in Pandharpur kept pace with this architectural revival. The literary compositions of Shridhar Swami, Mahipati, and Moropant deserve mention in this regard. During the British rule (1818-1947) the town steadily developed and new buildings were added to the areas settled in the time of Peshwas. A small railway line was laid connecting it with the Bombay-Madras line on the one side and the Pune-Miraj line on the other. After 1947

A.D. the Viththala temple was thrown open to all Hindus including the Harijans. The city as it stands now, dates practically from the time of the Peshwas, like so many other cities in Maharashtra.

The preceding resume of growth and destruction through historical past brings out certain points :

1) It reveals that Pandharpur has been a place of religious importance continuously for the last 15-16 centuries.

2) Due to its geographical location at intersection of ancient and mediaeval highways it was attacked and destroyed by passing Mohammaden armies several times, forcing the people to remove the deity of Viththala to such places as

ChincholijGulsara, Vijayanagara, Degaon and Madha for safety. The religious movement of varkaris from various -143-

places to Pandharpur was interrupted during the period of war and strife. 3) Modern Pandharpur therefore, does not contain remains of its rich past.

The town may be divided morphologically into three broad zones : (a) the old town, (b) the later expansion during the British period, and (c) post-independence development (Refer Fig. No. 6.7).

The old portion of the town occurs towards east and is bordered by a number of sacred ghats along the right bank of Chandrabhaga (Bhima) river i.e. zone number I. The existing settlement is about two and a half century old, and has been expanding since year 1906 A.D. with the great Viththala temple at its centre. This oldest area contains the pradakshina marg (holy round) and the structures adjoining it. The roads and lanes are narrow and irregular and the settlement is extremely dense here with several historical temples, edifices, maths and choultries. The Muslim settlement occuring around a mosque, is towards south with a Muslim burial ground (Kabrastan) nearby. The Hindu burning ghat (Madhe Ghat) is along the river in the south of this old settlement. Both these components are bordering the first zone.

The expansion during the British period occurs mainly between the old town and railway line, i.e. zone number II. This part is bounded by a stream in the south and agricultural fields

-144- in the north and is characterised by straight roads with chequerboard pattern of roads and modern buildings. It is mainly residential in function.

The post-independence expansion is taking place mainly beyond the railway line as indicated in the map, i.e. zone number

III. It is mostly residential in character. An M.I.D.C. area is coming up adjoining the railway line towards west and, thus, a new function is being added to it. This third zone houses admini­ strative offices, police quarters, and new housing societies.

These facts would be better understood with the help of landuse analysis, particularly with reference to that of religious landuse.

LANDUSE

A perusal of Fig. No. 6.8 reveals the predominantly religious landuse in the old town. The series of sacred ghats from Wadar ghat in the north to Hadhe ghat in the south occur along the right bank of the river. One finds a number of temples and samadhis along the river bank as also in the bed of the river.

Old historical structure housing temples, maths, cholturies etc. are found all along the bank of the river signifying religious importance of the place.

The Kahadwara road extending from Mahadwar ghat (river bank) to the main Viththala temple is lined with temples and shops, selling mainly products of worship and religious use, as expected. PANDHARPUft Land use YEAR 1987

FIG.6-8 -145-

Its extension towards west skirting the temple from the north to Chouphala, also reveals the same character.

The Pradakshina marg or holy round commences from the Mahadwar ghat as the devotees have to take sacred bath in the river Bhima at this most sacred ghat. They take southern course to Kalika temple and turning westward assume'an almost semi­ circular route up to Uddhav ghat. They join Mahadwar road towards south for proceeding westward to Namdeo Payari. The large number of devotees coming from outside commence the pradakshina after taking sacred dip in the river at the Chandrabhaga ghat. They turn southwards to Datta ghat near Datta temple and join the route indicated above at the Kalika temple. This Pradakshina marg is bordered by a large number of temples dedicated to various gods, goddesses and saints all along its length.

The nature of shops along the western and northern segments of pradakshina marg is typical. Where as, a part of it in the west houses shops selling products of religious use, a large part of this western and northern segment contains shops selling goods of domestic and other uses also, due to their proximity to mainly residential areas.

A perusal of table No. 6.3 reveals the observed distribution of shops along three important roads. The information contained in it confirms the earlier remarks that relatively high concentra­ tion of shops selling religious goods (flowers, sticks, bukka etc.) is found along roads in the vicinity of the Viththala -146- temple. This feature is also observed at other important religious centres as Kolhapur, Varanasi etc.

The only sacred tank (Padmini tank) is found along the railway line to the south of the S.T. stand with the temple of goddess Padmavati at its centre. A number of complexes of temples, maths and choultries are found in the second zone. Significant among them are those of Kaikadi Maharaj, Tanpure Maharaj and Gadge Maharaj. The concentration of choultries close to Haridas ghat in the east and along the station road towards west is significant. The choultries located along the station road are convenient to devotees arriving by railway and S.T. buses.

The mosque and burial ground occur close to the main Muslim settlement towards south of the town beyond the pradak^shinq marg, i.e. away from main Hindu settlement, as usual.

It is obvious from the preceding discussion that religious function is most significant at Pandharpur that generates energy for the town. Commercial activities and services related to devotees of Viththala, particularly during the two great fairs in the year, are most significant for the local traders and owners of other commercial establishments. Residential function is also growing with increasing population. In order to assess the spatial extent of religious functions the area under temples, maths, choultries, ghats, holy round, mosque, burial and burning grounds etc. has been computed and it is found that 5.13 per cent of the settled area is under this land use. The Fig. No. 6.8 -147-

(landuse map) excludes areas under agricultural fields, within the municipal boundary. River Chandrabhaga is sacred for the devotees of Viththala in which lakhs of them take holy dip at the fair, and if the segment of the river within the Municipal boundary is considered for this purpose, total area under religious landuse is 23.44 per cent.

FAIRS

Pandharpur is characterised by the supreme religious importance that it enjoys in Maharashtra on the one hand and a large number of devotees who meet on definite days of the year (Ashadhi, Kartiki, Chaitri and Maghi Ekadasies) for religious purpose at this place, on the other. It involves movement of Vithathala's devotees particularly on these occassions, as every varkari is required to visit Pandharpur at least twice a year.

Since Pandharpur is a place of religious importance per excellance, it attracts huge gathering of devotees on the specific auspicious days, according to the beliefs of the cult. Such move­ ment is purely temporary in nature.

As indicated earlier, the devotees have to cover distance on foot from their villages, towns or cities to Pandharpur and back. Some of them also travel by S.T. buses and/or railways.

However, the most significant movement is that of the religious palanquines from fifty different places towards Pandharpur, along traditional routes (Refer Table No.6.4). In addition to them, five palanquines originate and move within the town. The people of the rural and urban settlements en route have been rendering -148 hospitality to the devotees of Viththala accompanying such palanquines on foot, over several centuries. Some of these palanquines follow slightly different routes on return journey either for visiting some important places on the way or to avoid taxing people of the same villages again. It is remarkable to note that Dnyaneshwara himself was a varkari who performed vari to Pandharpur during the thirteenth century. Historical 39 evidence . of the years 1639 and 1684 A.D. reveal the fact that the tradition of religious palanquines is older than 1639 A.D. and that Kartiki fair was more significant than the Ashadhi fair, then. The two most important religious palanquines are those of Dnyaneshwara, originating from Alandi (near Pune) and that of Tukarama from Dehu (near Pune). The devotees moving with palan­ quines go on foot and therefore, every palanquine has to travel over a definite number of days preceding the day of the fair and also following it e.g., Alandi eighteen days, Tryambakeshwar twenty four days^Shirala nine days, and Nagpur thirty five days etc (Refer Fig. No. 6.9). Obviously, these movements of people converge on Pandharpur and they again disperse to their respective places of origin after spending 2-3 days at Pandharpur. Since, however, the Ashadhi and Kartiki fairs are considered to be most auspicious, a very large religious fair meets on each of these two occassions. Some devotees also gather on the Maghi and Chaitri Ekadasis but the size of the fairs is relatively small on these two days as they are considered less important from religious point-of-view. Thus, this movement is clearly temporary and associated with seasons of the year. -149-

India being a monsoon country, the agriculture depends upon the behaviour of the monsoons. Ashadhi and Kartiki Ekadasis precede and follow the monsoons, respectively. The Chaitri Ekadasi fair follows the Rabi (winter) season. As regards the size of the four important fairs refered earlier, it should be noted that the A. behaviour of the monsoon and the subsequent success or failure of the crops are the important factors to reckon. If the monsoons fail to arrive in time or is weak affecting the kharif crop adversly, then the size of the Ashadhi fair is relatively small, e.g. in the Ashadha (July) of the year 1983) the monsoons were delayed by about two-three weeks and therefore, the farmers were busy with agricultural operations at the time of Ashadhi fair, 40 leading to a poor attendance of devotees at Pandharpur . On the other hand if the monsoons arrive in time and sowing operations are over predicting a good crop, the size of the Ashadhi fair is pretty big, e.g. in the Ashadha (July) of the year 1986, when 41 approximately six lakh devotees assembled at the fair . Signifi­ cantly, the trading activity is brisk when the size of the fair is big and the itinerant as well as, local traders make good business. Since the local trading community depends upon the Ashadhi and Kartiki fairs for almost their year's income, if the size of these fairs is (relatively) small due to natural calamity then they also suffer simultaneously.

REGIONAL INFLUENCE

The field enquiries by the author at Pandharpur have revealed that people from almost every district of Maharashtra -150- visit Pandharpur on Ashadhi fair and/or Kartiki fair. They travel by railway, S.T. buses, cars, bullock carts and even on foot to worship Viththala at Pandharpur. A significant tradition signifying religous unity and integrity of philosophy of several vaishnava saints is witnessed through the large number of palanquines emerging from distant religious spots reaching Pandharpur on the stipulated day, simultaneously. Such religious palanquines are conveyed by the devotees on their shoulders or by bullock carts accompanied by a considerable number of devotees who sing sacred songs () all travelling on foot, following stipulated paths as per schedule fixed through long tradition for reaching Pandharpur. In order to identify the region of religious influence of Pandharpur, therefore, the criteria used here are : a) the up and down journey routs of movement of religious palanquines for Ashadhi Ekadashi fair and (b) the details of special S.1. buses for the Ashadhi Ekadashi fair.

