PRG. 172 B (N) 1,000

CENSUS OF 1961

VOLUME XIV

.

PART VII-B

FAIRS & FESTIVALS

c. S. GUPTA OF THE INDIAN ADMINISTRATIVE SERVICE Superintendent of Census Operations, Rajasthan 1966

PREFACE

Men are by their nature fond of festivals and as social beings they are also fond of congregating, gathe­ ring together and celebrating occasions jointly. Festivals thus culminate in fairs. Some fairs and festivals are mythological and are based on ancient traditional stories of gods and goddesses while others commemorate the memories of some illustrious pers

In the pages that follow an attempt is made to present notes on some selected fairs and festivals which are particularly of local importance and are characteristically Rajasthani in their character and content. Some matter which forms the appendices to this book will be found interesting. Lt. Col. Tod's fascinating account of the festivals of will take the reader to some one hundred fifty years ago. Reproductions of material printed in the old Gazetteers from time to time give an idea about the celebrations of various fairs and festivals in the erstwhile princely States.

Sarva Sbri G. D. , M. Com., R. C. Bhargava, M. Com., B. R. Gulati M. Sc. (Anth.) and Shamsher Singh, M. Sc. (Anth.), Investigators of this office, have built up the series of notes on the fairs contained in this Volume. The note on the festival has been contributed by Shri G. R. Gupta, M.A., LL.B., Senior Supervisor of this office, The line drawings are done by Shri L. R. Pendhar­ ker. Photography for this Volu.-ne was done by Shri P. C. Acharya and Shri B. R. Gulati which was supplemented by obtaining a few photographs from the State Director of Public Relations. Shri Sri Narain, Music Compiler of this office, prepared the staff notations of songs sung at various occasions.

Dr. U. B. Mathur, Deputy Superintendent of Census Operations has helped me in editing this work while Shri S. R. Luhadia, Tabulation Officer bas seen it througb the press. I thank them all.

I am grateful to Shri Asok Mitra, Registrar General, India and Dr. B. K. Roy Burman, Officer on Special Duty, who very kindly helped me at various stages of this work.

Ram Bagh Palace Annexe C. S. GUPTA Superintendent, I'st September, 1966. Census Operations, Rajasthan. CENSUS PUBLICATIONS for Rajasthan State

The Rajasthan 1961 Census Publications, which will have volume No. XIV in All India Census series. will be published in the following parts :-

Part I-A General Report. Part I-B Subsidiary Tables. Part II-A General Population Tables (A Series) and Primary Censu6 Abstract. Part II-B (i) Economic Tables (B Series, Tables I-IV). Part lI·B (ii) Economic Tables (B Series, Tables V- IX). Part II-C (i) Cultural Tables (C Series). Part n-c (ii) Migration Tables (D Series). Part III Household Economic Tables (B Series, Tables X-XVII). Part IV-A Report on Housing and Establishments. Part IV-B Housing & Establishment Tables (E Series). Part V-A Tables on Scheduled Castes and Scheduled Tribes. Part V-B Ethnographic notes on Scheduled Castes/Scheduled Tribes. Part VI-A to F Survey of Selected Villages. Part VII-A Survey of Selected Crafts. Part VII-B Notes on Selected Fairs & Festivals. Part VIII-A *Census Administration Report (Enumeration). Part VIII-B *Census Administration Report (Tabulation). Part IX-A & B Census Atlas.

A separate District Census Handbook prepared by this office will be issued by the Government of Rajasthan for each of the 26 districts.

II- Not for sale FOREWORD

Although since the beginning of history, Court of Murshidabad as well as to the Bast foreign travellers and historians have recorded the India Company, the Supreme Court, etc ...... the principal marts and entrepots of commerce in Nabadwip Panjika under the imprimatur of India and have even mentioned important festivals Nabadwipadhipateranugya was accepted by all the and fairs and articles of special excellence available landlords of ." This Nabadwip Panjika in them, no systematic regional inventory was which remained the standard almanac for Bengal attempted until the time of Dr. Francis Buchanan­ continued in use throughout the first half of the Hamilton in the beginning of the nineteenth nineteenth century and each issue contained a list century. One of the tasks set before him by a of important fairs and festivals in every district. resolution of the Governor-General-in-Council in A valuable almanac was that published by the 1807 was "to examine with as much accuracy as Vern;:tcular Literature Committee's Almanac local circumstances will admit": "an account of published in 1855-56 ( 1262 B.S.). It gave an the various kinds and amount of goods manufac- account of 309 famous fairs of Bengal in its tured in each district ...... the ability of the country second part. The Gupta Press Panjika or almanac to produce the raw materials used in them ...... _.. which virtually replaced Nabadwip Panjika made bow the necessary capital is procured, the its first appearance in 1869 and continued to situation of the artists and manufacturers, publish a useful list of important fairs and the mode of providing their goods ...... _. festivals in the country. But this list was by no commerce: the quantity of goods exported means exhaustive nor were W. W. Hunter's which and imported in each district; the manner he published with each Statistical Account. of conducting sales, especially at fairs and markets." Meanwhile native crafts, industries and objects of artistey decayed rapidly and thoroughly That he discharged his duty very thoroughly as a result of the East India Company's policy of will appear from his statistical accounts of Mysore extinguishing them, and official interest in fairs and the northern districtll of Bengal and . and festivals declined, although these occasions, divested of much of their glory, stilJ continued to The great Revenue Surveys of the middle attract livestock, grain merchandise and handi­ of the nineteenth century made no attempt in this crafts from far and near. The Imperial Gazetteers direction, and accounts of fairs and festivals in published betwet:n 1880 and 19 I 0 gave a minor districts were neglected until W. W. Hunter took place to these important seasonal markets or up the compilation of statistical accounts again in temporary inland ports. Even the District the last quarter of last century. For the purpose Gazetteers, which still are the fullest and most of notifying holidays in the East India Company's compact accounts of districts, make but casual offices the Board in Calcutta had since 1799 been mention of fairs and festivals in the country and in the habit of "procuring an accurate Bengalee attach little economic importance to them. almanac properly authenticated by brahmanical astronomy" from the Nabadwip Court (letter from For, indeed, the importance of fairs and Secretary of Board of Collector of Nidiya, 5 July festivals-as the meeting ground of livestock and 1799, No. 8217, W. W. Hunter's Unpublished agricultural commodities of many religions and Bengalee MSS Records). Satis Chandra Vidya­ many cultures, crafts and motifs from far and bhusan in his History of Indian Logic wrote that near, of ideas and design, workmanship, excellence "almanacs were prepared by the Pundit Samaj of and finish, of tools and appJiancel, of trends of Nabadwip which were suppJied to the Nawab' the future and vanishing practices of the past, of adaptability and local variation, of skill and various forces working against them and a record imagination-declined with the punitive export of these rapidly vanishing fairs and festivals could policy of the East India Company and the be made only now as" never again in the future. unrestricted import of machine-made goods, so In the next place, the Census Office considered much so that at tbe close of the" last century fairs it its duty to sustain by a more searching survey and festivals were reduced to a matter of concern the interest that the publication had aroused. only for the Public Health Department. They were no longer regarded as important centres of A different approach suggested itself as the trade and commerct>, but were now from the new t:Hk was viewed in terms of collection of Government point of view merely a collection of extensive first-hand material on each fair and human beings among whom epidemics were to be fesHval It was necess3ry, therefore, in the first prevented from breaking out. Fairs and festivals place, to apprvach as many individuals as possible continued to be a matter of law and order and the in each local1ty, and not restrict the enquiry only Police Department and the District Board to Government or semi~Gvvernment sources, cotinued to maintain full lists of them in their Dep"artments or organisations. In the second local offices, a source which has so far remained place, a satisfactory questionnaire was considered unquarried. most essential. A number of aims were kept in view in framing the questionnaire. These Following the census operations of West were Bengal in 1951, a slim volume, containing a list of fairs and festivals arranged according to districts (a) The questionnaire should be very simple and their Police Stations, was brought out as part and precise in language, designed primarily f.)r oc" the scheme of Census Publications. the uoderstanding of a person of primary educa­ This list was mainly made up of information tion standard. At the Same time the question supplied by District Boards and Superintendents ~hould be suggestive enough to invite ancillary of Police of districts. The two lists were collated information. Were this otjective achieved, it to make up a comprehensive list containing should be possible to obtain exhaustive information several columns: the name of the village arranged without irrelevant detail. under its district and Police Station, WIth its Juris~ diction List number, the name of the festival or fair (b) It should succeed in obtaining a clear by which it is commonly known in the locality, environmental, social and economic background the English month of the year in which it i'l held, of the village or place in which a particular fair the duration of the festival or fair, and finally the is held or a festival is observed. number of persons attending it, Although merely a list, and not quite complete at that, this volume (c) It should emphasise those aspects of a· attracted attention and rectived the appreciation festival or worship which would bring out the both of scholars and the general public. details of rituals and religious practices peculiar Its general value Jay in its being a to the locality. compendium and its particular value lay in presenting a distribution throughout the country (d) It ahould obtain information not only of particular festive occasions. The Superintendent on the more important and better-known festi\als of Census Operations for West Bengal, who or fairs, but alsJ on the less known but otherwise continued in an honorary capacity, was plied from significant fairs and festivals. It was decided to time to time with reque!>ts to undertake an exten­ extend the scope of enquiry beyond those fairs sive survey of the subject which seemed to accord and festivals that are approved and licensed by well with the Superintendent's own personal the District authorities, for the latter would be a desire. For one thing, quite a few of the old and small number compared to the total. traditional fairs and festivals of West Bengal are on their way to extinction on account of (e) It should attempt suffici~Dt information v on economic activities and patterns in respect of by the State Government at their disposal. State each fair. however big or small. The information Superintendents were quick to recognise that such so obtained should suggest the scope for studying a survey would be of great help to those who the movement of local handiwork and local forms might care to investigate the religious centres and and raw materials. The questionnaire should also festivals, inland trade and commerce, art motifs give a list of local amusements favoured by the and designs, circuits of trade, ancient trade routes public. and special manufactures. It would give the student of toponymy much valuable clue and the The questionnaire which was several times student of history much valuable insight into the pre-tested was finally mailed in 1957 to about organisation of markets. 10,000 addresses in West Bengal on the Business Reply scheme. One of the devices which seems The proposal to conduct this survey was in to have evinced much responsible reporting was the Second Conference of Census Superintendents the assurance that each piece of information would held in August 1960. Various aspects of the be fully acknowledged to the correspondent whose survey, then in progress, were discussed again in address also would be published for the benefit of the regional meetings of Census Superintendents future investigators. held in Trivandrum, Darjeeling and Srinagar in May and June 1961. My colleagues were able to The information thus collected was sorted report further progress at the Census Social district by district and further sub-sorted by Police Studies Camp held in December 1961. when Stations. The work of compilation, once the several elaborations of the original ·question­ preliminary verification and checking of the naire and in investigational methodology answers was over, was to be in three sectinns a!> follows:- were also discussed. It was further proposed to undertake more intensive surveys of a small (a) The first section was to contain systema~ number of very important fairs and festivals in tic information on the village, the villagers, their each State. At the third Conference of Census occupations, communications and other special Superintendents in February 1962 my colleagues features, mainly based on Section A of the took the further decision to perpare maps of fairs questionnaire. and festivals on the basis of districts and even of tehsils or taluks, some States having already made (b) The second section was to contain all much progress in this direction. available information on the festival itself, the worship of deities, particularly rituals and forms The scholar will find in these lists much to of worship. This would. be based mainly on excite his curiosity. First, they show what an Section B of the questionnaire. extensive network of seasonal and perennial markets, village fairs still provide to native crafts­ (c) The third section, to be based on Section manship and industry. Secondly, they help to C of the questionnaire, would contain information connect economic streams with social and religious about the fair and economic activity and movements. Thirdly, they suggest how a success­ amusement connected with the fair. ion of small fairs in a time series culminate in a very big fair, almost always in the heart of a It will doubtless be a matter of great particular area, and how this big event gradually ~ati~faction to scholars that the scheme was very subsides through another time series of small fairs, enthusiastically received by all my colleagues when so that an endless cycle of trade, social and its outline together with the West Bengal question­ religious intercourse is kept in motion. Fourthly, naire was circulated in February 1960. My they insinuate a great deal about what Buchanan­ colleagues felt that the Census provided a unique Hamilton was charged to investigate a century and opportunity for conducting such a comprehensive a half ago: "the situation of the artists and survey with the help of the network of staff placed manufacturers, the mode of providing their goods, VI the usual rate of their labour, and any particular conveyance of goods by land and water, and the advantages they may enjoy: their comparative means by which this may be facilitated, especially affluence with respect to the cultivators of the land, by making or repairing roads." their domestic usages, the nature of their sales, and the regulations respecting their markets." ASOK MITRA Fifthly, they can very greatly help in reconstructing Registrar General, India. ancient and not so ancient trade routes in the country, and, again, what Buchanan-Hamilton New Delh;, was asked to investigate; "the nature of the September 5,1964. CONTENTS

Page

FOREWORD (iii)

PREFACE (vii)

FESTIVAL

GANGAUR

TYPICAL FAIRS

BANESHWAR 2S

BANGANGA 39

GOGAJI 43

JAMBHESWAR 49

KAPIL MUNI SS

KARNI MATA 59

KAlLA DEVI 63

SHRI MAHAVIRJI 68

MALLINATH 73

PUSHKAR 77

RAMDEORA 81

RANI SAT! 85

SHEETLA MATA 92

SITABARI 95

TEJAJI 99

URS AlMER SHARIF 105

URS AT GALIYAKOT 117

VEERPURI 119

BIBLIOGRAPHY 122

APPENDIX I-Extracts from Annals and Antiquities of Rajasthan 123

APPENDIX II-Extracts from Gazetteers 133

APPENDIX lIT-List of Fairs 142 ILLUSTRA TIONS

Map-Typical Fairs Frontispiece Between Pages

GANGAUR FESTIVAL Isar and Gaud 2-3 Wooden images of Isar and Gauri Gauri ka Besana " Applying mehandi " Design of mehandi-Ghewar " Maidens returning home " The worship of Isar and Gauri " " Gangaur procession at Jaipur 18-19 The Impressive vanguard of the procession " Carriage of Gauri led by Sirdars Front view of the carriage " Another beautiful view '. A close-up of Gauri ,." The ceremonial farewell of Gauri Isar and Gauri in a tribal village " " BANESHWAR FAIR Idols in Brahma temple 28-29 Worshipping the river mahi Bhil Damsels " A tribal bride " Tribal Ornaments for sale " The fair wearers ,." A Banjara visitor to tbe fair .. Tattooing in progress " BANGANGA FAIR The idol of Shri Radba 40 41 Panch Mukhi Mahadeo The Har ki Pedi of Kupasi Mata " " FAIR Offerings at Samadhi of Gogaji 46-47 Visitors to the shrine Tented township in the fair " Village folk ready for dancing ,." xi

JAMBHESWAR FAIR Between Pages Temple of Jambheswarji 50-5] Samadhi of Jambheswarji Another view of the temple " The " KAPIL MUNI FAIR The temple of Kapil Muni 56-57 The lake Another view of the temple " " A close-up of the temple " FAIR Shrine of Rarni Mata 60-61 Idol of Karni Mata .. The silver gate of the temple " A marble panel " KAlLA DEVI FAIR The temple of Kaila Devi 64-65 A view of congregation A bangle seller in the fair " " SHRI MAHAVIRJI FAIR The temple of Mahavirji 60-71 Shri Mahavirji " A view of the fair " A view of Rath- .. MALLlNATH FAIR Shrine of MalJinathji 74-75 The well " The prize winner " The evening scene " PUSHKAR FAIR A view of the Pushkar 78-79 A view of the fair VisitOl s in the fair " Dance and Music in progress " RAMDEORA FAIR Inside view of the shrine 82-83 A group of devotees " A view of the fair " A shop dealing in arms xii

RANI SAT! FAIR Between Pages Entrance to Rani Sali temple 86-87 Front view of the Dharamshalla .. The temple of the Satis " Mundbs of the manes •• SHEETLA MATA FAIR Temple of Sbeetla Mata 92-93 Visitors to the fair .. Visitor's camp >. Singing accompanied by a AIgoja " SlTABARI FAIR Entrance to the shrine 96-97 Shrine of Lakshmanji The Lakshman Kund The Suraj Kund

TEJAJI CATTLE FAIR The Kharia Tank 100-101 A decorated came) Young visitors to the fair " URS SHARIF A view of the Dargah 106-107 Devotees reciting verse~ The outer view of sanctum sanctorum Devotees reciting verses .." URS AT GALIYAKOT A view of the Mazar-e·Fakhri 118-119

VEERPURI FAIR t. A view of the gardens 120-121 A view of the cenotaph 'STHAN

TYPICAL FAIRS

LEGEND

I GOGAJI 2 KARN! MATA 3 JAMBHESHWAR 4 RANI S SHRI MAHAVIRJI (, SHEETLA MATA 7 D"RGAH AJMER 8 PUSHKAR 9 RAMOEOJI 10 PASUJI 11 TEJAJI 12 MALLINATHJI 13 OARG"H 14 BANESHWAR IS LAKSHAMANJI

CENSUS 1961

GANGAUR FESTIVAL

GANGAUR FESTIVAL

GANGAUR is not only a religious festival, it is husband by the assembly of the divines invited by a great cultural heritage of Rajasthan. 1t signifies her father for the performance of a great yagna; the great faith and deep reverence of the women­ and consequently she immolated herself during folk of the state in Gauri, their titular deity. From that solemn function. Then it was that she was the palaces of princes to the cottages of the poor, reborn as Parwati, the daughter of the king of the married and unmarried girls and women consider mountains. To regain Shankar as her husband, it their duty and privilege to offer her worship Parwati performed austere penances. In the words dUring the spring season. of poet Kalidas:

Significance 'dirfcr lfT"fT emiT f.:rftsr.[T ~~ ~t ~l!I't \OftTTll 2. Gan is a synonym for and Gaur or Gauri means Parwati, the consort of Lord Shiva 'Though forbidden repeatedly by her mother or Mahadeva. She symbolises everlasting to undergo austere penances and mortifications, saubhagya (marital bliss) of the womenkind. Her Parwati persisted in her resolve and hence she was attachment for her lord is unparalleled and match­ called Uma.' less. Even and Savitri considered her as the very embodiment of perfection and deemed it a 4. The conception of Gauri or Shakti, as an • privilege to follow in her footsteps. In Indian inseparable part of Shiva, ever dedicated to the mystical thought the eternal stream of conjugal service of her lord absorbed in deep meditation, is a 'love and happiness emanates from Sh.ankar or unique feature of Hindu philosophy. She is said Isar and Parwati. to be the real creator of the cosmos in accordance with the wishes of her husband. She is the eternal 3. In her previous birth goddess Parwati was mother of the universe. Of such immortal celestial Sati, the daughter of Daksha. She could not being Tulsidas sings in his great epic bear the contemptuous indifference shown to her Ramcharitmanas : 2

;j'flf ;;n:r ~ flfmT'3f f~~r. o divine one, worship at your feet brings bliss ~~ $ l!li ~ "fmr I to all - the gods, the and the mankind." ;;n:r IT'3f ~ ~ +rT~T, 5. It is this thought ingrained in the ~~m iiA'f.:r 'Ufs:rf.:r ~ fu lTffiT I idealogy of the women of Rajasthan. which finds '" iff, ffEf ~~ llSt!' ~

'0 CIJ'" OJ) cU E Wooden imagfs in a common family

Gauri ka Besana - the seat of the Gauri Applying mehandi - myrtle paste to palms

The intricate design is called ghewar after the name of a sweetmeat prepared on the occasion of Gangaur festival Maidens returning home singing songs with pots having water, leaves and flowers

_-

The worship in progress. Note the Jawaras in the forefront 3

'My lord, get me a wel1·decorated swing on which They keep her company while she offers worship I might have the pleasure of swinging with you to the goddess. The number including the chief in the month of Chaitra: This explains the worshipper is odd. The offering continues year ardent desire of a newly married girl to observe after year till the series is completed by perfor­ the rituals of Gangaur in the first spring after mance of ujon or ujemno which comes from the her marriage. Prakrit ujjvan, meaning a banquet or ceremony performed on the successful termination of a vrat Duration i.e. fast. Many unmarried girls also keep the 9. The festival commences on the first day fast for the [ul[ period of 18 days taking their of Chaitra, and continues up to the fourth day of meals only once a day. The married women Who the bright half of the month. Virgins as well as like to attend tbe full course are welcome to keep married women dedicate themselves to the the fast, otherwise it is usual for tbem to observe worship of goddess. The former offer worship the shorter term of the vrat and to offer worship for being blessed with good-natured husband to Gauri on the eve of which continues till of their choice, the latter for the welfare, health they bid farewdl to the goddess on the bolavni and long life of their husband so that their or galavni day, as it is called, and which is fixed married life may remain full of happiness. with due regard to the favourable aspect of the Widows are not entitled to participate in the moon on the 2nd, 3rd or 4th day after the Teej. festival of Gangaur. Observance 10. It is incumbent on a newly wedded II. The first important ritual relating to girl to observe the fulI course of 18 days of the the festival starts on the day following the , festival coming after her marriage. The woman when women collect some of the ashes that remain concerned invites six, eight or ten of her unmarried after the HoB is burnt and sow wheat or barley girl friends by sending each of them a datun, a seeds therein and water daily. The seeds germinate twig of Babu! (Acacia). retention of which by and grow quickly. The shoots are called jawara. the invitee means acceptance of the invitation. While sowing grain the following song is sung:

;~r ~ \T~T on:Ci ",1' ifT<: ~ <:T~fr

"'mt ':(_ mlJ ;q-Plr, 11m ;q-f'l:fr, ~~T ~ts 'fiT ~r~,

(Staff notations of tune rendered on flutei 4

"We offer worship to Gauri and Ganpati and Isar. ~ Cf~r in~T ~R, ~ f.f;a:~ ~ All the small heaps and particles of matter surron­ ~m-t mf ~

CfiT'f ct<:r"{ UT ifT"{T lWTT I "{Tift UT 'll\ifT~ 'We will rise early in the morning tomorrow and 3;'c '

( Staff notations of tune rendered on flute) 5

'Venerable mother, open thy gate. Thy daughters (giver of food), her husband (our phupa) one who are standing outside to offer thee worship.' The gathers flowers, and above all, we ask for the goddess opens the door and says : 'You are most fulfilment of our ardent desire viz. give us our welcome, my daughters. What are your desires ?' life partner such as the one you have been blessed '0 mother bestow on us anna (all kinds of grain), with so that our whole life and our entire house­ wealth and prosperity. Let our father be as hold may be full of happiness and prosperity.' benevolent as a cloud, mother as solicitous of our welfare as Ratan Devi, the wife of the Sun god, 15. The maidens then return home singing brother like Kan Kanwar, brother's wife like melodious songs on the way, with pots on their Rovan, sister wearing beautiful bangles on her head filled with water and the top one bearing wrists (symbolical of wedded life) sister's husband leaves, durba and flowers artistically arranged. riding a camel, father's sister like Annapurna They sing the following song:

lfi~T i3fT 'li~T ~RT ~To/fT ~r~T ~~r f{

( Staff notations of tune rendered on flute )

'My green and red , enchantingly beautiful, is "We have arrived at the gate of your palace. like flowers blossoming in the garden. My father­ The milkmaid (Gujari) is churning curds. 0 15ar, in-law is the head of the local fort and my father son of Brahamaji, it is time for you to wake up. the king of . How beautiful does my red And you, tall, slender and beautiful Gauri, wife and green scarf look fluttering in the wind in the of Isar, you also get up. The milkmaid is garden '1' churning curds."

16. They arrive near their homes. Isar and 17. The married women do not go to bring Gauri are supposed to be still resting in their bed. durba and flowers which are meant to be offered The following song is sung to awake them: to the goddess at the time of worship. The Malin (gardner's wife) brings the same for them. Her ~ ~n

mer) ~l(rr ~\!.T 'tR qi

" $f!J- RI J/J;t,! 1$ ~ :d'i3 IJ)j 1.1 J,' /8,"1 141 I~JJ IJJ; IP'2b 14

( Staff notations of tune rendered on flute )

'Welcome blessed mother. You are welcome as awaiting your arrival and his wife, Rohini, is ready an honoured guest to this house. Brahmaji is to pay her obeisance by touching your feet.' standing at the door awaiting your auspicious Come, 0 blessed mother to this house.' arrival. Your visit is being anxiously awaited. 22. Great significance is attached by the The Sun-god joins Brahamaji in inviting you to devotees as to the mood in which they offer this place. The wife of Sun-go_d Renade is longing worship to the goddess as is evident from the to touch your feet. The Moon-god is also following song: 7

'If

~ ~~ 'SI?T q f~~ ~ ~~ ~iif ~~ ? ~ fQ 1:~T~ 'SI?T q f~ iff~ ~R iifTiif ~ i;f;;+r WrT ~~T l1T

( Staff notations of tune rendered on flute ) "The devotees are bewitched with the beauty of the women put sixteen dots of kumkum or ver­ the person of the goddess. They ask her: 'Which milion powder, kajal (soot) and mehandi (myrtle) mason had dedicated his wonderful art to fashion .. each below the painted figures of Gauri and Isar. the figure of your body or was it some skilful They hold the green durba blades in their hand and lohar (smith) who forged your image? Whose sprinkle water with them from the pots brought daughter are you and whose wife?' The goddess by them from the wells. While offering worship replies : 'Neither any mason has carved my figure to Gauri a married woman must have a nor any smith had any hand in forging it. It (nose ring). There are numerous other songs, was my mother who gave me birth and the which it is customary to sing while the is 'almighty creator bestowed on me the beauty of offered to Gauri. There are songs of the Jawaras. form. I am the daughter of Himachal and the Songs are sung of the mehdndi with which hands, beloved v.ife of the taU and handsome Isar." toes and feet are decorated. Then there are songs relating to the chundri, the ornaments and those Jawaralil relating to the domestic life led by the house­ holders. Some of those typical songs are 24. After offering worship to the images, reproduced below : 8

~<:T ~T q: 'l\iastika, parrot, mango, chaupar,chundri, green Jawaras. At the bottom of the mound, orchard, laharia, Sun, Moon, stars, chakra, etc. antelopes are grazing in the barley field. You, The back of the palm is decorated with a simple Isarji, son of Brahmaji, go and drive away the flower or some geometrical deSigns. The edges wild antelopes from the field." Isar replies: 'Why of the soles of the feet are decorated with delicate tendrils and ankles with ornaments. The figures do you ask me, my beloved, to drive away the on the palm are significal;t. For example the wild antelopes? My sister, Sahodra (who could figure of slgTIl£es a yearning for things have asked for this service from me), is at her auspIcIOUS; the chundri denotes sauhhagya; husband's house.' 'Come along Shrt Krishna, son chauptlr love and frolic; flowers, bappiness and of Vasudeo, and drive away the wild antelopes.' delight; and Sun and Moon and stars, everlast­ "Why should I drive them away, my dear ing prosperity, tendrils also happiness, growth Rukman? My sister Gaural is at her husband's and prosperity. Delightful songs are sung in house." praise of mehandi. One such song follows: ii"~~r ~ €R:!J tt{ lJR <:) ~f~fl:rT ~T~ i:t~~r aT lJT"'R!:f ~

( Staff notations of tune rendered on flute)

'The lady goes to the garden to sow the seeds of 'tfrr:s~r "\T orT~ tfCf"\T if ~:s mehandi with a plough of gold in her hand. She " ~rcIT ;:ft f;sro:rr Jlr <:r worr 'tf;:r:g~r waters the plants of mehandi with a pitcher of " . gold. Then she goes to pick up the leaves with a ~ aT flfif~r ~ ifR1 ~ if ~ "ii"~il (if17fT ij'~ ~ basket of gold in her hand. Mehandi leaves are " . dried and crushed into powder in a mill made (ifr'eft ~ ~ ~1'tf~:Jfr <:r ql(if of silver. It is then passed through a piece of ~ ;;iT if ar<1lIT :Jfr muslin. A paste of the powder is prepared in a "1~ ~T~ ~+rr'tf~ ;;iT -u 'Cfllf jewelled bowl. It is applied to the hands of the for<:;rr '>it <:1~;:;r 0fR";;iT married girl by the sister of her husband. The ;:;rr

29. Chundri is symbolical of the happy 30. Another song sings about a married wedded life. It is made of superfine silken or lady who goes to the well dressed in her chundri cloth and prepared by the Bandharas by is given below :- tieing and dyeing. It is coveted most by married ladies. The following song depicts the women's

fH<>rT ~n:T 'o/fsT rJ; l=QT{ qT;;frI1T~ l1t:sr ~~ .m:t "fT ~.TT ~ 3;frlTI ~T ~~ ~l~ ~Cfs:r ~ ;it ~ 'fiJi ~ ~11f ~ ~., em ~R f~.,rl:f f~) ~ft '

W~ iiIT ~l~ ~sr ~ f~., ~Tl:T ~rTlf f~ :;rr iT cfr ~P::r m;;rt ~ a-o "frill' ~'h:T ~ lfr I f'+li'ifT l=5:n:r ~:s:r ~ ~'f<:r~') f\ifOT(lJr f'1Cf;j'ff ~Of Cfif~ 'lTIl" "iCf~r ~ lfm \3"sT1f; lr~;:;fr 'CfT

~ ~ft 'Rl!'l1~, lien: 1=~~ ~

~iifT 1=QT~T UlTT iR!J'fU qT~ I 'l1en: ~if ~iif(!J £:1") IT(!J;fT -{

l1T~r ~ l:r11<{ ~l:fF,r iifT +~T=t l1T~r 1't l:r If<{ ~T

( Staff notations of tune rendered on flute )

'Let me go and offer worship to the goddess and Ej;-~f~r 7 m itfrr iifTflT ~;;ft spend some time playing with my bosom friends. Cfir~ =t ~Tor

3lf~ ~ 'll~ ~~T 'R'J'Tj-{, "What a long distance you have covered my lord. m~ ~ m+rt~);:fT ~ You have come home and have awoke me from my sleep. How delighted and fortunate I am?" ~\if~T m, ~r~T~~) 39. The sons-in-law are very much welcome q"r~T qr'ift m~ ~:i't~) at the place of their fatbers-in-Iaw at the time of ~' iift 'f~;f1"( Gangaur. Tbey are invited and their arrival is anxiously awaited. These feelings have been iWifT #' m +n~'~1 ~T~ ... given expression to in the following dainty song: "My dear, get me a beautiful and some lace to adorn it with, and the gold mohurs if )lou ~ ~r=t ~ l::T f.mfurlli wish me to celebrate Gangaur." 'i:f~ '*rrhr 1l~ ij ~ iiIrt CfiT~T CflI'Jlfl1~1 36. in ancient times men had to go out for ~~ro iSi1{ ~T ~T 4~ ij long periods to attend to their professions in '(';r ;;rrlt\ifr ~ ~T ij~~~T distant parts of the country. Gangaur was the occasion wben the married women expected their l=~ru .n~~11:T ~T~ ij husbands to return home for the celebration of the "0 multi-coloured fan, waive and f10rish in the Gangaur. In the following song a lady IS palace of the son-in-law. 0 black antimony, get amciously awaiting the arrival of her husband: yourself dissolved in the beautiful eyes of my ~ mcf);orr q;:n~);or') husband's sister. 0 dark red coloured myrtle, adorn the palm of my husband's sister." +~~ fcm~r u f~\ifT ~u +rr"(FrlfT ~. 40. An instance of the woman's capricious GI1~ ot~ {t ~.~ ~. nature and her fondness for ornaments are depicted in the following song: "Come home, you the light of my eyes. I am sweeping with the bunch of silken threads hanging ~'

cffi ~ ~ tIn: If

45. The origin of the Ghudlia is to be found 48. Of the numerous songs sung by maidens in an interesting historical incident. It has carrying Ghudlia in the course of their annual been said that in Sarnvat 1548, on the third day round of houses, two are as follows: 15

~~)~ ~ >;fr wr~

~~T ~ ~ Wi I '¥.~o W ;orr ~ '>f~) ~ I ~o wn~ Gfri: mer ! ~o ffi;r ~ "efT ~r

q-r~~ ~) q-1'<:l'1 ~T

'SfT'1T z) '(ifT~ ~q I ~) 0 a-i'i i1"~ osft ~lq I ~)o

( Staff notations of tune rendered on flute)

"Ghudlia, the earthen pot with numerous holes, "The tank is full of water, or in lalore it is wound with auspicious thread and an earthen raining while at Patan the jawaras are growing lamp, lighted inside, goes round and round. luxuriantly. My brother Maharaja Ganga !sar's wife has given birth to a son and. happy Singhji, son of Maharaja Dungarsinghji, come in this delight, we go round with our felicitations forth to receive us, we, who are carrying from house to bouse. 0 Suhagin, (married lady) Ghudlia on our bead. We are Teejanias come out of your house to receive us. For the celebrating the Gangaur while you are riding the oil that is being consumed in the lamp, please let horse. Our Ghudlia asks for presents of money us have ghee, let us have auspicious pearls and and the lamp inside stands in need of oil." The the pila (yellow scarf) received by you as a present Maharaja fulfils both their demands. "Our from your father and also the sweet ball prepared Ghudlia bearing the tiny holes lighted by the for you as a dainty dish to be taken during your lamp inside, appears as bright as the night confinement. Let us have all these while we go interspersed with numberless stars twinkling in round with the Ghudlia on our head." the sky or the wife of our elder brother (i.e. the Maharani) surrounded by her numerous sons, or the town full of auspicious and the ;;rrchurma, /apsi and other sweets prepared interesting to the utmost. The images of Gaud & by tbeI11 for the occasion, and water and jawaras !sar are dressed in new garments. I t requires (which afterwards the worshippers offer as present great experience and skill to do the job which to one another and also to their near and dear takes hours. An intimate glimpse of !sar's toilet male relatives who put them on their ) is to be found in the following song: have been offered to Isar and Gauri to the accompaniment of songs and dances, at the tm::;rr Cf) q-:;n iiftiJ auspicious hour in the afternoon they are carried rrro iilTf q,q ~~ ~ ,r:if, in procession on the heads of married women to some garden, tank or well. The usual song sung ~~ ~ qr~r ~r,""r W I on the occasion is significant of the departure of w,~r Cf) T:TmT iifTT:T, Gauri to her husband's house; m,\T iifr~ ~trr ~~ ~) ~T\jJ', ~ w~ qr,r m~r W I lll<,{T 'liT ~ ~nT ~~r ~

'Isar is putting on his . Gauri helps him to ~T~ ~T.T rr

51. There are other songs which give a "The gay bridegroom has come fired with great graphic account of the progress of Gauri's journey enthusiasm to the country of his beloved bride." towards her husband's home. Two of them are given below: 50. A number of ornaments for decorating the images of Isar and Gauri are prepared by f~;;ft ~T ~ m Uiif, 'CfTti ~r pm OR) I the ladies themselves. Gram flour is kneaded ~ tr<:r~ fmnf if1' Uiif, 'CfTCt ~r pm 'liU I and all ornaments are made of the dough thus prepared. They are so cleverly made that they appear to be made of gold. Different colours are "On her way Gauri is supposed to go by prepared by soaking rice in water, preparing a a path through difficult hills and mountains. Gaud feels tired and ber companions request paste thereof by crushing it, and mixing different !sar to wait a while and allow Gauri to rest so colours with it which, when applied artistically to that she may drink water and quench her thirst" the aforesaid ornaments, appear like pearls, rubies, emeralds and other gems. It is hardly necessary to give a detailed list of the items of the dress with rfm ~ ~ tfTm T1:, iffi fCfm

While Gauri is resting, a wayfarer passes by, and ~ mcp~' ~ ~ m if ~ he requests her to draw water from the well for him ~ al ~1in: m~ ~ ~ so that he may slake his thirst. Gauri replies: 'Traveller, are your hands painted with mehandi "What shall I do with my sister? It is incumbent that you find it difficult to help yourself ? Why on me now to follow 1sar." not you draw water from the well and quench And the women folk bidding farewell to Gauri your thirst ?" The wayfarer realises his mistake turn their steps homewards wiping their tears with in making the request to Gauri. He presumably makes amends by offering an apology and the ends of their scarfs. turning to other topics by asking Gauri: 'Who it Celebrations during pr~ncely regiznes was that had shown his munificience by construc­ ting the well and the step-well in the desert area?" 54. Prior to the formation of the present Gauri proudly replies: '0 traveller, it was my State of Rajasthan in 1949 A.D., that is to say grand-father who had sunk the well and construc­ during the regime of the princes, the festival of ted the step-well.' Gangaur was celebrated with characterstic pomp and show in which the entire resources of the 52. The people forming the procession State were utilised. The musical band of the enjoy themselves in singing and dancing and, after State and other paraphernalia consisting of offering water to the image of Gauri, bring it back elephants and horses carrying the State flag, Mahi to the house. On the first and second day the Maratib. elephants decorated with howdahs and face of the image of Gauri is kept looking back­ other trappings, horses and camels and chariots wards. On the third and the final day she faces similarly decorated, artillery, cavalry and infantry in the same direction as !sar. All the images of detachments, the Jagirdars and the officers of the !sar and Gauri made of clay are consigned to State marching in regular files, all formed a part waters in some tank or well on the last day. of the magnificent procession. The ruler himself came in the rear riding on an elephant. As soon 53. It is indeed difficult to depict the as the images of Gangaur and Isar made their feeling of pathos which is engendered at the time appearance outside the gates of the fort everyone of Gauri's farewell. All the rites observed at present in the huge assembly paid his homage to the timeof a daughter's farewell are repeated on the the goddess. The band played the State anthem, occasion. Two women stand erect with the image the army presented a guard of honour and a of Gauri and Isar on their heads. A rupee is salvo of guns was fired from the fort. The presented to 1sar as a parting gift usually given procession terminated at some prominent place to the son-in-law. Gangaur then accompanies of public resort e.g. a park, a garden or a tank Isar. Heart is filled with sadness inevitable at the or some celebrated well. There it took the form parting and the women sing: of a fair in which· the people formed themselves in groups and made merry. The images of Gauri and Isar were placed on a throne on a raised crrW al f~ ~r ~ ~ platform surrounded by woman attendants of the ~ ~~T ~T~ ~

palace in the same stately procession the route "My beloved husband is like the son of Brahma now being magnificiently lighted all the way. and a rose [loVler in its full bloom. 0 my darling, The images were then placed in the fort. Then the brother of my Nanad Bai, you have earned a the Maharani again offered worship to the lot in a foreign country. It is time for you to return goddess and a durbar was held in the zenana in home. I am anxiously awaiting your arrival. which the wives of State officers, Jagirdars and Drums of war aH~ sounding at the gates of Delhi, distinguished citizens took part. Dancing and my beloved, you come home at once. Please do singing went on for an hour or so thereafter, and not fcrget to bring the promised Bajuband sweets, and betels \\ere distributed to all the ladies (ornament for tbe arm), wben you come. The attending the durbar. The same routine followed pulsation of tbe upper lid of my left eye signals during next 2 or 3 days, that is, till the celebrations that )our arrival is Irr,minent. Do come at once, were brought to an end at an auspicious hour. my rose flower, and put an end to my anxieties." At Bikaner At Jaipur 55. In Bikaner married women and maidens celebrate the festival in their homes and keep fast. 56. In Jaipur only the image of Gauri used They prepare sweet dishes, carry them to a well, to be taken out from the palace gate known as make an offering thereof to the goddess, and Tripolia with great eclat through the main streets return home distributing prasad on the way. The of the city to Cbaugan (playground) and thence special song which has endeared itself to the heart to Talkatora (a tank). The tradition goes that of the ladies of Bikaner is the one in which the formerly the image of Isar also used to form an husband of a married \\oman is compared to the adjunct of the pageant but during one of the rose flower. The month of Chaitra is the season in excursions, the Ruler of Kisbangarb is said to which rose is in its full bloom; and it acquires a have taken away by force the image of Isar, which special significance in the desert region of Bikaner. was never returned to Jaipur, and since then only The presence of roses in abundance in that area the image of Gauri heads the procession. A sweet during the season naturally gives rise to thoughts preparation called g hewar is a speciality of Jaipur. of youthful love which defies all anal) sis. The song In every home ghewar is brought from the market of the rose is the call of the amorous lady and consumed and sent as a present to near beckoning her husband home from some distant relations. In the houses of , , place like Delhi. Rawats, Bhils and other communities which are non-vegetarians, condiments are crushed in the cii'~T ";? lTcf ~

The impressive vanguard of the procession The main carriage of Gauri Jed by the Sirdars

A front view of the carriage being taken over the shoulders of attendants A beautiful view of the procession from a vantage point

A close-up of Gauri The ceremonial farewell of Gauri

The traditional slone images of Isar and Gauri in a tribal Girasia viJIage 19 the most popular song which is sung by from the ramparts of the fortress to the the women describes the descent of the goddess playground:

