PRO. 2IS-B. (N) 1000

CENSUS OF 1961

VOLUME VIII PART VII-B HANDICRAFT SURVEY MONOGRAPHS No.2

FAIRS AND FESTIVALS

BY K. C. DUBEY Deputy Superintendent of Census Operations Madhya Pradesh

AND

M.G. MOHRIL Research Investigator Census Operations, Madhya Pradesh

1965

PUBLISHED BY mE MANAGER OF PUBLICATIONS, DELHI-8

Price: Rs. 7.50 P. or 17 Sh. 6 d. or $ 2.70 C. i PRINTED BY SINGHAl MOJILAL &. SONS. 1961 CENSUS PUBLICATIONS, MADHYA PRADESH

(All the Census Publications of this State will bear Volume No. VIII)

PART I General Report including Subsidiary Tabl~. (in Sub-Parts)

PART II·A General Population Tables.

PART n·B Economic Tables. (in Sub-Parts)

I PART n·c Cultural and Migration Table~!I. (in Sub-Parts)

PART III Household Economic Tables.

PART·IV Housing and Establishments Table (including Subsidiary Tables) (in Sub·Parts) and Report.

PART V Special Tables for Scheduled Castes and Scheduled Tribes. (in Sub-Parts)

PART VI Village Survey Monographs. . (A separate Sub-Part for each Village surveyed).

PART VII Survey of Handicrafts of the State. (A separate Sub-Part for each handicraft surveyed).

PART VIlI·A Administration Report-Enumeration.

PART VIII·B Administration Report-Tabulation.

PART IX Maps. CONTENTS

Foreword i-iii Preface v -vi List of Vikram Sam vat Months and corresponding English Months vii

PART I LIST OF IMPORTANT FAIRS AND MELAS Division 1-8 - - - District - District - . District - Chhatarpur Di~Vict - -- District - - - District.

Indore Division 16--27 - -. District - District - District - District - District - West District _,. East . Division ... •.. - - District - District - District - Hoshan~abad District - . - District - - Narsimhapur District­ District - District - - Bala~~at District. Bilaspur Division - Bilaspur District - Raigarh District. Raipur Division Dur~ District -, Raipur District - .

PART II- LEGENDS ABOUT SOME FAIRS Lachandas Baba ka Mela - Nagaji ka Mela - Nagra Deo ka Mela - Hira Bhumia ka Mela - Chhigga Shah ka Mela - Ramlila fair - Son Talaiya fair - Kali ka Mela - Unao Fair (Legend about Sun Temple) Unao or Baramju - Peer Budhan ka Mela - Jageshwari Devi ka Mela - Tejaji ka Mela. Rewa Division Mela Abda Pir - Mela Bhadra Kali - Mela Chomukh Nath - Brihaspati Kund ka Mela - Kardameshwar Nath ka Mela -, Hafizji ka Urs - Mela Kashtahar Nath - Mela Bhaya Sokhar Devi - Kali Mai ka Mela - Maha Mrityunjaya ka Mela­ Hanuman and Parvati fair - Shivratri Fair (Amarkantak) - Chandi Devi ka Mela. 11

Indore Division Urs Baba Shahabuddin Saheb Aulia - Baba Saheb ka Mela - Fair Chehallum Hus­ sain Tekri - Tejaji ka Mela - Yatra Gal Merooji - Atniaram Baba ka Mela - Dewadas Baba ka Mela - Kaluji Maharaj ka Mela - Dattatraya ka Mela - Singaji ka Mela - Mela Deojhiri - Melao Sunab Deo - Mela Shankarji - Musekhan Walli ka Mela - Somhar Dev Baba ka Mela - Bageshwari Oevi ka Mela - Mandhata fair.

Bhopal Division 68-71 Mela Shri Baijnath Mahadeo - Garibnath Baba ka Mela - Miyanpur fair - Bhilat Baba ka Mela - Kana Baba ka Mela - Fair Bhilat deo - Ramji Baba ka Mela - Bhilat Baba ka Fair (General) Sant Deoji ka Mela - Malajpur Fair Muktagiri Fair - Kajli Fair. Jabalpur Division Dhamoni Urs - Pir Mardon Tunga Baba fair - Burman fair - Sokalpur fair­ Bohni Fair - Jhiria Fair - Baretha Fair - Got-mar Fair - Shrasti Fair - Matha Ghoghra ka Mela - Bandar Chooha ka Mela - Mundara Fair. Bilaspur Division 75 Shankarji ka Mela - Belpan Fair - Chhuri Fair - Fair. Raipur Division Banbarda Fair - Malgighori Fair - Champajhar Fair - Khalari Fair Rajim Fair - Bilai Mata Fair .:_ Pahanda Fair - Ghadia Oeo ka Mela - Mela Bhingaram Dokra - Pendrawandrin Devi ka Mela.

PART III FESTIVALS Bhai Dooj 81-83 Bahura-Chouth 83-85 Karwa-Chouth 85-87 Halshasti Festival 87-92 Sheetla Ashtami 92-94 Jagannath ji ki Katha 94-97 Kajri-Navmi 97-99 Worship of Gajbeej 99-100 Gaura 100-103 Gana-Gour 103-104 Dasahra lOS-III 111-113 Bhagoria-Hat 1I3-II4 Koqsar II5-II6 Appendices i-xi Glossoary . i-ii FORE\VORD

Although since the beginning of history, foreign travellers and historians have recorded the principal marts and entrepots oft commerce in India and have even mentioned important festivals and fairs and articles of special excellence available in them, no systema­ tic regional inventory was attempted until the time of Dr. Francis Buchanan-Hamilton in the beginning of the nineteenth century. One of the tasks set before him by a resolution of the Governor-General-in-Council in 1807 was "to examine with as much accuracy as local circumstances will admit": "an account of the various kinds and amount of goods manufactured ih each district ...... the ability of the country to produce the raw materials used in them ..... how the necessary capital is procured, the situation of the artists and manufacturers, the mode of providing their goods ...... commerce: the quantity of goods exported and imported in each district; the manner of conducting sales, especially at fairs and markets."

That he discharged his duty very thoroughly will appear from his statistical ac­ counts of Mysore and the northern districts of Bengal and .

The great Revenue Surveys of the middle of the nineteenth century made no attempt in this direction, and accounts of fairs and festivals in districts were neglected until W. W. Hunter took up the compilation of statistical accounts again in the last quarter of last century. For the purpose of notifying holidays in the East India Com­ pany's offices the Board in Calcutta had since 1799 been in the habit of "procuring an accurate Bengalee almanac properly authenticated by brahmanical astronomy" from the Nabadwip Court (letter from Secretary of Board to Collector of Nadiya, 5 July, 1799, No. 8217, W. W. Hunter's Unpublished Bengalee MSS Records). ~ Chandra Vidya­ bhusan in his History of Indian Logic wrote that "almanacs were prepared by the Pundit Samaj of Nabadwip which were supplied to the Nawab's Court of Murshidabad as well as to the East India Company, the Supreme Court, etc...... the Nabadwip Panjika under the imprimatur of Nabadwipadhipateranugya was accepted by all the landlords of Bengal". This Nabadwip Panjika which remained the standard almanac for Bengal conti­ nued in use throughout the first half of the nineteenth century and each issue contained a list of important fairs and festivals in every district. A valuable almanac was that pub­ lished by the Vernacular Literature Committee's Almanac published in 1855-6 (1262 B. S.). It gave an account of 309 famous fairs of Bengal in its second part. The Gupta Press Panjika or almanac which virtually replaced Nabadwip Panjika made its first appearance in 1869 and continued to publish a useful list of important fairs and festivals in the country. But this list was by no means exhaustive nor were W. W. Hunter's which he published with each Statistical Account.

Meanwhile native crafts, industries and objects of artistry decayed rapidly and thoroughly as a result of the East India Company's policy of extinguishing them, and official interest in fairs and festivals declined, although these occasions, divested of much of. their glory; still continued to attract livestock, grain, merchandise and handicrafts from far and near. The Imperia] Gazetteers published between 1880 and 1910 gave a minor place to these important seasonal markets of temporary inland ports. Even the District Gazetteers, which still are the fullest and most compact accounts of districts, make but casual ,mention of fairs and festivals in the country and attach little economic importance to them.

For, indeed, the importance of fairs and festivals - as the meeting ground of livestock and agricultural commodities, of many religions and many cultures, crafts and motifs from far and near, of ideas and design, workmanship, excellence and finish, of tools and appliances, of trends of the future and vanishing practices of the past, of adapta­ bility and local variation, of skill and imagination - declined with the punitive export policy of the East India Company and the unrestricted import of machine-made goods, so much so that at the close of the last century ,fairs and festivals were reduced to a matter of concern only for the Public Health Department. They were no longer regarded 11 as important centres of trade and commerce, but were now from the Government point of view merely a collection of human beings among whom epidemics were to be prevented from breaking out. Fairs and festivals continued to be a matter of\ law and order and the Police Department and the District Board continued to maintain full lists of them in their local offices, a source which has so far remained unquarried.

Following the census operations of West Bengal in 1951, a slim volume, con­ taining a list of fairs and festivals arranged according to districts and their Police Stations, was, brought out as part of the West Bengal scheme of Census Publications. This list was mainly made up of information supplied by District Boards and Superintendents of Police 'of districts. The two lists were collated to make up a comprehensive list containing seve- ral columns: the name of the village arranged under its district and Police Station, with its Jurisdiction List number, the name of the festival or fair by which it is commonly known in the locality, the English month of the year in which it is held, the duration of the festival or fair, and finally the number of persons attending it. Although merely a list, and not quite complete at that, this volume attracted attention and received the apprecia­ tion both of scholars and the general public. Its general value lay in its being a com­ pendium and its particular value lay in presenting a distribution throughout the country of particular festive occasions. The Superintendent of Census Operations for West Bengal, who continued in an honorary capacity, was plied from time to time with requests to undertake an extensive survey of the subject which seemed to accord well with the Superin­ tendent's own personal desire. For one thing, quite a few of the old and traditional fairs and festivals of West Bengal are on their way to extinction on account of various forces working against them and a record of these rapidly vanishing fairs and festivals could be made only now as never again in the future. In the next place, the Census Office consi­ dered it its duty to sustain by a more searching survey the interest that the publication had aroused.

A different approach suggested itself as the new task was viewed in terms of collection of extensive first-hand material on each fair and festival. It was necessary, there­ fore, in the first place, to approach as many individuals as possible in each locality, and not restrict the enquiry only to Government or semi-Government sources, Departments or organisations. In the second place, a satisfactory questionnaire was considered most essen­ tial. A number of aims were kept in view in framing the questionnaire. These were:

(a) The questionnaire should be very simple and precise in language, designed primarily for the understanding of a person of primary education standard. At the same time, the question should be suggestive enough to invite ancillary information. Were this objective achieved, it should be possible to' obtain exhaustive information without irrele­ vant detail. (b) It should succeed in obtaining a clear environmental, social and economic background of the village or place in which a particular fair is held or a festival is observed. (c) It should emphasise those aspects of a festival or worship which would bring out the details of rituals and religious practices peculiar' to· the locality. (d) It should obtain information not only on the more important and better­ kno.wn festivals or fairs, but also on the less known but otherwise significant fairs and festIvals. It was decided to extend the scope of enquiry beyond those fairs and festivals that are approved and licensed by the District authorities, for the latter would be a small number compared to the total. . (e) It sho~ld attempt sufficient information on economic activities and patterns III respect o~ ea~h faIr, however big or small. The information so obtained should suggest the scope for .studY:lllg the movement of local handiwork and local forms and raw materials. The questIonnaIre should also give a list of local amusements favoured by the public. abo The questionn.aire which was several times pre-tested was finally mailed in 1957 to h.ut 10,000 addresses lll. West Bengal on the Business Reply scheme. One of the devices ~ IC ~nr to ~ave eVlllced much responsible reporting was the assurance that each p~ce 0 :~ ~:matl(~n would be fully. acknowledged to the correspondent whose address a ° wou uo pubhshed for the benefIt of future investigations. iii

The information thus collected was sQrted district by district and further sub­ sorted by Police Stations. The work of compilation, once the preliminary verification and checking of the answers was over, was to be in three sections as follows:-

(a) The first section was to contain systematic information on the village, the villagers, their occupations, communications and other special features, mainly based on Section A of the questionnaire. (b) The second section was to contain all available information on the festival itself, the worship of deities, particularly rituals and forms of worship. This would be based mainly on Section B of the questionnaire. (c) Tbe third section, to be based on section C of the questionnaire, would con­ tain information about the fair and economic activity and amusement connected with the fair.

It will doubtless be a matter of great satisfaction to scholars that the scheme was very enthusiastically'received by all my colleagues when its outline together with the West Bengal questionnaire was circulated in February 1960. My colleagues felt that the Census provided a unique opportunity for conducting such a comprehensive survey with the help of the network of staff placed by the State Governments at their disposal. State Superin­ tendents were quick to recognise that such a survey would be of great help to those who might care to investigate the religious centres and festivals, inland trade and commerce, art motifs and designs, circuits of trade, ancient trade routes, and special manufactures. It would give the student of toponymy much valuable clue and the student of history much valuable insight into the organisatIOn of markets.

The proposal to conduct this survey was accepted in the Second Conference of Census Superintendents held in August 1960. Various aspects of the Survey, then in pro­ gress, were discussed again in the regional meetings of Census Superintendents held in Trivandrum, Darjeeling and Srinagar in May and June, 1961. My colleagues were able to report further progress at the Census Social Studies Camp held in December ~961, when several elaborations of the original questionnaire and in investigational methodology were also discussed. It was further proposed to undertake more intensive surveys of a small number of very important fairs and festivals in each State. At the third Conference of Census Superintendents in February 1962 my colleagues took the further decision to prepare maps of fairs and festivals on the basis of districts and even of tehsil or taluks, some States having already made much progress in this direction.

The scholar wIll find in these lists much to excite his curiosity. First, they show what an extensive network of seasonal and perennial markets village fairs stilI provide to native craftsmanship andj industry. Secondly, they help to connect economic streams with social and religious movements. Thirdly, they suggest how a succession of small fairs in a time series culminate in a very big fair, almost always in the heart of a particular area, and how this big event gradually subsides through another time series of small fairs, SOl that an endless cycle of trade, social and religious intercourse is kept in motion. Fourth­ ly, they insinuate a great deal about what Buchanan-Hamilton was charged to investigate a century and a half ago: "the situation of the artists and manufacturers, the mode of providing their goods, the usual rate of their labour, and any particular advantage9 they may enjoy: their comparative affluence with respect to the cultivators of the land, their domestic usages, the nature of their sales, and the regulations respecting their markets". Fifthly, they can very greatly help in reconstructing ancient and not so ancient trade routes in the country, and, again, what Buchanan-Hamilton was asked to investigate; "the nature of the conveyance of goods by land and water, and the means by which this may be facilitated, especially by making or repairing roads."

Asok. Mitra Reni'strar General, India. New Delhi 5 September, 1964.

PREFACE

Following the Census Operations of West Bengal in 1951, a slim volume, con­ taining a list of fairs and festivals arranged according to districts and their police stations, was brought out as part of the West Bengal scheme of Census Publications. This volume attracted immediate attention and received the appreciation both of scholars and the gene­ ral public and soon, after its publication went nearly out of print. It was therefore consi­ dered desirable that the line of enquiry may be extended further and sufficiently elaborated to make! it more useful.

The importance of fairs and festivals! in India of olden days has been outlined by the Registrar General in his Foreword. Subsequently these fairs and festivals suffered a decay till from the Government's point of view they remained just a matter of mainte­ nance of law and order and problem of public health. But there is no doubt that they have continued to remain the main religious and trade centres. Such rich field of study could have hardly escaped attention in this census which apart from the especial attention devoted, attempted to explore many other by-paths of the variegated phenomena of coun­ try's life and culture. Apart from this usefulness to the students of toponymy and socio­ logy, a comprehensive compilation was considered to be very necessary even from the ad­ ministrative viewpoint.

Somehow or the other, we in Madhya Pradesh, could not venture a detailed and widespread enquiry as was suggested ,by the Registrar-General and which would admittedly have been more rewarding. Being preoccupied with the sortirig and tabulation of basic data pertaining to this, census, no serious thought could be given to the study of fairs and festi­ vals and it could be taken up in hand only after the main sorting was completed by about the middle of 1962. As stated earlier, our enquiry was very much restricted: letters were addressed to the District Superintendents of· Police who very kindly furnished the lists given in the volume. Unfortunately, figures of attendance could not be obtained from some districts in spite o[ all efforts. It has to be admitted that compilation of data only from one source, however comprehensive it may be, has its own lacunae and shortcomings and "­ it is to be squarely conceded that addressing letters to school teachers, patwaris and other local persons would definitely have provided us with more valuable material. This, we hope, would be done by more competent hands in some future time.

During the course of the present study we stepped into another field. It was dis­ covered that quite a number of these fairs and festivals have a myth behind them and it was considered worthwhile to try to make a collection of them. Another line of enquiry unfolded itself as the work proceeded. It was found that under the main current of the Greater Traditions manifesting itself in such celebrations as Diwali, Holi, Id-ul-Fitar, Moharrum, Christmas and so on, there is an undercurrent of Little Tradition - an un­ written one -i persisting in the folk lores and tales. We" therefore, made an attempt to get as much nearer to this undercurrent of the Little Tradition as possible.

The present volume! is thus divided into three parts. The first part is a tahsilwise and districtwise listl of fairs held in the State. This list, as stated earlier, has been compiled on the basis of information furnished by the Superintendents of Police. The second part contains myths and legends about some fairs. The basic material for this part was collected from. t~ree sou~ces: let~ers w~r~ ~nt. t~ all the. tahsildars to send notes on such legends pertammg to faIrs held m theIr JurIsdIctIOn and m some cases extremely well~written ac­ counts were received; the tahsildars were also requested to contact on our own behalf such persons who were willing to help us and request them to communicate the current myths and legends. Here also, there was an enthusiastic response from many quarters; thirdly, we depended on our own investigations and tried to collect as much material as possible and to verify most of what was sent to us.

The third part contains what has been earlier ascribed to as the underc~ent of vi

Little Tradition. Here one does not see the scriptures but lores and tales passing from gene­ ration to generation. To a great bulk of the population, it is this which constitutes reli­ gion. In this part only some rather less-known festivals have been taken up for study, though from what has come before us, it is clear that a wide coverage would have been much more rewarding. Here we confined ourselves to two sources--our own investigations and on the kind assistance of some willing and helping hands. During the course of our studies we came accross a number of designs which are drawn as a part of worship and and festivities. We have tried to collect some and these are being presented in this volume.

The inspiratioq behind this venture is that of our mdefatigable Registrar-General, Shri Asok Mitra, to whom we are deeply grateful. Our Superintendent, Shri, G. Jagathpathi, guided the project from its inception and always lent his helpin~ hand whenever we got stuck up. But for his kind guidance we could not have gone as far afield as we have done and we are grateful to him. Shri K. F. Rustomji 1. P. Inspector General of Police, deserves our special thanks. It was through his kind efforts that we received the lists given in Part I. To all the Collectors, Sub-divisional Officers and Tahsildars we owe a debt' of gratitude for their help. We are also grateful to all those kind, persons who responded gene­ rously to our appeal and sent us such valuable information. Ommissionl to acknowledge them here individually does not, we hope. minimise the debt we owe to them. We are in particular grateful to Shrimati Manorama Devi Dubey for sending us detailed' notes on practically the entire material contained in Part' III, to Shrimati Sudha Tiwari for investi­ gating for us the Gaura festival of and to Shrimati, Krishna Rani Dubey for investigating on our behalf the Gana Gour festival of and to Shrimati D. R. Gupta, Shrimati Sudha Tiwari, Shrimati Ratna Parganiha, Shrimati Chandrakala Jain and Shrimati Kailash Kumari Purohit for kindly sending the designs drawn during festivals in different parts of the State.

We also express our sincere thanks to our colleagues Shri B. L. Parganiha for the art work contained in the volume and Shri H. C. Jain for assistance in preparing) the {olume for the press and reading! proof.

Shri Amritlal parwar of Printing Press, Jabalpur, deserves our special thanks for the fine job he has done.

K. C. Dubey M. G. Mohril Bhopal The 24th April 1965. MONnlS OF VIKRAM SAMVAT AND CORRESPONDING ENGLISH MONnlS

VIKRAM SAMVAT MONTHS ENGLISH MONTHS

CHAITR.4 MARCH/APRIL

JlAlSAKHA APRIL/MAY

IYAlSTHA MAY/JUNE

ASADHA JUNE/JULY

SIUYANA JULY/AUGUST

BHADIU AUGUST/SEPTEMBER

ASVlNA SEPTEMBER/OCTOBER

KARTIKA OCTOBER/NO~ER

AGRAHAYANA NOVEMBER/DECEMBER

PAUSA DECEMBER/JANUARY

MAGHA JANUARY/FEBRUARY

PHALGUNA FEBRUARY/MARCH

BADIOR KRISHNA PAKSHA FORTNIGHT OF THE WANING MOON

SUDIOR SHUKLA PAKSHA FORTNIGHT QFTHB WAXING MOON

PART I

LIST OF IMPORTANT FAIRS AND MELAS PLATE I

The design of Karwa-Chouth Worship . Courtesy : Shrimati Manorama Devi Dubey . 1

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair Is held month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

1 GwaIlor Dllislon 1 Morena District 1 AlIIlJab Tabsil

1 Dharamgarh Chailra Sudi 7·9 March/April Durga Puja 2,000 Gram Panchayat 2 Dhirballapura Chaitra Sudi 7·9 March/April Durga Puja 3 3,000/4,000 Gram Panchayat 3 Vehad Chaitra Sudi 7·9 March/April Durga Puja 3 100/150 Gram Panchayat 4 Sihomia Chaitra Sudi 7-9 March/April Darga Puja 3,000/4,000 Gram Panchayat 5 Ambah Jyaistha 10 May/June Darga Puja 2,000 Mahant of the temple 6 Ambah Sravana Sudi 15 July/August Bhujaria N.A. President Municipal Committee 7 Nagora Bhadra 11 August/September Phul Dol 100/150 Gram Panchayat 8 Ambah Magha Sudi 5-15 January/February Jaishankar Mahadeo 10 5,000/6,000 President Municipal Committee

1 Gwalior Division 1 Morena District 2 Morena Tahsil 9 Vasraiyya Chairta Sudi 2·10 March/April Navratri Durga Puja 9 2,0000 Tahsildar 10 Jigni Chaitra Sudi 2·10 March/April Navratri Durga Puja 9 6,000 Gram Panchayat 11 Sarai Chhola Chaitra Sudi 2·10 March/April Navratri Durga Puja 9 10,000 Gram Panchayat 12 Mirghan Chaitra Sudi 2·10 March/April Kedwali Mata Puja 9 10,000 Gram Panchayat 13 Jaraiya Parichha Vaisakha Sudi 15 April/May Poojan 3 1,000 Gram Panchayat 14 Bhadra Sud; 14 August/September Heeraman Baba ki Puja 200 Gram Panchayat 15 Partapur Bhadra Sudi 14 August/September Heeraman Baba ki Puja 1 200 Gram Panchayat 16 Rithora Asvina Sud; 15 September/Ootober Krishna Puja 3 2,000 Gram Panchayat 17 Morena Kartika Sudi 2·10 October/November Nagnath Poojan 10 15,000 Tahsildar 18 Morena Agrahayana·Pausa November/December Exhibition 20 1000 Gram Panchayat 19 Chituoli Phalguna Badi 13 February/March Shivaratri 1 N.A. Gram Panchayat

1 Gwalior Division 1 Morena Distrid 3 Joura Tahsil 20 Chhulawad Chaitra Sudi 7·9 March/April Durga Puja 3 3,000 Gram Panchayat 21 Natera Chaitra Sud; 7·9 March/April Durga Puja 3 4,000 Gram Panchayat 22 Soveni Kartika 11·13 October/November Devta Pooja 3 2,000 Police 23 Milawad Karlika Sudi 14 October/November Samadhi Pooja 1 N.A. Police 24 Joura Phalguna Badi 13 February/March Shivaratri 1 400/500 Gram Panchayat

1 Gwalior Division 1 Morena District 4 Sabalgadh Tabsil 25 Baberara Chailra Sudi 7·9 March/April Devi Puja 3 12,000 Mahant of the temple 26 Khokra Chaitra Sudi 9 March/April Devi Puja 100 Mahant of the temple 27 Nisar Vaisakha Badi 6 April/May Devi Puja 10,000 Mahant of the temple 28 Pahadgarh Sravana Sudi 5 July/August Nagdeo Puja 500 Mahan! of the temple 29 Retuki'pahadgarh Bhadra Sud; 12·15 August/September Heeraman Baba ki Puja 4 8,000 Mahan! of the temple 30 Pabadgarh Kartika Sudi Ij O;lober/November Hanuman Puja 500 Mahant of tbe temple 2 2

s, No, Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor ' attendance Fair (No. o! days)

2 3 4 5 6 7 8

31 Pahadgarh Agrahayana Sudi 5 November/December' Shyamdeo Baba ki Puja " 500 Mahant of the temple 32 Pahadgarh Pha/guna Badi 14 February/March Mahadeo FlIja 500 Mahant of the temple 33 Pachakahara Fhalguna Badi 14 February/March Mahadeo P~ja 800 Police

1 Gwalior Division 1 Morena District 5 Bijeypur Tahsil 34 Palpur Chaitra Sudi 7·9 March/April Durga Puja 3 500 Gram Panchayat 35 Garuwani Chaitra Sudi 7·9 March/April Kichli Mata Puja 3 500 Gram Panchayat 36 Garuwani Chaitra Sudi 7·9 March/April Ghamla Mata Puja 3 500 Gram Panchayat 37 Garuwani Chaitra Sudi 15 March/April Hanuman Puja 4 5,000 Gram Panchayat n Garuwani Bhadra Sudi 15 August/September Balaji Puja 4 5,000 Gram Panchayat 39 Raghunathpura Bhadra Sudi 4 August/September Ganesh Puja 2,000 Mahant of the temple 40 Bhesoi Magha 12 January/February Siddha Baba Puja 7 10,000 Gram Panchayat

1 Gwalior Division 1 Morena District 6 Sbeopur Tahsil

41 Panwara Chaitra Sud; 2·9 March/April Devi Pujil 7 2,000 Gram Panchayat 42 Jaini Kshetrapal Jyaistha Sudi 15 May/Jl1ne Jain Yatra 500 Jain Community 43 Ramgaonri Bhadra Sud; 10 August/September Tejaji Puja 1,000 Local people 44 Baroda Bhadra Sudi 10 August/September Tejaji Puja 1,000 Local people 45 lawadeshwar ,Bhadra Sudi 10 August/September Mahadeo J'uja 1,000 Local people 46 Wadoda Kartika Sudi 15 October/November Puja 500 Police 47 Manpur Kartika Sud; 15 October/November Rameshwari Mela 5 3,000 Police 48 Dhador Agrahyana Badi 3 November/December Gadari ka Mela 1,000 Police 49 Nimoda On sighting of moon December Khwaja Peer Urs 1,000 Local people 50 Nagda Pha/guna Badi 13 February/March Shivaratri , 1,000 Local people . 51 Chandrasagar Pha/guna Badi 13 February/March Shivaratri 1,000 Police 52 Sheopur No certain date HajareshwaT Mahadeo 15 3,000 Police Puja

1 Gwalior Division 2 Bhind District 1 Bhind Tahsil

Chatdhar Chaitra SUdi 2·9 March/April Nay Durga Puja 9 N,A. Local people 2 Pulabali Chaltra Sudi 2·9 March/April Nay Durga 'Puja 9' N.A. Gram Panchayat 3 Kanawar Chaitra Sudi 8 March/April Nav Durga Puja 10 N.A. Gram Panchayat 4 Kachna Khurd Chaitra Sudi 9 March/April Nav Durga' Puja . 3 N.A. Local People 5 Pawai Chaitra Sudi 9 March/April Nav Durga Puja N.A. Local people 6 Dulhagan Bhadra Sudi 4·9 August/September Boureshwar Mela 6 N.A. Local people 7 Barhi Asvina Badi 5·7 September/October Jain Fair 3 N.A. Jain Community 8 Pawai Asvina Sudi 9 September/October Nay Durga Puja 3 N,A, Local people 9 Chatdhar Asvina Sudi 2·9 September/October Nav Durga Puja 9 N.A. Local people 10 Kachna Khurd Asvina Sudi 9 September/October Nav Durga Puja 3 ·N.A. Local 'people' 11 Bhind·NasiYa Kartika Sudi 8·15 October/November Jain Mahabir Fair 8 N.A. Jain Community 12 Harvilap Agrahayana Sudi 14 November/December Barahi Mela 8. N.A. Grant Panchayat 13 Ater Phalguna Badi 14 February/March Cattle Fair 15 N.A. Kendra PanchaYll-t :t

S. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

1 Gwalior Division 2 Bhind District 2 Gobad Tabsil 14 Gohad Chaitra 9 March/April Sitala Mata N.A. Local people 15 Barona Chaitra Sudi 9 March/April Ramnavami N.A. Local people 16 Basora Vaisakha Sudi 9 April/May N.A. Kendra Panchayat

17 Bidkhari Kartika Sudi 2 October/November I N.A. Kendra Panchayat 18 Mau Every third year December/January Jain Fair 2 N.A. Jain Community 19 Gohad February Exhibition 15 N.A. Municipal Commi- ttee

1 Gwalior Division 2 Bhind District 3 Mehgaon Tahsil 20 Amayan Chaitra Sudi 15 March/April Hanumanji Fair 11 N.A. Kendra Panchayat 21 Meghpuna , Chaitra Sudi 15 March/April Jagannathji ka Mela 15 N.A. Mandai Panchayat 22 Baraso Kartika Sudi 2 October/November Jain Fair 7 N.A. Local people 23 Mau Pausa (every 3rd December/January Jain Fair 2 N.A. Jain Community year) 24 Gaurmital December Jal Vihar N.A. Gram Panchayat 25 Tejpura Pha/guna Badi 13 February/March Shivaratri N.A. Gram Panchayat 26 Mehgaon Phalguna Badi 14 February/March Hanumanji ka Mela 15 N.A. Municipal Commi- ttee

1 Gwalior Division 2 Bhlnd District 4 Labar Tahsil 27 Adhiwari Chaitra 10 March/April Mataji N.A. Gram Pan~]Jsaat 28 Amah Rehla Chailra 9 March/April Mataji N.A. Gram Panchayat 29 Amahata Rasel Chailra 10 MarchJApril Mataji ~ N,A. Gram Panchayat 30 Sihoni Chailra 9 March/April Mataji N.A. Gram Panchayat 31 Kamsi Chaitra 2 March/April Bajrang N.A. Gram Panchayat 32 Asami Chaitra Sudi 15 March/April Mataji N.A. Gram Panchayat 33 lndurakhi Chaitra Sudi 1-15 MarchJAprii Karilee Mata 15 N.A. Gram Panchayat 34 Bandhari Balaji Choitra 2 March/April Rang Panchami 7 N.A. Police 35 Lahar Chailra Sudi 2-15 March/ April Nav Durga 13 N.A. Police 36 Kurthar Vaisakha 10 April/May Mataji N.A. Gram Panchayat 37 Rahabali Ubari Vaisakha 2 April/May Mahadeo Fair 15 N.. A. Police 38 Aswar Vaisakha 5 April/May Mataka Mela 15 N.A. Police 39 Akhedeva Vaisakha Badi 9 April/May Mataji Fair 8 N.A. Mahant of the temple 40 Thethari Agrahayana 14 November/December Mataji 1 N.A. Gram Panchayat 41 Devari Agrahayana 15 November/December Bajarang 1 N.A. Gram Panchayat 42 Tuman Agrahayana Sud; 4 November/December Barahi Mela 8 N.A. Police 43 Alampur Magha/Phalguna February 1-15 Fair at Malharo Rao's 15 N.A. Gram Panchayat Tomb

1 Gwalior Division 3 Gwalior District 1 Gird Tahsil 1 Laskar Chaitra Sudi 9 March/April Nav Durga 9 N.A. Police 2 Gwalior Chaitra 11 March/April Padva ka Mela N.A. Police 3 Gwalior Chaitra Sudi 9 March/April Nav Durga I N.A. Police 4 Mahalagaon Chailra Sud; 9 March/April Karodi Mala 9 N.A. Mahant of the temple 4

S. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela ------­ other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

5 Parklamsa Chaitra Sudi 9 March/April Mari Mata 9 N.A. Mahant of the temple 6 Supwali Chaitra Sudi 7-8 March/April Durga Devi 2 N.A. Gram Panchayat 7 Gwalior Jyaislha Sudi 15 May/June Baba Kapoor ka Mela 2 N.A. Police 8 Malipura Jyaistha 11 May/June Mahadev ka Mela at N.A. Police Deokhoh 9 Gwalior Asadha Sudl 15 June/July Kripanath ka Mela N.A. Police 10 Kullaiya AsOOha June/July Jagnnathji ka Mela 2 N.A. Police 11 Laskar Sravano. Sudi 15 July/August Rakhsha Bandhan 1 N.A. Police 12 Laskar Sravana July/August Sravana Jhoola 30 N.A. Police 13 Laskar Sravana July/August Devi ka Mela 30 N.A. Police 14 Adepura Every monday in July/August Mahadev ka Mela at 45 N.A. Police Sravana Gopeshwar temple 15 Panibar Bahai Bhadra Badi July/August Bhujaria 1 N.A. Patel of the village 16 Laskar Bhadra Sudi 4 August/September Ganesh 2 N.A. Police 17 Laskar Bhadra Sudi 4 August/September Ganesh N.A. Police 18 Laskar Bhadra Badi 1 August/September Bhujaria S.arawani N.A. Police 19 Laskar Bhadra Sud; 14 August/September Ganesh Puja N.A. Police 20 Laskar Bhadra August/September Morchhat N.A. Police 21 Laskar Bhadra Sudi 4-10 August/September Ganesh 10 N.A. Police 22 Gwalior Bhadra BOOi August/September Bhujaria ka Mela N.A. Police 23 Gwalior Bhadra August/September Chakri ka Mela N.A. Police 24 Gwalior BhOOra Badi 9 August/September Jhad Peer ka Mela N.A. Police 25 Waradari Bhadra August/September Hanuman Mela N.A. Mahan! of the temple 26 Bandholi Bhadra Badi 14 August/September Shankarji ka Mela 2 N.A. Gram Panchayat 27 Tareganj Bhadra August/September Nag Panchami N.A. Police 28 Sajena Bhadra BOOi 14 August/September Shankarji ka Mela N.A. Police 29 Panihar Bahai Bhadra Sudi 11 August/September Phool Dol N.A. Patel of the Village 30 Laskar Asvina Sudi 10 September/October Dasahra 2 N.A. Police 31 Laskar Asvina Sudi 9 September/October Nav Durga 9 N.A. Police 32 Laskar Asvina September/October Heera Bhumia ka Mela N.A. Police 33 Gwalior Asvina Badi 2 September/Octo ber Jain Ratha Yatra N.A. Police 34 Gwalior Asvina Badi 30 September/October Jain Fair N.A. Police 35 Gwalior Asvina Sadl 9 September/October Bhelsawali Mata 1 N.A. Police 36 Laskar Kartika Badi 30 October/November Diwali 3 N.A. Police 37 Gwalior Kartika October/November Urs·Khwaja Kanun 5 N.A. Police 38 Murar Pausha/Magha January Exhibition 30 N.A. Municipal Com. mittee 39 Laskar Pha/guna Sudl 15 February/March HoJj N.A. Police 40 Gwalior Pha/guna Badi 13 February/March Shivaratri N.A. Police 41 Gwalior Chbigga Saheb ka Mela N.A. Police 42 Gwalior Moharrum 4 N.A. Police 43 Panihar Bahai Moharrum 2 N.A. Police 44 GwaJior Rajjab 22-25 Tansen ka Urs 3 N.A. Police

1 Gwalior Division 3 GwaUor District 2 Pichhore Tahsil 45 Chaitra Sudl 6 March/April Mata ka Mda N.A. Local people 46 1yayal Chailra March/April Hanumanji ka Mela N.A. Local people 5 s. No. Name of the Time when Mela is held j:,ocal Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 4 5 6 7 8

47 Simiriya Chaitra March/April Hanumanji ka Mela N.A. Local people 48 Sekhara Megtaus Chaitra Sudi 15 March/April Hanumanji ka Mela N.A. Local people 49 Saharai Chailra Sudi 9 March/April Mata ka Mela N.A. Local people 50 Gendol Chaitra Sudi 9 March/April Mata ka Mela N.A. Local people 51 Lidhofa Chaitra Badi 8 MarCh/April Mata ka Mela N.A. Local people 52 . Nihona Chaitra Sudi 7 March/April Khaj Barai ka Mela N.A. Local people 53 Jangle Salate Chaitra Sudi 8 March/ April Sitala Mata ka Mela N.A. Local people 54 Kakartha Chaitra Sudi 9 March/April Mata ka Mela N.A. Local people 55 Prempur Chaitra Sudi 10 March/April Kali Mata ka Mela N.A. Local people 56 Kuddula Chaitra Sudi 11 March/April Nayaratri N.A. Local people 57 Alri Chaitra Sudi 11 March/April Chichwai Mata ka Mela N.A. Local people 58 Jaurrasi Chaitra Sudi 12 Marchi April Mela Bindwasni N.A. Local people 59 Gilawa Chaitra Sudi 15 Marchi April Kali Mata ka Mela 1 N.A. Local people 60 Sankhalli Chairra Sudi 3 March/April Mata ka Mela 2 N.A. Police 61 Faudali Chaitra Sudi 3 March/April Mata ka Mela 2 N.A. Police 62 Karpawari Chaitra Sudi 3 March/April Mata ka Mela 2 N.A. Police 63 Chitoli Chaitra Sudi 3 March/April Mata ka Mela 2 N.A. Police 64 Wajna Chaitra Sudi March/April Mala ka Mela 2 N.A. Police 65 Chandpur Vaisakha Badi April/May Hanumanji ka Mela N.A. Local people 66 Kalyani Vaisakha Badi 10 April/May Mata Bijasen ka Mela N.A. Local people 67 Barua Vaisakha 7 April/May Mata ka Mela N.A. Gram Panchayat 68 Jaunpura Vaisakha 5 April/May Silala Mata ka Mela N.A. Gram P'\!Ichayat 69 Bhadrauli Vaisakha 2 AprilJMay Mata ka Mela N.A. Gram Panchayat 70 Sindhori Vaisakha 2 April/May Mata ka Mela N.A. Gram Panchayat 71 Jayahar Vaisakha 13 April/May Jati Mata ka Mela N.A. Gram Panchayal 72 Bhonderi Bhadra Sudi 14 August/September Heera Bhumiya ka Mela 2 N.A. Gram Panchayat 73 Bahadurpur Bhadra Sudi 14 August/September Heera Bhumiya ka Mela I N.A. Gram Panchayat 74 Jayahar Bhadra Sudi 4 August/September Kunjro ka Mela 1 N.A. Gram Panchayat 75 Damgudina Bhadra 14 August/September Mata ka Mela 1 N.A. Gram Panchayat 76 Pawaya Karlika OctoberJNovember Ghumeshwar Mahadev 30 N.A. Police ka Mela 77 Takanpur Phalguna Badi 13 February/March ShiYaratri 1 N.A. Local people 78 Bhiwankhar Phalguna Badi 13 February/March Shivaratri 3 N.A. Police 79 Gudina February Guruta Saheb ka Urs Gram Panchayat