A number of religious palanquines originate at ancient places of religious importance as Kaundinyapur, Mahuli, Edlabad, Paithan, Tryarabakeshwar, Dehu, Alandi, Sajjangad and Machchindragad etc. (Refer Table No. 6.4 and Fig. Nos. 6.9 and 6.10). These figures show routes of movement of religious palanquines for Ashadhi Ekadasi fair both up journey (towards Pandharpur) and down journey (return journey) routes, respectively. The fig. no. 6.9 shows the exact paths followed traditionally by twenty three important religious palanquines and locations of eighteen other places of origin of religious palanquines, of en

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-151- which details of routes are not available. The routes followed by various palanquines are pretty zigzag as they pass through several places of religious importance en route. The longest route is that from Nagpur requiring thirty five days to reach Pandharpur. Significantly the routes of these palanquines span the entire state of Maharashtra with the exception of three areas : (a) The farthest Chandrapur and Bhandara area towards east is characterised by hilly terrain, heavy rainfall, thick forests and relatively low population density. Large part of it is inhabited by tribal communities, (b) The area consisting of Dhule district and adjoining part of Nasik district is characteri­ sed by hilly terrain, thick forests in western ghats. Large part of it is inhabited by tribal population (c) Ganesha worship is more popular in Konkan tract and is the greatest festival of that region. Therefore, Viththala worship seems to be less important in these three areas, so far as the size of the fairs is concerned. It is important to note that no palanquine comes to Pandharpur from the adjoining Karnataka and Andhra Pradesh areas. This can be explained on the ground that the deity of Viththala was removed temporarily for purpose of safety to Vijayanagara in the year 1513 A.D. during the rule of Krishna Dev Raya. This new abode (Vijayanagara) of Viththala assumed religious importance in those days and the devotees of Viththala from these two states started visiting this new shrine. However, it is surmised that though the original Viththala deity was brought back to Pandharpur by Bhanudasa later, the Kannada and Andhra -152- people have continued to visit the Viththala temples erected in 42 these areas to this day . Pig. No. 6.10 shows the return journey routes of religious palanquines, that deviate from their up journey routes/ though the deviations are not considerable, for obvious reasons.

The S.T. services are important in Maharashtra as they serve considerable areas where railway facilities are not existing. Several S.T. routes penetrate in hilly, forested and other remote areas of the state. Figure No. 6.11 shows details of special S.T. buses for Ashadhi Pandharpur fair (25th June to 4th July 19S5) (Refer Table No. 6.5). The data was available for the individual district as a whole and therefore, mapping could not be done according to individual places. This map shows that Nagpur in the east, Jalgaon and Dhule in the nortn and all districts from Nasik to Kolhapur in the west are served by this facility. The number of special S.T. buses, however, is more within a radius of 150 kilometers from Pandharpur, as indicated in the map. The inset map shows the special S.T. bus facility according to tahsil head­ quarters for Solapur district. A large number of people also come by regular S.T. buses, railways, private cars and also bullock carts. Even then, the map showing number of special S.T. buses reveals the main pattern of religious movement, significantly.

As regards the extra territorial influence of Vaishanava cult it may be noted that : (a) The Viththala cult was propagated in the north India by Saint Namdeva in the fourteenth century A.D., vu I iwn l a i Si < i I * f o z £ s 4 t' 1$ O )- < X O ID in z < i( ^^ *.' t ': '# 3..- ft 1 J r 1 .-'-N 7 1 A> L * \ -yi \ •,-'"' V DI

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I -153- as mentioned earlier (Refer Fig. No. 6.12). Several temples dedicated to Viththala and Namdeva occur in Gujarat, Rajasthan, Haryana and Punjab. (Refer Fig. No.6.13). (b) The Maratha armies penetrated in north India, south India and also in the east during mediaeval period and established kingdom. A considerable number of temples dedicated to Viththala, Khandoba of Jejuri and Bhavani of Tulajapur are, therefore, found in Madhya Pradesh, Karnataka, Andhra Pradesh and even adjoining parts beyond them. These remarks are meant to indicate the areas of farther influence of Pandharpur, though, the number of devotees visiting the main shrine at Pandharpur at the Ashadha and Kartika Ekadashi fairs from these areas may be less.

Pandharpur is a class II town according to 1981 census (64, 338 popu.). It is observed that the religious influence exerted by it is disproportionately large considering the size of its population. It may be explained on the grounds that firstly the religious function that Pandharpur performs is for the innumerable devotees scattered over extensive region surrounding it and, secondly because the devotees gather at Pandharpur mainly at two important fairs during the year only, these two fairs cannot support a large number of people at Pandharpur for the whole year. A mention may be made here that since the irrigation facility in solapur district would be increased with the completion of the Ujani project on the Bhima river as a result of which agro-based industries are expected to PLACES ASSOCIATED WITW SAINT NAMDEO IN' GUJARAT, RAJASTHAN, HARYANA AND PUNJAB

N A

100

PROBABLE ROUTE OF JOURNEY FROM OWARKA TO GHUMAN

SOURCE:"l.lFE ANO RECONSI0ERAT1ON OF HINDI AND MARATHI POETRY OF SAINT . NAMDEO KAMAT A. R.PH.O. THESIS (MARATHI). UNIV. OF POONA.IS84.

FIG.6-12 RAJASTHAN PLACES HAVING

100

SOURCE:UFE AND RECONSIDERATION OF HINDI ANO MARATHI POETRY OF SAINT NAMOEO KAMAT A. R PH.D. THESIS(MARATHI) UNIV OF POONA.1984.

FIG.6-13 -154-

flourish at. Pandharpur, these changes may diversify the functions of Pandharpur, in the near future.

Lastly, a persual of figure no. 6.14 showing development plan of Viththala temple complex at Pandharpur reveals that present narrow roads in the vicinity of the main Viththala temple are proposed to be widened as per the development plan. It will provide straight and wide roads for the innumerable devotees during the important fairs for approaching the main temple. Thus, present conditions of congestion shall be ameliorated tc a considerable extent. Secondly the alignment of shops selling products of religious use would be improved and new shops will arise to the south of the ViththalA temple. The work of road widening has already commenced and therefore, these changes are likely to be witnessed, in the near future.

Before the analysis of the following centres is presented, it may be noted that the study of Pandharpur has been acomplished as a model focusing up on the various aspects of the geography of religions in fair details. Only significant aspects of the remaining eleven centres and their religious fairs have been indicated through following pages, as many of then are fairly small settlements exerting influence over relatively small areas, resulting into small congregations of devotees.

-155-

2) BHAVANI FAIR AT TULJAPUR;

INTRODUCTION

Shri Bhavani of Taljapur is one of the four most popular

family deities of Maharashtra. She was the family deity of

Shri Chhatrapati Shivaji Haharaj, the founder of the Maratha

Kingdom, in the latter half of the seventeenth century of the

Christian Era. Shri Bhavani of Tuljapur has been the tutelar

deity of thousands of families in Maharashtra without discrimi­ nation of caste and creed. It is, therefore, appropriate to

examine the influence of religion on landuse and spatial religious

influence of this religious centre. These aspects would be better understood on the background of it's nomenclature and historical backdrop.

NOMENCLATURE

The goddess is known by various names, each having special

significance of its own. Some of the most popular names of the 43 goddess are, Shri Bhavani, Tulja, Turaja, Tukai, Twarita, Amba

In the context of worship of a goddess puranas refer to Turaja,

Tvaraja and Tvarita. It is possible taht * Ra' is changed to *La' 44 and word Tulaja is obtained

HISTORICAL BACKGROUND

Documents relating to the temple and the deity and literary

references to them are few as compared to other popular deities.

The available sources and references are not very helpful in -156-

re-constructing a satisfactory history of the shrine and the town. According to legend the antiquity of this place could be traced to period of . As has been said before, from the evidences that are available at present, the antiquity of the goddess Shri Tulja Bhavani cannot be traced beyond 1398 A.D.

This reference is found at Kati, about 17 kilometres south-west of Tuljapur. There is a sanctuary of Maruti (monkey god) facing east, behind which is a stone inscription, dated 15th. November

1398 A.D.,the cyclic year of Bahudhanya at this place. It mentions a certain donation made by one Parasaramaji Gosavi to the goddess 45 Tulaja when he had come to the fair

LOCATION, SITUATION AND SITE

Tuljapur is situated in 18°1" North latitude and 76°5' East 46 longitude , and is the headquarters of tahsil of the same name

(Dist. Osmanabad) in Marathwada region of the Maharashtra state.

It is a small-size town having a population of 16,941 p. according to 1981 census. It is situated on the fringe of the Balaghat spur, close to a gap. The location of the town at a commanding site presents a picturesque view of the surrounding region. Tuljapur is accessible by roads from Solapur station on the Central Railway and also from Yedshi station on the Kurduwadi-Latur line of the same railway. It is 45 kilometres from both the places and 23 kilometres from Osmanabad. It is also accessible from Barshi, a station on Kurduwadi-Latur line. -157-

Tulja Bhavani temple is situated midway between the foot and the top of Balaghat spur. It is surrounded by the plateau on three side and thick growth of vegetation on the fourth side. This temple is situated in the midst of small valley of a stream locally called Nagzira flowing down the plateau to the west of the town.

EVOLUTION

Due to the lack of authentic evidences it is very difficult to trace the evolution of Tuljapur. According to literary sources there was a forest of tamarind trees around Bhavani temple. Therefore, old settlement was known as Thane Chinchpur 47 . A more definitive reference to Tuljapur and the presiding deity is found in the stone inscription of A.D. 1398, in the temple of Maruti (Hanuman) at Kati, mentioned earlier. It is pointed out by Khare G.H. that the shrine of Bhavani at Tuljapur existed in the year 1538 A.D., as reference of this temple is found in the marathi 48 literary composition "Gurucharitra" . These references of Tuljapur and Shri Bhavani clearly indicate that the latter has existed at this place at least from about fourteenth century A.D. It would thus,be fair to conjuncture that Bhavani temple and Tuljapur town must have existed at this place for at least a hundred years before the year of 1398 A.D. and therefore, Shri Bhavani and settlement close to it have continuously existed for over seven hundred years. -158-

Very little is known about Tuljapur during 1400 to 1500 A.D.