~ ~ 1:fiTct ~T ;rcrm 3iCroTI I QN ~ if; U ~ m~ ;f{~t lJ'(R;:;r ~Tf~l:fl, ~T ~

~~~m ~1 ;;rfu:m I .,191 ~CfT ~<:T ~ ~)o ~ ~ tf~

fif~

tmCfT~ f~ f~ I iR" tft~ 1fi <:r qr;:r ~·~T m ~;:;r '1;[~, q~ =

? 5 <> r.; Ii: 3 Bhbfi /;01 Ina I.; 814 Of 1:513 13 J3J 115 "'f~I~ :'11 ~ -5' I,-G I{2Ji"l,t,;, t113fg;sg hbijl8) iffp IJ4i/f1!$i"tfJ , '-..:,../ ( Staff notations of tune rendered on flute)

"Goddess Gauri descending form the palace holds In Mewar and a lotus flower in her hand. Her head is like a round and her plaited hair resemble the 58. In Mewar and Hadoti regions (Bundi, serpent god, Vasuki. The vasp mistaking her Kota & lhalawar) during the season the entire forehead for a lily moves around it. The eyes of fields are covered with blossoming poppy flowers. Gauri shine like brilliant gems and her nose is like The delightful varying colours and their delicate the beak of a parrot. Her lips resemble a budding beauty have their special significance. The gardens rose, tongue as beautiful as a pink lily. and her look poor when compared to the fields of poppy shining teeth resemble the seeds of pomegranate flowers. When maidens go forth to collect these flowers to make. wreaths for the goddess, their adorned with gold. The bust of the goddess mothers ask them to be cautious: surpasses the best work of art. Her flanks shine like lightning, her belly as slender as a leaf of Pipal tree, fingers like groundnut and arms like the q1{ n; '1;[T~T ~ ~~T ~r 'tf·?:~T branches of the Champak tree. Her legs are as ~HTi=f~+rm~T beautiful as the pillars in a temple. Her heels have 'i('n i=f ~~ +r('fT ~~T the brilliance of shining mirror and her toes are like bits of ginger. The goddess is clad in a gorgious "My daughters, do not pluck the flowers of afu ghagra. Her scarf is of ~ilk brought from the south, (poppy) more than what are absolutely necessary. and all parts of her body are suitably adorned with Do not smile at the youth who stare at you, nor jeweled ornaments." laugh at those who are aged." 20

Tod's account of Gangaur at Udaipur the eye to heaven, and it rests on "a sky without a cloud" : below is a magnificent lake, the even 59. A fascinating account of Gangaur as it surface of the deep blue.waters broken only by was celebrated at Udaipur more than a century palaces of marble, whose arched piazzas are seen ago is given by Col. Tod who was an eye-witness through the foliage of orange groves, plaintain, of the function: and tamarind; while the vision is bounded by noble mountains, their peaks towering over each "Every wealthy family has its image,or at least every other, and composing an immense amphitheatre. Poorwa or sub-division of the city. These and Here tbe deformity of vice intrudes not; no object other rites known only to the initiated, having is degraded by inebriation: no tumultuous disorder been performed for several days within doors, they or deafening clamour, but all await patiently, with decorate the images, and prepare to carry them eyes directed to the Tripolia, the appearance of in procession to the lake. During these days of GOURI. At length the procession is seen winding preparation, nothing is talked of but Gouri's down the steep, and in the midst, borne on a pat'h departure from the palace; whether she will be as (Tukht, Pat'h, Persian and Sanscrit, alike meaning sumptuously apparelled as in the year gone by; board) or throne, gorgeously arrayed in yellow whether an additional boat will be launched on the robes, and blazing with "barbaric pearl and gold", occasion; though not a few forget the goddess the goddess appears; on either side the two altogether in the recollection of the gazelle eyes beauties wave the silver chamra over her head, (mirg-naeni) and serpentine locks (nagni-zoolf) while the more favoured damsels act as harbingers, of the beauteous handmaids "Who are selected to preceding her with wands of silver: the whole attend her. At length the hour arrives, the chanting hymns. On her approach, the Rana, martial nakaras give the signal 'to the cannonier his chiefs and ministers rise and remain standing without', and speculation is at rest when the guns till the goddess is seated on her throne close to on the summit of the castle of Eklinggurh the water's edge, when all bow, and the prince announce that Goud has commenced her and court take their seats in the boats. excursion to the lake. The cavalcade assembles The females then form a circle around the goddess, on the magnificent terrace, and the Rana, unite hands, and with a measured step and surrounded by his nobles, leads the way to the various graceful inclinations of the body, keeping boats, of a form as primitive as that which time by beating the palms and particular cadences, conveyed the Argonauts to Colchis. The scenery move round the image· singing hymns, some in is admirably adapted for these fetes, the ascent honour of the goddess of abundance, others on being gradual from the margin of the lake, which love and chivalry; and embodying little episodes here forms a fine bay, and gently rising to the of national achievements, occasionally sprinkled crest of the ridge on which the palace and with double entendre which excites a smile and dwellings of the chiefs are built. Every turret and significant nod from the chiefs, and an inclination balcony is crowded with spectators, from the of the head of the fair choristers. The festival palace to the water's edge; and the simple flight of being entirely female, not a single male mixed in marble steps which intervene from the Tripoiia, the immense groups, and even Iswara himself, the or triple portal, to the boats, is a dense mass of husband of Gouri, attracts no attention, as appears females in variegated robes, whose scarfs but half from the a5cetic or mendicant form begging his conceal their ebon tresses adorned with the rose dole from the bounteous and universal mother. and the jassamine. A more imposing or more It is taken for granted that the goddess is occupied exhilarating sight cannot be imagined than in bathing all the time she remains, and ancient the entire population of a city thus assembled tradition says death was the penalty of any male for the purpose of rejoicing; the intruding on these solemnities; but the present countenance of every individual, from the prince deems them so fitted for amusement, that prince to the peasant, dressed in smiles. Carry he has even instituted a second Gangore. Some 21

hours are thus consumed, while easy and good State in all the States excepting Bundi where from humoured conversation is carried on. At length, 6th March 1706 the celebration of Gangaur was the ablutions over, the goddess is taken up, and abandoned due to the fact that Jodhsingh, brother conveyed to the palace with the same forms and of the then ruler of Bundi, Rao Budhsingh ( 1695 state. The Rana and his chiefs then unmoor their to 1739) got drowned in the river while he was boats, and are rowed round the margin of the enjoying a ride in the boat with his wife, Swaroop lake, to visit in succession the other images of the Kanwar,and his friends in celebration of the goddess, around which female groups are chanting Gangaur festival. A rogue-elephant turned the and worshipping, as already described, with which boat upside down and the entire party was ceremonies the evening closes, when the whole drowned. Since then a saying is current all over terminates with a grand display of fireworks, the Rajasthan: finale of each of the 3 days dedicated to Gouri."* "~~*f ~r ~" 60. In olden days Pakhals (large leather "Hada drowned himself with Gangaur" bags carried on back of bullocks) used to be filled with liquor by the State and those who liked 63. After the advent of independence and helped themselves to it with the palms of their reorganisation and integration of the princely hands fixed to their mouth and liquor flowing States into the bigger State of Rajasthan, the from the narrow duct at the end of the bags to pageants that used to be organised with the resources of the princes had to be discontinued their heart's content. Pakoras or baras prepared for want of funds. In Udaipur the images of by frying in oil a mixture of powdered grain or moong pulse and hemp powder were enjoyed and Gauri and Isar have been entrusted to the Municipal Corporation which organises a modest dishes circulated amongst relations and friends. procession in which the citizens still take part. At Nathdwara The images are carried to Pichola lake where they are rowed in a small boat for an hour or so 61 At Nathdwara, a place of great religious and the function terminates with a display of significance located at a distance of 50 km from fireworks. The entire expenditure on the function Udaipur, Gangaur used to be (and to a certain is limited to Rs. 300 per annum which is extent still is ) celebrated in a remarkable manner. provided for in the municipal budget. In Jodhpur There the procession of Gangaur lasts for 7 days the festival is celebrated by a committee known and on each day a particular colour is chosen for as Gangaur Festival Committee. On behalf of the attire in which the goddess is clad and the same the ruler a sum of Rs. 201 is annually donated colour forms the uniform of all the townsmen to the Committee and the lawazma consisting of and the visitors to the place. Dozens of dyers khasa complete 1, gold charis 2, kirania I, are deputed by the management of the institution uniforms for 12 Bhois who carry the palanquins, who sit at the market place and dye the dress etc. In Alwar a token procession of Gangaur of all including the turbans, the or Mata is taken out as usual. The difference is ( long' coat) and kamarbanda (scarf tied around that the State lawazma, band, military guards are the waist) in the particular colour free of charge, not provided. Only the palace lawazma, is lent the payment bemg made by the management. On which goes to the Sagar lake. and the procession the last day of the festival, the image of Gauri is terminates there, In Jaipur the procession clad in a black scarf bearing borders of gold lace, of Gatlgaur is still colourful as the lawazma of the women who carry the image to the fair are His Highness which is almost 20% of what was also clad in a similar dress. This is indicative of available during the time of the State is made the final departure of Gauri. available at the time of the function. A vast gathering of the citizens of Jaipur and villagers 62. Similar festivities used to be held and from nearby rural areas congregate to witness processions organised under the patronage of the the procession. The same is the case in Bikaner ·AnnaIs and Antiquities of Rajasthan YoU, pp,455-56. where the lawazma of the Rular is lent for the 22 procession. In Dungarpur the festival is now as marriage by the community. Of course, the observed privately at the old palace where the necessary separation is easy which involves a Gangaur is taken out from the Zenana palace to payment by the boy of a petty amount of Rs. 15 the Nazar Bagh, within the palace pricincts and to the parents of the girl. Nevertheless it is the due religious ceremony and Gangaur pooja is most commonly recognised and popular form of observed. In Banswara the procession is taken marriage amongst the Girasias for it suits their out from the Zenana Deorhi to Singh vas hi Chowk, purses better. both within the palace compound, and traditional religious ceremony is performed. Conclusion Gangaur amongst the Tribals (Girasias) 65, From what has been said in the 64. Amongst the Girasias, an important foregoing pages it would be evident that the scheduled tribe of Rajasthan numbering about festival of Gangaur symbolises the cultural, social 62,000, the festival of Gangaur has a special and religious aspirations of the people of this State, significance. Amongst them Gangaur is a continuation of the festivities which commence which, besides helping them with diversions, helps them to lead a fuller and better life. Though shorn with the lighting of Holi and these continue for of its traditional pomp, pageantry andgrandeur,which about a month and a half i.e. up to Akshaya Tritiya used to be an inseparable adjunt of the festival (third day of the bright half of Vaisakha (April). during the princely regimes, it still has a universal In the entire village the majority of the population appeal, a common purpose. There is no gainsaying of which is formed by the Girasias are in a festive mood, dancing and singing forming the main part the fact that happiness of the home depends on of their joyful activities which continue till late in the contentedness and cheerful outlook of the the night. Invitation goes from village to village womenfolk. The festival of Gangaur is unique for so that an entire chain of the surrounding villages it provides them with innocent means of enjoyment is visited by the people during the festival. The and recreation at the same time emphasizing the imf.iges of Gangaur are returned to the village from moral and spiritual values. As a matter of fact which they start. During this festival the young Gangaur is an occasion for fasting rather than for feasting, and the traditional austerity and penance boys ~lnd girls have the opportunity of their life to coupled with religious odservances help bring sel("ct tlll;:lf partners. Their mode of life is such::ls to afford them ample opportunities to about the essential frame of mind necessary for meet pi\ately in fields and forests and gradually introspection and uplift. There is no doubt that the celebration of Gangaur in Rajasthan will the se~ret meetings ripen into intimate friendship. During the festival of Gangaur at a suitable continue to command great popularity with the moment they manage to run away with their masses, especially the rural folks, even though parmours and such an elopement is sufficient to be modern trends in the society run counter to the confirmed as marriage. No further religious preservation of old medieval time consuming rites ceremony is necessary to make the union accepted and pageantries.

Images of Isar & Gauri in a Girasia village SOME TYPICAL FAIRS 26

4. Nothing can be said about the discovery incarnation of Kalki._ The latter view was confir­ and beginning of the worship of this Shiva Linga. med by the present Mathadhish, abbot, of Bane­ The present temple was constructed by Maharawal shwar. Mavji was illiterate. He used to pass most Askaran of Dungarpur in Samvat 1510 (1453 of his time in worshipping Shiva; and when he A. D.) on Ashadh Krishna Chaturdashi. Some was twelve, he made the above declaration. He repairs to the sanctum were effected in Samvat then went to a place, named Dholagarh near 1826 (1769 A. D.) village Sejpur in tehsil Salumber of district Udaipur and wrote five books called Chopras. 5. Just near the temple of Baneshwar It is said that he wrote these books within three Mahadeo, is the temple of Lord Vishnu, which and a half days with his hands and feet. These was constructed in Samvat 1850 (1793 A. D.) by books are in the form of a dialogue with one of Jankunwari, daughter-in-law of Mavji, a highly his disciples, Jiwandas. These books are of 38 em revered saint, who was considered to be an incar­ x 30 cm x 15 em size and are written in Devnagri nation of Lord Vishnu. This is the most impor­ script, although the language is a mixture of , tant temple at this place for more than half the and Gujarati. Two of these books were congregation at the fair comes to pay homage to given by Mavji to his disciples. One of these books Lord Vishnu. The fair in the present form was is now at vilJage Sejpur and the other at village started after the construction of this temple. Poojpur. The other three books remained at SabIa Before this also a fair used to be held at this place till the advent of the Marathas in the area. While in honour of Baneshwar Mahadeo (Lord Shiva) withdrawing from this region they carried two of which, in turn, was taking place from no less than the volumes with them. It is said when they three centuries i.e. since the construction of the reached Banswara, one of the wheels of the cart in temple of Baneshwar Mahadeo by Maharawal which the holy books were being borne, broke. The Askaran. When the fair was started in the Suthars (carpenters) of the town repaired it only present form, the two fairs viz. that of Baneshwar on condition that one of the books would be given Mahadeo and of Lord Vishnu started to be held to them. This was done, and since then a volume together and the latter gained importance in due is lying in the temple of Vishwakarma at Banswara. Course of time which accounts for the large It is a profusedly illustrated volume and deals with cnogregation paying homage to Lord Vishnu. the life of Lord Krishna. The illustrations are in Although the devotees of both the deities come colour and depict Raslila and other episodes in with the aim of paying homage to their respective Lord Krishna's life. Some of the illustrations deities, they pay homage to other deities also. show over hundred persons performing the Ras (a dance). The other volume was carried away 6. Mavji is considered to be a pre,incarna­ by the Marathas to Poona or Satara and is said tion of Kalki, an incarnation of Lord Vishnu yet to be still there. to take place. * The idea of pre-incarnaion, unique and discovered for the first time, has made 8. It is said that Mavji wrote many forecasts Mavji a very important character. about the future of our country in his books. The original book is read every year on Dewali by the 7. Mavji was born in the village SabIa, in the house of an Audichya . The present Mathadhish or Goswami only after name of the village shows, similarity with rerforming some rituals. The present Mothaihish has taken down some important excerpts from Sambhal, the village in which Lord Vishnu will the Chopra, which he reads to the devotees incarnate as Kalki. He declared at the age of 12 whenever they so desire after performing the that he was a pre-incarnation of the tenth Avatara necessary rituals. Kalki. It is said that he was born on Magh Shukla Panchmi in Samvat 1771 (l714 A. D.) 9. Devotees often invite the Mathadhish to while other~ maintain that it was the date when their residences to read the excerpts from the holy he left home and announced that he ""as a pre- book. This invitation is known as Padhravni. *For details see Appendix I The expenditure involved is incurred by the 27 host. At least Rs. 25 are offered in cash as to the then Goswami. Once the Goswami or Bhent (present) to the Mathadhish when he is Mathadhish asked him to live with him, telling invited by the devotees for these readings. him that he was probably the latter's successor. The young boy did not agree to the request as 10. Mavji u~ed to travel on horseback, as . he desired to follow some trade, and returned Kalki is supposed to do when it will come later as home with his father. Within a few days he an incarnation. His effigy on horse is still the became afflicted with a disease in the eye. His main idol of worship. father gave him the best available treatment but to no affect; and he became almost blind. Finding 11. In the past this effigy on horseback was himself in a helpless and pitiable condition, his mistaken by many for that of . The father sought the advice of the Goswami. who following excerpt* is an example: asked him to leave his son at SabIa. ConsiderIng the dark future of his son the father brought him " ...... There is said to be one called Maoji to SabIa. After some time the boy regained his which is peculier to the state. It was found sight and later succeeded to the gaddi. The name about a hundred years ago by a Brahmin of of the present Mathadhish is Goswami Devanand. the same name, who lived in the village of He is eighth is succession from Mavji. All the SabIa and his effigy on the horseback is Goswamis from Mavji downward came from worshipped by , Rajputs and Balais Brahmin families and a majority of them were as an incarnation of Ekling Mahadeo." Audichya Brahmins. Even now many people are found to associate it 14. Mavji built a temple at SabIa which is with Eklingji, Ramdevji and others. the permanent residence of the Goswami. It is a 12. Till recently it Was the practice of the beautifully constructed spacious two-storeyed Mathadhish to travel on horseback whenever he building. Wood has been freely utilised in its went out; but following the resumption of the construction and the carving on the doors and by the State, it became difficult for him to pillars is fine. maintain the horses required for the purpose; and 15. The temple at Baneshwar was construc­ the present Mathadhish disposed off all the eight ted by lankunwar's wife, Jankunwari, in Samvat horses he had. He now uses a jeep which was 1850 (1793 A. D.) at the place where Mavji used presented to him by one of his devotees. to pass most of his time in meditation and devotion. 13. After Mavji, his son Jankunwar succeeded him. It is said that he had the appea­ 16. Two disciples of Mavji named Aje and rance of a woman, but as soon as he would sit on Vaje built the Lakshmi N temple. They the gaddi, it would become that of a man. It is were brothers and belonged to Salawat (mason) said that not only his physical appearance but community. The pran pratishtha ceremony of voice, deportment and manners also changed the idols was performed on Magh Shukla Ekadashi accordingly. Possibly he was a eunuch. The and since then the fair is held on this day. fact is particularly confirmed by the fact that be had no issue. Jankunwar was succeeded by one 17. Though the idols in the temple are of his disciples who led the life of an ascetic; and those of Lakshmi, Narayana and other gods and since then the successors to the gadd; have been goddesses, at present they are indentified with leading ascetic life. It is said that Mavji also Mavji, his wife, his son Jankunwar, his son's wrote in his Chopra the name of all his successors wife Jankunwari and Mavji's di~ciple. Jiwandas. along with their father's names and their places of The idols are of marble. birth. The present Goswami states that he used to go to SabIa along with his father to pay homage 18. Besides the temples of Baneshwar "'Rajputana Gazetteer 1908. Mahadeo and Lakshmi Narayana, there is a 28

temple of Brahma, the creator. It was erected in the Bhils. They revere Baneshwar Mabadeo as Samvat 1988 (1931 A. D.) by some Shrigaur well as Mavji, the latter being mostly revered by Brabmins of Dungarpur, Banswara and Udaipur. so-called low castes such as the Balais and the , and they assemble here in large num­ 19. Before joining Mahi, river Som bifur­ bers. Members of other Hindu castes also go cates in two branches, one of which joins M ahi there but their number is comparatively small. near the Lakshmi Narayana temple and the other The participants come mostly in groups of varying at a distance of about 400 m away. The former sizes consisting of relatives and friends and stay is known as Abudara and the latter as new at the available convenient places; no place being Abudara. New Abudara was formed in the times conventionally assigned to any person or group. of Shivanand, one of the successors of Mavji. Meetings of {he community Panchayats etc. to Abudara is considered as sacred as Pushkar. settle outstanding disputes or issues are not held at this occasion. Followers of religions other 20. The fair is held from Magh Shukla than the are rarely seen among visitors. Ekadashi to Magh Shukla Purnima. On Magh They come as traders or visitors only. Majority Shukla Ekadashi the Mathadhish comes here of the devotees come from the districts of from Sabia in a procession. A 16 em silver image Dungarpur, Udaipur and Banswara and only a of Mavji on horseback is also brought here. Like small number from other districts. The average other Hindus, Bhils of this area throw the ashes of number of persons visiting the place at the time their dead at Abudara on Magh Shukla Dva­ of the fair is over 50,000. dashi. They perform this ceremony after the Mathadhish has taken his bath there in the Worship and offerings morning, for it is believed that the sacredness of the water is increased on that account. In order 22. None, except the priest is permitted to to lessen the congestion of the people, Shivanand, toucb the idols, though everyone can make one of the previous Mathadhishes made the new offerings in the form of articles or cash. In the Abudara; and at present people use both temple of Baneshwar Mahadeo, the idol is . the places for the purpose. Many people take worshipped twice daily. In the morning at about bath there along with the Mathadhish paily as 7 a. m. saffron is applied to the Linga of Lord long as he lives there. About a kilometre distant Shiva after giving it a bath with water, and then from this temple but on the other bank of Mahi, an of burning consisting of gugal, is said to be the place where Bali, the glorious sandal and copra is waved before it. In the king of Asuras, performed his great and evening at about 7 p. m. bhabhut (ash) is applied donated his kingdom to Lord Vishnu, who was to the Linga and an arti with a lamp having five present there in the form of a dwarf (Vaman). wicks is waved before it. On ordinary days the On the ba~is of this legend the place is said to be temple opens in the morning at about 6.30 a. m.; of Pauranic importance. and the recent belief of and is closed at about 8 p. m. but during the days the pre·.incarnation of Kalki has further streng­ of the fair it remains open daily from 5 a. m. to thened this view. This theory further finds 11 p. m. Devotees offer wheat flour, pulses, rice, support from Skanda Purana. in which the whole jaggary, ghee, salt, chillies, coconut, copra, mali area around Mahi has been described as sacred (coloured yarn) and cash. All offerings are guptakshetra (hidden area) and especially the places retained by the priest as his earnings. where the river is joined by its tributaries and falls in the Gulf of Cambay. The practice of consig­ 23. In the temples of Lakshmi Narayana ning the ashes of the dead at Abudara is not and Brahma. worship is offered five times a day. connected with Mavji in any way and is much older. The first worship takes place early in the morning, the second at about 9 a. m., the third at about Devotees 12 noon, the fourth in the evening at about 6 p.m, 21. This fair is predominantly a tribal and the fifth at about 10 p. m. Brass gongs are affair. More than half of the congregation is of struck at the time of the artis. Devotees offer Idols in the Brahma temple

•

Worshipping the river Mabi A Banjara visitor to the fair

Tattooing in progress 29 articles similar to those at Baneshwar temple. In silver, nickel-silver, brass and aluminium, pottery, the temple of Lakshmi Narayana devotees mostly swords, daggers, spearheads, arrows, agricultural offer cash. Same routine is followed during the implements, general merchandise, cheap beauty days of the fair in both these temples, except that aids, etc. Tax is realised from the shopkeepers arti of Mathadhish is also done during those days by the Panchayat Samiti. It differs flOm article and Raslila is performed at night in the temple of to article. The following table gives the;. number of Lakshmi Narayana. Offerings at these temples are shops and the rate at which the taxes are realised: kept by the Mathadhish and the priest respectively: Type of shop No. of Rate of tax Priests shops on each shop Rs. 24. The priest of the Bane~hwar temple is I. Tailors 80 1.25 from Sevak community. Sevaks trace their origin 2. Utensil shops 6 4.50 to the Brahmins but are considered lower in status 3. Restaurents 35 2.00 to Brahmins. Sevaks were assistant priests, who 4. Kirana 100 1.50 with the lapse of time formed a separate commu­ 5. Hosiery 20 2.50 nity. The priest of this temple is from 6. Weapons, agricul- village Garha-Haring, which is a km away to tural implements, ornaments 40 0.50 the east of this temple. The office of the priest 7. Pottery 15 1.50 is hereditary. The priest depends for his living 8. Cobbler 35 2.50 on the offerings by the devotees. He supplements 9. Swings 4 5.00 Iron his income by cultivating 36 bighas (14.4 acres) of 4.00 Wooden muafi land granted to the temple. 10. Other recreation centres 5 5.00 25. In the temples of Lakshmi Narayana 11. Menagerie I 8.00 and Brahma, salaried Brahmin priests have been 12. Rope sellers 8 l.00 employed by the Mathadhish and the Panchayat 13. Tattooers 6 0.75 of Shrigaur Brahmins respectively. There is 40 14. Comb sellers 15 bighas (16 acres) of muaf; land with the temple of 15. Vegetable sellers 20 Lakshmi Narayana in villages Shivpura and 16. Basket sellers 50 Navatapra, in which the delta of Baneshwar is 17. Arrow sellers 20 situated. No land is given to the temple of Brahma. In 1961 Rs. 850.00 were collected as tax from Management of the fair the shops by the Panchayat Samiti.

26. The fair is organised by the Panchayat Amusement and recreation Samiti, Aspur since 1961, before which it was 28. People recreate themselves by enjoying organised by the SabIa Panchayat for an year, in songs, folkdances; magic shows, animal shows, 1960. Before that time it was organised by the acrobatic feats, merry· go-rounds and joy-rides on State authorities. The fair is organised by a Mela swings. The exhibition of improved agricultural Officer. One of the extension officers of the techniques and instruments, improved ways of Block discharges this duty. The Police post, the hygienic conditions, family planning, etc. is allopatbic and the ayurve,dic dispensaries, and the arranged by the Panchayat Samiti. The cultural small post office are set up here. At the time of shows are arranged by the Bhil boys of the the fair a Magistrate is also posted to maintain boarding house at SabIa, and Vankora, law and order and dispose of cases summarily. 'in collaboration with th..: teachers of the Panchayat Articles for sale Samiti. Different parties of the villagers are also invited to participate in the programme. The 27. Articles for sale in the fair are foods­ Bhils sing in a high pitched voice. A few songs tuffs, utensils, textile goods, hosiery, ornaments of sung on this occasion are given in Appendix II. APPENDIX-I

The Hindu doctrine of the universal chronology

1. According to the Hindu doctrine of the universal chronology, there are four ages of the world, known as 'yugas'. They are 'krta' or 'satya', 'treta', 'dwapara', and 'kaJi', named after the sides of a die; 'krta' the lucky one, being the side marked with four dots; 'treta' with three, 'dwapara' with two, and 'kali', the losing one, with one dot. The proportion of virtue in and the length of each yuga conform to the number on the side of a die, after which it is named. In the 'krta yuga' virtue (dharma) was fully present in men, with "all four feet" as it is expressed, but it diminished by one quarter or 'foot' in every succeeding yuga till in the 'kaliyuga' only one foot of dharma remains. The same proportion holds good with regard to the duration of the several ages. The 'krta' yuga lasts 4,000 years, to which a dawn and twilight of 400 years each is added, the duration in 'treta' are 3,000 and 300 ; 'in dwapra' 2,000 and 200; in 'kali' 1,000 and 100 years. Thus, the period of the four yugas together, technically called 'mahayuga' or 'chaturyuga' is 12,000 years. But these are divine years, each consisting of .60 human years, giving thus a total of 4,320,000 years in each 'mahayuga' one thousand of which form a single 'kalpa'. The 'kalpa' is the length of time from the creation to the destruction of the world.

2. There are fourteen 'manvantara' in a kalpa. Ea(:h manvantara contains 71 'mahayugas' and 14 manvantaras are, thus, equivalent to 994 (I4x71) mahayugas. The remainder of 6 mahayugas required to make up the kalpa (1,000 Mahayugas) are so distributed that the first manvantra is preceded by a dawn of the length of one krta yuga (0.4 mahayuga) and each manvantara is followed by a twilight of equal length (15 x0.4=6 Mahayugas) the twilight of the manvantara is, according to Surya Siddhanta, a deluge (jala-plava).

3. The current yuga is the 457th of the present Varah-kalpa (Kalpa of the Boar), the 28th of the present manvantra (that of Manu Vaivasvat), which itself is the ith of this kalpa. We are now in the kaliyuga, which began on February 17, 3102 B. C.

4. Lord Vishnu will incarnate a thousand years before the close of kaliyuga. The theory of the incarnation of Vishnu presupposes the recognition of Vishnu or Narayana as he is more appropriately called. He is the supreme God, the creator and ruler of the universe, the upholder not only of the cosmic but of the moral order of the world also. When his enemies endanger the order of the world, the god incarnates himself for the purpose of defending his rule. This is expressed in the following verses of Bhagvatgita :

!l;p:~c~rrr1\ er+rPl ~r~11Irr1\ ~""T~ II q-f{;;rTlJ) III 'Of ~r~::rr1\ f

1. Matsya (Fish) 2. Sukar (boar) 3. Kurma (Tortoise) 4. Narsirnha (Man-Lion) 5. Vaman (Dwarf) 6. Parshurama 7. Rama 8. Krishana 9. Buddha 10. Kalki. 31

Of these fiirst nine incarnations have already taken place and the last 'Kalki' is still to come. It is believed that when the period of 1,000 years of kaliyuga, through which we are passing, will be over, Lord Vishnu will incarnate as 'Kalki' in the house of a Brahmin in village Sambhal. He will revive dharma on its 'four' feet' and will punish the offenders.

6. In 'Harivansha Purana' the incarnation of Kalki is described as foHows ;

Cfift;1f.fq~~TT rrll1 ~f.re «T1l~ f[;;r: 1 ~'1TT,,!: II r.. ¥II G"QTl1T ~~ ~PT?t)

lfT~lf '!~: ~: I ~MTTCp:rrn m¥: I QQ ~ OT1:r~T; sr~T: I ~~ fcff~ ~ :q ~~qT "fT«iT;:lf l1T~~ "" \311 q-~ ~Cf~T~ frr~r"i~r: ~~: flim: I ~ 0fiCi 1ll!SI'Tt:QT rlfT~f..a ~f,[.

"Lord Vishnu will be born, in village Sambhal, in the house of a Brahmin named Tishnuyasha. He will establish dharma on its four feet and after it krtayuga will start."

7. The above belief is contained in the following verse in the Wagdi language:

"Who will ask for the accounts of your deeds? Nishkalank (Kalki) will do it. ,There will be sound of drums in Jambhdeep and wind will blow in the Universe." APPENDIX-II

Tribal songs and music at Baneshwar fair

The Bhils attending the Baneshwar fair sing a wide variety of songs sitting around a bonfire every night. The themes refer to incidents in the life of the community, the fair itself and to humorous stories. Some such songs are presented below with their staff notations rendered for a flute. The gist of their subject matter is also provided.

"I"T~~T "<:T IT "I"Tiit CfilfU , lf~ !f<::Tlfr ~T1fi '( II Q_~"<:Tlfr ~"<:TlfT m6'T ~'cT ~T'Ii ~Ti;f) '( I ~TifT ccT ~t~T, ~ CfiT"<:! ll1: t ;:mit '( II " <:T'>IT q-<'1T <:Tf~m, ~~cnu tt'!ti9'T '(, ~9"1"T .rn:9'1 I ~~ ~Ti>fT if 'fiTiff&'lff. r{ 'Il16f"<:lfT i:t ~. t II 'lT6'f"{lfT U <:1;;fIi>fT, ~. CfiTif~ ~~T ~~ ~ I " ~T ~ ~ U;;fT, 9;l'T9'T ~) Gft~ '( II

CfiFTf~lfT ~~ ~ "<:1'>1T I ~t ~~ ~~ ~ I tt'T~ ij- 'liTiff~ qf~lfT, ~~ ~1fiT W:T t II ql~ i:t CfiTifWrT q~, "<:T~T (1;<'1 ~ "{T~ ~ I

+RrT 'fi~ ~T6'f<:lfT CCfitT I 'fiIrr ~Tf <:T ~T ~ II

'l'iTrr U ~T"<:f "<:T 'l1Tif I ;a'~lf~ i:t ~f~lfT t I ~T<:T t ;;fT'>IT '>IT ifi~<:, ~T lf~~T it qTlfT ~ II "I"Ts~T "<:T lnf~

'llTshlfT <:T <'1TCfi 9;l'TlfT I 'liT<'1T ~ cfqT CfT<'1T ~ II ~T 11T ~crT fi' ~ifT, "I"<:~T ~ifT ~T i:t I ~r<:r i>fT lfUlfT i:f;~<:, errrr ~T ~ 'lT~ ~ II ~"<:mT @TsT 't ifim, ~'cT ~T1fi

The goats of the Boiras and the Bhindarias once crossed the pastures of each other. While the Boiras returned the goats to the Bhindarias, the latter refused to do so. Thus, there arose a dispute and the Bhindarias challanged their opponents to decide th_e issue through arms. The Boiras accepted the challenge and started preparations. They equ;pped themselves with arms; and even their women-folk started preparing for the battle. The Boiras were closely related to the Bhindarias for a sister of the Bhindaria chief was married to the head of the Boiras. The Boiras had fun rights over the pastures for they had paid the appropriate levy to the Maharana of Udaipur, their common master. At long last the Boiras gave an ultimatum to the Bhindarias that if the goats were not returned the next sunrise, they would suffer serious consequences. And before the time a gunfire announced the sunrise next morning, the Boiras had entered the camps of the Bhindarias and taken them completely by surprise; and the chief of the Bhindarias was killed by the Boira chief himself. And the panic and grief stricken people felt very unhappy over the unfortunate episode.

II

~ frr: ~ ~ crrft!r:n', ~T. I ~ moiT ffilJ CfTfurtfT, ~~a-l 0 I iU t q')~ 'I) crrfur:rr. ~ 0 I ~ i: crrfu:r;.rr, ~T'~a-r 0 I

lr(ifT ..rR ~T crrft!r1fr I '!i~Qr 0 I qf~ q-f:w ~) 'ii~ CfJf~, ~mo I iifiFi£ crT~T m~ CfTftwtT, ~')o I l=fillft ~;f 1ifl~ CfT~, ~o I crT crT~T "') ~TiiIT crrf~, ~mo I Gfrf:WlfT ~ CfiT~f~ crrfu:r;.rr, ~aro I

crT ~T.n ~~crr~, ~ro I iifi~ ma 'it m~ qr~T, 'Ef(a-r 0 I

QRf ~T ~riir crrfup.rr, tRa-r 0 I ifiTf~q 'OfTl=fT ~ qrfup.rr, ~ 0 I fr~r l1f~ lfiHrT crrf~, ~To I ~ (iRh: ~I~ crrf~T, ~ffio I

lfif it cR:m: iifir. crrf~'IfT, ~ffr 0 I ~ ~ errlfT m:w" q~, 'ET~{fr 0 I ilim ~ Cfir~ crrf~r, 'Rffro I 'lim \ifT~ ~flJ:~, ~~ffr 0 I rn' ~ m ~T, en:a-ro I GT~T ;:r lil~r qlf~, ;;roi'to I iifi~ lfi~ iifil~ ~ crrft!rlfT, ~r 0 I ~at;

iil;T~~

~tfT ~ iifiTfg~T crrft!rtfT, ~ 0 I ~qqr:wT CfTf~ ~~ crrfuriT, ma-r 0 I 'ii)c:~ ~ 1~:;Tfi'I~~T crrfurlrr, ~r 0 I ro iinf~ ~T~ crrf~tfT, ~T 0 I ern:ffi) '3J(!J ~ cnf~'IfT, ~T 0 I ~:WT ;:ft ~orm Cflf~m, mcft 0 I

'iiTf~~ m+rT aN' crrft!rlfT, er~~T 0 I ~~r~ ~~r ~ qTf~tfT, ma-r 0 , iiIT.r r: 'OfT I1T m crrf~T, er~ffT 0 I ~~~ l=fiil1:) oR CfTf~tfT, ~cfto I

~ '-IT'4" ~)1T) crrfup.rr, ~T 0 I ~~r~ ~) ~~ crrf~tfT, ~cft 0 I f~ ;or ~ ;So crrfurtfT, ~To I Wl:- q-f9;n[t 'iiTlf qTf~T, ~ro I ifirf~~T '1T ~cT crrf~, ~ffro , J:r(;fT erR qf~~T CfTf

~~ ~~ ~ffi ;(rfur;rr, ~ 0 I ijR~ ~ fWit qTf~, '!:TfffTo I

~- q~ ifiTlf crrfurlrr, ~ffr 0 I ;jjT~ ~ errl=fT ~ qTf~r, ~~lo I

lrm erR ~m crrf~T, ~ 0 I tT~T iiIT.r m~ crrfurlfT, ~ 0 I CfiT~ errl=fT

ittr ~ ;l q-r~ Cfr~, 'i:T~a') 0 I ~Tiifr CfirtT~ ~~ CfTfl:!J"lfT, ~ 0 I

3iaT ;f Cfriifr~ qr~r, Cl\ijT 0 I ~ ~ W CfTf~lfT, ~o I ~ ~ ~T ~ Cfrf~T, 'i:T~aTo I crm qt~) GfB' crrfu.r¥:l'T, m~r 0 I

'liTf~ 'i:TTlfT ~~ CfT~r, en:ar 0 I m~~ ~fct 'Sf~ crrf~lfT, maT 0 I Cficn:'ti iifferrfij mlJ

q;l~<;;fr ~ ffilJ: CfT~r 1 maro I ~~ m ~ CfTfurlff, mcft 0 I 'mil' ~ li¢ ~~ CfTf~, ~o I amfr:s;r ~~ crrf~lfr, ~o I

~ifi riTor~r ~ CfTfl:!J"lfT, ~ 0 I a:;'"l'6'T ~Hfr~" erl~, maro I ~ "f ~ot ~o Cfrfu.rlfT, en:aTo I ~~T ~CfTi qrf~lfT, ~r 0 I ~"{~ ~r Cfl'if Cfrfu.rlfT, tro'TTo I iCfif<'1lJ'T;l ~;:U qrf~lJT, 'tlWr" I 'UiifT ~ ~ ~r CfTf~l, mar 0 I q:j~ m ~ erT~T. c:r~r 0 I 'UiifT ~~~r olc: CfTf~T, ~r 0 I 'Cf):s;r<.Vl'T ~lfT:i CfTf~lfT I er~ijT 0 I "'. '" 'IiT~~ Jf~ ~ Cfrfl:!J"lfr, 'tlWT 0 I 'U~T ~n

~riifT ~m:!JT ~ qTf~lfT, vrof') 0 I ~~ rr ~ ~ crrf~lfT, maro I

gQ;" q-~qT CfiIJf crrfu.rlfT, c:r~a') 0 I l1~T

it~) qt~ q-f6lfT CfTfurm, 'i:l'mr 0 I ~~A ~rr orm CfTfi!rlJf, ~ 0 I '" ~~ CfiliIG: ~~ CfTf~lfr, c:r<:C'fT 0 I l1NfT lfro orfqq) errflZT'lJT, 'i:T<:C'fro I

A merchant once came to put up his shop in the Baneshwar fair held at a site near the trijunction of the princely states. Some persons created trouble over the rights to the site and the merchant could not set up his shop in the fair. He, therefore, sent a special messenger to Banswara to meet the officials concerned and settle the matter; but he was not heard. Thereupon, the merchant himself visited Dungarpur and met the Maharawal who took keen interest in his case, inspected the site and made appropriate arrangements. The merchant then established his shop there. Who could then displace him, he exclaimed. III

~ ifiq) orTilI' ~, ~ CfICfT~tT ijlT~T I

f~~ ~ cprm '4'~, ~o I ~~r 1.ffi1~ ~, ~o I ~t~T <:r ~fu:H ~~. ~o I qT~r ~T ~, ~o I ~f~1 nT i'I''9'~, ~o I 'QW q~r ;l ~Q; ~, ~o I f~ ;l Iq'r~ ~~, =(0 I lf~dT r. ~m~ ;:iT ~, ~ 0 I

;:'Terfum ~erT~ ~,~ 0 I q'rfi!llfT ~~ ~~,~, I RCIT~ 'CJf~T.lT ~ ~,~o I ~q-of; ;l ofC;T "lr~~. ~o I ~~ if ~ G'T'9' ~, ~o I JfrnT ;l ;;fr<.Vl'r

R~i'l:'m m~)~.t~~~)1

if~T ~ ~qi\" ~f~~. to , ~ ua: iiiq ~:;r~~, to I 'irq'i' ~ ;IT eTer~, ~o , ~.,. qm) men t to I ~ 'CIf~ te~, to, ~~ of enlli ~ ~, to , ~ ~ ~ anffi~, ~o , ~ ~ ~~ to I ~ Wlr ifT \jp:ff~, ~o I ~ ~r~ ~~, to I ~ ~ m em~, to I ~ \ifT~ mm ~, to I ~ m ~. - \jfrcfr ~, to I \ifW ~ ~ ~, to I qRT ~ q'l:if'ffi ~. ~o I ~~ \ifT~ ffi1J~, ~ 0 I qf~ ~ q-ftum~, ~o , ~T\ifT ~m alit ~, to I ~') ;f ~

¥ if ~ ~"~, to I R ~ q'rfCfiT iTTl.Wfl~, t 0 I ~~ t m ;f ~, to I cr')~ ~ ~)'fi~ ~, to I ~T i't ~T ~1!ro:)lfr ~rTttr~t if rnl.Wft ~d ~, to I GlTl.Wf)~r ~~ ~, ~o I ~ ifT ~~)~, to I ~Tem rr iifTem

Mengeso was ordained by the Goddess that he should serve in the army. Mengeso, therefore, prepared to leave for the Cantonment. Before he did that in the morning, he offered worship to the Goddess by lightening an earthen lamp at the shrine. Certain members of the family and acquaintances tried to dissuade him from his decision by telling him that he was already prosperous, had a persion wheel at hi. 36 well, had ample lands to cultivate, was a master of bullocks and camels, was a proud father of numerous children and already had five wives and, what is more, if he so desired he might go in for the sixth. Mengeso, however, made up his mind to enlist in the army. His wives packed his luggage and the members of the family bade him farewell with tears. Mengeso quickly left, went to Kherwara Cantonment and became a Jawan. IV

malJ ;; mflfllT ~rGIT qft;;r~To I "I'T'fT ~ ~ 'fTcT 'UGIT ~<1{TO I 'frt aT in;T iifTCr) U\ifr q;T;or~\ifTO I i1T;:fl 4 fen<: :l;frcfl:T\ifT q;~~~r 0 I ~., m:m ~U UGIT q;)"\if~<1{ro I :qm;r ~;f q~r U~T ~~~ro I ~ emf\' ~T ~\ifT qft~~TO I OJio'<1{'T ;l ~ ~~T u;;rr ~\if10 I lffi!JT ;l ~ ern:) UGIT ~<1{To I ~~ aT lr

'llqr if ~ t:T~) ~T;f;;rrerT 'U~ qft;;r~<1{1o I rot: if CfT<1lT ~T6r q~""';f iifTCf) U\ifT ~<1{"ro I GIlt: rT CfT<1{"r ~~ q'i{~r i>fTcrT ~PTT t!iT'GI'~o I ~ ;;~) ~~lfT ~T>iI"T q;~ro I lr<1'TT \jn~r 'ffTOT) U'\iIt ~To I ~ Q;'" iI"T ~<1{")o I ~f<1'Tlil tiif q;~~ <:T\ifT tfiT;;r~<1'T)o I

Must we visit the Baneshwar fair. We shaH prepare delicious food and pack up the articles to be taken there.I would like to accompany my brother to wear the skirt given to me by his wife, the necklace and the jacket presented to me by my mother and by your sister. I will buy a handkerchief and a comb at the fair and visit the various there. ·37

V

~~<: if) lt~) ~~~ ~ or~ I

m

( Staff notations of this song are similar to that of the previous one)

The Baneshwar fair is now in full swing and we can hear the tinkling sound produced by the Paijanias. Why, my beloved, should you refuse my request to visit the fair. Our children, Thavra and Thavri, are roaming about, dancing with joy at the thought of going to the fair. Listen, I shall be indeed very unhappy if you do not take us to the fair.

VI

orrti ij C!;iti 'finnr ~l;f"<: , ~1l~~r =t ~T~ I ifiTmifiT ~ +rrt ~~qT \if1

orf"<:T ij ~'ti ~T~ ~~<:, ~~iT =t z;rm I ~~'tir ~ q~ ifi:s:<.>rT mR), ~~:s:r =t i1)i1, , ~~<: \iI'CfT~T

"flU ij C!;'ti ~r m ~1i:s:r t i1T;;r, ~~T ~ m itl~:s:r z;rl~C{), ~~:gr =t \ifT\if II :g~~~q<: \il'Cfffi", ., fcr ;:rr~ cit ~Gfl'n1 it fcr , ;:rl~r 1:1; i1Gfl~) ;; fcr, i1Jr ;f l;fTi1ffiT it fa- II ~r a: 1lTU f~T z;rRl, ~ =t z;r)z;r I oi'fOft:s:r;:fT ;:rrr' I 38

iIlU it Q;cti c'c-r GT'>R, ~qcp~r ~ ~T;;r I ~c-r ~ lTlt ~T ~~, ~ t ~T~ H ~irt'R '5fCffif", if fu ~~) ~

amt it Q;cti ~T

arm it Q;;p etc;:;ft re, ~f:fcti~r ~ ;:;r);;r I " m;;r1 ~ 11R .n~;:;r) ~

amt it Q;'ti oft"'f -ran::, ~1 ~ ;:;rT~ I ~ ~ lTT~ rnf~(;f ;;rrW. m-lrcri"~r ~ ~m II '" ~·it~~ GfCfT'tfT if fer, ifTf(~ m 11;;r

Nanji Damor, the Bhil headman, had a dozen wives. The first was one-eyed but always asked her husband to bring her a pair of glasses; the second, who was lame, wanted him to present her with a tinkling anklet; the third, noseless one, desired a nose-ring; and the fourth, an armless one, persisted in demanding a beautiful ring for the arm. Of the others one was earless though she pined for beautiful earrings and one more longed to eat copra thougb she had not a tooth is her mouth. And still one more had no hair on her head but was looking forward to wearing a BOT/a. Patel Nanji Damor was however, a wise guy. He dutifully always promised each one of his wives to bring everything they desired so passionately when he would visit tbe town next. BAN GANGA FAIR

BANGANGA fair is held at a small place hidden away their bows and arrows in a Khejra near a rivulet about 11 km from the important tree not far from the present fair site. historical township of Bairath in . Over 60,000 persons assemble there on the full­ 3. The ground on which the fairis held is moon day of Vaishak (April-May) annually to situated in a plain in the midst of low hills. It is have a dip in the sacred stream which is believed surrounded by palm trees in abundance. Other to have been brought into existence by Arjun, trees also are seen in a large number. the most famous of the Pandavas. Though the day of the fair is intimately connected with 4. Bairath is 85 km from the pink Capital , being the day on which its founder of Rajasthan on National Highway No.8 which became the Enlightened. it has no connection with connects Jaipur, Alwar and Delhi. Banganga is that faith as far as Banganga is concerned. I I km from Bairath, the distance being negotiable by a fair-weather road passing through beautiful 2. Bairath is said to have been an hilly region strewn with huge boulders; and important town in ancient times. It bas been consequently no wheeled conveyance is of any use identified with Viratpuri of the epic days. there. Another road is via Bhilwari, a village According to the story related in the Virat Parva about 76 km from Jaipur on the same Highway, of Mahabharata, the Pandavas, after spending from where a path, about 10 km long, leads to 12 of the 14 years of their exile, approached Banganga. While the former route is used by Maharshi Veda Vyasa to seek his advice as to pedestrains and other poor people, the latter is where they should live during the 13th year. The utilised by those owning carts, cars and by those learned sage asked them to spend it at the court of who go by bus which plies regularly between king Virat. The Pandavas are supposed to have Jaipur_- and Maid (from where Banganga is only a 40

couple of km distant). During the period of the 12 a.m. and 7 p.m. The offerings on week days fair, taxies, tongas and bullock-carts on hire are are simple. It is so-called kutcha Khana 1. e. available at Bhilwari as well. rice, chapatis and dal. On festival and fair days, however, pucka Khana i.e. pooris, pudding, laddoos 5. Hindus, Muslims and members of other are prepared and offered. The offerings made. to communities congregate at Banganga for different the deities are lattcr distributed among the reasons. The Hindus come for the holy dip and visitors. for business. The Muslims come for business alone. The members of the Scheduled Caste 10. The offerings made to the idols consists come for the holy dip even though they are not of barley and gram besides cash. These are al10wed to enter into the temple. An over­ placed at the in quantities decided by the whelming numeer of those who attend the fair devotees. The agent to the Manager of the belong to the Jat, the Ahir and the Gujar temple of Radha Krishnaji collects the cash. communities. The priests of the Banganga temple are the Brahmin followers of Ramanand Sampradaya 6. The origin of the fair is shrouded in and they cater to the wants of all types of pilgrims mystery. Even though visiton. to Banganga coming from Alwar, Behror, , Jaipur, apparently come to pay homage to the Maha­ , Bharatpur and such other places within a bharata heroes, we cannot with certainty say that radius of about 80 km. the fair has come down to us from the Maha­ bharata timel'. It 'Will, however, be correct to 11. Small traders visit Banganga fair to say that the fair began to be held from the time set up their shops. The articles brought by these when Radha Krishnaji's temple was built by Shri traders, who number about 200, are varied, and Nandrami Bakshi of Jaipur about 200 year~ ago. are usually selected with an eye on the needs of the rural population. Balloons, bangles, mirrors, 7. Like the Buddhists, the Hindus attach cheap necklaces, ear-rings, plastic toys, as well great importance to the Poornima (the full-moon­ as bamboo sticks, axes, knives, are included in day) coming in the month of Vaishakh. A dip the list. Even though the land on which the in a river is considered very auspicious, and many visiting traders put up their stalls, belongs to the rivers and rivulets in India have been called temple of Radha Krishnaji, no rent is collected 'Banganga' by the people living in towns on their from tbem. banks; and, as this rivulet is the only one in the region, it is not surprising that the villagers 12. The Halwais or confectioners earn consider it sacred and named it so. The number from Rs. 10 to 15 a day. The others earn much of tanks and temples in the vicinity of Shri Radha more. The bamboo-stick sellers are very popular. Krishnaji's temple has made the site doubly The villagers are specially fond of stout sticks sacred and important. which they purchase for Rs. 2 to 4 each. The fruit-sellers, the cloth-dealers, etc. also have brisk il. Nu c0:11munity feasts are arranged in sales. The usual grand-wheels and marry-go­ the fair. The visitors generally bring with them rounds (in their rural types) are popular with their provisions. Some bring with them pooris, children and elders alike. Holvo or other fried articles of food. Some well­ to-do people arrange to cook fre~h food at 13. Till now no circus, cinema or drama Banganga itself. Such people come in large parties. has been seen at Banganga. The colourfully They prepare churma-dal or dal-bati which they dressed men and women of the Mina community relish immensely. outshine the others in their songs and dances. The songs sung are usually in praise of the sacred 9. Offerings of food, called Prasad to Banganga and the five Pandavas. One such song Radha Krishnaji takes place twice daily viz. at is as follows: The idol of Shri Radha Krishna

Th. Panch Mukhi Mahadeo The Har ki Pedi

The shrine of Kupasi Mata 41

q'fq' ;=fflrq-;; Cfifu~ ;;rn;; .;IT ~'U ~H I ~·if Gf'RU' Rcrr ~ if ~ ~ ~r~ I ~l ~~ ~ ~T \l{;:r.fi, morn ~ mm:. I a-c ere ;rffi oA g1t ~ ~l'+fT ~ WIT<: I

3 0 t_' {:,)J I! 5111 U 1e, 19 Ill' I:' -I 111) I' "l I~ I :5- :I :I" I' -Gil' V 10[ tm I; I' ']) It, 1 1,;;1 p1 Ie l n lStaff notations of tune rendered on flute)

"Mother Ganges, your water is the destroyer of shrine of Garuda facing the main idols of Krishna all sins. The Whole world knows that you were and Radha. On all the four sides of this Qpen born from the arrow of Arjun. Each bank of space are verandahs. The one on the left the Banganga is studded with temples; and accommodates six statues of the Pandavas and amidst them flows the purifier, the Bhagwati. their wife Draupadi. There is nothing particular One of the temples is that of Radha Krishnaji ; about these images. In the right verandah are and by the side of the Nand Kund is the shrine installed, in a row, several Shiva lingas over which of , the son of wind. The Maharaja water trickles from a common channel. One of among Maharajas, Shri Rama Singh, built Har-ki­ these lingas has five faces carved on it. This is pedi. Numberless men and women have washed known as Pancha-mukbi Mahadeva or Ekadasb their sins away by bathing at this spot. Rudra and has become an object of curiosity for all the visitors. A circum ambulatory passage 14. People begin to gather at the temple runs round the main Radha Krishna shrine. a day before the day of the fair. At night they hear i. e. devotional songs, and 16. The temple building bas only one gate. i. e. sermons. in the main temple. The next Its walls are high and stout and its four corners morning they have a dip in the sacred waters, have miniature bastions. The gate is surmounted after which they visit other places of interest. A by a gallery with domes in Jaipur style. Like visit to Radha Krishnaji's temple is a must. many other buildings of the period it too is built with a view to ensure protection against 15 This temple is a two-storeyed marauders. impressive building amidst a large number of minor structures of indifferent quality. As one 17. The present Manager of the temple of climbs up the flight of ten steps, one comes to the Radha Krishnaji is Shr; Had Das, who is paid open squ8'e. in the centre of which is a small Rs. 40 a month for his services. He is assisted 42 by a pUjar; who gets Rs . .Jp ,a month. Both are Dhani and Gyanpura. Since the resumption of paid by the Devl!sthan Department. The Jagirs by the State, the management of the temple Manager is said to have written and published vests in the Devasthan. Department. some religious books. The Hindi devotional song cited above is composed by him. 20. Though the Government sends a few police constables to the fair, it has not set up any 18. After a visit to the main temple, the committee or body to look after the arrangements people go to Nand Kund and Ban Kund which on the day. The Manager of the temple is the are situated to the left of the Radha Krishna key-man who looks aftl"r everything. It is he who temple. On the steps of the Nand Kund is the allots sites to the stall holders and shopkeepers shrine of Hanuman, and near the Ban Kund is and looks into complaints if there are any. The that of G mga Bihari. Not far away from these informally constituted Sewa Samitis from the are the temple of Mahadeva and the Math of adjoining villages arrange for lights on the fair Goswamiji wherein many a visitor spends his ground; and the four wells supply more than nights. On the bank of the Banganga are a enough potable water. couple of i. e. flights of steps leading to the water. One of these is the Har-ki-pedi referred 21. The cash offerings amounting to about to in the devotional song above. Rs. 200 collected by the agent of the Manager are deposited with the Devasthan Department; and 19. The temple of Radha Krishnaji held the offerings in kind become the property of the in three villages viz. Tevdi, Sheoriya-ki- Manager of the temple .