1 Gwalior Division 3 Gwalior District 3 Bhander Tahsil 80 Bhitari Chaitra Sudi 9 March/April Ramnavami 7 N.A. Gram Panchayat 81 Rarngarh Vaisakha Badi 9-10 AprilJMay Nay Durga 2 N.A. Mahant of the temple 82 Kadura Bhadra Sudi 9 August/September Peer ka Mela 7 N.A. Gram Panchayat 83 Salon Bhadra Badi 30 AugustJSeptember Salon Fair 7 N.A. Gram Panchayat 84 Barana Bhadra Sudi 9 August/September Peer ka Mela 1 N.A. Local people 85 Bhander Phalguna Badi 30 February/March Ramlila Fair 15 NA Municipal Com- mittee

1 Gwalior Division 4 Dalia District 1 Seoodha Tahsil 1 Chhena Chaitra March/April Chhena Fair 8 200 Gram Panchayat 2 Sengowal Chaitra March/April Sengowal Fair 50 Gram Panchayat 6 s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 4 5 6 7 8

3 Chailra March/April Sitala. Fair 15 1,000 Gram Panchayat 4 Old Asadha 11 JunejJuly Baradwari Fair 200 Gram Panchayat 5 Seondha Karlika Sudi 15 October/November Sankowan Fair 15 500 Gram Panchayat 6 Nehla Agrahayana Sudi 14 November/December Nehla Fair 1 500 Gram Panchayat 7 Shala Pausa December/January Shala Fair 50 Gram Panchayat Pahra Pau;'a Decemher/January Pahra Fair 50 Gram Panchayat

I" Gwalior Division 4 2 Datia Tahsil 9 Vnao Chaitra Badi MarchjApril Rang Panchmi 5,000 Committee Balaji Temple 10 Vnao Chaitra Sudi 9 March/April Ram Navami 1 100 Gram Panchayat 11 Basai Chaitra 10 March/April Hardaul 1 2,000 Gram Panchayat 12 Unao Balaji Magha January/February Sankrant Fair 5,00 Committee Balaji Temple 13 Vnao Magha Sudi January /February Basant Panchmi 5,000 Committee Balai Temple 14 Basai Magha January/February Sankrant 4 8,000 Gram Panchayat 15 Datia January Govind Fair 15 2,000 Municiapl Com- mittee 16 Sonagir Phaguna Sudi 15 February/March Holi 5 10,000 Gram Panchayat

1 Gwalior Division 5 1 Pohri Tahsil Bhatnawar Chaitra Sudi 8 March/April Nav Durga 1,500 Gram Panchayat 2 Pohri Chaitra Sudi 9 March/April Ram Navmi 1 2,000 Gram Panchayat 3 Macha Chaitra Sudi 10 March/April Nav Durga 2 2,000 Gram Panchayat 4 Dulhera Phalguna 6 February/March SidhiLMata N.A. Gram Panchayat 5 Bhadera 7 th day of each month Bhadera Mata ki Jatra 2,000 Gram. Panchayat 1 Gwalior Division 5 Shivpuri District 2 Shivpuri Tahsil 6 Balarpur Chaitra Sudi 7 March/April Nav Durga 5,000 Gram Panchayat 7 Shivpuri Chaitra Sudi 9 March/April Nav Durga 5,000 MuniCipal Committee 8 Old Shivpuri Chaitra Sudi 10 March/April Nav Durga 5,000 MuniCipal Committee 9 Bharkha Magha Sud; 15 January/February Mela Bharkha 15 5,000 Gram Panchayat 10 Shivpuri Phalguna Badi February/March Shivratri 20 5,000 Municipal Committee

1 Gwalior Division 5 Shivpuri District 3 Tahsil 11 Chaitra Sudi 5 March/April 5 6,000 Gram Panchayat 12 Samari Chaitra Sud; 9 March/April Nav Durga 1 2,000 Local people 13 Khudaoli Chailra Sud; 15 March/ April Shree Mahabir ka Mela 2 2,000 Gram Panchayat 14 Magroni Vaisakha Sud; April/May Akha Tij 3 4,000 Gram Panchayat IS Bhimpur Jyaistha Sudi 10 May/June Tapkeshwar Mahadev 3 3,000 Gram Pancbayat 16 Dinara Sravana Sudi 15 July/Augusi Rakbsha Bandhan 5 3,000 Gram Pancbayat 17 Sindh River Bridge Bhadra Sudi 15 August/September Jain Mela 2,000 Jain Community 18 Haraua Paqsa Sudi 14-15 December/January Sankrant 2 2,000 Gram Panchayat 19 Hatera Pausa Sudi 14-15 December/January Sankrant 2 2,000 Gram Panhayat 20 Nikora Pausa Sudi 14- December/January Sankrant 2,000 Local people. 7, s. No. Name.of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month EngliSh month the Mela Mela or attendance Fair (No. o! days)

2 3 4 5 6 7 8

1 Gwalior Dillsion S ShlvplD'i District 4 Tahsil 21 Kolaras Clzaitra Sud; 1 March/April Nav Durga 9 3,000 Gram Panchayat 22 Singrai, Clzaitra Sudi 7 March/April Deviji 2 2,500 Gram Panchayat 23 Kharai Chaitra Sudi 10 March/April Deviji 2 8,000 Gram Panchayat 24 Tilankala Chaitnt'Sudi 11 March/April Bisbhuji Mata 2 2,000 Gram Panchayat 25 Tendua Vaisaklra Badi 9 April/May Kali ka Mela 2 6,000 Gram Panchayat 26 Behata Vaisakha Sudi 3 April/May Gan-gaur ka Mela 2 4,000 Gram Panchayat 27 Budhirai Vaisakha Sudi 7 April/May Bhairaoji ka Mela 5 6,000 Gram Panchayat 28 Sanwara Bhadra 2 August/September Peer Budhan ka Mela 1 500 Local people 29 Keldat Pausil Badi 14 December/January Sankranti 1 4,000 Gram Panchayat

1 Gwalior Division S Sbivpuri District S Pichborc Tahsil 30 Manpura Chaitra Sudi 1 March/April Nav Durga 8 2,000 Gram Panchayat 31 Chanauli Chaitra Sudi 13 March/April Harsidhi Mata 1 1,000 Gram Panchayat 32 Khod Chaitra Sudi 15 March/April Devi Sagar Mela 1,000 Gram Panchayat 33 Bhonti Vaisaklza Sudi 3·11 AprilJMay Akha Tij 9 500 Gram Panchayat 34 Pichhore Srayana Sudi 11-15 July/August Gopalji ka Mela 5 4,000 Gram Panchayat 35 Bamore Sravana Badi 13 July/August Raksha Bandhan 4 2,000 Gram Panchayat 36 Hirapura Bhadra Badi 8 August/September Janmashtami 1 500 Gram Panchayat 37 Girawani Pausa Sudi 14 December/January Sankrant 500 Gram Panchayat 38 Banpur Pausa Sudi 14 December/January Sankrant 1 1,000 Gram Panchayat 39 Kararkheda Magha Badi 2 January/February Kamaleshwar Mela 4 1,500 Gram Panchayat 40 Dhala Magha Sudi 5·10 January/February Basan! panchmi 6 500 Gram- Panchayat 41 Bhitargaon Phalguna Badi 14 February/March Shivaratri 1 1,000 Gram Panchayat 42 Khod Phalguna Badi 14 February/March Dhar Mahadev ka Mela 8 2,000 Gram Panchayat

1 Gil' .tlior Division 6 Guoa District 1 GUDa Tahsil Bajarangarh Chaitra Sudi 9 March/April Bisbhuji Mala 9 2,000 Gram Panchayat 2 Hanuman Tekri Baisakha Sudi 15 April/May Hanuman Jayanti 5,000 Mahabir Mandai, Guna 3 Kedarnath Phalguna Badi 14 February/March Shivaratri 2,000 Police 4 Guna January Jai Hind Mela 15 15,000 MUllicipal Committee

Gwalior Division 6 Guoa District 2 Ashokoagar Tahsil S Shadora April Shad ora Fair 15 6,000 Gram Panchayat 6 Kadawaya April Kadawaya Mata Fair 18 1,500 Gram Panchayat 7 May Isagarh Mela 15 3,000 Gram Panchayat

Gwalior Division 6 Guna District 3 Tabsil 8 April Jageshwari Mata ka Mela 15 2,000 Municipal Committee 9 Seharai May Seharai Mela 15 150 Gram Panchayal 10 Bhoraghat Pausa/Magka January Sankrant 5,000 Gram Panchayal (River Betwa) 11 Rajghat Pausa/Magha January Sankrant 4,000 Gram Panchayat (River Betwa) 12 Bharka Pausa/Magha January Sankrant 7,000 Gram Panchayat 13 Karila Hill Phalguna Sudi 5 February/March Karila Mela 3 5,000 Gram Panchayat I

S. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 4 5 6 1 8

1 Gwalior Division 6 Guna District 4 Ragbogarh TabsD 14 Maksudangarh Chaitra MarchJAprii Maksudaogarh Mela 7 2,000 Gram Panchayat 15 Jamner Phalguna FebruaryJMarch Jamner Mela IS 4,000 Gram Panchayal

1 Glfalior Division 6 Guna Distriel 5 Chachaura Tahsil 16 Chachaura Agrahayana November/December Chachaura Mela 15 1,000 Municipal Committee 17 Binaganj Pausa December/January Binaganj Mela 15 N.A. Municipal Committee 18 February Kumbhraj Mela 15 20,000 Kendra Panchayat 9 s. No. Name of the Time when Mela is held l-ocal Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

2 Rewa Division 7 1 Niwari Tahsil

1 Madia Chaitra March/April Nav Durga 20 4,000 Gram Panchayat 2 Orchha Sravq.na Sum 3 July/August Sravana Tij 3 25,000 Tahsildar and Manager of the Temple 3 Orchha Agrahyana Sudi 5 November/December Vivah Panchmi 3 25,000 Tahsildar and Manager of the Temple 4 Tarichar Kalan Magha Badi 13 January/February Shankarji ka Mela 1 2,000 Tahsildar and Manager of the Temple

1 Rewa Division 7 Tlkamgarb District 2 Jatara Tabsil

Ghura Chaitra March/April Nav Durga 5,000 Gram Panchayat 6 Hirapur Chaitra March/April Dhup Dehi Pair IS 20,000 Gram Panchayat 7 Patera Chaitra Sudi 7-11 March/April Ramnavmi S 1,000 Gram Panchayat 8 Vrikhabhanpura Chaitra March/April Hanuman Fair 8 500 Gram Panchayat 9 Banarsi Chaitra March/April Nav Ourga 8 300 Gram Panchayat 10 Bamhori Bhadra August/September Abda Saheb Fair 4,000 Gram Panchayat 11 Bank of River Ur Pausa December/January Khichadi Fair 1 3,000 Gram Panchayat 12 Punon Pausa/Magha January/February Shree Bhuwaneshwar 8 500 Gram Pancbayat Mahadev Fair 13 Lidhora Pausa/Magha January/February Bade Mabadev ka Mela 15 1,000 Gram Panchayat 14 Tanga Pausa/Magha January/February Shankarji Fair 1 6,000 Gram Panchayat 15 Mauwara Pausa/Magha January/February Shankarji Fair 400 Gram Panchayat 16 Deb Magha Sudi S January/February Basant Panchmi 7 2,000 Gram Pancbayat 17 Baragha! Pausa/Magha January/February Makar Sankrant 3 5,000 Gram Panchayat 18 Bandba Pausa/Magha January/February Fair 500 Gram Panchayat

1 Rewa Division 7 Tikamgarb District 3 Tikamgarh Tahsil

19 Baldeogarh Chaitra Sudi 9 March/April Vindyavasini Fair 7 10,000 Gram Pancbayat 20 Bori ke Hanuman Asadha 11 June/July Asadhi Ekadashi 5,000 Gram Panchayat (3 miles from Tikamgarb) 21 Tikamgarh Fort Asadha Badi 14 June/July Hanuman Fair 8,000 Pujari of the temple 'Z2 Tikamgarh Asadha Sud; 10 June/July Dhurkot 1,000 Pujari of the temple 23 Kundeshwar Kartika Sudi 11 October/November Karliki Ekadashi 10 20,000 Gram Panchayat 24 Papora Kartika Sud; 15 October/November Jain Fair 2 10,000 lain Community 25 Dbar AgrahayfJlUl November jDecember Shree Pahar Digamber 3 5,000 Jain Community Fair 26 Durgwan Pausa/Magha January Sankrant 400 Villagers 27 Arora Pausa/Magha January Sankrant 800 Villagers 28 Kundeshwar Pausa/Magha January Sankrant 50,000 Gram Panchayal 29 Kundesbwar Magha Sud; 5 January/February Basant Panchmi 10,000 Gram Panchayat 10

s. No. Name of the Time when Mela is held Local Religious Or Duration Average Who manages the. place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. o! days)

2 3 4 5 6 7 8

2 Rewa Division 8 ~tarpur District Laundi Tabsil Chandla Bhadra Sudi 13 August/September Jal Vihar 3 2,000 Gram Panchayat 2 Madhopur Agrahayana Badi 30 November/December Mahabir Mela 3 200 Gram Panchayat 3 Laundi Agrahayana November/December Jal Vihar 7 5,000 Gram Panchayat 4 Chandla Pausa/Magha January Sankrant 3,000 Gram Panchayat 5 Chandla Magha Sudi 5 January /February Basant Utsava 15 4,oooj5,000 Gram Panchayat 6 Patha Magha Sudi 5 January/February Basant Panchmi 2 2,500 Gram Panchayat

2 Rewa Division 8 2 Chhatarpur Tahsil 7 Chhatarpur Asvina Sud; 10 SeptemberjOctober Jal Vihar 30 10,000 Police Rampura Pausa/Magha January Sankrant 500 Local people 9 Basari Pausa/Magha January Sankrant 400 Gram Panchayat 10 Dhora Pausa/Magha January Sankrant 300 Gram Panchayat 11 Rampur PausajMagha January Sankrant 500 Local people 12 SaJaiya Pausa/Magha January Sankrant 200 Local people 13 Pepra Pausa/Magha January Sankrant 400 Local people 14 Khajuraho Pha/guna Badi 13 February/March Shivratri 30,000 Police 15 Sarsed Pha/guna Badi 13 FebruaryJMarch Shivratri 5,000/7,000 Gram Panchayat 16 Nawgaon January Nawgaon Fair 7 2,000 Nawgaon Mela Committee

2 Rewa Division 8 Chbatarpur District :\ Bijawar Tahsil 17 Ramtoriya Vaisakha April/May Nav Durga 200 Gram Panchayat 18 Bijawar Agrahayana Badi 5 November/December Mela Janki Niwas 15 5,000 Police 19 Bhopro Agrahayana Sud~ 5 November/December Kadam ka Bhopra 500 Gram Panchayat 20 Kutora Pausa/Magha January Sankrant 1 2,000 Gram Panchayat 21 Bhirukund Pausa/Magha January Sankrant 3/5 15,000/20,000 Tahsildar 22 Dhasan, border of Pausa/Magha January Siddhaghat Meia 1 200 Tikamgarh-Chhatarpur 23 Bhagwan Magha Sudi 5 January/February , Basant Panchmi 1,000 Gram Panchayat 24 Bodagaon Magha Sudi 5 January/February Shree Jatashankar Fair 600 Fair Committee 25 Bodagaon Phalguna Badi 13 February/March Shivratri 500 Fair Committee 26 Serota Phalguna Bad; 13 February/March Shivratri 300 Fair Committee 27 Semariya Pha/guna Bad; 13 February/March Shivratri 1,200 Fair Committee

2 Rewa Division 9 Panna District 1 Ajaigarh Tahsil Ajaigarh Sravana Sudi 15 July/August Sravana Poornima 1 2,000 2 Ajaigarh Pausa/Magha January Sankrant 1 5,000 3 Ajaigarh Pha/guna Badi 13 February/March Shivratri 1 5,000 4 Ajaigarh Moharrum 4 1,000

2 Rewa Division 9 Panna Distri.ct 2 Panna Talisil 5 Kuyatal Chaitra Sudi 9 March/April Ramnavmi 7 4,000 Gram Panchayat 6 Nayagaon Chaitra Sudi 9 March/April Ramnavmi 1,000 Gram Panchayat 7 Dharampur Chaitra Sudi 9 MarCh/April Ramnavmi 2,000 Gram Panchayat 8 Nayagaon Asvina Sudi 9 SeptemberjOctober Nav Durga 1,000 Gram Panchayat 9 Dharampur Asvina Sudi 9 SeptemberJOctober Nav Durga 2,000 Gram Panchayat 11

S. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month tile Mela Melaor attendance Fair (No. a! days)

2 3 4 5 6 7 8

10 Sbahnagar Agrahayana Sudi 3 November/December Chandi Devi 4,000 Gram Panchayat 11 Chirmila Agrahayana Sudi 6 November/December Chandi Devi 4,000 Gram Panchayat 12 Shimala Agrahayana Sudi 8 November/December Cbandi Devi 4,000 Gram Panchayat 13 Amghat Pausa/Magha January Sankrant 5,000 Gram Panchayat 14 Pausa/Magha January Sankrant 5,000 Gram Panchayat 15 Bishani Pausa/Magha January Sankrant 3,000 Gram Panchayat 16 Nanchand Pausa/Magha January Sankrant 7 5,000 Gram Panchayat 17 Adharar Pausa/Magha January Sankrant 1 3,000 Gram Panchayat 18 Fulwari Pausa/Magha January Sankrant 1,000 Gram Panchayat 19 Bhuneshwar Pausa/Magha January Sankrant 2,000 Gram Panchayat 20 Manor pausa/Magha January Sankrant 200 Gram Panchayat 21 Amha Magh Sudi 5 January/February Basant Panchmi 7 4,000 Gram Panchayat 22 Tiduwahar Magha Sudi January/February Basant Panchmi 2 2,000 Gram Panchayat 23 Gunour Phalguna Badi 13 February /March Shivratri 5,000 Gram Panchayat 24 Nayagaon Pha/gulla .Badi 13 February/March Shivratri 1,000 Gram Panchayat 25 Panna February Baldeoji Fair 1'1' 10,000 Municipal Committee 26 Kareji Sita Navmi 7 1,000 Gram Panchayat 27 Bhuneshwar March Idul Filur 1,000 28 Janakpur July Rath Yalra 7 10,000 Municipal Committee

2. Rewa Division 9 Panna District 3 Pllwai Tahsil "', 29 Kangati Baghora Cnailra Sudi 9 March/April Ramnavmi 2 3,000 Gram Panchayat 30 Amgat pausa/Magha January Sankrant NA Gram Panchayat 31 Singhora Pausa/Magha January Sankrant 7 500 Gram Panchayal 32 Amanganj January/February Amanganj Fair 15 5,000 Gram Panchayat 33 Balgha Magha Sudi 5 January/February Basan! Panchmi 3 1,000 His Highness Panna 34 Nachane Magha Sudi 5 January jFebtuary Choumukh Nalh Meta 3,000 Gram Panchayal 35 Sakkara Magha Sudi 5 January/February Basanl Panchmi 3 3,000 Gram Panchayal 36 Chandi Magha Sudi 5 January/February Basant Panchmi 3 1,000 Gram Panchayat 37 Belha Phalguna Badi 13 February iMarch Shivratri 1,500 Gram Panchayat

2 Rewa Division 10 Satlla District RaghurajDllglU' Tahsil Satna River Pausa/ Magha January Sankranl 1 10,000 Municipal Committee 2 Sarbhanga PausajMagha January Sankrant 3 2,500 Mahant of the temple 3 Magha Sud; 5 January/February Basant Panchmi 3 4,000 Gram Panchayat

2 Re"a Division 10 2 Tahsil 4 Baruandha Chaitra Sudi 9 March/April Ramnavmi 8 15,000 Gram Panchayat 5 Nayagaon Chaitra Sudi 9 March/April Ramnavmi 8 1,50,000 Gram Panchayat 6 Nayagaon Agrahayana November JDecember Deep Dhoon 4 1,5,0000 Gram Panchayat 7 Unchehra Agrahayana November/December Natya Baba 3 2,000 Gram Panchayat 8 Nagod Magha Sudi 5 January/February Basant Panchmi 6,000 Gram Panchayat I 9 Rampur Magha Sud; 5 January/February Basant Panchmi 2,000 Gram Panchayat 12

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 5 6 7 8

10 Rajla Magha January/February Rajla Fair 5 1,500 Gram Panchayat 11 Nakela Magha January/February Shankarji ka Mela 9 12,000 Gram Panchayat 12 Unchehra Magha January/February Garda 3 1,100 Gram Panchayat 13 Chitrakoot Magha January/February Ram Mela 1 20,000 Gram Panchayat 14 Nagod Phalguna Badi 13 February/March Shivratri 3 5,000 Gram Panchayat 15 Amu)ei Phalguna Bad; 13 February/March Shivratri 1 1,500 Gram Panchayat 16 Patranda Phalguna Badi 13 February/March Shivratri' 1 1,200 Gram Panchayat 17 Singpur Phalguna Badi 13 February/March Shivratri 1,50,000 Gram Panchayat 18 Pindra Phalguna Badi 13 February/March Shivratri 6 15,000 Gram Panchayat 19 Unchehra Phalguna February/March Sidhanath 3 1,500 Gram Panchayat 20 Birjee Phalguna February/March Shivratri 3 1,200 Gram Panchayat 21 Khera Tuesday of each month Hanumanji 100 Gram Panchayat 22 Unchehra Nagya Fakir 3 2,000 Gram Panchayat

2 Rewa Division 10 Satna District 3 Tahsil 23 Bachhera Chailra Sudi 9 March/April Ramnavmi 7 7,000 Gram Panchayat 24 Rmar Pausa/Magha January Sankrant 3 10,000 Nyaya Panchayat 25 Garahrah PausalMagha January Sankrant 2 6,000 Mahant of the temple 26 Gidhela Pahar Magha Sudi 5 January/February Basant Panchmi 11,000 Mahant of the temple 27 Barah lIma Magha Sudi 5 January/February Basant Panchmi 3 4,000 Gram Panchayat

2 Rew.l Division 10 Satna District 4 Malhar Tahsil 28 Chaitra Sud; 9 March/April Ramnavmi 20 10,000 Municipal Committee 29 Shobhaganj Agrahayana November/December Cbandi 7 500 Gram Panchayat 30 Lakhanawa Pausa/Magha January Sankrant 1,000 Municipal Committee 31 Kariyagaon Magha Sud; 5 January/February Basan! Panchmi 1 1,000 Villagers 32 Jukehi Magha Sudi 5 January/February Basan! Panchmi 7 1,500 Gram Panchayat 33 Ghunwara Magha January/February Bihariji Fair 4 1,000 Gram Panchaya! 34 Khema Phalguna Bad; 13 February/March Shivratri 1 150 Villagers 35 Kanchagaon Phalguna Badi 13 February/March Shivratri 1 1,000 Villagers 36 Maihar Phalguna Badi 13 February/March Shivratri 1 10,000 Municipal Committee

2 Rewa Division 11 Rewa District 1 Teontbar Tahsil Itma Cha;tra Sud; 9 March/April Jagannath Swami 300 Gram Panchayat 2 Chaitra Sudi 9 March/April Jagannath Swami 300 Gram Pancbayat 3 Virpur Chaitra Sud; 9 March/April Chaturbbuj Swami 500 Gram Pancbayat 4 Shivpur ]yaistka Sudi 13 May/June Shankarji 6 4,500 Gram Panchayat 5 Rehdaha October Hanumanji 1,000 Gram Panchayat 6 Jatri Agrahayana Sudi 8 November/December Deviji 1 500 Gram Panchayat 7 Tedhnath Pausa Bad; 13 December/January Shankarji 1 3,000 Gram Panchayat 8 Sohagi Pausa Badi 13 December/January Shankarji 10,000 Gram Panchayat 9 Shivpur Pausa December/January Shankarji 7 4,500 Gram Panchayat 10 Sonauri Eevery month Shankarji 2 1,500 Gram Panchayat 11 Eevery Tuesday Hanumanji 1,500 Gram Panchayat 13

S. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of thia total the Fair or fair is held Hindi month English month the Mela Mela attendance Fair ( o. of days)

2 3 4 5 6 7 8

2 Rewa DivisioD 11 Rewa District 2 Sirmour Tahsil

12 Magh4 Sudi 5 January/February Basant Panchmi 4 3,000 Tahsildar 13 Sirmour Magha,Sudi 5 January/February Basant Panchmi 2,000 Gram Panchilyat

2 Rewa Division 11 Rewa District 3 Tahsil

14 Chaitra March/April Urs 1,000 Local people 15 Baraw Vaisakha' 4 April/May Ganesh 15 4,000 Gram Panchayat 16 Deo Talab Asadha 13 June/July Somnath Shankarji 15 30,000 Gram Panchayat 17 Naigarhi Asadha June/July Ashtabhuji Devi ka Mela 1 1,000 Local people 18 Naun Bhadra 3 August/September Tija 2 500 Local people 19 Deo Talab Bh4dra 3 August/September Tija 30,000 Gram Panchayat 20 Dubia Bh4dra 8 August/September Janmashtmi 700 Gram Panchllyat 21 Deo Talab Kartika 13 October/November Shankarji 15 30,000 Gram Panchayat 22 Hata Pausa/Magh4 January Sankrant 3 10,000 Local people 23 Hanumana Magha Sudi 5 January/February Basant Panchmi 1,000 Local people 24 Deo Talab Magha Sudi 5 January/February Basant Panchmi 30,000 Gram Panchayat 25 Dubhai Pausa/Magha January Sankrant 500 Local people 26 Teliya Magh4 Sud; 5 January/February Basant Panchmi 800 Gram Panchayal 27 Bahuti fall Pausa/Magha January Sankrant 2,000 Gram Panchayat 28 Deo Talao Phalguna Badi 13 February/March Somnath Shankarji 3 30,000 Gram Panchayat 29 Shivpur Phalguna Balli 13 February /March Shivratri 7 500 Gram Pallthayat 30 Sura Every Monday Hanumanji 500 Local people

2 Rewa Division 11 Rewa District 4 Huzur Tahsil

31 Tikar Chaitra Sudi 9 March/April Ramnavmi 7 10,000 Villagers 32 Baijnath Chaitra Sud; 9 March/April Navratri 2 1,000 Gram Panchayat 33 Rewa (Rani Talab) Chaitra Sudi 9 March/April Ramnavrni 6 2,000 Municipal Committee 34 Rewa (Rani Talab) Asvina Sudi 5 September/October Dasahra 6 1,000/1,500 Municipal Committee 35 Barehi Pausa Sudi 15 December/January Khatkhara Fair 1 3,000 Gram Panchayat 36 Raipur Pausa/Magha January Sankrant 1 2,000 Gram Panchayat t 37 Govindgarh Pausa/Magha January Sankrant 2 5,000 Gram Panchayat 38 Jhiriya Rewa Pausa/Magha January Sankrant 5,000 Municipal Committee 39 Magha Sudi January/February Basant Panchmi 8,000 Gram Panchayat 40 Fort Rewa Magha Sudi 5 January/February Basant Panchmi 2,000 His Highness Rewa 41 Fort Rewa Phalguna Badi 13 February/March Shivratri 2,000 Bis Bigness Rewa 42 Gurh Pha/guna Badi 13 February/March Shivratri 1 8,000 Gram Panchayat 43 Khajuha Phalguna Badi 13 February/March Shivratri 3 5,000 Gram Panchayat

2 Rewa Division 12 Shahdol District Beohari Tahsil

Godawal Magha January !February Godawal Mela 5,000 Gram Panchayat 2 Narwar Pha/guna Badi 13 February/March Shivratri 4 2,000 Gram Panchayat 14

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi.nth English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

2 Rewa Division 12 Sbabdol District 2 Bandbogarh Tahsil

3 Iwalamukhi Chaitra Sudi 9 Match/April Rarimavmi 1,000 Gram Panchayat 4 Kamia Pausa/Magha January Sankrant 2 500 Gram Panchayat 5 Ihilmili Magha Sudi January/February Basant Panchmi 500 Gram Panchayat 6 Suraswahi Chandia Phalguna Badi 13 February/March Shivratri 1,000 Gram Panchayat

2 Rewa Division 12 Shahdol District 3 Sohagpnr Tahsil 7 Kalyanpur Chaitra March/April Mahllbir Jayanti 4 500 Mahant of the temple 8 Sohagpur Deo Vaisakhci April/Mary 200 Shahan Shah Baba Talab 9 Sohagpur Pausa/Magha January Sankrant 5,000 Police 10 Nagdaha Magha January/February Nagdaha Fair 1,000 Gram Panchayat 2 Rewa Division 12 Shahdol District 4 Pnshparajgarh Tahsil 11 Bhimkundi Magha Sudi 5 January/February Basant Panchmi 1 500 12 Amarkantak Phalguna Badi 13 February /March Shivratri 3 15,000/20,000 Township Develop· ment Boatd, Amarkantak

2 Rewa Division 13 1 Gopadbanas Tahsil

Laua Chaitra Sudi 9 March/April Ramnavmi 15 300 Gram Panchayat 2 Batauli Chaitra Sudi 9 March/April Ramnavmi 5,000 Gram Panchayat 3 Kamarji Pausa/Magha January Sankrant 9 200 Gram Panchayat 4 Kharbara Pausa/Magha January Sankrant 15 200 Gram Panchayat 5 Bhawaisen Pausa/Magha January Sankrant 9 8,000 Gram Panchayat, Shikarganj 6 Tikarl Pausa/Magha January Sankrant 15 2,000 Gram Panchayat 7 Rajghat Pausa/Magha January Sankrant 7 100 GraI)1 Panchayat (Mahan River) 8 Vijayghat Pausa/Magha January Sankrant 2 3,000 Gram Pancl\ayat 9 Bhelki Pausa/Magha January Sankrant 2 6,000 Gram Panchayat, Panewat 10 Sidhi Magha Sudi January/February Basan! Panchmi 4,000 Municipal Committee 11 Badhaura Magha Sudi 5 January/February Basan! Panchmi 5 3,000 Gram Panchayat 12 Badhaura Phalguna Badi 13 February/March Shivratri 5 4,000 Gram Panchayat 13 Mahuar Phalguna Badi 13 February/March Shivratri 15 500 Gram Panchayat 14 Baghwar Pha/guna Badi 13 February/March Shivratri 8 5,000 Gram Panchayat

2 Rewa Division 13 Sidbi District 2 Tahsil

15 Ghoghara Chaitra Sud; 9 March/April Ramnavmi 15 500 Gram Panchayat 16 Laua Chaitra Sud; 9 March/April Ramnavmi IS 300 Gram Panchayat 17 Kharbada Pausa/Magha January Sankrant 15 500 Gram Panchayat 18 Bardi Pausa/Magha January Sankrant 10 1,000 Gram Panchayat 19 Bardi (Police Pausa/Magha January Sankrant 10 1,000 Gram PaDchayat Station Garhwa) ;15

s. No. Name of the Time when Mela IS held Local Religious or . Duration Average Who manages the place where Mela other occasion at of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 5 6 7 8

20 Mahnar Matha Sudi 5 January/February Basan! Panchmi 15 300 Gram Panchayat 21 Khatai Magha Sudi 5 January/February Basant Panchmi 15 400 Gram Panchayat 22 Bakiya Magha Sudi 5 January /February Basan! Panchmi N.A. Gram Panchayat 23 Naudhiya Magha Sudi 5 January/February Basant Pan,:;hmi 2,000 Gram Panchayat 24 Khohwa Phalguna Bad; 13 February/March Shivratri 2 1,500 Gram Panchayat, Gondwali 25 Kukraon Pha/guna Bad; 13 February/March Shivratri 1 100 Gram Panchayat 26 Khatai Pha/guna Badi 13 February/March Shivratri 3 1,000 Gram Panchayat 27 Majaula Phalguna Badi 13 February/March Shivratri 500 Gram Panchayat 28 Sonwarsa Phalgund Badi 13 February/March Shivratri 500 Gram Panchayat 29 Karur Pha/guna Badi 13 February/March Shivratri N.A. Gram Panchayal

2 Rewa Division 13 Sidhi District 3 Tahsil 30 Telzowan Chaitra Sudi 9 March/April Ramnavrni 5 300 Gram Panchayat 16

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

3 Indore Division 14 Mandsaur District 1 Jawad Tahsil Kadwasa Chaitra Sudj 9 March/April Ramdeo ka Mela 2,000 Gram Panchayat 2 Patiyala Vaisakha April/May Maje Mahadeo 1,500 Gram Panchayat 3 Athana Vaisakha Sudi 11 April/May Sukhanand Mela 8 8,000 Gram Panchayat 4 Nayagaon Bhadra Sudi 2 August/September Ramdeo ka Mela 1,000 Gram Panchayat 5 Dhangaon Bhadra Sudi 10 August/September Tejaji ka Mela 1,500 Gram Panchayat

3 Indore Division 14 Mandsaur District 2 Neemuch Tahsil 6 Bhadwa Chaitra March/April Bhadwa Mata 9 2,000 7 Harwar Vaisakha April/May Jetli Mahadeo 1,000 Local people 8 Neemuch Sravana Sudi 15 July/August Rakshabandhan 1,000 9 Chitakheda Bhadra August/September Ramdeoji ka Mela 3 2,000 Local people 10 Neemuch Asvina Sudi 10 September/October Dasahra 1 5,000 Ramlila Samitee 11 Bhadwa Asvina Sudi 10 September/October Dasahra 9 2,000 12 Neemuch February Urs Shahbuddin Baba 4 4,000 Durgah Committee 13 Neemuch February Risata Urs 100 Durgah Committee 14 Neemuch Pha/guna Badj 13 February/March Shivratri 5,000 15 Neemuch Phalgulla Badi 13 February/March Kileshwar Mahadeo Mela 500 Kileshwar Mahadeo Committee 16 Ransar Every Amavasya Ramnath 1,000 Local people

3 Indore Division 14 Mandsaur District 3 Manasa Tahsil 17 Shankhodhar Vaisakha April/May Shankhodhar Mela 8 10,000 Mandai Panchayat 18 Rampura Sravana July/August Mankeshwar Mahadeo 500 Gram Panchayat 19 Anlri Pausa December/January Mataji ka Mela 15 1,000 Gram Panchayat 20 Kedareshwar Phalguna Badj 13 February/March Shivratri 1,000 Gram Panchayat 21 Kukdeshwar Phalguna Badi 13 February/March Shivratri 2 3,000 Gram Panchayat 22 Rampura Urs 3 300 Bohra Community

3 Indore Division 14 Mandsaur District 4 Bhanpura Tahsil 23 M:tndhara Chaitra Sudi 9 March/April Ramnavmi 1,000 Villagers 24 Takhaji BaoH Vaisakha Sudi 15 April/May Tarkeshwarji 1,000 Villagers 25 D.udhakhedi Asvina Sudi 9 September/October Mataji ka Mela 1,500 Villagers 26 Bhanpura Phalguna Badi 13 February/March Mahadeoji ka Mela 1,000 Villagers

3 Indore Division 14 Mandsaur District 5 Malhargrah Tahsil 27 Malhargarh Sravana July/August Mataji ka Mela 1 2,000 28 Vyankateshwar Sravana July/August Mahadeo ka Mela 5,000 Gram Panchayat Mahadeo 29 Malbargarh Bhadra August/September Ramdeoji ka Mela 1,000 Municipal Committee 30 Bahi Pausa December/January Mahabir Parasnath 2,000 Jain Community

3 Indore Division 14 Mandsaur District 6 Garoth Tahsil 31 Garoth Chaitra Sudi 9 March/April Ramnavmi 2,000 Municipal Committee 32 Parsali Chaitra March/April Mahabir Jayanti 4 400 Jain Community 17

s. No. Name of the Time when Mela is held :Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of dayp)

2 3 5 6 7 8

33 Shamgarh Valsakha April/May Mahadeoji 7 500 Gram Panchayat 34 Pola Dungar Sravana Badi 30 July/August Sravani Amavas 400 Villagers (Kharkhedi) 35 Santhkheda Asvina, September/October Navratri 9 6,000 Gram Panchayat 36 Chandwasa Magha January/February Shivji ka Mela 5,000 Gram Panchayat 3 Indore Division 14 Mandsaur District 7 MandsaQr Tahsil 37 Barkhedi Chaitra Sudi 10 March/April Kalka Mata ka Mela 1 2,000 Gram Panchayat 38 Lasudiya Chaitra Sudi 15 March/April Shahiya Mata 2 200 Gram Panchayat 39 Nagri Chaitra Sudi 7 March/April Nagraj ka Mela 5 4,000 Gram Panchayat 40 Mandsaur Vaisakha April/May Chaman-chasti 3 1,000/1,500 Anjuman Islam 41 Amlawad Vaisakha Sudi 5 April/May Nag Babaji ka Mela 400 Gram Panchayat 42 Nalchha Asadha Sudi 15 June/July Nalchha Mata 5,000 Gram Panchayat 43 Narsingpura Sravana Monday July/August Narsinghat ka Mela 1,500 Gram Panchayat 44 Mandsaur Sravana Sudi July/August Jung Hanuman ka Mela 500 Municipality 45 Mandsaur Sravana Bad; 2 July/August Okha Saheb Urs 5,000 Gram Panchayat 46 Mandsaur Phalguna February [March Yudan Saiyyad Urs 1,500 Anjuman Islam 47 Mandsaur Phalguna Sud; 15 February/March Nahar Saiyyad ka Mela 1,000/2,000 Anjuman Islam 48 Marukhedi Phalguna Badi 13 February/March Shivratri 1 1,000 49 Bani Sudi 5 (Every month) Panchmi ka Mela 1 500 Gram Pailchayat 50 Banaa'khedi Phalguna Badi 13 February /March Mahadeo ka Mela 600 Gram Panchayat