According to Kulkarni D.M., therefore, Tuljapur might have been

deserted during this period. For supporting this statement he has

given some references of old papers in his book (Paper No. 18 and 49 21) . Mohammedan rulers did not spare Bhavani temple either

(Afzalkhan in 1659 A.D.), forcing the devotees to remove the

deity of Bhavani to places of safty viz., Bhatambre and

Parghati ' . The period from.1689 A.D. to 1860 A.D. is marked

by the political stability, that helped Tuljapur to grow out of its ruins under the administration of Nimbalkar (1689-1789 A.D.,

Kawadewasi (1789-1820 A.D.), Sarkar Ali (1820-54 A.D.), and 52 British (1854-60 A.D.) . The settlement must have been rebuilt little by little and even the temple must have been some how

repaired. New buildings and tanks were built during this period.

The town has not grown much even after independence as it has no

significant function other than the religious function.

LANDUSE

A perusal of figure no. 6.15 reveals the predominantly religious landuse at Tuljapur. One finds a number of temples

around the temple of Shri Bhavani viz. Bhavani Shankar

(sidheshwar), Khandoba, Yamai, Nrusimha, Sakunavanti, Laxmi-

Naraya^1 and a small temple of the goldsmith community, in the

same courtyard of the main temple. Temples dedicated to Ganpati,

Amriteshwara, Narmadeshwara, , Siddhivinayeka are

located to the east of the main temple, not far away from the • KUND • MATH S) CHOULTRY

A BHAVANI COUCK

a . MAIN CHOUCK SHOPS SELLING RELI60US SKETCH MAP GOODS SHOPS SELLING PKOOUCrS OF OF OOMESriC USE TULJAPUR SHOWING SACRED PLACES

SOURCE:TUUAPUR D60STHAN

FIG. 6-15 -159-

Bhavani temple. There are two other temples dedicated to Tola

Bhairao and Kala Bhairao; the latter is on the edge of the plateau towards the south-east of the main shrine, not far away from the main temple. Papnasha Tirth and Indrayani temple are in the south-east of the settlep -.". part of the town. To the south-west of main shrine is a temple dedicated to Ghatsila and a kund locally called Rushikund. The sculptures of Naga and

Shivalinga and image of Brahma are found in the valley of

Nagzira spring to the south of temple Bhavani. To the north of the main shrine there is a math of Aranyabuva and a temple dedicated to Ramavardayini. On getting down the slope to the north of the same math, one finds temple of Lakshmanesvara, Rama tirth,

Chandra kund and kund. The only choultry is found along

Osmanabad road managed by Nagarparishad (Municipality) of

Tuljapur. The main is located along a stream and close to the old Solapur highway. The other temples around it must have been built in course of time giving rise to a cluster of temples. Another cluster of temples occurs along Osmanabad road and some shrines are also found in Dhakte Tuljapur (small

Tuljapur) in the east.

The roads from bus stand to the flights of steps leading down to the temple of Shri Bhavani are the main thoroughfares of the town. The nature of shops along these two roads is typical of Hindu religious centre. A perusal of table no. 6.6 reveals the observed spatial distribution of shops along the same important roads. The information contained in it confirms the earlier -160- remarks that relatively high concentration of shops selling religious goods (green bangles, coconuts, Prasad, flowers, photos and statues of goddess and religious books) is found along roads in the vicinity of the Bhavani temple (Dashavatar math to main chouk and main temple to Jai Bhavani chouk). Where as, the farthest parts of these roads in the south-east and east respectively house shops selling products of domestic use and other uses also, due to their proximity to mainly residential areas.

FAIRS

Two fairs are held every year in honour of the goddess Bhavani} Fair by the end of September or beginning of October (Ashvina Sud. 1-10) and the other in the month of March- April. The tenth day of Ashvina or Vijayadashmi, is the most auspicious day of the fair which attracts the largest number of devotees. The total congregation is estimated at about 100,000 during Navaratri fair. A religious palanquine is brought to the temple from Ahmadnagar and Bhingar by members of community 53 on the occasion of Vijayadashmi day

REGIONAL INFLUENCE

On the basis of data collected from State Transport offices at Osmanabad and Solapur, one can find that extra buses ply between Tuljapur and various places in Maharashtra during the main Navaratri fair (Refer Table No. 6.7 and Fig. No. 6.16). The highest i be r Ul E cr ZJ »—i z o 1— 2 < o LI­ o o o o o to CE ra o •vj 3 i_ O-J | o_ 1 o Q < E^ 1 < _i o 3 1 I 5< \— > rf- 1 i 2 - *»» J • < < cr 2 Q / CO cc 3 < < CL t o- 1 ° cr 00 < t 1 a < < —i J t 2 > _i A \ o . < o 1 < < 3J i ^« i z 2 cr »" i ro 3 cr V „ » O #1 JL"* J cr -X CL o 3 < < LL CL * ^A o\ ^B < o to ,^r A ¥• _J CO LU 1 ^^ ami o >- 1 CO to f E ^T-— SI re to 3 o LU CD J ° 4 *X"+/ c u ^ .c * >!_"» / -j 1—1 y~ OQ ro y„x a ti- rv m / ; GC LL to oo / »•' O OT / > L. _j _i < •* i— < i—i r*» SI/f u ./^ X> • ro is z ro v_ o O rt \ o o 1 c 1—1 LU CO \ro 13 Q. • u. t—1 CQO. *-" E> -a ro pv N ./ f u ro Ul > UL o ro 1—I m T3 a O J 3 c CL A r0 i— to Ol \ \ J^i CL' CO _i en \l < »—i H%x• LU CD CJ cr DET A 3 O CO -161-

number of special S.T. buses for Navaratri fair is from Osmanabad, followed by Solapur and Omerga. The regional influence of goddess Bhavani seems to extend over the two districts of Osmanabad and Solapur, as the place is located in the middle of this area.

3) CHATUSHSHRINGI FAIR AT PUNE;

INTRODUCTION

Chatushshringi is a local goddess of relatively less importance from historical point-of-view. The fair lasts for a fortnight from Ashvina Sud. 1 to 15 (Kojagiri pournima) with the expansion of Pune city it has started attracting more and more people every year. The size of the fair, therefore, has grown considerably during the past few years.

HISTORICAL BACKGROUND

Chatushshringi is one of the most important shrines in the city. According to legend, Durlabhshet, a rich banker of Pune, visited the hill temple of goddess Saptashshringi about 50 kilo­ metres north of Nasik every year. When he grew old by the year 1786 A.D. the goddess took pity on him. She appeared at the Chatushshringi hill and told him in dream that he might worship her there and did not require any more to go all the way to 54 Saptashshringi . The first temple of the goddess was built about

175 years ago (1810 A.D.) It was then a very small structure, and did not attract much attention even in the days of the Peshwas. -162-

Much more attention was paid to the Ganapati temple then which is situated to the north-east of the hill near its base and after which the surrounding locality is named Ganeshkhind. The temple of the goddess was rebuilt and enlarged 103 years ago

(1885 A.D.). The old wooden structure was transformed into a massive stone and iron structure about 48 years back (1940 A.D.)

LOCATION

Pune, the headquarters of the district of the same name, is located in 18°30' North latitude and 73°53' East longitude. The old Pune city and Pune Contonment area are situated in a slight hollow of the right bank of the Mutha river, bounded on the west by the Mutha, on the north by the joint Mula and Mutha rivers, on the east by their feeder the Bhairoba Nala, and on the South­ east and south by the spurs and upland that rise to the northern 56 slopes of the Simhagad-Bhuteshwar hills . The temple of

Chatushshringi is situated in village Bhamburda which is now included in Pune Municipal Corporation area. It is about 4 kilo­ metres to the north-west of Pune city. This shrine is situated half-way up the hill, not far off from the Ganesha temple

(located in the gap).

SPATIAL DISTRIBUTION OF SHOPS AT THE FAIR

A perusal of table no. 6.8 and fig. no. 6.17 reveals the observed distribution of shops that are located (a) at the foot of Chatushshringi hill, (b) along the Senapati 3apat road and a FIG.6-17 -163-

lane joining Senapati Bapat road and University road and (c)

along the University road. The shops and the establishments have been mapped by the author in the "Navaratri fair" on seventh,

eighth and nineth day, in the year 1984 A.D. Generally these

days are of peak crowd at the fair.

(a) The spatial distribution of shops and establishments in

this area is characterised by a large number of shops

selling flowers,coconut, prasad and such other religious

items of worship. These shops extend up to the gate of the

temple. Tne other shops along this route are those of

eating places, sugarcane juice, photo studios and ladies-

ware and fancy articles shops. A number of eating places

and some shops selling China and metallicware are also found

here. Since goddess Chatushshringi is worshipped by ladies

from all strata of society the concentration of shops

meeting their needs are found along way to Chatushshringi

temple. However, to tne north of this road one finds large

number of photo studios and establishments offering enter­

tainment items as swings, wells of death and a large variety

of shops. These establishments are located on open ground

just below the hill and therefore, attract a large number of

customers.

(b) The part of Senapati Bapat road and the adjoining lane

reveal different character of shops. Eating places align

this road at its junction with the way to Chatushshringi -164-

Devi. To the south-east one finds mainly a number of eatable

vendors with some establishments selling toys, sweetmeats,

sugarcane juice etc. in between them. The northern section

of this road is characterised by establishments selling

toys, ladiesware and fancy articles and items of entertain­

ment etc. The open ground to the south of Vaibhav hotel

houses a dancing party, swings and open air cinema talkies.

In fact this is the main bazar of the fair where a variety

of goods are sold by shopkeepers who come from distant

areas of the country.

(c) The University road is aligned by vendors selling eatables

and shops selling woolen garments and toys etc. This is the

recent extension of the bazar having little variety in it.

Almost all shops and establishments are of purely temporary nature and screen off the residential houses, M.s.E.B. compound

etc. during the fair. It has been observed that the bazar has been

expanding every year in the direction of the University fountain

during the past few years. This is because of the special bus

facility provided by the P.M.T. to the people on the one hand and

the increasing popularity of the deity on the other.

As this religious place is fairly recent the spatial

influence of this goddess is not far and wide. Therefore, the

devotees from Pune city and adjoining villages only come to the

fair. -165-

4) MAHADEVA AND SAINT NIVRITTINATHA FAIRS AT TRYAMBAKSHWAR —— • ^

This fair is known for (A) the famous temple on the ori€ hand and (B) saint Nivrittinatha Samadhi (shrine) on the other. The devotees visiting the place on the occasion of Simhasta fair are worshippers of Tryambakeshwar i.e. Lord Shiva, whereas those combing for the Nivrittinatha fair are mainly Varkaris (Vaishnavas). Therefore, the two fairs have been discussed separately here.