. Temple of Narsinghji GOGAJI FAIR

GOGAJI fair is held in village Goga Medi in Bachhal and her sister thought that Gogaji had tehsil Nohar of Ganganagar district. The fair died but it was not so. He used to come at night is celebrated in memory of Gogaji, a renowned into the palace to spend time with his wife hero of this area. It is celebrated from the 9th Suriyal. Gogaji had advised her not to disclose day of the dark half of Bhadrapada (Goga Navmi) his visits to the palace to his mother. One day to the 11 th day of dark half of the same month. his mother Bachhal reprimanded Suriyal for The estimated congregation is about 60,000 persons. putting on beautiful clothes and decorating her The exact date of the origin of the fair is not body as she thought she was a widow. Suriyal known but it is considered probable that it was was greatly provoked by the remonstrances of her begun to be celebrated since the death of Gogaji mother-in-law and ,she gave out that Gogaji was in the 11th century A. D. alive and he daily visited the palace to live with her. On the next visit Suriyal showed Gogaji 2. Gogaji was a king of , to her mother-in-law. Bachhal again rebuked a village in Nohar tehsil, which is also known Gogaji for disobeying her orders and visiting the as Seesh Medi, and is at a distance of 10 km from palace without her permission. She ordered him Goga Medi. Gogaji fought many battles against to leave immediately and not to show his face the Muslim invaders and emperors to save his any more. It is said that Gogaji left the palace principality from their yoke. He was a protector immediately, arrived at Medi and took samadhi. of cows and saviour of Hindu religion. He fought The place where Gogaji took samadhi is known against his cousins, Sarjan and Arjan, and killed as Goga Medi. It is declared that Gogaji was them in the fight. His mother Bachhal was seen at the spot riding his horse with a spear enraged by their murder and she sent him into in his hand. Gogaji is known as Jahar Peer exile for twelve years. During this long absence, also. 44

Means of communication it denotes Johar or JUjhar which means a warrior. Shri Amba Prasad Suman another author quoted 3. Goga Medi is a railway station on the by Shri Chandradan Charan in his book 'Gogaji Northern Railway at a distance of 359 km from Cbauhan-ri-Rajasthani Gatha (page 10) has stated Jaipur and 109 km from Loharu. It is situated that Jahar peer was known as Goga Peer. In the at a distance of 25 km to the east of Nohar, which medieaval period persons who sacrificed their lives is the headquarters of the tehsil as well as of the while protecting the cows were called Gogas. Veer sub-division. There is a metalled road upto and peer are one and the same thing. Sir Henry Sadulpur via Loharu, and buses ply over it. Eliot has also stated that Marahattas called him There is, however, no road connecting Sadulpur Johir Peer @. with Goga Medi. The railway station is at a distance of 3 km from the village where the 7. Thakur Ratan Singh, a descendant of samadhi of Gogaji is located. Gogaji, has produced the genealogical table of the , according to which Kesri Sing People's participation succeeded to the throne of Seesh Medi and Ummed Singh to that of Goga Medi. The 4. Both Hindus and Muslims participate Muslim poet Jan in his book 'Kayamkhan Rasso' in the fair. Hindus worship him as Goga Veer has given another genealogical table of the or Jhujbar Veer and Muslims pay him homage as Chauhans and there is very little difference the Johar peer. The Kayamkhani Muslims regard between the two. It can be concluded from the him as their ancestor and worship as a peer. above authority that Gogaji Chauhan was reigning in Dadrewa before 17 generations from History of the fair Kayamkhan who lived from 1385 to 1419 A. D. Gogaii must have, therefore, reigned about 400 5. It is nearly certain that the fair began years ago. This time coincides with the time of t·) be held towards the end of the 11 th century. tbe reign of Mahmud Gaznavi. The historians are not unanimous in conclusion regarding Gogaji after whom the fair is named. 8. Col. Tod* is of ~he opinion that Goga, According to Laloo Bhai Bhim Bhai Desai* , tbe Chauhan, fell with his 47 sons defending the a writer on the subiect, Gopendra Raj was :t passage of the on Mahmud's invasion. descendant of Chauhan, a Chauhan king of Shri K. M. Munshi has also stated in his book Sambhar. Gopendra Raj is popularly known as 'Jai Somnath'. that Goga Cbauhan was the most Goga Dev. He defeated Muslim invaders eleven renowned hero of the times. According to him times. He was killed while protecting the cows. he was the ruler of Ghoga Gadh, and he, along He ruled over Sambhar in 752 with his sons and relatives, died in a battle with (A. 0.665). While Dr. Ram Kumar Verma$, the Mahmud Gaznavi. He has averred that the celebrated Hindi author. has stated that heroic deeds of Gogaji are not imaginary. Gorakh Nath and Gogaji Chauhan were the same According to him Gujars regarded Gogaji as their person. A legend make .. Gogaji the disciple of ancestor. Goga is famous as a warrior through­ . Though it seems correct that out and a procession used to be taken Gogaji ruled somewhere in Northern Rajasthan, out annually in his honour at many placed in but to say that he was a contemporary of Prithvi the State. Raj Chauhan is not correct. 9. Shri Gauri Shankar Hira Chand Ojha 6. Another author Shri Jhabarmal has stated that Gogaji was born in Rajputana in Sharmat has given a different OpinIon. the eleventh century and not in Gujarat. Kayam According to him Jahir means visible, but here Khan was the Chauhan ruler of Dadrewa at that • Chauhan Kul Kalpadrum, p. 22. @ History, Folk Lore & Distribution of Races of the N.W. $ Hindi Sahilya ka Alochanatmak Itihas p. 146. Provinces ofIndia, p. 252. t Shodh Patrika Part I Vol. III p. 142 & 153. * Annals and Antiquities of Rajasthan, Vol. I-p. 574 45 time, that is why his descendants regard Gogaji stones. When any person is bitten by a snake as their ancestor. It is probable that when Gujars in a village, he is carried to the Than of Gogaji. were converted to , they followed in the There big drums and gongs are sounded through­ foot-steps of Kayam Khanis and regarded Gogaji out the night and the patient is kept awake. Some as their ancestor. Dr. Satyaketu Vidyalankar persons dance with iron chains in their hands and Dr. Dashrath Sharma are also of the view which they strike on their backs and heads. That that Goga was a contemporary of Mahmud they are not hurt or wounded is ascribed to the Gaznavi. supernatural powers of Gogaji. It may be that dances and songs are arranged to keep the person 10. We see thus that most of the historians bitten by the snake awake, as poison affects the are agreed that Gogaji was born and lived in sleeping person more speedily than if he were 11 th century A. D. and he was a contemporary awake. They keep on chanting to of Mahmud Gaznavi. He is associated with counteract the poison. Replicas of Gogaji's horse Dadrewa and Medi. In 12th and 13th centuries are worshipped on Goga Navami in all house­ i. e. during the rule of Chauhans, village Dadrewa holds in the region. It is widely believed that was a town. if a person is bitten by a poisonous snake, he can be cured only by worshipping Gogaji and not Gogaji as Jahir Peer by any medicines.

11. Gogaji is also worshipped as Jahir Peer. Life of Gogaji He is referred in by this name. It is said that Gogaji accepted I slam and became 14. The life of Gogaji is very interesting. a peer, which Shri Jhabarmal Sharma regards as His mother Bachhal did not have any issue for highly improbable. a considerable period after her marriage. Hence she devoted herself to the worbhip of various gods 12. Gogaji is worshipped as a snake god. and goddesses and afterwards Gorakhnath gave No proof, however, is available about his associa­ her his blessings and said that soon she would tions with the snakes. There are some songs have a son. Her husband's sister complained to relating to Gogaji in one of the manuscripts in Jhawar in open court that Bachhal went daily the Anoop Library at Bikaner in which to the saint and devoted most of her time in Gogaji has been associated with snakes in one meditation and that her conduct was unbecoming form or the other. for a female member of the royal family. Jhawar, thereupon asked Bachhal to go to her father's Gogaji as local god house as her brother was going to be married. 13. There is a difference of opinion among Bachhal knew that it was a lame excuse but as historians about the life and career of Gogaji but she had no altern~tive, she set out for her father's the people in general have never taken note of it. house in a buUock-cart. She spent the night in He is popular as a god of snakes. He is more a village. At that time Gogaji, who was in her revered in Rajasthan than in any other Indian womb, thought that if he were born at his State. There is a . Than (sacred place) of Gogaji mother's house he would be called Nanadia which in every village. It is generally located under a he did not like. Gogaji, therefore, ordered a tree of Khejra (Prosopis spicigera). On being snake to bite one of the cart bullocks. It thus questioned whether the God is great or Gogaji, became impossible for Bachhal to proceed further. the people generally reply that whosoever may be After sometime Gogaji asked his mother to return great, they do not desire any enemity with the to Dadrewa. No sooner than she decided to snakes. At every Than the idol of Gogaji is in a return to Dadrewa, the bitten bullock became different form. At some Thans there is a likeness well again. When on her reaching Dadrewa she of snake while at others there is an idol of Gogaji informed her husband that she was with a child, riding on horse. These idols are engraved on her husband and father-in-law were very happy. 46

When Gogaji was born there was great rejoicing their death, she sent Gogaji into exile for 12 years. in the family. One day when he was lying in a During this time Gogaji prayed to mother earth cradle, a snake was seen moving around him. and asked her to give him shelter. The earth The parents and other members of the family opened up and Gogaji vanished into it. wef~ horrified at seeing the snake and wanted 17. Gogaji's first wife whose name was to kill it; but Gogaji forbade them to do so. Suriyal, bitterly wept at the disappearance of After Gogaji grew up he met Pabuji. The two Gogaji. She prayed to Gorakh Nath and implored sat for a game of chess and it was agreed that him to restore Gogaji's life and bring him back if Gogaji was defeated he would hand over the to the earth. It is said that Guru Gorakb Nath kingdom of Dadrewa to Pabuji and if the latter went to Indra Lok and brought back 60gaji to were defeated he would give his niece. Kelamde, the earth. in marriage to the former. Gogaji won the game. When after this success Gogaji went to Kolumandu 18. Gogaji used to pay visits to Suriyal a village some 10 km from , he saw the at night and stay with her till dawn. One day gate-keeper refusing to open the gate. Gogaji her mother-in-law Bachhal made satirical remarks thereupon used his supernatural powers and the on the fine way in which Suriyal decorated her gates were thrown open. As there was a great body. It was this provocation that made her difference in the ages of Gogaji and Kelamde, give out the secret that Gogaji was still alive and the promised offer of marriage was sought to be stayed with her at night. That night when withheld. Gogaji was greatly annoyed and he Gogaji came to the palace to meet Suriyal, she ordered Padma Nagin to bite Kelamde. Kelamde, showed him to her mother-in-law. Bachhal before she became unconscious, prayed Gogaji reprimanded Gogaji, and asked him not to show to cure her and she was saved. Gogaji returned her his face any more, Gogaji left the palace to Dadrewa. immediately and came to the place which is now known as Goga Medi. Here he took samadhi. 1S. After some time a priest arrived there As thousands of devotees began visiting the place from Kolumandu and asked for Gogaji as he had annually to pay homage to him, a mela or fair corne to request him to accept KeJamde in began to be held there. marriage. Goga's mother Bachhal informed the priest that Goga was already married and that he MelDorial of Gogaji might offer Kelamde's hand to Arjan or Sarjan, her sister'S sons. The priest was disappointed 19. The samadhi of Gogaji is made of and unhappy; but when he was on his way back white marble. In the sanctum is the idol ot to Kolumandu, he met Gogaji who accepted the Gogaji riding a blue horse with a spear in hand. coconut from him. The marriage was celebrated He bas been shown dressed in the formal dress with great pomp and show. of a Chauhan ruler and a snake has been shown around his neck. Five more SCUlptures are kept 16. After the death of Jhawar. Gogaji by the side of the path used for pradakshina succeeded him to the headship of Dadrewa. He (circumambulation) by the people. The entire fought against Arjan and Sarjan and defeated area is surrounded by a boundary wall with a them. They later sought the assistance of the big gate. The outside of the building has a look ruler of Delhi; but Gogaji defeated the Moghul of a fort. Two minarets have also been added army also. One day while Kelamde was walking to the building and the hall. The samadhi and the in her garden, Arjan and Sarjan entered it and boundary wall have been repaired. It is said deprived her of her ornaments. Kelamde returned that the Muslim ruler, Mahmud Gaznavi had to the palace and reported the incident to her great respect for Gogaji and after the fulfilment mother-in-law and Gogaji. Gogaji immediately of his desires due to the blessings of Gogaji, he armed himself and fought and killed Arjan and affected these repairs and converted the temple Sarjan. When Bachhal came to know about into a mosque. An inscription incorporating Devotees making offerings at the Samadhi of Gogaji

A bunch of fair visitors to the shrine A bird's-eye-view of the tented township

Village folk ready for dancing with umbrellas held aloft 47 these facts has been installed at the main entrance cured by Gogaji's intervention of the effects of to the hall in persian. snake bite or other diseases while others come to express obligations for the birth of a son. The Participation of communities priest arranges special prayers and the devotees remain awake for the night singing songs in 20. In the Gogaji fair at Goga Medi some praise of Gogaji. Scheduled Castes viz. the Bhangis, the Chamars, the Nayaks attend the fair. The are .Management of the fair also seen among the visitors in large numbers. Persons of other communities also come in the 25. The Sub Divisional Officer stationed fair. Many of them come for trade or recreation at Nohar is the Fair Officer by virtue of his office. and no one of them was seen at the samadhi He is assisted by the Police Officers and his offering worship to Gogaji. personnel in his work. The representatives of Animal Husbandry Department organise the Offerings famous cattle fair. During the last fair 384 cows, 21. Coconuts, batashas (sugar-drops) and 269 calves, 208 bullocks and 1,059 camels were cash is offered at the samadhi. Generally people brought to the fair. Residents of Goga Medi and offer Rs. 1.25. The cash and other offerings are a few adjoining villages made purchases of the retained by the Nath priest who holds charge cattle worth Rs. 8,513. Visitors from outside did of the samadhi and offers worship. The rubbing not transact any business as there are no transport of incense forms the main part of the worship. facilities in the area.

22. In the area outside this hall one can Market see several Naths moving here and there with a 26. There are shops of food Sluffs, food replica of the whip (chabuk) of Gogaji. It is said grains, utensils and camel saddles. There are that Gogaji used to make use of a whip while also a number of restaurants, shops of sweets to riding his blue horse. The devotees go to the provide food to the people. There are stalls which Naths and worship the whip. They place Rs. 1.25 sell general merchandise including buttons, soaps, in cash before the whip as an offering. People pearl garlands and other petty items. The shop­ generally engage the services of a Nath priest, who have been serving them for decades. Persons keepers come from Nohar, and Hanuman­ garh. It is estimated that their income ranges bow before the whip and pray to it for the from Rs. 8 to Rs. 10 per day. fulfilment of their desires. The money collected by the N atb is retained by him as his income. The fair 23. The priest, as has already been said, belongs to the Nath sect. He 'lelects the disciple 27. The devotees are generally busy in who is to succeed him to the priestship after his offering worship to Goga~i at the memorial. Some death during his life time and also prepares a of them can be seen prostrating in obeisance will in his favour. while approaching the memorial. In the hall there is an atmosphere of calmness and serenity. Name of places from where people assemble Fragrance and incence fill the hall. Even outside it one can see a number of devotees offering 24. Most of the devotees attending the worship to the chabuk or whip of Gogaji. The fair are from Rajasthan. Some of them come only source of recreation is that persons can be from the U. P., the , , seen singing, dancing and moving about with Gujarat and Maharashtra. The purpose of the Nishans (bamboos with multi-coloured flags at visit differs from devotee to devotee. Some of top) in their hands. Big flags are hoisted over them come to offer special worship to Gogaji as the memorial of Gogaji. The songs of Gogaji some of their family members may have been are very popular and most of the people in the 48 region know them by heart. Some devotees and sing them to the accompaniment of drums purchase booklets in which these songs are given, and gongs. One such song is given below:

qTrrriSfT f

11311'1 h'j~' 19S ~ hj)31' t'13, In;] !f1 Ia'!3'"\i! • ,,-.. .y 1\ ·0 j I', 14 hj lL...--H--i ______

( Staff notations of tune rendered on flute )

Temple of Gogajj JAMBHESWAR FAIR

JAMBHIlSWAR fair is held in vi11age Mukam into a separate caste which holds no social inter­ of tehsil Nokha, , twice a year, course with other Hindu castes. on Phalgun Budi Amavasya and Ashvin Budi Amavasya, in commemoration of Jambheswarji, 3. Their deity is Vishnu, who is worshipped the illustrious founder of the Bishnoi sect. The in his incarnation as Jambhaji. lambha built fair was initiated by his disciples on Phalgun Budi a large tank in Phalodi and near it he founded a Amavasya, Vikram Samwat 1648 (1591 A. D.). village which is called after himself 'Jambha'. This is attended by more than 12,000 persons, On the bank of the tank, he dug a grave with who come from all parts of the country to pay his own hands and asked his disciples to bury him their homage to the saint. The fair which is held there when he died. on Ashvin Budi Amavasya is a smaller one. 4. Jambhaji died on the ninth day of the dark half of Margshirsha in Samvat 1593 (1537 2. The first settler of the village is said to A. D.) on the top of the sand-dune to which he have been one Mala Ram Jat who established had gone after leaving Peepasar village. His himself there in Vikram Samwat 1535( 1478 A.D.). disciples, who were with him when he died, would Seven years later he came under the influence of not allow his body to be taken to the grave he Jambheswarji and became one of his ardent had dug for himself near the tank but said that . followers. Presently there are 200 families in they would bury him where he had died and this Mukam and other villages who trace their descent they did. His grave and a temple are sti11 to be from him. The Bishnois probably form a separate seen near village Talwa, which place is also called religious sect among the agricultural population, 'Mukam' for lambha had taken his mukam or so much so that they can be said to have developed abode there. 50

Means of communication are five rooms in one of which grain is stored. The rest of the rooms serve as a guest house. 5. On the road from Bikaner to Jodhpur On one side of the shrine, there is a platform at a place 60 km from Bikaner is the town of with wire-gauge fencing, which is utilised for Nokha, the tehsil headquarters. Mukam is scattering corn to 'feed pigeons, peacocks and 15 km distant from Nokha. Nokha is a rail other birds. head of Northern Railway metre gauge system. There is a bus-stand for village Mukam. Regular 8. The temple at Samarthal is simple in bus services plying from Bikaner to Jaipur, structure. Here the symbol of Jambhaji's samadhi Bikaner to Salasar and Nokha to Sujangarh is installed in one room. This was the principal touch Mukam bus-stand. The village is thus in seat of Jambhaji during the period he propagated regular and constant communication with the bis religion. It is believed that the place is tehsil and district headquarters and neighbouring permeated witb the spirit of the saint places. Jambheswarji, who is present there in ethereal form ever since he laid down his mortal frame. The Participants Bishnois hold that the swarna-nagri (golden city) and the golden $inghasan (throne) of the legendary 6. The fair is open to ~l persons, irrespective of caste or religion. Muslims are allowed to emperor Vikramaditya lie buried under this sand­ dune. enter the temple and pay homage to the saint although not many of them visit the place. Electricity and water supply Shrines 9. The village gets its electric supply from 7. There are two temples of Jambheswarji, Nokha. Electric light is provided inside the one in the village Mukam and the other on the shrine and at all its four entrances. A few lamp­ sand-dune of Samarthal. The foundation of the posts have also been erected in the street near the shrine was laid in the village on Mangsar Budi shrine. The dharamshalas are also electrified. II, Samvat 1593 (1536 A. D.), and was completed 10. There is only one well in the village; seven years later by Jambhaji's disciple Randhirji. and it is the only source for the supply of water. It is a two storeyed building and has entrance Recently, however, through the good offices of from three sides which have artistic balconies with exquisite designs carved on them. There is a the Bishnoi Maha Sabha pipe connections have paved platform on the four sides of the temple. been obtained from a well in the nearby village In the shrine on the first floor at the height of of Talwa. Due to the shortage of power, the 6 m from the ground floor, in the central hall, scheme has not yet started functioning; and the people of Mukam have to rely on their own well is to be found the samadhi of Jambheswarji. The which is 100 m deep. Water has to be lifted with real vault in which the body of the saint was the aid of a charas worked by bullocks or camels. buried, is said to be some 30 m underground. There is only one entrance to this hall, the rest Life and teachings of 'Jambheawarji of the sides are closed. Towards the samadhi, there is a life-size portrait of Jambheswarji. On II. It is said that Jambheswarji was born all sides of the central hall on the first floor, at Peepasar, 16 km away from Mukam, on there is a marble pavement. At the back of the Bhadon Budi 8, Vikram Samvat 1508(1451 A. D.). hall, there is a verandah in which havan is His father was one Jhaber Lohat, of the Pan war performed. There is a small aperture in this and was the jagirdar of the village. verandah, which opens into the big room on the It is believed that Jambhaji was born in the 32nd ground floor, through which the grain received generation in the direct line of the legendary king by way of donations is dropped from time to time. Vikramaditya. According to another account, On the ground floor, behind the main hall, there Jambhaji was found lying under a Khejra tree Front view of the temple

The Samadhi Another view of the temple

The Pujari 51

outside his bouse by Jbaber Lohat. Even in his Detachment is the highest phase of self-control, childhood, Jambhaji is said to have begun tending liberation from the world and union with the cows which work he is said to have continued Supreme Being are not possible so long as one upto the age of 27. Thereafter he is said to have clings either to evil or to good. Truth is insepara­ propagated the teachings of his religion. Jambha bly associated with non-violence. The two are was reported to be dumb upto the age of 12. The the highest virtues. The ideal of Ahimsa, accord­ parents were greatly worried on that account and ing to Jambhaji's teachings, is to p~rmeate all they sought the advice of a learned person. Some aspects of life. He who has humility and a sense earthen lamps placed at the plllce of worship by of forgiveness and who is pure within and without, the learned man could not be lighted. Jamhhaji whose heart is chaste and merciful, is entitled to is s3id to have tben lowered an unbaked earthen the summum bonum of 1ife. Jambhaji was an pot tied to an untwisted thread in a well and to ardent believer in the laws of Karma and rebirth have drawn out wat~r from it. As soon as this and Avtar (incarnation). In the mediaeval times, water Was sprinkled on the earthen lamps when ignorance and darkness prevailed in arranged by the learned man, they began to Rajasthan, and hatred and cruelty occupied the burn brightly. All those who witnessed this hearts of men, Jambhaji was the torch bearer who miracle were wonder-struck; and from that gave tbem ligbt. moment onwards, Jambhaji was considered to be an incarnation of God Vishnu. Offerings 12. About tbe same time Jambhaji gave up his occupation of a shepherd and took up his 14. All the members of the Bishnoi abode on the top of a hill near the boundary of community who pay visit to the fair, offer some­ the village Talwa, about 9 km from Peepasar. thing in cash or kind at the shrine. It is, however, He taught the Jats the 29 articles of the religion. estimated tbat donations of the value of more The term 'Bisbnoi' given to bis followers comes than Rs. 20,000 comprising of ghee, moth and from Bees (twenty) and Nov or N oi (nine). cash are received. The cash is handed over to the Managing Committee of the Bishnoi Maha 13. Jambhaji had no utility for mundane Sabha ; and the com is stored in the room objects and riches. His teachings greatly reserved for that purpose. It is utilized for feeding influenced the life of the people and made them god-fearing and virtuous. The sabdas (sayings) pigeons, peacocks and birds. No other use can of Jambbaji, 120 in number, sum up his philosophy be made of tbe stored grain. The quantity of and teachings. He succeeded in putting the most grain which is offered at the time of both tbe abstruse thoughts of the Vedas and the Upnishads fairs is sufficient to feed the birds throughout in his sabdas which are easily understood by the year. Ghee which is collected in quintals common people for whom tbey were meant. A and is used for the performance of havan on characteristic of these compositions is the constant both the fairs and the rest is utilized in the employment in them of imagery drawn from deepaks which are kept lighted for all the common life and universal experience. It is by twentyfour hours throughout the year at both simple metaphors, by constant appeal to needs, the shrines. It is also customary among the passions and relations which all men understand, Bishnois to offer the first instalment of ghee made that he drives home his intense conviction of tbe from 'the milk of a new cow to the saint. In no reality of the soul's intercourse with the Transcen­ case are these offeriDgs disposed off or given to dent. The cardinal virtues of Hinduism i. e. any other persons. The cash received as donations purity, self-control, detachment, truth and non­ and offerings is collected and utilised for the violence have all been emphasized by Jambhaji, maintenance of the temple and management of again and again, in hi. sabdas. By purity he the fair. The salary of tbe pujari is also paid out implies both ceremonial and moral purity. of this collection. 52

Priests 16. A sanya.ri offers worship to the model of Jambhaji's shrine, which is located in a small 15. Worship is offered to the shrine of temple at Samartha)_, and performs Jambheswarji at Mukam by a priest daily. He morning and evening. The sanyasi belongs to the belongs to the Bishnoi community. He gets his Bishnoi caste. He gets his food from the Bishnois daily food from the villa ge in lieu of his services. in the village. In addition he is paid Rs.35 per mon th by the Bish­ noi Mahasabha. He remains unmarried and when 17. At both these places dipak (an earthen one priest dies, another takes his place by choice. lamp} is kept lighted all the 24 hours of the day. If the new priest happens to be already married, An arti in the praise of the saint is sung every he forsakes his wife and the children live with morning and evening in a fascinating tune. their mother. In such a case she does not The exact wordings of the arti are reproduced as remarry ; but may do so if she has no children. under:

~ ~ ~'q ~ q~n:.) ~~ "I+~ if~~1fT ~ ~ru ~rT'~~'T ~ ...... '5frit ~ ~~ crT ~ f~r ~ CI>1fc i>!"iflT ifiu IfT'UR:...... ~ ~ ~ ifTtl' ~ ~ mr ~;:r ifffit~ !"eT ~~ mm ~t ... _.... ffi[ ~f orr~ fr GfT~ fTlRW ~t tJ i>fltUi>!" ~ ~ ~ m~ \iCf f.:rN lffor ~reft ~'-fiar flI'EfT~ ;;rTiif 'iIW ~ cR

( English rendering on next Page)

(Staff notations of tune rendered on flute) 53

Welcome to Lord Jambheswar, I offer thee arti. Whosoever worships thee attains success and gets the sins of all births washed away;

Pray, reside in my heart night and day my Lord; who wears a of pearls, has a kamandal in hand, dons a beautiful cap and has eyes glittering like a flame;

Thy devotees, who drink from the cup of the nectar of thy love, attain salvation my Lord, who adorns a golden throne with silken cushions spread with flowers and whose hair plaits waive over his crown ;

The conch shells, the clarionet,the bells,the cymbals and the drum all play in thy praise and the hearing of such musical notes removes all the sins;

In a golden plate with wicks of burning, Lords Sun and Indra offer thee incense, Kubair, the Lord of wealth, spreads thy bed and Lords Shiva and Brahma offer thee arti ;

Yamraj, the Lord of death, fears those who attend the arti, bow to thee and listen to the night-long prayers, for, those who recite and sing in thy honour attain success, wealth and salvation.

Fair others are from Bikaner. They deal in grain, ghee, cloth, books, and general merchandise. 18. The main fair is solemanized on There are barber's saloons also. About half a Phalgun Budi Amavasya (February-March) every dozen shops are those of sweetmeat sellers and year. The participants in the fair come from almost an equal number of tea stalls. A few Firozepur, Muradabad, Muzaffamagar, Meerut, shopkeepers sell hides, which are brought from Deharadun, Nainital, Kanpur, Lucknow, Itava, the neighbouring villages in carts drawn by camels. Jabalpur, Housangabad, Delhi, Hissar, Punjab A few cobblers are also there to mend the pakhals and Rajasthan. The majority of them are from (water bags made of hides) and the locally the Punjab and Rajasthan. The second fair is held made shoes. Three or four heaps of winnowing on A~h"m Budi Amavasya (September-October) fans coated with cow-dung are also to be seen. every year. This is a local affair and people come Melons and local cucumber brought on camels from the nearby villages riding on camels, or in and by carts are offered for sale at the fair. All bullock-carts or even on foot. Some come in traders do roaring business. carts driven by camels. The day of Ama vasya is of special significance to Bishnois. They observe 20. Big havans are held on the platform fast, perform congregational havan or agnihotra in the shrine, morning and evening extending and do not conduct any other business on 4 to 5 hours each time at which Ved the day. and snbdas of Jambheswarji are recited. Women keep awake all night, singing religious songs many 19. The total number of shops put up in of which extol the greatness of Jambhaji. At the main fair is about 200. They deal in food Samarthal also havan is performed and a stream stuffs, grain, utensils, cloth, ghee, religious books of visitors can be seen going from Mukam to the and general merchandise. There is no liquor or sand-hill to pay homage to the saint, who used to drug shop, and none of the participants is preach there in his life time. expected to take liquor or any other intoxicant. In the second fair, there are only 25 shops, most 21. Some learned sanyasis deliver sermons of which are from Nokha and Himmatsar while at the fair which are heard with rapt attention by 54 the devotees. It is customary for the people who Relations Department. Sanitary arrangements intend to visit Samarthal to take some sand from are made by the Medical and Health Department the Talai (Tank) at Mukam and deposit it at the in coordination with the Statutory Panchayat. foot of the dune at Samarthal when they go to Preventive measures are adopted to check the pay homage there. spread of diseases. A Medical Officer, a Sanitary Inspector, a Compounder, a Nurse and some 22. The affairs of the shrine are managed by Vaccinators are deputed for the purpose. Elaborate the Bishnoi Mahasabha. The executive committee Police arrangements are made to maintain law and of the Mahasabha consists of the members who order. In the main fair, a Family Planning Centre hail from Rajasthan and the Punjab. The is opened to popularize the scheme in rural area management of the fair is looked after by the and free literature and contraceptives are distri­ Statutory Panchayat. buted to the villagers. An exhibition is held to make the people acquainted with the Five Year Recreations and amusements Plans and their achievements. The children of the Middle School at Himmatsar also open a 23. Cinema films of educative value and reading room to provide newspapers and magazines information shorts are shown by the Public to the visitors.

The shrine of Jambheswarji KAPIL MUNI FAIR

KOLAYAT, the place of the fair is sItuated Physical aspects in Bikaner district of Rajasthan 5 km to the south-west of tht city of Bikaner. Kolayat is 4. Kolayat is located on a magra that is a remarkable for its fresh-water lake which has 52 plateau with hard and rocky ground, a part of neat ghats shaded by fine and luxurious pi pal the Great Indian Thar desert. The rock forPllltiops trees. It is a place sacred to the memory of saint are beJieved to be of Eocene Age and belong' to Kapil Muni. A fair, the biggest in Bikaner the nummulitic limestone series. The geologists district, is held at Kolayat on Kartik Purnima are of the view that this area was once a land when nearly 60,000 people congregate. surface of the Vindhyan series. It was then encroached by sea in the Eocene Age and was 2. Kolayat is a very old place. The exact subjected to sedimentation of sand stones for a period of Its establishment is not known. The long time. word Kolayat comes from the Sanskrit word Kapilayatan The second letter 'P' of Kopiloyatan Kolayat Lake in course of time, took the form of 'Va' with the result that it came to be called Kava/ayotan. 5. It is formed of a long depression and. Gradually it came to be pronounced as Kolayatan its water edge measures about 3 km in length. and ultimately Kolayat. When tbe lake is full, its water is 6 m deep and it has a capacity of 3 million cubic metres. The 3. Kapilayatan bad great religious signi­ catchment area extends over 194 sq. km. Its ficance from times immemorial. It is held in water is sweet, fresh and healthy and is used for even gredter esteem than Pushkar (situated at a bathing and drinking purposes and is also brought distance of 21 Yojan, i. e. about 269 km) and by rail to Bikaner for use in the Electric Power considered to be one of the greatest of all the House for the well-water 'of Bikaner is a little tirthas or holy places of India. brackish and is not considered quite suitable for steam-boilers. This lake has 52 ghats of which Kardam married the daughter of Maharshi Manu several are exclusively for women. These ghats Devhuti, who gave birth to Kapil Muni. Th; have been so constructed that privacy is main­ precocious child attained the highest religious tained. Such arrangements are rarely found merit even in his boyhood. He taught his mother elsewhere. Innumerable temples also exist on the 'Sankhya-Shastra' and retired to the north­ the bank of the lake and most of the ghats are east of the Himalayas as a recluse after giving named after these temples. up the mundane world. While proceeding on his journey be came across an oasis in a vast Means of communication desert. Maharshi Kapil was bewitched by the natural beauty of the place and he stayed there for 6. Kolayat being the headquarters of the performing tapasya (penance) for the redemption tehsil and the seat of the Panchayat Samiti is of the world. He however, did not sit there with easily approachable. Rails were laid from Bikaner his entire atma (soul). Only a fraction of it upto Kolayat some time before the Kartik remained at the oasis and the remaining part Purnima in 1 921 A.D. since when Kolayat is open proceeded on its original errand towards the north­ to traffic by rail. A great number of regular east. As Maharshi Kapil selected the oasis as the buses ply from Bikaner to Kolayat. At the time place for his sacrificial penances, it was named of the fair special trains and buses are run to meet after him as Kapilayatan. In course of time the the demands of the pilgrims. Camels, bullock-carts site attained great sanctity so much so that the gods are the only mode of transport and communica­ and other holy places like Ayodhya, Kashi, Puri, tion for the people residing in the neighbouring Dwarika, Avantika, became jealous of it. They, villages. All facilities like a Post Office a therefore, planned to hide it in the sandy desert. dispensary, etc. are parmanently located' at But Skandh Deo, the son of god Shankar, and Kolayat. goddess Parwati took pity on the suffering humanity and brought this sacred place to light Memorial for the benefit of all so that they may attain peace and summum bonum of life in this dark age ot 7. In memory of sain. Kapil Muni, a KaIiyug by having a dip in its holy waters. So temple was constructed at the main , locally great is the belief in the efficacy of a visit to this known as 'Kapil Muni Ghat.' It is said that place that within a radius of several km of the some years ago the temple was an ordinary brick lake no sinner is to be found. No sooner than structure. It was later rebuilt in marble with a person, who has committed the greatest sin a white dome over the central hall ill which the comes within the bounds of this area, he is statue of the saint is installed. The floor is paved instantly purged of all the sins and it becomes with marble tiles. The temple was rebuilt with superftous for him even to take a dip in tho lake. money, about Rs. 75,000, received from the various Great importance is, however, attached to the visitors whose names can be read on the temple bath in the Kolayat Lake. It is open for pilgrimage walls. all the year round but special significance is attached 8. The statue of Kapil Muni, installed in the to the dip in the month of Kartik. The last five temple, is of white marble. It shows the Muni days of the month, known as Bhishma Panchak, standing. Its height from the platform is about half surpass the rest of the days. Greatest merit is, a metre. The temple is artistically engraved and however, attained by having a dip on the Kartik shows flowers, creepers and other objects. Pumima. The benefit that one derives by staying at other sacred places for 10 years, Mythological account could be derived in Kapilayatan just in a day.

9. According to the Skandh Puran 10. In ancient times six pious girls took Maharshi Kardam was the son of the creator birth in the house of Tapasvis. They were named at the begining of the Universe i. e. Brahma. ( I) Manda, (2) Mandakini. (3) Moda, A view of the temple from Kapil Muni Ghat

Ko)ayat Lake A view of the temple from outside

A close up .of the temple 57

(4) Narbada (5) Shubhda and (6) Bida. They were thinking so. The fact was that he had been renowned for their beauty, grace and chastity. reminded of his previous life when in the form From their very childhood they were addicted of deer, he had partaken of them near a sacred to an ascetic life. They used to take their bath place called Kapilayatan, and that one day, in the Kapilayatan tank early in the morning and having become infatuated, he got his horns to perform their household duties with great care. entangled in a tree, and, being unable to get They spent their time in singing songs in praise released, he died there, that his dead body had of God. Once while the"e gIrls were living a life been eaten away by the jackals, and the bones of tapasya, many holy men from parts of the which remained were washed away into the lake country gathered at the Triveni at Prayag for during the rains. Due to the sanctity of the sacred dip. The fair ascetic also went there. waters of the lake, he was born a human being. There they saw Maharshi Narad in full bloom He further said that his horns were still there on of his youth singing to the accompaniment of his the tree and that if they went there and dropped Vina melodious songs in the praise of God them in the lake his eye sight would be restor~d Vishnu. The girls got infatuated and, it is to him. They did as directed and found the related that they fell from their high pedestal bones of his horns hanging from the tree. When and their vow of Brahmacharya (celibacy) was these were thrown into the lake, the boy had his broken. Becoming aware of it they felt great eyesight restored. remorse and put an end to their earthly Jives. In course of time they again took birth in the Participation in the fair house of some pious Brahmins and on attainment of youth got themselves married to six Brahmin 12. Even leaving aside the legendary stories given in the Puranas regarding Kapil and Muni Kumars. Due to indiscretion in a previous Kapilayatan lake, there is no doubt that this place birth of having left the remains of the fruits, has exercised a great religious and cultural which they had eaten on the bank of the Ka pila­ influence on the minds and lives of the persons yatan lake, they become instrumental in polluting living in the region. Almost all the communities its waters. They were abandoned by their living in it participate in the fair and pay homage husbands. They again gave up their mortal forms to the saint. By nature the people abhor things and attained. by having regular daily dips in the that would be considered sinful. Most of them tank of Kapilayatan for a number of years, the believe in the sanctity of life and would not form of glistering stars. They were given a special willingly injure or hurt any creature. place among the immortal stars in the heavens. They are now known by the name of 'Krittikas', Mode of worship (meaning a dagger) from the shape of the cons­ tellation. Every morning during the month of 13. The puja in the temples is being Kartik they are visible. performed by priests who belong to the Sevak Brahmin community. The post of the pujari II. Another legend is in connection with is hereditary and he and his associates live on a deer which got the human life in its second birth. offerings made by the pilgrims and on the amount According to which there once lived a rich man given to them by the Devasthan Department. in a big town of Gujarat. He had a son who was blind from his birth. One day while he was 14. Normally there are no arrangements for sitting in his father's shop some one brought community feasts or free kitchens. The people there a consignment of moong for sale. The boy who participate in the fair look after themselves. took a little of the moong out of the lot. While The offerings made to the saint in the main feeling them he went into ecstasis and held it to temple or in other shrines are in cash as well as his bosom with great affection. The bystanders in kind. Mostly coconut, batasha (sugar drops), thought that he bad gone insane. The boy, dry fruits. mishri (sugar candy) are commonly however. explained that they were wrong in offered. 513

1 5. In the morning and in the evening. The best breeders Were awarded certificates and daily arti is performed and is offered. prizes. On the day of Kartik Purnima when the fair is held, Deep Malika is performed in the evening. 17. During the time of the fair, marketing The residents of Kolayat light their homes by facilities are also 'provided. Apart from some deepaks or clay lamps. The people who gather permanent shops at Kolayat, arrangement is also there also float lighted deepaks in the sacred lake. made to provide space at the fair site to other This is considered to be very colourful and shop-keepers also. The rent is collected by the auspicious. Panchayat Samiti. These shopkeepers mostly come from Bikaner. Important among these are Cattle fair the shops of food stuffs, cloth, general mer· chandise, agricultural implements. Shops of 16. Simultaneously with the religious fair, utensils are also to be seen in the fair. A a cattle fair is also held at Kolayat. The name majority of shops sell cooked food. Almost all of this fair is Kolayat Cattle Fair. This show is the important hoteliers of Bikaner set up their, arranged by the Panchayat Samiti, Kolayat. shops in the fair. Previously it used to be organised by the District Board. Usually the cattle, assembled in this fair, 18. The fair arrangement is looked after come from within a radius of IS to 20 km, by the Panchayat Samiti. Medical facilities are In the year 1962, 1,305 animals were brought to provided free of charge by the State. Apart from the fair of which 1,075 were heads of cattle, 25 this an exhibition is also arranged in which Public buffaloes, 200 camels and 5 horses. Out of this Relations Department, Medical Department, 417 cattIes, 15 camels and 2 horses were sold. Animal Husbandry Department, etc. participate. The total income of the fair was Rs. 1,275.55 Cinema films of educative value are shown free while the expenditure amounted to Rs. 688. of cbarge by the Public Relations Department.

The lake of Kolayat and its mystic tradition has its magical effect on the minds of the people and they sing songs in its praise:

~m mer ~rm:, ~~~ 'TTl'J1:', o:rr~ ~lfr ~ fTi

~ftr" llfif ~T ~ 'TTtf, frr~l[ i;fT~ :jJ)lf I

"Our sea of nectar, fill my pitcher and quench my thirst. When the gracious saint, Kapil Muni, was pleased, he came here and got you dug. Thine water turned out to be as sweet as nectar. The enemies shed tears. Cows come from great distances and none of them returns thirsty. They have a look at the streams tbat feed thee and get rid of the sins and hardships of life. Good work has been done by praiseworthy, lucky people. Seeds of religion have been sown. Kapil Muni extols your importance without the least fear." KARNI MATA FAIR

KARNIMATA fair is held twice a year at Mata to name the village as "Desh-ot" (ot-shelter) Deshnok, a town in tehsil Nokha of Bikaner but she did not accede to his request as she district. The first fair is held in Navratra from regarded it as a place of prestige rather than a Chaitra Shukla Ekam to Chaitra Shukla Dashmi place of shelter and named it as "Deshnak", or (March-April). The largest congregation is on "Desh Nok" ; and it is known as such all over Saptami and Asbtami. Nearly 30,000 devotees Rajasthan. assemble at the fair to pay homage to th, Mata. The second and smaller fair is held also in Meanlil of communication Navratra from Ashvin Shukla Ekam to Ashvin 3. Deshnok is connected by train and bus Shukla Dashmi (September-October) in which with Bikaner, Nagaur, Jodbpur and Jaipur. 10 about 5,000 people participate. to 15 buses ply daily on these routes and they Origin of the place all baIt at Desbnok. The metalled road is well maintained and most of it is tarred. During 2. As far as the origin of the place Desh­ the fair in Chaitra, special trains and buses are nok is concerned, it is said that it was founded arranged for. These means of transport make the in Vikram Samvat 1476 (1419 A. D.) on Baisakh place approachable throughout the year. Shukla Dauj, by Karni Mata herself. Karni Mata People's participation was quite popular even then and venerated in the nearby villages. The people thought it better to 4. Both Hindus and Muslims participate migrate to this place from their locations. Rao in the fair as they have great regard for Karni Ridrnal, the then ruler of Bikaner, requested Karni Mata who helped them at all times. 60

History of the fair the temple, he would regain his sight. Bana did as be was asked to do. He prepared the statue, 5. The history of the fair is connected with kept it under his head at night and slept. He the life of Karni Mata. According to Kishore found himself next morning in Deshnok along Singh Varaspatya's book 'Karni Charitra' Karni with the statue and was cured of his blindness. Mata was born on Ashvin Shukla Saptami in Karni Mata died on Cbaitra Shukla Navmi, Vikram Samvat 1444 (1387 A. D.) in village Vikram Samvat 1595 (l53~ A. D.) and her statue Suyap. Her fatber was Meha and sbe was born was installed in the temple on Chaitra Shukla in the twentyfirst month of pregnancy. She was Chaudas, 1595. The fair is held to commemorate the sixth female issue and on her birth, there was her memory and sbe is worshipped as a goddess more of disappointment in the family than rejoi­ since Vikram Samvat 1596 (1539 A.D.). cing and merry making. Her aunt, who attended the delivery. intended to cause her physical injury, Principal followers but the lady's hand was dislocated by unknown power. When she ·narrated the event to the 6. The principal followers of the deity are members of the family, they were wonderstruck. Charans, who are also the priests and belong to She named ber as Karni Bai as she was a strange the community to which Karni Mata belonged, girl. At the age of 5, Karni Bai cured the dis­ and Rajputs who worship her as their family location of her aunt. She cured her father of deity. The Jats, the Bishnois. the Brahmins and snakebite and blessed him saying that he would the Mahajans also \\ orship ber. Local Muslims get a son. After seven daughters, he got a son. also respect ber, but they have never been seen On Ashadh Shukla Navmi, Vikram Samvat 1473 in the temple at the time of worship. The Rajputs (1416 A. D.), Karni Bai was married to Deepaji ; celebrate jadula (the first hair-cut of a child) but she informed her husband that she will not ceremony of their children at Deshnok and place be able to serve him, as she had dedicated her life the child at the feet of the deity to obtain her to the removal of sufferings of the poor, helping blessings. She was and is the patron goddess of the needy and service of some righteous cause. the rulers of Bikaner. It is said whenever an Her words always came true. In Vikram Samvat enemy waged war against Bikaner, the ruler first 1475 (1418 A. D.) she left her husband's house went to Deshnok to receive the blessings of Karni and established herself near ajohad (pond), where Mata and then set out for the battIe field; and her cows had plenty of water to drink and grass whenever he passed through Deshnok, his special to eat. In Vikram Samvat 1476 (1419 A. D.), train made a halt there enabling him to pay his she laid the foundation stone of Deshnok 3 km respect to the Mata. away. Rarni Mata possessed supernatural powers and used to help people in all walks of life. Offerings and its disposal People from all over Rajasthan pay visit to her and seek her advice and receive her blessing. 7. People offer sweets, coconuts and cash She used to hear tales of their miseries patiently to Karni Mata. Some devotees offer from Rs. 21 and showed them ways with which to save them­ to Rs. 501 for preparing bhog (special food) for selves. In Vikram Samvat 1594 (1537 A. D.), Karni Mata. The priest retains one-sixteenth of it is reported, when she was 151 years of age, she the offerings for himself and returns the rest to decided not to live any longer. While on way to the devotees who distnbute a part of it to those Rharoda in Sind to meet her sister, she reached present. There are two kinds of offerings. One , where she met Bana, a blind carpenter, is called Dwar Bllent and the other Kalash Bhent. whom she asked to prepare her statue. She asked 50'percent of the Dwar Bhent is retained by the him to keep the statue, when it was completed, priest and the rest is distributed among the workers below his bead while sleeping. Thereafter b! would of the temple, who are all Charans by caste. find himself with the statue in Deshnok the next The Kalash Bhent is deposited to swell the funds morning. As soon as the statue was installed in of the temple. The cash-book and the ledger are The main gate to the shrine