3 Indore Division 14 Mandsaur District 8 Sitamau Tahsil 51 Shivgarh Chaitra March/April Shivgarh Mela 2,500 Gram Panchayat 52 Suwasra Chaitra Sudi 1-9 March/April Ramnavmi 9 2,000 MandaI Panchayat 53 Kodiazar Chaitra Sudi 13 March/April Kodiazar Mela 6 10,000 54 Bhagor Vaisakha April/May Bhagor Mela 3 5,000 Gram Panchayat 55 Sitamau Sravana Sudi 15 July/August Rakshabandhan 2,000 Municipality 56 Nahargarh Sarvana Bad; 1 July/August Sravani 4,000 3 Indore Division 15 Ratlam District 1 Jaora Tahsil I Badavada Chaitra Sudi March/April Baba Saheb ka Mela 2 2,500 Gram Panchayat 2 Jaora Chaitra Badi 3 March/April Tij 7 2,000 Local people Chiklana Chaitra Sudi 10 March/April Chaitee Dasahra 3 700 Gram Panchayat 4 Kalukheda Chaitra Sudi 10 March/April Chaitee Dasahra 2 800 Gram Panchayat 5 Piploda Chaitra Sudi 8 March/April Navratri 4 5,000 Gram Panchayat 6 Angithi Chaitra Sud; 12 March/April Chamunda Mata Mela 5 2,000 Gram Panchayat 7 Midakheda Va;sakha Sud; 15 April/May Shree Mankamaneshwar 7 2,000 Gram Panchayat Mahadeo Mela 8 Nawabganj Vaisakha 1-5 April/May Annapurna Mata 1,100 Gram Panchayat 9 Mawata Vaisakha Sudi 3-6 April/May Kalbhairav ka Me]a 4 1,000 Gram Panchayat 10 Riyawan Vaisakha Sudi 6-9 April/May Sitala Mata ka Mela 4 2,000 11 Badayata Magha Sudi 9-13 January/February Mataji ka Mela 4 2,000 Gram Panchayat 12 Kamlakheda Phalguna Badi 13 February/March Shivratri 4 3,000 Gram Panchayat 13 Hussain 'Tekri August Chalis Baba ka Mela 7 5,000 Hussain Tekri Committee 3 Indore Division 15 Ratlam District 2 Alot Tahsil 14 Barkheda Kalan Chaitra Sudi 9-13 March/April Jogini Mata Mela 5 3,000 Gram Panchayat IS Mandawal Chaitra Badi 11·13 March/April Holi 3 1,100 Gram Panchayat 16 Kasari Ch4ilra Badi 13 March/April Holi 3 1,800 Gram Panchayat 3 18 s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion ot ot the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

11 Dharaunda Vaisakha Sud; 13 April/May Mahadeo Mela 9 9,000 Fair Committee 18 Dharaunda Kartika Sudi IS October/November Mahadeo Mela 1 1,000 Fair Committee 19 Kharwa Pausa Sud; IS December/January Hanuman Mela 8 2,800 Fair Committee 20 Karadiya Phalguna Sud; IS February/March Hanuman Mela 2 3,000 Gram Panchayat

3 Indore Division 15 Ratlam District 3 Sailana Tahsil 21 Gadkhankai Chaitra Sudi 9 March/April Ramnavmi 3,000 Gram Panchayat 22 Kedareshwar Va;sakha April/May Kedareshwar ka Mela 1,500 Block Development Officer 23 Rawati Bhadra Sud; 10 August/September Tejaji ka Mela 1,000 Gram Panchayat 24 Kedareshwar Kartika October/November Kedareshwar ka Mela 200 Block Development Officer

3 Indore Division 15 Ratiam District 4 Ratlam Tahsil 25 Kamed Chaitra Badi 7 March/April Sitla Mata Saptami 2 1,500 Gram Panchayat 26 Barbao Chaitra Sudi 15 March/April Hanuman Jayanti 2 2,000 Gram Panchayat 27 Semaliya Chailra Sudi 10 March/April Hanuman Jayanti I 3,000 Gram Panchayat 28 NaOili Cha;tra Badi 6 March/April Sitala Saptami 1 5,500 Gram Panchayat 29 Kanchlana Cha;tra Badi MarCh/April Holi 2 2,000 Gram Panchayat 30 Birmawal Sravana Badi 30 July/August Kalka Mata 2,000 Gram Panchayat 31 Bilpak Sravana Badi 30 July/August Hinglaj Mata 500 Gram Panchayat 32 Ratlam Asvina September /October Navratri 12 25,000 Municipal Committee 33 Ratlam Pausa Bad; 7 December/January Triveni ka Mela II 1,00,000 Municipal Committee 34 Bibdod Pausa Badi 13 December/January Bibdod ka Mela 3 3000 Gram Panchayat 35 Ratagarh January Peer Baba Yatra 3 3,500 Gram Panchayat

3 IndGre DivisiGn 16 Uiiain District 1 KlIacharoo Tahsil Ankia Chaitra Sudi 10 March/April Hanumanji Mela 200 Gram Panchayat 2 Naredipata Chailra Badi 6 March/April Hanumanji Mela 2,000 Village people 3 Narsingarh Bhadra Sudi 10 August/September Ramdeoji Mela 500 Gram Panchayat 4 Chirola Bhadra Sudi 10 August/September Tejaji ka Mela 150 Local people 5 Badagaon Bhadra Sudi 10 August/September Tejaji ka Mela 500 Local people 6 Lekoda tank Bhadra Sudi 10 August/September Tejaji ka Mela 200 Local people 7 Farnaji Kart;ka Sud; 2 October/November Famaji Mela 7 10,000 Gram Panchayat

3 Indore Division 16 2 Mahidpur Tahsil

8 Jharda Chaitra Badi 10 March/April Mahadeo ka Mela 8 ~ooo Gram Panchayat 9 lndokh Chaitra Badi 6 March/April Sitala Saptami 3 500 Gram Panchayat 10 Ghatpiplya Cha;/ra Bad; 5 March/April Rang Panchmi 100 Gram Panchayat 11 Mahidpur Chaitra Badi 1 March/April Holi 5 2,000 Municipal Committee 12 Mahidpur Asv;na Sud; 10 September/October Dasahra 4,000 Local people 13 Mahidpur Phalguna Badi 13 February/March Shivratri (Gangawadi 18,000 Gram Panchayat Fair) 14 Gogapur Mandi July Gogapur Mandi Mela 8 14,000 Mandai PanchaYat 19·

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

15 Mahidpur Idul Fitur 4,000 Muslim Community

J Indore Division 16 Ujjain District 3 Tarana Tahsil

16 Tarana Bhadra Sudi 10 August/September Tejaji ka Mela 5,000/7,000 Police 17 Tarana Phalguna S'idi 8·15 February/March Tilkeshwar Mahadeo 10,000 Municipal Committee

3 Indore Division 16 UJjain District 4 Badnagar Tahsil

18 Badnagar Chaitra Sudi 9 March/April Nav Durga 10 5,000 Municipal C.ommittee 19 Badnagar Moharrum 5,000 20 Badnagar Id 2,000 21 Badnagar Chaitra March/April Shiv Pooja 4,000 Muncipai Committee 22 Badnagar Bhadra Sudi 11 August /September Phool Dol 4,500 23 Badnagar Bhadra Badi 8 August/September Janmashtami 2,000 24 Badnagar Asvina Sudi 10 October/November Dasahra 2,000

3 Indore Division 16 Ujjain District 5 Ujjain Tahsil ._

25 Malkhedi Chaitra Badi 5·8 March/April Rang Panchmi 4 300 Gram Panchayat 26 Tulheda Chaitra 7 March/April Tulheda Mela 3 300 Gram Panchayat 27 Panbihar Chaitra March/April Urs 1,000 Panchayat 28 Kalka Chaitra Sud; 9 March/April Nav Durga 10 N.A. 29 Nagarkot Chaitra Sud; 9 Marchi April Nav Durga 10 N.A. 30 Panbihar Vaisakha April/May Hanuman Jayanti 500 Gram Panchayat 31 Jethal Vaisakha 13 April/May Jatra Panchkroshi 5,000 Gram Panchayat 32 Ujjain Vaisakha April/May Ganga Mala 10 N.A. 33 Maogalnath Vaisakha April/May Ankpat I N.A. Panchkroshi 34 Gangaghat Jyaistha May/June Ganga Dashmi Ankpat 11 N.A. 35 Bhujariya Nikas Sravana Sudi 15 July/August Bhujariya 1 N.A. 36 Jethal Bhadra Sudi 10 August/September Teja Dashami 1 1,000 Gram Panchayat 37 Garathiya Bhadra Sud; 10 August/September Teja Dashami 1 500 Gram Panchayal 38 Kagzi Karathiya Bhadra Sudi 10 August/September Teja Dashami 500 Gram Panchayat 39 Gomti Kund Bhadra Badi 8 August/September Janmashtami N.A. 40 Jiwajiganj Asvina Sud; 11 September/October Ankpat N.A. 41 Nadiya ka Asvina Sudi 9 September/October Badiye NA. Somawariya 42 Ujjain Kartika Sudi 15 October/November Kartik Poornima 15 N.A. 43 Ujjain Kartika after every October/November Kumbh Mela 30 10,00,000 Government twelve years 44 Bichhadod Phalguna Sudi 15 February/March Holi 4 1,000 Gram Panchayat 45 Panbihar Moharrum 1,000 Gram Panchayat 46 Bichhadod Mobarrum 700 Gram Panchayat 20 s. No. Name of the Time when Mela is held Local Religious or Duration Averqge Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 5 6 7 8

3 Indore Division 17 1 Tbandla Tabsil 1 Devigarh Chaitra Sudi 11-15 March/April Swayambhu Mata 5 N.A. 2 Khwasa Chaitra Sudi 9 March/April Ranchhorrajji Mahabir 1 N.A. 3 Khwasa Phaiguna Sudi 15 February/March Machhwai Mata 1 N.A.

3 Indore Division 17 Jhabua District 2 Tabsil 4 Jhari Nagadiya Chaitra Sudi 15 March/April Titki Mata 3 N.A. Local people 5 Chaitra Sudi 15 March/April Hanuman Jayanti N.A. Local people 6 Ranapur Bhadra Sudi 13 August/September Fitri Mata N.A. Local people 7 Karwad Asvina Sudi 15 September/October Amabaji N.A. Local people Raipuria AgrahaYOlIa Sudi 15 November/December Kali Puja 10 N.A. Local people 9 Petlawad Agrahayana Badi 11 November/December Bhairavnath 1 N.A. Municipal Committee 10 Boriat Agrahayana Sudi 5 November/December Pachhadmal Mela N.A. 11 Kalyanpura Pausa Sudi 15 December/January Bamabakshiya N.A. Local people 12 Ranapur Pha/guna Badi 13 December/January Shivratri N.A. Local people

3 Indore Division 17 Jhabua District 3 Jhabua Tabsil 13 Jhabua Kartika Sudi 15 October/November Deo Jhari Mela N.A. Municipal Committee 14 Jhabua Hanuman Tekri Mela 3 N.A. 15 Jhabua Urs 3 N.A.

3 Indore Division 17 Jhabua District 4 Jobal Tabsil

16 ~ Pha/guna Badi 14 February/March Shivratri N.A. Municipal Committee 17 Bori Balaji Mela N.A.

3 Indore Division 17 Jhabua District 5 Tahsil 18 Lakhmani Chaitra Sudi 13-15 March/April Mahabir Jayanti 3 N.A. Jain Community 19 Malwai Alirajpur Asvina September/October Navaratri 9 N.A. Local people 20 Alirajpur Phalguna Badi 14 February/March Shivratri 1 N.A. Municipal Committee 3 Indore Division 18 Dhar District t Tahsil 1 Multhan Chaitra Badi 11-12 March/April Bhuleshwar Mahadeo 2 N.A. Gram Panchayat 2 Badnawar Chaitra Badi 13 March/April Bajnath Mahadeo 5 4,000 MuniCipal Committee 3 Makni Chaitra Badi 1 March/April Gal ki Yatra 400 Gram Panchayat 4 Bakhatgarh Jyaistha Badi 2 May/June Khedapati Hanuman 2 450 Gram Panchayat 5 Badnawar Bhadra Badi 10 August/September Tejaji ka Mela 2 500 Municipal Committee 6 Sandal 8hadra Badi 10 August/September Tejaji ka Mela 450 Gram Panchayat 7 Bhadbhoonji Asvina Badi 30 September/October Shankarji Mela 2 1,450 Gram Panchayat, (on the baok of Borda River Mahi) 21 s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

8 Koteshwar Kartika Sudi 15 October/November Koteshwar Mahadeo 3 10,000 Kendra Panchayat, Badnawar 9 Khalcrol Agrahayana Sudi 2 November/December Khakrol Mahadeo 2 1,700 Gram Panchayat 10 Badnawar Phaigllna Bad; 10 February/March Nameshwar Mahadeo 2 450 Gram Panchayat, Kheda

3 Indore Division 18 Dbar District 2 Tahsil 11 Bhopawar Cha;tra· Bad; March/April Gal kj Yatra 2,300 Gram Panchayat 12 Dasai Chaitra Bad; 4-5 March/April Narsingji 2 1,500 Gram Panchayat 13 Sagwal Chaitra Bad; 1-2 March/April Gal ka Mela 2 3,500 Gram Panchayat 14 Narsinggeda Vaisakha Sud; 15 April/May Tejaji ka Mela 3 2,000 Gram Panchayat 15 Bhopawar Pausa Badi 10 December/January Shantinathji Mela 5,000 Gram Panchayat 16 Amzera Pausa Badi 14 December/January Ambikaji ka Mela 8 6,000 Gram Panchayat

3 Indore Difision 18 Dhar District 3 Dhar Tahsil 17 Mandav Chaitra Sudi 9 March/April Ramnavmi 9,000 Mahant of the temple 18 Sagor Chaitra Bad; March/April Gal ki Yatra 900 Local people 19 Dhar Cha;tra Sud; 15 March/April Hanuman Jayanti 1,000 Hanuman Committee 20 Digthhan Chaitra Sud; 15 March/April Hanuman Jayanti 2 500 Gram Panchayat 21 Kesur Bhadra Sudi 10 August/September Tejaji ka Mela 6,000 Gram P~chayat 22 Dhar Asvina Sud; 10 September/October Dasahra 1,500 Municipal Committee 23 Sagor Pausa/Magha January Makar Sankrant 3 1,000 Gram Panchayat 24 Dhar Phalguna Bad; 13 February/March Shivratri 1 1,000 Municipal Committee 25 Dhar February Bhoj Smriti Utsav 1,000 Bhoj Smriti Committee 26 Dhar February Biya Bani YatTa 2,000 Urs Committee 27 Pariki Dami February Peer Baba ki Yatra 2,000 Muslim Community 28 Dhar March Gular Shah Urs 1 2,000 Urs Committee 29 Jhiriyapura May Jogani Mata 4 5,000 Gram Panchayat 30 Khera Billod October Tejaji ka Mela 250 Local people, 31 Dhar November Urs Kamaluddin 1,500 Urs Committee

3 Indore Division 18 Dhar District 4 Tahsil 32 Lingwa Pausa December/January Bhairavnathji 15 1,000 Kendra Panchayat, Kukshi 33 Kotda Pha/guna Bad; 13 February/March Shivratri 1,400 Gram Panchayat

3 Indore Division 18 Dhar District 5 Tahsil 34 Pausa December/January Ambika Devi 15 1,500 Gram Panchayat 35 Manawar Pausa December/January Mangla Devi 15 2,000 Municipal Committee 36 Balwari Pausa December/January Hanumanji 15 400 Gram Panchayat 37 Bakaner Magha January/February Sat Matra Devi 15 2,000 Gram Panchayat 22 s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 8

38 Singhana Magha January/February Harsidhi Mata 15 1,000 Gram Panchayat 39 Kali Baodi Phalguna February/March Hazarat Biya Bani 7 250 Muslim Community 40 Sansthau pet Phalguna Bad; 13 February/March Shivratri 1 2,000 Gram Pauchayat

3 Indore Division 19 1 Depalpur Tabsil Belama Chaitra Badi I March/April Chul Mala ki Yalra 500/700 Gram Panchayat 2 Methwada Chaitra Badi I March/April Chul Mala ki Yatra 200/250 Gram Panchayat 3 Daulatabad Chaitra Badi 1 March/April Chul Mata ki Yalra 150/200 Gram Panchayat 4 Banediya Chaitra Sudi 11-15 March/April Mahabir Jayanti 5 20,000/25,000 Kendra Panchayat Depalpur Chaitra Badi March/April Gal ki Yatra 1 . 1,000/3,000 Municipal Committee 6 Pemalpur Chaitra Badi March/April Holi 500/600 Gram Panchayal 7 Betama Bhadra Sud; 10 August/September Tejaji ka Mela 1 900/1,000 Gram Panchayat 8 Atwada Bhadra Sud; 10 August/September Tejaji ka Mela 1 150/200 Gram Panchayat 9 Dureri Bhadra Sudi 10 August/September Tejaji ka Mela 100/150 Gram Panchayat 10 Datoda Bhadra Sudi 10 August/September Tejaji ka Mela 100/150 Gram Panchayat

3 Indore Division 19 Indore District 2 Sawer Tahsil

11 Baghana Chaitra Badi March/April Gal ki Yatra 1,000 Gram Pancbayat 12 Rawer Chaitra Badi MarCh/April Holi 2,000 Municipal Committee 13 Takun Chaitra Badi 2 March/April Holi 2 N.A. 14 Panod Chaitra Badi March/April Holi 700 15 Darji Karadiya Chaitra Badi March/April Holi N.A. 16 Devli Chaitra Badi 2 March/April Holi 10 N.A. 17 Barlai Chaitra Sudi 1·9 March/April Devi Pooja 9 300/400 Local people 18 Todi Chaitra Sudi 1-9 March/April Devi Pooja 9 100/200 Local people 19 Pawarda Dai Chaitra Sudi 1-9 March/April Devi Pooja 9 200/250 Local people 20 Mangliya Chaitra Sud; 1-9 March/April Navratri 9 . 200/250 Local people 21 Kadwali Khurd Chaitra Sudi 1-9 M,1Tcb/April Devi Pooja 9 100/200 Local people 22 Dhaturiya Asadha June/July Devi ka Mela 3 100/250 Local people 23 Sawer Bhadra Badi 14 August/September Ahilya Utsav N.A. 24 Sawer Bhadra Sudi 10 August/Sept!:mber Tejaji ka Mela 5,000 Municipal Committee 25 Mukata Bhadra Sudi 10 August/September Tejaji ka Mela 500 Gram Panchayat 26 Ringnodiya Bhadra Sudi 10 August/September Ram Deo Pooja 400/500 Gram Panchayat 27 Katkya Bhadra Sudi 10 August/September Ram Deo Pooja 400/500 Gram Panchayat 28 Ajanoti Bhadra Sud; 10 August/September Ram Deo Pooja 400/500 Gram Pancbayat 29 Sawer Asvina Sud; 10 September/October Vijaya Dashami 5,000 Municipal Committee 30 Dakacbya Kartika Badi 1·3 October /N ovem ber Devi ka Mela 3 200/300 Local people 31 Simrol Magha Badi 4 January/February Karasdevi ki Yatra 8 2,000 Gram Pancbayat

3 Indore Division 19 Indore District 3 Indore Tahsi) 32 Setkhedi Chaitra Badi March/April Gal ka Mela I 400/500 Gram Panchayat 33 Glfi Piplya Chaitra. Badj March/April Gal ka Mela 1 N.A. 23

s. No. Name of the Time when Mela is held 'Local Religious or Duration Average Who manages tbe place where Mela dther occasion ot of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

34 Khajrana Bhadra Sudi 4 August/September Ganeshji 4,000 Gram Panchayat 3.5 Kanadiya Bhadra Sud; 10 August/September Tejaji Mabaraj Mela 1 I 1,000 Gram Pancbayat 36 Dudhiya Bhadra Sudi 10 August/September Tejaji ka Mela 1 1,000 Gram Panchayat 37 Bhadro Sudi 10 August/September Tejaji ka Mela 1 3,000 Gram Panchayat 38 Tinchha Asvilla Badi 30 September /October Diwali 39 . Hatod Kartika Sud; October/November Vderai ki Yatra 1,500 Mahant of the temple 40 Memdi Kartika Sudi October/November Deo Dharam ka Mela 500 Mahant of the temple 41 Deo Guradiya Phalgulla Bad; 13 February/March Shivratri 2,000 Gram Panchayat 42 Semlya March Sitala Saptami N.A. 43 Khajarana Vrs Mehar Shah Baba 3 2,000 Durgah Committee

3 Indore Division 19 Indore District 4 Mbow Tahsil

44 Town Sravona Sud; 6 July/August Bhujariya 10,000 Police 45 Sherpur Bhadra Sud; 10 August/September Sherpur Fair 1 N.A. Gram Panchayat 46 Hansalpur Bhadra Sudi 11 August/September Dol Gyaras 1 N.A. 47 Janpao Kartika Sudi 14 October/November Kartiki Poornima 2 5,000 Gram Panchayat and .Mahant . of the temple 48 Between Simrol & Kartjka Sudi October/November Mohammadgarh ki Yatra 1 2,000 Gram Panchayat Datoda village 49 Simrol Magha Badi 4 January/February Karas deo ki Yatra 4 2,000 Gram Panchayat 50 Mhow Town October In the memory of 1 2,000 Police Walemiya 51 Badgonda November Vrs 3 5,000 Police

3 Indore Division 20 1 Sonkatch Tahsil

1 Gandharvapuri Chaitra Sudi 1-10 March/April Ramnavrni 10 1,500/2,000 Gram Panchayat 2 Chhapa Chaitra Badi March/April Gal ki Yatra NA Patel of Chhapa 3 Tonk Chaitra Badi 3 March/April Holi 1 NA Gram Panchayat 4 Tonk Chaitra Sudi 2 March/April Mata 2 NA Gram Panchayat 5 Tonk Chaitra Badi 1 March/April Gal ki Yatra N.A. Gram Panchayat 6 Tonk Chaitra Badi March/April Singhaji Fair NA Gram Panchayat 7 Navda Chaitra Sudi 2 March/April Ramdeoji ka Mela N.A. 8 Guruwa Chaitra Badi 4 March/April Holi NA Gram Panchayat 9 Kalya Chailra Badi 5 March/April Warshi Maharaj ki Yatra NA Gram Panchayat 10 Jirway Chaitra Sudi 2 March/April Gal ki Yalra N.A. Gram Panchayat 11 Amona Chaitra Sudi 8 March/April Gal ki Yatra N.A. Gram Panchayat 12 Dhaturiya Chaitra Sudi 9 March/April Gal ki Yatra NA Gram Panchayat 13 Chidawad Chaitra Sud; 9 March/April Ramdeo ki Yatra N.A. Gram Panchayat 14 Bhawara Chaitra Sudi 13 MarCh/April Gal ki Yalra N.A. Gram Panchayat 15 Bhorasa Bhadra Sudi 10 August/September Bhawarnalh Mela 10 2,500/3,000 Gram Panchayat 16 Iklera Asvina Sudi 1·9 September/October Iklera Mataji's Fair 9 N.A. Mahant of the . temple 17 Sonkatch Kartika Sudi October/November Akepur Yatra N.A. 24 s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 5 6 8

18 Ramdhankhedi Kartika Sudi 15 October/November Shivji ki Yatra N.A. Gram Panchayat 19 Bhuleshwar Kartika Sudi 15 O_tober/November Bhuleshwar Mahadeo 5 2,000/3,000 Kendra Panchayat 2G Sonkatch Phaiguna Badi 13 February/March Pipleshwar Mahadeo 10 3,000 Municipal Committee

3 Indore Division 20 Dewas District 2 Dewas Tahsil 21 Rajoda Chaitra Badi March/April Gal ki Yatra N.A. Gram Panchayat 22 Jaitpura Chaitra Badi March/April Gal ki Yatra 1 N.A. Gram Panchayat 23 Jawasya Chaitra Badi March/April Gal ki Yatra 1 N.A. Gram Panchayat 24 Neori Chaitra Badi March/April Gal ki Yatra N.A. Gram Panchayat 25 Luhari Chaitra Badi March/April Gal ki Yalra N.A. Gram Panchayat 26 Khatamba Chaitra Badi March/April Gal ki Yatra N.A. Gram Panchayat 27 Jamgod Chaitra Badi March/April Gal ki Yatra N.A. Gram Panchayat 28 Tumdawada Chaitra Badi March/April Gal ki Yalra 1 N.A. Gram Panchayat 29 Bagana Chaitra Badi I March/April Gal ki Yatra 1 N.A. Gram Panchayat 30 Datotar Chaitra Badi 3 March/April Gal ki Yatra 1 N.A. Gram Panchayat 31 Dhakar Mendaria Chaitra Badi 3 March/April Gal ki Yatra N.A. Gram Panchayat 32 Lasudia Chaitra Sudi 9 March/April Ramnavmi N.A. Gram Panchayat Chhatradhar 33 Palnagar Chaitra Sudi 13 March/April Shivji ki Yatra 1 N.A. Gram Panchayal 34 Nagnogara Chaitra Sudi 2 March/April Mela 1 N.A. Gram Panchayat 35 Sirolia Chaitra Sudi 2 March/April Mela N.A. Gram Panchayat 36 Patadi Chaitra Sudi 4 March/April Mela N.A. Gram Panchayat 37 Gangadi Khokria Chaitra Sudi 9 March/April Mela N.A. Gram Panchayat 38 Akhepur Chaitra 9-11 March/April Mela 3 N.A. Gram Panchayat 39 Chapri Chaitra 10 March/April Mela 1 N.A. Gram Panchayat 40 Tikra Goga CIIaitra 5 March/April Mela 1 N.A. Gram Panchayat 41 Jalodia . Chaitra Badi 10 March/April Mela 2 N.A. Gram Panchayat 42 Badi Churtia Chaitra Badi 10 March/April Mela 3 N.A. Gram Panchayat 43 Niklan Vaisakha Sudi 2 April/May Maha Shivratri Fair 8 N.A. Gram Panchayat 44 Sannod Vaisakha Sud; 8-15 April/May Mela 8 N.A. Gram Panchayat 45 Dewas Town Asadha Sudi 15 Juue/July Chamunda Mala Fair 2 N.A. Municipal Committee 46 Bilawali Sravana July IAugust Sravana Somwar Fair 4/5 N.A. 47 Bangarda BIIadra Sudi 10 August/September Mela 1 N.A. Gram Panchayat 4& Chlfyan Asvina Badi 10 September/October Tejaji Fair N.A. Gram Panchayat 49 DJwas Town Asvina Sudi 1-10 September/October Annual Exhibition 10 N.A ... Municipal Committee

3 Indore Division 20 Dewas District 3 Bagli Tahsil 50 Mltmore Chaitra March/April Jatra 1 N.A. Gram Panchayat 51 Chapda Chaitra 1 March/April Jatra 2 N.A. Gram Panchayat 52 Sambarkheda Chaitra 3-4 March/April Jatra 2 N.A. Gram Panchayat 53 Dongar CIIaitra 5-6 March/April Jatra 2 N.A. Gram Pancyayat 54 Neori Chaitra 7·8 March/April Jatra 2 N.A. Gram Panchayat 55 Borkheda Chaitra 10-11 March/April Ramnavmi 2 N.A. Gram Panchayat 56 Hatpiplia Chaitra Sudi 9 March/April Jatra 10 N.A. Gram Panchayat 57 Kamalapur Chaitra March/April Jatra 9 N.A. Gram Panchayat 25

s. No. Name of the TIme when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

58 Jatashankar Phalguna Badi 13 February/March Jatashankar Fair N.A. Gram Panchayat 59 Pipari February Sitla Mata ka Mela 7 N.A. Gram Panchayat

3 (ndor,e ]Division 20 Dewas District 4 Kannod Tahsil

60 Kannod Chaitra Sudi March/April Deoda~ Baba ki Jatra 8 N.A. Municipal Committee 61 Bhuwaneshwar Chaitra Badi 5-9 March/April Bhuwaneshwar Mahadeo 5 N.A. Gram Panchayat ka Mela 62 Satwas Chaitra Sudi 15 March/April Atmaram Baba ka Mela 7 N.A. MandaI Panchayat

3 Indore Division 20 Dewas District S Khategaon Tahsil 63 Vikrampur Chaitra Sudj 9-13 March)April Ramdeoji Baba ka Mela 4 N.A. Gram Panchayat 64 Nemawar Pausa Sudi 15 December/January Atmaram Baba ka Mela 7 N.A. Mandai Panchayat 65 SandaIpur Magha Sudi 15 January/February Singhaji Baba ka Mela 7 N.A. Mandal Panehayat

3 Indore Division 21 West Nimar District 1 Tahsil 1 Okhala Phalguna Sudi 13 February/March Okhaleshwar Mahadeo 1 300/400 Gram Panchayat 2 November Peeranpeer ka Mela 15 2,000 Local people 3 Badgaon Nagdeota ka Mela 1 300 3 Indore Division 21 West Nimar District 2 Tahsil 4 Barud Bhadra Badi 30 August/September Pola N.A. Local people 5 Maheshwar January Fazal Shah ki Chhori N.A. Muslim Community ka Mela " 6 Shiva Pha/guna February/March Okhara Mela J N.A. Gram Panchayat 7 Barud Phalguna Badi 13 February/March Shivratri 1 N.A. Local people Piplya December Kalu Maharaj 30 10,000 Gram Panchayat

3 Indore Division 21 West Nimar District 3 Tahsil 9 Bamandi Chailra March/April Durgaji ka Mela 16 N,A. Local people 10 Thikari Chaitra March/April Thikari Jatra N.A. Local people 11 Gogawa Vaisakha Badi April/May Mahabir ka Mela 2 N.A. Gram Panchayat 12 Dasnawal Vaisakha April/May Takhat Saba ka Mela 1 N.A. Gram Panchayat 13 Rasgaon April Gayatri ka Mela 9 N.A. Local people 14 Kajoori Asvina Sudi 15 September/October Deepawali 15 N.A. Local people to Kartika Badi 30 15 Dawala Karlika Badi 5 October/November Dawala Yatra 15 N.A, Gram Panchayat 16 Menimata Magha Sudi 5 January/February Jagdamba Mala ka Mela 8 300 Local people

3 Indore Division 21 West Nimar District 4 Rajpur Tahsil 17 Thikari Chaitra March/April Khanderao Baba 15 3,000 18 Khurrurnpura Chaitra Sudi 5 Marchi April Badhai Mata ka Mela 11 500 19 Onzar Chaitra Sudi 5 March/April Gupteshwar Mahadeo 12 3,000 20 Nagalwadi Vaisakha Sudi 2 April/May Bhilat Baba 3 500 21 Sajgaon Sravana Sudi 8 July/August Vidya Devi ka Mela 1 N.A. 22 Khujri Asvina Sudj 15 September/October Singhaji ka Mela 15 1,500 23 Dawana Karlika Badi 7 October/November Bhavsing Baba ka Mela 15 2,000 24 Phalguna Badi 13 February/March Shivratri 20 5,000 26 s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. at days)

2 3 4 5 6 7 8

3 Indore Division 21 West Nimar District S Kasarawad Tahsil 25 Multhan Vaisakha April/May Ashpuri Mala ka Mela 30 1,500 Gram Panchayal 27 Nagalwadi Sravana Sudi 5 July/August Nag Panchami 1 500 Gram Panchayat 28 Onzar November Shankarji ka Mela 16 N.A. Gram Panchayat 29 Shegaon January Lalbai Phulbai ka Mela 7 N.A. Gram Panchayat 30 Oon January Maha Laxmi Devi Mela 8 2,000 Kendra Panchayat 31 Bedia February Jatra 7 N.A. Local people 32 lalalabad Phalguna Badi 13 February/March Maha Shivratri N.A. Gram Panchayat (Vijaygarh) 3 Indore Division 21 West Nimar District 6 Tahsil 33 Chailra Sudi 7·12 March/April Shree Ram Lila 5 1,000 34 Mahetgaon Sravana July/August Badhai Mata N.A. 35 Babdad Sravana JulY/August Badhai Mata N.A. 36 Madgaon Sravc/lla July/August Badhai Mata I 100 37 Raigarhi Peak Every Thursday in JulY/August Tajuddin Baba 4/5 N.A. Sravana 38 Bijasan October Bijasan Mata 9 N.A. 39 Sendhwa PausalMagha January Shankarji 3 N.A. 40 Sendhwa January Miskinvaliullah Baba ka 3 N.A. Urs 41 Warla Magha Sudi 14-15 January/February Falshah Baba 2 200 42 Khutwadi Magha Sud; 5 JanuarY/February Shankarji 300 43 Sendhwa Phalguna Bad; 13 February IMarch Deoziri Mela 7 5,000 44 Lawani Pha/guna February/March Holi N.A. 45 Khedi Phalguna February / March Holi 1 N.A. 46 Jalgaon Phalguna Badi 13·15 February/March Bandhareshwar Mela 3 N.A. 3 Indore Division 21 West Nimar District 7 Tabsil 47 Pansemal Cha;tra Sud; 9 March/April Ramnavmi N.A. Local people 48 Chaitra Badi 5 March/April Mataji ka Mela N.A. Local people 49 Maika Kartika Sudi 15 October/November Mala ka Mela N.A. Local people 50 Khargone Karlika October/November Navagrah Mela 21 N.A. Municipal Committee 51 Pansemal Pausa December/January Molizara ka Mela N.A. Local people 52 Aojar Phalguna Badi 13 February/March Shivratri N.A. Municipal Committee 53 Rewaziri Phalguna Bad; 13 February/March Shivratri 15 N.A. Local people 3 Indore Division 21 West Nimar District 8 Tahsil 54 Marugarh Chaitra Sud; 6 March/Aprii Bhawani Raoli Mala 4 N.A. Gram Panchayat 55 Sagur Chaitra Sudi 1·15 March/April Bagheshwari Devi 15 12,000 56 Sagur Asvina Sud; 1·15 September/October BagheshWi\ri Devi 15 15,000 57 Goradiya Magha Sud; 10 January/February Samar Deo Baba Mela 15 N.A. Gram Panchayat 58 Goradiya Magha January/February Banjara Festival N.A. Gram Panchayat 59 Ratanpur No fixed date Latifshah Baba ka Urs N.A. 3 Indore Division 22 East Nimar District .Tahsil Ahemadpur Chaitra Sudi 12 March/April Singhaji Fair 5 5,000 Gram Panchayat 2 Khandwa Asadha Sud; 9·15 June/July Ram Saptah Fair 7 5,000 Mahant of the temple 27 s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela otllcer occasion of of the total the Fair or fair is held Hindi month English month the Meta Melaor attendance Fair (No. of days)

2 3 4 5 6 7 8

3 Boregaon Kartika Sud; 14-15 October/No'vember Bagheshwari Devi 2 1,000 Janpad Sabha Khandwa 4 Mandhata Kartika Sud; 11 October/November Kartiki Fair 7 2,00,000 Janpad Sabha Khandwa 5 PUnasa Agrahayana Sudi 15 November/December Kalsan Devi Fair 2 NA Gram Panchayat 6 Kapuria Agrahayana Sud; 15 November/December Brahmagir Mela 2 5,000 Local people 7 Mandhata Phaigun« Bad; 13-15 February/March Maha Shivratri 3 30,000 Janpad Sabha Khandwa 8 . Rustampur Phaiguna. Badi 13-15 February/March Bagheshwari Devi Fair 3 1,000 Gram Panchayat

3 Indore Division 22 East Nimar District 2 Tabsil 9 Dhamdi Chaitra March/April Meghanath ka Mela 500 Ramsinghji Banjara 10 Piplya Singaji Asvina September/October Singaji Mela 10 40,000/50,000 Janpad Sabha Harsud 11 October/November Bukhardas Baba 7 5,000/6,000 Local people 12 Piplya January /February Bukhardas Baba 5 2,000 Janpad Sabha Harsud 13 Malgaon January Data Saheb ka Mela 7 25,000 Rao Bhimsingh 14 Charkheda February Maurang Swami ka Mela 7 SOO Bhagwandasji Brahmachari

3 Indore Division 22 East Nimar District 3 Tahsil 15 Deo Talai Chaitra Sudi 15 March/April Hanumanji ka Mela [4,000 Local people 16 Ichhapur Chaitra Sudi 13-15 March/April Ichhadevi ka Mela 3 8,000 Local people 17 Shapur Vaisakha April/May Ramnavmi Manoranjan 3,000 Local people Mela 18 Mahalgurara Asvina Badi 3 September/October Mahalgurara Fair 7,000 Local people 19 Burhanpur Asvina Sudi 1-15 SeptemberJOctober Balaji Mela 15 10,000 Local people 20 Bodaldi AgrahaY(lJla Sudi 5 November/December Bajrangbali Fair 7,000 Local people 21 Burhanpur Pausa Badi 4 December/January Ganpati Mela 1,500 Local people 22 Lokhandiya Pausa Sudi 15 December/January Moli Mala Fair 11 5,000 Local people 23 Ubhadgaon Pal/sa Sudi 15 December/January Robhelya Hanuman Fair 1 500 Local people Aimagird 24 Sukta Khurd Magha Sud; 5-15 January/February Shiv Baba Fair 11 1,000 Local people 25 Burhanpur Magha Sudi 4-5 January/February Gandhi Mela 2 4,000 Local people 26 Mohangarh Magha Sud; 15 January/February Hanumanji ka Mela 3,000 Local people 27 Samali Magha Sud; 15 January/February Hanumanji ka Mela I,SOO Local people 28 Jamunia Phaiguna Bad; 8 February/March Shree Ramji Mela 1 2,000 Local people 29 Siwal Phalguna Badi 13-14 February/March Shivratri 2 2,000 Local people 30 Dnar Belthad Phaiguna February/March Data Saheb Malak Shah 3 1,000 Local people Wali Urs 31 Burhanpur Shabe-barat Buhranuddin Aulia Urs 1,000 Local people 32 Rahipura Khwaja Chalmi Shah 2,000 Local people Chisti Urs 33 Khankar Shivji ka Mela 3 2,500 Local oeople 28

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 4 5 6 8

4 23 ShaJapur District 1 Susner Tahsil Susner Chaltra Badi 5 March/April Ramnavmi 15 10,000/12,000 Municipal Committee 2 Piplyakheda Chaitra Sudi 15 March/April Shree Hanumanji Pip!ya 10 25,000 MandaI Panchayat 3 Talkha Kartika Sudi 15 OctoberlNovember Kartiki Mela 2 2,000 Gram Panchayat 4 Morukhedi Pha/guna Badi 5·30 February/March Nilkantheshwar Mela 10 2001300 Gram Panchayat 5 Pahadi Deoli Phalguna Badi 13 FebruarylMarch Nilkantheshwar Mahadeo 8 2,000 Gram Panchayat