LOCATION

Tryambakeshwar is a municipal town at the base of the spur of the sahyadris, about 29 kilometres south-west of Nasik with which it is linked by a tar road. S.T. buses pl£y between Nasik and Tryambakeshwar every one hour (Refer Fig. No. 6.18).

(A) SHIVA TEMPLE

e Tryambak, popularly known as Tryambakshwar, is one of the twelve Jyotirlingas (temples dedicated to Shiva) in India and is a famous place of Shiva pilgrimage. This place is known as Tryambakeshwar, as the word Tryambak means one who has three eyes i.e. Lord Shiva. This place is the venue of two fairs held at the temple of Mahadeva, one on Kartika full moon day (October- November) and other on Magh Vadya chaturdashi or the great "Shivaratri" day (February-March), every year. Simhastha Kumbha Mela is also held at the same place every twelth year. When the SITUATION OF TRIM BAKESHWAR

N A

Source : Toposheet No. 47-5- 1 0 2 KM.

FIG.6-18 -166-

Planet Jupiter enters the sign Leo (Simhastha) once in twelve years, the Kumbha Mela Pair is held in the south only at Tryambakeshwar and is celebrated for a year. Several belonging to various sects spend chaturmasa (four months) at this place for religious purpose.

HISTORICAL BACKGROUND

The present town of Tryambakeshwar had no human habitation in the distant past but the area was covered by a dense forest called Dandakaranya. The human settlement was then at village

Anjneri at a distance of about six kilometres to the east along 57 the road to Nasik, where a Yadava king ruled . Tryambakeshwar and Nasik were the possessions of the brother of the Yadava king,

Ramachandra (1271-1308 A.D.). Tryambakeshwar fort, situated on the Brahmagiri, was under the Mughals till 1720 A.D. Kolis took its possession fho»the Muafoa^S in 1730 A.D. But the Nizam later annexed it to his kingdom. Naro Damodar Jogalekar took possession of the fort with the help of Tryambak Suryaji in 1752 58 A.D. . The small temple dedicated to Mahadeva on top of the fort was demolished and a mosque erected in its place by the

Mughals. After conquerring the fort, (on 24th November 1752 A.D.)

Nanasahedb Peshawa demolished the mosque and re-built the 59 original temple . The present temple of Tryambakeshwar (mam

temple in town) is said to have been built by Shrimant Nanasaheb

Peshwa (1740-1760 A.D.) on the site of an older but much humbler

shrine. The construction of the temple was started in 17 55 A.D.

and completed in 1786 A.D. . It conforms to the Hemadpanthi

style of architecture. -167-

DISTRIBUTION OF SHRINES AND SHOPS

Temples dedicated to various gods are found along the river

Godavari in Tryambakeshwar town. The temple of Tryambakeshwar stands along the main road at the entrance of the town. The temple dedicated to Krishna, -goda, Kedareshwar, Kanchaneshwar and Belakeshwar are around Kushavarta tirth. Kashivishveshvara and Bhuvaneshwara, Gautameshwara and Raraeshwara and Gayatri are the other important temples and are located very close to

Gangasagar tirth, Gautam tank and Tryambakeshwar temple, respectively. A temple dedicated to Laxmi Narayan is found on the bank of the Godavari stream. The road passing through

Tryambakeshwar upto Kushavart tirth is main thoroughfare of the town. Permanent shops are located along the same road.

Pilgrims from all over the country visit Tryambakeshwar on the occasion of Simhastha fair. Generally the size of the fair in the Simhastha is of the order of five lakh pilgrims.

The size of the "Shivaratri fair" is about ten thousand pilgrims who come mainly from Nasik Tryambakeshwar and their environs.

(B) SAINT NIVRITTINATHA FAIR

The samadhi of Saint Nivrittinatha is located at the extre*r,« west of the town. An important fair is held annually in honour of the saint at the same place from vad. 11-15.

The Nivrittinatha fair, however, is attended by the people from Maharashtra only, especially from and Marathwada -168-

Shops selling goods like cloth, metalware, bangles, bukka, sweetmeats, flowers, grocery are found during the fair of Nivrittinatha. The nature of spatial distribution of shops at all these fairs conforms to those found at other religious places discussed in this work.

5) SAINT GADGE MAHARAJ FAIR AT AMRAVATI

INTRODUCTION

Amravati city is an ancient religious centre and contains a large number of temples dedicated to Amba, Ekikara, Someshwar, Narayan, Datta, Murlidhar etc. Saint Gadge Maharaj happens to be h a saint with modern outlook and distinguis^s himself from others as he used the medium of kirtana for propagating amongst the rural masses the need for modern and moral education. Thus, in other words, he was a social reformar acknowledged in Maharashtra and outside for his distinguished contributions. A great fair is held in honour of this saint on 20th December, the death anniversary day, every year. Here the author is concerned with trie religious impact of the saint in the study area.

NOMENCLATURE

The real name of the saint Gadge Maharaj was Debuji Zingraj Janorkar. He used to carry an earthen pot (gadge) in his hand and therefore, he came to be known as Gadge Maharaj. He was also known by the name of Godhadi Buwa, Chindhi Buwa and Vatti Buwa as he used clothes made out of quilt (godhadi) -169-

HISTORICAL BACKGROUND

Saint Gadge Maharaj was born at in tahsil, (district Amravati) in 1876 A.D. His father expired when he was very young and hence was brought up at maternal uncle's place where he used to look after the cattle. He travelled all over Maharashtra for a period of twelve years (from 1882 to 1894 A.D.) and observed the prevaling aweful social and economic conditions in the society. He was recognized as a selfless worker and saint during this period of journey. Saint Gadge Maharaj left this material world on 20th December 1956 A.D.

LOCATION

Amravati is the headquarters of and also tahsil of the same name. It is located in 20°26' North latitude and 77°47' East Iongitude/ at a distance of about 181.85 kilo­ metres to the south-west of Nagpur. Though it is not on the main line of the Central Railway it is connected with it by a loop 64 line 9.65 kilometres long from Badnera to Amravati . The samadhi of Saint Gadge Maharaj is located in the revenue area of the village Shegaon which is now part of Amravati city (Refer photo­ graph No. 41). The fair is held annually on the spacious ground near the samadhi on 20th December.

COMMERCIAL FUNCTION

The speciality of the fair is that the fiair meets on the Punyatithi day (death anniversary day) of a social reformer-cum- -170- saint and not in honour of a god or goddess. The nature of shops, therefore, is characterised by a 'mix' of those selling articles of daily use, sweetmeats, flowers and also establish­ ments offering entertainment. The size of the daily congregation is relatively small, as about 50,000 people visit this spot over a weeks* period.

REGIONAL INFLUENCE

Saint Gadge Maharaj visited several places in Maharashtra and also outside the state and served the cause of people during his life time. Therefore, he exerts influence over almost whole of Maharashtra (Refer Table No. 6.9 and 6.10 and Fig. No. 6.19 and 6.20). He visited a number of places for Kirtana and Annadana in the state during 1907-1956 A.D. He was instrumental in . . -:-.v~-" constructing many choultries, leper's home, gorakshana (relief camp~s for cows) etc. at various places in Maharashtra during the period 1920-1956 A.D. In order to identify the region of socio- religious influence of saint Gadge Maharaj, therefore, the criteria used here are : (a) places visited by the saint for Kirtana and Annadana and (b) places visited by the saint for activities regarding gorakshana, leper's home. Choultries and preaching against the practice of animal sacrifice (Refer Table No. 6.10 and 6.20). Kirtana was used by him as a medium for awakening the people socially and culturally with a definite motive of reforming the society. This was complementary to his activity of constructing choultries, ghats and leper's home on the one hand and denouncing animal sacrifice and such other social evils, on the other. £ Is s S 5 2? T f j t £ < iT i J 1 1 U1 * < fs > i 1 mfflfiP 9" t i 1 X. _ t t i.II i i• M i <*> fl( • • •» " " " Si UJ

io— Ul u. tfl I ZOl <-> X o 10

UJ HARA J ft l/l < < a 01 i „ S - > u a. < o 4 13 O X o Mr-. ¥$••JS S^S Sul o 2* CD O t—i

*•) !Tf

m P i. t/1 18

Sg -171-

The circles drawn in these two figures indicate the zones of influence of Saint Gadge Maharaj. The saint was brought up at

Daryapur from where he moved in the surrounding countryside within a distance of about 50 kilometres from Daryapur as centre.

He also travelled for Kirtana and social service far and wide in the state. However, the area of impact seems to be between Akola and Amravati dlstric-bpnly.

6) SAINT SAl BABA FAIR AT SHIRDI;

INTRODUCTION

Shirdi (Pop. 6,358 in 1971) is one of the reknowned religious places in Maharashtra, that attracts devotees from all strata of society, as well as, distant areas of the state. This place of reverence has been chosen deliberately as (i) This place acquired religious importance during modern times, (ii) A considerable number of devotees visiting this place are drawn from educated classes and (iii) Religious influence of Sai 3aba spread far and wide within relatively short period of time. The principal fair is held on the occasion of the Ram-Navami and continues for following four days in the month of Chaitra, every year. It was started in the year 1898 at the instance of Shri Sai

Baba. In addition to this two other fairs, viz. Guru Pournima . fair on Ashadha Sud. 15 and Shri Sai Baba Punyatithi (death anniversary) on Ashvina sud. 10 are important. -172-

HISTORICAL BACKGROUND

Unfortunately the date and place of birth of this celebrated saint are unknown. Shri Sai Baba first appeared at Shirdi in the year 1854 A.D. at the age of sixteen years. Then he disappeared from there and reappeared in Shirdi in the year 1858 A.D. and lived at this place near his Guru's samadhi till his Maha Nirvana on 15th October, 1918 A.D. It is said that Mhalasapati, a devotee of Khandoba, assigned him name "Sai Baba"

LOCATION

Shirdi is located in 19°54' North latitude and 74°25' East longitude, 83 kilometres north of Ahmadnagar city and 13 kilo­ metres south of Kopergaon (Refer Fig. No. 6.21). Ahmadnagar-

Manmad road passes through this place and is, therefore, easily accessible from south and north. Manmad is the nearest station at a distance of 58 kilometres from this place on the main railway line.