The idol of Karni Mata The silver gate of the temple

A marble panel 61 duly maintained. The amount is spent for the stone. He also provided a dome to it. The main maintenance of the temple. The funds are entrance to the temple as well as the temple were controlled by the Managing Committee of the rebuilt once more in marble by Maharaja Ganga temple. Singh.

The JDeJDorial The priest

8. The temple of Karni Mata is known as 11. As has been stated above, the priest Madh also. There is one Gumbara which was belongs to the Charan community. The gates constructed with big stone slabs and they were of the temple are thrown open at 4 a. m. With put on one another without sand or lime. The the beat of the drums, the visitors assemble in the gaps between stones were filled in by the branches courtyard of the temple. The priest then performs of Jal tree. This place Gumbara is locally called Mangla-ki-Arti. At 9 a. m. he offers bhog (food) to Kaba and is mostly occupied by rats. They the deity. At 2.00 p. m. the virmiIion coat of the number about 3,000 and did not die even in the previous day is washed away and a fresh one is plague of 1917. These rats do not get scared applied. This is known as Bag Chadana. At away by the presence of human beings; they sunset, he again performs Sandhya-ki-Arti; and climb over their heads and eat ladoos. The latter at 8.00 p. ID. bhog is offered to the deity. This happening is regarded as very auspicious for the is the daily programme for worship. On every devotees concerned. These rats are fed partly by Chaturdashi of Shukla Paksha in the month of the devotees and partly from the temple funds. Chaitra, Bhadrapada, Ashvin and Magh special While entering the temple one has to guide his worships are offered Rs. 200 are spent in making feet very cautiously for if any rat is killed, the the arrangements of these worships. The follow, ing are the items of expenditure: devotee has to offer to the deity a rat made of gold or silver. 7 he-goats to be sacrificed to Karni Mata 1 he-buffaloe to be offered to Avad Mata: 9. The 75 cm image of Karni Mata is Flags, sculptured out of yellow marble found in Jaisalmer. Dress (), The image is oval-faced, wearing a mukut (tiara) Sweets of Rs. 25 and on the head and earrings. Trishul (trident) is in Rs. 18 in cash offering. ber left hand and heads of a he-buffaloe and a man in the right. She is dressed in odhni and In Baisakh, Kartik and Margsheersb, goat sacrifice ghaghra with garlands and necklaces round her is not permitted and only sweets are offered to neck and bangles on her wrists. It is only on four the deity. important occasions that she is made up with clothes received from the royal house of Bikaner. Places froJD where people asseJDble On ordinary days, one can see the stone image as it is. The deity is shown riding a tiger. A 12. Most of the people who gather at the golden chhatra (umbrella) can be seen over the shrine come from Bikaner, Ganganagar and figure. There are other images installed on either Churu districts; but it has been observed that side of the deity. On the left there are six images the R~jputs and the Charans who participate in the faIr come from all over Rajasthan. representing the six sisters of Karni Mata, while on the right there are seven of the sisters of Avad Articles of sale Mata, the f~mily deity of Karni Mata. 13. In addition to the local shopkeepers, 10. The first temple, a structure of unbaked who put up their stalls in the fair, shopkeepers bricks, was built by Rao Jail Singh, a former and dealers come from Bikaner, Nokha snd ruler of Bikaner. Later, sometime in the 19th Sujangarh. Most of them sell sweets, batasha century, Maharaja Shri Singh rebuilt it in and coconuts. There are also a number of tea- 62 stalls, betel shops, restaurants and hotels. Bangle­ Mata. At night children see the films shown by sellers and toy-dealars do brisk business. Some the State Publicity Department. shops of food stuffs, grain, cloth and utensils are also opend up. One can also see a shop of religious Management books and pamphlets, and pictures of goddesses. 15. A First Class Magistrate is deputed as People generally purchase photographs of Karni the fair officer. He is responsible for maintaining Mata. There is no liquor shop in the fair as it is law and order. He is assisted by a Sub-inspector not offered to Karni Mata in the temple. of Police and some Constables. The light, water and sanitary arrangements are taken care of by RecreatioJl and amusement the Statutory Panchayat. The temple affairs are supervised by the Managing Committee of the 14. The Panchayat Samiti Nokha puts up temple which is composed of the members of the an exhibition of development plans, charts and Charan community. The site for shops is allotted maps, It also arranges talks on social education. by the Statutory Panchayat. The fair is religious One can also hear poems on the life of Karni and the devotees mostly remain busy in the temple. KAlLA DEVI FAIR

KAILA-DEV! fair is one of the principal by State Transport for the safe conduct of religious fairs of Rajasthau held from Chaitra passengers to and from the site of the fair. About Krishna 12 to Chaitra Shukla 12. The fair is four hundred buses are used under special permits held at Kaila about 24 kilometres to the south and special supervisory staff is posted to control west of Karauli, which is a sub-divisional head­ their movement. In addition to the government quarter of district Sawai Madhopur. Kaila is vehicles, buses from and to , Gwalior, identical with goddess Bhawani, whose idol is Bharatpur and Gangapur run every hour. People said to have been instaHed in Vikram Samwat from nearby viJ1ages come on camels and horses, 1171 (1114 A. D.) in a temple standing atop a and in bullock-carts. rock in picturesque surroundings. 4. From the point of view of the Hindus, 2. The site is linked by road with Karauli, Chaitra is an important month as it marks the Hindaun and Mahavirji, and is approachable in beginning of the HinGu year which commences all seasons. There is regular traffic all the year when the sun crosses the vernal equinox and round on this road, which is maintained in good moves towards North. During this month people condition. Hindaun, the nearest Railway Station propitiate Durga, the goddess of prowess and is at a distance of about 48 km. There is valour, for health. vitality and prosperity. One a regular bus service from Hindaun to Karauli striking feature is that thousands of villagers and and from Karauli to Kaila. This place is con­ pilgrims COme on foot covering distances of fifteen nected with Gangapur also by a road running to twenty km and, what is more striking is the via Shri Mahavirji which is another Railway sight of those who measure a distance of 15 to Station on the broad gauge line of the Western 20 km with the length of their body, lying Railway near kaila. prostrate. This mode of travelling is locaIJy known as Kanak-Dandoti. After stretching themselves 3, During the fair, which attracts nearabout on the ground full length, they draw a line on the two lakh pilgrims, special arrangements are made path with their fingers, rise up, move a few paces .64

forward, stand on the line drawn and, after his fears to the , requesting him at the same bowing, lay thems~!'ves down again to measure time for a night halt which the latter granted him. the road. The process is repeated till the person That night Kedargiri had another vision when reaches th~ temple. The persons are followed he had darshan of Mahalaxmi. He recalled by their'wives or other relatives,- who, at every the promise of the goddess Hinglaj Mata. Next step, touch their feet and apply the dust of their morning when the Jogi was preparing to leave, heels to their forehead. Thus 'Kanak-Dandoti' the sadhu advised him to leave the image with ,devotees march day in and day out for three, four him. but the former refused and started on his ,'or five days. Some of them do take rest and journey. When he came to Trikut Parwat, which accept milk, but the staunchest among them was about 2 kilometres from the hamlet, his . continue the march without rest or sleep and bullock refused to move further. All attempts , taking nothing but water. to drive the animal further having failed, the Jogi made a halt there and fell asleep. In dream the 5. Although there are no restrictions on goddess communicated to him her desire to stay people of other religions participating in the fair where she was. When he awoke he went back and going into the temple for darshan, only to sadhu Kedargiri with a request to accept the Hindus are seen among the devotees. image and to instal it at the place where the bullock lay down. The sadhu named the goddess 6. The village Kaila is just 2 kilometres as Kaila Mata for she appeared before him wilh towards north-west from Trikut Parwat (literally one phase (kala). As legend goes the village triangular hill) where the temple stands. No where the sadbu Kedargiri used to reside came authentic document or record is available on the to be known as Kaila. history of the village or of the beginning of the fair. From stories narrated by the temple priests 7. In the temple of Kaila Mata one may see and others of the area, it is gathered that a sadhu. two images standing side by side. On the right Kedargiri by name, used to reside in a small is the image of Kaila Devi commonly known as hamlet situated on the banks of river Kali-sil Mahalaxmi (goddess of wealth) and on left that which flows towards the south of Trikut Parwat. of Chamunda. Chamunda is stated to have been Sadhu Kedargiri was a great devotee of Bhawani. brought from Bansi-Kheda, which is abeut five He heard stories about the miraculous powers of km south of Trikut. She was the family deity of goddess Shakti or Hinglaj in a town in Bihar. the Kbinchi rulers who used to pay two visits in a He repaired to that place for meditation and spent year in the months of Chaitra and Kwar to twelve years in worship there. One night he had worship Chamunda. Bansi Kheda was ravaged a vision and he saw the goddess, Hinglaj Mata, by Muslim invaders from Delhi in the early in person, blessing him. She bade him go back to fifteenth century; but the Khinchis managed to his village where she assured him she would come remove their guardian deit} to Trikut Parwat, in one of her phases (kala). Kedargiri returned where the image was installed by the side of to his hamlet near Trikut Parwat. Time rolled Mahalaxmi; and a temple, dedicated to both of by and one night a 'Jogi' knocked at his door. them, was built in the year 1464 A. D. It is He carried an image of Durga on a bullock, which further stated that the original temple was a he had brought from somewhere near Delhi. The kutch a one. Two inscriptions on two stone slabs place was invaded by Muslims from the north-west bear testimony to this fact. One of the inscrip­ and they were pulling down temples and demo­ tions indicates that in Vikram Sam\.\-at 1202, li<;hing the idols. The Jogi needed a place of Chamunda was installed in Bansi-Kheda and the safety for the goddess and, for fear of the other, belonging to Samvat 1464, says that the iconoclasts, he was seeking protection in the Chamunda was brought to Trikut to be imtalied capital of the Khinchi rulers, who were then the there witb her sister Mahalaxmi. After the fall most powerful potentates holding sway over the of the Khinchis the area was wrested by the region from Delhi to Gwa1ior. The Jogi disclosed Yadava princes, who established themselves in The temple of Kaila Devi \ A view of the Congregation

A bangle seller 65

Karauli. These princes came to know about the sanctuary, infront oC which is the porch with miraculous powers of Mahalaxmi of Kaila village marble pillars. The main entrance has been and that she was venerated by the people as the divided by iron railings for separate entries to guardian deity of that area. In order to win over men and women at the time of the fair. The the confidence of the masses the princes of Karauli inside of the sanctum does not have any work of adopted Kaila Mata as their family deity also; marble. Inside it stand two stone slabs bearing and Maharaja Gopal Singh constructed a big . images of Mahalaxmi (Kaila) and Chamunda, temple with a dome surmounted with a golden installed side by side. Mahalaxmi is seen with pinnacle. It was during the period of Maharaja jewelled tiara in an equestrian position looking Bhanwarpal of Karauli that a number of other askance with her face turned a little to the left. buildings were constructed on the spot and the She is so attired that, except for her face. no part temple assumed unprecedented importance. of the body is visible. It is reported that no one except the Gosain has ever seen the full image. 8. Although Gosains, who are in the direct It is also stated that the image of Mahalaxmi is disciple-line of Kedargiri are the hereditary priests not sculptured out of stone but has been moulded and claim the te~ple as their own, its manage­ out of a mixture of several metals. At the time ment vests in the ruling chief of Karauli who is of the fair when people fail to get access to the known as the chief trustee. Whatever offerings portico for making offerings, they usually throw are received during the fairs, are claimed by the whatever they bring, including coconuts, from prince who makes all arrangements for the fairs. a distance. These coconuts sometimes cause It is learnt that nearly a lakh of rupees are injury to the guards on duty. There are tales collected by the management every year. This told about persons who happened to see the amount is spent on arrangements of the temple undecorated figure of Mahalaxmi in the process and the fairs, for providing facilities to the of repairs and that a darshan in this form pilgrims and general upkeep of the shrine and the brought misfortune to them. The goddess is site. For the rest of the period the temple dreaded much that no one ever dares to have her remains in charge of the Gosains and the offerings darshan un attired. It is reliably learnt that there' in cash or kind go to them. The temple is so is an inscription just below the tiger which she is well-known that on an average 40 to 50 pilgrims riding. It is neither shown to anyone nor has from different parts of the country visit the place it been deciphered so far. This inscription might every day; and their number goes upto hundred throw some light on the history of the temple and on the 8th of every Hindu month as the day the installation of the idol of Mahalaxmi at this is considered very propitious for the worship site. It has nevertheless been ascertained that of Durga. The two Gosains, who hold charge Mahalaxmi, bearing different weapons in her of the temple in turn for one year, make an annual eight hands, is shown riding a tiger. She is in income of Rs. 3000 to 4000. wrath as she is shown hurling a lance at Mahishasur (buffaloe-demon}. This is why, she is 9. The place is very attractive. The small portrayed with her face turned to the left. People, temple, situated in a secluded spot surrounded however, describe this posture in a legendary way. by hills looks quite magnificient. The river Kali­ They say that one Goli-Bhagat, a resident of sil flowing by its side lends charm to the beautiful Agra and a great devotee of Kaila, was disallowed surroundings. The road, flanked on both sides the privilege of her 'darshan' by an ex-prince of with Dharamshalas, about twenty in number, goes Karauli. After he had left the place, the image right upto the temple courtyard which is spacious was noticed in an angry mood and turned its face enough to accommodate more than five thousand when the prince came for 'darshan'. Goli-Bhagat persons. Seven steps above the courtyard is a owned a temple at Agra and used to come with marble platform with small rooms on either side a large following of pilgrims at the time of the painted with all richness. Further on is the fair. He used to be received with full State 66 honours and escorted all the way by a big articles like coconut, kajal (soot), tikki (vermilion) contingent of the State forces. On reaching the sweets, bangles are usually offered. One notices temple he used to make costly offerings in cash these articles and hundreds of coins spread over and kind, collected in the name of Kalla Devi at the floor trampled by the crowd. But no part of his Agra shrine. The practice is still followed the offerings is ever appropriated or touched by and the successors of Goli Bhagat visit the place any visitor or devotee. All articles are picked at the time of the fair with all their paraphernalia. up by the guards on duty and passed on to the temple authorities. The Maharaja of Karauli, 10. There is another story related about the who is the chief trustee of the temple, personally visit of Goli Bhagat. Formerly a large number supervises the arrangements. Although there is of people used to come from Uttar Pradesh and a Police Station at KaiIa, the Government of northern areas via Bayana and Hindaun. The Rajasthan deputes a special contingent of Maharajas of Bharatpur got another temple constables and a First Class Magistrate for constructed about six km from Bayana in a detection of crime and summary disposal of cases village named Kaila, a railway station near at the time of the fair. As usually happens, this Bayana. People coming from far off places used fair too is visited by notorious pick-pockets and to be so misled that they used to turn back after gangs of traffickers in women and children. All paying a visit to Kaila in rather dharamshalas are fully utilized still thousands of than reaching the real Kaila at Karauli. This hap­ people have to pass several nights sleeping on pened mostly in times when no transport facilities bare ground during the peak period. In order existed. Goli Bhagat, a staunch devotee of Kaila, to regulate and control the rush of pilgrims the installed a portrait of Mahalaxmi at Agra and management has fixed days for visits of various made such arrangements that people came to communities like the Minas, the Rager, the make vows at Agra to Kaila Devi. This saved Gujars and the Ahirs who corne in large numbers. the devotees some trouble. Thus Goli Bhagat, The area around Kaila is thickly inhabited by the in a way, worked as an intermediary between Minas and the Chamars and about a lakh of them Kaila Mata and her devotees. alone usually visit the place every year. It is interesting to see mirthful multitudes of Minas, 11. The fair opens on Chaitra Budi 12 and men and women, in their colourful dresses wend­ lasts for a fortnight. A township with surging ing their way dancing, jumping and singing. Often crowds eager for darshan springs up as if from they cross the limit of decency and indulge in nowhere. Hundreds of shopkeepers rush to this obscenity. They contend that the goddess is all place with all varieties of goods and occupy every omnipotent and omnicient and, hence there is no yard of land. Sweets, wooden toys, terracota harm in their behaving like nature's children in goods and ornaments are sold in large quantities. her presence. She is, they say, all-forgiving and Cheap articles of general merchandise, such as enjoys their mirthful and boisterous behaviour. combs, mirrors, bangles are mostly purchased by At night people gather in the spacious courtyard rural women. From fifth to sixth of the dark where they give a display of dances and games half of Chaitra are the peak days when the police of skill. All night they dance, all the while and the Boy Scouts make special arrangements composing and singing songs in praise of Durga to control traffic to the temple. On these days i.e. Kaila and Hanuman. the throng of devotees becomes so large that one has to wait for several hours before one has 12. 'Languriya' is the local name for darshan. It becomes impossibie to regulate the Hanuman whose image stands in a small temple in entry and exit of pilgrims when arti (vespers) is front of the shrine of Kaila Devi. To the masses,' offered in the temple. Most of the pilgrims are Hanuman has been an ideal devotee of Shri Ram able only to take a glance at the temple portico and they invoke his blessings for devotion and self­ and hurl the articles of offerings in the direction less service which, they believe, lead to salvation. of the deity from a distance. Apart from cash, There is another small temple in the courtyard 67 dedicated to Bhairon, who is worshipped as the the event of their success. There are numerous guardian of the land. Bhairon is specially stories regarding the miraculous powers of the propitiated for warding off the evil influence of goddess and they are sung in songs by the devotees. spirits. There is a Bhopa attached to the shrine One very popular tale is told about the son of a of Bhairon who acts as an intermediary, and millionaire of Calcutta who refused his barren claims to cure persons suffering from the influence wife a visit to Kaila for begetting a son. Being of evil spirits. He provides talismans to the people. advised by some woman, his wife took a vow and she begot a SOD. Still her husband did not 13. There is an open courtyard to the south .permit her to go to Kaila, and soon after he of the temple where sacrifices of goats and buffaloes suffered from leprosy. When his condition became are made to the deity. Sacrifice is banned inside critical he was brought to the temple and was the temple, as human and animal sacrifice is not cured. He built a decent dharamslzala to make acceptable to Mahalaxmi whom sweets, coconuts his gratitude to the deity. etc. only are offered. Animal sacrifices are offered only to Chamunda, and non-vegetarian 14. There is no arrangement for free kitchen etc. communities such as the Rajputs, the Minas and but some persons feed the Brahmins who minister the Chamars usually decapitate animals. Only to their religious needs; and some others distribute the members of the royal families and the Rajputs alms to the beggars. The management makes satis­ sacrifice animals in the courtyard and offer their factory arrangements for water and light. Water blood to Cbamunda. The rest of the people from KaIi-sil river is pumped up and supplied slay animals far outside the premises. At the through pipes. The Power House of Karauli back of the temple one can notice a number of meets the demand of light There are several Swastika marks made with cow-dung. People places of interest of which the water reservior at worship these marks. Thus, they believe, their Kali-sil, the rest house and the dharamshala wishes are fulfilled. They also promise a visit to constructed by His Highness of Karauli are worth the temple to offer animals or special puja in mentioning. SHRI MAHAVIRJI FAIR

SHRI MAHAVIRJI fair is held in village night to carry the passengers. During the rainy Chandangaon which is situated on the bank of season, the Gambhir is in spate and, as it bas to the river Gambhir in tehsil Hindaun of Sawai be crossed twice to reach the village, the road is Madhopur district. The fair is held to comme­ closed. Shri Mahavirji Trust has promised to morate the memory of Shri Mahavir (6th give rupees one lakh towards the construction of century B. C.) the 24th Tirthamkar of the Jains. the bridge to the Government of Rajasthan. Chandangaon is considered to be one of the Community participation holiest places of the Jains. It attracts hundreds of pilgrims every month and about a lakh at the 3. All Hindu communities besides the Jains, time of the fair which is organised from Chaitra the Minas, the Gujars and the Chamars partici­ Shukla Navami to Baisakh Krishna Ekam every pate in the fair. Muslims come to the fair as year. pedlars, hawkers and shopkeepers.

Means of commUDication Origin of the place

2. Chandangaon is at a distance of 6.5 km 4. According to Jain scriptures any place from Shri Mahavirji, a railway station which associated with a miracle is named as 'Atishya lies on the Delhi-Bombay broad gauge Hne of Kshetra', a supreme sacred place. The legendary the Western Railway. Tongas and buses are account describes the miracle which occurred on available at the station to carry passengers to the spot where today the temple stands in all its the temple. The village is 18 km from Hindaun, majesty in the stately enclosure known as 'Katala' 29 km from Karauli and 176 km from Jaipur. at Chandangaon. Kripa Das, a or The road is metalled all along the way. Buses cobbler, used to graze his cattle on the mound ply regularly between Hindaun and Shri Mahavirji known now as 'Devata-ka-Tila'. One of his cows throughout the year; and during the fair special did not give milk for some days. In order to buses and tongas ply throughout the day and ascertain the cause, he followed the cow and, to 69 his great surprise, he noticed that the cow was Tirthamkars have been installed. Just at the back shedding milk from her udders at a certain spot of this vedi there is ·another room in which the on the mound. This convinced him that a deity idol of Mahavir Swami, discovered at Devata-ka­ must be lying under it. He started excavating Tila, has been installed. Gates covered with the place and saw a white line going deeper and silver sheets have been provided to these rooms. deeper and at last he' found the image which The entrance of the main hall is guarded by he took out. It was of dark brown colour. Th_e Bhaironji, whose image has been installed in a news spread all round and people from surroun­ niche on the door. Bhaironji is called ding villages began to pour in to see the image. "Kshetrapal'. On the ground floor, in the big Kripa Das installed the image in an improvised hall, the office of the Managing Committee is hut and started lighting deepak before the image. situated. In front of the temple there is a big The devotees started visiting the place in greater platform, on which 16 m high Man Stambh, number to pay homage and to receive blessings (Tower of Glory) has been constructed, at the top for the fulfilment of their vows: - But all this of which is a beautiful dome. Mahavir Swami's while no one could recognise the image. When statues have been installed in all the four wings Amar Chand Bilala, Jain of Baswa, heard about of this dome. The cost of the construction of the this miracle, he visited the village and recognised tower is reported to hflve been Rs. 50,000. The the image to be of Mahavirji. He contributed tower has been electrically illuminated. Around huge amounts of money for the construction of the temple but within the enclosure of the Katala, the temple. It is not known when this temple there are double-storeyed buildings to provide was constructed. It is, however, roughly estimated residential accommodation to the pilgrims. There. that it might have been built in the middle of the is sufficient space in the temple premises for 18th century. The Jains of Jaipur wanted to religious discourses. The temple is bounded on remove the image for installing it in a temple all sides with a wall and a wide entrance with a there. With great difficulty it was placed in a huge gate has been provided to it. Outside the chariot but, inspite of all their efforts, the chariot temple premises there are ten dharamshalas, for did not move. It was finally decided to instal the use of the pilgrims. These were constructed the image at its place in the temple. The by the philanthropists as rent-free accommodation Maharaja of Jaipur gave village Jaisinghpura (also for the pilgrims. Light and water are also called Naurangabad or Alamgirpur) as a Muafi supplied free. grant (rent free land) in Vikram Samvat 1839

(1782 A. D.) for the maintenance of the temple. Life and te~chings of Mahavir Swami The image was installed in the new temple in the month of Chaitra in the closing years of the 18th century; and since then a fair is held every year 6. Shri Mahavir Swami is the 24th and the place has gained considerable importance. Tirthamkar of the Jains. The word 'Tirthamkar' means a ford-maker. Literally tir means bank, The m.emorial and tham refers to fora or bridge, and kar to maker. Hence Tirthamkar signifies a person who 5. The present temple has been constructed provides easy means for crossing the stream of at the site of the old temple which was made life. He was born on Chaitra Shukla Triodashi of red stone. It is still visible. The ground floor in the year 598 B. C. in village Kundalgram of the temple has been reconstructed and the first in Bihar Province. Kundalgram was a part of floor has been dressed in white marble. Several Vaishali. He came from a high family of domes have been raised on the building to add Kshatriyas. His father was Siddharth and mother to its beauty and grandeur. On the first floor is Trislrula. His parents were the followers of Shri a big hall which has been beautifully decorated. Parashavanathji, the 23rd Tirthamkar. During In the centre of the hall there is a big vedi on his childhood he was named as Vardhaman From which the statues of Mahavir Swami and other the very beginning he was brave and courageous. 70

It was due to his heroic deeds that he was called moksha can be attained. This can be achieved 'Mahavir'. Mahavir Swami was born at a time in this life, without shedding the body. He toured when social disorder, discont, atrocities and for 30 years propagating his tenets to the masses. tyranny were prevalent everywhere. The case of He formed a sangh and had eleven disciples called Chandan Bala is a live example. She along with Gandhar. At the age of 72, on Kartik Krishna her mother was taken prisoner after her father Amavasya he attained moksha at Pavapuri in Dadhivahana, king of Champa, was killed in Bihar in 528 (or 478 B. C. according to some battle. The mother escaped indignities at the scholars). The substance of his teachings is that hand of the conquerer Satanika by committing a persoh can achieve perfection by leading a life suicide. Chandan Bala was publicly auctioned. of austerity and practicing ahimsa. If he can free Vardhman Mahavir was greatly moved by such himself from the burden of karma, which weighs incidents and the existing social atmosphere. He him down, he can become a Kevlin i. e. one who decided to renounce the world. In the beginning shines with perfect grace, soaring above the . his goal was to achieve self-emancipation. He mundane world . became a monk at the age of 30. During his early period he had to face difficulties, tortures, Principal followers and other comlDunities' abuses and beatings, but he suffered them patiently participation and exercised self-restraint. After 12 years of 9. Digambar Jains are the prinCipal followers meditation he attained the position of a of Mahavir Swami. They come from far and Tirthamkar. wide to pay homage to the saint. Other com­ 7. From the very beginning Mahavir Swami munities from surrounding areas also come to did not enunciate new principles of religion or earn religious merit in overwhelming numbers,­ law, but only propagated tbe t!!achings laid down approximately three times the number of Jains. For by the preceding twentythree Tirthamkars. these communities, Mahavir Swami is a household Mahavir Swami was called 'Nigantba Nataputta' name. It is the only temple of Jains where no by the Buddhists. It was said that he knew and restrictions have been imposed on the basis of sawall things, claimed perfect knowll"dge, and caste and creed for entering the temple and taught annihilation by austerities of tbe old worshipping the saint. F.oc Cbarrrdrs this place karmas (deeds). is of special significance, because a legend connects unearthing of the image of Mahavir Swami from 8. Vardhman Mahavir in addition to the 4 the mound with a member of that caste. vows of Parashavanathji added his fifth of Brahmacharya. The five vows are as follows: Offerings and their disposal

(I) Non-violence (Ahimsa) 10. No special offerings are made to the (2) Truth (Satya) saint at the time of fair. The offerings are called ashta-argh. They comprise of rice, white and (3) Non-stealing ( Asteya) yellow flowers, sandal (chandan), camphor, (4) Non-attachment of property (Aparigrah) saffron, sugar candy (mishri) , and dry fruits. (5) Celibacy (Brahmacharya) Deepak is also lighted before the saint by putting wicks in ghee. No sweets or perishable articles Brahmocharya according to Vardhaman, is are offered to the deity. the victory over passions and inner inertia, complete abstinence from sexual cohabitation. Priests In order to gain victory over attachment and control over matter, he enunciated this principle. 11. The chief priest is known as Bhattarak. Mahavir Swami used to bold religious discourses He is a learned man, well-versed in Jain religion four times a day and preach to the masses, the and holds overall charge of religious rites and five tenets by which the state of perfection or worship. He worships the deity on special The temple of Mahavirji with marble Man-Stambha on the left

Shri Mahavirji A view of the f'lir

A view of Rath-Yatra 71 occasions and guides the Brahmacharis who have temple and other public places through pipe and been employed to worship the deity at appointed taps. time. At present three Brahmacharies have been engaged to worship the deity. They are paid Income Rs. 1,740 annually and the Bhattarak Rs. 684 as honorarium. All the Brahmacharies and the 16. The income of the temple from Bhattarak are Jains. The daily programme of September to August 1961 was Rs. 149,028.07. worship is that the deity is given bath early in the This includes monthly donations, amount from morning from 5 a. m. to 6 a. m. This is known auction of garlands, secret donations, chanvar and as prakshal. First of all it is done by the priest other donations. rent of sht'lps and houses, interest and later on by others in the prescribed manner. on fixed deposits and loans, sale of coconuts. Pujan is performed from 6 a. m. to 9 a. m. At books, refund of scholarships, sale of dairy thi\ time ashta-argh or eight oblations is offered products, cultivation, income from orchards, sale to the deity. In the evening ani is performed. of medicines, income from electricity and water Ghee deepaks are lighted for all the twentyfour supply, income from bus service, and sale of flags. hours before the deity. Income from the fair as such could not be asc~r­ tained. The cash donations at the time of fair Areas from where people a ..emble are accepted by the cashier and their regular account is maintained. Articles of gold and silver 12. The pilgrims come from Sawai Madbo­ are also donated. Utensils, medicines, saffron, pur, Bbaratpur, Alwar, Jaipur, Kota, , etc. are also accepted. Bundi and Bikaner districts. They also hall from Utter Pradesh, Madhya Pradesh, Punjab, Maha­ The fair rashtra, Delhi, Calcutta, Assam and Bibar States. 17. The exact time and date of commence­ A rticles brought for sale ment of tbe fair can not be ascertained. Originally 13. There are permanent shops of food the management of the temple and the fair was vested in the Bhattarab. There was so much grains, general merchandise ond cloth. In addition to them temporary shops are put in the fair. They mismanagement in their time that in 1923, Digambar Jain Panchayat of Jaipur handed over the sell vegetables, fruits, butter, milk, sweets, utensils, management of the temple to tbe Court of Wards. toys, glass-bangles etc. Restaurants, tea-stalls and In 1930. the Pancbayat took over charge betel shops are also found in plenty. The shop­ from the Court of Wards, and reassumed keepers come from Hindaun, Karauli, Bharatpur, the entire responsibility of the management. Mathura, Agra, and Delhi. They make roaring During the last 32 years, the Managing Committee business during the fair. has managed to construct or start several big dharamshalas, a hospital, a library, a Higher Light Secondary School, a girls' school, and boarding 14. The temple authorities have their own house, water-works and the power-house. Metalled power-house. The temple, the dharamshalas, the road has been built from Hinda~n to Mahavirji. shops and the streets are supplied power from In addition to these achievements. efforts have 7 p. I\1. to 6 a. m. The power house is situated been made to give wide publicity to Jain culture, on the bank of the river. art, religion and literature. Scholar'ihips and loan have also been granted to deserving students. Water supply 18. Though the affairs of the temple are 15. A reservoir of 50,000 gallon capacity managed by the Managing Committee, the fair is has been constructed near the power-bouse from organised by the Fair Officer. The Sub-Divisional which water is supplied to tbe dharamshalas, Officer, Hindaun. is the Fair Officer. He makes 72 all arrangements in close cooperation with the 20. The children, young and old enjoy the Managing Committee. He is assisted in his marry-go-round, cinema. circus and dramas. A duties by the Deputy Superintendent of Police one-act-play depicting the Jain teachings is and his staff who control the traffic and make staged by the student~ of the Girls' School. The necessary arrangement for the security of life women purchase bangles, tikki, kajal (soot) and and property. The State Transport Department other cosmetics which are their favourites. also posts Traffic Inspectors to regulate The villagers of the adjoining area sing songs. traffic and to enforce transport rules. A These are unconnected with the teachings of Magistrate is detailed by the District Magistrate Mahavir Swami. On Baisakh Krishna Ekam, to try the offenders on spot and administer speedy the peak day of the fair, the image of Mahavir justice. The Development Department puts up Swami is taken out of the temple. and carried exhibition stall in the fair. The District Medical in procession in a golden chariot to the bank of.the and Health Officer posts a Doctor and a team river Gambhir for ka/ash abhisek. It is drawn of Sanitary Inspectors to make necessary arrange­ by a pair of bullocks. The seat of the coachman ments to prevent adulteration of food. etc. is a privileged position and is occupied by the Collector or, in his absence, by the Sub-Divisional 19. Pilgrims who hail from distant places, Officer. Four persons wave chanvars (whisks) arrive here- some days before the Rathyatra. They over the idol. The idol of Mahavir Swami is stay in dharamshafas where. all the amenities are seated in the chariot by the temple priest. Unless made available to them. Utensils. buckets, etc. are the chariot is pushed, it is believed, by a maJe issued from the store. During their stay the descendant of Kripa Das (chamar) it does not pilgrims worship the saint and devote most of move forward. Formerly the Minas and the their time in meditation and reading religious Gujars used to gather at one and the same time; books in the temple. The area around the temple but due to an affray which took place some years is packed with devotees. Sometimes there is a ago they do not now attend the fair simultaneously. great.rush and people find it very difficult even The Minas have been asked to accompany the to reach the temple; but once a person reaches chariot from the temple to the river. Thousands its gate and enters the temple he finds calm and of pilgrims join the procession. The entire fair peaceful atmosphere. After making offerings, the. ground echoes and reechoes the slogan of 'Shri. pilgrims stand before the deity with folded hands Mahavir Swami-ki-Jai'. Some devotees keep busy to secure his blessings. Eventually the darshan in reciting bhajans and other religious songs. of the image influences the devotees and they forget their worldly worries for the time After arriving at the river Gambhir, kalash being at least. Some of the pilgriml> attend abhishek ceremony is performed and a garland prakshalan, pujan and arti. They assert tbat in used on the occasion is auctioned. It is delivered the morning, during the day, and after sunset, the to the highest bidder. Soon after this ceremony, abha (beauty) of the image is different. It varies the Minas dispers:! and leave the place for their with the times. The newcomers are so fascinated respective homes. The procession returns to the by the image of Shri Mahavir Swami and the all­ temple with the same pomp. It is headed by pervading calmness in the temple that they recollect Ciujars now. The idol is then taken off from the the scene again and again and thank god for chariot and seated in its vedi according to the providing them an opportunity to have a glimpse customary procedure. The fair ends with this of the deity. ceremony. MALLINATH FAIR

MALLlNATH fair, one of the biggest cattle fairs Means of con1lDunication in Rajasthan, is beld annually on the dry bed of the river Luni near , a village in 2. Tilwara is a railway station on the tehsil of , from Cbaitra Badi 11 Northern Railway lying on its Jodhpur-Barmer to Chaitra Sudi 11 (i. e. for a fortnight during the section. The line has been extended from the months of March-April). Tilwara happens to be station to the site of the fair and regular and a central place where a congregation of cattle special trains carry passengers right to the site breeders and dealers from the surrounding districts of the fair ground. Buses also ply between of Jaisalmer, Jodhpur, Pali and Jalor have been Balotra, Jodhpur, Barmer and Tilwara. The meeting from old times. Large numbers of animals animals are transported to the fair grounds by are brought, particularly from the villages of rail and trucks. Some lead them on foot too. Barmer district, where large sections of people maintain herds of cattle and flocks of sheep for Origin of the village their subsistence as nature is unhelpful for regular 3. At a distance of 5 km from the present agriculture on account of the scantiness of rainfall, site of the village lie the ruins of an ancient high velocity of wind and barrenness of the soil. settlement called Khed, which was an emporium This cattle fair is famous for many well-known of great importance in the region as caravan breeds such as Tharparkar, Kankrej and Sanchori routes from Sind, Pali, Jaisalmer, Jalor and Mandor cows, Ramthalia camels from Shiv, Jaisalmer converged on it. It is said that Parmar Rajputs and Marwar and sheep, goats and horses from held paramountcy over this area till the tenth Balotra. The quality of the animals offered for century A. D. when it was wrested by Chauhan sale is so good that purchasers not only from Rajputs from them. The latter styled themselves Rajasthan but from other states of India like as "Mallis", after their titulary god MalIi Nath, Gujarat and Madbya Pradesh throng at Tilwara and the area came to be known as Mallani. The in large number. Mallis were an aboriginal tribe holding sway over 74 the tract on the eastern side of the , indicate that the village was a thickly populated and they are reported to have harassed Alexander town upto the end of the 18th century. It is said the Great on his march from Punjab to Sind that in 1812 A. D. river Luni was in spate and (C. 325 B. C.). Tilwara was one of their nine washed away the dwellings and the people. The famous forts. In course of time the Rathors moved Bhil and Telli inhabitants migrated to Gujarat to this region from their seats of power, Kanauj, and Sind; and the popUlation in the village after they were defeated by Mohammed of Ghur declined. A new township, called Naya Tilwara in the early part of the 13th century. They can or Borawa~, has comparatively recently sprung be said to have continued to occupy the area as up near the r~ilway station. its masters till 1949 when the democratic State of Rajasthm was formed. During the regime of the Origin of the fair feudal potentates, who indulged in internecine warfare, the region was pillaged by the Muslims 6. Malli Nath is believed to have and the Jats; and even prosperous centres of tradt: possessed mpernatural powers. His admirers and commerce almost disappeared. Khed shared congregated at Tilwara from far and near to see the same fate and shrank into a small village. It him. They came on different kinds of animals or came to be known as Tilwara as a great number mounts, which caught the eye of willing purchasers of families of the Teli and the Ghanchi communi­ and thus small transactions began taking place. ties, which engaged in the business of extracting It is said that the first regular fair was held by oil from Til (sesamum), made it their permanent Mota Raja Udai Singh in Samvat 1656 (1599 abode. A. D.). In former days the Rawal of , the jagirdar of this area, used to organise the fair and Malli Nath collect a small fee from the participants. As the fair grew in importance, the income increased and, 4. During those turbulent times any brave in due course, the management was taken over person who came forward to organise resistance to by the former Government of . the invaders was hailed as savior. Malli Nath With the disappearance of the Rajput principality did this. He was the son of Rao Sulkhaji, ruler and the formation of the State of Rajasthan, the of Mallani, which included Jasol, Sindri, Mehwa, responsibility of managing the fair devolved upon Barmer and Gura. He subdued the neighbouring the Government of Rajasthan which manages it Bhomias, led expeditions against Umarkot and through its Animal Husbandry Departmtnt. proved himself to be a troublesome neighbour to the Muslim ruler of Mandor. Malli Nath's Participant B in the fair territory extended upto Sind in the west and Jaisalmer in the north. He also annexed Mandor. 7. The people of this area are highly indebted He is reported to have ascended the throne of to Rawal Malli Nath in whose memory large Mehwa in Vikram Samvat 1431 (1374 A. D.). number of songs are sung. He provided an He breathed his last in 1399 A. D. in Tilwara opportunity to them to hold the cattle fair every where a temple was constructed to commemorate year and trade in animals to earn their 1ivelihood. his memory. Malli Nath took the title of Rawal. People of all castes and creeds without any There are numerous folk songs current in distinction of religion freely participate in tbis Marwar extolling his successes against the Muslims. fair. Hindus, Muslims, and the members The Rathor ex-rulers of Jodhpur are descended of Scheduled Castes and Scheduled Tribes can from Malli Nath's brother, Viram. be seen coming to this fair along with their cattle. The cattle-breeders come from Barmer, Jaisalmer, Naya Tilwara (BorawaB) Jalor, Pali, Jodhpur and Nagaur districts of Rajasthan while the purchasers hail from other 5. The jagirdars of village Tilwara were districts of Rajasthan and Gujarat, Madhya Mehcha Rajputs. They have records which Pradesh, Punjab and West . The glistening construction in the background is the shrine of Mallinathji

The hole in the foreground is a well from wbich water is drawn and poured in the shallow trench for the cattle The white badge fastened to the head of an animal indicates it is a prize-winner

\

The evening scene-Lengthening shadows suggest the day is over 75

Cattle trade Some people make offerings in cash. A few offers consist of twentyfive paise coins but generally 8. Statistics are available for the year 1875 people offer two to ten paise only. Some persons A. D., when little live-stock was brought to the make a vow at the shrine, on fulfilment of which fair for sale. Comparing them with, say, tho~e they offer replicas of a horse (supposed to be a of 1959-1960 we get an idea of its growing mount of Rawal MaIli Nathji). A number of importance. miniature horses made of wood, brass and bronze can be 'Seen arranged in rows inside the shrine. Type of cattle Number brought to the fair T~ese miniature horses are brought for sale in the fair by shop-keepers who come from Mathura, 1875 1959-60 Agra and Aligarh. The offerings collected by the -~--- 1. Young cattle 15,000} 45,710 priest are utilised by him for the maintenance 2. Full grown cattle 15,000 of the temple and his family. 3. Camels 5,000 12,062 4. Horses 400 1,009 Management of the fair 5. Donkeys 995 6. Buffaloes 69 12. The fair is managed by a committee with the Collector of the district as Chairman. It 9. The Animal Husbandry Department of consists of district officials, district representatives the State Government derived an income of in the State Legislative and Parliament, the Rs. 140,068 as fair-tax imposed on live-stock sold Pramukh of the Zila PaIishad, the Pradhan of the during the year 1959-60. The highest prices Panchayat Samiti, and the District Animal quoted for various kinds of animals at the fair in Husbandry Officer. The last one acts as the Fair the year are given below: Officer by virtue of his office. An annual budget is sanctioned for the fair according to which expenditure is incurred. A week before the Type of animal Highest price wmmencement of the fair, plots and stalls are (in Rupees) put to auction. Separate wards are provided in 1. A pair of bullocks 1,400 the fair for different varieties of goods. Tents 2. Camel 1,200 are pitched for public servants on duty on separate 3. Donkey 105 site. The usual exhibition ground is located at 4. Horse 1,200 a central place where Agriculture, Animal 5. Male buffaloe 130 Husbandry, Health and Medical, Community "----_._----_.- --. Development, Industries, Co-operative, Mining and Public Relations Departments, Handicrafts Priest and Board and Small Savings Organisation 10. The office of the priest to the temple put up their exhibits. The Fair Officer also looks of Rawal Malli Natbji is hereditary. It is held after lighting arrangement and water supply. On by a Swami who olfers worship at the shrine the opening day of the fair tbe flag of Rawal daily. Malli Nathji is hoisted with the chanting of prayers in his praise. The priest gets a gift of Offerings at the temple Rs. 11 from the Government of Rajasthan. People continue to bring their cattle to the fair 11. An image of Rawal Malli Nathji has till the last day. Every person bringing the been installed in the temple to which offerings of animals is required to obtain a pass for entl."ring batashas and laddoos are made by the visitors. the fair-ground through check-posts set up for the A part of the offerings is retained by the priest purpose; and, when any animal leaves the fair, and the rest is returned to the devotees who prefer the owner is made to pay the tax due for the to distribute it among the by-standers as prasad. animals sold. 76

13. The following is the rate at which the select the 1st and the 2nd quality animals from tax is collected : each breed. Prizes and certificates are distributed to the winners on the· closing day of the fair. Type of cattle Rate per head (in Rs.) The animals receiving prizes are naturally sold at high prices. Cattle 3.00 Buffaloe 2.00 Shops in the fair Horse 5.00 Camel 5.00 15. A large number of shopkeepers come Donkey 0.50 from Barmer, Balotra, Jodhpur and PalL There Sheep 0.50 are shops of utensils, buckets, scales, beads, Goat 0.50 ornaments, agricultural implements, musical instruments, ready-made clothes, general ft has been observed that animals assemble at the merchandise, food grains, eating houses, tea-stalls fair in the first week of the fair, and are purchased and restaurants. A separate market for fodder in the second week. Adequate arrangements are is also set up. made for preparing agreement forms and sale deeds by appointing licensed scribes. During the Recreation. second week the fair is in full swing. 16. The Public Relations Department of Award of prizes to good breeds the State Government exhibits news-reels and cinema films of educative value at the occasion. 14. At the fair a selection committee is set Some theatrical companies stage religious plays. up to select the best animals of different breeds Races of bullocks, horses and camels are organised from among those brought to the fair. They for the recreation of the people. PUSHKAR FAIR