4 Bhopal Division 23 Shajapur District 2 Agar Tahsil 6 Baijnath Chaitra Sudi 1·15 MarchlApril Baijnath Mahadeo 15 25,000 MandaI Panchayat 7 Baijnath {(artika Sudi 5·15 October/November Baijnath Mahadeo 10 N.A. Manda! Panchayat 8 Dlta Newari Pausa Sudj 5·15 December 1January Shri Sidheshwar 10 200 qram Panchayat Mahadeo 9 Tenodia Magha Sudi 5·15 JanuarYIFebruary Mataji ka Mela 10 2,000 Gram Panchayat 10 Bhimpura Magha Badi JanuarYIFebruary Shree Ramdeo Yatra 15 100 Local people 11 Pacheti Phalguna Sudi 1·15 February/March Shree Bad Mata 15 4001500 Gram Panchayat

4 Bhopal Division 23 Sbajapur District 3 Sbajapur Tahsil 12 Madana Chaitra Sudj 15 March/April Matadeviji ka Mela 5 1,000 Gram Panchayat 13 Sundersi Pausa DecemberlJanuary Harsidhi Mahakali 7 4001500 Gram Panchayat 14 Richhoda Pausa Badi 10·12 DecemberlJanuary Shree Ramdeoji 3 1,000 Gram Panchayat 15 Waglyakheda Pha/guna Badi 13 February/March Shivratri 2,000 Mahant of the temple 16 Ratbhavar Phalguna Badi 13 February/March Shivratri 2001300 Gram Panchayat 17 Golabihar Phalguna Badi 13 February/March Shivratri 500 Gram Panchayat 18 Simrol Phalguna Badi 13 February/March Shivratri 200 Gram Panchayat 19 Kumhariya Phalguna Badi 13 February/March Shivratri 2,500 Gram Panchayat 20 Moman Badodia March Urs KameH Shah 5 2,000 Gram Panchayat

4 Bhopal Division 23 Shajapur District 4 Shujalpur Tahsil 21 Bldodia Chaitra Badi 5 March/ April Garibnath Baba Ka 15 12,000 MandaI Panchayat Mela 22 Rani Badod Chaitra Sudi 14 March/April Devi Dulari ka Mela 3 1,000 Gram Panchayat 23 Kharsur Vaisakha Badi 5 AprillMay Shree Ramdeoji Maharaj 4 1,000 Gram Panchayat 24 Raypur Piplod Pausa December/January Durgah Wale Miya Urs 3 4,000 Gram Panchayat 25 Shujalpur January/February Hanuman Mandir Mela 30 6,000 Municipal Committee

4 Bhopal Division 24 Rajgarh District 1 Kbilcbipur Tabsil Chaitra Marchi April Shivji Mela 15 50,000 Municipal Committee 2 March Gopinath Fair 6 250 MandaI Panchayat 3 Zirapur AprillMay Cattle Fair 15 1,000 Gram Panchayat 4 Khilchipur Asvina September/October Shivji Mela 15 1,00,000 Municipal Committee 5 Khilchipur Agrahayana November/December Bhom ka Mela 15 10,000 MandaI Panchayat Chapihedin 6 Chapihedin January Bajarang ka Mela 15 2,000 Gram Panchayat 29

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

4 Bhopal Division 24 Rajgarh District 2 Rajgarh Tahsil 7 Rajgarh March Urs 5,000 Muslim Community 8 Rajgarh July Cattle Fair 1,500 Municipal Committee 9 Ghulen Bhadra Sudi 6·7 August/September Deo Maharaj Bhutaji 2 4,000/5,000 10 Mela Khujner 10,000

4 Bhopal Division 24 Rajgarh District 3 Tahsil 11 Biaora Pausa December IJanuary Mela Bagh Biaora 2 60,000 Municipal Committee 12 Biaora April Chaitra ka Mela 30 90,000 Municipal Committee

4 Bhopal Division 24 Rajgarh District 4 Sarangpur Tahsil

13 January Pachore Mela 15 8,000 MandaI Panchayat 14 Sarangpur February Bheswa Mata Mela 15 40,000 Municipal Committee 15 Sarangpur February Kapaleshwar Mela 25,000 Municipal Committee 16 Sarangpur Phalguna Badi 13 February IMarch Nilkantheshwar Mahadeo 5,000 Municipal Committee

4 Bhopal Division 24 Rajgarh District 5 Narsingarh Tahsil "-, 17 Iklera April Iklera Fair 15 N.A. MandaI Panchayat 18 Narsingarh July Baijnath Mahadeo 2 50,000 Municipal Committee 19 Talen November Mahadeo 15 1,500 Mandai Panc hayal 20 Narsingarh Phalguna Badi 13 February IMarch Shivralri 60,000 Municipal Committee 21 Kotra Shamji ka Mela 5,000 Gram Panchayat

4 Bhopal Division 25 1 Tahsil Lateri Town December Lateri Mela 25 N.A. Police 2 Madamat PausalMagha January Sankrant 2 N.A. Police 3 Kaladeo January Cattle Fair 15 N.A. Police 4 Lateri Town Urs 1 N.A. Muslim Community

4 Bhopal Division 25 Vidisha District 2 Tahsil 5 Ghatwar Chaitra March/April Navratri 9 N.A. Police 6 Sironj Chaitra Marchi April Navratri N.A. Police 7 Sironj Chaitra Marchi April Shwetambar Mela 3 N.A. Police 8 Deopur Kartika October/November Deopur Mela 2 N.A. Police

4 Bhopal Division 25 Vidisha District 3 Tahsil 9 Kurwai January Tournament 15 N.A. Police 10 Dunarghat PausalMagha January Sankrant N.A. Police 30

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the lotal the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No, of days)

2 3 4 5 6 7 8

4 Bhopal Division 25 Vidisha District 4 Basoda Tahsil 11 Bdankhedi Asadha June/July Jagdish Rath Yatra I N.A. Local people 12 Glnj (River B~twa.) Kartlka October/November Kartika Mela 1 N.A. Gram Panchayat, Udaipur 13 Rljghlt Barat Pausa/Magha January Sankrant 15 N.A. Local people 14 Basoda Mandi D~~ember/January Ramlila Fair 15 N.A. Municipal Committee IS Udaipur Phaiguna Badi 13 February/March Shivratri 7 N.A. Gram Panchayat 16 Shamsabad Phaiguna Badi 13 February/March Shivratri N.A. Police 17 Sheo Phalguna Badi 13 February/March Shivratri N.A. Gram Panchayat

4 Bbopal Division 25 Vidisha District 5 Vidisha Tahsil 18 Manora June Jagdish Mela 2 N.A. Gram Panchayat 19 Beeja MandaI Sravana Sudl 5 July/August Nag Panchmi N.A. Police 20 Mohangir July Mohangir Mela 2 N.A. Police 21 Udaigiri November Udaigiri Mela N.A. Police 22 Gyaraspur January Ramlila 12 N.A. Police

4 Bbopal Division 26 Sebore District Tabsil Tarawali March 2,000 Gram Panchayat 2 Berasia September 5,000 Town Area Committee

4 Bhopal Division 26 Sebore District 2 Sehore Tahsil 3 Sehore Chaitra Sudi 13 March/April Mahabir Jayanti 50 Jain Community 4 Sehore Chaitra Sudl 9 March/April Ramnavmi 4,000 Mahant of the temple 5 Sehore Chaitra Badi 5 March/April Rangpanchmi 3,000 Municipal Committee 6 Sehore Bhadra Bad; August/September Janamashtami 4,000 Mahant of the temple 7 Sehore Bhadra Sud; 4 August/September Ganesh Chaturthi 4,000 Mahant of the temple 8 Sehore Bhadra Sud; 11 August/September Dol Gyaras 10,000 Mahant of the temple 9 Sehore October 2 Gandhi Jayanti 1,000 Congress Committee 10 Sehore Mandi December/January Vashi Mela 30 4,000 Municipal Committee 11 P;landa Kalan Phalguna Sud; 14 February/March Harihar Mandir Mela 3,000 Gram Panchayat 12 Sehore Phaiguna Badl 13 February/March Shivratri 1 N.A. 13 Sehore Moharrum I 10,000 Muslim Community

4 Bhopal Division 26 3 Huzur Tahsil

,14 Bhopal Jyaislha Sud; 10 May/June Ganga Dasahra N.A. Hindu Festival Committee 15 Bhopal Bhadra August/September Alha Udal Mela N.A. Hindu Festival Committee 31 s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other Qccasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

16 Bhopal Bhadra August/September Bhujariya N.A. Hindu Festival ommittee 17 Bhopal Bhadra August/September Gunal Chaveli N.A. indu Festival ommittee 18 Bhopal Bhadra Sudi 11 August/September Dol Gyaras N.A. Hindu Festival Committee 19 Bhopal Asvina Sudi 10 September/October Dasahra 10 N.A. Hindu Festival Committee 20 . Bhopal Pausa/Magha January Makar Sankrant N.A. Hindu Festival Committee 21 Bhopal Phalguna Badi 13 February/March Shivratri N.A. Hindu Festival Committee

4 Bhopal Division 26 Sehore District 4 Ashta Tah

22 Alipur May Cattle Fair 6,000 Town Area Committee 4 Bhopal Division 26 Sehore District 5 Tahsil 23 Ichhawar Asvina September/October Kali Devi 1,000 Tahsildar 24 Ichhawar Kartika October/November Bara Khamba Mela 1,500 Gram Panchayat, il d

4 Bhopal Division 26 Sehore District 6 Nasrullagani Tahsil 1'-.

25 Wasdeo Chaitra Sudi 9 March/April Ramnavmi 15 3,000 Gram Panchayat 26 Hathighat Chaitra Sudi 9 March/April Ramnavmi 50 Gram Panchayat 27 Ladkui Chaitra Sudi 9 March/April Ramnavmi 200 Gram Panchayat 28 Chhinagaon Chaitra Sudi 9 March/April Ramnavmi 100 Gram Panchayat 29 Semalpani Chaitra Sudi 9 March/April Ramnavrni 1 100 Gram Panchayat 30 Sujankhedi May Bhilat Baba Fair 4 2,000 Police 31 Sravana July /August Sravani 500 Police 32 Nasrullaganj Bhadra Badi 8 August/September lanamashtami 500 Police 33 Nasrullaganj Bhadra Sudi 11 August/September Dol Gyaras 800 Police 34 Nasfullaganj Asvina Sudi 10 September/October Dasahra 1,000 Police 35 Chhipaner Asvina Sudi 10 September/October Dasahra 500 Police 36 Ladkui Asvina Sudi 10 September/October Dasahra 300 Police 37 Gopalpur Asvina Sudi 10 September/October Dasahra 300 Police 38 Sothiya Asvina Sudi 10 September/October Dasahra 200 Police 39 Nasrullaganj Kartika October/November Diwali 500 Police 40 Chhipaner December Dada Dhuniwale 7 1,000 Police 41 1adkui . Phalguna Sudi 15 February/March Holi 1 ISO Police 42 Diyaner Pha/guna Sudi 13 February/March HoJj 200 Gram Panchayat, Chhipaner 43 Nilkanth Pha/guna Badi 13 February/March Shivratri 3 500 Police 44 Nasrullaganj Idul Fitur 1 150 Police 45 Nasrullaganj Id 2 150 Police 46 Nasrullaganj Moharrum 2 300 Police 47 Ladkui Moharrum 2 100 Police 32

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages tlie place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 5 6 7 8

4 Bhopal Division 26 Sehore District 7 Budni Tahsil 48 Slklanpur PausalMagha January Sankrant 15 50,000 Gram Panchayat

4 Bhopal Division 27 1 Raisen Tahsil Parmaria Chaitra March/April Dcvi ka Mela 15 5,000 Gram Panchayat 2 Raisen October Urs 7 3,000 Urs Committee 3 November . Budha Jayanti 500/700 Maha Bodhi Society of Ceylon 4 Raisen Pausa December/January Ramlila 15 5,000 Mela Committee 5 Pagreshar PausalMagha January Sankrant 2 1,000 Local people

4 Bhopal Division 27 Raisen District 2 Ghairatganj Tahsil 6 Mawalkhot November Urs 2,500 Local people 7 Mawalkhot December Mela Mawalkhot 15 3,000 Local people 8 Bioa River December Ganesh Mela 3 7,000 Local people 9 Mehalpur PausalMagha January Sankrant I 2,000 Local people 10 Palan February Nilkanl Patan ka Me[a 3 3,000 Local people

4 Bhopal Division 27 Raisen District 3 Begumganj Tahsil 11 Sumer PausalMagha January Triveni Mela 15 5,000 Gram Panchayat

4 Bhopal Division 27 Raisen District 4 Goharganj Tahsil

12 Ob~jJllaganj Phalguna Badi 13 February/March Bhojpuri Mela 10,000

4 Bhopal Division 27 Raisen District 5 Tahsil 13 Bagalwara January/February Ba[galwara Mela 7 20,000 14 Bari Kew[a Jhar Mela 1 1,000

4 Bhopal Division 27 Raisen District 6 Silwani Tahsil 15 Chunetia Kartika Sudi 15 October/November Kartik Poornima 7 3,000 Patel 16 Siyarmao Kartika Sudi 8-15 October/November Karlik Poornima 8 5,000 Local people 17 Si[wani Kartika October/November Kartika Ashtami 2,500 Local people 18 Iaithari January Teen Dhara Mela 1,000

4 Bbopal Division 27 Raisen District 7 Udaipura Tahsil 19 Udaipura January Boras Mela 20,000

4 Bhopal Division 28 Harda Tahsil Khodiyakhedi Chailra Sud; 14 March/April Saran Baba Fair 3,000 Gram Panchayat 2 Malapur Chailra Sudi [5 March/April Malapur Fair 7 10,000 Gram Panchayat 3 Sodalpur Agrahayalla Sudi 15 November/December Kana Baba Fair 3 5,000 Gram Panchayat 4 Khang Magha January IFebruary Singhaji Fair N.A. Gram Pancbayat

4 Bhopal Division 28 Hoshangahad District 2 Seoni-Malwa Tahsil 5 Seooi-Malwa Chaitra Marchi April Deo Bhilat 5 25,000 Iaopad Sabha 33

s. No. Name of I.he Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

4 Bhopal Division 28 Hoshangabad District 3 Hoshangabad Tahsil 6 Bandrabhan Kart;ka Sudi 15 October/November Bandrabhan Fair 30,000 Janpad Sabha 7 Hoshangabad Magha Sud; 15 January/February Ramji Das Baba Fair 3 35,000 Janpad Sabha 8 Jamali Pha/guna Badi 13 February/March Tilak Sendur 500 Local peop Ie 9 Babai Pha/glma Badi 13 February/March Shivratri 3 12,000 Gram Panchayat

4 Bhopal Division 28 Hoshangabad District 4 Sohagpur Tahsil 10 panchmari Sravana Sudi 5 July/August Nag Panchmi 3 4,000 Tahsildar II Khera Kart;ka Sud; 15 October/November Kartik Poornima 3 6,000 Gram Panchayat 12 Bamkhedi Magha Sudi 5 January/February Basant Panchmi 3 3,000 Gram Panchayat \3 Panchmari Phalguna Badi 13 February/March Shivratri 3 8,000 TahsiJdar

4 Bhopal Division 29 Belnl District Bhainsdehi Tahsil 1 Tbeska Kartika Sudj 15 October/November Baraling 1,000/2,000 Gram Panchayat 2 River Tapti Kartika Sudi 15 October/November Parasdoh 5,000/6,000 Gram Panchayat 3 Bhainsdehi Phalguna Sud; 15 February/March Holi 2,000 Gram Panchayat 4 Barkhed Phalguna Sud; 15 February/March Holi 200 Gram Panchayat 5 Mahatpur Phalguna Sudi 15 February/March Holi 500/1,000 Gram Panchayat 6 Khaira Phalguna Sud; 15 February/March Holi 500/1,000 Gram Panchayat 7 Desli Phalguna Sudi 15 February/March Holi 500/1,000 Gram Panchayat 8 Salbardi Phalguna Bad; 13 February/March Shivratri 10 8,000/10,000 Janpad Sabha 4 Bhopal Division 29 Hetul District 2 Betul Tahsil 9 Shahpur Pausa Sudi 15 December/January Guru Saheb ka Mela 5 10,000 Gram Panchayat 10 Maiajpur January Malajpur Fair 30 5,000 Tahsildar 11 Khedla Phalguna Badi 13 February/March Shivratri 1 1,000 Janpad Sabha 12 Rondha Phalguna Sudi 15 Febniary/March Holi 1,000 Gram Panchayat 13 Bijadehi Phalguna February/March Meghnath Fair 1,000 Local people 14 Dhodra Mohar Pha/guna February/March Meghnath Fair 1,000 Local people 15 Tara Phalguna February/March Meghnath Fair 1,000 Local people 16 Phopali Phalguna Bad; 13 February/March Shivratri 7 10,000/15,000 Tahsildar

4 Bhopal Division 29 Hetnl District 3 Multai Tahsil 17 Chhawal Chaitra Sudi 15 March/April Chhawal Fair 15 5,000 Janpad Sabha 18 Narera Kartika Sud; 15 October/November Narera Fair 3 1,000 Gram Panchayat 19 Multai November Tapti Fair 15 10,000/15,000 Tahsildar 34 s, No, Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion ot of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 4 5 6 7 8

5 Jabalpor Division 30 Sagar District 1 Tahsil 1 Kundaree Pausa/Magha 1anuary Nilkanth Fair 2 1,000 Janpad Sabha 2 Bina Pausa/Magha' 1anuary Sanlerant 1,000 3 Dugaha Kalan Pausa/Magha January Sanlerant 3 10,000 Gram Panchayat 4 Hinnod Bagaspur Pausa/Magha 1anuary Sankrant 1 4,000 Gram Panchayat 5 Khimlasa Magha Sudi 5 January/February Basan! Panchmi 10 4,000 Gram Panchayat

5 Jabalpor Division 30 Sagar District Z Banda Tahsil 6 Odahe Pausa/Magha January Sankrant 2 100 7 Jhagri pausa/Magha January Sanlerant 1 700 Gram Panchayat 8 Singrawah Pausa/Magha January Sankrant 3 300 9 Baraitha pausa/Magha January Sankrant 3 1,000 10 Tigoda Pausa/Magha 1anuary Sankrant 2 500 11 Hirapur Pausa/Magha January Sankrant 2 500 12 Tinsua Pausa/Magha January Sankrant 3 300 13 Uldan Pausa/Magha January Sankrant 10 12,000 Janpad Sabha 14 Jamunia Magha Sudj 5 January/February Basant Panchmi 15 7,000 Gram Panchayal 15 Shahgarh Phalguna Badi 13 February/March Shivratri 3 4,000 Gram Panchayat 16 Dhamoni May Urs BaJji! shab 6 4,000 Urs Committee

5 Jabalpor Division 30 Sagar District 3 Sagar Tahsil 17 Bidwas Chaitra March/April Harsidhi Devi 1 2,000 Gram Panchayat 18 Mokalpur Chaitra March/April Navratri 4 10,000 19 Garpahra Asadha June/July Garpahra Fair 4·5 5,000 Janpad Sabha 20 Bhapel Kartika Sudi 15 October/November Fuller Fair 6,000 J anpad Sabha 21 Sanodha Pausa/ Magha January Sankrant 3 70,000 Gram Panchayat 22 Mahuna Pausa/Magha January Sankrant 1 5,000 23 Khakron Pausa/Magha January Sankrant 3 10,000 24 Panari Pausa/Magha January Sankrant 1 10,000 Gram Panchayat 25 Karrapur Magha Sud; 5 January/February Basant Panchmi 5 10,000 Janpad Sabha 26 Bilhera Magha Sudi 5 January/February Basant Panchmi 1 2,000 Gram Panchayat 27 Dewalchouri Magha Sudi 5 January/February Basant Panchmi 10,000 Gram Panchayat 28 Mehar Pha/guna Badi 13 February/March Shivratri 2 10,000 Gram Panchayat

5 J abalpur Division 30 Sagar District 4 Rehli TahsO , 29 Bina Chaitra Sudi 9 March/April Ramnavmi 1 4,000 30 Rangir Chaitra Sudi 7·9 March/April Nav Durga 3 40,000 Janpad Sabba 31 Garhakota Asadha Sudi 2 JUne/July Rafua Yatra 10,000 MuniCipal Committee 32 Rehli Asadha JUne/July Pandbarinath Fair 1 4,000 Gram Panchayat 33 Deori Agrahayana Sudi 6 November /December Champa Cbbat 3 5,000 Municipal Committee 34 Barkoti Pausa/Magha January Sankrant 3 15,000 Janpad Sabha 35 Bina Pausa December/January Jain Fair 15 6,000 Jain Community 36 Garhakota Magha Sud; January/February Basant Panchmi 30 50,000 Municipal C{)mmittee 35

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. o! days)

2 3 4 5 6 7 8

5 Jabalpur Division 31 1 Hatta Tahsil

Magrol Chaitra March/April Navratri 10,000 Mela Committee 2 Rajpura March Kali Mata ka Mela 5 1,000 Gram Panchayat 3 Adanwara March lalkandhi ka Mela 7 4,000 Gram Panchayat 4 Bhiloni April Karera Fair 1 2,000 Tahsildar J Kundalpur April Ambika Mai ka Mela 2 2,000 Local people 6 Sakore June Hanumanji ka Mela 1 2,500 Gram Panchayat 7 Kumhari Kartika October/Novemher Diwali 4 2,500 Local people 8 Agara Pausa/Magha January Nilkantheshwar Fair 7 6,000/7,000 Gram Panchayat 9 Mada Hardua Pausa!Magha January Sankrant 2 3,000/4,000 Local people 10 lamunia Pausa/ Magha January Sankrant 1 2,000/3,000 Local people 11 Patera Pausa/Magha January Sankrant 2 2,000 Local people 12 Muhas Pausa/Magha January Sankrant 2 1,000 Local people 13 Saksuma Pausa/Magha January Sankrant I 1,000 Gram Panchayat 14 Saliya Pausa/Magha January Sankrant 3 2,000 Gram Panchayat 15 Kanti January Kanti ka Mela 4,00015,000 Gram Panchayat 16 ·Wardha Magha Sudi 5 January/February Basant Panchmi 3,000 Police 17 Batiagarh Pha/guna Badi 13 February/March Shivratri 3 6,000/7,000 Gram Panchayat

5 Jabalpur Division 1 Damob District :z Damoh Tahsil

18 Narsingarb May Urs 2 2,000/3,000 Muslifl\....Community 19 Damoh Sravana Sudi 5 July/August Nag Panchmi 6,000 Municipal Committee 20 Nohta Kartika October/November Diwali 3 3,000/4,000 Gram Panchayat 21 Jabera Kartika October/November Diwali 1 1,000 Gram Panchayat 22 Tendukheda Kartika October/November Mahadeo ka Mela 2,000 Gram Panchayat 23 Sukha Agrahayana November/December Nisai Fair 3 1,000 Local people 24 Chopra November Chandi Fair 3 2,000/3,000 Gram Panchayat 25 Bamhori December Chandi Fair 5 4,000/5,000 Local people 26 Kodal December Mahadeo Mela 5 2,500 Local people 27 Damoh Pausa/Magha January Jatashankar Fair 6,000 MuniCipal Committee 28 Chakeri Pausa/Magha January Sankrant 4 4,000/5,000 Local people 29 Kakarda Malwara Pausa/Magha January Sankrant 3 4,000 Local people 30 Bansoli Pausa/Magha January Sankrant 200/300 Mandir Committee 31 Lakhaoni January Urs 2 400/500 Local people 32 Ronda Pausa/Magha January Sankrant 5 7,000/8,000 Gram Panchayat 33 Rardua Pausa/Magha January Sankrant 7 20,000 Janpad Sabha 34 Tejgarh Pausa/Magha January Sankrant 7 7,000/8,000 Janpad Sabha 35 Bandakpur Magha Sudi 5 January/february Basant Panchmi 8 2,00,000 Janpad Sabha 36 Patharia Phalguna Badi 13 February/March Shivratri 7 5,000/6,000 Gram Panchayat

5 J abalpur Division 32 J abalpur District 1 Murwara Tahsil

Katni' Sravana July/August Kajalia 5,000 Local people 2 Kartika Sudi is October/November Kataighat ka Mela 4,000 Janpad Sabha 3 Bilboi Pausa/Magha January Sankrant 2,000 Gram Panchayat 36 s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 4 5 6 7 8

4 Kablera Pausa/Magha January Sankrant 4 2,000 Local people Panlai Pausa/Magha January Sankrant 1 1,000 Local people 6 Barhi Pha/guM Badl 13 February/March Shivratri 3 4,000 Local people 7 Kanchora PhalguM Badi 13 February/March Shivratri 3 2,000 Local people

5 Jabalpur Division 32 Jabalpur District 2 Tahsil 8 Gawara Asadha June/July Chandi Meta 1,000 Gram Panchayat 9 Gawan Asadha June/July Ratha Yatra 2,000 Gram Panchayat 10 Kailwas Kartika Badi 30 October/November Chandi Mela 1,000 Gram Panchayat 11 Khabra Kartika October/November Chandi Mela 9 1,000 Gram Panchayat 12 Khetola Kartika Sudi October/November Chandi Mela 1 1,000 Gram Panchayat 13 Kanjai Kartika October/November Chandi Meta 8 N.A. Gram Panchayat 14 Chhapra December Sati ka Mela 3 1,000 Local people 15 Bohariband December Bajarang Mela 3 8,000 Gram Panchayat 16 Pandariya Pausa/Magha January Sankrant 2,000 Ex-Malguzar of the village 17 Kumhi Pausa/Magha January Satdhara Fair 7 60,000 Janpad Sabha 18 Katara PausaJMagha January Sankrant 7 2,000 Janpad Sabha 19 Paunia Pausa/Magha January Sankrant 3 1,000 Local people 20 Khagman Pausa/Magha January Sankrant 1,000 Gram Panchayat 21 Magha January/February Barah Fair 7 5,000 Janpad Sabha 22 Pounia Magha Sudi 5 January/February Basant Panchmi 2 2,000 Local people 23 Narila February Urs 2,000 Urs Committee 24 Deori Phalguna Badi 13 FebrUury/March Shivratri 1 2,000 Police 25 Mureth Phalguna Badi 13 February/March Shivratri I 2,000 Gram Panchayat 26 Ganjtal Phalguna Badi 13 February/March Shivratri 2,000 Gram Panchayat 27 Ghat Semariya PhalguM Badi 13 February/March Shivratri I 2,000 Gram Panchayat 28 Saleemanabad Phalguna Badi 13 February/March Shivratri 2 2,000 Local people

5 Jabalpur Division 32 JabaIpur District 3 Palan Tahsil 29 Patharia Ghat Agrahayalla November/December Barughat ka Mela 4 1,000 Janpad Sabha 30 Gudrai Pausa December/January Shankarji ka Mela 3 1,000 Janpad Sabha 31 Samatpur Pausa/Magha January Sankrant 6 1,000 Janpad Sabha 32 Patan Pausa/Magha January Sankrant 2,000 Janpad Sabha 33 Pausa/Magha January Sankrant 2,000 Janpad Sabha 34 Kakrehata Pausa/Magha January Sankrant 1,000 Janpad Sabha 35 Kudan January Drs 3 300 Janpad Sabha 36 Kudan Phalguna February/March Sidha Baba ka Mela 3 600 Janpad Sabha 37 Bhanwara Mugha Sudi 5 January/February Basaot Panchmi 1,000 Janpad Sabha 38 Khamaria Mugha Sudi 5 January/February Basant Panchmi 500 Janpad Sabha 39 Ghangara Phaiguna Bad; 13 February/March Shivratri 3,000 Police

5 Jabalpur Division 32 J abalpur District 4 Jabalpur Tahsil 40 Hanuman Tal Chaitra Sudi 9 March/April Ramnavmi 9 20,000 Police 41 Ghamapur May Khwaja Drs 3 10,000 Muslim Community 42 Jabalpur Sravana July/August Angarh Mahabir Fair 5,000 Mahant of the temple 43 Jabalpur Bhadra AugustJSeptember Mahabir Jayaoti 5,000 Jain Community 37 s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela afher occasion of of the total the Fair or £aIr is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 4 5 6 7 8

44 Khenuai Temple Asvina September/October Nav Durga 9 10,000 Police 45 Jabalpur Kartika October/November Bheraghat Fair 4 20,000 Police 46 Jabalpur Kartika October/November Gowarighat Fair 2 30,000 Police 47 Jabalpur ,. October Peer Sahib's Urs 10,000 Muslim Community 48 Tilwara Ghat Pausa/Mahga January Sankrant 2 30,000 Pofice

5 Jabalpur Division 33 Narsimhpur District 1 Tahsil 1 Jhiriya Chaitra March/April Devi ki Madiya 7 3,000/4,000 Gram Panchayat 2 Mithwani Chaitra March/April Mithwani Mela 7 3,000/4,000 Gram Panchayat 3 Saknalpur Pausa/Magha January Sankrant 20 10,000 Janpad Sabha

5 JabaIpur Division 33 Narsimbpur District 2 Narsimhpur Tahsil 4 Barhat Vaisakha Sudi 15 April/May Pandav Mela 7 500/700 Gram Panchayat 5 Gadarwara Kheda October Shankarji ka Mela 5 1,000 Gram Panchayat 6 Ihansi Ghat PausafMagha January Sankrant 1 5,000 Janpad Sabha 7 Barman Pausa/Magha January Sankrant 15 10,00,000 Janpad Sabha, Gadarwara 8 Daul Pausa/Magha January Sankrant 2 2,000 Gram Panchayat, Barhat 9 Jhon! Jungle Magha Sudi 5 January/February Basan! Panchmi 10,000 Janpad Sabha, Narsimhpur

Ik 5 Jabalpur Division 34 1 Niwas Tahsil 1 Kutrai Pausa/Magha January Sankrant 8 1,000 Local people 2 Fadaki Ghat Pausa/ Magha January Sankrant 3 1,000 Local people Manpur PausalMagha January Sankrant 2,000 Janpad Sabha, Niwa~ 4 Maneri Magha Sudi January/February Goram Baba ka Mela 6 1,000 Local people 5 Patha Magha Sudi 5 January/February Basant Panchmi 2 N.A. Local people 6 Chargaon January Annapurna Devi ka Mela 3 N.A. Local people 7 Bhimpar Phalguna Badi 13 February /March Shivratri 1 200 Local people 8 Kukuti Phalguna Badi 13 February/March Shivratri N.A. Local people 9 Padmi Phalguna Badi 13 February/March Shivratri N.A. Local people

5 Jabalpur Division 34 Mandla District 2 Diodori Tahsil 10 Gorakhpur Chailra Sudi 9 March/April Ramnavrni 15 1,000 Janpad Sabha 11 Samnapur Khas April Shri Shiv Sinhad Fair 10 N.A. Gram Panchayat 12 Bijori April Bijori Shakkar Nala Fair 5 N.A. Local people 13 Bondar November Shakkar Baba Jayanti 3 N.A. Banwasi Sewa Fair MandaI 14 Gadasarai Pausa/Magha January Sankrant 15 N.A. Janpad Sabha 15 Dindori Magha Sudi 5 January/February Basant Panchmi 8 1,000 Janpad Sabha 16 Kachoari Warga Phalguna Badi 13 February/March Shivratri 8 1,000 Gram Panchayat

5 J abalpur Division 34 Mandla District 3 Mandla Tahsil 17 Maharajpur Karlika Sudi 15 October/November Sangam Mela N.A. 18 Rewatha Bagli Kartika Sudi 15 October/November Sita Raptan Mela 2 N.A. Local People 38 s. No. Name of the Time when MeJa is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held IIindi month English month the Mela Mela or attendance Fair rNo. of days)

2 3 5 6 7 8

II' Ba.l1'lhni Khas Kartika Sudi 7 October/November Madai Mela 2 N.A. Gram Panchayat 20 Chirai Dom:ari Kartika Sudi 11 October/November Madai Mela N.A. Local people 21 Sahastra Dhara October Sahastra Dhara Fair N.A. 22 Maharajpur Pausa/Magha January Sankrant N.A. 23 Bichhiya January/February Gandhi Mela 15 N.A. Janpad Sabha 24 Andiyadar Magha Sudi 5 January/February Basant Panchmi I N.A. 25 Hirdenagar Pha/guna February /March Machleshwar Mela 12 N.A. Janpad Sabha 26 Madhpuri February Ghoda Ghat Fair N.A. 27 Mall1rajpur Pha/guna Badi 13 February/March Shivratri N.A. 28 Mawai Khas February Madai Mela 4 N.A. Local people

5 Jabalpur Division 35 Cbhindwara District 1 Cbbindwara Tabsil Umreth Chaitra March/April Mcghnath Fair 3 3,000 Local people 2 Jamai Sravana July/August Nagduwari Fair 4 500 Police 3 Bhuwan Fha/guna Badi 13 February/March Shivratri 7 40,000 Police

5 Jabalpur Division 35 :z Tabsil 4 Saliwara Chaitra Sudi March/April Nav Durga 20 N.A. Janpad Sabha 5 Singori Chaitra Sud; 5 March/April Kabirpanthi Mela 3 6,000 Gram Panchayat 6 Anhoni PausalMagha Janulry Sankrant 1,000 Block Development Officer

5 Jabalpur Division 35 Chhindwara District 3 Tahsil Ramakona Chaitra March/April Shristi Fair 5/6 10,000 Janpad Sabha Sausar . 3 Pandnurna Bhadra Sudi August/September Gotmar (next day of 5,000 Municipal Pola) Committee 9 Linga Kartika OctoberfNovember Kali Rat Fair 3 30,000 Janpad Sabha, Chhindwara

5 Jabalpur Division 36 Seoni District LakhnadoD Tahsil Harduli Chaitra Sudi 15 March/April Chaitri Poornima 2,000 Local people 2 Lava Sarra Agrahayana Sud! 15 November/December Bandar Chuha Fair 5 3,000 Janpad Sabha 3 Gowari Kartika Sudi 15 October/November Kartik Poornima 3 4,000 Janpad Sabha 4 Chirrau Kartika October/November Kolhughat Fair 3 3,000 Gram Panchayat 5 Hinai Pausa/Magha January Sankrant 2 5,000 Janpad Sabha 6 Gorakhpur Magha Sudi January/February Ramkundi Fair 3 4,000 Local people 7 Bhairothan Pha/gana Badi 13 February/March Math Ghoghra Fair 3 5,000 Janpad Sabha, Lakhnadon 5 Jabalpur Division 36 Seoni District :z Seoni Tabsil 8 Chirchira Kartika Sudi 15 October/November Karlik Poornima 15 10,000 Janpad Sabha 9 Mudara Kartika Sildi 15 October/November Karlik Poornima 30 5,000 Local people 10 LakhanlVara PJusa/Magha January Sankrant 3 25,000 Local people 11 Fausa/Magha January Sankrant 3 5,000 Local people 12 Jeonara Phalguna Badi 13 February/March Shivralri 10,000 Gram Panchayat

5 Jabalpur Division 37 B3laghat District 1 Tahsil Jarahmohgaon Kartika Sudi 15 October/November Kartik Poornima 7 N.A. Gram Parichayat 2 Bauera Kartika Sudi 15 October/November Kartik Poornima 3 N.A. Gram Panchayat 39 s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela ,other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 4 5 6 7 8

Rampaili Kartika Sudi 15 October/November Karlik Poornima N.A. Janpad Sabha, Waraseoni 4 Dingmara Kartika Sudi 15 October/November Karlik Poornima N.A. Gram Panchayal 5 Bothwa Kartika Sudi 15 October/November Vithal Rakhumai Fair 3 N.A. Gram Panchayat 6 Saongi December Amba Mai Fair 1 NA Gram Panchayat 7 Bisapur Phalguna Badi 13 February/March Shivratri 3 N.A. Janpad Sabha, Waraseoni

5 Jabalpllr Division .37 District 2 Balaghat Tahsil 8 Mounda Kartika Sud; 15 October/November Kartik Poornima 6 N.A. Gram Panchayat 9 Khod Seoni November Rakhumai Fair N.A. Gram Panchayat 10 Koteshwar Lanji Phalguna Badi 13 February/March Shivratri 3 N.A. Gram Panchayat

5 Jabalpur Division 37 3 Tahsil 11 Siharpat Chaitra Sudi 9 March/April Ramnavmi 7 N.A. Janpad Sabha 12 Ramgarhi Kartika Sud; 15 October/November Karlik Poornima 1 N.A. Gram Panchayat 13 Buiyagaon Kartika Sudi 15 October/November Kartik Poornima 3 N.A. Local people 14 Narsingha Pha/guna Sudi 15 February/March Holi 3 N.A. Local people 15 Bhanderi Pha/guna Bad; 13 February/March Shivratri 2 N.A. Gram Panchayat 16 Baglipur Phalguna Badi 13 February/March Shivratri 2 N.A. Janaad Sabha 17 Sawarjhodi Phalguna Badi 13 February/March Shivratri 3 N.A. Janpad Sabha 18 Khairgaon Phalguna Bad; 13 FebruarY/March Shivratri 3 N.A. Local people 40

S. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 4 5 6 7 8

6 Bilaspur Division 38 Surguja District 1 Bbaratpur Tahsil NIL

6 Bilaspur Division 38 Surgoja District 2 Baikonthpur Tabsil Wasti (Patna) Jayistha May/June Ganga Dasahra 300 Gram Pancbayat 2 Baikunthpur Jyaistha May/June Ganga Dasabra 2 2,000 Janpad Sabha

6 Bilaspur Division 38 Surguja District 3 Surajpur Tahsil 3 Kudargad Chaitra Sudi 9 March/April Ramnavmi I 2,000 Janpad Sabha 4 Ramkola Asvina September/October Dasahra 2 500 Police Shivpur Phalguna Badi 13 February /March Shivratri 200 Janpad Sabha

6 Bilaspur Division 38 Surguja District 4 Pal Tabsil NIL

6 Bilaspur Division 38 Surguja District S Manendragarb Tabsil 6 Khursia Jyaistha May/June Ganga Dasahra 1,000 Local people 7 Chinniri Jyaistha May/June Ganga Dasahra 500 Local people 8 Pondi Jyaistha May/June Ganga Dasabra 100 Local people 9 Khursia Asvina Sudj 10 September/October Dasahra 2,000 Local people JO Chirmiri Asvina Sudi 10 September/October Dasahra 1 2,000 Local people 11 Siroli Kartika Sudi 15 O~tober/November Kartik Poornima 3 1,000 Local people 12 Amritdhara Phalguna Badi 13 February/March Shivratri 2 500 Local people