MORPHOLOGY

Shirdi can be divided morphologically into two broad zones : (a) the village that existed before Shri Sai Baba (old settle­ ment) and (b) the later expansion after Shri Sai Baba settled over here, (new settlement (a) The settlement does not conform to any definite geometrical shape, though some of the roads are straight with road junctions (Refer Fig. No. 6.22). The old A t3 C A> ^> 2.2 2 ro 22 2 "S«.Q . ii ro -•' = 5 a X X X X XX c o. «x: a xx'x xx S"P2 c b enca a x':*: x oc2 cO co ro c g o > r^ 00 CM eg co c 2 p !^3 10 3 •Ez Q „ u> -y o -* ro ^J C XT ro o > ro K c — -i: (T3 ->* co n o ro ij ro o "3 ,- or - ro - J Q> ro ro cn ^ X -a => JE .x ^ _x x: ro ro O r-' -S - - -D CO £ ro cn c '35 jc in >Z !-. a Q S S'F O <-3 o •?! O C ro to ro * w CO &S« £ ro -o cn p c >. ro i^- O .s ro *- CJ ro c a^= ro > H>2 •s> c b Z_^Z ro .2x1 ^ CO CO H '^X raja iiird i ;tnu?-5-s ro .h DC CO >- •£ 3 ro s.g g-o £>X-% "a jr T3 TI - - ro-J3 > ro -a T3 • ro co 2 r- ro h CO QJ(X)^ ro ro ""a "a ico F C CO cu ro E !_: ~-o^> x> x> .b .:- x: x: o ro - O 9 -9 2 to o 5 2 co to - ro rj) cn-rj 3 Q ro t- ro . ;r> ;j>to to b ^ „ «X*P O p2 iii|< ro ro CD Cy .*,* <- •- ro fi ro y n _g TJ ^d: CL i- •?...• x Ill | k- i- C C Ul U) a c c: c m r. ro ro ^-q < 5.2 § j*.S c 2 2 3 3 ro ro — rofe o r O x g ro c/ > — . CJ £ SiX-X; Z CC mQ croo Q0J .c5o ZZ CC 2 X co X < c i; - S i— ro —J ro o cn^i ro x a "a ra x: o !

CQ Tr a Z

o i

z K1I £ 2-. < CD O CO I cn co cn x—• a: Q u z < < I CO o < x »— CD z g nQn < < C CO < OS U o < _! < UJ m

< co I Q cr x Z co LU uJ u u a: Z) o o CO X - o CD +* O h- JZ o 00 X r\i CL cc QL o >—i r < CD U_ z CD 1—1 t-H £ O CD o LL_ LXO I CL in < 2 5 -173- portion of the village occurs towards north of the S.T. stand.

The lanes are narrow and irregular and the settlement is considerably densely populated.

(b) The expansion after Shri Sai Baba settled over here took place mainly toward north and West of the old village. The roads in the new settlement are relatively straight. Thought the

Ahmadnagar-Manmad road is fairly wide, the roads and lanes around the main shrine are not that broad and therefore, they are crowded during the period of annual fair.

LAN PUS E

From the point-of-view of landuse, the village can be divided into two distinct zones i.e. the gaothan (old settlement) and the Shri Sai Baba Sansthan (new settlement) (Refer Fig. No.

6.23). The gaothan area is completely settled by individuals, whereas the sansthan area is mainly under public utilization i.e. for religious purpose. More than half the area of Shirdi is under Shri Sai Baba Sansthan, which covers an area of four acres.

The principal temple of Shri Sai Baba and other holy places, office buildings, guest houses and choultries, refreshment hall, garden, hospital, schools and shops dealing in various goods occur in this area. The principal commercial areas of Shirdi lie to the west and north of the Gaothan, along the Ahmadnagar-Manmad road and pimpalwadi road. These commercial areas can be divided into five portions indicated by A, B, C, D and E zones in the figure no. 6.23 for facility of analysis. UJ s (J) w Z) X J o2 o 1H < • II _l *"" fv o 1

1—1 o o -LJ en Nr " o J i—t N i Ul -174-

SPATIAL DISTRIBUTION OF SHOPS AT THE FAIR

The analysis of shop types reveals specialized characteri­ stics associated with a religious place. The shops and establish­ ments have been mapped by the author during the Ramnavami fair in March, 1985. A perusal of Table no. 6.11 and Figure no. 6.22 reveals the observed distribution of shops at the fair along various sections of roads/areas : (A) along the Ahmadnagar-Manmad Raod, (B) along the Pimpalwadi road (C) north and rear (south) of the main temple (D) main bazar to the west of the main temple adjoining the garden (Lendi bag) and (E) near Grampanchayat office.

(A) The spatial distribution of shops and establishments in this area is characterised by a large number of shops selling eatables, fashion goods, ladiesware, photos of Sai Baba etc. These shops extend from S.T. stand to the point of junction with the Pimpalwadi road. The other shops along this route are those selling toys, cotton and woolen garments and grocery. The open agricultural fields to the west of Lendi Bag house dancing parties that entertain the visitors.

(B) The nature of shops along the Pimpalwadi road is quite varied : In the eastern portion one finds mainly a number of eating places, units selling flowers, coconut and prasad, photos of Shri Sai Baba, ladiesware and fashion goods. The middle and western sections of this road are characterised by establishments -175- dealing in ladiesware, saint's photos, fashion goods, flowers, coconut and prasad, toys and garments as it is close to choultries where the devotees of Shri Sai Baba stay overnight.

(C) Shops selling only products of worship as flowers, haldi- kumkum, prasad etc. occur in this part of the bazar as it is immediately adjoining the temple. Shops selling photographs of the saint, ladiesware, toys etc. are located at the rear of the shrine.

(D) Fashion goods, ladiesware, photographs of saint, flowers, eatables, toys and grocery are sold in this portion of the bazar. It has mixed character as it occurs on way to the main shrine from the S.T. stand.

(E) The shops in this part of the bazar near the Grampanchayat office are of temporary nature and<; are installed only during the important fair. Sweetmeats, fashion goods and ladiesware, toys and metallic goods are sold in this area.

REGIONAL INFLUENCE

Since the year Shri Sai Baba arrived at Shirdi in 1858 A.D. ,s he never left this place. Two d^ciples of Shri Sai Baba viz., Shri Nanasaheb Chandorkar and Das Ganu Maharaj have been instru­ mental in diffusing the fame of Shri Sai Baba in areas around Bombay, in Konkan and other parts of Maharashtra through talks and Kirtanas . As a result of these activities rhe religious -176-

influence of this celebrated saint has spread to distant areas of the country in a relatively short period of time.

In order to identify the region of influence of Shri Sax

Baba data has been collected concerning special S.T. buses plying to Shirdi during the Rama-Navami fair (28th to 31st March,

1985) (Refer Table No. 6.12 and Pig. No. 6.24). It reveals ;-i interesting features. The largest number of buses plying from

Manmad to Shirdi mainly carry devotees coming from Bombay by railway. The other important centres are Nasik, Ahmadnagar, Beed and Aurangabad that deserve mention in this regard. It really

shows that the religious influence of Sai Baba extends mainly in the four districts of Nasik, Ahmadnagar, Beed and Aurangabad.

It is to be borne in mind that a considerable number of devotees also travel by private cars, regular S.T. buses and by matadors etc. from various parts of these four districts, as well as, from many centres beyond this region during the fair. Table No. 6.13

and Figure No. 6.25 show the source areas of pilgrims staying overnight at Shirdi. Though the data concerns an off-season week it brings out the fact that a large number of devotees come

from Bombay-Thane area. Secondly a part of them hail from various

distant locations within Maharashtra, as also from, various

adjoining states.

7) KHANDOBA FAIR AT JEJURI '.

INTRODUCTION

Jejuri is one of the religiously and historically important

-177-

places in Maharashtra. The presiding deity of this place

(Khandoba) is an important and widely worshipped god in this region. He is one of the four important gods and goddesses worshipped in Maharashtra, viz. Viththala, Khandoba, Ambabai and

Bhavani. Jejuri is visited by thousands of devotees every year.

People from all communities i.e. Brahmins, Marathas,

(shepherds) and backward classes etc. worship this god and he is family deity of innumerable families in the country. He is in a real sense the folk deity. Eleven important shrines dedicated to

Khandoba are found in and outside Maharashtra as follows :

(1) Kade-karhe-Pathar and Jejuri and (2) Nimgaon (Pune district),

(3) Shegund (Ahmadnagar district), (4) Satara (Aurangabad district), (5) Pali Pember (Satara district), (6) Naldurg

(), (7) Mangsuli (Belgaum district, Karnataka),

(8) Mailarling and (9) Mailar Devergudda (,

Karnataka), (10) Mailar or Manmailar (Bellary district, Karnatake and (11) Mailarpur (Bidar district, Karnataka).

NOMENCLATURE

The god is known by several names as Khandoba, Khanderaya,

Khandenath, Mallari, Mailar, Mailal, Martand, Mailari-Martand,

Mhalsakant, Revaldeo, Revalnath and two Muslim names i.e. 68 Malukhan and Ajmatkhan . However, the most popular names are Khandoba, Mailar and Maillari. His names also point out that he is the combination of Shiva, Bhairava and Surya. The two Muslim names of Khandoba point to the influence of Muslim rule in this -178- area. The name Malukhan has originated from Mallari and it is said that the name Malukhan (for Khandoba) is still used by j Muslim devotees of the goA and the practice of religious begging (jogva) is indicated as Malukhan*s gada. The word 'gada' in Persian language means begging. The second Muslim name Ajmathkhan is ascribed to Aurangzeb according to the experts. According to a legend Aurangzeb wanted to desecrate the god but in his effort the military contingent was attacked and driven out by bees. Aurangzeb evidently accepted the sacredness of this place and gave the name of Ajmatkhan to the god. Ajmat in Persian-Arabic language means very sacred

HISTORICAL BACKGROUND

According to epigraphic evidence and the remains found around Khandoba*s temple it is surmised that this god existed 70 during the early Hindu period i.e. 9th century A.D. . However,. the temple at Kade-Karhe-Pathar is the oldest one7 1 . Since this place is away from the mediaeval highway, the god Khandoba migrated, it is said, to Jejuri for facility of the pilgrims who come from distant parts of Maharashtra, Karnataka, Andhra Pradesh, 72 Tamilnadu and Madhya Pradesh etc.