PUSHKAR, the widely known sacred town, the home-town of famous Bhakta Mira Bai. is situated 530 m above sea level in an enchanting The nearest railway station is Ajmer, a junction valley of the Arravali hills, 11 km north-west of on the Delhi- meter gauge line of Ajmer. It has a population of 6,703. A large Western Railway. The Railway management number of temples, including the only one issues tickets to and from Pusbkar and passengers dedicated to Brahma in India, fringe the bank are taken by regular bus service from Ajmer of the hoI}: lake. A fair of countrywide importance Railway Station to the holy town. The Ajmer­ is annually held in the month of Kartik at this Pushkar road is picturesque as it runs along the pilgrim centre, which is among the five principal bank of the beautiful Anasagar Lake, and winding places of pilgrimage mentioned in the Hindu over the Naga Parvat (Serpant Mountain), scriptures, the other four being , descends into the valley on the other side. It is Gaya, Ganges and Prabhas. A cattle fair too is a very busy road as a very large number of held at the place at the time of the fair. The people are attracted to Pushkar on account of its town and the lake present a beautiful spectacle Pauranic sanctity; and one can find people moving on such occasions. About one and a half lakhs on the road on foot, on bicycles, in tongas, buses ofpi1grims and visitors congregate on this occasion. and other vehicles. Regular buses ply between Another fair in the month of Baisakh is also Pushkar and Ajmer almost every hour throughout held when about six thousand pilgrims congregate. the year as about a thousand pilgrims and visitors This latter fair is mainly of local importance. visit the holy lake every day. During the Kartik The first fair is held from Kartik Shukla Ekadashi fair hundreds of buses ply on this road and to Kartik Purnima and the latter from Baisakh transport about one and a half lakh pilgrims and Shukla Ekadashi to Baisakh Purnima. The act visitors. There are about twenty five dharamshalas of visiting Pushkac during these days is popularly where the pilgrims and visitors can stay free of known as Pushkar Yalra or Panch Bhishm Snan. charge for three days. They are required only to pay charges of lighting and bed, cots, etc. 2. Pushkar is easily accessible by a well­ Utensils for cooking and serving meals are ai!>o maintained metalled road, ioining Ajmer to Merta, issued to the pilgrims free of charge. The pilgrims 78 also stay with their Pandas. The Pandas look three lakes, named as lyeshtha Pushkar (main after the comforts of their clients and help them Pushkar), Madhyam Pushkar (middle Pushkar) and in performing oblations and paying homage at Kanishtha Pushkar {little Pushkar} were formed. various sacred ponds and temples. Soon after Brahma resolved to perform a Yajna to which he invited all gods alld huges. This 3. Pushkar has a rich historical background. Yajna was held in the month of Kartik which is The area round the town was once inhabited by governed by Kritika Nakshatra {Pleiades constella­ Mers, a hill tribe, who gave the name of Merwara tion). Hence Kartik Purnima day was ordained to the region. In early centuries of the Christian as the most sacred day for Brahma's Yajna, the era this area came under the occupation of memory of which is still solemnized by the Hindus Takshakas of Scythian origin. Their growing every year. rivalry with the Buddhists and the incessant raids of the Huns compelled the Takshakas, then 5. At the exact time of the performance of known also as Nagas, to move to places of safety. the Yajna Brahma's consort Savitri was absent, They ousted the Mers from their region, and and, as without a wife the Yajna could not be made Pushkar their stronghold. The Nag Parvat commenced, Brahma married a girl named still preserves the memory of their supremacy. Gayatri to get over the difliculty. Tbereafter Under the Parmars, one of the later lines of rulers, Savuri appeared on the scene, accompanied by the area came to be known as Padmavati. Both and Lakshmi, suitably attired and made the Nagas and the Parmars professed , and up for performing the Yajna with Brahma, her their feuds with the then Brahmanical sects are husband. On noticing another woman sitting by mentioned in the Puranas. The Brahmins with the side of her husband, Savitri flew into the help of the Parihar chieftains of Mandore rage and cursed Brahma and all those who (near Jodhpur) and the Gurjar lords of Merwara. had assisted him in the performance of the Yajna. regained power by vanquishing the Parmar Jains. This caused horror and people trembled with fear. The Parihars continued to hold sway over Pushkar Brahma soon created goddess Shrap Mochini and until the time Ajaipal founded the Chauhan dynasty asked all persons to have her darshan in order to of Ajmer in ninth century A. D. It was one of be absolved of Savitri's curse. This is how the these Parihar sovereigns who is stated to have temples of Brahma, Savitri and Gayatri (Shrap constructed the sacred tank at Pushkar. It was Mochini Devi), who were the main actors in the so named for it was excavated in the Hindu drama, are all found in Pushkar town. The month of Paush, which derives its name from temples of Savitri and Gayatri are perched on two Pushya Nakshatra (Procyon constellation). The hilltops, one opposite the other, in very beautiful supposed residence of AjaipaJ, the great ancestor surroundings. This legend depicts the sanctity of Bisaldeo and (1179-92 of the and also answers for the A. D.) is still shown at Naga Parvat, where only presence of the famous temple dedicated exclusi­ a few remains mark the site. vely to the worship of Brahma.

Sanctity of the lake 6. The main purpose of visits to Pushkar by the pilgrims is to have a dip in the holy lake 4. There is a mythological tale related in in order to wash away their sins and to ensure Padma Puran* which accounts for the origin and entry into heaven after death. The lake, which sanctity of Pushkar lake. According to this is elliptical in shape, is bounded by 52 ghats or source the area was tenanted by a demon, Vijra flights of steps which are associated with spiritual Nabh by name, who used to murder children of yarns. Of all the ghats, Varaha Ghat, Brahma Ghat God Brahma, who on hearing this, repaired to and Gau Ghat are considered to be the most sacred. this spot and killed the demon with a lotus. The Special sanctity is attached to a plunge in the lake petals of the flower fell at three places where at the legendary Varah Ghat as Lord Vishnu is .Srishti -khand 15. 78-280 said to have appeared in the form of Varah (boar) A view of the Pushkar

A view of the fair Visitors from neighbouring vilJages

Dance and music in progress 79 at this spot. Brahma is said to have taken bath the lake and the Pandas. Cash is received by here after the performance of a Yajna in the Pandas who recite mantras in praise of Pushkar presence of Vishnu and Mahadeo. At this very Raj on behalf of the votaries. Such offerings are ghat, which is reverenced as the holiest spot of not made by each and everybody because the Pauranic eara, Gau Ghat was constructed at a majority of the pilgrims are poor and they prefer cest of over a lakh of rupees by the to give alms to the poor, the blind and the Chiefs in the year 1809 A.D. It is the site where crippled. Delicate clay lamps on pattals, Guru Govind Singh recited the sacred Granth that is leafy dishes, are lighted and allowed to Sahib in the Samvat year 1762 (1705 A.D.). float over the sacred lake. After performing Queen Mary ordered the construction of a separate oblations here the pilgrims go to the Brahma's ghat for women at the place in the year 1911 A.D. temple to pay him homage. These are the Gau Ghat has recently been given the name of minimum rites performed by all the pilgrims Gandhi Ghat because a part of the ashes of the visiting Pushkar. Mahatma was immersed there. Both in the morning and in the evening, arti is offered to 9. As has already been mentioned there Pushkar lake and a large number of lighted are three Pushkars viz,.Jyeshtha, Madhyam and deepaks (Lamps) are seen floating over the surface Kanisbtha. The last one is popularly known as of the lake. 'Boodha Pushkar'. Oblations are performed at all the three, but mostly pilgrims perform oblations 7. The lake is about 10 m deep and is fed by only at the Jye'lhtha Pushkar. The oblations are water during rainy season from mountains rising first performed at the Jyeshtha Pushkar. Many on its three sides. of them then go round the lake. Those who wish also perform oblations at the Madhyam Fair and Kanishtha Pushkar, after performing the rites said above. Instead of performing oblations at 8. Religion plays an important part in both the latter Pushkars some perform only at keeping the fame of Pushkar alive. Every year the Kanishtha or Boodha Pushkar. Madhyam a lakh and a half people gather at the lake, have Kartik bath and thus seek redemption for their and Kanishtha Pushkars are at a distance of 5 km souls. Every month on Purnima (full moon) and 8 km respectively from Pushkar. The distance day more than two thousand votaries assemble between the Madhyam and the Kanishtha Pushkars at the lake, Jyeshtha Pushkar, for a plunge; but is about 4 km. Performing oblations at the three Pushkars is known as Panch-kosi- as on Kartik Purnima the waters become the holiest and a dip on that day is considered specially about five kos (16 km) distance is covered while meritorious. At the time of the fair a large performing it. Some of the pilgrims who are not number of people are seen flocking from very orthodox cover the distance on vehicles 3-00 A.M. at the lake and go down the flights of also. steps which reach the lake. A large contingent 10. Tbere are many, other shrines and of Pandas i.e. Brahmin priests stand in knee-deep sacred places and ponds around Pushkar. Many water helping the pilgrim-bathers with their pilgrims visit them during the fair and even on chanting of Sanskrit mantras (incantation) and other days of the year in addition to performing receiving fees. The fair is mainly a Rajasthani oblations at the three Pushkars. The visit to all one and people belonging to numerous the shrines is completed in seven days and is known communities, mostly from Ajmer, Pati, Jodhpur, as Chaubis-kosi- Parikrama for a distance of Nagaur and Jaipur districts congregate and have twenty four kos (77 km) is to be covered in the holy dip. People begin reaching Pushkar a performing it. few days earlier than the Purnima though the dip takes place on the Purnima day and then make 11. At about 6 km from Pushkar offerings of coconut, flowers, sandal and cash to there is a small pond known as Gaya Kund. It 80 is a general belief that the oblations performed Cattle fair here on the Chaturthi in the bright half of any month. provided it falls on Tuesday. has the same IS. Simultaneously with the Kartik fair. a big cattle fair is organised in Pushkar. It used effect as oblations performed at Gaya. one of the to be managed by the Government but the work famous pilgrimage centres in Bihar as has already been mentioned. Thousands of persons, mostly has now been transferred to tile local Municipality. from the adjoining areas congregate here on such Rajasthan is quite rich in cattle wealth and is the home of many recognised breeds of cattle like a day and offer oblations to manes. Nagauri, Hariana, Mewati, Tharparkar, Kankrej, Gir, etc. A large number of cattle assemble at Temples this fair and a brisk trade takes place. The Municipality not only imposes tax at the rate of 12. Of sacred places having their own 6 paise per head on visitors to Pushkar but it importance and legend, there is no paucity in also imposes capitation tax on the sale of various Pushkar. There are as many as 400 temples types of cattle. An annual income of more than there; but the most important of these are those Rs. one ]akh is collected in this manner from the of Brahmaji and Rangaji. The temple of Brahmaji cattle fair. All types of entertainment including is situated in the centre of the town where a tife­ cultural shows, cinema, exhibitions and sports size, four-headed image of Brahma in sitting competitions are organised. Large troupes of posture, with legs crossed, is installed. During minstrels and bards also come on the occasion the reign of Emperor (1658-1707 A.D.) and usually recite tales of valour and chivalry of the old temple was razed to the ground by the heroes of the past. A large number of , Muslim iconoclasts, and a second temple at the site ascetics and mendicants visits the fair. was built by a Brahmin lady of Jaipur in the year 1719 A. D. which was later modified and given its 16. During Kartik; Pushkar grows into a present form by Gokal Chand Pareek, a minister humming and bustling town. Hundreds of of Daulat Rao Scindia. shopkeepers come from Ajmer and other places to sell different varieties of goods to the people 13. Rangaji's temple is a magnificient one assembled there. Most of them are confectioners and is fine example of the elegance of Indian and victual sellers. A temporary market sprouts architecture. It is dedicated to Vishnu, Lakshmi up as if from nowhere. Camel saddles, strirrups, and Narsinghji. Seth Magni Ram Bangur of cattle ropes, embroidered animal covers (jhools), Deedwana () pays for its necklaces of glass beads and trinklets manufactured maintenance. in Nagaur, ivory work of Merta, printed cloth of Ajmer and Jodhpur, and brass ware of Jodhpur 14 A cave situated at a distance of about and Jaipur find ready market there. Small shops one km from Pushkar, called Bhartrihari-ki­ of general merchandise se11ing cheap goods and Gupha where the royal sage is said to have carried catering to the needs of the rural folk are seen on out a penance, j~ also worth visiting. both sides of the road. RAMDEORA FAIR

RAMDEORA fair is held every year for ten Ramdeora was a place where Shri Ramdeoji esta­ days from Bhadon Sudi 2 to Bhadon Sudi 11 blished himself. He is said to have been born on ( August-September) when more than a lakh of Bhadon Sudi 2 in Vikram Samvat 1461, and took people from far and near congregate to pay their samadhi in Samvat 1515 on Bhadon Sudi 11, in homage to the well-known 15th century Marwari the village itself. According to Erskin the year of saint, Shri Ramdeoji. samadhi corresponds to 1458 A. D., and it can be presumed that the village came into existence Approach about the same time. 2. The village Ramdeora lies at about 13 km from Pokaran, which is a sub-divisional head­ 4. Village Ramdeora was granted in jagir to quarters in . The latter is the temple of Ramdeoji during the time of the old connected with Jodhpur by a good metalled road. Jodhpur State. It was then in Phalodi A branch of the Northern Railway runs from of Jodhpur Raj. After the formation of the State Jodhpur to Pokaran where it terminates. Ramdeora of Rajasthan in 1949, it was placed under Phalodi is a railway station also on this route. Two buses tehsil. Later, when a separate tehsil of Pokaran ply daily between Jodhpur and Ramdeora by way was created under laisalmer district, the village of Pokaran; and many more are commissioned to was transferred to it. operate at the time of the fair. Thus Ramdeora is approachable during all seasons by rail as well as road. Many people reach the place on camels Congregation and in bullock-carts, and still others prefer to traverse the entire distance on foot. 5. Ramdeoji is also known as Ram Shah ', and is worshipped by both Hindus and Muslims. Origin of the village Although there are no Muslim residents in the 3. There is no written record available about village, they come from far and near to attend the the origin of the village; but a legend says that fair of Ramdeoji. 82

TeD1ple of RaD1deoji The Pirs were impressed by this demonstration of supernatural powers and paid obeisance to him. 6. The shrine dedicated to Ramdeoji is situa­ Since then Ramdeoji began to be addressed as ted on the bank of Ramsar tank to the south-west Ram Shah Pir. of the village. A rubble-road connects the shrine 8. Ramdeoji got constructed Ramsar Tank; to the railway station. and an old well called 'Parcha Baori' was repaired by him. It is believed that the water of the well History of RaD1deoji cures many diseases.

7. Ramdeoji was a Rajput of Tomar clan. 9. Ramdeoji married a girl named Nebalde. He is hailed to be an incarnation of Lord Krishna He found a little female child in a basket one day in Kali),ug era. It is said that Prithviraj Chohan who later grew to be his true follower and took 0175 to 1192 A.D.) was the son of a daughter of samadhi before him. Her name wa!> Dallibai. King Anang Pal, the ruler of Delhi, who had no Her grave can be seen in the shrine of Ramdeoji. male issue. While going on a pilgrimage he felt Another famous follower of Ramdeoji was Harji the necessity of entrusting the administration of Rajput of clan. his kingdom to somebody; and, on the advice of bis nearest relatives, entrusted it to Prilhviraj 10. Ramdeoji is worshipped by all Hindu Chohan. It is said that when King Anang Pal communities but by the Scheduled Castes whom returned after his pilgrimage, Prithvi Raj refused he specially patronised, he is worshipped more to restore the kingdom to him. Anang Pal's arJently. There are no caste, creed or sex restr,c­ descendants, therefore, left Delhi and established \luns of the entry into the shnne of Ramdeoji or themselves in "Undre Kashmir", \'. hich is now for bathing in the Parcha-Baori and Ramsar tank. reported to be a part of the presen Shiv tehsil in 1'-lostly the Bhambis, the MeghwaJs, the Chamars laisalmer district. One of Am.ng Pal's descendants, and the Banjaras worship him apart from other named Ajmal, was a devotee of Dwarka Dheesh Muslims and Hindus. (Master of Dwarka i.e. Lord Krishna) but he had no issue. According to a legend, as he was setting Teachings out one day during the rains some farmers, who 11. Ramdeoji is considered as the invincible were proceeding to their fields, turn~d back on hero who devoted his life to the uplift of the down­ seeing him. On questioning the farmers stated trodden. He did not believe in tbe low and the that it was a bad Dmen to see a person who had high of the caste hierarchy and the rich and the no issue. Ajmal was upset with the reply and poor. He wanted to put an end to this distinction took to the worship of Dwarka Dheesh. Because and treat all persons equally. He believed in of his sincere devotion and penance, Dwarka helping the needy. He possessed mystical powers Dbeesh was pleased with him and took birth as and influenced the mind of his followers by his son. In Vikram Samvat 1460 on miracles. He taught these principles to his Pancbmi, a son was born to his wife and was followers by precept. Hindus, Muslims and named as Viramdeo. After some time when the Scheduled Castes had full faith in him and wife of Ajmal went to the cradle in which Viramdei..~ wOlshipped him as a hero. Ramdeoji buried waS sleeping, she found a second child lying with him~elf alive. Tl1is is the reason why his foHowers signs of Dwarka Dheesh. This child was named bury the dead irrespective of caste though Ramdeoji Ramdeo. Ramdeoji became famou~ as a I>aint himself never asked his followers to bury or burn in Marwar and bis fame spread far and v. ide. the dead. five Pirs (priests) came from Mecca to test him. Ramdeoji offered food and milk to them but they Fair refused to take it as they had forgotten to bring 12. On the occasion of the fair the ground their utensils from Mecca. Rarodeoji got their lying between the railway station the shrine utensils from Mecca by his miraculous powers. ~lDd An inside view of the shrine. Note the toy-horses offered to the deity

..

A group of devotees reciting songs in praise of Ramdeoji A view of the fair with the shrine of Ramdeoji in the background

A view of a shop dealing in arms and accessories 83 in Ramdeora is crowded with people. Open spaces night in the room wherein grain and water were in front of Ramsar tank and the shrine are also stored. In the morning the prince was surprised full of congregations. There are 13 dharamshalas to see that the entire stock was consumed by the with a total of 150 rooms which accommodate wooden horse. The prince was struck dumb 2,000 to 3,000 persons on nominal charges. On with surprise. Since then wooden horses are both sides of the roads stalls are established, and worshipped by the followers of Ramdeoji. shops set up. 16. An organisation called 'Ramdeo Anna 13. Around the grave of Ramdeoji, a Kshetra' exists in the village which arranges for ... magnificient temple was constructed by Maharaja free distribution of food, to beggars and sadhus Shri Ganga Singhji of Bikaner in 1931 at the cost who assemble on the occasion of the fair. The of Rs. 57,062. organisation is financed by the devotees of Ramdeoji. 14. The followers of Ramdeoji offer cas.h, flags, coconuts, churma and rice on the samadhi. 17. The trust for the management of temple, Some of it is returned as prasad to the people Ramdeoji appointed a Muntazim (Manager) who offer them. Toy wooden horses covered with to look after its affairs. The person stays at clothes, and coloured pottery are usually offered Ramdeora during the time of the fair to ensure at the samadhi. These horses are of different that all offerings made to the shrine are properly sizes and can be seen inside the shrine duly collected and utilised. 75 per cent of the collection exhibited by the management. Some of them are is handed over to the Tomar Rajputs of the preserved in the temple but the rest are taken village who are descendants of Ramdeoji. Each away by the visitors in memory of Ramdeoji. male member of the Tomar clan receives equal share irrespective of his age. The remaining 25 15. The prominence given to the offering of per cent is kept in reserve and is spent in toy horses is due to the reason that Ramdeoji maintaining the shrine and giving aid to several was greatly attached to his horse who was his organisations like the School, the Panchayat and constant companion. He covered long distances the dharamshala. At the fair of 1962, the on horseback and conquerred his enemies with the collection amounted to Rs. 90,000. 75 per cent aid of borses. According to him a horse is the of the coconuts collected were distributed amongst most loyal servant of his master. He can understand the Tomar Rajputs, the Bhils and the Bhambis of the instructions of his master and carry them out the village. at the cost of bis life. Once his disciple, Harji 18. The priests of Ramdeoji's shrine belong Bhati, was singing songs and telling stories of to the Tomar clan of Rajputs. The eldest son of Ramdeoji before the public in Jodhpur City. He the family of Ramdeoji is considered to be the had with him a wooden toy horse, which was the chief priest. In other villages the priests of replica of the horse of Ramdeoji. The police Ramdeoji are from the Bhambi or the Meghwal officials arrested Harji Bhati along with the communities. wooden horse and confined them both in a lock­ up. During those days the grain and water used 19. During the fair of 1962, about I! lakh to be slOred by the princes to provide the same people had congregated to worship Ramdeoji. to the people in famine areas. Harji Bhati Followers of Ramdeoji came on foot from Bikaner, narrated tbe miracles of Ramdeoji's horse and which is 130 km miles from Ramdeora. The Mers asserted that the wooden one with him was capable and other castes of Gujarat, Madhya Pradesh, of carrying the same stores wherever required. Kota, Bundi and Mewar came in thousands. The prince remarked that Harji Bhati should Some followers came from as far !Jway as Bombay order his wooden horse to transport the stock of and Calcutta. 13 special trains were run between grain and water to the affected areas. Harji Bhati Jodhpur and Pokar~n apart from 400 buses to and his wooden horse were locked during the carry the passengers. 84

20. The shopkeepers at the fair came from consisted of two men and two women. While the Phalodi. Jodhpur, Pokaran, Balotra, Ajmer, Bikaner, two males of the party recited the story of Panipat, Mathura, Agra, and Hardwar. They Ramdeoji to the accompaniment of one-stringed sold betels, wooden toy horses, food stuffs, ektara, the women gave an excellent exhibition readymade clothes, other cloth, sweets, bangles of their acrobatic feats.- Tying matiras (melons) brassware, ornaments, pictures of Ramdeoji etc. to the various parts of their bodies and balancing There were 186 shops during the fair. The earthen pots filled with water or lighted candles classification of the shops was as under: on their heads, they depicted the acts of daily life to the great enjoyment of the spectators e.g. Bangles 29 winnowing, cutting of the crops, cleaning of General Stores 25 flour, mixing water in bajri flour, making breads Potteries 27 of bajra, preparing ghee, reaping, crushing, Necklaces 9 kneading of flour, mixing water in wheat flour, Food stuffs 21 making breads of wheat, making butter from milk and weaving. Cloth 14 Sweets 47 23. The followers of Ramdeoji who desire Miscellaneous 14 to get their cherished objects achieved with the blessings of the saint, arrange this Terah Tali for 21. It is not possible to assess the earnings the whole of the night. The minimum charges \If of the shopkeepers as no record was kept. They the performers are Rs. 10. were most unwilling to give any information about their incomes. Taboos Recreations 24. Taking wine or meat in the area of the 22. A circus and a few travelling companies fair is strictly prohibited. If a person is caught of actors came to the fair and gave their red handed he is fined by the village Panchayat. performances. The Social Welfare and Public The Panchayat looks after lighting, water, sanitary Relations Departments of the Government of arrangements in the fair. It allots land for Rajasthan screened films of educational value. construction of stalls for land-rent. It collects No dances are staged in the fair but an interesting fairtax from the bus-owners and ground-rent performance called 'Terah Tali' was presented from shopkeepers. This constitutes its main by persons of Kamod community. The party income. RANI SATI FAIR

RANI SATI fair is held in Jhunjhunu town Origin of the place which is the headquarters of the tehsil and district of that name. The actual site of the fair 2. Jhunjhunu is situated in the area known is around the premises of the temple of Rani Sati as . It is so named after Shekbji, the which is situated at a distance of 2 km from the great grandson of Udai Karan, who was Chief of bus stand and 6 km from the railway station. Amber towards the end of the 14th century. The The fair began to be held from Samvat 1969 (1912 country was wrested either by Udai Karan or his A.D.) when a Managing Committee was formed for fourth son, Balaji. from the Kaimkhanis who were the first time. It took the present form in Samvat descendants of the Chauhan Rajputs converted to 2017( 1960 A.D.). The fair is held twice a year Islam by Ferozsbah Tuglak, in about 1383 A.D. on Margshirsh Krishna Navmi and Bhadrapada and who had been permitted by the Delhi kings Amavasya. It was on the Margshirsh Krishna to hold their estates as a reward for their Navmi that Rani Sati - the first in the series of apostasy. * the 13 satis of the Jalan family - immolated herself and a fair, when about a thousand persons 3. The current belief is that Jhunjhunu was assemble, is held on this day. The last sati populated for the first time by Kaimkhanis who sacrificed herself on the Bhadrapada Amavasya. came here from Hissar. They were members of The main fair in which more than 100.000 persons the ruling family of Hissar and came here with a congregate is held on this day to commemorate view to settle permanently as they had developed the memories of the satis. As Rani was the some conflict with the then ruler of Hissar. Before fitst sati in the family the temple and the fair is they came to this place, a Jat named Jhunjha known by her name. On all other days, the lived here. They asked him to let them settle in average attendance is about a hundred. There is the village which he did on the express condition no other occasion whm the congregation may be * Imperial Gazetteer of India (Provincial series) said to exceed the average. Rajputana (1908) pages 253·254 86 that the place will be named after him. The On seeing the stranger the animal neighed which visitors agreed and the village was named as aroused Tandban Ram from his sleep. The 'Jhunjha-ka' meaning the village of or belonging latter threw a spear at the unwelcome stranger to Jhunjha. The word ka i.e. of, means nu in and killed him. When he went near the corpse the local dialect; and the name changed to he was shocked to find that he was none other Jhunjhu-nu which, with lapse of time, became than the prince. He went immediately to bis Jhunjhunu. father and narrated the whole incident to him. Jali Ram, anticipating the wrath of the Nawab, 4. The area around Jhunjhunu is mostly a immediately left the place along with his family mass of shifting sand-dunes where the rainfall is and sought shelter with the Nawab of Jhunjhunu precarious averaging from 31 to 37 cm. On the who was a bitter enemy of the Nawab of Hissar. west of the town is a hill 550 m high, which is Dewan Ialiram was given a similar post and status visible for kilometres around. to the one he held before. The Nawab of Hissar, as was expected resolved to avenge the death of Means of communication his son by slaying Tandhan Ram. He came to know that Tandhan Ram was married to Naraini 5. Jhunjhunu is connected by a metalled Devi, daughter of Seth Gursamal of village Dokva road to Jaipur and Loharu. The distance between near Maham in Hissar, and the gauna ceremony Jaipur and Jhunjhunu is 187 km. Four direct which takes place after the marriage had not been buses ply every day from Jaipur to Loharu via performed till then. He deployed his soldiers in Jhunjhunu on this route. At the time of the fair the surrounding forest and lay in wait to meet special buses are run to carry pilgrims and others Tandhan Ram where he least expected him. When from and to the fair. Jbunjhunu is connected with Tandhan Ram was returning to Jhunjhunu with Jaipur and Loharu by rail also. Jhunjhunu is his wife, Naraini Devi, and a few companions, 171 km from Jaipur on meter gauge line of the the deputies of the Nawab attacked him and his Western Railway. party. Tandhan Ram and his companions fought bravely but as they were outnumbered, he and his People's participation companions were soon overpowered and killed; 6. It is a religious fair and mostly Hindus his wife and a man of Rana community somehow participate in it. There is no prohibition for survived. She took the dead body of her husband Scheduled Castes and Muslims but they have in her possession and decided to become sati that never been seen offering worship in the is to immolate herself on the pyre with her temple. husband's body. She prepared the funeral pyre with the help of her Rana companion and became Origin of the fair sati.

7. It is commonly believed that about 8. After immolation Naraini Devi appeared six and a half centuries ago, an Agrawal Bania of before her companion as a goddess with a trident Bansal , named Jali Ram, was serving as in her hand and asked him to collect the ashes Dewan of the Nawab Jharjand of Hissar. His and deposit them where his mare might stop on son, Tandhan Ram, had a fine mare which the way. The Rana left for Jhunjhunu and did as he Nawab's son wished to have for himself. The was commanded to do. On the spot where the prince communicated bis desire to Jali Ram ashes were deposited, a temple was constructed by through his father, the Nawab of Hissar, but Jali Ram, the sati's father-in-law. Naraini Devi Tandhan Ram did not accede to the request of became famous by the name of 'Rani Sati' as her the prince. The prince was greatly annoyed by ashes were brought here by the Rana. Naraini the refusal. So he determined to achieve his Devi's self immolation, according to some, toole object through dishonest means. One night he place on Tuesday, Margshirsh Krishna Navami entered the stable of JaJi Ram to steal the mare. in Samvat 1352 (1295 A.D.) .• while according to .. The imposing entrance to the temple

\ ;

A part of the front view of the Rani Sati Dharamshala The temples of the Satis

Mundhs of the manes 87 others, she immolated herself in Samvat 1652 1. Rani Sati (1595 A.D.). Their argument is that the town of 2. Jeevni or Gyani Sati Jhunjhunu was populated in some latter year than 3. Poomi or Poora Sati Samvat 1352. It has already been mentioned 4. Prayagi Sati that the town was populated by Kaimkbanis who 5. Jamna Sati were converted to Islam in 1382 A. D. and as 6. Tili Sati such the Samvat year 1352 (1295 A.D.) does not 7. Bali Sati appear to be correct. On the basis of the geneologi­ 8. Manawali or Manbhavli Sati cal tables given in the annual report of Rani Sati 9. Manohari Sati temple for 1961 A.D., it can be stated that the 10. Mahadei or Madi Sati present generation of Jalans is possibly the 20th 11. Urmila or Unmela Sati generation from Jali Ram. This shows that about 12. Gujri Sati 500 years have elapsed between Jali Ram and the 13. Sita Sati present generation. These two facts support the latter view. But this region was taken from the 10. There has been noted some difference in Kaimkhani muslims by Udai Karan towards the the order of these satis. According to some end of 14th century. In the light of this factthe Gujri Sati was the last while others maintain validity of the second view also remains obscure. that it was Sita Sati who immolated herself Illst. Most probably some of the Kaimkhanis came to Similar differences of opinion are found in the this place from Hissar afterwards when it was with case of other satis also. The order of names the Chief of Amber and populated this town and followed above is the one in which the present temples have been constructed at the site. It is it was then that Jali Ram came here. In the only to commemorate the memories of these satis light of the above discussion the year in which that the fair is held twice a year at the place; but Naraini Devi immolated herself remains rather the devotees come throughout the year to pay indefinite but' the latter view seems to be more homage to them. correct than the first. The m.eDlorial 9. Twelve other women of Jali Ram's family at different times became satis after Naraini 11. Originally there were only small mundhJ Devi. The last woman is said to have immolated that is shrines of all these satis situated in a forest herself on Bhadrapada Amavasya in Samvat 1860 far away from the town; but due to the increase (1803 A.D.) at Jhunjhunu. The dates and the in population the township has expended and the years in which rest of the women became sati are site is now almost connected to the township. not known. It is said that when the last woman The lalans, who are the principal followers, wanted expressed her desire to immolate herself she was to convert the mundhs into big temples so that the locked up in a room by the other members of the place may look attractive. They also desired to family. When the body of her husband was being construct dharamshala or rest house for the taken to the cremation ground the lock of her devotees. To take up all this work a Managing room miraculously broke down, and the doors Committee was formed by the descendants of were flung wide. She dressed herself properly Jali Ram in 1912 A.D. The construction work and reached the cremation ground where the dead was started in 1917 A. D. The main seven storeyed body of her husband was about to be placed on gate was completed in 1936 A.D. by Seth Shiv the pyre. All persons were astonished to see her Chand Rai lhunjhunuwala at a cost of Rs. 40,000. there, and, being convinced of the intensity of her The dharamshala which has two courtyards was desire to immolate herself, they raised no more constructed later with money offered by devotees obstacles in her path. She sat on the pyre with from time to time. The mundhs were converted the body of her husband in her lap and immolated into temples as recently as in 1955-56 A.D. In front herself. The names of alJ the satis are as follows: of the main gate of the temple there are two small 88 parks and an open maid an in a part of which 8hops are paved with black and white marble tilell. The and stalls come up during the period of the fair. pillars are also of marble. The brackets on either On both sides of the main gate there are rooms sides of the upper end of these pillars depict in which the office of the institution is situated. elephant heads with raised trunks and in between On entering the main gate one comes to a big them have been carved figures of dwarpals (gate­ courtyard on all sides of which are two storeyed keepers). Tbere is a stone slab fixed above the buildings. These are used for residential purposes door of each temple bearing the name of the sati, by the devotees who flock to the fair. In this the year of the reconstruction of the temple and courtyard there is a small mundh of Balaji. the name of the person who financed it. There is also written the name of the goddess of Hindu 12. After entering the second gate one comes pantheon beneath this slab. The front wall of to the second courtyard which is also surrounded the temple is covered with white tiles on the on all sides by two storeyed dharamshalas. In upper side and with pink and tan coloured ones the centre of this courtyard there is a temple of on the lower side. Verses from Ramayana and Balaji. The idol of Balaji is about 1.5 m high and other holy books are inscribed on the walls of the depicts the deity as carrying Rama and Lakshmana verandah and the rooms facing it. on his shoulders with his right foot placed on a female figure symbolising Kamda goddess. On 14. In each of the seven temples star~ing either sides of this temple are the temples of Lord from the temple adjacent to the Rani Sati temple, Sbiva. On the right of the temple is a smal1 mundh a silver trident nailed to the wall, in the middle of Balaji and on the left a fountain, a beautiful of the outline of a temple painted in yellow example of Rajasthani craftsmanship. After represents the deity. In the eighth one a trident crossing the second courtyard one comes to the mark in the centre of a similar line etched on a third gate which opens into the third courtyard mirror represents the deity. In the following wherein the temples of satis have been built. This three temples, the deity is represented as in the courtyard is known as Sati Chowk. There are case of the first seven temples. In the last ODC thirteen temples in this courtyard. The temples the deity is represented by a yellow trident and a red' aluminium foil pasted on the wall inside a of satis are situated in the middle of the- courtyard small mundh similar to that of the temple of Rani facing east' and there is a passage running round Sati. On either sides of the trident representing them. On the left of the passage, at the back of the deity, female figures offering flowers to the the temples, there are small shrines of Pitras deity have been painted. Two jhalars hang in (manes). There are also two ractangular stone each temple, one inside the temple and the other slabs placed on the floor, one in the north-west above the door. A curtain also hangs at the and the other in the south-east of this courtyard. door. Small cash boxes are fixed on the right of These also represent Pitra!. the doors of all shrines for devotee::. to drop their 13. Devotees first go to the temple of Rani cash offerings. Sati by the passage at the back of these temples. Life and teachings Tbis temple is on a lower level as compared to other temples. Inside it there is a smal1 shrine 15. Naraini Devi, who became Rani Sati, of marble in which a silver trident representing the was born in the noble family of Seth Gursamal, of deity has been fixed. Two eyes have also been village Dakva near Maham in Hissar. She was made in the middle of the blades of the trident. brought up with great care. She studied Ramayana After wnrshipping Rani Sati the devotees proceed and Geeta. She had also learnt to use the arms toward.., the shrines of other satis. The roofs of and could take part in a fight. She knew her all the temples have been joined but there have duties very well. She fought valiantly against her been left spaces in between the temples for par;­ enemies after the death of her husband and or circumbulation. The floor of the.;e utlimately immolated herself on his funeral pyre. verandahs and the passage all round the temple~ She sent a message through the Rana to her 89 father-in-law that be should not worry about unripened coconuts, sweetmeat, chura (lac bangles) the death of Tandhan Ram. The Members of of red and green colour, rice incense, scent and his family would increase and the name of his odhni or peela (sheets used by women for covering son and son's wife would always be remembered head and back). After a child's birth or after the by the people of Jhunjhunu and that she would performance of a marriage in the family, some always safeguard the interests of the people. people offer 13 odhnis one to each sati. Canopies and ornaments of silver or gold are also offered. Principal followers Besides these cash is also presented. The sweets etc are distributed among those present there, 16. Jalans are the principal followers of and odhnis, canopies, ornaments and cash are the deity. The descendants of Kamal Rai, who collected at the counter where a receipt is issued. was a son of Jali Ram are known as Jalans. After Devotees desiring to donate money for the cons­ 4 or 5 generations from Kamal Rai, one Tulsidas was born in the family. His descendants are truction of dharamshala or temple, deposit it with known as Tulsians. Tulsians who settled outside the cashier and obtain receipts. Some of the devo­ Jhunjhunu are also known as Jhunjhunuwalas. tees come to the fair to perform jadula ceremony In the same way in which the Tulsians separated (tonsure) of their children. The locks are retained from the Jalans some seventytwo furcations of the by the temple authorities who arrange to consign sept came into existance in course of time. All them to the holy waters of the Ganges. these descendants of Jali Ram worship Rani Sati Priests as their family deity. In the light of these observations it is evident that Rani Sati is the 18. The priests of the deity are Brahmins. family deity of all those who trace back their They are salaried employees of the Managing descent to Jali Ram. These days more than a Committee. They do arti twice a day with a lakh of persons congregate at the fair. All of lampstand with 108 battis (wicks) dipped in ghee. them do not assemble at one time. At any The arti is done first at the temple of Rani Sati specified time the Dumber hardly exceeds 10,000. and then at the other shrines. After this ceremony Of all the persons congregating here only two to the priest goes to the temples and shrines of three thousand are of Jalan lineage who come Balaji and Lord Sbiva, and then repairs to the for jat (obeisance) to their family deity. jat is main gate where he waves arti before a small the obligatory obeisance paid to the deity on pillar known as Kirti-stambh which stands to the occasions of marriages, births etc. Only these right of the main gate. He returns to the temple persons are allowed to worship the deity. As the of Rani Sati and again waives the art; before it. temple is e~sentially a private institution of the He completes the service by chanting some mantras Jalan family, others are, not expected to make and sprinkling some water on the devotees who offerings of any kind. People of various happen to be there at the time. Prashad consisting communities however, visit the temple to pay of makhana (parched lotus seeds), mishri (sugar their respects to the sati. There is a general candy) together with Tulsi leaves is distributed belief that paying homage to Rani Sati on among the devotees. The holy water, collected this occasion brings general prosperity and other after washing the mundh of Rani Sati is also material benefits. distributed among the devotees. The holy water is considered to have developed some Offerings extraordinary properties for it is supposed to 17. The temple of Rani Sati remains open cure all ailments ot the devotees. It is known as from 4 A. M. to I P. M. and 3 P. M. to 11 P. M. Dadiji-ka-ja/ (water of Dadiji or grandmother). on the day of the fair. Devotees offer roli (red Many devotees take it along with them and utilise powder prepared by treating powdered it in curing their ailments. This water is considered with some alkali), moli (coloured yarn), flowers, to be as holy and pure as the water of the holy mehandi (myrtle), jaggery, sugar-drops, fruits, Ganges. 90.

19. The devotees first of all worship Rani make a roaring business but their exact income Sati in the following way: however, cannot be ascertained.

Mundh is first washed with water. Then 13 Recreation and am.usement dots are marked on its floor with roli and mehandi respectively with the ring finger of the right hand. 23. There are merry-go-rounds, grand-wheels Two swastika marks are then made with roli on magic show etc. Priti Sammelans (meetings) are either side of these dots. Rice, moli and prashad, also organised as was done in the evening of 20th consisting of laddoo, sugar-drops and coconut, August, 1963 by the temple authorities in which are placed on each dot. This is followed by poems were recited by local poets in honour of burning incense, lighting earthen lamp~ and offer­ Rani Sati and a cultural programme was arranged ing canopies and odhnis. The devotees thereafter by the students of Rani Satl Girls Primary School. touch the water which collects below the mundh Considering the number of participants in the fair and wash their eyes with the right hand fingers. the source of amusement and recreation provided They then go to other temples and offer roli, was negligible. Only children enjoy themselves moii, prashad, and incense. Some sprinkle water with recreation but the adults are all the while on the chhatri of the pitras while others offer busy with their devotional programme. Intense worship at the slabs of pitras. religious atmosphere pervades the entire area and people appear busy in bhajans and kirtans. Songl! 20. The same procedure is followed on of devotion to the deity are sung in which the festivals and fair days except that on the occasion heroic deeds of Rani Sati and her husband, and of the fairs bundi (a sweet grains dish) is distribu­ their miraculous powers are described. ted as prashad. Metallic gongs are beaten and conch shells are blown while doing arti. In the Other activities evening kettle-drums are also played. 24. There is also a boarding house which provides accommodation for 75 students, There NaDles of places from where people come is a Girls Primary School in which 175 pupils 21. The people of Jhunjhunu and the adjoining receive education. A Library is also maintained area have great respect for Rani Sati and most of in the premises of the temple. There is also a them participate in the fair to pay her homage. Pakshi-Graha i.e. Birds Enclosure where a large People also come from other parts of Rajasthan number of pigeon holes have been made for the to receive the blessings of the Sati. It is true that birds to lay in eggs and taking shelter. Foodgrains, the persons who come to worship the sati belong costing about Rs. 10 are scattered to these mainly to Jalan community. They all belong to birds daily. A restaurant is also run at the time the business community, many among them are of the fair and food is served in its dining hall. industrialists and come from distant places such Only Re. 1 per diet is charged from the devotees. as Bibar, Calcutta, Bombay, Nagpur, Delhi, Ahmedabad, Punjab, U.P., Burma and Hongkong. Light 25. The temple authorities have constructed Market their own Power House which provides power to the temple, the dharamshalas, the market, etc. 22. In the open space outside the temple a The entire expenditure is borne by the temple small market of about 100 shops is set up during the days of the fair. Foodstuffs, betels, flowers, authorities and no fee is realised from the pictures, clothes, toys, medicines are generally sold devotees. in the fair. There is also a shop selling daggers Water and swords. Besides, there is always a large number of vendors and hawkers selling vegetables, 26. The Managing Committee has construc­ coconuts, flowers and sweetmeats. The shopkeepers ted a water reservoir and water is supplied through 91 pipes to the dharamsha/as, temple, market, public institution are of three types viz. (1) Donor parks and other places. The entire cost is met members paying Rs. 5,100 or more at a time, by the temple authorities. (2) Life members paying Rs. 101 or more at a time and (3) Ordinary members paying Re. 1 p.m. Residential accommodation Apart from the 7 trustees, 7 members of the 27. The temple premises have been divided Managing Board are from the donor members into three parts. For dharamshala two storeyed and 7 from the life-members. The Managing buildings have heen provided in the first two parts Board looks after the management of the Institu­ to provide rent-free accommodation to the tion. The third is the Working Committee which devotees. The facility is extended to any devotee. executes the decisions of the Managing Board. Those coming from far off places are naturally In 1961-62 the committee consisted of 57 members given priority. including a President. 4 Vice Presidents, 1 Secre­ tary, 2 Deputy Secretaries, 1 Cashier and 48 ManageJDent members. Besides these there is l.he salaried staff of the tem;>le. There is a manager, an 28. A Managing Committee was formed accountant, 2 priests and the menial staff of in the name of 'Rani Sati Sahayta Kosh Commi­ watchman. peons etc. The Trustees have overall ttee'in 1912 A.D. There were 72 members in it. charge of the temple and its properties. The Later this committee was reshuffled and a new members of the Managing Board are selected name 'Rani Sati Mandir Committee' was given to every year at the general meeting held at the time it. It framed its own constitution and got itself of the fair, but if the quorum is not full, the registered as a Trust in Calcutta on 7th Feb. 1957. adjourned meeting is held at Calcutta, where most At present there are 3 units of the management of of the trustees reside, and the members are elected. this institution. The first is the Board of Trustees comprising of 7 trustees. The Board of Trustees Income and expenditure looks after the assets and income of the temple. The second is the Management Board comprising 29. The total assets of the Trust upto of 21 members, including the 7 trustees. The 25-3-1963 were declared as Rs. 405,582. Income remaining 14 members are from donors and life during 1962-63 was Rs. 63,164 and the expendi­ members of the institution. The members of the ture equalled the income. SHEETLA MATA FAIR