6 Bilaspor Division 38 Surguja District 6 Amhikapur Tahsil 13 Ramgarh Chaitra Sudi 9 Marc!1/April Ramnavmi N.A. Janpad Sabha 14 Sonpur Vaisakha April/May Urs 3 N.A. Urs Committee 15 Pratapgarh Magha January/February Gahar Guru 3 N.A. Janpad Sabha 16 Devkira Phalgulla Bad; 13 February/March Shivratri 5 N.A. Janpad Sabha

6 Bilaspur Division 38 Surguja District 7 Samri Tabsil 17 S 1ankargarb Magha January/February Jatna Fair NA Local people

6 Bilaspur Division 39 Bilaspur District 1 Mungeli Tahsil Mldkooghat Pausa Bad; 30 December/January Madkoogbat Mela 2 1,000 Gram Panchayat 2 Setganga Magha Sudi 15 January/February Magha Poomima 3 2,000 Janpad Sabha, Mungeli Samersal Phalguna Badi 13 February/March Shivratri 5 15,000 Local people 4 Akhrar Phalguna Badi 13 February/March Shivratri 4 6,000 Block Development Officer 5 Karraghat Phalguna Bad; 13 February/March Shivratri 2 1,000 Local people 6 Lormi Phalguna Badi 13 February/March Shivratri 2 6,000 Local people 7 Belpan February Narbadakund Bath 4 4,000 Janpad Sabha. Bilaspur Mai~oi)~int March Christian Mela 4 1,000 Christian Community 41 s. No. Name of ihe Time when Mela is held Local Religious or DUration Average Who manages the place where Mela oiher occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No, of days)

2 3 4 5 6 7 8

6 Bilaspur Division 39 Bilaspur District 2 Bilaspur Tahsil 9 Rltanpur Magha Sudi 15 January/February Magha Poornima 5 10,000 Janpad Sabha, Bilaspur 10 Belpan Magha Sud; 15 January/February Magha Poornima 5 4,000 Janpad Sabha, BUaspur 11 Kotsagar Mughu Sudi 15 January/February Magha Poomima 4,000 Janpad Sabha, Bilaspur 12 Upka Magha Sudi 15 January [February Magha Poornima 1,000 Janpad Sabha, BUaspur 13 Chantidih Mugha Sud; 15 January/February Magha poornima 1,500 Janpad Sabha, BUaspur 14 Kirari Phalguna Badi 13 February/March Shivratri 3 2,000 Janpad Sabha, Bilaspur 15 Nagpur Phalguna Badi 13 February/March Shivratri 3 3,000 Janpad Sabha, BUaspur 16 Mallar Phalguna Bad; 13 February/March Shivratri 5 5,000 Janpad Sabha, BUaspur 17 Kondia Pha/guna Badi 13 February/March Shivratri 2 1,000 Janpad Sabha, BUaspur 18 Pali Phalguna Badi 13 February/March Shivratri 1,500 Janpad Sabha, Bilaspur 19 Koni Pha/guna Badi 13 February/March Shivratri 1,000 Janpad Sabha, Bilaspur",. 6 Bllaspur Division 39 Bilaspur District 3 Katghora Tahsil 20 Kudurmal Mugha Sudi 15 January /February Kabirpanthi Meta 4,000 Janpad Sabha, Katghora 21 Katghora January Republic Day 7 2,000 Janpad Sabha, Katghora 22 Kanki Pha/guna Bad; 13 February/March Shivratri 10 10,000 Janpad Sabha, Katghora 6 BUaspur Division 39 Bilaspur District 4 Janjgir Tahsil 23 Lilagar Kutighat Magha January/February Kutighat Fair I 2,000 Mahant of the Kutighat temple 24 Sheroinarayan Phalguna Badi 13 February/March Shivratri 10 1,00,000 Janpad Sabha, Janjgir 25 Pithampur Phalguna Sudi 15 February/March Holi 10 1,00,000 Janpad Sabha, Janjgir 26 Parsahi Pha/guna Badi 13 February/March Shivratri 4,000 Local people

6 BilasPlll' Division 39 Bilasllur District 5 Sakti Tahsil 27 Dabhara Chaitra Sudi 15 March/April Chaitra Poornima 6,000 Local people 28 Odekera Asvina Sudi 10 September/October Dasabra 1 4,000 Local people 29 Jaijaipur Asvina Sudi 10 September/October Dasahra 1 15,000 Local people 30 Devarghat Phalguna Badi 13 February/March Shivratri 3 4,000 Local people 31 Turri Pha/guna Badi 13 February/March Shivratri 7 5,000 Janpad Sabha, Sakti 42

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion ot of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days) 2 3 .. 5 6 7 8

6 Bilaspur Division 40 Raigarh District 1 Udaipur Tahsil Bagbahar February Vyapari Yatra 2/3 4,000 Local people 2 Kilkila Phalguna Badi 13 February/March Shivratri 4 4,000 Local people

6 Bilaspur Division 40 Raigarh District 1 Jashpur Tahsil 3 Dungul Pahad Agrahayana November/December Ramrekha 2 4,000 Gram Panchayat 4 Champa Agarhayana November/December Yatra 2 500/700 Local people 5 Sanna Agrahayana November/December Yatra 5 600/1,000 Local people 6 Ashta Agrahayana November/December Yalra 3 500/1,000 Local people 7 Lodam Magha Sudi 15 January/February Magha Pooroima 3 4,000 Gram Panchayat 8 Gaibuda Phalguna Badi 13 February/March Shivratri N.A. Gahira Guru 9 Duldula Magha/Phalguna (No fixed date) Yatra 700 Janpad Sabha 10 Raikera Magha/Pha/guna (No fixed date) Yatra 400 Janpad Sabha II Narainpur Magha/Pha/guna (No fixed date) Yatra 800 Janpad Sabha 12 Chetba Magha/Pha/guna (No fixed date) Yatra 300 Janpad Sabha 13 Kunkuri Magha/Pha/guna (No fixed date) Yalra 1,000 Janpad Sabha 14 Kongara Magha/Pha/guna (No fixed date) Yatra 500 Janpad Sabha

6 Bilaspur Division 40 Raigarb District 3 Gbargboda Tahsil 15 Gahira Magha Sudi 11 January/February Gahira Mela 5 5,000/6,000 Gahira Guru

6 Bilaspur Division 40 Raigarh District .. Raigarh Tahsil 16 Rtigarb Asadha June/July Ratha Yatra 2 10,000 Local people 17 Raigarb Bhadra Badi 8 August/September Janmasbtmi 10 15,000 Kirodimal Charity Trust 18 Raigarh Kartika Sudi 8 October/November Gopashthmi 8,000 Members of Gaushala 19 Chikhali November Gahira Mela 4,000 Local people 20 Surajgarb November Gahira Mela 3,000 Local people 21 Rengalpali November Gahira Mela 3,000 Local people 22 Baragarh Pha/guna Badi 13 February/March Shivratri 300/400 Local people

(; Bilaspur Division 40 Raigarh District 5 Sarangarh Tahsil 23 Sarangarb Asadha June/July Ratba Yatra 2 5,000/7,000 Local people 24 Saraogarh Asv;na Sudi 10 September/October Dasahra 1 8,000/10,000 Local people 25 Lendhra Kartika Sud; 11 October/November Gahira Mela 1 2,000/3,000 Local people 26 Baramkela Kartika Sud; 11 October/November Gahira Mela 1 5,000 Local people 27 Sahajpali Pausa/Magha January Sankrant 1 5,000 Local people 28 Porath Pausa/Magha January Sankrant 3 4,000 Local people 29 Sarangarh January Vishnu Yagnya 6 1,000 Local people 30 Baramkela Phaiguna Bad; 13 February/March Shivratri 1 1,000 Local people 31 Sarangarh Urs 2 300 Muslim Community 43

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No. of days)

2 3 4 5 6 7 8

7 Raipur Division 41 Dnrg District 1 Kawardha Tahsil 1 Shinghangarh Chaitra March/April Kunwar Achhariya Mela 4 5,000 Gram Panchayat 2 Jhirna Magha Sudi 15 January/February Magha Poornima 1 5,000 Gram Panchayat 3 Khartara Magha Sudi 15 January/February Magha Poornima 3 4,000 Gram Panchayat 4 Sahaspur Magha Sudi 15 January/February Magha Poornima 2 3,000 Gram Panchayat 5 .Chhapri Phalguna Badi 13 February/March Bhoram ka Mela 7,000 Janpad Sabha 6 Dashrangpur Phalguna Badi 13 February/March Shivratri 1 5,000 Local people 7 Jashtola Phalguna February/March Pritampur Mela 2 1,500 Local people

7 Raipur Division 41 Durg District 2 Khairagarh Tahsil 8 Dongargarh Chailra Sudi 8·9 Marchi April Navratri 2 4,000/5,000 Municipal Committee 9 Khairagarh Asvina Sudi 10 September/October Dasahra 5,00017,000 Raja Saheb Khairagarh 10 Dongargarh Asvina Sud; 8-9 September/October Navratri 2 4,000/5,000 Municipal Committee 11 Chaknar Magha Sudi 15 January/February Magha Poornima 3 2,000/3,000 Zamindar Gandai

7 Raipnr Division 41 Durg District 3 Bemetara Tahsil 12 Berla Pausa December/January BerIa Mela 3 10,000/12,000 Janpad Sabha

7 Raipur Division 41 Dorg District 4 Rajnandgaon Tahsil 13 Mohara Kartika Sudi 15 October/November Worship of Shiva 25,000 Janpad tabha 14 Rajnandgaon Agrahayana November/December Kali Mai 5,000 Local people 15 Rajnandgaon Urs Sayad Baba Atalshah 2 10,000 Urs Committee

7 Raipur Division 41 Durg District 5 Dnrg Tahsil 16 Changari Pha/guna Badi 13 February/March Shivratri 2 1,000 Local people 17 Durg February Urs Hajrat Baba Abdul 3 8,000/10,000 Urs Committee Rehman Shah Kabali

7 Raipur Division 41 Dorg District 6 Saojari·Balod Tahsil NIL

7 Raipnr Division 42 Raipor District 1 Baloda ·Bazar Tahsil 1 Deosagar Chaitra Sudi 15 March/April Chaitra Poornima 1 2,000 Local people 2 Bhatgaon Vaisakha Badi 1 April/May Bhatgaon Fair 6 6,000 Local people 3 Sarsiwa Vaisakha Bad; 2 April/May Sarsiwa Fair 2 6,000 Local people 4 Bhandar Asvina Sudi 10 October/November Dasahra 2,500 Satnami Guru 5 Damakbeda Magha Sudi 15 JanuaryjFebruary Magha Poornima 11 25,000 Local people 6 Turturiya Magha Sudi 15 January/February Magha Poornima 3 500 Local people 7 Lakbana Pha/guna Badi 13 February/March Shivratri 3 1,500 Local people

7 Raipur Division 42 Raipur District 2 Raipor Tahsil 8 Raipur Karlika Sud; 15 Qctober/November Kartika Poornirna 2 10,000 Janpad Sabha 9 Bangoli Magha Sudi 15 January IFebruary Magha Poornima 2 5,000 Mahant od the temple 44

S. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of of the total the Fair or fair is held Hindi month English month the Mela Mela or attendance Fair (No, of days)

1 2 3 5 6 7 8

7 Raipur Division 42 Raipur District 3 Mahasamund Tahsil 10 KMIlari Chailra Sudi 15 March/April Chaitra Poornima 7 60,000 Janpad Sabha 11 Sirpur Magha Sudi 15 January /February Magha Poomima 3 60,000 Gram Panchayat

7 Raipur Division 42 Raipur District 4 DhamtarilTahsil 12 ehawar Agrahayana November/December Angar Mati Devi Fair 3 10,000 Janpad Sabha 13 Rudri Magha Sudi 15 January/February Rudreshwar Mahadev I 5,000 Mahant of the Fair temple 14 Deopur Magha January /February Deopur Fair 5,000 Mahant of the temple

7 Raipur Division 42 Raipur District 5 Bindrllnawagarb Tabsil 15 Rajim Magha Sudi 15 January/February Rajim Fair 30 1,00,000 Janpad Sabha

7 Raipur Division 42 Bastar District 1 Bbanupratappur Tahsil 1 Selegaon January Madai 2 5,000 Janpad Sabha 2 Hatkara January Madai 2 5,000 Janpad Sabha 3 Bhodiya January Madai 1,000 Janpad Sabha 4 Sambalpur February Madai 2 5,000 Janpad Sabha 5 Hatkowela February Madai 300 Janpad Sabha 6 Bhanupratappur February Madai 2 5,000 Janpad Sabha 7 Barhell February Madai 500 Janpad Sabha 8 Kodekurs February Madai 2 5,000 Janpad Sabha 9 Burgukondal February Madai 2 5,000 Janpad Sabha 10 Asulkhar February Madai 2 4,000 Janpad Sabha

7 Raipur Division 43 Bastar District 2 Kanker Tahsil 11 Kanker January Madai 4 7,000 Janpad Sabha 12 Govindpur January Madai 2 7,000 Janpad Sabha 13 Kuma January Madai 2 1,000 Janpad Sabha 14 Halba January Madai 2 5,000 J anpad Sabha 15 Charama January Madai 2 10,000 Janpad Sabha 16 Haradul January Madai 2 5,000 Janpad Sabha 17 Dokla January Madai 2 3,000 Janpad Sabha 18 Poori January Madai 2 1,000 Janpad Sabha 19 Pategaon January Madai 2 5,000 Janpad Sabha 20 Salhetola January Madai 500 Janpad Sabha 21 Umardah February Madai 1 500 Janpad Sabha 22 Devari February Madai 2 5,000 Janpad Sabha 23 Peethapal February Madai 2,000 Janpad Sabha 24 Kanker February Madai 1 200 Janpad Sabha 25 Sarona February Madai 2 10,000 Janpad Sabha 26 Patod February Madai 1 3,000 Janpad Sabha 21 Sarwandi December Madai 1 3,000 Janpad Sabha 28 Naharpuf December Madai 2 4,000 Janpad Sabha 29 Devi Nawagaon December Madai 1 3,000 Janpad Sabha 30 Lakhanpuri December Madai 2 7,000 Janpad Sabha 45

s. No. Name of the Time when Mela is held Local Religious or Duration Average Who manages the place where Mela other occasion of' of the total the Fair or fair is held Hindi month English month the Mela Melaor attendance Fair (No. of days)

2 3 4 5 6 7 8

7 Raipur Division 43 Bastar District 3 Narainpur Tahsil 31 Antagarh January Madai 4 10,000 Janpad Sabha 32 Narayanpur February Madai 10,000 Janpad Sabha 33 Partapur March Madai 500 Police

7 Raipor Division 43 Bastar District 4 Kondagaon Tahsil 34 Kondagaon March Madai 6 10,000 Janpad Sabha 35 Farasgaon March Madai 5,000 Janpad Sabha 36 Keskal March Madai 4 1,000 Janpad Sabha 37 Vishrampuri March Madai 4 5,000 Janpad Sabha 38 Dhanora April Madai 4 5,000 Janpad Sabha

7 Raipur Division 43 Bastar District 5 Bijapur Tabsil 39 Maded March Madai 3 3,000 Janpad Sabha

7 Raipur Division 43 Bastar District 6 Tahsil 40 Dantewada March Madai 2 5,000 Janpad Sabha

7 Raipur Division 43 Bastar District 7 Tabsil 41 Kumharwand January Madai 3,000 Janpad Sabba 42 Chitrakot January Chitrakot Mela 4 5,000 Janpad Sabha 43 Bastar February Madai 2 8,000 Janpad Sabha 44 Cbapka February Madai 12 20,000 Janpad Sabha 45 Deoda February Madai 2 3,000 Janpad Sabha 46 Jagdalpur Asvina Badi 10 September/October Dasahra 11 1,50,CeO Janrad Sabba

7 Raipur Division 43 Bastar District 8 Konta Tahsil NIL

PART-II LEGEND ABOUT SOME FAIRS

1 GWALIOR DIVISION

1 Morena District 1 Ambah Tahsil said that he died about two to three centuries ago. There is a platform dedicated to him and every year in Lachandas Baba ka Mela LALJIT-KA-PURA the month of Phalguna, a fair is held in his memory In the first quarter of the present century Ba~a where people from far and near come to pay homage Lachandas lived in the village Laljit-ka-pura. He was III to him. Homage is also paid at the platform on every service of the Forces. Lachandas was a Monday. Tht! annual income from the worship and fair great devotee and regularly recited the Ramayana. There is reported to be about 4 to 5 thousand rupees. never was any break in this schedule. One day he be­ came so much engrossed in t~e Ramayana that he .c~m­ 3 Gwalior District 2 Gird Tahsil pletely forgot to go on his guard-duty. When he fm.lsh­ Hira Bhumia ka Mela ed his recitation, it dawned on him that he had faIled Hira Bhumia is a popular deified mortal in many to. go on the scheduled duty arid runn.ing strai~ht to t~e villages around Gwalior and it is likely that t.he. same officer he begged excuse for not commg on hlS duty l_n personage is being worshipped in Guna dlstrJc~ as time. The officer told him that he had come on hIS Hiraman Baba. Homage is paid on the fourth and SIxth duty in time and was still there and there was no day. It is b~lieved that Hira Bhumia makes barren ground for his coming like this and beg excuse. Lachan­ cows fertile and dry cows milk ones. das then knew from his preceding guard that he was relieved quite in time by him. Baba was staggered be­ People have no definite idea as to when Hira Bhu­ cause he never relieved his predecessor and was engro:," mia lived here. It is, however, said that he was a resident sed in his Ramayana. He then became .aw~re that hIS of village Retki, was a cowherd (Gadaria) by caste and deity Hanuman had performed the duty m hIS absence. followed the traditional occupation of his caste. One day when he was out grazing the cows in the forest, TRis incident so much overwhelmed Lachandas he was attracted by the bellowing of a cow and going that he left service and adopted the monistic life. He to the spot. found a cow being killed by a tiger. Hira now became Baba Lachandas. In this monistic life he Bhumia immediately jumped to action and attacked the visited many places and ultimately settled in village tiger. As the legend goes, he fought with the tiger and Laljit-ka-pura. He lived outside the vill~ge and passed rescued the cow, but he was so badly wounded that he his time in meditation and worship. HIS fame spread died. His death so much affected the villagers that far and wide and people came from all sides to g~t he began to be worshipped. In some villages there", are his darshan. Once in the Samvat I989, the Maharaja different dates for the worship but everywhere, the wor­ of Gwalior was in Paris and was ill. The Maharani ship takes place in the month of Bhadra. The fair is went to pay respects to Baba Lachandas who told her said to be 1,000 years old, which is doubtful. that everything was well with the Maha~aja and he was reaching Gwalior the next day. ThIS prophecy Chhig9a Shah ka Mela came true. Chhigga Shah is said to be a fully accomplished person spiritually and like all sages whose spiritual at­ Baba Lachandas died in Sam vat I989 on the Guru tainment is very high, he was very indifferent towards Poornima day. Every year on this day his disciples his physical being. He used to live on a hillock and and other people assemble here. One of his disciples used to shun the company of men. To keep people still lives at the same site and another lives at village away, he threw stones at them but even then the people Khera two miles away from Laljit-ka-pura. did not leave him alone.

Nagaji-ka-Mela PORSA One of the distinguished visitors who desired his During the time when Akbar the Grea~ was r~ling darshan was the Scindia himself but in the eyes of over India, (about 400 years ago) one. NagaJI Baba hved Chhigga Shah all men were equal and he also kept the in village Porsa. He was a great samt an~ he took .a Scindia away by throwing stones at him. The Scindia, live-Samadhi (i. e. got himself buried ahve). In hl.s however, was very keen to see the sage and he went memory, a fair is held every year on Agrahayana-Sudl­ to him day after day and then came a day when the Purnima which lasts for one full month. The fair was Scindia was given an audience. especially noted for trading in donkeys but from last year has taken the shape of a big cattle-fair. The fair The Scindia was issueless and he desired to have is managed by the Kendra-Panchayat, Parsa and the the blessings of the sage so that he may have a heir to income from it reaches Rs. 2,000/- or so. the throne. So, when with this desire he approached the sage, Chhigga Shah cried at him, even without his Nagta Deo-ka-Mela DIMNI uttering a word: "Get away, get away. You cannot In village Dimni, there once lived a man of the get a heir from that woman". And the Scindia re­ Dhabi (washerman) caste named Nagra. Nothing is turned from him and soon had another queen. He had known about the period when he lived here but it is a heir in due course of time. 5 :>u

But Chhigga Shah showered blessings on many Sontalaiya pond was later found in the waterfall pond people and when he left his mortal coils, the people of at Sonkua. Gwalior started deifying hiIll, believing that prayers made at his tomb were duly rewarded. An annual fair is Near the pond is a temple of Laxman, the brother held in the honour of the sage when people of all castes of Rama. It is however rare to see a temple dedicated and cOIl,1munities offer their respects to the sage who to Laxman who is an invariable accompanying deity ruthlessly kept them away when he was alive. of Rama. The people are however unable to throw any light on this. The fair is said to be about 50 years old 3 Gwalior District 3 Bhander Tahsil and is held every year on Bhadra Badi Ekadashi. On this day the image of the deity is taken out in a deco­ Ramlila Fair BRANDER rated boat known as Viman and floated in the pond. This is the oldest fair of Bhander and is reported to be about 100 years old. The fair is held every year Kali ka Mela for one month starting on the Magha Sudi Panch ami. RAMGARH It is said that the fair was started by one Swami Pitam­ This is a recent fair and is being held for the last bard as of the Son Talaiya Temple. At that time Bhan­ 6 or 7 years. The temple of Kali was constructed here der was a district (Suba) and one Mohammedan officer, by the Maharaja of Orchha, Shri Vir Singh Deo Ju I. Shri Inayatullah was the Collector here. Though;j Mus­ lim, he is said to be a good devotee of Rama and he A legend about this place was collected from Bhan­ started this fair in honour of Rama. der. It is as follows: Once Bhawani Singh, the King of Datia, came to this region for hunting. Towards the evening the king lost his way and was separated Son Talaiya Fair BHANDER Sontalaiya is the name of a temple and its sur­ from his companions. It was the month of summer and he felt very thirsty but in the wilderness around him rounding situated on a prominen~ granite hillock in the east of Bhander. Near the temple is a deep pond of there was no trace of water. Ultimately he got ex­ water, which has given the name to the temple (Talaiya hausted but decided to make one more attempt. It was means a pond). getting dark when he happened to come to the place where the temple is now located, and here in the bed It is not our purpose here to enter into details about of the stream he saw a small girl sitting with a pitcher. the possible origin of this pond but it appears to have Going nearer the king saw that the girl was filling water been made by a waterfall in some past geological time. in the pitcher from a pit (kuru) dug in the stream-bed. River Pahuj now flows down the hill, and it is likely The king requested her to give him some water and that in the geological past with a different topography, she gave him water from the pitcher. After quenching it was making a waterfall at the place where the Son­ his thirst the king looked at the girl, who was an talaiya is now situated. That some kind of river action extremely beautiful and lovely child. He asked for her was in operation over the present hill-surface is also name but to his grea~ amazement, the girl transformed clear from a number of pot-holes in the rocks. herself into, a woman and said "I am Kali." The king prostrated himself at her feet and asked her what he Whatever be the origin of the pond, it is connected could do and the Goddess replied, "Construct a temple with a legend. It is said that one Raja Jognath had an for I want to live here". Saying this, she disappeared Ashwamedha Yagna performed here and the pond is and the king, searching his companions, went back to the. Havana-Kund (the pit where fire-offering was made) his place. As desired by the Goddess, he constructed of that great ceremony. It is also said by some local the present temple here. people that mention is found in Jamna Purana and Mahabharata of this Yagna ceremony by Jognath but (Bhawani Singh was the Chief of Datia from 1857 this reference could not be verified. The name of a sage to 1907). Sanak is also associated with the place now known as Sankua where there is a waterfall. 4 Datia District 2 Datia Tahsil The legend regarding the Sun Temple UNAO FAIR There are two derivations of the name Sontalaiya. Maharaja Marut performed a 'Yagna' near Varanasi Some people ascribe the origin of this name from and invited all the Gods to it. The God of fire or Sun Suwarna meaning gold and talai meaning a pond, while could not attend due to some skin disease. The Maha­ another interpretation is that there is a subterranean raja then told the assembled Brahmins that the presence connection between this pond and the pond at Sonkua. of Sun was necessary and so the Brahmins recited 'Man­ The word Son is a corrupt form of the word Sandhi tras' to call the Sun God. The Sun is stated to have meaning connection or union. It is reported that while told the Brahmins that they may go ahead with the Sanak was doing his penance at Sonkua, Sanat Kumar 'Yagna' and make out a stone statue for him in which had his seat here and the two brothers used to exchange he would enter. This was done, and the 'Yagna' com­ messages by tying the message in a stick and putting pleted. All the Gods were dispersed but the Sun re- it in the pond. The stick used to reach the other end. mained there. • This subterranean connection between Sontalaiya and Sonkua is said to have been investigated once by a sage After a long while, during the period of Jagat Guru who was residing here and th(:' stick he put in the Shankaracharya. one Amarsingh Seonera who was ex- PLATE II

Inner view of the Sun-temple- Unao Courtesy: K. S. Bhatllagar

Sun temple - Unao (District Datia) Courtesy: K . S. BharnaqQr 51

tremely well versed in 'tantric sciences', was along with nance costs. Thus ten shares in all were made. This other pandits called by the Raja of Kashi. The Raja ask­ arrangement continued. Some additions were made from ed as to what was the tithi or day of the moon. AU rep­ time to time by various partners. lied that it was Amavasya or moonless day but Seonera said it was Poornima or the full moon day. When To-day there is a registered trust which looks after asked to prove he did it by means of the stone-statue the temple. There are abOf;t Rs. 36,000 held as assets. left earlier., He placed the statue in the brass plate or thali, lifted it in the air and gave it a swirL This (Extract from the Central India State Gazetteer caused light, something like moon-light and everybody Series. Eastern State () Gazetteer was bewildered. The Raja thereupon called the other Vol. VI-A Text.) pandits to tell them that Seonera was right They pro­ Compiled by Capt. C.E. Luard, M.A., (axon) LA., tested and said that this was only an artificial light Superintendent of Gazetteer in Central India, I907, extending upto 12 Kos or about 24 miles only. A check was made and the protest found to be true. Seonera Unao or Baramju thereupon returned and Ca, . d along with him this sta­ A village about 10 miles from Datia and 6 miles tue. He now came to u" 0 and left it near the village from . It is well-known for its temple to the Sun on the rive- bank. as Brahmanya Dev (Baramju) to which people from surrounding country flock to the number of 20 to 25 NeJr Unao iT. Kunhecha village of Mau tahsil thousand on certain festival. The temple faces due east in Jhansi distri~' there lived Sadaram and Bhanuprakash and stands some fifteen paces from the river Pahuj (a family of Jijhotia Brahmins) who were great de­ which flows before it. It is of a circular form about votees of Sun. Then one night in a dream, they were 6 inches in diameter. On the edge are engraved twenty told that they should visit the village of Unao to see one triangles representing twenty-one phases of the sun. and be confronted with Sun God Bhaskar. So they The stone stands on a brick platform covered with (two of them 'brothers') came to Unao and stayed with brass plates. There is a protective brass cover or gilhaf a Kachhi who treated them hospitably. which is ordinarily kept in a separate room, but which when large crowds of people come to visit the temple Now in the village it so happened that the cow of is used to cover over and to protect the stone. a Lodhi milked itself at a particular spot. The Lodhi after observing it for a few days was so annoyed with Sunday is the special day on which it is worshipped, it that he struck her a blow with a stick, The cow and Magha, the particular month. Fairs are held on collapsed and died. The Lodhi was told in a dream that the Basant Panchami (Maaha Sudi 5th) and Rang Pan­ he should leave the village failing which he and his chami (Chaitra Badi 5th) when it is visited by immense family would come to grief. The Lodhi left accordingly. crowds, The spot where the cow milked itself was a hallowed one as was revealed later. The worshipper first washes in the Pahuj and then taking a Iota of river water, sweets, flowers, money etc.

The Brahmin having r 1ched the Kachhi's place, as offerings, comes, still in his wet dhoti, to the temple again dreamt that they wo ... ' see the Sun God under­ and offers them, Rich people, besides this feed Brahmins neath a big peepal tree. Underneath this tree was and offer a crest (kalasa) made of brass 'or gold. A the spot where the LOW milked itself. The villagers winnowing basket or Chhaj is offered by people who pointed to the spot and the Brahmins dug the statue, are suffering from the skin disease called Chhajan. The they found it buried and restored it. Soon the news blind, childless and lepers especially resort here for re­ spread around and pilgrims started pouring in and offer­ lief. The belief in the power to cure skin diseases, ed money, sweets and other things at the spot. The possessed by the deity of this temple is specially strong. Brahmins became the Pujaris and the Kachhi with whom The tale regarding this temple runs thus:- they stayed did the cleaning. This went on for some time. There was formerly in Baramju a Kachhi who was very rich and owned an immense number of cattle. It is said that Peshwa's skin disease was cured and These cattle used to graze near river. Once, at a cer­ in gratitude he wanted to construct a temple costing tain spot on the banks, it was found that the cows Rs. 1,25,000 on the bank of the river. The work was gave milk without being milked. The Kachhi on hear­ started but the ruler of Datia grew suspicious about the ing this went to the spot and prayed that if it was intentions of the Peshwa. The work was therefore stop­ the resting place of any deity, the deity should manifest ped, After some time Datia rulers got it completed, himself, The god appeared and he was told that he The Peshwa, however. got the temple constructed at must search for an image. This he did, found the Bithoor on the Ganges, It was later decided to appor­ image (that is now in the temple) and set it up. tion some income for maintenance and up-keep. The Brahmin's family had multiplied itself and there were A Jijhotia Brahmin came to officiate as priest seven male members doing the pooja. They all got one later on calling in his brothers. Some dissension, how­ share, another share was given to Kachhi for his services ever, arose between them regarding the duties and a and two shares were set aside for defraying mainte- Kachhi was hired to do the menial work of sweeping 52 out the shrine. The result has been that all offerings are The king was, however, cured of his leprosy. Be­ now divided into ten portions, seven going to the Brah­ cause of this miracle the people hold fair every year mins as they were originally seven brothers and one in honour of the Goddess. to the family of the Kachhi while two are kept for the expenses of the temple. The present temple was 6 Guna District 5 Chachaura Tahsil erected by the late Mahaf/::Ja. In Samvat I901 (A. D. Tejaji ka Mela BHAMAVAD 1844) the temple was enlarged by Mama Sahib ]adhav then Scindia's minister of the State. A fair known as Tejaji ka Mela is being held here for about last 50 years or so. The fair falls on the birth anniversary of Tejaji on the Bhadra Sudi IO each 5 Shivpuri District " Kolaras Tahsil year_ Peer Budhan ka Mela SANWARA Peer Budhan ka Mela is held all village Sanwara, 2 The legend about Tejaji is widely believed in Rajas­ miles from Kolaras on the first Thursday of the month than and surrounding districts of Madhya Pradesh. In of Bhadra. fairs are held in the name of. Tejaji and in Guna and Ratlam districts also Tejaji holds the minds of Village Sanwara has an old tomb of th~s Muslim the people to a great extent. A book on Tejaji's life saint ___, Peer Budhan. The people have no idea regard­ has been published in Rajasthan but the myth preva­ ing the life of the saint, the period when he lived or lent in Bhamavad is a little different. about the time when the tomb came to be built. Simi­ larly nothing is known about teachings, if any, of this The Tejaji legend as it occurs in Bhamavad is as saint. The current belief is that Peer Budhan fulfills the follows: - Tejaji was the son of a well-to-do father. wish if a visit is made to his tomb on this day and He was a very truthful person and always carried out about 300 persons of Hindu and Muslim religion visit what he said. One day when, mounted on his horse, the fair every year. he was going to bring his wife from her father's place, he found that the forest was on fire and a snake was It is believed by the local people that the fair may also being burnt. Seeing Tejaji the snake requested him be nearly 200 years old. to. save him. Tejaji tied his horse to a tree, promptly took the snake from fire and took him to safety. But 6 Guna District 3 Mungaoli Tahsil then the snake expressed a desire to bite him. Tejaji told his mission and promised that he would allow the Jageshwari Devi ka Mela CHANDER! snake to bite when he returns. The ]ageshwari Devi fair is held every year at Chanderi from Chaitra Sudi 1 to Poornima (March­ True to his words, Tejaji searched the snake out, April) and is attended by some 6000 people. Trade in when he passed that way back with his wife. The cattle, metal utensils and cloth is made here. The myth snake said he would like to bite on his tongue and about the fair is as below: Tejaji offered him the tongue on which the snake buried his fangs. But after biting, the snake was so much About 1000 years ago one of the ruling chiefs pleased with the truthfulness of Tejaji that he took of the Chanderi Kingdom contracted leprosy. He was back his poison and gave Tejaji a boon that if any a great devotee of the Goddess Jageshwari. One night, person, bitten by a snake, ties a piece of cloth round the Goddess appeared to him in a dream and asked his neck, he would not be affected by the poison. him to take bath and take her darshan after 15 days. She also told him that she would appear before him that In Bhamavad there is a platform on which is instal­ day. But the king became impatient and could not led a statue of Tejaji on his horse. Every year du­ wait for the days. On the 3rd day after the dream he ring the fair many persons come here with pieces of took his bath in the Parmeshwara tank near here and cloth round their necks. Jihis they untie near the went to get the darshan of the Goddess, where she had platform and as soon as they untie it, they become un­ told him in the dream. The image of the Goddess was conscious only to regain it after water and milk are emerging out of the earth but it was out only up to the sprinkled on their faces. neck. Because the king violated the instructions of the Goddess, further emergence of the statue stopped and A similar. fair is held at village Sagar of the same the image of the' ]ageshwari' Devi is still seen in the fort tahsil. on the hill in the same state. PLATE III

Two Yie\\s of Jages h\\"ari Temple (Chanderi, District GUlla) Collecror, Guna 53 2 REWA DIVISION

7 Tikamgarh District 2 Jatara Tahsil It is said that Abda Saheb is seen sometimes by Mela Abda Pir BAMHORI some fortunate persons. The legend about the Pir Abda Saheb in whose name the fair is held is as follows:- 8 Chhatarpur District 1 Laundi Tahsil Mela Rhadra Kali BADORA KALAN The great Muslim saint Khwaja Moinuddin Chisti asked one of his closer disciples Khwaja Rukuddin Samar­ The Bhadra Kali fair at village Badora Kalan is held kandi to go and settle down in District Suleman Babar twice every year once in Kartika and then again in (the then name of tahsil Jatara). As per his teacher's Vaishaka. On the hill here there is a big rock and instructions Khwaja Rukuddin came here and pitched below it is placed the image of the Goddess Bhadra Kali. his camp on the hillock Footatal Manchigarh which is 4 miles south of the present town of Jatara. At Jatara The legend is that the big rock over the image of one Sheikh Shah Mohammad Rashid used to attend on the Goddess was the big iron-frying·pan belonging to the saint. One day when Sheikh Shah Mohammad King Karna and every day the king used to jump into Rashid took food for the saint, his son Abda followed the boiling oil of this huge pan. The Goddess then ap­ him without his knowledge and when the father enter­ pea~ed every day and used to bring Raja Kama back to ed the compound, Abda kept standing out away from life by sprinkling nectar on his body and as a boon the sight of the saint and his father. Raja Karna received one and a quarter maunds of gold every day which he used to distribute in alms. Khwaja Rukuddin because of his supernatural power became aware of the child's presence and asked Sheikh As a result of the penance of Raja Vikramaditya, Shah Rashid to bring him in where he was given food. the Goddess appeared and the huge frying-pan was con­ After this the saint asked him if he wanted to have verted into the overhanging rock seen now over her image. The fair is believed to be a very old one. anything. In a most child-like fashion Abda asked for t' a boon from the saint that he should be given a power by virtue of which he should get whatever he said. 9 Panna District 2 Panna Tahsil This boon was granted and to test it the child Abda Mela Choumukh Nath said that the spine of the fish eaten as food should become live fish. To the surprise of everbody the bones This fair is held near the temple of the same name and spines became live fish and jumped into the nearby situated about 3 miles east of village Saleha. The fair pond. is held on the occasion of Basant Panchami. The temple is supposed to be very old and is believed to be of the After some time Sheikh Shah Rashid died and Abda same period as the temple of Khajuraho in district grew old to become a 'Fakir'. To a casual observer Chhatarpur. he was a mad-man. But the fact of his supernatural powers soon became known and people started coming The temple is dedicated to God Shiva whose image to him with requests of all kinds. One day an old is four-faced and these four faces are explained as below.- gentleman came to meet Pir', Abda Saheb when he was suffering from Tijari (intermittent) fever and was shi­ First face represents Shiva drinking the venom that vering with cold. He by his occult powers transfer­ had come out after the churning of the ocean. The red the fever to his blanket which started shivering. second face represents the angry Shiva and is a pralaya­ He then asked the earth to move and to take him to kalin-mudra i.e. expression at the time of devastation the aged gentleman. The earth moved and Pir Abda of the world. The third face represents the God in medi­ Saheb went to meet the old man. tation and bears a calm and composed expression' on the face and the fourth face is an ordinary expression. Tired of people who used to crowd around him, Pir Abda Saheb hid himself Olj the hillock of Bamhori the fair is said to be about 200 years old and it and every Thursday a pitcher of water and clothes used lasts for 3 days. to be taken by devotees for the saint. One day one man who was carrying these things for Abda Saheb Brihaspati Kund ka Mela saw him taking his bath in the cave. His clothes were This fair is held on the banks of the river near the kept by the side. As soon as Abda Saheb saw the waterfall, the nearest village being Pahadi Khera. The man, he closed the cave with a huge stone. The clothes place where the fair is held is of great scenic beauty. that he left are still preserved. According to local belief, this is the place where the great sage Brihaspati practised his tapasya and it is Once the Maharani went to get the darshan of also said that Bhagwan Ramchandra, son of Dashrath, the saint and requested him to create a pond over the 5t~y~ h~re for some time on his way to Lanka. The hill. This was instantly created and the Maharani pre­ faIr IS SaId to be very old and it is held on the Makar vailed on the king to get a Kothi prepared for the saint. Sankranti day. 54