Historically Jejuri is an old place located along the mediaeval highway. Jejuri has been popular religious place over at least past one thousand years. Due to its location along highway it has been visited by passing Muslim and Hindu armies -179-

during the past. The temple, therefore, occurs on a small hill and is duly fortified.

LOCATION, SITUATION AND SITE

Jejuri town is located in 18°10' North latitude and 74°9* East longitude. It is located to the south-east of Poona along Poona-Bangalore railway line and Poona-Baramati road via Saswad (Refer Pig. No. 6.26 and 6.27) at a distance of about 46 kilo­ metres. It is located in Karha river valley and is not off from the tip of spur on the top of which Kade-Pathar is located (97 5 metres above sea level). It occurs along old Poona-Satara Road (Refer Fig. No. 6.28) and has been mentioned in the annals of mediaeval history. Presently, it is in Purandhar tahsil and is important mainly as a religious place. It is a local market centre and due it's location on the margin of droughprone area, A agricultural development is not significant.

EVOLUTION AND MORPHOLOGY

Due to its location along mediaeval highway it developed in an interesting way. The old settlement is on relatively level land not far away from Peshve tank. This settlement is indicated by Maruti and Datta temples (Refer Fig. No. 6.29). The settlement of backward class people and burning ghat occurs to the east of the road in old Jejuri. The Muslim settlement occurs a little away from the old settlement around a mosque not far away from the highway. This area is characterised by zigzag roads leading

SITUATION OF JtJURI

i ) VJ oLc s • ' r

N A

0 b i Source Toposheet No- 47— and A?—

FIG.6-27 MAP SHOWING OLD HIGHWAY PASSING THROUGH JEJURI FT

^n (Ml

I I • HIT "I I I • I l.i. — Published according to Act of Parlioment by John Walker, Geographer to the Hon,b'e East India Company, Sept 8th, T854. ( p.art Map) - "'•

FIG. 6 28 Old Highway EVOLUTION OF JEJUR1 TOWN I ANCIENT SETTLEMENT II MUSLIM SETTLEMENT III MARATHA AND LATER SETTLEMENT

FIG.6-29 -180-

to the mosque. Most of the Muslim population occurs in this area.

During the Maratha period settlement of Maratha, and other communities took place between the old settlement and the

Muslim settlement. Maratha sardars constructed wells, tanks and several temples to the west of the Muslim settlement and also between the ancient and the Muslim settlement.

The road pattern of the settlement is characterised by two features : (1) The roads converge at the three squares along the highway viz. near primary school, near Nagarpalika office and near Hutatma smarak (Martyr's memorial). (2) They are oriented towards the Khandoba temple.

The Khandoba temple's old approach is found towards east, where as, the present approach consisting of several steps is in the north of the temple. Being a religious place the main temple is surrounded on two sides by various temples and tanks. Even now, this is primarily a religious place and the main functions that the people perform are related to itf^s religious function only. It is a small town as mentioned earlier, and the settlement is compact only around the mediaeval Muslim settlement and along the main road leading to the Khandoba temple.

LANDUSE

Landuse pattern of Jejuri is characterised by : -181-

(1) Religious landuse to the north of the main temple along the

east-west road (2) commercial landuse is important along the north-south oriented Malhar road. Many of the shops here deal in products of worship as flowers, coconut/ prasad, kumkum etc.

(3) Agricultural landuse is restricted to narrow strip around

the tank (4) Residential landuse occurs along the principal roads and link roads (5) A few administrative offices

are located on the other side of the Pune-Phaltan highway, where plenty of open space is available. The Muslim burial ground, burning ghat, weekly market, S.T. stand etc. are also located on the other side of the Pune-Phaltan road (Refer Pig. No. 6.30).

SHOP TYPES AT JEJURI

Jejuri is mainly a religious place and therefore, it is it's main function. The shopping zones occur along Malhar road and at the foot of the temple (Refer Table No. 6.14). The shop types along Pune-Phaltan road are of mix sort. They consist mainly of eating places and cycle repairing shops etc. The shops selling articles of worship as flowers, kumkum, haldi powder, coconut and other articles, as well as, those selling bangles, toys are found along the Malhar road (Refer Photograph No. 42).

REGIONAL INFLUENCE

Four annual fairs are held at Jejuri : (l) From Margashirsha

Sud. 1 to 6, (Champashasti), (2) on Pousha Pournima, (3) on Magha

Pournima and (4) on Chaitra Pournima. The biggest fair is held in FIG.6-30 -182-

the month of Chaitra and has a congregation of about thirty thousand devotees.

Devotees attending the fair are mostly drawn from Vidarbha region, Dhule, Jalgaon, Bombay, Junn«ar, Pune, Nasik, Satara, Wai and Kolhapur etc. Chief worshippers of Khandoba are Dhangars and

Marathas, who come from all the surrounding districts and even from other states.

On the basis of data collected from State Transport offices at Pune and Ahmadnagar, one finds that the extra buses ply between Jejuri and various places in Maharashtra during the main

Chaitri Fair (Refer Table No. 6.15 and Figure No. 6.31). The highest number of special S.T. Buses for Chaitri fair is from

Pune, followed by Sangamner and Baramati. The regional influence of god khandoba seems to be mostly in the district of Pune and

Ahmadnagar.

8) SHRI FAIR AT SHEGAQNI

INTRODUCTION

The town of Shegaon is famous for the samadhi of Shri

Gajanan Maharaj. It attracts a large number of pilgrims from all over Vidarbha region and also from distant parts of Western

Maharashtra.

HISTORICAL BACKGROUND

The town has come into lime-light of late and has acquired TRIPS OF SPECIAL S. T. BUSES FOR JEJURI FAIR

9th, 10th. 11th MARCH 1986

0 20 40 bO 80 MjS Scale

FIG. 6-31 -183-

religious importance due to the Saint Shri Gajanan Maharaj.

According to some sources Shri Gajanan Maharaj might have been

either the descendant of the Nanasaheb who led the war of

independence of 1857 A.D. and lived in obscurity after his

defeat at the hands of the British, or of those patriots who

fought in the battle along with the Peshwa and who were putting up at Patkheda in Vidarbha at the foot of the Satpuda range.

Shri Gajanan Maharaj breathed his last on 8th September, 1910 A.D. 73 (Rishi Panchami)

LOCATION

Shegaon is located in 29° 45' North latitude and 76° 49' East longitude and is a municipal town in Tahsil , district Buldhana. It is a railway station on the Bombay-Nagpur main railway line, at a distance of 547 kilometres from Bombay and 291 kilometres from Nagpur.

Figure No. 6.3 2-A showing places consecrated by Shri Gajanan Maharaj speaks for itself. The temple dedic a-ted to Shri Gajanan Maharaj is to the north-east of the town and occupies about a hectare of land (Refer Photograph No. 43). The other places consecrated by him are few in number, as indicated in the said map. This religious place does not attract large crowds of devotees and, therefore, no choultries are found outside the temole complex. MAP SHOWING PLACES VIS1TEO BY • SHR1 GAJANAN MAHARAJ

®SHEGAON 1) :)TEIHARA UKARANJA UKAIAHBKASUR

*->•\o *

DISTRICT iowoAwr

•OKM

FIG.6-32 -184-

FAIRS AND REGIONAL INFLUENCE

The main fair is held in the bright half of the Chaitra (March/April) every year for five days (Chaitra sud. 8 to 12), Approximately 10,000 to 13,000 pilgrims assemble to worship the Samadhi of the saint during the fair. In addition to this fair two other occasions are celebrated i.e., the day of appearance of Shri Gajanan Maharaj at Shegaon (Magh Sud.7) and the death anniversary of the Saint (Bhadrapad sud.5).

As regards the regional influence, it is gathered through field enquiries that most of the devotees gathering at the main fair are drawn from Buldhana and Akola districts with a rela­ tively small number coming from adjoining Jalgaon and Amravati districts. This is corroborated by the information mapped in figures No. 6.32B and 6.33. The former shows details of places visited by Shri Gajanan Maharaj during his life time. Most of tl places occur in northern parts of Buldhana and Akola districts and only a few occur in Amaravati district and beyond. Similarly in the other map showing students' zone of Shri Bhagwat Vidya Mandir, founded by Shri Gajanan Maharaj Sansthan, one fine that most of the places from where the students are drawn are from Buldhana and Akola districts (Refer Photograph No. 44). In other words, the zone of influence of Shri Gajanan Maharaj is not beyond Buldhana and Akola districts. STUDENTS' ZONE OF N SHRI BHAGWAT DHARMA VIOYA MANDIR

CHAPATGAON 0 20 40 CO &0KMS.

SOURCE: SHRI GAJANAN MAHARAJ SANSTHAN ,SHEGAON

FIG. NO.6-33 -185-

9) BARASHIV MARUTI FAIR AT RANJALA;

This place has been taken into consideration as : (1) it is a Hindu sacred place, (2) it is located on the fringe of the village Ranjala but away from the settlement and (3) it is a medium-size fair that meets on Maghi Pournima day.

LOCATION

The Maruti temple is located one kilometre north-east of

Ranjala village (Tahsil Basmat, Dist. Parbhani). It occurs alone

the Parbhani-Hingoli road and the place is served by regular S.3 buses.

FAIRS

The fair is held from Maghi Pournima to Magh Vad. 5

(January/February), when about 10,000 to 13,000 people gather

from various places in Parbhani district. Besides this fair,

devotees also gather at this shrine on every Saturday as it is

considered to be a sacred day by the devotees of Maruti. The number of such weekly visitors is not much.

SHOP TYPES

The important articles sold in the fair include flowers, doob grass, Haldi, kumkum, coconut, prasad etc. Other articles sold here are ladieware, bangals, clothes, grocery etc. Stalls dealing in articles of worship indicated above and ladiesware etc. are located close to the main gate of temple. Eating places -186-

establishments offering entertainment, shops selling cloth, metallic ware etc. occur in the other three directions surrounding the temple, for obvious reasons.

The highest number of itinerant traders comming to the a fair are from JawalA followed by Basmat, Aundha, Jintoor and several other places within the district of Parbhani, due to

facility of S.T. services and nearness to the place (Refer Fig.

No. 6.34). It may be noted here that occasionally when the

Barashiv fair at Karanjala and the Turab-UL-Haq fair at Parbhani fall on the same day, as it happened in the year 1985,- it tells adversely, upon the volume of business, particularly of the itinerant traders. REGIONAL INFLUENCE

Since Maruti temples are quite numerous their fairs acquire generally only local importance. Considering this aspect the

Barashiv Maruti fair appears to be considerably big, as this temple is located along old road and is located in a fertile area.