SMALLPOX is a great scourge of this country The nearest railway station is on the and the chief deity worshipped is Mata which is Western Railway meter gauge system on Jaipur­ represented by a red stone. Such stones are to Sawai Madhopur section. 4 There is a bus stand be met with on all sides but chiefly under Kbejra and a kutcha diversion, about 200 m long, has to trees, which are sacred to the Mataji. In be covered to reach the shrine. Regular service commemoration of Sheetla Mata, a fair is held buses plying on laipur-Kota, Jaipur-Tonk, every year on Cbaitra Krishna Ashtmi ( March­ laipur-Deoli routes touch the village not less than April) in village Seel-ki-Doongri in tehsil Chaksu twenty times a day. During the time of the fair of Jaipur district. The village is named after elaborate arrangements are made by the State the goddess. There is a shrine of Mataji on the Transport to transport the people. top of a hillock, locally called doongri. The present building is a masonry structure and is The goddess and the belief said to have been built by Maharaja Madho Singh 3. Sheetla Mata is worshipped by almost of the of Jaipur. The fair is all communities in Rajasthan. She is amongst attended by more than 100,000 persons, who the Pauranic goddesses and manifests herself flock to the village, Seel-ki-Doongri, from all casually but in a virulent form. Every Hindu parts of the State. household, irrespective of caste or creed, worships Means of Communication her so that she may visit his house only once and depart peacefully. Every Hindu believes that 2. The village is situated on the bank of Sheetla Mata would visit his bouse any day. He a tank known as Band Sheodungri. The village fervently worships her and expects to be left is situated on the left of the Jaipur-Kota road. unharmed by the ailment. Sheetla Mata is It is 35 km south-east of Jaipur and about 5 km worshipped not only in Rajasthan but she is from Chaksu, which forms the tehsiJ headquarters worshipped in many other states also. It is strange of the circle in which the village is situated. that the ways of worshipping are almost similar r

SbeetJa Mata's temple on the hil1 top

Young visitors' arrival at the fair Visitors' camp on the eve of the fair

Singing accompanied by the Algoja 93 throughout the country. She is considered to be to take bath in the house and to wear new the protectress of children. garments. When the condition of the patient becomes worst, it is attributed to the effect of 4. SheetIa Mata is addressed by different Chhot and the persons paying courtesy call are not epithets in different parts of the country. In allowed to see the patient. A donkey is supposed Uttar Pradesh she is known as 'Mata' or 'Maha to be the conveyance of Sheetla Mata and as Mai,' in Western India as 'Mai Anama'. In such during the period of the ailment, foodgrains Rajasthan, she is called as 'Sed-Sheetla' and are offered to donkeys; and the patient is given 'Sedal Mata' also. the milk of a she-donkey.

5. It is the belief of the people that all 8. To lessen the effect of the disease, certain ailments which spread in an epidemic form are magical formulas and quaint rites (tona and nothing but the manifestation of the wrath of the tontka) are performed. Some member of the gods and the goddessell. They hold that these household brings an earthen pot and some articles diseases do not spread on account of unhygenic of food are put into it. The same is then moved conditions only. several times round and over the patient. A man then carries it to a square in the village where 6. The word 'Sheetla' comes from seetai he keeps it and returns home. All this is done meaning calm and peaceful. The appearance of in utter silence. According to another belief, a Sheetla Mata is possible only after high fever and man belonging to the patient's family goes to a it is believed that Sheetla Mata comes to calm well at night and brings some water in his mouth down the high fever. She is addressed with great and suddenly throws it on the patient. It is said respect as her name' Mata' (mother) suggests. The that after this treatment recovery is rapid. child dying of smallpox is not cremated but buried. No medicine, alopathic, ayurvedic or 9. Besides this there are some religious yunani, is administered to a patient who suffers beliefs which are held throughout Rajasthan. from smallpox or any other similar ailment of Unmarried girls pour water over the stone repre­ lesser intensity. The patient is simply laid down senting the goddess daily. This is done for a in a dark room, however hot the climate might year with the hope that tbe wrath of the goddess be. The patient has to suffer tbe wrath of the will thus be pecified. Childless married women goddess. The relatives perform various rites and worship the goddess so that she 11light bless them take a vow to offer something to please the with an issue. The mata is offered worship at goddess and pray that she may depart peacefully. marriages. After marriage when the bride arrives It very often happens that when the wrath of the at her fatber-in-law's house for the first time, she Mata is the greatest, the patient sometimes looses along with her husband, is taken to the shrine of his eyes. For this nothing is done. It is endured the mata. The couple does the puja. patiently thinking that Sheetla Mata wished it that way. Offerings

7. There are certain ideas about the ways 10. Offerings in cash or kind are made by of preventing the disease in Rajasthan. The the people who go to the shrine for worship. patient is wrapped in rags and is called by ugly Offerings of a piece of red cloth, gur and gulgulas names. At the entrance of the room in which the (a sweet dish) made at the shrine of Sheetla Mata patient is accommodated, some twigs of Neem are believed to bring relief to persons affected by tree are tied with a string. It is held tbat the smallpox. Basora festival which comes on the Mata does not prefer noisy atmosphere, so no body seventh day of dark half of Chaitra is celebrated is allowed to speak loudly. Even the ghatti or with a view to propitiate the Mata. But if this handmill is not allowed to be operated during the date falls on a Saturday, a Sunday or a Tuesday, period. Members of the family are not permitted the people celebrate Basora on the sixth day of 94 the month. In Punjab, the Basora festival is fair. The persons visiting the fair make their own celebrated on the firs! Tuesday in the month of arrangements for meals. Most of them bring their Chaitra. On this occasion women prepare lunch with them. It is all cooked the previous gulgu/as and such other sweet eatables on the night. They first offer it to the Mata after which previous night. They are offered at the they eat it.. shrine early in the morning of the festival amidst Market the singing of devotional songs. The offerings are claimed by the village Kumhar (potter). IS. During the fair, a temporary bazaar is set up. The site for the shops and stalls is allotted Priest by the Panchayat and the charges are very nominal 11. The priest of the temple of the Mata viz, Re 1 to Rs 4 only. About 180 shops were belongs to the Kumhar community. In the village opened during the 1962 fair. Of these 100 were Seel-ki-Doongri, the venue of the fair, there are big ones. The shops sold food stuffs, general several persons of this community who are working merchandise, agricultural implements, utensils, as priests of the shrine. They have to work by cloth, books, betel leaves and cigarettes, shoes, etc. turns. Everybody amongst them gets his chance No wine shop was seen in the fair. after every fifteen days; and during that period tbe offerings collected at the shrine become his 16. Apart from this, arrangements for property. But at the time of the fair, the offerings recreation and amusement were also made. Free are divided among all the priests equally. The cinema shows' were arranged by the State Public duty of the priest is to perform art; twice a day. Relations Department. An exhibition was also During the time of the fair, aU the priests are arranged in which the following departments and supposed to work in close collaboration with one institutions displayed their products and schemes: another and their duty hours are fixed. The 1. Agriculture Department collections both in cash and kind, are pooled at 2. Animal Husbandry Department one place; and, after the fair is over, it is equally 3. Public Health Department divided. 4. Khadi Gramodyog Board 12. Ordinarily, the offerings consist of The exhibition attracted a large number of visitors. batashas (sugar drops), coconuts and some cash, Cattle fair while at the fair, they consist of gulgular, puris. sugar drops, curd, coconuts, etc. and some cash. 17. A cattle fair is also organised at the time During the fair held in 1964, apart from offerings of the fair which lasts for a week. It is a minor in kind, cash worth Rs. 10,OaO was collected. affair. Bullocks, camels and horses are usually brought to the fair. Arrangements for lighting Management and water are made by the Panchayat. The 13. Before 1949 A.D. the expenses incurred Panchayat charges the following nominal tax on on arrangements of the fair were borne by the the sale of each cattle: State Government of Jaipur. Now it is being Camel Rs. 4 00 Donkey Rs. 2.00 spent partly by the Panchayat and partly by the Bullock/cow Rs. 2.00 Goat Re. 0.50 priests themselves. Arrangements for light and Buffaloe Re. 1.00 Sheep Re. 0.50 water etc. are the responsibilities of the Panchayat; while the other arrangements at the shrine are Prizes are awarded to the best breeders. made by the State Police Department. 18. Drinking of alcohol and any other 14. No arrangement for community feasts, intoxicant during the ceremonies of worship at kitchens or distribution of prasad are made in the the fair is strictly forbidden. SITABARI FAIR

SITABARI is a small place near village in the village, Sitabari marks the place where Kelwara in tehsil Sahabad of . Sita was left by Lakshman in the forest at the The fair which is 1)f religious importance, is held behest of her husband Shri Rama at the time of from Baisakh Sudi Punam to Jeth Badi Amavas. her second banishment as her chastity was The management of the fair, which was being doubted by the people of Ayodhya. While she looked after by the State so far, has now been was being led through the jungle one afternoon, entrusted to the statutory Panchayat of Kelwara. Sita felt thirsty and asked Lakshman to fetch The fair is at its peak on Chandra Amavas, water for her. Failing to find water he shot an Padwa and Dooj. More than 50,000 persons from arrow in the ground as a result of which a spring villages in the Kota district and the neighbouring gushed forth from the bosom of the earth. The areas of Madhya Pradesh congregate at the fair. stream created by Lakshman is known as "Lak­ Thousands of persons come to the pilgrim centre shman Babhuka". He brought water for Sita in for a dip in tanks called Sita Kund, Laxman Kund two cups made of Dhak (Buteas frondosa and Suraj Kund, which are regarded by the leaves). When he reached tbe spot where he had visitors to be as holy as the Ganges. People also left Sita he found her asleep. He hung the leaf­ visit Sitabari on Mondays falling on Amavas cups to the branch of a tree under which Sita and on the day of the solar eclipse. was resting and left the place to return to Ayodhya. Some time after Lakshman had left Origin of the place her, an easterly wind spilled some water from the leaf-cups on the body of Sita. She woke up and 2. Sitabari is situated at a distance of 1 km found Lakshman missing. She soon realised that from Kelwara. It is situated in a picturesque she had been left alone in the forest under the dense forest. According to a legend prevalent orders of her husband, Shri Rama. She erected 96 a small hut with twigs and branches and sottled locally known as 'Ban Ganga', and is used for down to pass the rest of her life there. The place irrigation a} purposes. As the name 'Ban Ganga' is even now known as "Sita Rasoda" i.e. kitchen. suggests (ban=arrow) it is a stream emerging out Later on she is said to have shifted her residence of that Lakshman Babhuka. About 50 water to Valmiki which was situated in another channels of varying magnitude coming from aU part of this very forest. directions join the Ban Ganga at Sita bari. The en~ire water from Sitabari is collected at Gardha, Means of communication about 16 km away where a reservoir has been constructed. Sugarcane and paddy are raised by 3. Kelwara is connected with Shahbad, the irrigating the fields by its water. tehsil headquarters, Baran, the sub-divisional headquarters, and Kota, the district headquarters Lakshman Kund by a metalled road. The distance from Kelwara to Kota is 117 km and buses ply regularly on the 7. This is the biggest of the four Kunds route. During the days of the fair bus owners but is only H m deep. Water can be seen are given special permits to ply more buses to flowing out of the rocks at various places. carry the passengers from and to the fair. The A few steps have been provided on all the sides to nearest railway station is at Baran which is at a enable devotees to reach the water; and the pilgrims distance of 75 km from Kelwara. take bath sitting on them. A spacious verandah running around this pool is used by the visitors People's participation for resting. One of the three gates is called "Laksbman Darwaza", The other two are small 4. Hindus and Muslims equally participate ones and open on the west and the east. An in the fair. Even the Scheduled Tribes, particularly idol of Lakshman has been erected on the southern the Saharias, join the fair in large numbers to pl\y side of the Kund. Lakshman is shown carrying their respect to Lakshman and Sita. A large number of Vaishnavites come here to offer worship water for Sita. The floor in front of the idol is to Sita, Lakshman and Bharat. They visit the Sita paved with black and white marble tiles with silver Rasoda and pray before the idols of Lakshman, coins stuck in them. There is a wooden platform on one side of the idol. It is called "Lakshman­ Mahadeo and Hanuman and bathe in the holy ka·Takhat". No one but a Brahmin is allowed Kunds. to sit on it. The members of other communities, however, are permitted to touch it and bow before The Memorial it. A little in front of it is a plant of Tulsi 5. There are four tanks fined with water surrounded by a marble platform. The pilgrims from natural springs. They are called 'Kunds' in circumambulate about the idol and the Tulsi plant local dialect and are believed to have great at least once. Under the Champa tree near the religious significance. These are Lakshman Lakshman Darwaza is an idol of _Hanuman. Kund, Suraj Knnd, Sita Kund and Bharat Kund. Members of all communities can enter the temple Their water is considered sacred. Persons ex­ and all but Harijans can go very near the idols communicated by their caste Panchayats are and take a dip in the holy waters. asked to take a purificatory dip in these Kunds. The water of these Kunds is credited with medi­ Suraj Kund cinal value. It is said to cure persons suffering from mental disorders. 8. This Kund is comparatively very small. Its water is very clean and remains crystal-clear 6. During summer the water of all the inspite of the fact that all types of people bathe Kunds is cold whereas in winter it is warm. The in it. This is so because water emerges out of the Kunds never go dry. The water from these soil in large quantity and the surplus overflows springs is ultimately drained in a small stream, the Kund. The platform around the Kund was The entrance to the shrine

..

The shrine of Lakshmanji. In the foreground is the Lakshman Kund The Lakshman Kund

Womc.n bathing in the Suraj Kund 97 paved with marble in Samvat 1972-74 (1915-17 13. The priestess at the Lakshman Kund is A.D.) at a cost of Rs. 2,294 out of which Shrimati Surja, a Brahmin widow from Kelwara. Rs. 250 were donated by the old and She does not worsbip tbe idol of Lakshman the rest were collected by voluntary contributions herself. She has given this work to Sita Ram who by the devotees. Verandahs have been is her employee. The right of priesthood is constructed all around the Kund and their hereditary and she has adopted a boy. The roof is made of wire gauge so that the dry leaves offerings amount to Rs. 4,000 to Rs. 5,000 from surrounding trees may not fall in the holy annually which are appropriated by her. She pay~ waters. Ashes of the cremated persons are thrown Rs. 50 p.m. to Sita Ram and gives him food. She also owns 12 bighas of free agricultural land in outside this Kund in water that flows out from it by persons who cannot afford a visit to the holy Kelwara. The income from this agricultural land Ganges. It is taboo to wash clothes in the Kund is in addition to the offerings received. She is or to use soap. Pilgrims can, however, do so further entitled to receive 0 fferings made at the outside it where a pucka reservior has been made. Sita Kund. There is no land attached to the Bharat Kund nor are any offerings made at the 9. This Kund has got two important idols. place. This is not due to the reason that people One is that of the 'Ling' of Mahadeo lying in the have no respect for Bbarat; but because the place right corner and the other is of Suraj Narain (Sun is in a neglected state. At Suraj Kund there are god) mounted on a horse. two priests. One of them is a Brahmin and worships Suraj Narain: and the otber, who is 10. The remaining two Kunds known as Gosain, worships Mahadeo. Both of them are Sita Kund and Bharat Kund are in dilapidated from Kelwara. They retain the offerings presented condition as they have not been repaired for to these deities. some years. Market Valmiki Ashram 14. Apart from its religi.ous background, 11. Just opposite to the Sita Kund is the the fair has great economic importance in the area. Valmiki Ashram or hermitage. In the courtyard A large number of traders are attracted to Sitabari of the Ashram there are 3 strong stone - slabs, at the time of the fair and transactions amounting two vertical and the third resting over them to a lakh of rupees take place. The shopkeepers horizontally so as to form a place for a cradle. come from Delhi and Mathura. About 500 stalls This is called the cradle of Lav and Kush, the are set up on both sides of the road. They sell two sons of Sita who were born in the Valmiki all varieties of goods required by the visitors. The Ashram. It is a very quiet place; many shady fair provides an opportunity to the breeders to trees making it look beautiful. The statutory bring their cattle for sale. The cattle are brought Panchayat makes an income of Rs. 1,000 by from Jhalawar, Eklera. Bundi. Kota, Gunah. annual lease of the land attached to the Ashram. Bhilwara and Nagaur. All people make roaring business. It is, however, not possible to assess 12. People offer cash, grain, batashas i.e. their income as no statistics are available. sugar drops, jaggery, coconut, etc. to the idols of Lakshman, Shiva and Hanuman. Some part of Recreation and amusement the offerings is retained by the priest but the major portion is returned to the devotees, who distribute 15. Most of the people remain busy with a part of it among all persons present. Cash and their religious observances but some of them. grain are retained by the priest for his maintenance. specially the children, enjoy plays presented by No part of the offerings is spent on the worship the touring companies. They are usually of of the idols or the maintenance of the shrines religious nature. Groups of acrobats come from and 1he Kl'nds. Madhya Pradesh and Uttar Pradesh. The Directorate of Public Relations, Rajasthan, sends devotees. Some pbilanthropists also put up its publicity van to screen films of educative value. water-buts for the purpose. The other departments of the State Government also arrange exhibitions of different phases of MaDagement development programmes executed by them. 19. Sites for shops are allotted by tbe Sahariyas who throng to the fair can be seen Panchayat of Kelwara. It charges nominal rent singing and dancing. The fair undoubtedly offers from the shopkeepers. The rent varies according wholesome break in the monotonous life of the to the width of the shop and is usually 75 paise rural people in the area. per metre.

Residential accommodation 20. The Panchayat charges fair-tax at the rate of I t% of the sale-price of the cattle. The 16. There are two dharamshalas at Sitabari. circus and dramatic companies have to pay They are meant for the use of the pilgrims who Rs. 75 each for the duration. The total income of come from distant places. The local people and the Panchayat from these taxes is about Rs. 7,500 those from the adjoining areas begin arriving in annually. A part of this income is spent by the the morning and leave the fair grounds before Panchayat on the maintenance of the temple and A dusk. part of one of the dharamshalas is used making improvements wherever needed. It as a Police Station. The Government officials planted 500 mango and Jamun trees about 8 years generally pitch their tents in the open as there is ago. The annual expenditure incurred in looking no Rest House at Sitabari for them. One of the after tbese plants is Rs. 400. Repairs to the dharamshalas was constructed by the Telis of boundary wall and tbe streams are also done by Kelwara some 40 years ago. The other one be­ the Panchayat. The metalled road from Kelwara longs to the Kirars of Talhati. to Sitabari has been constructed by the Govern­ ment of Rajasthan; but the road from Suraj Kund Light to village Khandesh, about 11 km long and to 17. No electricity is available at the fair Godla about 19 km in length have been construc­ and simple lighting arrangements are made ted by the statutory Panchayat at the cost of by the statutory Panchayat by putting up kerosene Rs. 1,500. lanterns and patromax lanterns at important 21. A Magistrate is deputed by the State places. Government to act as Fair Officer, and with a Drinking water supply posse of constables he maintains law and order. Minor offences are dealt with on the spot. The 18. Water required for drinking purpose police personnel regulate traffic and supervise is drawn from the wells and supplied to the transport arrangements. TEJAJI CATTLE FAIR

TEJAJI CATTLE FAIR is held in Parbatsar branch line. It is also easily approachable by town oftehsil Parbatsar, district Nagaur. It is buses which ply regularly from Parbatsar to celebrated from Bhadon Badi Dashmi to Bhadon Basi, Harsor, Narainpur and . Special Sudi Ekadashi (August-September) every year, buses also run from Jaipur, Jodhpur and Bikaner The religious fair of Tejaji is also held on Bhadon to Parbatsar at the time of the fair. Parbatsar­ Sudi Dashmi which is also known as Teja Dashmi. Harsor route connects and Deed­ The fair is held in honour of the celebrated hero wana also. Only gravel roads are to be found in Tejaji, who is supposed to be a protector of the this area. Special trains run between Makrana cattle-wealth of the country. In the region and Parbatsar when the fair is on. During that surrounding Parbatsar many heads of cattle and time a flag station is also established just 2 km human beings die of snake-bite. It is said that from Parbatsar to provide wagons to the traders to Tejaji has rendered great help to the people by transport cattle to various destinations. In 1963, curing them and their animals of the poisonous 25,000 cattle were lifted by 700 railway wagons. effects of snake-bite. This is one reason why men The people of the rural area generally make use of and cattle gather at Parbatsar. camels and bullock-carts. Means of communication 3. The routes for the export of cattle are 2. Parbatsar is a railway stati on. It is definite. They have their origin at the place connected with Makrana, a station on ­ where the cattle fair is organised - the destination Merta section of the Western Railway, by a 19 km being the various towns and villages in other 100 states from where the purchasers come. Private enjoy. They get an opportunity to meet their vehicles are also available at the fair for the friends and relatives, and to purchase and sell transportation of animals by road. The local their cattle at high prices. purchasers select the route where facilities of food, fodder and water are available. While leading the Life ofTejaji cattle on foot they avail of the grazing land on the 7. Tejaji, it is reported, was a Jat of village way and the night halts are made at convenient Karnal in Nagaur district. He lived in the 10th places. When animals are to be transported by century A.D. and was married to the daughter of trucks, the operation is done mostly during night Badna in village Panera of tebsil Roop of and the required fodder is carried in the trucks. . In the transhipment of cattle by rail fodder is purchased either at the place of origin or at 8. According to a legend, Tejaji was tending junctions. The attendants travelling with the his cows when he observed tbat a particular cow animals provide them with water at the railway which belonged to a Brahmin went to a certain watering stations. spot in the forest nearb-y and, following her, saw Origin of the place that milk flowed spontaneously from her udders into a whole inhabited by a snake. Tejaji on his 4. Literally the word 'Parbatsar' means a own offered to give milk to the snake daily, and village located on the bank of a river or a tank, thus prevented loss of milk to the Brahmin. One and surrounded by hillocks. It is situated on day he could not give milk to the snake as he had 26°53' north longitude and 74°46' east latitude to go to his father-in-law. The snake became and about 660 m above the mean sea level. annoyed, overtook him on the way and wanted to bite him. Tejaji confessed his fault but he Origin of the fair requested the snake-god to allow him to go to his 5. The fair is held at Parbatsar since Samvat father-in-Iaw's house first and said that on his 1752 (1695 A.D.). At first the fair was held at return journey tbe snake could ·bite him. The Sursura. Subsequently, the venue changed to snake-god agreed to the proposal. Tejaji went on Prabatsar. It is said that duling the time of his errand and at Kishangarh he rescued the village Maharaja Vijai Singh there was a prominent cattle from the hands of robbers but was severely Hakim at Parbatsar. named Bhandari Vijai Singh, wounded in the encounter. He was very particular who found that Marwaris, especially the Jats, about his return journey for he was eager to fulfil in great number went to Sursura village and the the promise. He returned to the village and Maharaja of Kishangarh made good income out presented himself before the snake-god, who could of this. He knew that the main object with which not find any spot to bite as Tejaji had been the Jats went to Sursura was to offer worship severely injured by the robbers in all parts of his to Tejaji. He gave out that Tejaji appeared body except the tongue. Tejaji, therefore, put before him in dream and desired that his devotees out his tongue which the snake bit and Tejaji thenceforth should worship him at Parbatsar. died. The Hakim got a figure of Tejaji made and ordered all Jats to gather at Prabatsar (or the 9. According to another legend, some cows fair and not to go to Sursura any more. Some belonging to Lachha Gujar of Paner. Tejaji's persons are of t!"le opinion that there was no proper father-in-law, having been stolen by Minas, arrangement of water at Sursura. and the people assistance of Tejaji was sought. Tejaji pursued on that account decided to change the venue of the Minas and recovered the cows. While the fair to Parbatsar proceeding on his errand to recover tbe cows Tejaji met a snake in the way who wanted t~ 6. People can easily spare time to participate bite him. Tejaji informed him of his mission and in the fair as they are free from agricultural promised to present himself to the snake activities at that time. They are in a mood to after his duty was done. Teiaji kept his promise The Kharia Tank

A decorated Camel Visitors posing for a photograph . !OI

but be was wounded all over his body and the themselves but purchase them from the­ snake could not find any un-injured part where to breeders in one cattle fair and sell them sting him. Tejaji then offered his tongue. The in another at marginal profit. snake bit him there but he offered to restore him to life. Tejaji refused the offer but requested the 3. The outside purchasers who come from snake-god to grant him the power of restoring to other States and purchase animals for life all persons and animals bitten by snake. The breeding or for re-sale. They are snake-god bestowed this power on the dying Tejaji chiefly connected with the export who laid down his mortal remains at village of cattle. Sursura, 11 km from Kishangarh. His wife In the first category come the peasants of the immolated herself on his funeral pyre. district who rear and breed animals and sell them 10. Whenever anyone of the people of this in the cattle fair. They can be further classified area is bitten by a snake, they tie a thread round into two classes: the right foot while repeating the name of Tejaji. The thread is removed on Teja Dashmi before the I. Those who rear and breed cattle to sell image of Tejaji and the person is cured by them and ern a profit. sprinkling holy water. Tejaji is represented as a 2. Those who do not rear cattle for profit man on horseback with drawn sword while a snake but have to sell their surplus stock. is shown biting his tongue. Nearly all Jats wear amulets or the effigy of Tejaji with this device 13. As regards the eastes engaged in the round their necks. trade there is no restriction. Anybody can participate in the transaction but as far as breeders The memorial are concerned they belong to agricultural class II. The temple of Tejaji is situated on the consisting of Jats and Malis. Rebaries, Banjaras, bank of the Khariya tank and his image has been Gujars, Ahirs and Bishnois usually come as installed in a room of 2 m X 1 m size constructed middlemen. on the platform at the height of about 3 m from ·the ground. On his left stands an Offerings image of his wife. Both are shown riding on 14. People participating in the fair offer horseback with drawn sword. The temple something to the temple as well as to the saint. waS constructed in Samvat 1781 (1724 A. D.). Their offerings consist mostly of coconut, sugar People's participation drops and sweets. Cash is also offered. The priest retains the cash but some portion of other 12. Both Hindus and Muslims participate offerings is returned to the devotees who distribute in the fair in the sense that they gather there to it to all those present. The offerings so collected make purchases; but from religious point of view are the property of the priest. For the last ten only Hindus attend the fair. Muslims of the years the right to collect offerings is given by region, no doubt, have great respect for Tejaji. auction to the highest bidder. This year the lats are the principal followers of the deity but final bid of Rs. 5,811 was accepted and the other castes also pay respect to him. The amount was deposited in the Government treasury participants in the sale and purchase of cattle can under a I'eparate head of the temple. The be broadly classified into three classes: amount so collected will be utilised in constructing 1. The breeders i.e. the persons who rear the temple of Tejaji at the new site of 'Peerji-ka­ cattle at their homes or farms. Naka' situated at a distance of 3 km from the present site, where the fair is likely to be held in 2. The middlemen or dealers of cattle, i.e. future. During the rest of the year the priest persons who do not rear the cattle collects the offerings. 102

The pries, Education Departments put up exhibition stalls in the fair to highlight development plans. During IS • The priest belongs to the Brahmin the year 1963 the stall of the Animal Husbandry community. He worships the saint daily. He Department was given the first prize and Family has the highest regard for the devotees and has Planning Unit the second prize. voluntarily offered to the State Government to auction the right of collection of offerings at the Li,ht and water time of the fair so that the temple of Tejaji may be constructed at the new site. 18. The arrangements for light and water are made by the Animal Husbandry Department. Market They hang patromax lanterns at important centres in the fair. In addition to it they also 16. The shops which are on the site of the supply one petromax to a group of villagers. The main road are auctioned by the Municipal Board tank and wells are the only source of drinking while the rest are auctioned by the Animal water for the visitors and sometimes, due to the Husbandry Department. The minimum price late monsoon, there is acute shortage of water. fixed by the Department is IO paise per sq. feet and the first bid starts from this amount. The site Management of the fair plan is prepared by the Department. Sites are earmarked for commodities. The exhibition area 19. The District Animal Husbandry Officer is entirely separate where sites are allotted to the is the Fair Officer by virtue of office. He is different departments of tbe Rajasthan Govern­ assisted in his duties by his colleagues, ment for putting up their stalls. This year tbere compounders, sanitary inspectors, vaccinators, were about 600 shops. There were shops of food etc. He is a) so the Secretary of the Executive stuffs, utensils, cloth, food grains, agricultural Committee which looks after all the arrangements. implements, animal stock, books. hotels and The district level officers are the members of the restaurants, cobblers etc. The shopkeepers Executive Committee and the Collector is the generally come from Ajmer, Merta, Nagaur, Chairman: In 1963, Rs. 15,000 were allotted for Jodhpur, and Pali districts. All the the fair. Villagers come in groups and prefer to shopkeepers make good income. The general occupy a particular spot in the fair where they impression is that every shopkeeper earns Rs. ISO have been staying at the previous fairs along with to Rs 300 during the fair. their cattle. The same arrangement is approved by tbe Fair Officer and petromax and medical aid Recreation and amusement is given to the particular group at the place of their occupation. The check-posts are established 17. It is really a great pleasure to see the at important points in the fair ground and other healthy bulls, bullocks and calves of Nagauri breed places. In 1963, 18 check-posts were established. in the cattle fair. They are a source of great When the sellers enter the fair ground along with amusement to the visitors as well as the traders. their cattle tbey are required to enter through one The breeders bathe their bullocks, paint their of these check-posts and to obtain a red slip from horns and parade them in the fair to attract buyers. the Nakedar of the Animal Husbandry Department The camels are also decorated with fine saddles in which the total number of animals brought to and ornaments. Races of bullock-carts and the fair is mentioned. After securing the slip the camels are organised and the victorious are owner of the cattle is free to take the cattle in the awarded prizes. Cultural shows are also organised fair. On the date of the commencement of the in the fair. The Municipal Board arranges Kavi fair, the Fair Officer allows sale of the ca ttle. Sammelan and dramas. The Animal Husbandry After his permission tbe buyers and the sellers Department, Public Relations Department, Family are at liberty to make transactions and on the Planning Unit, Agricultural, Co-operative and completion of the sale, a white slip is issued by the 103

fair authority through his agents who are given fees. During 1962 the income of the fair was commission on sales. This slip duly stamped, is a Rs. 1, 68,849 while it was Rs. 1,78,000 in 1963. sort of sale deed which is signed by both the Inspite of the fact that the fair fees had been parties. The cost of white slip is 25 paise of increased by more than 50 percent, the income which 10 paise are borne by the seller and the was almost the same. In 1962 the total income rest by the purchaser. After the issue of the of breeders was Rs. 1,34,72,559 while in 1963 white slip the seller and the buyer are legally it was Rs. 96,71,514. bound to honour the deed. After taking delivery of the animals and payment of the purchase price, 21. Apart from these arrangements, the the purchaser has to go to the fair authority to sanitation is looked after by the Fair Officer. He get ravanna (export permit) so that he may move is assisted in this work by a team of doctors and the cattle out o( the fair. Before issuing the sanitary inspectors deputed by the Public Health export permit the Government charges the fair Department. There was an Ayurvedic Hospital fees according to a prescribed schedule. The and medical dispensary. A veterinary dispensary following was the schedule of fair fees in 1962 was also established to look after the health of and 1963 : the cattle. During the fair 32,000 cattle were vaccinated against rinderpest. About 100 animals wer-e daily brought to this dispensary for treatment. Name of animal Fair fee per animal During the fair black-quarter disease spread and 1962 1963 40 animals were affected of whom 35 died. The Bullock 3.00 5.00 preventive measures were taken at once and 492 Camel 5.00 8.00 animals which were likely to be affected by the Horse 5.00 6.00 disease were vaccinated. Buffaloe 2.00 2.50 Donkey 0.50 :l.00 22. A Sub-Divisional Magistrate is Goat and sheep 0.50 responsible for maintenance of law and order. He Mule 2.00 2.50 is assisted in his duties by the Deputy Superinten­ dent of Police and his staff. In 1962 there were several cases of pick-pocketing but in 1963 20. In addition to the fee an add: tional sale effective measures were taken and the pick-pockets tax of 5% on the sale value was collected on were rounded up before they could do any camels exported outside the State. According to mischief. the Excise Department which had collected the tax on behalf of the Central Government on spot, 250 23. A branch of the State Bank of camels were exported from Rajasthan to other Bikaner and Jaipur was also opened at the fair. States, and the revenue of Rs. 8,000 was collected from this source. In 1963, 25,000 bullocks were 24. During the year 1962, 1,48,999 cattle exported from Rajasthan. Due to the enhanced rate as~embled in the fair out of which 53,425 were of fair fees and sales tax on camels the purchasers sold while in the year 1963, the total number of were disgruntled and the sales were adversely cattle assembled was 97,218 of which 32,540 were affected. There were no other taxes by the sold. As regards the type of breed, most of the Panchayat or the Municipal Board on the import bullocks were of the Nagauri breed but Kankrech, and export of animals. In order to check evasion Tbarparkar were also there. Camels of Marwari of fair fees strict checking is done at all the and Bikaneri breed were also seen in the fair. check-posts and the guilty are brought to books. The following are the statistics regarding the cattle The Fair Officer and his assistants are very vigilant assembled and dispo,,,d off during the fairs held in controlling the movement of tbe cattle. Even in 1962 and 1963. The maximum and the than 730 animals were reported to have been minimum price of each head of (.attic has also taken out of the fair grounds without paying fair been given in the statement: 104

1962 1963

Total No. Total No. Price in Total No. Total No. Price in Type of of cattle of cattle rupees of cattle of cattle rupees cattle assembled disposed off Max Min assembled disposed off Max Min

Bullocks 126,189 47,809 2,000 250 76,058 28,417 1,700 150 Buffaloes 7,170 1,985 200 30 5,409 1,197 120 32 Horses 869 262 450 200 62 38 500 400 Camels 12,364 2,182 1,200 250 15,682 3,037 1,000 300 Sheep 7 Goats 12 Donkeys 2,338 1,187 25 15 2 1 30 20

It is evident from the statement that the prices of animals. The owners of the cattle are also animals vary with its age, breed and quality. awarded merit certificates. The selection of the There is so much difference in the prices according cattle is done by the Director of Animal Husbandry to the above statistics that during this fair the with the assistance of the departmental experts and highest selling price of a bullock was Rs. 1,700 people's representatives who are experienced men. while the minimum was only Rs. 150. The fair report is also read at the function which gives a comperative review of the fair, the develop. Incentives and awards ment of the cattle and the efforts made by the 25. The fair ends with the prize distribution State to help the people in improving their ceremony in which prizes are distributed to the best livestock. i .".... L', '~.... " I 'i. - 100-'" c .. , : ~~-"f/ "'Ct~~ . 1111, \ 'J' , ,~~,:]-, II .• lEt , -- 1'1 .. .1,": .• ' ...... :. _: . .. _" i .. , ·1

URS AJMER SHARIF

AlMER, the beautiful city, is situated in the known as 'Oarib Nawaj' i.e. the helper of the poor heart of Rajasthan on 26°27' north latitude and as the Khwaja is said to have helped the poor and 74° 37' east longitude. This ancient city lies in needy throughout his life. the valley between Taragarh and Madar hills. Its climate is quite healthy and nights during 2. Ajmer, having a population of 231,240, summer are very pleasant. The area where Ajmer comprising of the Hindus, Muslims, Jains, is located was once inhabited by Mers and it was Christians, Buddhists, Sikhs, Parsis and the Jews in the eleventh century that it was over-run by a is a cosmopolitan town having all amenities of life. Chauhan military conqueror Ajaipal by name, The city is inhabited by 19,792 Muslims of whom after whom it was named as Ajaimeru, later known 10,293 are males and 9,499 are females. as Ajmer. This city has great importance for 3. It is an important junction on Delhi­ Hindus and Muslims alike as it is associated with Ahmedabad metre gauge section '01' Western Rail­ Pushkar, one of the holiest lakes and the Dargah way. A branch line connects Ajmer to Udaipur of Khwaja Moinuddin, one of the holiest Muslim and Ratlam via Chitorgarh; and good metalled sanctuaries in India. The Muslim world calls it roads join it to Jaipur, Jodhpur, Bikaner, Udaipur as' Ajmer Sharif', the 'Holy Ajmer' and the biggest and Kota. Muslim fair in the country, the Urs (GaribNawaj) is held here every year in the Muslim month of Rajab 4. During Urs Ajmer becomes a centre of from 1st to 6th. Khwaja Moinuddin the Muslim religious, cultural and commercial activities, when divine (I 136 to 1233 A. D.)* is also popularly over two lakh Muslims assemble there to pay

* "The Holy Biography of Hajrat Khwaja Moinuddin Chishti of Ajrner" by W.B. Begg. 106 homage to the memory of Khwaja Moinuddin at 7. It is generally observed that cholera in the Dargah (Mausoleum). The localities with epidemic form breaks out during the Urs. The concentration of Muslims present a gay spectacle causes are not far to seek. The close contact of on this occasion. Men and women put on new people in hotels, restaurants and other places, clothes and arrange feasts at their residences. The and eating of' cheap, stale food, unhygienically children also m~ke themselves merry. Many of prepared, stored and sold are some of them. the devotees arrange feasts etc. not only during tile The Dargah authorities do their best to check the days of the fair but also on the sixth day of every spread of the disease by spraying D.D.T. and lunar month of Htjira calendar. These feasts are inoculating people and repeatedly asking them to known as niyaz and are given after performing observe the general rules of hygiene and sanitation. fatiha ceremony. Those who can, arrange Temporary lavatories and urinals are erected by Qawwalies also and read Milad Sharif. the Dargah authorities but these prove to be inade­ quate; and all people do not use them to satisfy 5. Nothing can be said with certainty about their natural urges. This also helps the spread of the beginning of the Urs fair. Because of his the diseases. Special arrangements are made to habit of favouring the poor and helping the needy, remove patient'l to the hospitals. Small Unani the Khwaja was very popular and he initiated a and Allopathic dispensaries are also opened large number of people to Islam; and many of within the Dargah premises. these devotees began to assemble here to celebrate his Urs ceremony (death anniversary). Later, 8. Special arrangements are made by the because of the interest shown by the Mughal district authorities to regulate the crowd and to emperors in the shrine, the number of devotees maintain law and order. Special police personnel and visitors increased, which, with the lapse of are deputed for the purpose; and they are assisted time, became a permanent feature. Nothing can in their task by volunteers belonging to various be definitely said regarding the non-Muslim organisations in the city. participation in this fair as no such data is available; though the Dargah authorities hold the Life af Khwaja view that it has increased in the last decade. More than 80% of the congregation is from 9. Khwaja Moinuddin Chishti, in whose outside Ajmer. A good number of the devotees memory the Urs is beld, was born in the to\\'n come from Pakistan too. It is said that Muslims of Sanjar in Sistan (Iran) on April 18, 1142 A.D. from every corner of the world come here to pay On father's side he was in direct line from Hazrat their homage to the Khwaja. Ali, son-in-law of tbe Prophet. He was born at a time when the whole Middle East was ,seetbing with troubles. In boyhood Khwaja witnessed 6. Special arrangements are made by the ghastly scenes of massacre at the hands of Tartar railway authorities and special buses are plied invaders. As he grew up, he decided to renounce from all corners of the country to cope with the the world. Having disposed of his house, the rush. Arrangements are made for the selling of railway tickets in the Dargah office. A railway garden and the water-mill, which he had inherited from his father, he entered the service of a great enqUIry office is also set up there during the days mystic saint, Khwaja Usman Harooni, who later of the fair. Those who can afford, stay in hotels initiated him into the ways of the spirituals and and messes, while others accommodate themselves the mysties. Hazrat Usman was a recognised 1D the Dargah premises or in the tents erected by caliph belonging to the Sufi school of Chishtia the authorities for the purpose in the open grounds order. Chisht is a village in Khurasan and it at the back of the Dargah. No statewise or was one of the four seats of Sufism which stands sectwise distinction is observed at these places for strict adherence to the laws of Koran. The and the devotees and the visitors readily accommo­ word Sufi comes from suj i.e. wool; and means date themselves wherever they can. a person who wears it as a mark of personal A birds-eye-view of the Dargah

Devotees reciting verses from the Holy Kora.11 in the [)aq~ah /

The outer view of tbe sanctum sanctorum

Devotees inside the sanctum sanctorum of the Dargah .107 penitence. Sufism enJOlDS upon its followers a him righteous living was the essence of peace life of piety, enlightenment, detachment and between man and man. He died at the ripe age renuncia tion. of 91 in the year 1233 A.D. It is said he entered a cell on the 1st of Rajab for final prayers leaving 10. The Khwaja spent 20 years in the a word to his disciples not to disturb him. There company of his spiritual master who ultimately he remained in meditation for five days. On the invested him with the office of the caliph and sixth day when his cell was opened, he was fou.1d conferred upon him the sacred relics of the dead. Prophet viz. a staff, a robe (Khirqua J, wooden sandals and a small carpet (Musalla) used for Fair prayers. The Khwaja was further ordained to carryon the peaceful message of Islam to the 12. To perpetuate the memory of this afflicted lands. He started on this mission in great saint of Ajmer his death anniversary is being the year 1186 A.D. celebrated every year in the form of Urs and the votaries of Islam and devotees of the Khwaja 11. There is an account told about his throng at the h01y place from all over India and journey to Ajmer. While he was at Madina, the Pakistan to pay their respectful homage to and Khwaja had a prophetic dream; and, during his seek and receive blessings of the Sufi saint. The spiritual communion with the holy Prophet, he Urs of a holy personage is observed on the day of was commanded to repair to Ajmer (or the service the union of his soul with the Supreme Spirit or of Islam. It is stated that he was shown a sketch Universal soul. All the pilgrims make rich map of India prominently showing the geographi­ offerings (Najrana) at the holy spot where the cal location of Ajmer. He immediately resumed Khwaja was entombed in the Dargah. Although his journey to India. But it was only in the year it belongs to the Sufis of Chishti order, it is 1191 A.D. that he reached the country. The venerated by Muslims of all sects; and even date of his entry coincides with the invasion of Hindus participate in the celebrations. The India by Mohammed Ghori. Some historians Dargah, situated at the foot of the northern maintain that the Khwaja came to India several extremity of Taragarh, covers a large area where years before the conquest of Ajmer by Shahbuddin his devotees later on constructed impressive Ghori. In Tabakat-i-Nasiri, it is mentioned that Khwaja Moinuddin came to India with the army buildings, most of which are monuments of of Sultan Ghori. Famous historian Farishta architectural beauty. also supports this view when he says "Syed Hussain Mashedi Khang Sawar was appointed 13. Kbwaja Moinuddin is believed to have Darogah of Ajmer and he received the Sheikh possessed miraculous powers enabling him to do (Khwaja Moinuddin) with great respect."* things like ensuring chBd birth, curing all the Whatever be the truth, Khwaja Sahib came to ailments, warding off evil spirits, ensuring good India to preach Islam and later reached Ajmer luck. He is venerated by his devotees with such when Prithvi Raj was its ruler. He made it his a high esteem that he is placed next only to the headquarters and spent the rest of his life in Almighty. propogating his faith through his religious discour­ ses based on the Koran. He stressed the impor­ J 4. Centres of the Sufis are found in tance of pious living and laid down a code for almost every town with Muslim population in social, moral and intellectual conduct of men in the country. No information is available regar­ their affairs. In his opinion the gospel truth of Islam lies in metaphysical relation between man ding the number of devotees of different sects and his Creater without any intermediary. To among the Sufis or the initiated devotees of the Khwaja. He is said to have initiated about .Tarikhi-i-Farishta Vol, II-P. 377 9 million persons into Islam. Khwaja Moinuddin 108 is given the highest position by all the sects Akbari Masjid: It is a spacious mosque of the Muslims and the Sajjada Nashin of this 42m square and is an exquisite specimen of Mughal shrine is also given the highest status. No architecture. These days a school for religious information is available regarding the status of education meets in one of the wings of this various saints and Sajjada Nashins of other orders mosque. It is stated to have been constructed of Muslims. during the reign of .

The sanctum sanctorum Mehfilkhana : It is a huge hall 18 m square with an enclosure running around it. This 15. The main shrine has marble flooring magnificent building serves as Mehfilkhana or and a beautiful tomb with a golden pinnacle at hall of congregation for Qawwals during the Urs. the top. The tomb also is of white marble inlaid with semi-precious stones. It is covered lama Masjid: Towards the south of the with velvet, embroidered with gold and silver Mehfilkhana stands the Masjid built in tracings. Running around the tomb, which is white marble by emperor Shahjahan in 1638 A.D. surrounded by a silver screen,is a silver railing. The It has an open enclosure and fine arches inscribed distance between the railing and the tomb which with verses from the Koran. is covered with a canopy, is about a metre. The ceiling of the tomb is decorated with embroidered Degs: On either side of the Buland Dar­ velvet. Rose and jasmine flowers, sandal paste, waja there are two huge Degs (cauldrons) fixed perfumes and incense offered by the devotees to into solid masonry. The diameter of the larger the tomb fill the air with fascinating aroma. one is over 3 m and it can hold 37 quintals of Overlooking the principal entrance, there is a rice. The smaller one has the capacity of 29.6 beautiful porch known as 'Begami Dalan'. It quintals. The cost of preparing rice with sugar, was constructed by princess Jahanara, daughter ghee and dry fruits comes to about Rs. 8,000 of emperor Shahjahan. The walls, the pillars and for the bigger Deg and Rs. 5,000 for the the ceiling of this courtyard are embellished with smaller one. The bigger Deg was presented by gold. There are two entrances to the shrine emperor Akbar and smaller by emperor . through this portico and the doors of both of During the Urs rice is cooked and is allowed to them are mounted with beautifully carved silver be looted by the Amla Shagird Pesha i.e. servants plates. Among other prominent attractions are of the Dargah. The practice was started by the the following: great Mughal emperor Akbar, who in order to avoid the quarreling of the people over the Buland Darwaja (High gateway): There are distribution of the cooked stuff and wastage of two mighty gateways about 22.5 m high. The material during these, passed an order and entitled Nizami gate on the northern side is the main only the servants of the Dargah to share it by way entrance to the Dargah and was built in 1912 A.D. of looting it. The looting is a scene worth watch­ by the Nizam of , and the other, the ing. The looters dressed in a special kit jump Buland Darwaja. was built with a donation from into the Degs and in an hour empty the contents. Sultan Gayasuddin of Mandu between 1469-1500 The rice so looted is distributed to the devotees A.D. On the top of the northern gateway two as tabarruk on payment. big drums rna y be seen. They were presented by emperor Akbar. These drums are sounded at Tomb of Charyar: It is situated in the fixed hours to the accompaniment of other graveyard of this name. It is reported that four musical instruments, nafiris and shehnais. The fakirs who happened to be fast friends used to same routine is followed during the days of the live here. They came to the holy city together fair also, although there is no fixed time for the and died simultaneously. Later on tombs weIe private Qawwals who can be seen singing Qawwa­ built on their graves. These fakirs were not lies at any time of the day during the Urs. related to the Khwaja in any way and are said 109