10 Satna District 2 'Nagod Tahsil and after doing all h~ could to make the buffalo get up, Kardameshwar Nath ka Mela tile trader b~came very much worried thinking that the In village Kordara there are two temples dedicated buffalo was ill and may die. Thinking thus, he fell to Lord Shiva who is locally known as Kardameshwar asleep and in the sleep he had a dream. Nath. In these temples idols of Shiva and his consort Parvati are installed. The temples are believed to be In the dream, Bhaya Sokhar Devi revealed herself very old and it is believed that in olden times sage Kar­ to the trader and told him that the slab that he had dam used to practise his penance here and he being kept in his bag, was not a mere piece of stone, but it a devotee of Shiva the Lord was known as Kardamesh­ was her image and she also told him that she wishes to war (the God Kardam). The ida]" was installed by the remain at the same place. After the trader got up, he sage .. No information is available about the period quickly took out the slab from the bag and left it there. since when the fair is held here. The fair falls on the The buffalo got up! immediately and they departed for Shivaratri day. their destination. Some days afterwards one Pandit Maniram Pyasi, a 11 Rewa District 3 Mauganj Tahsil resident of Sehahai, got a tank constructed there and Hafizji ka Urs GANJ building a temple on the bank of this tank, installed the An Urs and fair is held at village Ganj every year image of the Devi there. It is reported by some old near about the Id festival. The fair is held in' the peoplel of the village that about 60 years ago, one saint night near the Majar (tomb) of Hafizji. This deified had come here from Brindaban. He cut his tongue and Hafizji is said to be a resident of Dewa Sharif, district offered it to the Goddess but on the next day he found Barabanki of and he was holding the post that the tongue was there in his mouth as if nothing of a tahsildar. From the beginning he was a man given had happened. Some blind persons are reported to have to meditations and a time came when he resigned from been restored with eye-sight. the Government service and became a wandering monk (Fakir). During his sojourn, he came to Mauganj and started: to live' in village Ganj. He is said to be a vakya­ Bec'ause of such legends and stories which spread siddha i. e. whatever he said always can:e true. He was like wild fire in the rural areas, people started holding a greatly revered by people of all castes and communities fair here on Ramnavami day. The fair is said to be and after his passing away, the fair started being held very old, but it· appears that it is less than 60 years old here in his honour. (on the basis of the tongue-restoring story). It is be­ lieved that if somebody goes to the Goddess with full 11 Rewa District 4 Huzur Tahsil and unflinching faith, all his troubles are removed. Me1a Kashtahar Nath GUDH Kali Mai ka Me1a REWA This fair is held at village Gudh. Outside the village of Gudh, there is an old temple of Lord Shiva and the In the town of Rewa, there is a temple of Goddess local legend is that this temple had once fallen but one Kali near the tank known as Rani T3lao. It is said that Baba Madanpuri came here in Sam vat 603 and he re­ in the olden times, the pack-traders - Banjaras - were juvinated the temple. After the visit of this Madanpuri carrying the image of this deity loaded in a bullock cart. Maharaj, the glory of this temple spread far and ·wide But the cart could not go any further once it reached and an annual fair started being held here on Basant the spot where the temple is now situated. The image Panchami and Shivaratri days. Apart from this people was therefore unloaded there. The temple has been from many villages, far and near, assemble here on the constructed by one Bholanath Pandey and this was 13th tithi of each Hindi month and pour water over built before r85"6. A fair is held here on Ramnavami the image in the temple. There is a general belief that day at the time of Nav-Durga festivals in the month of Shri Kashtahar Nath (Kastha means sorrows or troubles Chaitra and Kunwar and is attended by over 5000 and Har means remover or destroyer) puts an end to persons. all sorrows and troubles and it is because of this. belief that people assemble here during the fair and propitiate Maha Mrityunjaya ka Mela REWA TOWN the deity. Within the fort precincts of Rewa, there is a temple known as Maha Mrityunjaya temple. It is said that the .\1ela Ehaya Sokhar Devi temple existed before the fort was built and that it was A small dilapidated madhiya (small temple) is constructed by the Lawans. When Maharaj Vikrama­ situated on the bank of a tank in village Teekar of ditya established the city of Rewa, the temple became a police station Govindganj. There is a legend that about prominent place of worship. On three occasions i.e. at 200 years back, a trader while passing from Sidhi to the time of the reign of Late Maharaj Venkat Raman Rewa had halted here near this tank at the spot where Singh, at the time of Late Mabaraj Gulab Singh and in the madhiya is now locatedl and he saw a stone slab one 1940, there was drought and to get rain, the image of the and ~ half feet square lying there. The trader thought deity of Maha Mrityunjaya was immersed in water and that It would serve as a good grinding stone (sil) in his prayers were offered. The prayers were successful and house and while departing the next day, he kept the desired quantity of rainfall was the result. In times of stone slab in his trading bag slung from the back of the crisis, in the individual families or for the town as a buffalo. But the buffalo could not get up from the spot whole, people go and offer prayers at the temple. 55

A fair attended by some 8000 persons is held here (I) Shivaratri (2) Magh Purnamashi (3) Baisakh Pur­ on Basant Panchami and Shivaratri. namashi (4) Shankranti (5) all eclipses. Though the number of daily pilgrims does not exceed .20 b:ut du­ GUDH ring fairs, pilgrims gather in thousands. It IS estImated At village Gudh exist the old temples of Kapather that a60ut 30 to 40 thousands of pilgrims visit Amar­ Nath Swami, Hanuman and Parvati and fair is held here at Basant Panchami and Shivaratri. In many years of kantak every year. Shivaratri fair is considered. to. be the most important in which about 15,000 pilgrims scanty rainfall or droughts, the image of Lord Shankar (Kapather Nath) was immersed in water and it was suc­ gather. Due to the lack ofi proper means of comunica­ ceeded by rainfall. This increased the faith of the people tions no pilgrims visit the place during rainy season from July to September but sufficient number of pil­ in the potency of the deities here and apart from the grims visit the place in other seasons. fair, regular homage is offered by the people in trouble. Accommodation for Pilgrims 12 Shahdol District 4 Pushparajgarh Tahsil Amarkantak is a small village having a population of Shivratri Fair AMARKANTAK 394 souls and consists of 66 houses including ­ The Shivratri fair at Amarkantak has started from shalas. The accommodation for pilgrims is as noted the year 1914 since Maharaj~ of Rewa,. Maha:~j below:- Vandhvesh Sir Venkat Raman Smgh Deo paid a VISit I State Dharmashala 4 here. At that time prayers to God an_d to Mother 00 2 Panchaiti Dharmashala 3 Narbada were made by the Pujaris of the temple here 00 3 Ahilya Bai Dharmashala 300 and as a result of this a stream of milk broke out in the Kund of Amarkantak which the visiting Maharaja and Total 1,000 his party tested. After they fi~ished taking. the Prasad of this milk. the kund was agam converted mto water. Since then the fair is being held every year. A new Dharmashala is being constructed by Seth Gorelal of Shahdol, which will accommodate about 500 (Extract from the Report of the Path Enquiry pilgrims. About 500 pilgrims are also accommodated in the residential houses of Pandas. Thus it will be seen Commission, in Rewa State, pages IS3-166} that about 2,000 pilgrims can be accommodated at pre­ The Maikal plateau has risen up abruptly near sent in different houses and Dharmashalas. The Com­ mittee members saw the accommodation described above. Bhunda Konha and thus all communications to the Amarkantak plateau have been cut off. Unless the The State Dharmashala has got four rooms, Panchaiti natural barriers are overcome Amarkantak will remain Dharamashala 2 rooms and Gorelal's Dharrnashala has connected commercially with Pindra Road of Bilaspur got 4 spacious halls and 4 rooms. Houses of the Pandas district. Pindra Road is the nearest railway station from are small residential buildings and generally they>-~c­ commodate pilgrims in long sheds meant for cattle. Amarkantak which is only fifteen miles via Ama Nallah. The accommodation described. above is only sleeping ac­ A fair weather road also runs from Pindra to Amarkantak commodation and gentries visiting the place with family via Kabirchaura. The length of this road is 3I miles. have no place to stay on. For this reason rich pilgrims The nearest railway station along B.N.R. Line within the generally do not visit Amarkantak and even if anyone State boundary is Venkatnagar which is 30 miles from comes he returns the same day to Pindra after paying Amarkantak but one has to cross two Hill Ghats. Jaithari heavy taxi charges. A decent well-to-do person visiting is 40 miles and Anuppur is 50 miles from Amarkantak. the place once would try not to visit the place next Nothing is exported form Amarkantak except Ghee. time and might as well dissuade his friends not to Some villages of Mandla district beyond Amarkantak intend to go to Amarkantak. Pilgrims are attracted by towards Kabirchaura carry their trade with Pindra and the importance of the place but lack of adequate facili­ as such this trade passes of through Amarkantak on way ties acts as a drawback. During Shivaratri fair, it is to Pindra paying an average income of Rs. 2II-9-o per stated that about 15,000 pilgrims gather at Amarkantak annum in the account of Charu Rahdari. All the sup­ and mostly people stay outside under the shade of trees plies at Amarkantak are imported from Pindra Road. or under the canopy of sky bearing all hardships of The Annual average income out of Export and Import wind. rain and frost. The sum and substance of this trade is Rs. 148-15-6. From the above figures it can be paragraph is that there is accommodation for pilgrims seen that the place is not important commercially and in general to some extent but the accommodation for the only importance which can be attached to Amar­ well-to-do pilgrims is practically nil. Any accommoda­ kantak is the religious importance. tion which will be provided there will not remain enga);­ Number of Pilgrims ed throughout the year and will be occupied occasional­ ly during fairs. The question of genera~ a~commoda­ Narbada river has its source at Amarkantak and the rion is difficult to solve at present but It IS expected place is considered as sacred in South ~ndia as. ~ang~tri that in course of time public generosity will solve the and Hardwar are in the Northern India. ReligIOUS Im­ problem. The question of decent accommodation is such portance of Amarkantak is very old dated. Thou&h which requires Darbar's attention. Officers going to the pilgrims visit Amarkantak every day but the mam Amarkantak on duty also feel the necessity of proper fairs are held on the following occasions:- accommodation. Under the circumstances the construc- 56 tion of a Oak bungalow at Amarkantak will greatly be generally evade the payment of duty. Traders attendmg appreciated by the public as well as by the officers on the fair are required to pay no import duty. Baithki duty. Further the Committee suggest that in case one or cess is realised in lieu of import duty. The main idea two small bungalows of the type of Sagra bungalow at of holding fairs and of providing facilities for large Umaria are constructed they will prove very useful in assemblage is that sufficient business might be transacted, attracting the rich public to the famous pilgrimage of yielding an appreciable amount of income through cus­ Amarkantak. If the bungalows are constructed ,it would toms duty and as such it is necessary to make proper also be right to furnish them with necessary furniture arrangement for the collection of permit duty without and to appoint a separate Keeper for each bungalow. causing any harassment to the traders. In this connec­ These bungalows can be let out on hire. This suggestion tion the Committee has no special proposals but would has been made only with a view to provide facility like to make the following suggestions:- to the pilgrims and it is difficult to expect that this scheme will be paying. The Committee would also (1) The Tin verandah should be maintained properly like to give hint to the generous public that Dharma· and some construction must be raised to check the astray shaIas constructed of corrugated iron sheets or iron cattle. garters like "Musafir Khanas" instead of pucca buildings, (2) The Chowkidar of the, village should act accord­ will prove economical in the long run requiring very ing to the instructions of the Permit Mutsaddi in im· little maintenance charges and will at the same time pounding the cattle, trespassing the Tin verandahs. accommodate sufficient number of pilgrims. (3)· Uniform rent of verandahs may be fixed and rea­ lised from the traders occupying them during fairs. Traders and their Accommodation (4) Baithki cess at present levied in lieu of Import Mostly the traders from Chanpa, Bilaspur, Mandla, duty should be abolished. Pindra Road and Jubbulpore bring their shops at Amar­ (5) Traders occupying open ground should also be kantak during fairs. About 8 to IO shops attend the made to pay a cess at the rate of -/-/6 pel' shop per day. fairs from Venkatnagar and Sahdol. Generally shops (6) The customs department should devise a means dealing with utensil~, cloth, Tasear Silk, Bisaitkhana, for collection of duty, on the import of articles into ready-made clothes, lakhema, kirana, sweets, ornaments fair from the merchants of C. P. Refund of duty on etc., attend the fairs. There are 8 permanent shops articles not sold should at the same time be permitted. at Amarkantak selling flour, pulses, sweets, kirana, co­ conuts and other daily necessities of life but these shop­ Extension of the vil1aye keepers have got no capital of their own and they im­ The main site of the village is Narbada Kund. port articles for sale from Pindra Road on payment of People have tried and are trying to establish round about interest at the rate of 3% per mensem. Thus the main the Kund. The village cannot extend above the hills profit of the permanent business at Amarkantak is also due to the difficulty of water supply. The only place reaped by the merchants of Pindra Road. The tempo­ for extension is along Narbada bank up to KapiJa San­ rary shops are accommodated in the Tin verandahs con­ gam and on the other side of the road running from structed there for the purpose. No rent is charged for Amarkantak to Kabirchaura. The village can also ex­ these verandahs and the shop-keepers attending the fair tend towards Mai Ki Bagia. Towards Narbada river it pay Baithaki cess and the same is realised through the would be necessary to construct few Ghat and two small agency of the Tehsil at the discretion of the assessing crossings at intervals. Due to swamp it is not possible officer according to the status of the shop. This year to cross the narrow stream of Narbada. Dharmashala the income from Baithki cess was about Rs. 400. The constructed by Seth Gorela! has obstructed the view but verandah accommodation for shops attending the fair there is no help now except that all future buildings is not sufficient for the purpose but there is no urgent may now be allowed along the banks of Narbada river. necessity to increase the verandah accommodation for There are good many encroachments in the Bazar and the present. These verandahs generally remain vacant the attention of the authorities concerned is drawn to­ for the whole of the year and are occupied during fairs. wards them. The Committee impress upon the sanction­ Throughout the year they are occupied by astray cattle. ing revenue authority that while sanctioning the con­ It is necessary to protect these verandahs from cattle struction of a hQuse, it would be proper to see that old trespass. monuments and sacred places or buildings are not affect­ ed by the new constructions. The Committee also The Mutsaddi posted at Amarkantak cannot guard recommended that the ordinary encroachments of enclo­ all the Nakas at Ama Nallah, Jaleshwar and Jamuna sures, cattle shed etc. may be removed even now, if Dadar. Only one Mutsaddi is posted there unaided by possible. In future the village should extend towards any peon. The position of the outpost is such that Narbada course, which is not flooded area. only "Ama Nallah" Naka can be guarded. The inhabi­ tants of Jaleshwar, Umargohan. Barati Nallah and Pharri Certain repairs and reclamation of different Tirths Semar etc. smuggle a lot of ghee which they carry to Amarkantak is described in Purans as Ratna Pindra Road descending Jaleshwar Ghat without paying containing good many tirthas. Even to the present day permit duty thereon. The Pandas hold that the inha­ good many temples of Shiva like Karneshwar, Patalesh­ bitants of Amarkantak village are exempt from pay­ war, Sidheshwar, Onkareshwar, Banseshwar, Bimleshwar, ment of customs duty. ~ecently they are made to pay Charan Paduka, Keshonarain, Madho Narain etc., can the duty but the Mutsaddl was complaining that Pandas be seen. The following Tirthas near about Amarkantak 57 are still visited by pilgrims:- no doubt the Darbar shall always be ready to help. Distance from Amarkantak. In the circumstances explained above the Committee can­ not recommend for any order in this respect except that I Jaleshwar 5 miles the 'State employees may be instructed not to restrict 2 Kapildhara 4 miles 3 Dudhdhara 41 miles the bathing of any caste or creed in Narbada Kund. It 4 Briguchhetra 3 miles was also suggested by Pandas that a new Ghat near Khajoor tree might be constructed for bathing of dep­ 5 Son Mura I mile ressed classes in the waters of Narbada river. The Com­ 6 Kuruk Chhetra 2 miles 7 Nil Ganga 3 miles mittee think that the construction of a separate Ghat 8 Chand Begi Sangam 2 miles particularly meant for depressed classes will be a sort of recognition of the practice by the Darbar. 9 Arandi Sangam 2! miles 10 Chakra Tirtha 2! miles (4) The committee draw the immediate attention of There is also description of the following Kund and the P. W. D. towards the following: Tirtha near about Kot Tirtha in the religious books but (a) After bathing in Narbada Kund the pilgrims as­ many of them are not traceable at present:- semble in the open ground towards west in order to change their wet clothes. Thi3 process makes the open I Surya Kund 2 Indradaman Kund ground all wet and muddy. That open ground needs 3 Markandeo Kund be turned pucca. 4 Kak Hirdya Tirtha Kund (b) The rain water enters Narbada Kund from eas­ 5 Saraswati Kund tern side and the platform constructed that side need 6 Jumbkeshwar Tirtha Kund. . (c) A small reservoir by the side of Narbada Kund The recommendations of the Committee under this where people wash their clothes is falling down. head are that these ancient monuments be protected and (d) "Tecrtha Kot" requires immediate care. preserved. Nearly all the temples and Kunds except the (e) The cause-way over Kapila needs attention. main temple and Kund of Narbadajee are in bad repair and it is feared that they will all collapse in few years. Pindadan and ash throwing Narbada Kund the main pilgrimage and place of bathing The present system is that people bringing the ashes is also in bad repair. The water always remains dirty. of dead-body throw the same in Narbada waters near The level of ,the pump installed therein to drain the water Khajoor tree about 100 yards from the Kund. There is of the Kund drains only half the water and thus the no "Mahapatra" and Pandas get the ashes thrown in full Kund was never cleaned of mud and silt deposited Narbada waters. These Pandas have no right to get the on the bed of the bank. Kat Tirtha Kund just down the Pindadan performed nor they can accept any Dan for Narbada Kund is in horribly dilapidated condition. The the performances of "Pinda". They simply charge a water to this Kund is supplied from a stream coming sort of tax for throwing ashes at the rate of I /8/- per by the side of the Nilkantha's enclosure polluted with dead-body ashes, for which they have no claim. In dung. Kat Tirtha Kund is meant for bathing of dep­ Northern India Gaya is supposed to be the right place ressed classes while Narbada Kund is used by upper for Pindadan. similarly Amarkantak is important for Hindu classes. Pindadan in Southern India. But in Amarkantak the place described for 'Pindadan' is "Arundi Sangam", which The Committee's recommendations are:- is 2~ miles from Amarkantak on the bank of Narbada (I) Some portion say I/Ioth of the full Charhotri river. The place is uninhabited and these Pandas in may be appropriated every year for preservation, re­ order to avoid their trouble get the ashes thrown near clamation and impmvement of old monuments and Khajoor tree. As there is no hard flow of water near sites at Amarkantak. This sum instead of lapsing at the Khajoor tree so the ashes and bones obstruct the flow of close of the financial year should go on accumulating. stream of Narbada. The Pandas through fear of being outcasted do not help pilgrims in the performance of (2) In order to maintain the cleanliness of the place ceremonials required to be done in connection with which is so essential for the health of the pilgrims as­ "Antim Sanskar". Hence the people are losing their sembling there, it is necessary to appoint one sweeper faith and the importance of Pindadan at Amarkantak and one sweepress at the first instance. Their pay so, well described in religious books is waning away. should be the legitimate charge to Charhotri, till the It IS necessary to re-establish its reputation in competition same is met by a light conservancy tax to be assessed with Gaya. on the inhabitants of Amarkantak. The first necessity is that arrangement may be made (3) The Committee do not like this invidious distinc­ for the proper performance of religious rites and cere­ tion of caste and creed maintained in bathing but it has monies, a.nd nextly the importance of the place should to be recognised that particular difficulties attend in be advertised. The proposals of the Committee are:- removing the distinction, due to the trouble arising from (a) The Pandas have no right to collect the tax for the aversion of the other castes to mix with depressed throwing the ashes in Narbada waters and the practice classes and as such remedy lies in private enterprise; must be stopped. 58

(b) lhe extracts regarding Arundi Sangam from WOUld be forthcoming to take charge of temples on the Tirtha Ratna Amarkantak appended hereinafter may be above condition. printed in the form of pamphlets for distribution in the fairs held at Amarkantak. Management of Fairs (c) Arrangement should also be made for the esta­ Four permanent fairs and fairs on the occasion of blishment of a "Mahapatra" at Amarkantak or at Arundi eclipses are held at Amarkantak. At present one Sangam. Revenue Officer generally the Tehsildar is deputed to arrange and control Shiva Ratri Mela. Fairs on other Sankalpa Money occasions are managed by Qanoongo or Patwari deputed by the Tehsil. Two or three police constables also come The present arrangement is that four Pandas are from Basaniha police outpost to arrange order on the appointed by the Darbar who carry out the Pujan of occasion of Melas. The Tehsildar brings one or two two temples (Narbada and Shiva) situated on Narbada sweepers for sanitary arrangement along with him. Re­ Kund. People bathing in Narbada river do some San­ venue staff mostly remains busy with Charhotri and kalpa and this money goes to Pandas. The four Pandas Baithki cess and the police constables control the rest have arranged a duty of one month each among them­ of the arrangement. Such an arrangement of fairs can selves and all the Sankalpa money is collected by the hardly be said to be satisfactory or adequate. In this Panda on duty and is then divided into four equal shares. connection the proposals of the Committee are:- Panda remaining absent from his duty pays at the rate of Rs. 20 p.m. to another Panda discharging duty ~n ~is (a) There should be elaborate arrangement for the behalf. This means that Pandas are sure of thelT lil­ management of Melas. High officials of different depart­ come and there is no competition among them. '[he ments concerned should visit Mela days as far as possi­ four Pandas appointed by the Darbar have a right to ble. The Tehsildar should invariably be present as a portion of Charhotri in the two temples in lieu of "Mela Officer" in each fair. Sufficient police-guards ac­ certain services performed by them but they have no cording to the needs of the respective fairs should ar­ right to forbid others from participating in "Sankalpa range Watch and Ward under the guidance of the Mela money". Every pure "Narbada Putra Brahmin" has a Officer. The Medical and Sanitation Departments should right to serve the pilgrims and to accept "Sankalpa also be asked to attend each fair. All officers should money" from them. The Committee think that t~rough camp at one place (preferably on Jamuna Dadar) out­ the instrument of Sankalpa money the population of side the Mela area. The Medical Department should also Amarkantak village can be increased and a keen compe­ arrange for distribution of medicines to the sick and tition can be established among Pandas and others for their treatment. The Sanitation Department should make providing comforts to. the pilgrims. At present the four all necessary scavenging arrangements at the Mela Pandas think that their income is safe, and the duty of ground. One or two sets of public latrine may also be arranging comforts to the pilgrims rests with the Dar­ erected. bar. The Revenue authorities should be empowered to allow Narbada Putra to establish their "Jhanda" and (h) The Tehsildar with the assistance of Police should "Takhat" along Narbada river. on payment of som~ see that pilgrims are not harassed and that proper ar­ fixed licence fee. The rate of lIcence fee for the proxI­ rangement for bathing is made. Arrangement of distri­ mity of Narbada Kund should be different as t~e proxi­ buting "Prasad" also requires a change. The pilgrims mity of Narbada Kund would be more lucratIve than should get "Prasad" as soon as they pay the amount of other Ghats. This is another reason why the construc­ . tion of two Ghats have been recommended in above paragraphs. It has also been noted above that few (c) The traders sit at random which is undesirable. Kunds are to be reclaimed and when these Ghats are They should be made to observe harmony and decency constructed they can be named as Kakhirdya Kund, In­ in erecting their stalls. Different plots for the sale of dradaman Kund, Saraswati Kund etc. different commodities can be allotted. Generally shop' keepers prefer the Kund side and that increases the con­ There are good many ancient monuments in the gestion. There can be no objection on the part of form of temples and it is necessary to preserve them. traders if all the sellers of a particular commodity are At present no one is appointed to look after the dei­ gathered together. Every shop'keeper tries to occupy ties placed in such temples and these temples present the advantageous position, when there is no distribution a deserted appearance. The Committee think that if of plots for. particular commodities. It would do well these temples are well kept and proper "Puja" of the if Bazar stalls are extended towards Narbada course. deities kept in the temples is performed, these deserted temples will become a source of great attraction to the (d) Mela Officer should also try to arrange enter­ pilgrims. Since Dharmarth Department will not be able tainments in the fairs. to manage all these temples directly it is suggested that all these temples may be made over to willing Brahmins (e) The Tehsildar of the Amarkantak Tehsil should on condition that they should deposit 1/6 of the "Char­ also try that cattle for sale may also attend the fairs. hotri" with the Permit Mutsaddi to meet expenses of an­ nual repairs. It is hoped that sufficient number of people (f) The religious importance of the fairs at Amarkan- 59 tak should also be advertised by means of the sale of start from Anuppur. When however the proposed road small booklets. A vernacular booklet named Tirtha from Venkatnagar is constructed the arrangements in Ratna Amarkantak is annexed herewith as appendix all likelihood will have to be shifted from Anuppur XXiii. This describes the religious importance of the to Venkatnagar. place in simple language on the authority of old Sanskrit literature. The book may be printed and sold at Amar­ kantak on some fixed price. 13 Sidhi District 1 Gopadbanas Tahsil (g) It is also necessary to arrange for the print, and Chandi Devi ka Mela posting of posters widely by the help of B. N. R. Co. In the village Ghoghara of this tahsil, there is an The posters should consist of picture of Narbada Kund old temple dedicated to Goddess Chandi. The age of with the words "Visit Amarkantak (Rewa State) the the temple is not known to the people. A fair is held biggest :pilgrimage of Sburhern India and source of at the site of the temple in the month of Chaitra (March­ Narbada River. Station Anuppur B. N. R. (Katni Bilas­ April}. There is no legend connected with the temple. pur Section). Good Drive, Taxies and regular lorry but there is a popular belief that Birbal, one of the service available". nine courtier-'jewels' of Akbar the Great, belonged to this place and it was at this place that he received the The B. N. R. Co., should also be moved to provide blessings of Goddess Saraswati, the Hindu Goddess of decent waiting accommodation for all classes of passen­ learning. It is not known to anybody as to how could gers at Anuppur. Anuppur has been specially recom­ the Goddess of learning Saraswati become changed to mended as the first road reaching Amarkantak will Chandi the Goddess of fury and destruction. 61) 3 INDORE DIVISION

14 Mandsaur District 2 Neemuch Tahsil that pitcher." And hot fresh sweets were to be found from any container that he indicated. Urs Baba Shahabuddin Saheb Oulia Annual 'Urs' i9 held at Neemuch in the month of Shahabuddin left his mortal coils in 1896. His February for 4 days at the dargah of Hazrat Baba Shaha­ Samadhi - majar akdas - still stands on a hillock. In buddin Saheb Fakhrul Oulia. This saint belonged to the year 1899. onc of his colleagues from thc old regi­ village Chisti Kadri of Police Station Mohanganj in the ment, Lal Khan, was demoted from his post. He paid district Rai Bareli of Uttar Pradesh and was born in a a visit to the majm of Baba Shahabuddin and was Sayyed Muslim family. At the age of 18 years, he restored to his old post. He then got the mosque con­ joined the cavalry regiment and in this assignment structed here and was paying Rs. 25/- monthly till he was posted to various centres like Poona, Bombay and died. the like. He was a great devotee of the Prophet Mo­ hammad and during his service he found a spiritual Annual Un is being held here right from 1896-97 teacher in an Arabian saint Hazrat Sayyed Ali Kadri. In onwards. his spare time and off-the-duty periods, Baba Shahabuddin was engaged in his spiritual meditations. 15 Ratlam District 1 Jaora Tahsil Baba Saheb ka Mela BADAWADA Once when in service, he was posted in Poona and The fair is held on Kartika Sudi Ashtami. There he submitted an application for casual leave. This was is an old mosque and a dargah in the name of Hazrat rejected. At this time the Officer Commanding of the Baba Saheb Rahmatullah Ala. The name of Baba Saheb, Corps went to Bombay and he found Baba Shahabuddin in whose honour this fair is held. was Sayyed Fariduddin there. He immediately sent a telegram to the Colonel Ganj Shakar and his original majar is said to be at Pak of the Cavalry regiment enquiring from him the rea­ Patan Sharif in the . Baba Sahcb is believed to sons which led to this indisciplinary action on the come to this village and perform some penance at the part of soldier Shahabuddin coming to Bombay without place where the dargah stands now. leave. Back came the reply from the Colonel at Poona that soldier Sahahbuddin has not moved an inch from The fair is an old one and after a lapse of some his duty - leave alone going to Bombay. years has been revived during the last two years. It is held from Kartika Sudi 8 to 15. Some time after this incident, one sentry came to relieve Shahabuddin from the guard-duty and he found Fair Chehallum Hussain Tekri WAMAN KHEDI his hody cut to pieces, the head, body, hands and legs The fair is held in. the name of the Muslim prophet lying here and there. He immediately reported to the Paigambar Imam Hussain. It is said that in the year Colonel that Shahabuddin was ghastly murdered by some­ 1892, the Nawab of Jaora Mohammad Ismail Khan was body. When the Colonel accompanied by other officers camping here and he saw the prophet in a dream. Since came to the spot, they found Shahabuddin standing erect thcn the fair is held here on the 20th of the Hizri month on his guard-duty. Safar and lasts for two days.

These two miracles convinced the officers that 15 RatIam District 3 Sailana Tahsil Shahabuddin was not an ordinary man and they gave him the title of Peer Padn and relieved him from all Tejaji ka Mela RAWATI duties, permitting him to devote all his time to medita­ The fair is held every year on Bhadra Sudi 10 and tion even while receiving the salary from the army. But is about 50 years old. The myth associated with the Shahabuddin resigned from the service after some time fair is more or less the same as the one at Bhamavad. and distributing all his belongings to the poor went Guna District. on a pilgrimage to many places. For some time he was also at the place of Hazrat Khwaja Moinuddin Chisti. Tejaji, a very truthful and honest person, had gone to bring his wife for the first time. When he was in his In 1893, Baba Shahabuddin moved from Ajmer to father-in~law's village some dacoits raided the village and Neemuch and after passing some time in the burial . were running away with the cattle. Tejaji immediately grounds of the Neemuch Cantonment he moved to the jumped to action and went in pursuit of the culprits. place where his 'major' stands to-day. Many people in When he was in chase, a serpent met him and wanted Neemuch saw the miracles of Baba Shahabuddin and to bite him. Tejaji promised the snake that he would sometimes when people went to visit him, they found soon come back and let him bite. his body scattered in pieces and then when a person was terrified, the Baba would laugh and say "0, the child He drove the dacoits away and brought back the is afraid." Some time again, when the people sat late village cattle. He, true to his words, went to the snake listl':"1.ing to his discourses. he would say - "Are you and offered himself. But the snake said that Tejaji's fell~ws hungry? Then go and take out the sweet from body was full of wounds and there was no place to bite. 61

Tejaji therefore offered his tongue to the snake. Shivaji Rao Holkar. He was a devotee of Narsingh incarnation of God and used to pass all his time in The snake was highly pleased and asked him to ask spiritual practices. He possessed a pair of bullocks on for some boon. Tejaji desired that if any person bitten Whom he showered all his love and whom he never used by a snake, ties a piece of cloth taking his name, the to part with. snake poison should have no effect on him. This boon was granted. Persons, who are bitten by snakes, tie a One day some influencial official of the area came cloth round their neck in the name of Tejaji and this to Dewadas and demanded the bullocks. Babaji said cloth is untied at this fair. As soon as the cloth is un­ that he does not have bullocks - they belong to tied, the poison again becomes active and the person Narsingh and are in His 'Darbar'. The official sent his becomes unconscious. But he becomes all right because subordinates to bring the bullocks forcefully from the of the latent power of T~jaii still vibrating in the area. shed. When the officials reached the cattle-shed, they found a pair of lions tethered there. The party of officials IS Ratlam District 4 Ratlam Tahsil ran helter-skelter. Yatra Gal Merooji KACHLANA People pray Dewadas for success in some venture The fair at village Kachlana is held on the Holi or of theirs and once a year the fair is held near his Yam Dwitiya day (Chaitra Badi 2) in the name of SaIDadhi. Merooji. People who had some desire which has been fulfilled come here to pay respects to Merooji. Nothing 21 West Nimar District 2 Maheshwar Tahsil is known to the people regarding Merooji, but the form of paying homage is interesting. Kaluji Mahafaj ka Mela PIPALYA KHURD The fair is believed to be some 200 years old and There is a platform of Merooji behind the abadi of is held in the name of Kaluji Maharaj. This holy the village. The platform is earthen and on it is situated personage was the nephew of saint Singaji and lived in village Pipalya-pari. He used to treat various cattle and an image of Merooji. Also on this platforrn is a IO feet high, pole. At the height of 6 feet on this pole has been human diseases and even remembering his name was horizontally fixed a wooden bar having holds at the two supposed to be a cure for many ills. Because of these ends. The people who come to pay homage hold these qualifications Kaluji Maharaj was very much revered in end pieces on the horizontal bar and twisting the rope his life time and after his death this fair started to be whirl round. This whirling is known as Gal. held in his honour. .

20 Dewas District 4 Kannod Tahsil 21 West Nimar District 3 Barwani Tahsil Atmaram Baba ka Mela SATWAS Dattatraya ka Mela KUKRA ~AJGHAT) An annual fair, 45 years old, is held here for 15 days The fair is held every year from Chaitra Sudi in the month of Magha starting from the first day of Poornima to Vaisakha Badi 5, in the name of one this month. The fair is held in the name of God Atmaram Baba, the legend about whose life is that this Dattatraya. saint lived at the time of Shivaji Holkar. The saint belonged to Jamner near Nemawar and used to visit About 45 years ago one saint Shri Vasudewananda Satwas frequently. One day Atmaram Baba was down Saraswati stopped at village Chikhalda in the course of With malaria fever and was having severe rigor (tremb­ his pilgrimage around the holy river Narmada. Swami ling with cold). At this time Maharaj Shivaji Rao Holkar Vasudewananda started being regarded as an incarna­ came to meet him. Atmaram Baba transferred his illness tion of God Dattatraya and impressed by him, the Chief to his blanket which started trembling and shaking and of Barwani, Srimant Maharana built a he himself in perfect health came to meet the Holkar. temple here in his honour. The fair is held here since then. Shivaji Holkar became so much impressed with the miracle that he gave the Nemawar area to the Baba. Even now when the cattle get ill or there is some cattle 21 West Nimar District 4 Rajpur Tahsil epidemic, a promise is made in the name of Atmaram Singaji ka Mela Baba and on the disease subsiding worship is made in The legend of Singaji his name. Singaji was born on Ashwina Sudi 15 in Samvat 1576 (Le. 1519) in the village of Khajuri of tahsil The fair which is some 60 years old is held in his Raj pur, being the younger son of a cowherd named name where all those whose wishes have been fulfilled, Bhimaji. The house of.this Bhimaji was situated on the come. point of confluence of rivers Deb and Bhongli on a hill­ ock about 100 feet high. The house was surrounded Dewadas Baba ka Mela KANNOD by a fort-like compound 109 feet long and equally wide. The fair is held at Kannod from Gudi Padwa The remnants of this compound are still present. Below (Chaitra Sudi I) to Ramnavami day. This fair which is the hill and the house was an open space where the about 60 years old is held in the name of Dewadas Baba mother of Singaji used to prepare cow-dung cakes. who is believed to have lived here at the time of Singaji was born in this open space below the hill when 62 one day his mother Gaurbai came here to prepare the Since there was no pasture-land available around cow-dung cakes. To-day a temple stands at this place. Bhamgarh Singaji's father moved away to Harsud with the cattle. In Bhamgarh, the Chief Minister of the Gaurbai was all alone when Singaji took his birth. Zamindar asked Singaji to provide the army with suffi­ She cut the umbilical cord with the stone piece. This cient quantity of armour and weapons but Singaji stone piece is also preserved in the temple and is an turned down the order saying that the stick that he, object of worship. After cutting the umbilical cord possessed was alone capable of routing the entire enemy Gaurbai took the child Singaji to the house above the army and no other weapons were necessary. The hill, the child suckling the mother's breasts. Some milk Minister reported this arrogance of Singaji to the Chief was all the time falling on the ground in a line and this who paid no attention to it and let Singaji do as he is preserved upto the present day in the form of a white thought proper. streak in the rocks. On the day of the Sankranti the Chief of Bhamgarh Singaji, on growing up was sent to a teacher to went out for hunt and Singaji and his army also accom­ learn reading and writing but from his childhood, he panied the Chief. The route passed through a valley was more devoted to the worship of God. On getting flanked by high mountains and at one point there was older the charge of grazing the cows and buffaloes fell to an old Baraad (Ficus benaalensis) tree. so big and exten­ him. His father, being a cowherd by caste, had a large sive, that it was not possible to go to the other side. number of cattle--750 heads of buffaloes and 250 cows. It was also not possible to climb the mountain and by­ After grazing the cattle in the forests Singaji used to let pass this tree. So the Chief ordered the army to cut the the' cattle rest on a point on the bank of the Deb river, hanging branches and make a way. The entire army which is one and a half furlong downstream of village laboured hard for some-time but were not able to clear Khajuri. At that time village Rangaon was situated 2 or even a branch. Singaji then went ahead and cleared 3 furlongs to the west of this spot on the bank of over-hanging branches with his stick. The Chief was the river. One Dhabi of this village used to come for very much amazed and pleased with this and he increas­ washing clothes at the very spot where Singaji and his ed the pay of Singaji. cattle rested and because the cattle drank water and were bathed, the water of this part of the river was The Bhamgarh Zamindar was under the suzerainty often muddy. This the Dhab'B did not like. He was a of the kingdom of Khandesh and had to pay one-fourth great magician and practised black-art. So to eliminate of its total income to the King of Khandesh. When the Singaji he threw the magic-carrying grains (moath) at ambassador from Khandesh came to realise this amount Singaji. Singaji was not affected by this. He took this on the advice of Singaji the Bhamgarh Zamindar refused maath to his house and put it in a ledge of his house. to pay the dues and enraged by this Khandesh King The Dhabi threw another maath the next day and it had invaded the territory with an army of three thousand the same fate and like this the Dhabi exhausted all his soldiers. The small army of 300 soldiers! of Bhamgarh powers and then stopped throwing these magical maath. became very nervous but Singaji himself went at the Singaji was enjoying the game and after waiting for head of them sitting on hiS! small mare and having some days for fresh moves from the Dhabi, he took all nothing but the stick in his hand. With his stick, he the maaths and went to the Dhabi. The Dhabi was routed the entire enemy force and arrested the Chief of very much enraged at this audacity of the boy and stated Khandesh who was released by Lakharao. that he possessed yet another and a more powerful maath. Singaji laughed at this and retorted that the After this exploit, the Bhamgarh Zamindar marched Dhabi should first display his powers over some other towards Khetia and at the camp the soldiers prepared thing and if it is destroyed, he would be willing to the food. But Singaji never took his food without believe that the Dhabi can kill him also. The DhoJi having a darshan of mother cow and seeing a herd of therefore threw his moath at a.bundle of grass and the cattle nearby proceeded there to get the darshan. The bundle caught fire in a moment. Singaji prayed God to graziers of Khetia asked Singaji who he was and he told extinguish the fire and instantly the fire stopped and the them that he was an ambassador from Bhamgarh who Dhabi to' his great dismay found that not a bit of it was had come to attack Khetia and also to take away the burnt by the fire. property of residents of Khetia. The graziers then in­ formed him that they were poor graziers belonging to This animosity of the magic-expert Dhabi towards cowherd caste (aawaIi) and Singaji said he was also one his son, very much perturbed Bhimaji and he decided to of their caste. This the graziers would not believe and leave the village and settle somewhere else. Though asked him to show proof. Singaji then took out the Singaji argued with his father against this intention of tobacco pouch, the loin cloth, the blanket and the stick his, the old man was not prepared to let the Dhabi use and told them that though he was in the army he still his powers on Singaji. Bhimaji, with his family then kept these accompaniments of a grazier. After taking moved to village Bhamgarh near Khandwa. Bhamgarh thel darshan of the cow, Singaji then went back to his was then a Zamindari estate and the Zamindar Lakha camp and took his food. Rao one day met Singaji and getting impressed by him offered to take him into his service. On repeated requests In the battle that followed, Singaji's army routed of the Chief, Singaji joined the service in the capacity the Khetia army and then he attacked Barwani and of an army officer. defeatetl Barwani forces also. The Barwani Chief PLATE IV

Saint Sjngaii's Shrine (Distric t \Vest 0Jimat') Courte_s)': Collector, \ Vesc NimClr o V 63 married his daughter to Lakharao. After this Singaji Kanesingh, invaded Bhamgarh, and easily defeated went ahead and defeated Bahadar Singh of Jhabua and Lakharao, taking him and his wife prisoners. They also the Chief of Onkareshwar who was of Bhilala caste. closed Lakharao and his queen in a cell stripped naked This Bhilala chief of Onkareshwar also gave his daughter and returned with the loot, camping on the way in a to Lakharao. cave.