It exerts religious influence on a relatively small area consisting of Basmat tahsil and parts of Jintoor and Hingoli tahsils only.

10) TURAB-UL-HAQ FAIR AT PARBHANI !

INTRODUCTION

Parbhani is known for its fair of Shah Turab-Ul-Haq. This SPATIAL DISTRIBUTION OF ITINERANT TRADERS VISITING MARU TI AT BARASHIV(0IST.PARBHANI)1985 \ # VA J/Y I If i i S. \. * t / / » / / ' 1 / / ' \j\ i < (&* l V \

/ ^r" jr jr

f^N \\ili \^ \\ c §2f ^W J,J$r A^ V*-** s\\ •'Vlmf/^' <7 ^^*-*^x ,,s J *s te—»»^ ^""^"-•-C >»? "^mo"-" =5 / s"~~ —•^^~^ S=-^. ImC

-n"""""" ~,«,T« \ _^wmm / »

^TPARBHANIjir ****^^^ 5 ! x^' l^^P - ; 'V. ^" r //I vt \ J / » /^v / /nil %~A / S * <„K/ j$& M. /-Hi ^x \f/ 6 \ —n

* 0 10 20 30KM i P Ftgacpa I" J Q BB^B FAIR OF FEBRUARY V.198S w&zrUT /I / V. TAMSIL BOUrCtoRY

|

FIG.6-34 • -187-

place has been selected for field study as : (l) it contains a Muslim sacred place that houses the tomb of Saint Turab-Ul-Haq and (2) it is visited by people from various communities.

NOMENCLATURE AND HISTORICAL BACKGROUND

The saint is commonly known as 'Turat Pir' meaning a Pir or Saint who bestows favours immediately. Shah Turab-Ul-Haq dargah is the oldest tomb in the town and is about 370 years old.

The original construction was a small earthen tomb which was 74 later converted and given its present form

LOCATION

Prabhani, the headquarters of the district, is located in 19° 15' North latitude and 76° 45' East longitude. It occurs in the fertile Godavari basin and is located on the Manmad-Kacheguda railway route. It is connected with the neighbouring district places by all weather roads on which state transport buses ply regularly. It is also a junction on the Manmad-Kacheguda railway line. A loop line links Parbhani with Parli-Vaijnath, a town of historical and religious importance. The dargah of Shah Turab-Ul- Haq is about 3.21 kilimetre away from the Parbhani railway station and lies on the fringe of the city.

FAIR

A big fair (Urus) is held from 2nd February to 6th February, when about 50,000 to 60,000 people from various castes and -188- religions gather to make offerings to the saint. Besides this fair, devotees also gather on Fridays (Jumrna, the Muslim sacred day) at the Shrine of the saint for offering prayers,

SHOP TYPES

Many stalls dealing in various items and establishments offering items of entertainment are opened during the fair in the open space around the shrine. The important products sold in the stalls include flowers, incenssticks, ood, prasad (battase, rewadi, lahi-charmura, chana gram) ladieware, toys, garments, metallic utensils, Plasticware etc. This sort of prasad is typical of a Muslim fair. The items of entertainment include circus, cinema, dancing parties, cradles, various exhibitions, wrestling bouts etc. as found usually in other religious fairs. Stalls selling products used in worshipping as flowers, prasad etc. occur close to the gates of the shrine, where as others are located beyond them following road to Parbhani city and surrounding open spaces.

REGIONAL INFLUENCE

The itinerant traders coming to the fair are mostly from Marathwada, Vidarbha, Bombay and Hyderabad. The highest number of itinerant traders comes from Nanded followed by Bombay and Hyderabad (Refer Fig. No. 6.35). It is because these places are connected to Parbhani by railway lines. Incidentally, since the Barashiv Maruti fair at Karanjala and Turab-Ul-Haq fair at SPATIAL DISTRIBUTION OF i f ITINERANT TRADERS VISITING TURAB-UL-HAQ FAIR AT PARBHANI (FEB. 1985)

r" mi. or j.—*

21WALMU*

r» ALIBAC OtAMI ItPAftWA • ) L**A n LOnSAAH •It* ""V^0 UOiiMMI

DISTRICT BOUNDARY

• JO *•» M M«»

DATES OF FAIR 2 TO Sth.FEBRUARY. 1%5 FKOM SOiAPUA

SOURCE: FIELD INFORMATION

FIG G-3S -189-

Parbhani coincided on 2nd February, 1985, therefore, the

itinerant traders of Jawala, Basrnath, and Aundha etc. who

visited the Maruti fair lost the business they usually make

at the Parbhani fair and vice versa. Usually all itinerant

traders first make business at Parbhani fair and then arrive

for Maruti fair at Karanjala.

Special S.T. buses ply between Parbhani and various tahsil places of the district during the fair. The maximum number of special S.T. buses, ply between Gangakhed and Parbhani followed by thos^ coming from Basrnath and Hingoli (Refer Fig. No. 6.36).

Several people travel by railway, bullock carts and bicycles.

It shows that the tahsils of Parbhani, Gangakhed, Basrnath,

Hingoli, Jintoor and Pathri constitute the region of religious influence of the Turab-Ul-Haq shrine.

11) HAJI MALANG FAIR AT HAJIMALANGWADI:

INTRODUCTION

This place acquired religious importance due to the occurence of tomb of the saint Malang Baba or Haji Abdul Rahman, an Arab Missionary.

NOMENCLATURE AND HISTORICAL BACKGROUND

Malang-gad, also known as "Cathedral Rock" due to the broken outline of its besalt crest, was once a strong hill fort, and among Thane hills it was one of the most picturesque and TRIPS OF SPECIAL S. T. BUSES FOR TURAB-UL-HAQ FAIR .1985

PARTUR

PA I

GANGAKHED 10 20 30KM,

2 TO Sth FEBRUARY '9ft 5

SOURCE S.T OFFICE. PARBHAN

FIG.6-36 -190 the most difficult one to climb. Haji Abdul Rahman arrived with a number of followers and settled on the lower plateau of the J 75 hill during the regin . of Nana Raja 825 years ago . The Arab trading links with several centres along the west coast of India during the ancient times are well known. Here they are in the form of diffusion of Islam by an Arab saint in the coastal district of Thane. The dargah is said to have been built by the forefathers of the present Hindu Priest, Gopalrao 76 Krishnaji Ketkar, some 775 years back LOCATION

Brahmanwadi is 15 kilometres away from Kalyan, the head­ quarters of the Tahsil of the same name. The village has no other importance except the dargah of Haji Malang Babav which is situated on the hill and the devotees reach Brahmanwadi by S.T. buses for proceeding towards dargah on foot (Refer Fig. No. 6.37). State Transport buses ply regularly from Kalyan to Brahmanwadi. The path leading to the dargah on the hill is very steep, as the hill rises almost vertically from the plain at Brahmanwadi. One has to climb a narrow path of about five kilo­ metres from Brahmanwadi. From the base at Brahmanwadi almost to the tomb of the Haji Malang Baba, masonry and Katcha stone steps have been laid by the devotees from time to time.

Along the same path there are some Hindu and Muslim shrines viz., Haji Baktawar dargah(Pahili Manzil) t IXirga Mata temple, Sai Baba, Haji Sultan Saha dargah (Dusari Manzil) and Mahadeo temple /

PANCH PEER MOO

-V"

200

300

•400 11 /

'000 0 '-0 00 6 0 CO 1200 UODMHStS

NOTE COwlOufi^i Is MtrflES LOCATION MAP OF HAJI MALANG DARGAH (DI5T. THANE)

SOURCE : TOPOSHEEI NO U- ANO PERSONAL VISIT.

FIG. 6-37 -191-

on way up the hill. Five dargahs of the main disciples called

Panch Peer occur to the north of Haji Malang dargah on a relatively level ground. The presence of Hindu shrines near

Muslim dargahs can be explained on the ground that : (1) Temples dedicated to Hindu gods used to be built along path leading to the fort in the hills during the past and (2) since a sizable part of devotees of Haji Malang Baba also belong to Hindu community and the traditional priest is a Hindu Brahman, it is quite understandable that temples dedicated to Hindu gods have been built by devotees during past several centuries at this place.

FAIR

Though the fair is held in honour of a Muslim saint its duration is determined according to the . It commences from Magh Sud. 12 and ends on Magh Vad. 2. The principal day of the fair is Maghi Pournima (Full Moon) day.

People belonging to different religions and castes attend the fair in considerable number. The total congregation is estimated to be about 75,000 people over the period indicated above.

SHOP TYPES

Shops selling flowers, incensesticks, dhup, prasad etc. eating places and cold drink booths are located on the small plateau on the hill. Some stalls selling these goods are also found here and there along the curvilinear route from -192-

Brahmanwadi to Hajimalang wadi near the top of hill. Two clusters of shops occur close to two darghas of Hajimalang's disciples on small pieces of level grounds (Pahili Manzil and

Dusari Manzil) on the way.

FREQUENCY DISTRIBUTION OF PILGRIMS VISITING HAJI MALANG

ACCORDING TO MONTHS

Table No. 6.16 and Figure No. 6.38 show that the highest number of devotees visiting Haji Malang is in the month of

February followed by January, December and October. It means highest number of people visit the place during the main festival in February. But the increase in the number of devotees visiting the shrine in the month of October can be explained on the ground that it is following the Kharif harvesting season after cessation of the monsoon. The lowest number of visitors is found during the monsoon months, as expected.

REGIONAL INFLUENCE

It is surmised on the basis of field observations that its influence is mainly found in , though devotees from other areas of Western Maharashtra also visit the place.