to have come at a later date than the Khwaja's. 18. After the morning prayer, an assembly The mausoleums of the two descendants of the of the devotees is held near the shrine. In the Khwaja are also to be seen in this graveyard. No evening at about 5 p.m. henna and kalawa are ceremony,connected with the Urs,takes place there. presented to the tomb after the fatiha ceremony. Henna in the form of paste is applied to the 16. There is no restriction on the basis of pillars; ka/awa, a kind of dyed thread, is wrapped sex and religion in the access to various spots in around the pillars of the canopy. This continues the Dargah premises except for the Mehfils where from the first to the fifth of Rajab. At night a females are not allowed to sit with the males and religious Mehfil (a gathering) is held in the Mehfil­ have to sit at separate places fixed for them. khan a, which is presided over by the SajJada Nashin None is allowed to go bare headed inside the who sits on the gadi of the Khwaja under a sanctum sanctorum and the Mehfils etc. brocade shamiana. The Mehfil starts on the arrival of the Sajjada Nashin who sits at the place Urs ceremonies assigned to him. A dastarkhwan (pedestal) is 17. The ceremonies of the Drs start on placed before him on which some batashas i.e. sugar drcps are placed in a plate. Then Huffaz the twentyfifth day of Jamadi-ul-Akhir, the sixth (a priest of a sort) reads fatiha after which the lunar month of the Hejira calendar, by hoisting batashas are distributed. Then the Qawwals of a white flag on the tomb of the Khwaja at about the Dargah pay their respect to the Saijadanashin 5 a.m. It is done by the Sajjada Nashin, with the by singing Qawwalis after which other Qawwals accompaniment of musical instruments. On the sing theirs. twentyninth day of the month the Jannati Darwaja of the Dargah is opened at about 5 a.m. This gate is opened only during the Drs. The name 19. During these MehfiIs, which are held signifies the gateway to heaven and it is commonly on all the six days at about 11 p.m., Qawwali is believed that the man crossing this gate seven the chief item I)n the programme. These Qawwalis times is sure to get the gates of heaven opened which are relayed by the A.I.R. now-a-days are for him. On the 1st of Rajab at about 1 a.m. spiritual songs on Sufism highlighting the qualities the tomb of the Khwaja is washed with rose water and the powers of the Khwaja and are sung by pro­ and sandal paste. It is then anointed with per­ fessional Qawwals (singen). The Qawwals reap a very good harvest, as they receive good reward fumes. A well embroidered silken covering is for their performances from the audience. The laid on the tomb by the Sajjada Nashin. the audience do not give the money directly to the descendant representative of the Khwaja. Qawwals. They present it to the Sajjada Nasbin The word Sajjada Nashin means a successor placing it on their right palm, with the left palm to the office of the representative of the placed below it and kneeling before him, who Chishti sect. Before the establishment of then takes it with his right hand touches his eyes the Mughal rule this office used to be held not with it and gives it to the chobdar (an orderly) only by persons directly descended from the to deliver it to the Qawwal concerned. If some Khwaja but also by his other devotees. During other pir or Sajjada Nashin happens to sit along Akbar's reign the office was held by a person with him the money may be presented to him in claiming direct descent from the Khwaja and the same manner, who then presents it to the from that day it became a hereditary office. Sajjada Nashin of this Dargah and it is then dona­ Jahangir in his farman of 1612 A.D. conferred ted to the Qawwals. The Qawwali programme the office of the MutwalIi (Administrator) on the ends after mid-night but before the fatiha cere­ Sajjada Nashin. The two offices were separated mony, which is a prayer for eternal peace for the in 1627 A.D. and since then the Mutwallis have soul of the departed Khwaja Sahib The Sajjada always been appointed by the State and the office Nashin goes to the tomb of the Khwaja at about of the Sajjada Nashin had been inherited by the 1.30 a.m. while the Mehfil is in progress to per­ descendants of the previous Sajjada Nashin. form the ceremony of gusal (washing of the tomb 110 with rose water) as described above, and then cloth, also of the same length. When a gi/oph returns at about 3 a.m. The Qawwali, are sung is offered the neema is also offered along with it for about an hour more, during which period otherwise only neema is offered. These sheets tea is served now-a- days to the dignitaries and are offered after the Namaz of Johar. The important guests. At about 4 a.m. fatiha is read devotees offering these bring them on their heads and then niyaz of squash and sandal paste is withQawwals accompanying them singingQawwalis given. Both these things are given in special in honour of the Khwaja. The Qawwals stay at bowls to the dignitaries and the important the entrance of the tomb while the dovotees go guests and in small earthen pots to all those inside and make the offering. The giJaph and present. This marks the end of the ceremony, the neema are kept by the Baridar i.e. head after which the Sajjada Na"hin leaves the Mehfil. Khadim, who gives these to the Dargah authorities. While the Sajjada Nashin performs the ceremony The rose water and the perfumes are used in the of gusal, the Mehfil is presided over by his gusal ceremony. The devotees enter the tomb younger brother. It is generally presided over of the Khwaja with the offerings on their hands. by the person who is entitled to the office next These are received by the Khadims who stand to him. inside the silver railing which runs round tile tomb of Khwaja. The Khadims then give some :20. More than four thousand persons of the flowers etc. to the devotees. They conti­ present themselves in the Mehfil on the night of nually ask the devotees to touch the sheets and fifth Rajab. The number continually decreases scarfs hanging from the poles of the railing to as the night passes and about half of the gathering their eyes and to offer some cash. It is kept by remains upto thefatiha ceremony. them. In the corners of sanctum the devotees can be seen praying to the Khwaja to forgive 21. During the Qawwalis many a spectator them their sins and remove their ailments. goes into a trance, shivering and moving his body Perspiring due to the heat caused by thronging of briskly, repeating the hemistich of the Qawwa­ the devotees, everyone wants to be there as long lies along with the QawwaIs and with tears in his as possible till he is swept out by the current of eyes. This state of trance is known as hal and the devotees coming from outside. often scores of people can be seen in this state of exaltation. Such situations are not uncommon 24. Just in front of the sanctum sanctorum and are handled with great care. In 1963 such Qawwals sit in groups displaying their art singing an occasion arose on the last Qawwali day when the Qawwalis in devotion to the Khwaja and trying about two thousand persons stood up on their to attract the devotees and visitors by singing at toes. This situation which remained tense for the top of their voices. People gather around some fifteen minutes, was saved by slowly with­ them and nod their heads and recite the words. drawing the Qawwals. The appreciative audience often offers cash awards for noteworthy stanzas. 22. The sanctum sanctorum remains open on all these days for the devotees who make offerings of flowers, rose water, perfumes, sheets 25. Besides the Qawwals, fakirs are seen begging alms in the name of the Khwaja. the of cloth and cash. bhistees (water carriers) asking the devotees to 23. The offerings in cash are kept by the give them money for filling water at shabeel Khadims. Three types of sheets are offered viz. (water hut). There are the Mujavirs noting the the chadar, the gilaph and the neema. The first names and addresses of their patrons, giving them might be embroidered or plain and is from two dastar (ceremonial headgear) and tabarruk, taking to four metres in length. It is kept by the them around the Dargah premises and receiving Khadims. The gilaph is a finely embroidered tips for the services. There also are persons silk cloth of 36 m and the neema, which is meant suffering at the hands of evil spirits, shivering and to be a lining for the gilaph is of ordinary long- shaking their limbs violently. ilL

26. On the sixth of Rajab, at 1.30 p.m., the country participate. They read poems of the Urs fair ends with the Kul (end-all) ceremony. devotion to the Khwaja highlighting his powers. The day begins with a religious Mehfil in the There is no distinction on the basis of sect or Mehfilkhana, which as usual is presided over by religion there. Many Hindu poets also participate the Sajjada Nashin. Passages from the holy Koran in the Mushaira. are read for an hour after which Qawwalis start. This day the Qawwals of the Dargah only partici­ 31. During the Urs the Dargah enclosure pate and all the Nazars are handed over to them and the Dargah Bazar present a very gay appea­ by the Sajjada •. Nashin. At about 1 p.m. musical rance. The devotees, fakirs and mendicants in instruments are sounded and crackers are fired their colourful dresses may be seen in hundreds and the Sajjada Nashin goes to the tomb, where he occupying places of advantage and making it performs ceremonies as on previous days. more difficult to the surging crowds to force Fatiha and Salamti are also read. Thereafter he their way into the main sanctuary. returns to the Khankah, where Qawwalis are recited and tips given to the Amla Shagird Pesha, 32. The main gate of the Dargah is at the and dastars (ceremonial headgears) are given to crossing of three bazars, which lead to Madar Gate the Mashakins (Sufis, Pirs, etc.) by him. In the Delhi gate and Dhai-Din~ka-Jhonpra. Beside; evening a meeting of mourning is held. Discour­ tbese, a street known as Gali Langar Khana runs behind the Dargah from the Nala Bazar, the ses on religion by learned persons are arranged by the Dargah Committee on this occasion. bazar which leads to Madar Gate. The Nala Bazar is the biggest bazar of the city extends to 27. KU] means the death of a person. As over four furlongs in length. No additional bazar is set up during the fair. All around the related earlier Khwaja Moinuddin shut himself Darg!\h confectioners and bakers run their hotels. in his apartment on the 1st of Rajab 1233 A.D. Shops in front of and all around the Dargah are leaving a word to his disciples not to disturb him. taken on high rents by shopkeepers coming from His cell was opened on 6th Rajab at 1 p.m. outside. Tons of flowers are sold every day by when he was found to have left for his heavenly flower sellers. The other items of sale are abode. As the exact date and time, of the death rosaries, silver ornaments, beads, musalla (prayer of the Khwaja could not be known the VIS carpets), perfumes, velvet and brocade goods, ceremony is observed from first Rajab to sixth blankets, Muslim caps and jackets, religious books Rajab and the Kul ceremony is observed at 1 p.m. and pictures, to ys, and harmoniums. on the 6th Rajab at which time it became Traders in these goods usually come from Ahmeda­ known that Khwaja had left for his heavenly bad. Delhi, Agra, and Jaipur. Local shopkeepers abode. also arrange large stocks of consumer goods. It 28. The Urs fair concludes on 9th Rajab is a religious fair and is not noted for any parti­ on which day the ceremony of Bara Gusal (big cular craft or indigenous products. It is difficult bath) is observed at about 8.30 a.m. All the to assess the income of individual shopkeeprs and Dargah premises are cleaned and washed on the other agencies connected with the fair. day. Dargah resources 29. The Friday falling between first and ninth Rajab is considered very sacred and people . 33. It was during the period of the Mughal from far of places come here to read Namaz on the kIngs that this Dargah assumed importance. day. There are many people who attach more Akbar was thCil first king who took interest in its importance to this Friday prayer than even to affairs. He made an endowment grant of 18 the Kul ceremony. villages and 1% of the sale of Sambhar Lake salt to the Dargah in 1657 A.D. Shabjahan revised 30. On the night of 6th Rajab a Mushaira the Jarman i.e. royal decree of emperor Akbar and is arranged in which poets from all corners of sanctioned Rs. 10,057. as cash payment and 112

Rs. 15,723 as estimated rental value of 17 Committee is successfully trying to romove the villages. King granted two more old abuses. The Committee makes special efforts villages. It was in 1802 A.D. that Daulat Rao to provide necessary amenities to the pilgrims. Sindhia of Gwalior granted the village of Dantra It provides daily langer (free food) to the poor with an estimated value of Rs 3,544 to the and speciallanger during the Urs days. A school, Mutwalli. During this time the beneficiaries of Moinia Islamia, is also run by the Committee, all grants and gifts were the Sajjada Nashins and which holds examinations of Adeeb and Munshi­ Khadims of the Dargah. The term MutwalH Fazi1 besides imparting religiolls education to its means a manager or a person who controls the students. The Dargah also owns a water pump­ affairs of the Dargah; but Sajjada Nashin is the ing set which supplements water supply from the spiritual head having a right to sit on the seat Municipality. The budget of the Dargah is (gadi) of the Khwaia himself. The Khadims scrutinised and its accounts audited by the Accoun­ are servants and are hereditary priests who share tant General, Rajasthan. the offerings amongst themselves and minister to various religious needs of the place. They were 34. The main source of income is from many in number and began to quarrel among nazrana (gifts), rent from buildings and shops themselves with the result that the fair name of attached to Dargah, interest on endowment funds the Dargah fell into disrepute and several abuses and donations all deposited in banks as fixed sprang up. The Government of India was reques­ deposit. It is not possible to give an estimate of ted by leading Muslims of the country to arrange the income and the expenditure of the Dargah for better management of the Dargah and the Committee during the Vrs separately as the requi­ wak! (charitable) property attached to it. The red data is not kept by the Dargah authorities. Government of India ultimately passed the Dargah The total income during the year 1961-62 was Khwaja Sahib Act in 1955 which came into force Rs 200,682.91 and the expenditure Rs. 251,548.43. in March, 1956. Under the Act this entire administration and management of the Dargah The figures of income and expenditure was entrusted to an All India Committee with a for the year 62-63 were Rs. 465,643.16 and Nazim as its Chief Executive Officer. The 288,708.09 respectively. APPENDIX

Presented below are a few devotional songs called Qawwalis which are sung in the praise of the Khwaja. Staff notations of the tunes rendered on flute by Shri Sri Narayan of this office have also been given.

I

ffi'ifT ~ ~ ~ er1"{, frrerT'-1T rr~l ;;mfT I JfT~l'f ~T1f; a{~rrr , Of ~T '1Qr ;;mn I ~tr H fr trCfTliJT ifi+fr. CT~T if~ iifmf I Jf~~Jf 'fiT~ llil1il ,

~Jf ~rijfTO: \3"~fi; 1f; 1 ~t~1 Ef; ~t ar~ I ~~ q['fi ~1 ~~

II

if 'fi~')~ 'fi' ij"~~, if ~Ilm i~ ~:fii1T I if qc::T'Z 1_!~agjT ~, ~u ~mf if ~) I ~T 'l;{r~~~.llT~nf~, mr ~~~. ~"rilT I l],5T W'fi~ \if~5. CfiT ~T an iTllT q~TifT I it

III

~0{1 ~Tifr aT 'QTifT ~tr G~ WP~tr q Q; ~t~l , ~ ~Cfi" ~ ~ t!"I1=f l§CI'T::ifT I Cfi'lT ffT ~f~ ii{~~ ~",~r 'fir 'if~", fifillT ~ I 'fi'i: ~mTi' ~CfT::ifT ~lf ~t ~w ~t {ttlT I q~T~ ~i1T ~l1t fifi~ f~~ ~ ~ if ~ ~ I if :aCfCfiT if.)~ ~nCfr ~ if ~11~ :aifCfiT ~ OfiT't I flT~T Tfij' m~ g1=f~ Il~T ;rH ~'fi f~~CfT ~ I ~ fOfiair ~Til l§CfT'3fT ~1f~ ~ ~~a 'Il~'1 qTf I if lfr~)~~ CfiT li!CfTf~!ff ~ if ~1~ff 'fiT ~T ~ I q~t ~*a 'll<:1T ~) f'flij' cr~~ <1f;r ~I~ CfiT I R~ ~H~q ~~T if 'ij) ~T 'Z1fi ~~ 'fi~11 ~Cfr\ifT I ~<1f1=f 'fiT ~T ::if~t q- ~f~~ ~ ~n:: ~~+r ~T;;rT I

. . 115

IV

~il' ~t 'tTT ~~~T'~'~~ it ~~ ~lSi RliT I ~ ~1[~ 'liT 'li~ 'fir 4'i'f <> w fql1r ~T ~~ ~lHrTlf ~ l§CfNIT r~ I 3fT~lft <:Ta1' ~ ~CfT~T ll~T ~T~a ~~~ I ~Tq- iPT ~T~ ~ l§CfT"fT ilr ~~i'fr ~~~ I ~1f~q ~qql q- lfi'f ~ ~~~ ~~ f~T I f~iI'~ '3"tJ+rRT ~r~rr ~1f\if~ ll~T ~(ifrlf' ~Tq~ ~~~Tl1 I ~ lfQ:r ~ i3fT3i' @!T GfT;q 'lif~ ~ailT ~ra1{Tlf I 'l1TT~' ~h I~r

v ~cn'lfT fqlfT 1I~~T '+£1 <:'hf q-~ ~~rrrr I ~;:~ q~r ihT 'IT fi' f.rq-ar ~frr~ fifilfr I iX~~~ :q~i'f it if~ ~ ~ra;' oT fqj~ cr~ ll<:T CfiTlH I ~T ~'fiT~ 1Jlf ~ lf~. ~ 'fi<:r ~ ~ ~ ~T\1I'T I f~ g-w ~ iflf iifiT f~fiiT, \'i'fTi;fT NlITo I 1Jlf~~~P.T'fT1 ~mno I

_to:;-' 13''1 '1;:'.11 ' I~' j3 "fIIJit! r It 'O!! j' 1!1" (. ; 116

VI w%: ;r;r;;fq\: 'fiT ;r;riifiR;;rr~ ~ll 'l"r ~~ I c:r~ lTf<>rlfT ;r;rlt ~ lTf<>rlfl

~qT "tiT ~;;jl~1ITr;:rr, l!~'f)tFn +n~ '1r~1 "tiT I iif~n:1 "fir l:J~'f ~'t ~) "Irq Q; \¥Ofr;;fT I ~n:r <.:r~r, a-{f "l"'t@o, au inr ~11 ~r ~~ I

~G:T Cfi~ ~m ;;rqi?[ f~~ efT 9;{t ~~(I" if ~ 'rrpn' J iif\: ;;rlQ,lfr ~rtr Q,'fi rr (1;'fi fG:i'f ~IT~ijf" 'i'frGlT' I

~~r m f~G:~r q;;JlJ~ Cfif

3. The habitation of this village was once GALIYAKOT, a small village of about 400? persons named after a twelfth century Bbtl located within the boundary walls of what now is chieftain is situated on the banks of river Mahi an old ruined fortress but in the course of time far in the interior of tehsil Sagwara of Dungarpur for reasons unknown the people left their house; district. It is a place of great religious significance and settled at the present site. About a mile and for Dawoodi Bobras a sect of the Ismaili Shia a hal f to the north of this village lies the Mazar­ Muslims, for it is her~ that the mortal remains of e-Fakhri the masoleum which houses the tomb Syedi Fakhruddin, a celebrated saint of this of the saint Syedi Fakhruddin. The masoleum has a beautiful dome fifty two feet high and twenty­ business community, lie buried. one feet wide and the sanctum sanctorum is built 2. One can visit tbis village viz. Dahod in marble. Within' the spacious compound of the which is the nearest railway station on the Delhi­ m~so~eum there are a number of important Bombay route. The distance of 96 km from budd lOgS. As one enters the gate on the right is Dahod to the village can be covered by bus. the Noor Masjid by the side of the Mazar. There Another route to the village is via Ratlam is a special arrangement for the ladies to offer on the same railway line but the distance to be prayers in so far as there are balconies· provided covered by road is 144 km. Although these roads for them OD either side of the prayer hall. Other are in fairly good condition, they cannot be used buildings are meant for accommodating the pilarims. A portion is occupied by the Aamil Sahib. during the rainy season on account of several There are a Dumber of graves in the compound, low culverts and bridges on the way when visitors one of which is stated to be of Bhai Sahab, son can go only through Sagwara. A bus also plies between the village and Udaipur which is 160 km of saint Fakhruddin. Around the shrine has grown a small township of the Dawoodi Bohras. away. 118

4. Syedi Fakhruddin was the son of Tarmal, for the celebration of the Urs start four or five Vazir of king Sidhraj Jaysingh who ruled over days before the 27th of Moharrum. The entire Gujarat during the period 1094-1134 A.D. shrine is tastefully. decorated and illuminated at Tarmal had accepted the Islamic faith from the night. The tomb is covered with fragrant flowers. missionaries of the Imam-AI-Mustansir of the The day of the Urs starts with mass prayers and Fatami dynasty which then ruled over a vast the Holy Koran is continuously recited all the territory in Western Asia and North Africa with day long. A Majlis, that is a special gathering Capital at Cairo. Syedi Fakhruddin was essentially of the devotees, is held when devotional songs in a religious man with an ascetic temperament and the praise of the saint are recited. All the ceremo­ he was reputed for his learning and saintliness of nies of the Urs are usually attended by the Dai-ul­ his character. In the course of his wanderings, Mutlaq, the religious head 0: the community. the saint met his death in village Galiyakot which The entire atmosphere gets saturated with devo­ is now a place of pilgrimage for the Dawoodi tional fervour. A free community lunch called Bohras. Khana is arranged on the day of the Urs. As it 5. A stream of devotees visit the place in is a religious feast all devotees participate in it. search of spiritual solace and some take Manant i.e. vows for the fulfilment of specific desires in 7. The Dawoodi Bohras, who from the bulk the name of the saint. Thousands of the Dawoodi of the 10,000 estimated congregation,are a business Bohra community go on a pilgrimage to the place community and are spread over many parts of every year to perform Ziyarat that is reverential Asia and Africa. In India their main concentra­ obeisance at the shrine especially on the occasion tion is in Madhya Pradesh, Gujarat and Rajasthan. of the Urs that is the death anniversary of the The fame of Galiyakot as a centre of pilgrimage saint. When this otherwise quiet village bustles thus extends far beyond the boundaries of India. with life. The offerings to the shrine usually consist of sweets, fruits, coconut and jaggery. The offerings 6. The Urs is celebrated on the 27th of are handed over to Mujavirs-priests in attendence Moharrum - the first month of the Mohamedan who retain a part of the offerings and return the year .. The Dawoodi Bohras follow the Egyptian the rest of it to the devotees. Offerings in cash are calendar. In this calendar first month is of 30 credited to the accounts of the shrine and the funds days, the second of 29 and the rest are alternately are utilised for its maintenance and the manage­ of 30 and 29 days. It thus differs from the Hijri ment of the Urs. The accounts are maintained by calendar followed by other Muslims. Preparations the management committee of the Mazar. A view of the Mazar-e-Fakhri '

THE VEER PURl FAIR

The fairs in Rajasthan are either mythologi­ have a singularly pleasing effect. Each chieftain cal which relate to Gods and Godesses ur are is armed with lance, sword, and buckler, with celebrated to commemorate the exploits of the quiver and arrows, and poniard in his girdle. All mediaeval heroes. A fa;r of the later category is are r ainted; but whether in the colours they were held in a beautiful garden at village Mandor in attached to, or according to the fancy of the tehsil Jodbpur of district Jodbpur in memory of architect, I know not. the celebrated heroes of Rajasthan. The images of these beroes are installed in a gallery. 'Before, however, entering this saloon, we pass a huge statue of Ganesa, placed as the 2. It. Col. Tod, the famous historian, guardian of the portal, having on each side the writing about this impressive gallery in his inimi­ two Bhiroos, sons of the god of war. Then table way, has said: appears the statue of Chamoonda (the goddess of destruction), and that of the terrific mother, 'A short dist" nee from the foot of the cause­ Kankali, treading on the black demon Bhynsasoor. way, an archway opens into an enclosed court or in whose flank her tiger-courser has buried his are', in the retired part of which, and touching blood thirsty tongue: in each of her eight arms the mountain, is an extensive saloon; the roof is she holds a weapon of destruction. The' black supported by a triple row of columns, of that Bhiroo (son of time), with a sable flag, bearing light form peculiar to ,he Jains. Here are dis­ argent a horse courant, marshals the way through played, in all "the pomp and circumstance of the field of blood to his rnothef. Between her war," the statues of the knights-errant of the and the heroes whNe lives passed "in devotion to desert, armed cap-a-pie, bestriding steeds whose tbe sword," is a statue of tbe Nathji, or 'spiritual names are deathless as their riders'. all in the guide' of the ; in one hand be holds his costume of the times in which they lived. They mala or chaplet; in the other his churr; or 'patria­ are cut out of the rock, but entirely detached rchal rod,' for the guidance of his flock. from it, and larger than life. Though more conspicuous for ftrength than symmetry, the grim 'Mullinath heads the procession, mounted visages of these worthi~s, apparently frowning on a white charger, with a lanc~ over his shoulder, defiance, each attended by his pundoo or squire, to which is attached a flag; his quiver resting on 120 -, his horse's right flank, and his mistress, Pudmavati, however, later discontinued going in procession. with a platter of food welcoming him from the Why and when this occured is not known. Another raid, and who accompanied him when slain to legend is connected with Veerpuja (worship of the SUTyaioca, or 'the manston of the sun'. Then brother). It is said that during the Moghul period, follows Pabooji, mounted on his famous charger a Rajput had to proceed to the battle front leav­ 'Black Caesar' (KesoT Kali), whose exploits are the ing his unmarried sister alone who bade him theme of the itinerant bard and showman,_ who an­ farewell by applying Ii/ak mark to his forehead nually goes his round, exhibiting in pictorial deli­ with the blooQ of finger of her right hand and neations, while he recites in rhyme, the deeds of blessed him by wishing that he would return this warrior to the gossiping villagers of the victorious from the battle. So it happened and desert. Next comes Ramdeo Fahtore, a name her brother returned home victorious. It is on famed in Maroodesa, and in whose honour the day of the fair that sisters commemorate this are raised in every Rajpoot village in the country. occasion and put vermillion mark on the forehead Then we have the brave Hurba Sankla, to whom of their brothers Joda was indebted for protection in his exile, and for the redemption of Mundore when seized by 4. The Mandor garden where the fair is the Rana of Cheetore. Goga, the Chohan, who held, is situated at a distance of 10 km from with his forty-seven sons fell defending the passage Jodhpur on Jodhpur-Nagaur Road and one can of the Sutledge on Mahmoud's invasion. Mewoh use buses, taxis, automobile rickshaws and tongas Mangulia brings up the rear, a famous chieftain which are easily available at Jodhpur to reach the of the Gehlote race. It would be tedious to relate site of the fair. The people from the neighbouring any of the exploits of these worthies. '* areas make use of cycles and bullock-carts also. Mandor is also connected by railway. 3. The fair is held on the penultimate Monday of Shravan. The estimated congregation at the fair is about 60,000 persons. The exact 5. People of all the communities participate date or the year of the commencement of the fair in the fair and there is no restriction on any caste is not known but it is generally believed that it in this matter. People usually do not make any started in the latter part of the 17th century. There offerings to the statues of the heroes. They, are two legends current in Jodhpur about the however, put offerings before the images of origin of the fair. According to one, Jaswant Ganesh, Bhairon, Chamunda and Kankali which Singh, who ruled Mandor in the 17th century, consists of cash coconuts aud sweets. was sent to Ahmednagar by Emperor Aurangzeb to fight against some rebels. His army was greatly 6. About a hundred shops are put in the outnumbered and finding himself in a tight corner, fair. They deal in foodstuffs, sweets, toys, general he recalled to his mind the brave deeds of the merchandise and article;,. of jewellery. The heroes of his home land, and prayed to them for shopkeepers come mainly from Jodhpur city and succour. He returned victorious from the battle make roaring business. They are required' to pay and in commemoration, constructed this gallery ground rent varying from Rs. 5/- to Rs. 20/ for of heroes at Mandor. During the rest of his life, the day to the Public Works Department of the it is said. Jaswant Singh used to go to Mandor on State_ this day every year to pay respects to these heroes. He used to go in a procession, accompanied by 7. Ground wheels and Merry-go-round are his numerous courtiers. Thousands of people lDstalJed in the fair which provide a lot of fun to used to collect by the roadside from Jodhpur people. Films of educative value are shown free town to Mandor to watch the royal procession. by the Public Relations Department. By far the Due to royal patronage the people developed best recreation, however, is provided by the great respect for the heroes. His successors, poetical recitation in the local dialect which goes • Annals & Antiquities of Rajasthan-Vol. I on the whole night. The visitors enjoy taking A view of the Mandor gardens Cenotaph jn Memory of Jaswant Singb \ meals in the company of their friends and relatives and cenotaphs. There are Dharamshalas which in the spacious gardens, which are an excellent provide accommodation to the people at night. picnic spot. 9. The site of the fair has been electrified but special lighting arrangements are made by the 8. Most of the people join the fair in the Government for the fair. There are two wells morning and return home by evening but some and seven tanks in Mandor whose water is used 4,000 persons stay on for the night programme. for drinking at the time of the fair. There are som~ The G.wernment olftcials on duty live in tents water-huts set by the philanthropists also. BIBLIOGRAPHY

1. Begg, W. B. - The Holy Biography of Haffat Khwaja Moinuddin Chishti of Ajmer

. 2. Desai, Laloo Bhai Bhim Bhai - Chauhan Kul Kalpadrum

3. Gazetteers of the - 1908

4. Ga2etteers of Ulwar - 1878

5. Imperial Gazetteer of India, Rajputana - 1908

6. Padam Puran

7. Powlett, P. W. - Gazetter of the - 1873

8. Rajputana Gazetteers - 1901

9. Rajputana Gazetteers ( Ajmer-Merwara ) - 1879

10. Rajputana Gazetteers ( Kushalgarh ) - 1879

11. Rajputana Gazetteers ( Dholpur ) - 1879

12. Rajputana Gazetteers ( Bikaner) - 1879

13. Rajputana Gazetteers ( Bundi ) - 1879

14. Sharma, Jhabarmal - Shodh Patrika, Part I, Vol. III 15. Sharma, Vishnu Dutt - Shri Kapilay~tan Tirth Mahatamaya -1921 16. Skanda PUran

17. Tabakat -i-Nasiri

18. Tarikhi-Farishta, Vol. II

19. Tod, Col. James - Annals and Antiquities of Rajasthan

20. Varaspatya, Kishore Singh - Karni Charitra

21. Varma, Ram Kumar - Hindi Sahitya ka Alochnatmak Itihas APPENDIX I

Extract from Annals and Antiquities of Rajasthan. By Col. Jamee Tod.

The opening of the spring being on the 5th the Man septimi is peculiarly sacred. The chariot of the month Magha, is thence called the Vassant of the sun, drawn by eight horses, is taken from panchami, which in 1819 fell on the 30th of the temple dedicated to that orb, and moves in January; consequently the first of Posh (the procession: a ceremony otherwise never observed antecedent month), the beginning of the old Hindu but on the inauguration of a new prince. (p. 449) year, or "the morning of the gods", fell on the 25th of December. The Vassant continues forty The merry month of Phalgun is ushered in days after the panchami, or initiative fifth, during with the Ahairea, or springhunt.* The preceding which the utmost license prevails in action and in day the Ran a distributes to all his chiefs and servants either a dress of green, or some portion speech; the lower classes regale even to intoxica­ thereof, in which all appear habited on the morrow, tion on every kind of stimulating confection and whenever the astrologer has fixed the hour for spirituous beverage, and the most respectable sallying forth to slay the boar to Gouri, the Ahairea individuals, who would at other times be shocked is therefore called the Muhoorut ca sikar, or the to utter an indelicate allusion, roam about with chase fixed astrologically. As their success on the groups of bacchanals, reciting stanzas of the this occasion is ominous of future good, no means warmest description in praise of the powers of are neglected to secure it, either by scouts nature. In this season, when the barriers of rank previously discovering the lair, or the desperate are thrown down, and the spirit of democracy is efforts of the hunters to slay the boar when roused. let loose, though never abused, even the wild Bhil, With the sovereign and his sons all the chiefs or savage Mer, will leave his forest or mountain sally forth, each on his best steed, and all animated shade to mingle in the revelries of the capital; and by the desire to surpass each other in acts of decorating his ebon hair or tattered turban with a prowess and dexterity. It is very rare that in garland of jessamine. will join thet clamorous some one of the passes or recesses of the valley parties which perambulate the streets of the the hog is not found; the spot is then surrounded capital. These orgies are, however, reserved for by the hunters, whose vociferations soon start the the conclusion for the forty days sacred to the d'hokra,t and frequently a drove of hogs. Then goddess of nature. each cavalier impels his steed, and with lance or Two days following the initiative fifth, is the sword, regardless of rock, ravine, or tree, presses bhan septtmi or'seventh (day) of the sun,' also * In his delight for this diversion, the Rajpoot evinces called 'tbe birth of the sun', with various other Scythic propensity. The grand hunts of the last metaphorical denominations.*" On this day there Chohan emperor often led him into warfare, for Pirthi Raj was a poacher of the first magmtude, and one of is a grand procession of the Rana, his chiefts and his battles with the Tatars was while engaged in field vassals, to I.he Chougan, where the sun is worshi­ sports on the Ravi. pped. At the Jeipoor court, whose princes claim The heir or Gengis Khan was chief huntsman, the descent from CUSH, the second son of RAMA , highest office of the state amongst the Scythic Tatars; * Bhascara septimi, in honour of the sun, as a form of as Ajanbahu, alike celebrated in either field, of war Vishnu.-Varaha Purana. Macari. from the sun and sport, was chief huntsman to the Chohan emperor entering the constellation Macara (Pisces), the first of Delhi, whose bard enters minutely ioto the subject. of the solar Magha.-See Asiatic Researches, vol. iii. describing all the variety of dogs of chase. p.273. t A hog in Hindue ; in persian hooq. nearly our hog. 124

on the bristly foe. whose knowledge of the country and jesting. The last day or Poonum ends the is of no avail when thus circumvented. and the holi, when the Nakarras from the Tripolia summon grou nd soon reeks with gore, in which not unfre­ all the chiefs with their retinues to attend their quently is mixed that of horse or rider. On the prince, and accompany him in procession to the last occasion, tbere occurred fewer casualtIes than Chougan. In the centre of this is a long sala or usual; though the Chondawut Hamira, whom baU, the ascent to which is by a flight of steps: we nicknamed the "Red Riever," had his leg the roof is supported by square columns witbout broken, and the second son of Sheodan Sing, a any walls, so that the court is entirely open. Here, near relation of the Rana, had his neighbour'S surrounded by his chiefs, the Rana passes an hour,. lance driven through his arm. The young chief listening to the songs in praise of Holica, while of Saloombra was amongst the distinguished of tbis a scurrilous cavya or couplet from some wag in day's sport. It would appeal even an English fox­ the crowd reminds him, that exalted rank is no hunter to see the Rajpoot driving their steeds at protection against the license of the spring full speed, bounding like the antelope over every Saturnalia. While the Rana and his chiefs are barrier,-the thick jungle covert, or rocky steep thus amused above, tbe buffoons and itinerant bare of soil or vegetation,-with their lances groups mix with the cavalcade, throw powder balanced in the air, or leaning on the saddle-bow in their eyes, or deluge their garments with the sla~hing at the boar. (p.451) crimson solution. To resent it would only expose the sensitive party to be laughed at, and draw Tbe royal kitchen moves out on this upon him a host of these bacchanals: so that no : occasion, and in some cbosen spot the repast is alternative exists between keeping entirely aloof or prepared, of ·which all partake, for the hog is the mixing in the fray. (pp. 452-453) favouriteJood of the Rajpoot. Nor is the munwar piala, or invitation cuP. forgotten; and having On the last day, the Rana feasts his chiefs, feasted, and thrice slain their bristly antagonist, and the camp breaks up with the distribution of they return to the capital, where fame had already khanda nareal, or swords and coco-nuts, to the spread thdr exploits,-the deeds done by the chiefs and all "whom the king delighteth to birchi (lance) of Pudma,* or the khanda (sword) honour." These khandas are but "of lath," in blow of Hamira, t which lopped the head of shape like the Andrea Ferrara, or long cut-and­ the foe of Gouri. (pp. 451-452) thrust, tbe favourite weapon of the Rajpoot. They are painted in various ways, like Harlequin's As Phalgun advances, the bacchanalian sword, and meant as a burlesque, in unison with mirth increases; groups are continual1y patrolling tbe character of the day, when war is banished, the streets, throwing a crimson powder at each and the multiplication, not the destruction, of other, or ejecting a ~olution of it from syringes, man is the behest of the goddess who rules the so that the garments and visages of all are one spring. At nightfall, the forty days conclude mass of crimson. On the 8th, emphatically called with "the burning of the holi," when they light large the £-hag, the Rana joins the queens and their fires, into which various substances, as well as attendants in the palace, when all restraint is the crimson abira, are thrown, and around which removed and mirth is unlimited. But the most groups of children are dancing and screaming in brilliant sight is the playing of the holi on horse­ the streets like so many infernals. Until three back. on the terrace in front of the palace. Each hours after sunrise of the new month of Cheyt, chief who chooses to join has a plentiful supply these orgies are continued with increased vigour, of missiles, formed of thin plates of mica or talc, when the natives bathe, change their garments, enclosing this crimson powder, called abira, which worship, and return to the rank of sober citizens; with the most graceful and dextrous horseman­ and princes and chiefs receive gifts from their ship they dart at each other, pursuing, caprioling, domestics.* (p 453) • Chief of Saloombra. • Another point of resemblance to the Roman Satur­ t Chief of Hamirgur'h. nalia. 125

CHEYT.-Tbe first of this month is the Sam­ "The Festival of ,Flowers."-The Rajpoot vatsiri(vulg. Chamchari), or anniversary of the death Floralia ushers in the rites of the beneficent of the Rana's father, to whose memory solemn Gouri, which continue nine days, the number rites are performed both in the palace and at Ara, sacred to the creative power. the royal cemetery, metaphorically termed 'Maha­ Sati,' or place of 'great faith.' Thither the Rana GI\NGORE,-Among the many remarkable repairs, and offers oblations to the manes of his festivals of Raj:tst'han, kept with peculiar brilliancy father; and after purifying in the Gangabheva, a at Oodipoor, is that in honour of Gouri. Like the rivulet which flows through the middle of "the Rajpoot Saturnalia, which it follows, it belongs to abode of silence," he returns to the palace. the vernal equinox, when nature in these regions proximate to the tropic is in the full expanse of On the 3rd, the Whole of the royal insignia her charms, and the matronly Goud casts her proceeds to Baidla, the residence of the Chohan golden mantle over the beauties of the verdant chief (one of the sixteen\. whithin the valley of Vassanti.* Then the fruits exhibit their promise the capital, in order to convey the Rao to court. to the eye; the kohil fills the ear with melody; the The Rana advances to the Ganesh Deori* to air is impregnated with aroma, and the crimson receive him; when, after salutation, the sovereign poppy contrasts with the spikes of golden grain, and his chief return to the great hall of assembly, to form a wreath for the beneficent Gouri. (p. 454) hand in hand. but that of the Chohan above or upon his sovereign's. In this ceremony we have Gouri is one of the names of Isa or Parvati, another singular memorial of the glorious days of wife of the greatest of the gods, Mahadeva or Mewar, when almost every chieftain established by Iswara, who is conjoined with her in these rites, deeds of devotion a right to the eternal gratitude which almost exclusively appertain to the women. of their princes. (p. 453) The meaning of gouri is 'yellow,' emblematic of the ripened harvest, when the votaries of the Cheyt bad; soth, or '7th of Cheyt' is in goddess adore her effigies, which are those of a honour of the goddess Sitla, the protectress of matron painted the colour of ripe corn; and though chidren : all the matrons of the city proceed with her image is represented with only two hands, in their offerings to the shrine of the goddess, placed one of which she holds the lotos, yet not unfre­ upon the very pinnacle of an isolated hill in the quently they equip her with the warlike conch, the valley, discus, and the club, to denote that the goddess, whose gifts sustain life, is likewise accessary to the Cheyt Sud; 1st (15th of the month) is the loss of it : uniting as Gouri and Cali, the character opening of the luni-soJar year of Vicramaditya. of life and death. But here -she is only seen as Ceremonies, which more especially appertain to Ana-purana, the benefactress of mankind. The the Noratri of Asoj, are performed on this day; rites commence when the wn enters Aries (the and the iword iii worshipped in the palace. But opening of the Hindu year), by a deputation to a such rites are subordinate to those of the fair spot beyond the city, "to bring earth for the image divinity, who still rules over this the smiling of Gouri."t When this is formed, a smaller one of portion of the year. Vassanti has ripened into Iswara iS,made, and they are placed together; a small the fragrant Flora, and all the fair of the capital, trench is then excavated, in which barley is sown; the as well as the other sex, repair to the gardens and ground is irrigated and artificial heat supplied till groves, where parties assemble, regale, and swing, the grain germinates, when the females join bands adorned with chaplets of roses, jessamine, or and dance round it, invoking the blessings of oleander, when the Nolakhu gardens may vie with Goud on their husbands. The young corn is then the Tivoli of Paris. They return in the evening taken up, distributed, and presented by the females to the city. to the men, who wear it in their turbans. Every

* A hall so called in honour of Ganesa or Janus, * Personification of spring, whose effigies adorn the entrance. t Here we have Gouri as the type of the earth, 126 wealthy family bas its image, or at least every peaks towering over each other, and composing poorwa or subdivision of the city. These and an immense amphitheatre. Here the deformity other rites known only to the initiated, baving been of vice intrudes not; "no object is degraded by performed for several days within doors, they inebriation : no tumultuous disorder or deafening decorate the images, and prepare to carry them in clamour, but all await patiently, with eyes directed procession to the lake. During these days of to the Tripolia, the appearance of GOURl. At preparation, nothing is talked of but Gouri's length the procession is seen winding down the departure from the palace; whether she will be as steep, and in the midst, borne on a pat'h, * or sumptuously apparelled as in the year gone by; throne, gorgeously arrayed in yellow robes, and whether an additional boat will be launched on blazing with "barbaric pearl and gold," the the occasion; though not a few forget the goddess goddess appears; on either side the tWO beauties altogether in the recollection of the gazelle eyes wave the silver chamra over her head, while the ( mirg-naeni ) and serpentine locks (nagni-zoolJ)* more favoured damsels act as harbingers, of the beauteous handmaids who are selected to preceding her with wands of silver: the whole attend her. At length the hour arrives, the marital chanting hymns. On her approach, the Rana, nakaras give the signal "to the cannonier without", his chiefs and ministers rise and remain standing and speculation is at rest when the guns on the till the goddess is seated on her throne close to summit of the castle of Eklinggurh announce that the water's edge, when all bow, and the prince Gouri has commenced her excursion to the lake. and court take their seats in the boats. The (pp. 454-455) females then form a circle around the goddess, unite hands, and with a measured step and various The cavalcade assembles on the magnificent graceful inclinations of the body, keeping time terrace, and the Rana, surrounded by his nobles, by beating the palms at particular cadences, move leads the way to the boats. The scenery is round the image singing hymns, some in honour admirably adpated for these fetes, the ascent of the goddess of abundance, others on love and being gradual from the margin of the lake, which chivalry; and embodying little episodes of here forms a fine bay. and gently rising to the national achievements, ocassionally sprinkled with crest of the ridge on which the palace and double entendre, which excites a smile aI¥l dwellings of the chiefs are built. Every turret significant nod from the chiefs, and an inclination and balcony is crowded with spectators, from of the head of the fair choristers. The festival the palace to the water'S edge; and the ample being entirely female, not a single male mixed flight of marble steps which intervene from the in the immense groups, and even Iswara himself, Tripolia, or triple portal, to the boats, is a dense the husband of Gouri, attracts no attention, as mass of females in variegated robes, whose scarfs appears from his ascetic or mendicant form but half conceal their ebon tresses adorned with begging his dole from the bounteous and universal the rose and the jessamine. A more imposing mother. It is taken for granted that the goddess or more exhilarating sight cannot be imagined is occupied in bathing all the time she remains, than the entire population of a city thus assembled and ancient tradition says death was the penalty for the purpose of rejoicing; the countenance of any male intruding on these solemnities; but of every individual, from the prince to the peasant, the present prince deems them so fitted for dressed in smiles. Carry the eye to heaven, and amusement, that he has even instituted a second it rests on "a sky without a cloud" : below is a Gangore. Some hours are thus consumed, while magnificent lake, the even surface of the deep easy and good-humoured conversation is carried blue waters broken only by palaces of marble, on. At length, the ablutions over, the goddess whose arched piazzas are seen through the foliage is taken up, and conveyed to the palace with the of orange groves, plantain, and tamarind; while same forms and state. The Rana and his chiefs the vision is bounded by noble mountains, their then unmoor their boats, and are rowed round

*Here the Hindu mixes Persian with his sanscrit, and * Tukht, Pat'h, Persian and Sanscrit, alike meaning produces the mongrel dialect Hindee. board. 127

the margin of the lake, to visit in succession the hair, weave into bracelets, or were as pendent other images of the goddess, around which female collars. There is no city in the East where the groups are chanting and worshipping, as already adorations of the sex to Camdeva are more fervent described, with which ceremonies the evening than in "the city of the rising sun" (Udyapura). closes, when the whole termintes with a grand On the 13th and 14th of Cheyt they sing hymns display of fireworks, the finale of each of the three' banded down by the sacred bards :- days dedicated to Gouri. (pp. 455-456) "Hail, god of the flowery bow!* hail, In the festival of Gangore, as before warrior with a fish on. thy banner! hail, powerful mentioned, Iswara yields to his consort Gouri, divinity, who causeth the firmness of the sage to and o,?cupies an unimportant position near her forsake him !" at the water's edge, meanly clad, smoking intoxi­ "Glory to MADANA, to Cama,t the god cating herbs, and, whether by accident or design, of gods; to HIM by whom BRAHMA, VISHNU, holding the stalk of an onion in fuJI blossom as SIVA and INDRA are filled with emotions of a mace or club. (p. 458) rapture !"-Bhavishya Purana.+ Whoever desires to witness one of the most imposing and pleasing of Hindu festivals; let him I Vysakh -There is but one festival in this repair to Oodipoor, and behold the rites of the month of any note, when the grand procession lotos-queen Pudma, the Gouri of Rajast'han. denominated the "Nakarra ca aswari" (from the (p.459) equestrians being summoned, as already described, by the grand kettledrums from the Cheyt (Sudi) 8th, which, being after the Tripolia), takes place; and this is against the ides, is the 23rd of the month, is sacred to Devi, canons of the Hindu church, being instituted by the goddess of every tribe; she is called the present Rana in S. 1847, a memorable year in Asocashtami, . and being the ninth night (noratri) the calendar. It was in this year, on the 2nd of from the opening of their FJoralia, they perform Vysakh, that be commanded a repetition of the the , or sacrifice of fire. On this day, a rites of GOURI, by the name of the Little grand procession takes place to the Chougan, and Gangore; but this act of impiety was marked every Rajpoot worships his tutelary divinity. by a sudden rise of the waters of the Peshola, the bursting of the huge embankment, and the Cbeyt (sud;) 9th is the anniversary of Rama, inundation of the lake's banks, to the destruction the grand beacon of the solar race, kept with of one third of the capital. But although the great rejoicings at Oodipoor. Horses and superstitious look grave, and add that a son was elephants are worshipped, and all the implements also taken from him on this very day, yet the of war. A procession takes place to the Chougan, Rana persists in maintaining the fete he estab­ and the succeeding day, called the Dussera or lished; the barge is manned. he and his chiefs tenth, is celebrated in Asoj. circumnavigate the Peshola, regale on majaom, and terrify Varuoa (the water-god) with the The Jast days of sprIng are dedicated to pyrotechnic exibitions. (pp. 459-460) Camdeva, the god of love. The scorching winds of the hot season are already beginning to blow, Sawun, classically Sravana. There are when Flora droops her head, and "the god of two important festivals, with processions, in love turns anchorite;" yet the rose continues to this month. blossom, and affords the most fragrant chaplets * Cupid's bow is formed of a garland of flowers. for the Rajpootnis, amidst all the heats of summer. t Madana, he who intoxicates with desire (cama), Of this the queen of flowers, the jessamine both epithets of the god of lov:. The festivals on (chameli), white and yellow, the magra, the the 13th and 14th are called Madana triodasi (the champaca, that flourish in extreme heat ,the ladies tenth) and chaturdasi ( fourteenth ). form garlands, which they twine in their dark +Asiatic Researches, Vol. hi. p. 278. 128