Singaji served Lakharao, the Chief of Bhamgarh for At MitawaL Singaji had a dream in the night in I2 years and won many battles. After this period, when which he saw the entire episode of Lakharao's defeat. Singaji was at the height of his fame, he one day He related this to Lakharao's daughter and then accom­ received an invitation from his castemen who were panied by her started the next morning for Bhamgarh. holding a meeting known as 'LAHENH PANGAr in At the outskirts of Bhamgarh, Singaji asked Lakharao's Khajuriya. Singaji took leave from Lakharao and joined daughter to wait and he went and released Lakharao and this meeting at Khajuriya. When he was sitting there his wife from the room, giving them the clothes to wear. he heard a sound from a room:- Then he brought Lakharao and his wife to the place where their daughter was waiting and while the parents "NOBODY IS YOURS AT THE END were meeting the daughter, Singaji took a small army UNDERSTAND THIS WELL, 0, BROTHER, and raided the cave where Haresingh and Kanesingh HOW WOULD YOU CROSS THIS OCEAN OF THE WORLD were camping. By the powers of his mantra Singaji YOU MAY GET STUCK UP, YOU HAVE NEITHER was able to make the two brothers blind and arresting THE BOAT, NOR OARS." them he produced them before Lakharao. Lakharao excused them and permitted them to go back and got This was the sound of Baba Madrang Gir the great saint all the looted property back. After doing this service, and priest of the Gawali caste. Singaji was moved by Singaji resubmitted his desire for getting relieved from this and at the time when Baba Madrang Gir was distri­ the service and Lakharao with a heavy heart gave him buting the pra.,ad to the audience, he (Singaji) instead permission to go. of receiving the prasad, caught hold of the feet of Baba Madrang Gir and requested for initiation (deeksha). Singaji came to Harsud to live with his parents but Baba Madrang Gir asked for his introduction and then some days after his return, he remembered his life of the asked him to first resign from his service. previous generation when God had told him that he would give him a darshan in this life at Pipalya on the With the letter of resignation, Singaji approached banks of river Ban-ganga. As soon as this remembrance the Chief of Bhamgarh. Lakharao was very unwilling came to him, Singaji came with all his family members to let Singaji go away from his service and he thought to Pip~lya village. Here a Bhilala - Dongroo Patel of a plan. He told Singaji that he had served well and entertamed them and gave them a house to live but there with devotion all those I2 years; but now that he was was no compound in the house and the 750 buffaloes going, he should do him one more service, to bring his and 250 cows one day caused damage in the maize field (Lakharao's) daughter from Mitawal. He gave Singaji a of a cultivator and Dongroo Patel gave 2 mani of maize letter to be delivered to his daughter. In this letter he from his grain-bin to this cultivator. had asked his daughter to anyhow detain Singaji there for 4-6 months so that he forgets going to the saint. Limbaji, the elder brother of Singaji then asked him He had also mentioned how brave a person Singaji was to go to the jungle and get some branches, shoots and and how he had helped him to win many battles. thatching material so that they could prepare a com­ pound. Singaji went with the axe to the forest and When Singaji reached Mitawal and the house of the tried to cut· a palas (Butea frondosa) tree. But as soon husband of Lakharao's daughter, he came to know that as he gave the first blow, a red liquid oozed out. Singaji her' cow had fallen in a well and nobody was able to made a cut in his feet with the axe and compared his take her out since the well was very deep .. Singaji blood with the red liquid from the tree. It was the reached there immediately and after making four same. He stopped further cutting and took a vow that parikrama (Circumambulation) of the well, he made a he would never again cut a tree. Returning home he prayer to God, To the great amazement of everybody, informed his elder brother that he would not cut a the water level of the well started rising higher and higher tree. Limbaji got annoyed and asked him to dig the till at last the cow also came up and was taken out. holes and he would go to the forest and get the thatch­ At this miracle, the people from Mitawal requested ing material. With the iron Kushla (crow-bar) Singaji Singaji to settle in Mitawal itself. This was refused by began digging the holes for the post. But in the very Singaji. He expressed desire to take Lakharao's daughter first blow an earthworm was cut into two pieces. Singaji early to her father's place but she, in accordance with summoned all the family members and told them that the instructions of her father, pretended that she had to he has earned the sin of a murder and that to expiate attend her husband's younger brother's marriage and he was going to Ganges and thatl he should not be would thus have to wait for I5 days. Singaji thus awakened. Saying this he simply lay on the ground and waited for this time. fell asleep. Having come to know that Singaji was away the Singaji prayed God that the earthworm should be Chief of Bhuwanyan Hare~ingh as.<;isted by his brother brought back to life and till that is done. he would not 64

take food or water. After 4"5 days the God appeared would not like to see his face as long as he was alive and on the. request of Singaji restored the earthworm to and as such, Singaji stated, he had died and then came life. Singaji opened his eyes and found the God stand­ to show his face to his teacher. ing before him. He fell on his feet and the God asked him to ask 'for some boons. Singaji asked for the Madrang Gir would not believe his eyes. He told following boons. Singaji (or the apparition of Singaji) that he would take I He should have great devotion. him to be Singaji only when he could get him the milk 2 After death he should be taken to the God's of a she-buffalo calf. Singaji put his hand on a small own land. calf and she gave milk. Madrang Gir drank the milk. 3 He should get the powers to find out lost Singaji disappeared again. Madrang Cir was so much cattle and to give milk-yielding capacity to impressed by the whole thing that he got a temple dry cows and buffaloes. constructed on the place of the Samadhi. 4 In the land of his birth and in the land where he may be buried, there should he no insects The fair in the name of Singaji is held in the month and worms on the following 3 days-Choudas of Kuwar on the full-moon day and lasts for a week (14th), Poornima (15th) and Pratipada (1St). and people from surrounding areas come and pay ho­ mage to this great soul of their own land. These boons were granted by God to Singaji. After this darshan of God, Singaji advised people for devotion 21 West Nimar District 6 Sendhwa Tahsil and singing the praise of the God. He composed nearly a thousand devotional poems, many of which are sung Mela Deojhiri SENDHWA by the people upto this day. A fair, reported to be about 20 years old, is annually held here for 7 days starting on the Phalguna Badi 13. Singaji's spiritual teacher Baba Madrang Gir once The fair is held in the name of God Shiva. came to his house in Pipalya on the Janmashtami day (the birthday of Lord Krishna). He had walked a great There is an old temple here and in front of the temple distance and was having some fever. He asked Singaji there is a small Kund (natural pond). It is said that to awake him at the time of the birthday celebration bathing in this Kund cures many diseases. (midnight; when Lord Krishna is believed to have taken birth). Baba Madrang Gir slept and Singaji did not wake Mela Sunab-deo KHUTWADI him thinking that there was no use in waking the The fair is held in the name of God Shiva in the teacher. God is after all not born every year; He is the month of December or January every year. Here there birthless and deathless, eternal. And he also lay down is a hot spring and bathing in the tank is regarded to beside the teacher. be a cure for many diseases. The fair is about 10-12 years old. At 12 o'clock in the night, the birth celebrations started in the temples and the sound of conch-shells and Mela Shankarji BANDHARA gongs vibrated through the air. But Singaji still did The fair is held in December-January for 3 days. not awake his teacher. Baba Madrang Gir however Large number of people gather here to take bath in the awoke later at the time of distribution of the Prasad river which is believed to be a cure for many diseases. and he asked Singaji why he was not awakened. Singaji replied that God did not take birth every year. Baba Madrang Gir was very much enraged and he asked 21 West Nimar District 7 Khargone Tahsil Singaji to leave him and not to show his face to him Musekhan Walli ka Mela WANER any more in this life. Singaji left the teacher on the There is a majar of Walli Musekhan on the Waner­ Sravan Sudi Navami of Samvat I6I6 (i. e. 1559 A. D.). Masner road and a fair is held here annually. In the Muslim community, newly-wed couples come to the Singaji's parents, his brother and other villagers majar to pay homage and the Hindus and Muslims searching Singaji. came to the place where he had en­ both pray at the majar for the health of children. tered the Samadhi and having come to know what had come to pass mourned the loss. Limbaji informed The legend about Walli Musekhan is that an old Baba Madrang Gir who started in the night and reached fakir and his very beautiful daughter lived near village the banks of the Banganga at the crack of dawn. On Nandri. The region of NimaI' was under the reign of a the bank, in the dim twilight of the dawn, Baba Mad­ gwali king Narendra. One day Narendra was on a trip rang Gir saw a man with the herd of cattle. He called to Khandagpur and, because of very severe rainfall, had him, possibly to know the whereabouts of Singaji's pa­ to take shelter in the hut of this fakir at Nandri. There rents and the location of the Samadhi. But to his im­ he saw the bewitching beauty of the fakir's daughter mense surprise, he found that this grazier was none and later he along with his followers raided the hut other than Singaji himself who came to Madrang Gir and abducted the girl. and touched his feet. The teacher asked Singaji as to how was he alive when there is news that he. had taken Musekhan was a nephew of (and also in the em­ Samadhi and Singaji told him that it was as per his ployment of) the Subedar of Malwa, the capital town desire that he had died. Madrang Gir had said that he of which was Mandava (Mandu) or Shadiabad. Some- 65

time after the abduction of the fakir's daughter by the shipping him, Many miracles, like the sound of ring­ gwali chief of Nandri, a proclamation was made that ing bells and rounds of Somhardeo on the horseback on the occasion of Musekhan's marriage, the Subedar in the village, were happening and were being witnessed would distribute alms to beggars and everybody would by the people; these increased the faith of the villagers be given the desired alms. The old fakir related his in the supernatural powers of Somhardeo. tale of woe to the Subedar and Musekhan and the latter, instead of celebrating his marriage immediately set out Once an epidemic broke out in village Goradiya and to get the abducted girl released. His friends AbduUa the villagers had imposed restrictions on visitors in the and Karim accompanied hiin in the venture. village and did not allow anybody to pass through it. One night some people were coming on bullock-carts Accross the Narmada, Musekhan's request to the from somewhere and to reach their destination. had to gwali chief to return the girl, fell on deaf ears and pass through this Village. It was night time and as the vil­ thenceupon the Nandri Fort ,was raided by the night lagers would not let them pass through, these travellers and Musekhan was successful in taking out the girl but were camping outside the village, in great distress. At in the. fight which ensued Abdulla and Karim were this stage Somhardeo appeared on the scene and took killed . and Musekhan started fighting single-handed. thein to the road leading to their destination. When Fighting thus he came upto Kukdol village but at this the travellers desired to know who he was Somhardeo juncture the gwali chief killed· the fakir, his daughter disappeared. committing suicide on that very spot. In the next instant the head of Musekhan, was severed from his It is said that Somhardeo was worshipped mainly body but the headless body continued fighting. Many by one Ramaji Gawali who used to be possessed by him people assembled to see the miraculous sight and one in trances. After the death of Ramaji, his two sons of the old ladies exclaimed "How the headless body is Dheetar and Cheetar Gowali continued the worship and fighting! " As soon as this was uttered, the body of now one Gangaram Gowali has the honour of being Musekhan fell on the ground. possessed by Somhardeo and he gets the trances. It is believed that Somhardeo fulfills the wishes of those who A major was later on constructed on the spot come to Goradiya and pay homage to him and it is on Musekhan died unmarried and in saving the honour of this behalf that a number of people come every year a girl. It is believed that even now he fulfills any de­ to village during the fair. sire expressed at the major and that is how the annual fair is held. Bogeshwari Devi ka Mela SAGUR Nothing is known about the birth etc. of Bagesh­ 21 West Nimar District 8 Bhikangaon Tahsil wari Devi, but she is reported to have lived sometime during the end of Dwapar or beginning of Kali aoon. Somhar-dev Baba ka Mela GORADIY A She possessed miraculous healinj! powers and cured many A fair, supposed to be about 50 years old, is held lame, blind and armless persons and lepers and it is annually at village Goradiya starting from Magha-Shukla believed that even now such persons become cured of 10. The fair was started by one Shri Baba Saheb, who their ailments if they take a dip in tht Kund (small was the Ijardar of the ]agirdar of the Estate. The fair built up pond) on Tuesdays and Sundays. There is is held in the name of a saint Baba Samar Deo. an interesting story about this Kund. Baba Samar Deo is supposed to be one of the god­ Towards the end of Dwapar and in the beginning lings and a folk-song known as Path wad is sung by the of Kali aeon, King Parikshit was the ruler at Hastinapur. Gwali caste (herdsmen and graziers) in his honour. As Because of a curse, Parikshit was apprehending death the story goes. a virgin of village Pawakhedi was a by the great serpent Takshak. The famed Vaidya Dhan­ great devotee of God Shiva, who pleased with her devo­ wantari then lived in the present village of Nagjhiri of tion and penance gave her the boon that she would tahsil Khargone and he was summoned by Parikshit to beget a son who would be worshipped by the people. be by his side in case of any emergency. When Dhan­ On being told by the girl that she was unmarried, the wantari was on his way to Hastinapur, the serpent Tak­ God asked her to pluck some fruits from a tree and shak met him in the guise of a Brahmin and requested bury them in the ground. The devoted lady did as she him not to proceed to Hastinapur. He also tried to lure was ordered. From the fruits so buried, 5 male and 2 him with money. But Dhanwantari did not agree to go female children were born, and Somhardeo was one of back. To test the proficiency of Dhanwantari Takshak them. bit the trunk of a Pipal tree and the tree dried up and the leaves fell down. crumpled. Dhanwantari took some A woman of the Gawali caste belonging to village water from his Kamandalu (water pot) and sprinkled Goradiya used to take leaves of Bel tree and flowers and it on the tree, it instantly becoming green again. offer these to the 7 children so born. When she became old, she requested Somhardeo to come to village Gora­ The great snake then gave further temptations to diya. Accepting the request Somhardeo came to this Dhanwantari but he proceeded further. Then Takshak village. The legend is that the old Gawali lady herself thought of another way. Near the present village of brought Somhardeo in the end-piece of her sari and Dasnawal of Khargone tahsil. he lay on the path in established him in Goradiya where people started wor- the form of an exquisite walking-stick. Dhanwantari. 6 66

passing that way, picked it up and kept it on his shoulder. of Bhairon, a rough block of basalt smeared with red The snake then bit him on the back of the neck where paint, before which he must necessarily present and he could not see. Dhanwantari knowing what had been prostrate himself, ere he mounted to the lofty pinnacle done, sent his disciples to Nagjhiri to bring nectar. whence to spring on the idol. Ere long he arrived, pre­ ceded by rude music. He approached the amorphous The disciples were bringing a pot full of nectar idol with a light foot, while a wild pleasure marked his from Nagjhiri and had reached village Sagur but God's countenance. As soon as this subsided, and repeatedly will had to be done. The God appeared to the disciples during the painful scene, [ addressed myself to him, in in the form of a brahmin and told them of the death of the most urgent possible manner, to recede from his their revered teacher. He also explained to them the rash resolve, pledging myself to ensure him protection futility of carrying all the load of nectar all the way and a competence for his life. I had taken the precau­ down upto Dasnawal only to find the' corpse of their tion to have a boat close at hand, which in five minutes Guru. The disciples were !=onvinced of this and emp­ would have transported us beyond the sight of the mul­ tied the nectar in the Kund and thus the Kund here titude. In vain I urged him. He now, more resolutely still contains that nectar and even now, it is reported, replied that it was beyond human power to remove the sparks of fire are sometimes seen in the Kund. sacrifice of the powerful Bhairon. So deep-rooted a de­ lusion could only be surmounted by force; and to In village Dasnawal there is an image of Takshak exercise that I was unauthorised. While confronted with and a platform where Dhanwantari had breathed his the idol, his delusion gained strength; and the barbarous last. A fair is held at Dasnawal every year on Vaisakha­ throng cheered with voice and hand, when by his mo­ Shukla 15, and it is reported that in the olden days, tions he indicated a total and continued disregard of my persons bitten by snakes, were laid on this platform in persuasions to desist. He made\ his offering of coconuts, the night and they were cured in the morning. first breaking one; and he emptied into a gourd pre­ sented by the priestess his previous collection of pice and 22 East Nimar District 1 Khandwa Tahsil cowries. She now tendered to him some ardent spirit MANDHATA in the nutshell, first making her son drink some from his (District Gazetteer of East Nimar District hand, to obviate all suspicion of its being drugged. A little pages 243 to 247.) was poured in libation on the idoL She hinted to him LEGEND OF THE ISLAND to deliver to her the silver rings he wore. In doing so he gave a proof of singular collectedness. One of the At the south-east end of the island is the cliff from first he took off he concealed in his mouth till he had which the devotees of Bhairon were accustomed to hurl presented to her all the rest, when, searching among the themselves on to the rocks below. According to the surrounding countenances, he pointed to a man to whom local tradition Bhairon and his consort Kali were accus­ he ordered this ring to be given. It was a person who tomed to feed on human flesh. At the time when Man­ had accompanied him from Ujjain. An eagerness was dhata was taken by Bharat Singh, the ancestor of the now evinced by several to submit bracelets and even present Raja in II65 A. D., the only worshipper on the betel-nuts to his sacred touch. He composedly placed island was a Gosain, Daryao Nath, and it could not be such in his mouth and returned them. The priestess at visited by pilgrims for fear of these terrible deities. last presented him with a pan leaf, and he left the spot Daryao Nath however by virtue of his austerities shut with a firm step, amidst the plaudits of the crowd. up Kali in a subterranean cavern, the mouth of ,which During the latter half of his ascent he was much con­ may still be seen below the temple of Onkar, appeasing cealed from view by shrubs. At length he appeared to her by erecting her image outside to be worshipped. He the aching sight, and stood in a bold and erect posture also arranged with Bhairon that for the future he should upon the fatal eminence. Some short time he passed in receive human sacrifices at regular intervals and should agitated motions on the stone ledge, tossing now and therefore refrain from molesting the pilgrims. On the then his arms aloft as if employed in invocation. At occasion of the annual fair therefore his devotees hurled length he ceased; and, in slow motions with both his themselves on to the rocks in fulfilment of the Gosain's hands, made a farewell salutation to the assembled promise, On the top of the hill is a slab of stone called multitude. This done, he whirled down the coconut, Birkhila or 'the hero's step', and below the cliff is Bhai­ mirror, knife and lime, which he had continued to ron's rock, which they hoped to strike. hold; and stepping back was lost to view for a moment. The next second he burst upon our agonised sight in a HUMAN SACRIFICE most manful leap, descending feet foremost with terri­ Nearly the last sacrifice of this kind was witnessed fic rapidity, till, in mid career, a projecting rock reversed by an English officer in 1824, and his account of it, found his position, and caused a headlong fall. Instant death by Captain Forsyth among the Nimar records, is quoted followed this descent of ninety feet, and terminated the on page 181 of The Highlands of Central India' and is existence of this youth, whose strength of faith and here reproduced. The officer's name is unknown. The fortitude would have adorned the noblest cause". island then belonged to Scindia and he could not exer­ cise force to prevent the sacrifice. But the writer accom­ With the exception, Forsyth continues, of the mur­ panied the intending victim to the rock and endeavoured der of a poor old woman who shrank from the fatal to dissuade him from his design. He proceeds: "I took leap when brought to the brink, but was mercilessly care to be present at an early hour at the representation pushed over by the excited religionists, this was the

67 last of these sacrifices that was permitted, the country MEANING OF THE LEGEND coming in 1824 under our administration. The follow­ The Rao of Mandhata, who is hereditary custodian ing notice of these sacrifices is contained in Malcolm's of all the modern temples, is a Bhilala, claiming descent Memoirs of Central India :_1 from a Chauhan named Bharat Singh, who is stated in the family genealogy to have taken Mandhata "The men who sacrifice themselves are generally of from a Bhil chief in II65. The Chauhan, Bharat Singh, low tribes. One of the leading motives by which they is related to have been invited by Daryao Nath, the are said to be actuated, is a belief that they will be Gosain, to kill Nathu Bhil, which he did; but it is more reborn Rajas in their next state of transmigration; but it likely that he only married his daughter and thus found­ is no slight motive that can bring the human mind to the ed the present family. The disciples of Daryao Nath resolution of committing such an act, and almost all still enjoy lands on account of the worship of Onkar. these victims are either insane from religious feeling too In the story of Bharat Singh and Daryao Nath, Captain strongly excited, or men bred up to the continual con­ Forsyth remarks, it is not difficult to trace the revival of templation of the sacrifice which they make; the latter the worship of Shiva which took place about the tenth are generally the first-born sons of women who have or eleventh century, and its gradual propagation by been long barren, and who, to remove what they deem adventurous missionaries, adopting as it went the Kalis a curse, have vowed that their child (if one is given and Bhairons of the savage tribes as mythological con­ them) shall be devoted to Onkar Mandhata. The first sorts and sons of Siva, just as it~ Rajput protectors al­ knowledge imparted to the infant is this vow; and the lied themselves with the daughters of the wild hill tribes impression is so implanted in his mind as an inevitable who worshipped these bloodthirsty deities. fate, that he often appears, for years before he comes to the rocky precipice which overhangs the Nerbudda, MANDHATA FAIR like a man haunted by his destiny. There is a tradition, An annual religious fair is held at Mandhata in the supported by popular belief, that it is incumbent to make first fortnight of Kartik (September-October), lasting for a person whose life is saved after the tremendous fall 15 days. The attendance in a good year is 30,000 per­ over the rock (which is more than one hundred and sons. The Rao of Mandhata takes the offerings, but by twenty feet), Raja of the place; and it is further stated an old custom the Bhil families are allowed to appro­ that this petty principality was thus obtained about a priate any portion of them that they can get hold of hundred and fifty years ago. To prevent, however, the during four days of the fair. This results in a free fight possibility of the recurrence of such a succession, poison between the Bhils and the servants of the Rao, both is mixed with the last victuals given to the devoted man, of whom grow their nails to a good length beforehand and its action is usually increased by stimulants before so that they may better be able to snatch up the offer­ the dreadful leap is taken. There however, as at the ing and scratch the hands of the opposing party. It is pile of the sati, retreat is not permitted, and armed men the practice at the fair to present horses as offerings at are ready to compel the completion of the scene, as well the shrine of Siva; and as the frugal worshippers are as to finish any remains of life that may appear after inclined to consider that any horse will pass muster for the fall. Women sometimes, but rarely, sacrifice them­ an offering as long as it is alive, it has come to be a selves in this manner". proverb, when describing an absolutely worthless horse, tol say that it is good enough to be offered at the shrine of Mandhata. 1. Vol. II pp. 210, 211. 68 4 BHOPAL DIVISION

23 Shajapur District 2 Agar Tahsil on Rang Panchami day and worshipped. Betel leaves and Mela Shri Baijnath Mahadeo salt is put in a pit in the name of Garibnath and the pit is cleared next year again to be filled by similar arti­ This fair is held near village Nipania, two miles cles. away from Agar, the tahsil headquarters. The place where the fairs are held is situated in very picturesque surroundings, on the banks of river Banganga which 27 Raisen District . 4 Goharganj Tahsil searches its way between two hills. The dates of the MIYANPUR fairs are (I) Kartik Sudi Panchami to Purnima and (2) A fair is held in Miyanpur village of tahsil Gohar­ Chaitra Sudi one to Purnima. ganj on the Shukla Paksha Navami of Chaitra month. On the nearby hillock, there is a place called 'Bhimbaithaka', It is said that the temple exists here from very old current legend about this being that during the exile times, and till about 80 years ago, the place where the thll Pandavas passed some time on this hillock. On the temple is situated and where the fair is held was deso­ hillock is a cluster of rocks and boulders which is believ· late and full of wild beasts. In 1880, a contingent of ~d to have been built by the strongest of the Pandavas - British army used to be stationed at Agar and in that Bhim and is therefore named 'Bhimbaithaka' or the year, this contingent went away to Afghanistan to take place where Bhim used to sit. part in the Kabul campaign. Mrs. Martin, the wife of the Commander had remained back at Agar and one day she happened to come to this place. When she 28 Hoshangabad District 1 Harda Tahsil came here, she found some Sadhus near the temple, Bhilat Baba ka Mela MALAPUR which was in a dilapidated condition, in deep meditation. This fair is held every year on Baisakh Purnima at When the Sadhus finished their meditation, Mrs. Martin village Malapur in the Revenue Inspector Circle Sirali. asked them as to why the temple was in that helpless The fair is said to be about 150 years old. The following state and she was told that they did not have any money legend is available about the origin of this fair. to repair it. Mrs. Martin promised that when her husband comes back from Kabul she would ask him to look to Bhilat Baba was born in a Gwali (herdsman) family this. After the Commander came back from the cam­ about 250 to 300 years ago. He was a great devotee of paign, Mrs. Martin took up the subject with him and Lord Shiva and because of his intense devotion is counted he contacted the Political Agent, whose office was as one of the gana of Shiva. It is believed that his then located at Agar. The Political Agent collected a birth-place was on the banks of the river Tapti. good amount from all the feudatory states under his jurisdiction and got this temple rejuvenated in 1882. The During the reign of the Marathas in this region, this fair started being held here since 1884. area was under the government of the Scindia of Gwalior. In the State of , Udaishah was ruling. On some 4- account the Scindia got annoyed with Udaishah and he 23 Shajapur District Shujalpur Tahsil was imprisoned and made a captive at Gwalior. At Garibnath Baba ka Mela AWANTIPUR BARODIA that time the Prime Minister of Makrai State was one Village Awantipur Barodia is situated 20 miles south­ Dholabhai who was a worshipper of Bhilat Baba. He west of Shujalpur Railway Station on Bhopal-Ujjain Sec­ used to pray to Bhilat Baba for the release of his chief tion of Western Railway and is located on the banks and pleased with his devotion, Bhilat Baba one night of river Newaj. A fair is held here from Chaitra I to 30 told him in a dream that if the tree near his tomb in the name of Baba Garibnath. becomes green, Dholabhai was to take that he would . succeed and that he should then go to Gwalior and The legendary person - Baba Garibnath is believed become a servant in the service of the Scindia. to be a member of the Nath-Sampradaya and he lived and died in this village. A Samadhi was built up by his Dholabhai went to Gwalior and served the Scindia devotees after he left his mortal coil. Many years after for 12 years and the Scindia was so much plea,ed with t.he Baba had passed away, some persons of village his service that he released Udaishah and gave him back Awantipur Barodia went to Allahabad on a pilgrimage to the rule of Makrai State. On return, Udaishah presented the Ganges and there they were wonderstruck to see the villages of Malapur and Rampura to Dholabhai and Baba Garibnath in person. All of them touched his feet Dholabhai started this fair. The ruler of Makrai used to and requested him to come again to the old place of attend this fair every year in full ceremonial dress and his residence. The Baba refused to go with them say­ accompaniments. The fair is believed to have first taken ing that as far as they were concerned, he was dead place about Sam vat 18n and he would not like to go back. He then gave his Chimta (large iron-tongs kept by wandering monks) and Kana Baba ka Mela asked them to hold a fair in his name when they This fair is held in village Sodalpur of the Revenue s:"ould erect a huge mast and hoist 9 flags of 9 hands Inspector's Circle Timami. The fair is said to be about (i. e. I2 feet) each. Every year the masll is lowered down 250 years old and it is held in the name of one deified PLATE VII

Garibnath Baba Ka Vlela (Awantip ur~ Barodi ;l, District Shajapuri Counes)': Co )Jector, ':i lwjapur 69 personage - Kana Baba. According to the local legend. when he returned to Chauragarh with his wife, Mahadeo Kana Baba lived here around the year 1713 and that he asked him to go away to his father Raoji. and mother took live-samadhi (i. e. got himself buried alive) in the Maida. year 1714. Because of this the people here built a platform over the place and started worshipping him_ Bhilat came to his parents and lived with them. The fame of miracles performed by him spread far and According to a story. Kana Baba used to graze his wide and after his death he began to be worshipped. own cattle. One day he went to the fields to graze the It is believed that BhiJat protects cattle and cures their cattle and returning from there told the villagers that ailments. Barren cows become fertile if prayers are he had met those people from the village who had made to him. gone away to distant places for pilgrimage. He also told them about their conditions. The people of the 28 Hoshangabad District 3 Hoshangabad Tahsil village naturally did not believe him. because they had seen him grazing the cattle in the fields nearby. When Ramji Baba kar Mela HOSHANGABAD the men who had gone away on pilgrimage returned to There is a tomb of a saint known as Ramji Baba the village, they informed the villagers that Kana Baba near the Railway Station Hoshangabad and an annual had met them at those places and it was then that fair is held here in the name of this saint. In the olden the villagers became aware of the high spiritual powers days the fair used to last only for one day but now it of the simple Kana Baba and started revering him. is held for seven days.

According to another story. Kana Baba was working [t is said that Ramji Baba was born in a Gujar in the field one day with some labourers. The labourers family in village Likhi Ghoo~hari of district Nimar about became thirsty and wanted permission of the Kana 300 years ago. [t is not known as to when and how he Baba to go to the well for drinking water. Kana Baba happened to come to Hoshangabad. [t is however said asked them not to take that trouble and removed some that he became a malgujar of some villages near Hoshan­ earth from the field. No sooner he did that than a gabad and started cultivation. From the beginning he spring of water burst forth and all the labourers quenched was given to religious practices and meditation and as their thirst. chance would have it, he came in contact with one Sant Raghodas who had taken his abode on the other side of Because of these stories, Kana Baba has become a the Narmada. Ramji Baba became a disciple of Sant deified personage and this fair is held in his name. Raghodas and gave up his malguzari and cultivation. He also left Hoshangabad and shifted to village Dhanabad 28 Hoshangabad District 2 Seoni-Malwa Tahsil where he devoted all his time to meditations and prayers. Many legends are current about Ramji Baba. It is Fair Bhilat Deo said that for some time he used to sell tobacco. He BhiIat is a favourite local godling and a fair is held used to pile up the tobacco leaves and keep a scale by in his name in the Seoni-Malwa tahsil. Bhilat is a its side. The customers were asked to weigh the tobacco deified cowherd and the following legend is current and keep the price money there. Ramji Baba never about him. even looked at them. And no customer ever dared to cheat him. It is said that when he used to go to the Gwalin Maida was a childless woman. She went market to sell his things with a load on his head, the several times to Chauragarh (Pachmarhi) to ask Parvati. load would be suspended in the air and Ramji Baba the consort of Lord Shiva, for a son and Parvati, taking never felt the weight of it. It is said again that when compassion on her, caused her to conceive and bear a he ploughed the land for the first time. a spring of blood child by Mahadeo. This child was Bhilat: When Bhil~t gushed out and Ramji Baba stopped ploughing from was just a child, Mahadeo came to Maida one. day ~n that day. One day when he cut a green plant, milk the guise of a beggar and asked for alms. Maida Said came out from there and because of these incidents, he that since the day was ashtmi, she could not give him gave up cultivation altogether and took up tobacco-sell­ anything. But Mahadeo begged hard and could not go ing. away. At last getting annoyed he said: "[ gave you all this wealth and this child", but Maida did not be­ Ramji Baba was a contemporary of the Muslim king lieve him still and so Mahadeo disappeared taking Bhilat of Hoshangabad - Oulia Gourishah whose tomb is situ­ with him in his Jhola (sack). ated in this town. He had become a friend of this chief who was also of a religious temperament. Ramji Maida and her husband searched for Bhilat every­ Baba is said to have given enlightenment to many people where and, not finding him went to Chauragarh and and one of such persons was one Dewa Mai whose tomb prayed to Mahadeo that He should give Bhilat back to is situated near that of Ramji Baba. them. Mahadeo would not do this but gave them an­ other son - named Silat. In the hills of Chauragarh When the end of this great saint came near, he Bhilat was brought up by Mahadeo himself and he grew called in his devotees and told them that he was going very strong. He started performing miracles and be­ to take Iive-Samadhi i. e. he should be buried alive and came so strong that he invaded and conquered Bengal it is said that he even dug the pit in which he was and married the daughter of the Bengal Raja. But going to be buried. After the pit was read)' Ramji Baba 70 took leave of weeping devotees and entered into it and The name of the eldest son of Nemsingh was Rai­ when earth was about to be thrown, one of the de­ singh and he used to help his father in the trade. In votees requested him to give them some items of re­ the course of trade, Nemsingh and Raisingh once came membrance and the Baba gave them his wooden slippers. to the forest region south of the river Narmada and he It is said that the slippers were kept in the small temple became so much enchanted with the plaoe that he esta­ that now stands over the pit. blished his camp on the banks of river Machhan near village Katkul ti. . The people of Hoshangabad believe that prayers made at the tomb are rewarded by Ramji Baba and Raisingh had two sons - Damansingh and Moti­ every evening at about 7'0 clock quite a large number of singh. While at Katkulti his wife Gaura gave birth to people assemble there and offer their prayers to this the third son on Thursday in the month of Vaisakha Sudi great saint. in the Sam vat 1726. This was Deoji. When Deoji was eight years old, his father got him appointed as a ser­ 28 Hoshangabad District vant to a big agriculturist nearby and the duty allotted to Deoji was to look after the jowal' field but Deoji col­ Bhilat Baba Fair lected all his friends there and played with them while A favourite local godling is Bhilat, a deified cow­ all the village cattle and birds nibbled away at the entire herd. The following legend is current about his life. A crop of the field. The master was very much annoyed Gwaiin, Maida by name, was childless and had gone seve­ but Deoji said that it was no use making noise, the ral times to Chauragarh (a place near Pachmarhi in the jowar should be harvested and seen if any damage has Hoshangabad district) to ask Parvati the consort of been done. When the harvesting was done everybody Shiva, for a son and Parvati, taking compassion was surprised to see the yield which was much more on her caused her to conceive and bear child by Maha­ than it was in earlier years. deo. This was Bhilat. When he was a boy in his. mother's house, Mahadeo came one day in the guise of Deoji along with his brothers and sister Kasiya Bai beggar and asked for alms. The! woman said she would had taken initiation (deeksha) from a great sage Sant not give any thing as it was ashtami. Mahadeo beg­ Jitaji Maharaj. In Sam vat 1770, at the early age of ged hard saying to her 'I gave you all this wealth and 44 years, Deoji left the mortal coil and was buried. this child', but the woman did not believe him. So in Six months after the people of the village opened the revenge he stole Bhilat and disappeared, taking him in grave and found a 6 month old child sleeping in the his wallet. The husband and wife searched everywhere grave in place of Deoji's body. The grave was closed and finally suspecting the truth, went to Chauragarh but the miracle so much impressed the people that they and begged Mahadeo to give him back. Mahadeo would had started gathering there every year. The fair is be­ not do this, but gave them another son, Silat, who is lieved to be some 250 years old. also worshipped. Bhilat was brought up by Mahadeo (Extract from the Betul District Gazetteer) and grew very strong and performed various feats of Pages 247 to 248 magic, so that he conquered Bengal and married the daughter of Raja. But when he returned to Chaura­ MaJajpur: - A village in the Betul tahsil 14 miles garh, Mahadeo told him to go and live with his father north-west of Badnur near ChichoH. The village con­ and mother. So he went and lived in the hut of Raoji tains the shrine of a saint called Deoji, of much local and Maida Gwalin. And he performed other miracles so celebrity, in whose honow a large fair is held. Various that his fame spread far and wide and after his death miracles are related to Deoji. In his childhood he he was worshipped. Bhilat cures cattle of their diseases used to collect a heap of pebbles and stones and cover and makes barren cows bear. them with a cloth and turn them into sweet-meats for his play-fellows. When the Pindaris came they made 29 Betul District 2 Betul Tahsil Deoji work as a common labourer, but the loads of earth which he carried travelled along in the air by Sant Deoji ka Mela MALAJPUR themselves. It is said that he and his sister had them­ Village Malajpur is situated at a distance of 26 miles selves buried alive and their tombs are pointed out in from Betu!. An annual fair is held here in the name of the village together with two footprints of Deoji in the Sant Deoji Maharaj and the duration of the fair is from rock which are worshipped. The shrines are in charge Pausa Badi Amavashya to Basant Panchmi. of a Mahant or priest and when each Mahant dies, The legend about Sant Deoji Maharaj, in whose name his body' is buried in salt. After six months the tomb the fair is held is as below:- is opened, the body taken out and the hair and nails are cut, after which it is finally buried again. The fair Nemsingh and Gurusingh were two great warriors in lasts for a month during January from 15th day of the service of the Sisodia Maharana of Chittorgarh in Paus to _the 15 of Magh. The first day is the principal Rajputana. In one of the battles, these two warriors one and the attendance is then about 20,000 while for exhibited such a degree of courage that the Rana bestow­ the rest of the month about 5,000 persons are present ed on them the freedom of trade anywhere within daily. There are three houses belonging to the shrine, the territory and these conditions were inscribed on a and! in the! central one is a Gaddi or wooden seat with a copper-plate. Nemsingh and Gurusingh thenceupon carpet on it to represent Deoij. Offerings of sugar and began trading in cereals. sweet-meats are made to it. People from Hoshal1l!abad al- 71

ways corne to Malajpur to have evil spirits cast out. sheep. The people say that any European officer who Another small local gathering is held during the month visits Muktagiri will be promoted when he leaves the of Baisakh (April-May). The village contains a large district. masonry well with broad parapet at the top and a staircase leading down into it, which is said to have been 29 Betul District 3 Multai Tahsil built by a dancing girl with the earnings which she obtained in one night from 999 wedding processions. (Extract from the Betul District Gazetteer) Pages 244 and 245 Muktagiri:- A collection of temples standing on Kajli:- A small village in the Multai tahsil nearly the Berar border about 52 miles south-west of Badnur. 24 miles north-east of Badnur in the village road to The local story about the temples is that once a shep­ Chhindwara. Near the village on the Bel river are the herd lived in the hill and grazed a thousand goats. remains of some old temples and some naked stone One day only half the goatS carne horne in the evening. images. It is said locally that two masons - Nangar So he went to look for the others but for a long time and Bhongar - used to make stone idols in an enclosure could not climb the hill. When he at last succeeded surrounded by walls, working in a state of nudity. They in doing so he found the goats grazing round a temple had ordered their sisters to give them warning before in which was a golden image. Up to this time the entering the enclosure when they came to bring food. temple was not known and as the image was of gold But one day the sisters entered the enclosure without it was considered to belong to the Jains. An annual giving warning and saw their brothers naked, on which fair is held in Kartik (October-November) and is attended they were all immediately changed into stone images. by about 5,000 JaiDS from Nagpur, Berar and other The story is probably told to account for the naked places. The hill is called Mendhagir from Mendha - a figures which are really Jain deities. 72 5 JABALPUR DIVISION

30 Sagar District 2 Banda Tahsil the Dargah and the management of annual Urs and fair [Irs DHAMONI generally held in March or April. The people of the sur­ Dhamoni an important historicaJi city during Moghul rounding areas have much faith in Dargah and take part period and now uninhabited and in ruins is in Banda in Urs and fair irrespective of caste and creed. tahsil on old Sagar-Jhansi road at a distance of 29 miles from Sagar. There are several monuments of archaeo­ There is a hereditary guardian (Majawar) of the logical value which speak of the past glory and grandeur tomb who had some old title deeds including grants from of Dhamoni but the following stand conspicuous. Raja Chhatrasal and Chandosi Raja of Gwalior. These title deeds are taken over by Tehsildar Banda and are Fort: - The Fort stands on an eminence at "a short kept in his record-room. distance from the summit of the passes leading to Bundelkhand and commands the valley of Dhasan River. Tomb of Saint Mustan Shah Wali:- There is an­ It is in a triangular shape and encloses a space of 52 other tomb at the distance of about a mile from the acres. The ramparts having been 50 feet high and 15 mosque, of Mustan Shah Wali who is said to have fe'et thick with enormous round towers. cursed Dhamoni because he could not get water or oil for his requirements there. The old city is believed to This Fort is said to have been built by one Surat be in ruins due to this curse which, as is said, shall Shah a scion of the Mandla Gond dynasty at the end of remain as long as the tomb of Mustan Shah exists on I~ th century A.D. It was taken by Raja Birsingh Deo the ground. Various other legends are current about of Orchha and subsequently passed into the hands of the tombs of these two saints. Moghuls in 1613-14. In 1700 the Fort was taken by Raja Chhatrasal of Panna and thereafter by Peshwas and Tank: - There is a large old tank at the distance Bhonsalas. In r8I8 after the flight of Appa Saheb, it of a mile from the Fort and water was supplied from was invaded and taken by a British force under General this tank to the Fort by means of under-ground pipes. Marshall. The tank which was in a dilapidated condition since long has been recently repaired. Mosque and Tomb (Daryah) of Muslim Saint Baba Ishaq Ali Shah Alias Bal Jati Shah:- 31 Damoh District 1 Hatta Tahsil The ruins of several mosques and tombs are still Pir-Mardon Tunga Baba Fair PATIRA visible in Dhamoni but the tomb of the Muslim Saint Baba Ishaq Ali Shah generally known as Baba Bal Jati A fair is held at village Patira in the month of Shah and the mosque adjacent to the tomb are still in Sravana in the name of Pir-Mardon Tunga Baba. This good condition. saint came to this place in 1857 from Buland Shahar in Uttar Pradesh and settled himself on the top of the It is clear from a Persian verse inscribed on a stone nearby hillock which is now kriown after his name and (Kalba) that the mosque was built by a Moghul General contains his majar. He died sometime in the 19th Randula Khan in 1085 Hijri corresponding to 1667 A.D. century and his disciples - who belonged to both during the period of Shah Alamgir Aurangzeb. communities-started holding an annual fair in his name.