12) MOUNT MARY'S FAIR AT BANDRA (BOMBAY)

INTRODUCTION

Mount Mary's fair at Bandra is the only important fair of the Christian community in Maharashtra. This can be explained on luVMNVwuvaa ' JJIJJU IVAVHJUV.J wvay jjdiios

HiJtWW

Aax?naa3d

s&,AbvnNvr

H38W333Q

(0 m d38W3/\0N 7* CO LL < UJ _i O ^ b3aoioo < r ^ u z. L_ i—oi i—i 01 —> 2 d38H3id3S 3 < LLI _L i—i z LD cc CD < ro isnonw 1— 7 _L in V—I i— o 1—1 1— -i—• i— Q 1—1 Ainr CO ^ I > in >—i 00 o > "Z. 3Nnr LU 10 3 2 a. C5 >—• < UJ cr AVW cr o Li_ _) Q_ O •78, ~II«dV

-1 T" —T" O o o a o o o o o o O o o o o o o o o o o o en LD LO m r>4 iWIdOUd JO ON -193- the ground that Christianity was introduced from the West Coast by the PortuguesA and the British powers and since the Mount Mary's church at Bandra happens to be one of the oldest churches in this part of the country and a large part of the Christian community in the state is concentrated in Greater Bombay and Thane districts, therefore, it is no wonder that Mount Mary's church has acquired great significance attracting large congregation of people belonging to Christian and other communities at the fair. The fair is held in honour of Mount Mary and is celebrated during the week (Sunday to Sunday) following the feast on the 8th of September.

HISTORICAL BACKGROUND

According to Braz Fernandes, the shrine of Mount Mary was 77 founded in the year 1566 A.D. . On the basis of the available literary sources one can safely infer that although some sporadic attempts at conversion might have been made before year 1568 A.D. the church dedicated to Mount Mary must have been 78 constructed some time between 1568 and 1570 A.D. . The church of Mount Mary was famous as a place of pilgrimage and was much frequented by Christians and non-Christians alike during 1679- 79 87 A.D. . Bandra was invaded by a pirate army of the Muscat Arabs who, hoping to find treasure, attempted to ransack the shrine, some time between 1698 to 1701 A.D. When they were dis­ appointed in their expectations, they intended to set fire to the church, when a huge army of angry bees attacked them so cruelly that they were forced to abandon their evil intentions and leave in such a hurry that they even left the arms they -194-

carrled behind them. Dark days came again with the Maratha invasion of Salsette in 1739 A.D., when the Marathas overran the island of Salsette, destroying churches and shrines in their wake . The church was rebuilt in the year 1761 A. D.

LOCATION

The church of Mount Mary is situated on a verdant hill-top, opposite the Mahim causeway and overlooking the sea. The nearest railway station to reach the place of Mount Mary is Bandra on the suburban section of the Western Railway. There is a regular

BEST bus service from Bandra station to the foot of the hill.

FAIR

The week long fair commemorating the birthday of Mary is celebrated with traditional gaiety at the Mount Mary Church.

People belonging to Christianity and various Hindu castes attend the fair in considerable number. The total congregation is estimated to be 3,00,000 people over the period of one week.

SHOP TYPES

Shops selling religious figures of Mount Mary, candles, rosaries and crosses etc. are located on the steps leading down from the church. Some stalls dealing in eatables and those offering small entertainment items are also found along the road leading down from the church to the foot of the hill.

Cultural and music programmes, and other items of onnouncu'.'.LwL -195- are offered to the visitors at the September Garden during the fair.

SPECIAL BEST BUS SERVICES AT THE MOUNT MARY FAIR (FROM 8-9-1985 to 15-9-1985)

Table No. 6.17 shows that highest number of special BEST buses operating during the fair occurs on Sunday and those of Saturday and Sunda^y put together cover 41.5 percent of the total. It means the highest number of people visit the place during last two days of the fair. This can be explained on the ground that these days are holidays and the Sunday is auspicious day for Christian community. It may be noted here that since the first Sunday of the fair was 'Gokul Ashtami day in 1985, therefore, the traffic on this day was less than expected.

REGIONAL INFLUENCE

On the basis of field enquiries it is found that Mount Mary's influence is mainly found in Greater Bombay and Thane districts in particular, though devotees come in small number from other areas of Western Maharashtra as well, to this place.

A consideration of the spatial distribution of religious population in the study area has been accomplished in the next chapter on the background of the studies presented earlier concerning the religious landscape, religious organization and movement of religious population. -196-

REFERENCES

1. Bhardwaj, S.M. (1973), "Hindu places of pilgrimage in India", Thomson Press India Ltd., , pp. 2-5.

2. Leokum, Arkady (1986), "Lots More, Tell me why", Hamlyn Publication, London, p. 113.

3. Deshpande CD. (1941), "Market Villages and Periodic Fairs of Bombay Karntaka", in the Indian Geographical Journal, The Journal of the Madras Geographical Association, Vol. XVI, p.4.

4. Andre Allix (1922), "The Geography of Fairs : Illustrated by Old-world Examples", Geographical Review, Vol. XII, No.4, New York, p. 534.

5. Sopher, David E., (1968), "Pilgrimage circulation in Gujarat", Geographical Review, Volume LVIII, New York, p. 392.

6. Deleury G.A. (1960), "The cult of ", Deccan College Post-graduate and Research Institute, Poona, p. vii.

7. Khare G.H. (1963), "Shri Viththal and Pandharpur", (Marathi), Khare G.H., Pune, p. 48.

8. Ibid, pp. 49-50.

9. Ibid. p. 50.

10. Bahirat B.P. (1972), "Varkari Sampradaya : Rise and Development" (Marathi), Venus Prakashan, Pune, p. 3.

11. Ibid. pp. 1-2. -197-

12. Deleury, G.A. (i960), op. cit. p.2.

13. Bahirat B.P. (1972), op. cit. p.5.

14. Ibid. p.3.

15. Deleury G.A. (1960) op. cit. p.2.

16. Ibid. p. 24.

17. Khare G.H. (1963), op. cit. p. 59.

18. Deleury G.A. (I960), op. cit. p.7.

19. Bahirat, B.P. (1972), op. cit. p. 37.

20. Kamat, A.P. (1984), "Life and reconsideration of Hindi- Marathi Poems of saint Namdeva" (Marathi), Ph.D. Thesis, University of Poona, Pune, p. 234-60.

21. Khare G.H. (1963), op. cit. p. 67.

22. Maharashtra State Gazetteer of Solapur District, Bombay, 1977, pp. 315-20.

23. Ranadive B.T. (1930), "Population problems of India", Ed. By Vakil C.N., Longmans, Bombay.

24. Kulkarni K.P. (1971), "Marathi (A.D. 983) to A.D. 1600)", Maharashtra State Gazetteers, Language and Literature, Bombay, p. 10.

25. Ibid. p.10.

26. Ibid. p. 10. -198-

Manzoor Fazili (1985), "Geography Behind Religious Personality of Kashmir", Geography of Jammu and Kashmir, University of Kashmir, Srinagar, p. 160.

Kulkarni K.P. (1971), op. cit. p. 10.

Several Poems of Mulla Ali Abbas devoted to Viththala have been published through the volumes of religious Journal", Geeta Darshan", Pune, e.g. issues of May, June and September, 1978.

Karve (Mrs) I. (1962), On the Road : A Maharashtrian pilgrimage, The Journals of Asian Studies, Washington, Vol. XXII No.l (November), pp. 13-29.

Khare G.H. (1963), op. cit. pp. 30-45.

Dhere R.C. (1981) Shri Viththalachya Adya cha Shodha, Kesari, Pune, dated 15.2.1981.

Deleury G.A. (1960), op. cit. p. 28.

Ibid. p. 33.

Ibid. p. 39.

Ibid. p. 40.

Ibid. p. 46.

Ibid. p. 47.

Khare G.H. (1963) op. cit. pp. 18-20.

Daily Kesari, Pune, dated 21.7.1983. -199-

Daily Sakal, Pune, dated 8.7.1986.

Khare G.H. (1963), op. cit. p. 67.

Census of India 1961, Volume x, Maharashtra, Part VII-B, Fairs and Festivals in Maharashtra, Govt. Publication, Delhi, 8, 1969, p. 194.

Khare G.H. (1958), "Maharashtrachi char Daivate", Khare G.H., Sadashiv Peth, Pune-2, (Marathi), p. 182.

Ibid. p. 18 2.

Amladi D.R. (1962), Research Assistant, "Tulja Bhavani", Govt, of Maharashtra, p. 2.

Shri Tulja 3havani Kathasar Ani Upasana, Manas Prakashan, Karoul Bag, Delhi 5, (Marathi), p.6.

Khare G.H. (1958), op. cit. p. 162.

Kulkarni D.M. (1920), "Maharashtrachi Kulswamini Arthat Shri Tulja Bhavani", Jagaddhichhu Press, Shanivar Peth, Pune (Marathi), p. 176.

Ibid. p. 176.

Khare G.H. (1958), op. cit. p. 180.

Kulkarni D.M. (1920), op. cit. p. 176-177.

Census of India, 1961, Vol. X. op. cit. p. 196.

Census of India, 1961, Volume X, Maharashtra Part VII-B, op. cit. p. 125. -200-

Ibid. p. 125.

Gazetteer of Bombay State District Series - Volume XX, Gazetteer of the Bombay presidency, Poona District, the Government of Central Press, Bombay, 1954, p. 627.

Census of India, 1961, Volume X, Maharashtra, Part VII-B, op. cit. p. 99.

Ibid. p. 99.

Maharashtra State Gazetteers, Nasik District, Govt, of Maharashtra, 1975, p. 1030.

Census of India, 1961, Volume X, op. cit. p. 100.

Ibid. p. 101.

Ibid. p. 211.

Dandekar G.N. (198 2), Shri Gadge Maharaj, Majestic Book Stall, Bombay, (Marathi).

Maharashtra State Gazetteers, Amravati District, Govt, of Maharashtra, 1975, p. 654.

Gunaji, Nagesh, V. (1982), "Shri Sai Baba Satcharitra", Shri Sansthan Publication, Bombay, p. XVII and 23 0.

Ibid. p. XVII.

Khare G.H. (1958) op. cit. p. 80.

Ibid. p. 145. -201

69. Ibid. p. 150-52.

70. Ibid. p. 170.

71. Ibid. p. 81.

72. Ibid. p. 80.

73. Maharashtra State Gazetteers, , Govt, of Maharashtra, 1976, pp. 792-93.

74. Maharashtra State Gazetteers, Parbhani District, Govt, of Maharashtra, 1967, p. 575.

75. Maharashtra State Gazetteers, Thane District, 1982, p. 1021.

76. Census of India, 1961, Volume X, Maharashtra Part VII-B, op. cit. p. 82.

77. Gracias P.H. (1964), "Behold All Generations, (A documented history of the origin of Christianity in Bandra and of the Shrine of our Lady of the Mount)". Examiner Press, Port, p.21

78. Ibid. p. 22.

79. Ibid. p. 39.

80. Ibid. p. 40.

81. Ibid. p. 41.