The third emphatically called "the teef' The claims thus acquired by the fair are far (third), is sacred to the mountain goddess Parvati, stronger than those of consanguinity: Sisters being the day on which, after long austerities, she also present their brothers with clothes on this was reunited to Siva: she accordingly declared day, who make an offering of gold in return.* it holy, and proclaimed that whoever invoked her on that day should possess whatever was This day is hailed by the Brahmins as desired. The teej is accordingly reverenced by indemnifying them for their expenditure of silk the women, and the husbandman of the and spangles, with which they decorate the wrists Rajast'han , who deems it a most favourable day of all who are likely to make a proper return to take possession of land, or to reinhabit a (p.463) deserted dwelling (p. 461) KARGA S·H~PNA. Worship of the Sword­ Red garments are worn by all classes on The festival in which this imposing rite occurs this day, and at Jeipoor clothes of this colour is the Noratri, t sacred to the god of war, are presented by the Raja to all the chiefs. At commencing on the first of the month Asoj. It that court the teej is kept with more honour than is essentially martial, and confined to the Rajpoot, at Oodipoor. An image of Parvati on the teej, who on the departure of the monsoon finds richly attired, is borne on a throne by women himself at liberty to indulge his passion whether chanting hymns, attended by the prince and his for rapine or revenge, both which in these tropical nobles. On this day, fathers present red garments regions are n~essarily suspended during the rains. and stuffs to their daughters. Arguing from the order of the passions, we may presume that the first objects of emblematic On this fe~tival, at Oodipoor, as well as worship were connected with war, and we throughout India, they strew particular plants accordingly find the highest reverence paid to about the threshold to prevent the entrance of arms by every nation of antiquity. (p.464) reptiles. (p. 462) On the I st of Asoj. after fasting, ablu tion, RAKHI.-This festival, which is held on and pra)er on the part of the prince and his the last day of Sawun, was instituted in honour household, the double-edged khanda is removed of the good genii. when Durvasa the sage from the hall of arms (awadsala), and having instructed Salone (the genius or nymph presiding received the homage (pooja) of the court, it is over the month of Sawun) to bind on rakhis, carried in procession to the Kishenpol (gate of or bracelets, as charms to avert evil. The ministers Kishen), where it is delivered to the Raj Jogi, t of religion and females alone are privileged to the Mehunts, and band of Jogis assembled in bestow these charmed wristbands. The ladies front of the temple of Devi 'the goddess', adjoining of Rajast'han, either by their handmaids or the the portal of Kishen. @ By these, the monastic family priests, ~end a bracelet as the token of their militant adorers of Heri, the god of battle, the esteem to such as they adopt as brothers, who brand emblematic of the divinity is placed £ return gifts in acknowledgement of the honour. on the altar before the image of his divine

* I returned from three to five pieces of gold for the rakhis sent by my adopted SIsters; from one of whom, the sIster of the Rana, I annually receIVed this pledge by one of her handmaids; three of them I have yet in my posse~sion, though I never saw the donor, who is now no more. I had, likewise, some presented through the family priest, from the Boondi queen-mother, with whom I have conversed for hours, though she was invisible to me ; and from the ladies of rank of the chieftains' families, but one of whom I ever beheld, though they often called upon me for the performance of brotherly offices in consequence of such t'e. There is a delicacy in this custom. with which the bond uniting the cavaliers of Europe to the service of the fair, in the days of chivalry, will not compare. t Noratri may be interpreted the nine days' festival, or the 'new night'. f Raj Jogi is the chief of the ascetic warriors; the Mehunts are commanders. More will be said of this singular society when we discuss the religious institutions of Mewar. @ The god CRISHNA is called Kishen in the dialects. £ This is the t'hapna of the sword, literally its inauguration or induction, for the purposes of adoration. 129 consort. At three in the afternoon the nakarras, of some victims are spared at the interce~5ioll of or grand kettledrums, proclaim from the Tripolia* tbe Nuggur-Set'h, or chief magistrate, and those the signal for the assemblage of the chiefs with of his faith, the Jains. their retainers; and tbe Rana and his cavalcade proceed direct to tbe stables, wben a buffalo is On the 6th, the Rana visits the Chougan, sacrificed in honour of the war-borse. Thence but makes no sacrifice. In the afternoon, prayers the procession moves to tbe temple of Devi, where and victims to Devi; and in the evening tbe Rana the Raja Crishen (Godi) has preceded. Upon visits Bikhiari ' h, the chief of the Kanfara Jogis, this, rhe Rana seats bimself close to the Raj Jogi, or split-ear ascetics. presents two pieces of silver and a coconut, performs homage to the sword I karga), and The 7th. After the daily routine at the return~ to the palace. (p. p. 465-466) Chougan, and sacrifices to Devi (the goddess of destruction), the chief equerry is commanded tQ A~oj 2nd. In similar state he proceeds to adorn the steeds with their new caparisons, and the Chougan, their Champ de Mars, wbere a lead them to be bathed in the lake. At night, the buffalo is sacrificed; and on the same day sacred fire (hom) is kindled, and a buffalo and a another buffalo victim is felled by the nervous ram are sllcrificed to Devi; the logis are called up arm of a Rajpoot, near the Tarun-pol, or and feasted on boiled rice and sweetmeats. On triumphal gate. In the evening the Rana goes the conclusion of this day, the Rana and his to the temple of AMBA MATA, the universal chieftains visit the hermitage of Sukria Baba, an mother, when several goats and buffaloes bleed anchorite of the Jogi sect. to tbe goddess. 8th. There is the homa, or fire sacrifice in The 3rd. Procession to the Chougan, when the palcn:e. In the afternoon, the prince, with a another buffalo is offered; and in the afternoon select cavalcade, proceeds to the village of five buffaloes and two rams are sacrificed to Sameena, beyond the city walls, and visits a Harsid Mata. celebrated Gosaen. *

On the 4th, as on everyone of the nine days, 9th. There is no morning procession. The the first visit is to the Champ de Mars: the day horses from the royal stables, as well as those of opens with the slaughter of a buffalo. The Rana the chieftains, are taken to the lake, and bathed proceeds to the temple of Devi, when he worships by their grooms, and on returning from purifica­ the sword, and the standard of the Raj Jogi, to tion they are caparisoned in their new housings, whom, as the high-priest of Siva, the god of war, led forth, and receive the homage of their riders. he pays homage, and makes offering of sugar, and the Rana bestows a largess on the master of and a garland of roses. A buffalo having been the hOIse, tile eq uerrie5, and grooms. At three previously fixed to a stake near the temple, tbe m the aftern0 ,)l1, the nakarras havini thrice Rana saCrIfices him with his own hand, by piercing sounded, the waole state insignia, under a select him from his travelling tbr<>ne (raised on men's band, proceed to Mount Matachil, and bring hume shoulders and surrounded by his vassals) with the sword. When its arrival in the court of the an arrow. palace is announced, the Rana advances and. receives it with du~ homag~ from the hands of tbe On the 5tb, after lbe u5ual sacrifice at the Chougan, and an elephant fight, the procession Raj Jogi who is presented witb a khelal; while marches to the temple of Asapurna (Hope); a the mehunt, who has performed all the susterities buffalo and a ram are offered to the goddess * On this day sons visit and pay adoration to their adored by all the Rajpoots, and the tutelary fathers. The diet is chiefly of vegetables and fruits. divinity of the Chohans. On this day, the lives Brahmins with their unmarried daughters are feasted and receive garments called choonduree from their , Tripolia, or triple portal. Chiefs. i30

during the nine days, has his parera* fIlled this house. The hilarity of the party, the diversified with gold and silver coin. The whole of the Jogis costume, the various froms, colQurs, and decorations are regaled, and presents are made to their of the turbans, in which some have the heron chiefs. The elephants and horses again receive plume, or sprigs from some shrub sacred to the homage, and the sword, the shield, and spear are god of war; the clusters of lances, shining worshipped within the palace. At three in the matchlocks, and black bucklers, the searlet morning the prince takes repose. (p.p. 466-467) housings of the steeds, and waving pennons, recall forcibly the glorious days of the devoted The 10th, or Dussera,* is a festival Sanga, Of the immortal Pertap, who no such universally known in India, and respected by all occasions collected round the black changi and classes, although entirely military, being crimson banner of Mewar a band of sixteen commemorative of the day on which the deified thousand of his own kin and clan, Whose lives Rama commenced his expedilion to Lanka for were their lord's and their country's. The shops the redemption of Seeta;** the "tenth of Aso]" is and bazaars are ornamented with festoons of consequently deemed by the Rajpoot a fortunate flowers and branches of trees, while the costliest day for warlike emerprise. The day commences cloths and brocades are extended on screens, to with a visit from the prince or chieftain to his do honour to their prince; the torun (or triumphal spiritual guide. Tents and carpets are prepared arcb) is placed before the tent, on a column of at the Chougan or Matachil mount, where the which he places one hand as he alights, and artillery is sent; and in the afternoon the Rama, before entering makes several circumambula­ his chiefs, and their retainers repair to the field of tions. All present offer their nuzzur's to the prince, Mars, worship the kaijri tree, liberate the nillach the artillery fires, and the bards raise "the song of or jay (sacred to Rama), and return amidst a praise," celebrating the glories of the past; the discharge of guns. fame of Samra, who fell with thirteen thousand of his kin on the Caggar; of Ursi and his twelve 11th. In the morning, the Rana, with all brave sons, who gave themselves as victims for the the state insignia, the kettledrums sounding in the salvation of Cheetore; of Koombho, Lakha, Sanga,' rear, proceeds towards the Matachi! mount, and Pertap, Umra, Raj, all descended of the blood of takes the muster of his troops, amidst discharges Rama, whose exploits, three thousand five of cannon, tilting, and display of horsemanship. hundred years before, they are met to celebrate. The spactacle is imposing even in the decline of The situation of Matachi! is well calculated for such a spectacle, as indeed is the whole ground ... The Jogi's patera is not so revolting as that of their from the palace through the Delhi Portal to the divinity Hari (the god of war) which is the human mount, on which is erected one of the severa I cranium, this is a hollow gourd. castles commanding the approaches to the city. The fort is dedicated to Mata, though it would ... From du. or d~, the numeral ten; the tenth. not long remain stable (achil) before a battery of .*In this ancient story we are made acquainted with thirty-six pounders. The guns are drawn up the distant maritime wars which the princes of India about the termination of the slope of the natural carried on. Even supposing Ravana's abode to be the glacis; the Rana and his court remain on insular Ceylon, he must have been a very powerful horseback half up the ascent; and While every prince to equip and armament sufficiently numerous chief or a vassal is at liberty to leave his ranks and to carry off from the remote kingdom of Koshula the wife of the great king of the §uryas. It is most· "witch the world wi th noble horsemanship," improbable that a petty king of Ceylon could wage there is nothing tumultuous, nothing offensive in equal war with a potentate who held the chief their mirth. (p. P. 467-468) ; whose father, Desarat'ha, drove his victorious car (rat'ha) over every region (desa) The steeds purchased since the last festival Ilnd whose intercourse with the countries beyond the Brahmaputra is distinctly to be traced in the are named, and as the cavalcade returns, their Ramayuna. grooms repeat the appellations of each as the 131 word is passed by the master of the horse; as the lamp of Pluto', and on this day partial Baj Raj, 'the royal steed' Hymor, 'the chief of illumination takes place throughout the city, horses',; Manika, 'the gem',; Buja, 'the thundel'bolt', etc. etc. On returning to the palace, DEW ALI, or Festival of Lamps-On the gifls are presented by the Rana to his chiefs. Amavus, or ides of Cartic, is one of the mO'lt The Chohan chief of Kotario claims the apparel brilliant fetes of Rajasthan, called the Dewali, which his prince wears on this day, in token of when every city, village, and encampment exhibits the fidelity of his ance!.tor to the minor Oody a blaze of splendour. The potters' wheels revolve Sing, in Akber's wars. To others or a fillet or for weeks before. solely in the manufacture of IJ.r/abund for the turban is presented; but all lamps (dewa) and from the palace to the peasant's such compliments are regulated by precedent or hut everyone supplies himself with them, immediate merit. (p. 468) in proportion to his means, and arranges them according to his fancy. Stuffs, pieces of gold, The last day of the month Asoj ushers in and sweetmeats are carried in trays and conse~ the Hindu winter (surd nt). (p. 474) crated at the temple of Lacshmi, the goddess of wealth, to whom the day is consecrated. The On this day, nothing but white vestments Rana on this occasion honours his prime minister and silver (chandi) ornaments are worn, in honour with his presence to dinner; and this chief officer of the moon (Chandra) who gives his *" name of the state, who is always of the mercantile caste, to the pours oil into a terra-cotta lamp, which his sovereign holds; the same liabation of oil is "Pale and common drudge permitted by each of the near relations of the Tween man and man." mInIster. On this day, it is incumbent upon every votary of Lacshmi to try the chance of the dice, and from their success in the There is a procession of all the chief to the dewali, the prince, the chief, the merchant, and Chougan; and on their return, a full court is the artisan foretell the state of their coffers for held in the great hall, which breaks up with the ensuing year. "obeisance to the lamp" (jote ca moojra) whose light each reverences; when the candles are lit Lacshmi, though on this festival depicted at home, every Rajpoot, from the prince to the under by the type of riches, is evidently the owner of a "skin (chursa) of land", seated on beneficent Anupurna in another garb, for the a white linen cloth, should worship his tutelary agricultural community place a corn~measure divinity, and feed the priests with sugar and milk. fined with grain and adorned with flowers as her representative; or, if they adorn her effigies, CARTICA-This month is peculiarly sacred they are those of Padma, the water-nymph, with to Lacshmi, the goddess of wealth, the Juno a lotos in one hand, and the pashu (or fillet for Moneta of the Romans. The 13th is called the the head) in the other. As Lacshmi was produced Dhunterus, or thirteenth (day) of wealth, gold and at the Churning of the Ocean, and hence called silver coin are worshipped, as the representatives one of the "fourteen gems", she is confounded of the goddess, by her votaries of all classes, but with Rembha, chief of the apsara.f, the Venus especially by the mercantile. On the 14th, all of the Hindus. Though both were created from anoint with oil, and make libations thereof to the froth (sara) of the waters (ap or up), they Yama, the judge of departed spirits. Worship are as distinct as the representations of riches (pooja) is performed to the lamp, which represents and beawy can be. Lacshmi became the wife of the god of hell, and is thence called Yama-dewa, Vishnu, or Kaniya, and is placed at the feet of his marine couch when he is floating on the * It will be recollected that tbe moon with tbe Rajpoots as with the scandinavians is a male divinity. The chaotic waters. As his consort, she merges into Tatars, who also consider him a male divinity pay the character of Sarasvati, the goddess of him especial adoration in this autumnal month. eloequence. (po p. 475-476) 132

To the infernal god Yama, who is "the son and the whole surface is illuminated by a grand of the suo; the second day following the Amavus display of pyrotechny. On this day, Vishnu rises is also sacred; it is called the Bhratri divitya, or, {rom his slumber ofjour months: *** a figurative the brothers, because the river goddess Yamuna expression to denote the sun's emerging from the on this day entertained her brother (bhratri) Yama, c1udy months of the periodical flood, and is therefore consecrated to fraternal affection. At the hour of curfew (gaodaJuk, ·when the cattle The next day (the poonum, or last day of return from the fields), the cow is worshipped, the Cartica), being the macara sancranti, or autumnal herd having been previously tended. From this equinox, when the sun enters the zodiacal sign ceremony no rank is exempted on the preceding Macara, or Pisces, the Rana and chiefs proceed day, dedicated to Crishna: prince and peasant in state to the Chougan, and play at ball on all become pastoral attendants on the cow, as the horseback. The entire last half of the month form of Prithwi, **or the earth. Cartica, from AmaVl.s (the ides) to the Poonum, is sacred to VIshnu; who is declared by the The Ist(Sudi), or 16th of Cartica, is the Puranos to represtnt tIle sun, and whose worship, grand fe&tival of ANACUTA, sacred to the Hindu that of water, and the floating-lights placed Ceres, which will be described with its solemnities thereon all objects emblematic of fecundity-carry at Nat'hdwara. There is a state procession, us back to tne point whence we started the horse-races, and elephant fights at the Chougan; adoration of the po\\-ers of nature: clearly the evening clo,es with a display of fireworks. proving all mythology to be uniwrsally founded on an astronomical basis. (p.p. 476-477 ) The 14th (Sudi), or 29th, is another solemn festival in honour of Vishnu, It is called the * from gao 'a cow'. Jut-jatra, from being performed on the water (jul). The Rana, chiefs, ministers, and citizens ** See anecdote in chap xxi, which elucidates this go in procession to the lake, and adore the "spirit practice of princes becoming herdman. ,>f the waters," on which floating lights are placed, *** Matsyu Purana APPENDIX II

Extracts from Gazetteers The Rajputana Gazetteers, Vol-I Gazetteer of the Bikaner State, 1874 Gazetteers of Bikaner Reprint 1935 By Captain P. W. Puwlett

A fair takes place at KO/u,fl every October, The worship of Karniji, a Charan woman who at \\hich 60,('00 people assemble. This is the was an incarnation of Devi, is the Ch~f religivus principal fair of the Stdle. Kolath is a place of deity of the court. It was her supernatural power pilgrimage, and there is a tank there with a which secured the territory of Bikanir to Blka and number of bathing-ghats. There is a fair at his descendants. and where she esrr..lng,d the state Koramdesar on the 13th Au~ust, (\) which s')me would be ruined. The temple of De\hnuk, as (,ld 10,000 people fidck, but there is little trading. as the st lte, is tha.:fore th~ c'lief "hrine in Blkanlr; At Devi Kund, Sahansarla Galsulai, HJrsoldi, but Karniji is invoked in other ldnd~ Llf from the Sujandesar, and at three of the temples in the c,ty, place of her origin. and she has devotees of all f?,h, conremplatlOn with her head covered. At length a the "Salis" over each chief averaged ahove t~elve. jet of filme issued from her body, completely T:le la,t f..lm 1U> "S ltl" in Bik,ln<:r wa~ that of enveloped her. and she was seen no more, Karniji, Dip Klln\\ar. an Udaipur princess and wife of as an avatar of Devi, is still looked upon as the M Ih H,lj 1 Sctrat ')In'l'l. W~l) m~t her d':.ith in protectress of Bikanir, and i, greatly reverenced by 1825. Pe,1'ple still "p:ak of the c lUra'!e and all classes, Her villJge of Oeshnuk, and more devcltion her be lrinf! ,bo\\ed as ~he wanded her esrecicilly hl'( temple. is the most inviolable way with uncovered face to the fdtal pile A sanctuary in the country, and in other par's of numerom1y attended fair is annually held In 11 dia 11 n pIes bHe hen raised in her honor. reverence to her memory at De"i Kund. Thus there is ('ne in the upper fort at Alwar, built not by a Rathor as ODe would have expected, (p. p. 201-~02) but by a Rani from Shahpura of the Sesodia clan. 134

Gazetteer of Ulwar Of the above, the most important are tbe By Ulwar fairs, and those at BilaJi and Chuhar Sidh. It is said that 80',000 persons assemble at Major P. W. Powlett each of the two latter.

Fairs are, I believe, always held ostensibly Bilali is on the Jaipur border, and attracts (or some religious purpose, except when estab­ probably more people from Jaipur than from lished by British authority, so it is unnecessary Ulwar territory. to attempt the separation of the religious and commercial. The following are the principal :- But Chuhar Sldh is in the heart of the State in a range of hills west of the city, and has some City of Ulwar, the Gangor, and the Sawan special interest as being the Chief fair of . tij, well-known festivals in honour of Mahadevi, It is attended chiefly by Meos; and the presenta­ held in Mal'Ch and August. One to Jagannath in tion of offerings, the vast, though not very lively, Asarh (July); one to Sahibji (God), a shrine near crowd, the trafficking, and the beggars, are a the city, on the Tejara road. curious sight. So necessary is attendance as is considered, that many villagers own a few yards Chubar Sidh. in the Dehra Pargana, eight of encamping-ground on the hilI side near the miles north-west of the city, on the Shiv Ratri shrine, which is situated high up and among the festival in February. It is held in honour of a hill, beside a stream which, usually only a rill, saint (see below). in the rains acquires a considerable volume, and Bilali, in Bansur, on the Jaipur border, in is regarded with much veneration by the Meos. Chait and Baisakh (March and April, in honour of Sitla Devi (the smallpox deity) Chuhar Sidh is said to have been the son of a Meo by a Nai woman, and to have flourished Rajgarb. Jagannath's festival in Asarh (July) in the reign of Aurangzeb. He was born at Silleserh. The lake eight miles from U1war, in village Dhaneta, and left home through fear of Baisakb (March), in bonour of SitIa Devi. the tax Collectors, who were torturing people to obtain revenue. He gained his living by watching Kundalka, in Thana Ghazi, in honour of cornfields and grazing cattle in villages near the Bharatari, in Baisakh and Bhadon (March and city of Ulwur, and is said to have received the August). power of working miracle, from the Musalman saint, Shah Madar, whom he accidentally met. Gbasaoli, in Kishangarh. in honour of Eventually he took up his residence on the site Sahibji (God 1) in Bhadon (I\ugust). of the present shrine. Unlike Lal Das, he does not seem to have a teacher; but his shrine attracts Palpur, in Kishangarh, Mah. Baisakh, Jeth more pilgrims than any of those sacred to (December, March and June) in honour of Sitla. LalDas. Dahmi, in Bahrot, in months of Chait and The Rajputana Gazetteer, :r879-Volume I Asoj (March and October), in honour of Devi.

At Macheri, in I{aigarh, during Chait A fair in honour of Narsinghji is held at (March), in honour of Devi. Dholpur in the latter half of October; it is attended by large number of people. Quantities of merchan­ Barwa dungri, Baldeogarh, in Thana Ghazi, dise of different kinds, as well as cattle, horses, in honour of Narayani, during Baisakh. sheep and goats, are bought and sold during the fifteen days that this fair continues. Goods are Shergarb, in Ramgarh. in Asoj, t\sarh, and broug4t from Delhi, Agra, Cawnpore, and Magh in honour of Lal Das. Lucknow. Religious fairs for the purpose of 135 bathing are held at Mach Kund, a lake three miles Key on the steps of the shrine before opening their to the west of Dholpur, sacred to Sri Krishanji, in shops. Khwaja Mueiyyinud-din-chisti, the saint May, and again at the beginning of September. known as Khwaja Sahib, is said to have died in the year 1235-A.D. at the age of ninety-seven, and The lake, which covers an area of 41 acres, to have come to Ajmer at the age of fiftytwo lies in a natural hollow of great depth; it is filled shortly before the invasion of India by Shahab­ in the rains by the drainage of the surrounding ud-din. Many marvels are related of hi m in the country and maintained by the convergence of Akbhar-ul-Akhyar and other works, and it is springs having their source in the sandstone hills dtfficult to extract the historical facts of his career by which it is surrounded. The origin of Mach from the mass of romantic legends which have Kund is attributed by local tradition to the era of gathered round his name. It was at Medina Sri Krishna. Raja Mach Kund was a faithful that a voice came from the tomb of the Prophet servant of the gods, who having lived a holy life, calling for Mueiyyin-ud-din, and directing him desired to find rest from earthly cares in death. for to go to Ajmer and convert the infidels. He Vishnu refused his request. -but permitted him to obeyed the call, and on his arrival at Ajmer rested seek temporary repose, for some centuries, in on the spot now known as the Kangara Masjid sleep; and a decree went forth that anyone in the dargah, where at the time the king's camels disturbing the holy Raja should be consumed by were tethered. From this he was ejected, and fire. Sri Krishna flying from the Rakshas Kalyamun went and took up his abode on the hill which chanced to pass by the place where the Raja slept. overlooks the Anasagar, the margin of which lake Without disturbing him. the god threw a· cloth he found covered with idol temples. The idolators, over the face of Mach Kund, and concealed enraged at the slaughter of kids by the Musalmans, himself close by. Soon after arrived Katyamun, conspired to massacre them; but on coming in who, concluding that the sleeping man was the sight of the Khwaja, they remained rooted to the enemy he sought, rudely awoke him and was spot: and though they tried to ejaculate Ram/Ram instantly consumed by fire. Sri Krishna remained could only articulate Rahim/Rahim! In vain did with the Raja for some days, but finding that no the idolators, led by the great sorcerer Ajipal, water was to be nearer than the Cbambal, he and the deota Shadideo, renew their attacks. struck his foot on the ground and caused a depre­ They were defeated on every occasion, and finally ssion in the living rock. which immediately filled begged forgiveness of the Khwaja, and invited water and now forms the lake. The piety of him to come and take up his abode in the town. successive generations has enected 114 temples on He consequently chose the site of the present its banks; none are of an earlier date than the dargah. Shadideo and Ajipal became Muslims: end of fifteenth century. but the Raja refused to be persuaded in spite of the miracles, and it was owing to a dream A large fair is held on the "Sheorattre" in Khorasan, in which he saw the Khwaja calling festival, about the end of February, at the mandir to him to come over to India and help him, that dedicated to Mahadeo at Saepan, 14 miles north­ Shahab-ud-din was mduced to march into west of Dholpur. This mandir is a large, fine Hindustan and complete the ruin of the infidel building. It was erected in 1846 by Maharana king. Bhagwant Singh, the grandfather of the present chief. The Khwaja was twice married, his eldest lineal descendant, called the Dewanji, is the The Rajputana Gazetteer, 1879 VolUBle II spintuai head of the shrine. All descendants of the Khwaja enjoy great consideration throughout The dargah is an object of veneration and India. The Nizam of Haidarabad, they say, will pilgrimage to all religions and sects. The emperor not sit in their presence, and the Maharajas of Akbar made a pilgrimage on foot to this tomb, Jaipur, Gwalior and Jodhpur place them on a and the banyas of the dargah bazar daily lay their seat with themselves. 136

The dargab is built on the southern side of smallest amount which can be given for the large the city adjOlOir g the city-wall which runs at the deg is 80 maunds of rice, 28 maunds of ghi, 35 of foot of the Tdfagarh hill. The residence of the sugar, and 15 almonds and faisians, besides saffron dewan b to the east of the shrme, and west of it is and other spices; and the minimum cost is a q'lart,or "f the city appropriated to the Khadims Rs. 1000/-. The larger the proportion of spices, or sen i·tHS of lhe dargah. The first object on sugar. and fruit, the greater is the glory of the enterIng. at the main gate is the Naubat-Khana desior. About 1840 the Nagir Ilmas of Jodhpur cnntaining two huge drums which were presented offered a deg which costs Rs. 2500, and its sweet by Akbar afler the capture of Chitor; and just savour is slill redolent in the precincts of the beyond this. is a high arched gateway tastelessly dargah. The donor of the large deg, besides the decorated that flearing colors, and with stairs to actual cost of its co dents, has to pay about the top. Here is treasured a gong, also portion Rs. 200 as presents to the officials of the shrine , of the spoils of Chitor, which is beaten sixty four and as offtrings at the tomb. The small d'g times in the twenty-four hours. To the right of costs exactly half the large one. this arch is a spacious courtyard where the M ,hf" b held. and further on, a large mosque built by When the gigantic rice-pudding is cooked, Akbar, now partiall) in ruins. Proceeding towards it is "looted" in a state of boiling heat. Eight the holier part of the shrine, called the Bhikar-ka­ earthen pots of the mixture are first set apart for o ,lana, the visitor sees, on the sight, a white marble mosque built by Shahjehan, s.dl as pt:"ftect the foreign pilgrims. and it is the hereditary and fresh as on the day it was finished. On tbe privi 'ege of the people of Indurkot and of the left is the tomb of the saint, with the tombs of menials of the dargah to despoil the chaldron his two wives on the north side, and the tombs of the remainder of its contents. After the of his daughter, Hafiz Jamal, and of Chlmni recitation of the Parhia, one Indurkoti seizes a Begum, said to have been a daughter of Shahjehan. large iron ladle, and mounting the plat"i)rm of on the south. The tomb of the Khwaja is a the deg. ladles away vigorously. All the men square-domed bUilding With two entrance, one who take part in this hereditary privilege are closed by a pair of door parts of the swaddled upto the eyes in cloths to avoid the effect spoils of Chitor, and the other spanned by a of the scalding fluid. Each takes a ladleful of silver arch presented by Siwai Jai Singh of the SlUff in the ~kirt of his coat and not uncom­ monly finds the heat so overpowering that he is J at pur. (p. 61 & 62) obliged to drop it. When the chaldron is nearly empty. all the Indurkotis tumble in together and From the first to the sixth day of the month scrape it clean There is a story that Imdad Khan of Rajab in each year, a religious fe~tival called a Resaldar of Jodhpur, wished on one occasio~ Urs Mela is held at the dargah. The festival to make a fair and equable divhion to all and lasts six days, for it is uncertain on what day the parti:,lly accomplished his object; but, on his saint died. The proceedings consist for the most return from the festival, he was stricken by a part of recitations of Persian poetry of the Sufi bullet directed by an unseen, if not supernatural, school, at an assembly called the Mahfil. Tbese hewed and died. There is no doubt that the recitations are kept up till 3 O'clock in the custom of "looting" the deg is very ancient though morning, by which time many pilgrims are in the no account of its origin can be given. It is a~cetjc devotional state technically known as generally counted among the miracles of the saint H .. lut. One peculiar custom of th,s festival may that no lives have ever been lost on these occasions be mentioned. There are two large chaldrons though burns are frequent. The rice is bough; in~ide the dargah enclosure, one twice the size of by Mahajans and others, and most castes will eat the other, which are known as the great and little it. The number of pilgrims at this festival is deg Pilgrims to the shrine according to their estimated at 20,000, but no buying or selling is ability or generosity propose to offer a deg. Tbe done except that of pedlars' wares. 137

The Rajputana Gazetteers Voli. 11-1879. that the sacrifice might now proceed, and Brahma, Ajrner-Merwara having married Gayatri and baving enjoined Pushkar :-Pushkar is a celebr~ted place of silence on her, placed on her head the jar of pilgrimage, and the great sanctity of its lake, Amri!, and the Yajna commenced. (p.67) equalled, according to Colonel Tod, only by that of Manusarowar in Tibet, is due to the belief that The sacrifice, however, was soon interrupted by here Brahma performed the Yajna. and that the' a naked man who appeared crying"AtmatAtmat !" Saraswati here re-appears in five streams. The and who, at the instigation of Shiva, threw a skull legends connected with those two beliefs may be into the sacrificial ground. When it was attempted found in the Pushkar Mahatmya of the Padma to remove the skull, two appeared in its place, Puron. Brahma was perplexed as to where he and the whole ground gradually became covered should perform the sacrifice according to the with skulls; till Shiva, at Brahma's request, vedas, as he had no temple on earth like other finally agreed to remove them on condition that deities. As he reflected, the lotus fell from his he should have a temple at Pushkar, there to be hand. and he determined to perform his sacrifice worshipped under the name of Atmateswar. wherever it fell. The lotus, rebounding, struck the Meanwhile a number of Brahmans, all ugly men, earth in three places; water issued from all three. arrived from the Dakhin. As they bathed in the and Brahma, descending, called the name of the lake, their forms changed into those of handsome place Pushkar, after the lotus. * Brahma then col­ men, and the ghat at which they bathed, called lected all the gods.and on II th day of the brighthalf Surup Ghat, is the resort of pilgrims on the lIth of Kartik, everything was ready. Each god and day of Kartik. had his own special duty assigned to him, and Brahma stood with a jar of Amrit on his On the morning of the 12th day the head. The sacrifice, however, could not begin Brahmans came to Brahma and asked where they until Savitri appeared, and she refused to come were to bathe. He directed them to bathe in the without Lakshmi, Parvati, and Indrani, whom Prachi Sarasvati. the stream which passes by the Pavan bad been sent to summon. On hearing village of Rokran; and it is explained how the of her refusal, Brahma became enraged and said Sarasvati, after disappearing underground to to Indra. "Search me out a girl that I may marry escape the heat of the fire which she is carrying to her and commence the sacrifice. for the jar of the sea, re-appears in five channels, * in the sacred amrit weighs heavy on my head." Indra accord­ soil of Pushkar, how two of these meet at Nand ingly went, but found none except a Gujar's five miles from Pushkar; and how, from th; daughter whom he purified by passing her through junction, the river. thereafter called the Luni proceeds to the sea. The sacrifice was disturbed the body of a cow, and then bringing her to this day by Batu Brahman, who let loose a snake Brahma, told what he has done. Vishnu observed­ among the Brahmans. The reptile coiled itself "Brahmans and cows are in reality identical; you have taken her from the womb of a cow, and round Bhrigu Rishi; whose son imprecated a curse against Batu that he might become a snake. this may be considered a second birth," Shiva Batu, going to his grandfather-Brahma, was added that, as he had passed through a cow, she consoled by the promise that he should be the should be called Gayatri,@ The Brahmans agreed founder of the ninth order of snakes, and was * The holy ground extends for one Y ojan round the directed to go to the Nagpahar, where he should largest lake, called Jyesht Pushkar. The second lake receive worship on the 5th day of the dark ha,lf of is the Madhya Pushkar, near the tank now called Sawan at the place called the Nag-Kund. Suda BaL The third lake 'is the Kanisht Pushkar which is now generally called Burha Pushkar. Th; * The five streams are enumerated as Suprabha which middle lake is very small, and there are no buildings falls into Jyesht Pushkar; Sudha, which falis into round it or round the third lake. Madhya Puskhar; Kanka, which falls into Kanishat @ The image of Gayatri may be seen in the temple of Pu~hkar; Nanda, which flows past Nand; and, Prachi Brahma, close to that of Brahma himself. whIch passes by Hokran. 138

The sacrifice proceeded till the 15th, eacb OUl the Kanphata Jogis, who had become priests day having its appointed duties; for this day the of the temples, themselves left a representative at Brahmans were directed to make a circuit of the each temple. lakes and to bathe in Gayakup. * Shortly after their return, Savitri appeared, greatly incensed at There are five principal temples in Pushkar­ the disregard which had been shown to her. those dedicated to Brahma, Savitri, Badri Narayan, Brahma sought to pacify her, but to no purpose, Varaha, and Shiva Atmateswara. They are all and she went away in a rage to the hill north of of comparatively modern construction, for the the lake where is her temple. old temples suffered much at the hands of the Mughals, and Aurangzeb. as elsewhere in India, After the Yajna performed by Brahma, enjoys the reputation of baving destroyed all the Pushkar became so holy that the greatest sinner, temples. A masjid, which is still kept up, was by merely bathing in it, went to heaven. built by him on the site of a temple to Kesho Heaven became inconveniently crowded, and the Rae. The temple of Brahma was built by Gokul­ gods complained that no man any longer regarded Parak, an Oswal Mahajan of Gwalior, and is the them or his duty, so easy was it to get to heaven. only temple dedicated to Brahma in India. The Brahma agreed accordingly tbat the tirth should attendant at the temple are Puri Gusaens. The only be on earth from the 11 th day of Kartik to temple of Savitri is built on the north of the lake, the full moon, and for the remainder of the year and was constructed by the Purohit of Ajit Singh he promised to remove the tirth to the air of Marwar. The temple of Badri Narayana was (antrikhsha).t Such is the legend given in the rebuilt by the Thakur of Kharwa about 1800 Pushkar Mahatmya. A. D. That of Varaha, or the boar, was demolished by Jehangir, and the present temple The legends concerning Pushkar after the was built by Bakht Singh of Jodhpur. Goma Rao, Yojna of Brahma are rather confusing. The virtue Subahdar of the Marathas, re-built the temple of of the lake is said to have been forgotten till it Shiva Atmateswara. (p. 68) was re-discovered by Raja Naha! Rao Purihar of Mandor, who' followed a white boar to the The town is picturesquely situated on the margin ot the lake, and then dismounting to lake, with hills on three sides: on the fourth side, quench his thirst; found, on touching, the water, the sands, drifted from the plains of Marwar, that he was cured of a skin-disease. He is have formed a complete bar to the waters of the accordingly said to have bad the lake excavated, lake, which has DO outlet, though the filtration and to have built ghats. Pushkar, after this, through the sand hills is considerable. Bathing­ appears to have come into the possession of ghats have been constructed nearly round the Chechi Gujars, for there is a legend that some lake, and most of the princely and wealthy families seven hundred years ago a large body of Sanyasis of Rajputana have houses round the margin. came to bathe in Pushkar; they disapproved of The principal once are those built by Raja Man the Gujars being in possession of the ghats, killed of Jaipur, Abelya Bai, the queen of Holkar, them all on the night of tbe Dewali, and turning lawabar Mal of Bharatpur, and Raja Bijay Singh of Marwar. According to ancient charters, no *It is the duty of pilgrims on the 15th day of Kartik living thing is allowed to be put to death within \0 perform the circuit (Pari Krama) of the lakes and to bathe in Gayakup, the tank nOw known by the the limits of Pushkar. A short time ago an English name of Suda Bai. The virtues of the tirth of Gaya Officer fired a rifle at an alligator in the lake; the are said to reside in this place. whence the name. whole population immediately became much excited, petitions were poured in and it was with t The tirth can be made to descend by the recitation difficulty that the Brahmans could be pacified. of a mantra commencing "Apo hishta mayobhuvas*­ "Ye waters are the source of all good things". For The uproar was probably owing as much to Sudras, the recitation of the eight-syllabled mantra. jealousy of their invaded privileges as to any· "em namo Narayanaya," is sufficient. feeling connected with the sanctity of animal life; 139 but the latter (eeling is not confined to the Young bullocks 15000 Brahmans at Pusbkar, and all the mercantile Full grown 15000 classes of the district, being of the Jain persuasion, Camels 5000 are ex.ceedingly tender of life. (p. 70) Horses 400

The fair at Pushkar takes place in October Hides, tanned leather, brass and tin utensils or November. and like other, religiou.1I fairs, is have a large sale. The annual attendance of used as an opportunity for trade. It 1S altended people is from 30,000 to 35,000 from all parts by about one hundred thousand pilgrims, w~o of tbe country, tbe larger number naturally from bathe in the sacred lake. [n 1877 the quantity Marwar, but other parts of Rajputana, Gujrat, of merchandise and the number of animals brought Sind, and the Panjab, are well represented. The for sale were below the average there were about principal object of adoration is the shrine of 401 horses, 1495 camels, and 1985 bullocks. Mallinath, all sellers of animals or goods make The horses are chiefly Marwari and Katiawar, and a small offering of either pice or good at the the native cavalry regiments serving in Rajputana temple, and tbe general cry, of aU the Hindus generally send parties to purchase remounts. throughout the fair is "J ae Mallinath' .

The Rajputana Gazetteer, Vol. 11-1879 Mundwa of Nagor, held in the months of Jesalm.er December and January, principally attended by travellers, and gives an income of about Rupees Compiled By 3,000; it was instituted by Mabaraja Bakbt Singh Lieutenant-Colonel C. K. M. Walter in honour of Shree Krishna under the name of Political Agent. Girdhari. It lasts nearly two months, and is visited by from 30,000 to 40,000 people, principally Two large fairs are held, one of these is from Marwar, but people from other districts, celebrated on the last day of the month of Baisakh. chiefly from Bhiwani also attend. The Mundwa or April, at Dram Hunda, about 10 miles from fair used formerly to bring in an income to the the city of lesalmer-it is attended by the followers Darbar of from Rupee!) iO,OOO to 15,000, but it of Vishnu, Devi and Shamus; about 5000 or 6000 has fallen off of late years. Bullocks are sold in people visit the place on the occasion-the fair large numbers at tbis fair. (p. 41) lasts for two days: the other fair is held in honor of Goga (a saint) at tbe same place in August or The Parbatsar fair is held in the month of September each year; and on this occasion, a]so, Bhadon (August). and lasts for ten days. Bullocks about 3000 or 4000 people assemble. Other are sold in large numbers. It is attended by fairs of less note are also held, but no trade is about 10,000 people, and is beld in honour of carried on at them. The two first mentioned Tejaji, (of whom an account is given in page 30 are religious fairs, and the others are held on of the Ajmer Gazetteer). Th: way tbe fair came occasions of loca] festivals. (pp. 180-81) to be held at Parbatsar in Tejaji's honour is that in the time of Maharaja Bigae Singh there was a Gazetteer of Marwar very sharp Hakim at Parbatsar, who found that Mallani and Jeysulmere Marwaris, especially Iats, went in great numbers By of the Sarsora of Kishengurh fair. and that a good Major C. K. M. Walter-i877 income was derived by the Kishengurh Darbar in consequence, 50 knowing that the chief object The principal fairs in Marwer are as follows :- which took the Iats to Sarsora was to worship Tejaji shrine, he made up a story that Tejaji had Balotra or Tilwara, held in March last for appeared to him in a d"eam, and desired that he fifteen days. In) 875 the livestock brought to should be worshipped in future only at Parbatsar, this fair was as follows :- so the Hakim bad a figure made representing 140

Tejaji and ordered all Jats, on pain of punishment, is a temple of Gorakhnath on the top of the hill to come to the Parbatsar fair and not to Kishen­ and the fair is held in his honour. (p.43) gurh. The Darbar derives a revenue of from Rupees 5000 to 6000 a year from this fair, which is A Gazetteer of the Dungarpur State, x908. attended chiefly by Jats. At the fair held at Baneshwar at the Junction The Ram Deora fair is held in the month of of the Sam and Mahi rivers in February or March Bhadon (August), and is attended on an average a few cattles and ponies change hands, but the by from &000 to 10,000 people, principally from goods brought for sale are chiefly cotton cloths, Marwar, Meywar, Bickaneer. and Jeysulmere. It utensils, sweetmeats, glassware etc. (p. 148) is held in honour of Ram Deo, (of whom an acco· unt is given elsewhere). The income of this fair The Rajputana Gazetteer, Volume J, 1879' goes to the Thakur of Pokaran, who holds it from (Kushalgarh) the Darbar on the same tenure as he holds his estate. The fair is represented as of the annual There is a mela held near Tanbesra on the value of rekh of Rupees 8750 and he has to 15th of every month. It is numerously attended give the service of eight men, or one man for each by the Bhils and Rajputs in the neighbourhood, thousand rupees worth of rekh. (p. 42) who come to pay their devotions to Mahadeo. No trading takes place. (p. 130) The BiIara fair is held on Chait Bud 15th, corresponding with the latter part 'of the month The Rajputana Gazetteer, Volume-x of March, and lasts only one day; 5000 or 6000 Gazetteer of Bundi people usually attend. No income is derived from this fair; it is held near a spring of water about (l) On the occasion of the Shivaratri four miles from the village of Bilara, and the leg­ festival (about March). fair is held on a plain end is that Raja Bal was in the habit of giving outside the city of Bundi. Besides the inhabitants great feasts at this spot, the deity, Ganga, appea­ of the city, there is a gathering of about 6,000 red to him once in a dream; and told him that if people from other states and distant places. he shot an arrow into this spring, she would app­ Tradesmen from Tonk, Madhopur, Kotah, etc., ear there, and that the water of. the spring should all assemble and set up about 100 booths and become as sacred as that of the holy Ganges itself. stalls. Blankets, cloths, and other coarse Bal obeyed his order and the water of this spring cotton fabrics, brass & copper utensils, sugar etc, has ever since been held sacred especially by the are the chief articles sold. The distant traders poorer classes, and the place is called Bahan leave after twelve days, but the local shop-keepers Ganga from bahn, an arrow. (p. 42) continue the traffic for the remaining days. The gathering for the whole month is about 40,000 The Barkana fair is held in the month of the people. No duty is levied on goods brought to (December) ; 5000 or 6000 pepole attend it from' the fair. Extension of trade may be intended, the Godwar pargana, in which Barkana is situated, but its origin is a religious festival. (pp. 239-240) and from Meywar and Sirohee, it lasts for two days, and is held in honour of a Jain temple (2) In the town of Keshorai Patan, a fair erected there 1000 or 1200 years ago. is held for four days, commencing in the month of Kartik Punum. The occasion is a religious A fair is held in February or March on the festival called the "Rathjattra" as well as for top of a hill called Gorambar (a corruption of the bathiQ$ in the Chambal. The gathering is, word Gorakh), four miles from the village of howeve'r: ,confined to Haraoti, and a adjacent Saran, pargana Sojat; 5000 or 6000 people attend places. Distant traders do not attend. The this fair from the neighbouring villages, and from total value of merchandise sold average Rs. 4000. Magra; Merwara etc; it lasts for two days. There (p.240) 141

lhe Rajputana Gazetteer Volume-H, 1879 now runs in a hollow close by there was water, into which the pig in despair jumped. and The principal temples in Jhalrapatan have appeared the other side entirely black. The the following legend as to the cause of their raja, seeing this wonderful result, determined to foundation. When the new city was being built, try the pool for his own recovery; accordingly he one Ganga Ram, a Luhar, was engaged, in bathed in it and was cured. The place building his house when he was told in a dream theneceforth became a resort for pilgrims, and tbat four images would be dug out of the spot, a fair is held here yearly in the month of Kartik, and he was therefore to dig the foundation when the ceremony of bathing is extensively himself; he did accordingly, and dug out a stone performed. The fair lasts for a week: bullocks, box in which were found the four images­ cows, buffaloes, brass and copper vessels. and Dwarkanath, Ramnik, Gopinath, and Santnath. cheap ornaments are bought and sold. In the Information of this was sent to Zalim Singh. then month of Baisakh, another large cattle fair is held at Kotab, who hastened down and directed that on the banks of the large Patan talao. where a small boy should be given four slips of paper bullocks principally exchange hands, the with the names of four Hindu persuasions on of Haraoti and the adjoining States them; whichever slip the boy placed on an image, coming in number to make purchases. At that was to be considered the worship that image ManoharThana in the month of Phagun, there is desired. The result was that Dwarkanath desired a Sheoratri fair which lasts for fifteen days; here, Ballabh Kul or the Nath Dwara persuasion. now too. buffloes, cows, and bullocks are bought and represented by the large temple in Patan; Ramnik sold, as also brass vessels and some cloth. desired Vishnu Marjad worship, and has a temple Zamindars from Rajgarh, Narsinghgarh, Patan, inside the palace enclo,ure at the Chhaoni; Haraoti, and Khilchipur, assemble there. The Santnath de~ircd Jain w0rship and has a large Khilchipur bullocks are much in favor. In temple in Patao; Gopinath wished for no worship, Baisakh there is a fair held at Kailwara, in the and consequently, has no temple. The legend Shah bad Pargana, which lasts for fifteen days. regarding the Chandarbhaka stream is as follows:- The people bathe in the hot pools at the place called Sita Bari, and buying and selling of plough A certain raja had leprosy which he found cattle and agricultural implements goes on. People incurable. One day. when out hunting; pursued assemble from Ihalawar and Haraoti, especially a black and white pig to where the present river the latter.