The date of birth or death of the Saint is not yet 33 Narsimhapur District 1 Gadarwara Tahsil known but as the mosque is attached to the Daryah, it Burman Fair can be presumed that the tomb was also constructed (Extract from Rambles and Recollections of with the mosque in 1667. "Indian Officials" Lt. Col. W.H. Sleeman). The villages of Sesai and Ishaquepura in Banda "Our tents were pitched upon a green sward on the tahsil were granted in Mafi, free from land revenue for bank of a small stream running into Nerbudda close by. the maintenance and upkeep of the mosque and the while the multitude occupied the other bank. At night tomb (Daryah) of Dhamoni but the Mali has been all the tents and booths are illuminated, and the scene resumed in 1948-49 under the and is hardly less animating by night than by day, but what Berar Revaluation of Land Revenue Exemption Act 1948, strikes an European most is the entire absence of all and an annual grant of Rs. 178/- is given by the M. P. tumult and disorder at such places. He not only sees Government for the maintenance of Daryah and Masjid. no disturbance, but feels assured that there will be none; The grant is sanctioned vide Survey and Settlement and leaves his wife and children in the midst of a crowd Department Order No. 383-X VI-4 dated the 20th April. of a hundred thousand persons all strangers to them; and 1963. all speaking a language and following a religion different from theirs, while he goes off the whole day, hunting A managing committee with Tehsildar, Banda as and shooting in the distant jungles, without the slightest President is looking after the upkeep of the masjid and feeling of apprehension for their safety or comfort." '73

(Extract from Narsimhapur Gazetteer) · is famous for its 'Got-mar' fair which page 235 literally means the fair of "hitting with pellets". The Sokalpur:- A small village in the Gadarwara tahsil fair falls on the day following the PoIa Festival in the situated at the junction of the Shakkar and Nerbudda month 'of Bhadrapada (September). The associated river, 8 miles from Gadarwara. A fair is held on the legend is as below: - . last day of Kartik (October-November) at which some 6,000 persons assemble for the purpose of bathing in In some olden times, the exact period of which is the Nerbudda. Sokalpur is supposed to be a specially not known, the then Ruler of Pandhurna heard about holy place, owing to the saying of a Rishi or saint to the beautiful daughter of the Raja of Sawargaon the serpent god that if he went to the junction of the on the other side of river Jam. He made his Shakkar and Nerbudda to bathe, he would attain to plans and was successful in abductinl! the lovely lady heaven without needing to be born again. from the palace of Sawargaon. But the people of Sawargaon became aware of this, and chased the ab­ (Extract from Narsimhapur Gazetteer) ductor who as he crossed the bed of river Jam was pages 209-210 hurled at with stones. The people of Pandhurna were Bohni : ~- A large village in the Gadarwara tahsil, and assembled on this side of the river and seeing their King a station of the railway line 20 miles west ofNarsimha­ being attacked started throwing stones on the other side. pur. Bohni is an old village. It was formerly called The Raja· of Pandhurna was however successful in reach­ Kohani and tradition holds it to have been the place where ing his place safely. It is believed that he was assisted Jasraj, father of the famous Banaphar Rajput generals in this difficult work by Goddess Chandi to whom· he Alha and Udal was called. Old cowries are dug up on was extremely devoted. . the site. There is an inscription on a stone sunk in the ground near a date-palm tree which is supposed to relate to the existence of treasure buried by a Banjara within , The 'Got-mar' fair is held as a commemoration of an arrow's shot from the tree. A local incarnation of this incident. A branch of Palas tree (Butea frondosa) Devi called the Mirthwani Devi after a village which is is fixed in the bed of river Jam and then people from no longer in existence, is revered at Bohni, the goddess Pandhurna and Sawargaon try to run away with being supposed to have the power of healing the blind branches and leaves of this tree and throw river pebbles and lepers. A small religious fair is held here in her at one another. Many people get hurt in the scuffle. honour in the month of Chait (March-April) at which After the ceremony the people go to the temple of some 5,000 persons assemble. Goddess Chandi and as soon as the wounded people apply the ash from the temple, the wounds become (Extract from Narsimhapur Gazetteer) all-right. page 218 Jhiria : - A small village in the Gadarwara tahsil, Shrasti Fair RAMAKONA B miles from Gadarwara on the road to Sainkheda. The The village is situated on the banks of river Kanhan village contains the image of the Badhai Devi, an on Nagpur-Chhindwara Road. A fair known as incarnation of the goddess who is locally celebrated. A Shrasti is held in Ramakona. small religious fair is held here in her honour in the month of Chait (March-April) at which some 5,000 The legend associated with fair is that two brothers­ persons assemble. The goddess is believed to be able to Hiraman and Balaji - used to work as servants in the cure lepers and restore sight to the blind. house of the Malguzar of Utekata. Both brothers were (Extract from Narsimhapur Gazetteer) great devotees of deity Vitthal Rukhamai. One day they pages 206-207 took some Jowar from their master's grain bin and Baretha:- A large village in the Narsimhapur tahsil prepared Prasad (offering) to the deity. When the 11 miles south-east of Narsimhapur. There are six idols master learnt this, he came to the spot where worship altogether, the Hindus consider them to be the five was being held and kicked the pot scattering the Prasad Pandava brothers and worship them as such, the sixth on the ground. image being held to be Narayan or Vishnu, the supreme god. They are specially propitiated for the removal of Hiraman and Balaji left his services and came to cattle-diseases, small pox and other epidemics. A fair Ramakona where they constructed the temple in the is held annually on the last day of Baisakh Sudi (April­ name of Vitthal Rukhamai. Baji Rao Kapse of Ramakona May) lasting for a week. The attendance is about 8,000 donated land for the temple and the villagers offered persons. grain. One Vithobaji forester, gave a Vilma tree out of which doors and beams for the temple were made. 35 Chhindwara District 3 Sausar Tahsil In 1846, the first fair was held here and in 1878, the fair was known after God 'Ekanath'. Hiraman and The Got-mar Fair PANDHURNA BaJaji gave a feast to everybody on the second day of Pandhurna, having a population of I7,78r is an im­ Shrasti in which people came in such a large number portant town in the Sausar tahsil. It has a fine temple that ghee fell short. Hiraman made prayers to God and devoted to Lord Krishna and his consort Radha. The 7 pitchers - full of water were miraculously converted construction is such that throughout the year, first rays into ghee. This miracle was the origin of the Shrasti of the rising sun fall on the feet of the image. Fair at Ramakona. 74 36 Seonl District 1 Lakhnadon Tahsil 36 Seonl District 2 Seonl Tahsil (Extract from Seoni District Gazetteer) Math Ghoghra ka Mela BHAJROTHAN Page 178. Mundara:- A sacred place, being the source of Wain­ The fair of Math Ghoghra is held at village ganga river situated in the Seoni tahsil about 10 miles Bhairothan for 15 days beginning at Shivaratri. The to the south o~ Seoni in the village of Rajala near fair is believed to be a very old one and nobody is able Partabpur. The river rises in a pool of water, about to tell any date or year since it has started. Here there which the following story is told. Long ago a Gond is a natural cave and a small natural pond and it is be­ lived here who had an only daughter named Ganga and lieved that God Shiva had appeared here. she was betrothed to a boy called Beni, who was serving for her in her father's house. He had been set to dig a well and one day while he was digging, a spring of water Bandar-chaaha ka Mela LAVESHARI KHAPA suddenly gushed out and washed him away. No one knew what had become of him and in the evening The fair known as Bandar-chooha (Monkey-pond) Ganga went out to search for him and called his name is held in the name of a legendry figure - Sidh Baba. many times but got no answer. At last a pair of hands At the place where the fair is held, there is a natural rose above the surface of the stream which had gone on spring and nearby is a place where the platform of flowing and Ganga knowing that they were those of her Sidh Baba exists. It is believed that worshipping at the lover ascended a high rock close by and flung herself place of Sidh Baba results in fertility to barren woman. into the stream. The hands closed over her and dis­ The fair is held for seven days from Agrahayana appeared, but the stream has gone on flowing ever since Paarnima. The name of the place has originated from a and is the . Several temples have been large number of monkeys who live in the forest here erected near the place and an annual fair is held in the and drink water from this spring. month of Kartik (October-November) lasting for 15 days. About 10,000 persons attend the fair. 1S 6 BILASPUR DIVISION

39 Bilaspur District 3 Katghora Tahsil Shankarji ka Mela KANKI put it in the flow at Amarkantak. He then found the Bel leaf here in the stream after some time. The An annual fair in the name of Lord Shiva is held village has thus come to be known as 'leaf of the Bel' for the last 100 years or so in village Kanki p.c. 65. It and a fair is held annually in memory of the sage and is said that some 100 years ago, there was a rawat the holy river. (grazier, cowherd) here living in the nearby village of CHHURI Mada. His cow used to return home dry and the rawat suspected that somebody milked the cow while grazing. A small fair is held at Chhuri on the Dashahara day. One day he followed the tow to the jungle and coming Chhuri is the headquarters of the former Zamindari of near here, the cow silently stood over a small mound the same name and is situated 50 miles from Bilaspur. where there was a crevice and milk started falling There is a small shrine of a deity known as Kosgain Devi automatically into the crevice. who is supposed to have been a virgin turned into stone. The District Gazetteer of 1908 records that on the fair After some time the cow went away and, to unearth day, the Zamindar used to slaughter a buffalo and some one hundred or more goats also used to be sacrificed, the mystery, the rawat dug out the mound. He di~ covered a stone Siv-ling there and was so much over­ their blood being poured into a small stone cistern in whelmed that he built a temple on the spot, installed front of the shrine which is said never to get filled up. the ling there itself and started worshipping the God daily. The temple and the Siv-ling are still the same PITHAMPUR and the descendents of the rawats are the present Village Pithampur is situated 4 miles south of Pujaris of the temple. About 10,000 persons attend the Champa railway station and on the bank of river Hasdo fair here, which lasts for 7 days starting on Maha­ in the ]anjgir tahsil. A fair attended by some 25 to 35 Shivaratri in the month of Phalguna. thousand people, is held here annually during the full­ moon of the Phalguna month and lasting for six to seven days. The fair is about 70 years old, and the legend 39 Bilaspur District " Janjgir Tahsil connected with it is as follows:- BELPAN Village Belpan is situated 20 miles from Bilaspur in There was a man of the teli (oil presser) caste in the Janjgir tahsil. An annual fair is held here for this village. He was suffering from chronic dysentery. 3 days in the month of Magha - starting on the last day He was however a great devotee of the God Mahadeo. of the month. One day Mahadeo appeared to him in a dream and told him that his image was lying buried in the ground and The small stream of Narbada has its source in this that it should be taken out. The teli dug out the image village. This stream is called Narbada because it is from the place indicated to him in the dream. He supposed that it has some connection with the holy river installed this on the bank of the Hasdo river and was of the same name. thereupon cured of his old disease. The Zamindar of Khariar was also troubled by bad digestion and internal The name 'Bel pan' literally means 'Leaf of the Bel pain. He built a temple over the image and was miracul­ tree' (Ageal marmelos) And the legend about the name ously cured of his pains. of the village and the fair thereof is as below:- Because of these miracles, a fair started to be held Once a sage who lived here requested the holy river here a~d durin& the days of the fair many people trou­ Narbada at Amarkantak to come to this village so that bled WIth the dIsorders of the stomach come to Pitham­ he could take a dip in the sacred water every day. At pur and pay their homage at the temple. The more his request the Narbada flowed underground from devout worshippers make an offering of 1,00,000 (one Amarkantak and emerged here. In order to test this, laksha) grains of rice, no broken or imperfect grain being the sage wrote his name on the leaf of a Bel tree and included in this. 76 7 RAIPUR DIVISION

41 Durg District 5 Durg Tahsil 42 Raipur District 3 Mahasamundl Tahsil (Extract from the Durg District Gazetteer) (Extract from Raipur District Gazetteer) Banbarad : - A village in the Durg ~ahsiJ. The ~illage pages 296-298 contains a temple of Ramchandra wIth the remams of Khalari : - A village in the Mahasamun~ tahsil 29 other old buildings, the images of a cow and a calf and miles to the north-east of Rajim and 45 mIles to the small stone well. A person who kills a cow should south-east of Raipur. There is a temple of Devi known come and bathe here and worship the images and his sin as Khalari Devi and annual religious fair is held on the will be removed. last day of Chait (March-April) at which the attendance is 5,000 or 6,000 persons. The fair lasts ~or one da~. Malgighori:- It is related that at this place there once There is singing and dancing the night prevIOus but thIS lived a Banjara who had a dog. The Banjara took loan has nothing to do with the fair and is only a natural from a money-lender and pledged his dog .as se~urity. outlet for the spirits of those arrived over-night on holi­ Some time afterwards a theft. was commItted m the day bent. The next day or day proper from the early house of the money-lender and the thieves threw the in the morning crowds begin climbing, the hill (a height property into a tank. The dog saw this and after they of about 150 feet) to worship the goddess Khalari Mal. left brought the money-lender to the place and showed Many, either before or after the climb, offer ~ kid at !he him the property. The money-lender was very pleased shrine in the village (at the foot of the hIll) leavmg with the dog and tied a letter round his neck saying that the head (which becomes the property of the Gosain mal­ his loan had been repaid and told him to go home. So gujar) and bringing away the body to feast on. By ab~ut the dog went and on his way met his master, the 3 p.m. all have worshipped and .then the exodus beg~ns Banjara who was bringing the amount of his debt to the and by 8 a. m. the next mornmg not a soul remams money-lender. The Banjara did not see the letter and and one can scarcely believe that this throng has come was angry with the dog who had, as he thought, run and gone in so short a period. Even the pujari who only away after he had been l~ft o~ trust. So he kille~ ~he comes for the day has left the rock to the care of wild dog in a rage for neglectmg hIS duty, but after kllbng animals. Women form the majority of devotees, some him he found the letter on his neck and was greatly being of the highest and richest classes in the vicinity grieved, so that he raised a temple to his memory ~hich and it is clear that they are quite unaccustomed to the is still standing, and is called the Kukarra Marh!. In­ fatigues and exposure of hill climbing. There are none side the temple is the ima~e of a dog. of the usual attractions in the way of merry-go-rounds, side shows etc. generally found at fairs. Booths for the sale of articles are brought down from Raipur and else­ 42 Raipur District 2 Raipur Tahsil where. That so many people should come such distance (Extract from Raipur District Gazetteer) (many 150 miles or more) for only a day to a place pages 279-280 where discomfort and very little pleasure await them Champajhar:-A small vil}age ~bou~ 6 mile~ from Rajim speaks well of the faith placed in Khalari Mai. The in Raipur tahsil. The IdentIficatIon WIth Ballabha­ following legend is attached to the fair. Khalari Mai charya's birth-place was made about 20 years ago a~d (quite a local goddess) once went disguised as a beauti­ now people visit it from different parts of IndIa, ful woman to toe a weekly market at Mahasamund specially Bombay and Gujrat. No pregnant woman (18 miles from Khalari). There a Banjara fell desperately would enter the forest of the village as it is believed in love with her and on her return followed her. All that abortion would take place at once. Ballabhacharya the way back the goddess, though she did not reveal was thus born (Le. by abortion) when his parents were herself, kept telling the Banjara that his love was hope­ passing through this place on a pilgrimage. They first less, but he persisted in his wooing. On reaching the left the child here and proceeded on their journey but base of the hill the goddess told him who she was and the mother having had a dream returned and found. the warned him that if he followed her up the hill he would child living, but surrounded by burning fire on all sIdes. be turned to stone. So strong was his love that he She prayed to the fire God to give way and the fire preferred staying near her even as stone and she could parted and she picked up the child who afterwards grew not dissuade him from following her. This he did and up to the great religious teacher. A temple has been consequently turned into a stone which is now pointed recently constructed on the place which is supposed to out. Women are assiduous in their attendance as the be the spot where he was born. This spot was revealed goddess is supposed to have the power to grant their in a dream to the Ballabhacharya Guru of Bombay who wishes to become mothers. came to the village, fasted and prayed for guidance for several days. A fair is held here in Magh. Holi is not (Extract from Raipur District Gazetteer) burnt either in this or in surrounding villages but the Pages 332-337. reason is not known. Rajim:- A village in *Mahasamund tahsil 29 miles *Now in Bindranawagarh Tahsil. PLATE VIII

Ghadia Deo (District Bastar) Courtesy : Col/ec Tor, li u.\CUr PLATE IX

Bhingaram Dokra \Benoor, District Bastar) Co unesy: Co llecror. BastaI' x PLATE XI

rh(> 4 nga /)n is iJ ein,q co rrie(! (Dist rict 1~;1st.)I') (,OUric'S\: \ inii Photo ""{wl io, }{ lJil'lIr 77

!lOuth-east of Raipur on the Rajim branch of the Raipur­ come forward as a victim. A clever head suggested Dhamtari narrow guage branch line. The legend of that a symbolic offering would be as good as a real one Rajiva Lochan which in Sanskrit means the lotus and he took a straw with which he struck his neck say­ eyed, an epithet of Vishnu, is variously related. One ing 'here I offer myself in fulfilment of the vow made'. story is, that there was a woman named Rajiva Telin No sooner had the straw stick touched the neck than who used to go round selling oil from village to village. the head flew off to the amazement of the party who Once, while on her way, she happened to put her basket stood dumbfounded. The goddess however after display­ on an image which she found up-side-down, with the ing her powers was pleased to restore the victim to life curious result. that though she sold and was paid for again. The Bhainas are an aboriginal tribe chiefly found her oil. the pot was never exhausted. When she came towards the Bilaspur District and it is somewhat curious back her husband was angry at seeing the money and that their name should be associated with something oil as he thought she must have been whoring. But which denotes a cat. Bilai Mata means 'cat mother' she told the story that she had put her vessel on the and there is Bilaigarh or cat fort in the Baloda Bazar image and the oil did not run out. Next day her mother­ tahsil which is also connected with the Bhainas. For­ in-law did the same and her oil did not run out. So merly there was no temple of Bilai Mata but one was her son brought the image to the house. At that time constructed by a Ponwar who accidentally trampled over Jagatpal was Raja of Drug; he had a dream about the the stone and built a shrine to appease the angry goddeSll stone which made him wish to possess it for the purpose who caused a severe illness to overtake him. A local of building a temple over it. He sent for the image, fair is held in her honour at the end of Magh (January­ but the woman refused to give it. She however after­ February). It had been discontinued for some years but wards promised to give it in return for gold equal to its was started again three years ago. On the Dasahra day weight. This was agreed to but when it was weighed the Marathas form a grand procession and visit the it was found to be very light and did not bring in the shrine to worship her. The late Kanker Chief is said expected quantity of gold. She thereupon said that if to have once offered roB goats to Bilai Mata. her name was connected with the idol she would give it away. In conformity with the request, the idol was (Extract from Raipur District Gazetteer) page :F7 called Rajiva Lochan. Besides the Kuleshwar temple Pahanda; - A village on the Pomai nala lying about there are five other temples of Mahadeo in the vicinity, J 5 miles to the east of Dhamtari near Borsi. A small Champeshwar, Bawneshwar, Fingeshwar. Kopeshwar and fair is held here in the month of Magh in honour of Pateshwar, all situated at a distance of a few miles in Raja Baba, an old king who was killed in a battle. The villages of those names. It is said that in the beginning fair lasts for three days and the Raja, his wife and son before the earth was made God let fall a lotus leaf each have a day set apart for their worship. and it spread over the distance that the five Mahadeo extend over now. An annual fair is held at Rajim and lasts for a month from Magh Sudi 8 to Phagun Sudi 4-3 Bastar District 3 Narainpur Tahsil punam (February-March). Ghadia Deo ka Mela NARAINPUR 4-2 Raipur District 4- Dhamtari Tahsil This fair or 'Madai' as it is called is held at Narain­ (Extract from the Raipur District Gazetteer) pur at an interval of 30 to 40 years when the local Pujari (priest) so directs. Ghadia Deo is regarded to be Dhamtari;- The headquarters of the Dhamtari tah­ a powerful deity by the tribals of this area and he is sil 46 miles south of Raipur. The most popular object believed to be an assistant of the Danteshwari Mai or of worship is Bilai Mata who is the protecting goddess MauIi Mata. Ghadia Deo is normally not a malevolent of the village. Her shrine is built outside the village deity but periodical sacrifice of buffalo, pigs, goats and over a shapeless stone on which some figures have been chickens and offerings of liquor are required to be given carved and which is supposed to have come out of the in his name. earth by itself. This stone which represents the goddess is believed by the people to have considerably increased Mela Bhingaram Dokra BENOOR in size, following the growth of a human being from infancy to youth. There can be little doubt that human An annual 'Madai' in the name of Bhingaram Dokra sacrifices were formerly offered to this deity. The most (Bhingaram, the old) is held at Benoor in the month common story pointing to the practice is to the effect of October. Bhingaram is believed to be the protector that a number of Bhaina boys who were going a hawking, deity of human and cattle epidemics and also protect­ passed by this stone and in spirit of hilarity said "0" ing the people from the ravages of man-eating tigers. Bilai Mata if we catch a basketful of birds, we shall If he is not propitiated properly, the epidemics spread offer you one of ourselves". They then passed on to on a large scale and man-eating tigers become rampant the jungle and by a curious chance, it so happened that in the area. they were able to catch a basketful of birds. When returning home they again passed by the stone, where­ Bhingaram Dokra does not require sacrifice of buf­ upon one of them reminded the others of the promise faloes or pigs but only goats and hens are offered to him. which had been made to the goddess but nobody would He also does not require the offerings of liquor. 78

Pendrawandrin Devi ka Mela BENOOR ed if she feels that she is not being worshipped properly. Her annoyance results in loss of all property and the Annual 'Madai' in the name of Pendrawandrin Devi person affected is reduced to bankruptcy for generations is held in the village in the month of June. Pendrawan· together with a loss of children. No other deity, except drin Devi is regarded to be a female deity and is propi­ Budha Deo, can give relief to the person affected by tiated. for immediate gain of property. Pendrawandrin is the wrath of Pendrawandrin. People of Panka caste however a very whimsical' kind of deity and gets annoy- worship this deity especially. PART-III

FESTIVALS

PLATE XII

Design of Bhai-Dooj Worship Cowtes),: Shrimati Manowma Devi Dubey BHAI-DOOJ

The festival of Bhai-dooj or Bhaiya-dooj (Brother's Yam-dwiteeya and nobody should undertake a journey second) falls on two occasions every year, one after but the boy said that Yam-dwiteeya or no Yam-dwiteeya, the Holi on the Chaitra Badi Dwiteeya and the second he must go to his sister's house for it was the day of after the Diwali on the Kartik Sudi Dwiteeya. This the Bhai-dooj and his sister would not take food before festival gets dwarfed because of the well-known festi­ applying the roehna (tilak) on his forehead. The mother vals of Holi and Diwali just preceding it; but for Hindu therefore permitted him to go. girls and women over a great part of the State, this The brother proceeded to his sister's house. On festival of Bhai-dooj is more sacred and significant than the way the tigers attacked him and wanted to devour the well-known festivals of Holi and Diwali. It is him. He requested them to spare him as he was going on this day that they pray for the well-being, long life to his sister's house and said that they could eat him and prosperity of their brothers. on his return. They agreed with great persuasion. Go­ In the Bhai-dooj, as in the well-known Raksha-ban­ ing a little ahead, the poisonous snakes and scorpions dban festival, the sisters put tilak, prepared from tur­ rushed to him asking him why he had set out on a meric powder and lime, on the forehead of their bro­ journey on the Yam-dwiteeya day and that he would thers. There is, however, a difference: in Raksha-ban­ not be spared. To them also he made various promises dhan, the sisters go to the houses of their brothers where­ and said that he would offer himself to them after he as on the Bhai-dooj day it is imperative that the brothers gets the roehna from his sister. Proceeding further he go to the houses of their sisters to get the tilak put on came on the banks of Ganges and Jarnuna rivers which their forehead. On this Bhai-dooj day the brothers are were in spate. They said that they would drown him not allowed to undertake any long journey and in since he had moved out on the day of Yam-dwiteeya. some areas as in the Bundelkhand areas, the brothers do He requested them to get this done on his return and not shave: long journey is believed to be ill-fated and begged to be spared now. since hc was on his way to his shaving is believed to be inauspicious. sister and they agreed with great reluctance. The worship ritual is performed before noon. A Passing through these dangers thus, he ultimately design is prepared on the ground depicting scenes from reached his sister's house but found that his sister was the story that is commonly recited on the occasion and already at the worship and was so engrossed that she worship is performed on this design. After worshipping did not notice his arrival. The brother felt insulted at this, tilak is put on the brother's forehead. this and throwing the presents on the roof of the house It is believed that the tilak, so applied by the sister he prepared himself to return but just when he was on her brother's forehead, the broth.ers become free of going, the sister saw him and ran to him. She begged dangers and worries for one year. Those who do not apology and brought him inside her house and after seat­ have sister or sisters of their own go to girls whom they ing him ran to the kitchen to prepare delicious food for regard as sisters and get the roehna (Tilak) from their him. After doing this she applied the roehna on his hands. It is said that the roehna of the sister prolongs forehead and fed him. Now that her beloved brother the lives of brothers by a year. had come after a long time to her house, she detained him and fed him with delicious food. But the bro­ The origin of Bhai-dooj festival is said to be as below. ther was haunted with the fear of return journey - all Yamuna (the river) is the sister of Yamraj, the God of those dangers, the tigers, the snakes and the scorpions Death. Once on a Bhai-dooj day, Yamraj went to his and the mighty rivers must be awaiting his return eager­ sister's house to get the roehna and after she did it he ly, how could he escape? This fear of a certain death asked her to get a boon from him. Yamuna said that was so agonizing that he became emaciated. The sister she did not want anything but when asked again she was surprised and looking at the almost vacant looks said - "0 my powerful brother, a the God of Death, in her brother's eyes she asked him the subject that I have nothing to ask for myself but give me that who­ was haunting him. He then told her the various dan­ soever on earth gets roehna from his sister today, should gers that awaited his return. The sister was also ag­ get one year more as his lease of life". And Yamraj grieved and when he finally decided to go, the sister said "So be it". And from thence this festival has . started preparing some eatables to be kept with him. assumed this importance. She was weeping and grinding the flour and was so Following stories are told on this occasion by the lost in her sad thoughts that she could not notice that ladies. she had ground a poisonous snake that was there in the grinding wheel. After grinding the flour, she hurried­ I ly prepared wafers (puri) and keeping these with her Once upon a time there lived a brother and a sister. brother bid him farewell. After the brother went away, They loved each other very much but could not re­ she gave one wafer to her dog but the dog died imme­ main together for ever for the girl on attaining age was diately after eating it. She did not know what had married. Then came the festival of Bhai-dooj on the happened but imagining the fate of her dear brother Yam-dwiteeya day after the Diwali and the boy told when he would eat these puri, she ran like a mad his mother that he would go to his sister's house to woman on the road where the brother had gone. Run­ get the tilak. The mother said that it was the day of ning thus for an hour or so, she ultimately caught up

7 82 with her brother who was bathing in a tank. She able to speak but the movement of her lips showed asked him if he had eaten anything to which he replied that she was still cursing. that he would take lunch after bathing. She thanked What happened as a result of her curse was that all the deities she could remember and threw the packet innumerable unseen holes and pits were formed on the containing puri in the tank. She then told her brother skin of her brother. As the brother was taken in the that the puri somehow are contaminated. marriage-shed, he suddenly collapsed and died - he was She then decided that she wi]] accompany the bro­ taken by the bearers of Yamraj. But when he was ther to his house, and though the brother tried to dis­ produced in his presence, Yam raj admonished his assis­ suade her, she would not listen. On the return journey tants for bringing such a person whose skin was all Ganges and Yamuna rivers were in spate and waiting for holes. He was rejected and here, under the marriage­ the return of her brother. She worshipped them and shed, where people were wailing round his corpse, there prayed them to spare her brother. The crossing was happened a miraculous event. The corpse showed move­ then safe. Further onwards met the snakes and scorpions ment and in a fraction of a second, the boy got up as and the sister placed milk for them; they also spared if he was waking from a long sleep. Nobody was able him. Lastly met the tigers and she worshipped and to understand what had happened but some people sug­ prayed them to leave her brother; they also agreed. Thus gested that the whole behaviour of that sister was shroud­ saving the brother from these dangers, she reached her ed in mystery and she may be able to tell something. mother's house and when she asked her how she had They went to her. She was lying almost unconscious come so uninformed, she said. "0 mother, I came to let but still the lips were moving. she was repeating the your son live and to have my brother live. I have curse. They sprinkled cold water over her face and handed you your son and now I go". The mother started brought her to senses. Then told her that her brother crying with emotions and said that she was more than was dead and still came to life and what the matter any of her sons. And then these brother and sister was that she wa, thus behaving. She asked them again if lived for many many years, but never again was a the brother had died and come back to life and when she grinding wheel used Of! the occasion of Bhai-dooj (It is was convinced that such a thing had happened, she told prohibited even now amongst Hindus here). them about the oracle. "For, my beloved brother could be the only person who was never cursed and who would have been taken. That is why I was cursing him so that II he may not be skinned for Yamraj's shoe". Once there lived a family where there were seven And then everybody praised her. As the sister saved sisters but only one brother. He was loved by the pa­ her brother from the jaws of death so may every sister rents and his sisters and none of them had even used do even by doing the most unaccountable things. harsh language to him leave apart beating. When he grew up, his marriage negotiations were finalized and III then came the day of faldan and the would-be-bride's It is long, long back when there lived a man whose brother and other people came to their house for the only sister was married but unfortunately he and his ritual. sister's husband had become enemies on some account. One of the sisters went to the village well to On the Blwj-dooj falling after their quarrel, his sister's fetch water and there she heard an oracle that the husband resolved that he would not be able to get the shoes of Yamraj were old and torn and new shoes were tilak (roehna) from his sister's hand. And he ordered needed, but for this the skin of only that man was his wife that on no account should she entertain her needed who has never been cursed for cursing causes brother-his enemy. To be sure he locked all the doors holes in the skin. The sister thought that her beloved and sat outside. brother was such a person and it was likely that he The brother, however, was adamant to get the may be taken away by Yamraj. So she planned that rochna from his sister and he came to her house in she must curse him as much as she could so that he the shape of a dog. Inside the house, the sister was he may be saved. grinding wet rice and crying bitterly at the thought of Hurriedly she filled her vessel and returned home being deprived to apply rochna to her only brother. repeating the curse "May my brother die and the sister­ The brother as the dog, entered the house through the in-law be widowed; may my brother die and the sister­ drain and reached the place where she was grinding wet in-law become widowed". She went on saying this rice and started licking the grinding stone. In great rage, curse continuously at every breath. Everybody in the the sister hit him on the head with her palm and the house was amazed for it was she who loved her bro­ impression of turmeric coloured rice paste was made ther most. And then she suddenly started behaving in on the dog's forehead. He came out through the this queer fashion on a day when the first ritual of his drain and then retransforming himself into his real form marriage was to be held. Everybody tried to argue with passed through the place where his sister's husband was her but she hardly listened to them and went on with sitting on watch. He saw the tilak on his forehead and her curse - "May my brother die...... " going inside the house started abusing and reprimanding Ultimately disgusted with her, they locked her up his wife for disobeying his specific orders. She plead­ in a dark room but she did not stop. The faldan cere­ ed innocence and said she had not even seen the face mony was over and then came the marriage but she of her brother and except a dog nobody had entered went on relentlessly repeating her curse. Nobody had the house. He then came out and catching hold of his given her food, not even water, and now she was not wife's brother asked him as to how he got the tilak and -,_. -><

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0.. ..c: f ' 0 >- :;... -x .-' ...c; ~ 0 ~ ...c; <, 'f -0.. ...::: ~ 83 when he was told the truth, he was greatly moved and and pollute this water. Be prepared for it for the next exclaimed - "Long live the affection of a brother to­ moment you will form a meal for me". The cow begged wards his sister for nobody can stop it." And embracing for pardon saying that she never knew that the stream his brother-in-law he brought him inside forgetting all was a private property and she was dying of thirst. She their quarrels and bitterness. begged for excuse but all her entreaties fell on deaf ears. While begging for pardon, the picture of the young he­ BAHURA-CHOUTH calf loomed large before her mind's eye but realizing that the tiger would not let her go, the cow requested This festival falls on the Chouth of the Hindu him to grant one hour's time so that she may go and month of Bhadrapad (August-September) and is observed suckle the youngest calf. only by those women who have a son or sons; women who are issueless or who have only female issues are "The youngest one," she said "is the dearest. He silent spectators in the celebration. had been blessed to me after seven she-calves. Permit me to go to him, see him for the last time for tomorrow The worship during the festival requires a good he will be motherless. No sooner does he drink his amount of paraphernalia. Small images of 7 cows are belly-full, I shall come back to you and be at your made out of mud by the women. Also similarly pre­ mercy." pared is a calf and a tiger. Representation of a mountain i~ made by a lump of mud in which are arranged grains "Do you take me for a fool?" said the tiger. "You of jau (barley) to give it a semblance of being wooded. are pr?pJsing an impossibility. Who on earth is going A small s?ace in the courtyard is washed with cattle­ to beheve that after havmg been left, you will come dung solution and a design is prepared with rice or back to be devoured. No, no I will eat you now, this wheat flour. A wooden peedha is placed on the design very instant." (chouk) and on this are arranged the 7 earthen cows, Tears started rolling down the cow's eyes, not be­ the calf on one side and the tiger on the other separated cause of the fear of impending death but because of by earthen mountain. Before this on the ground is the picture of the youngest one that came again and placed the kalash decorated with leaves of mango tree again before her eyes. and a small image of Goddess Gouri prepared out of "Witness be the moon. witness be the sun, cow-dung is put near the kalash. swear I will fulfil my promise and will retl:rn. Just The worship start~ with the image of Goddess Gouri allow me one hour". and vermillion and flowers are offered to her. Then "All right" grant~d the tiger, "Let me see the truth comes the turn of the cows and the calf and parched of thy promise". gram, fried dough of gram flour and sacred grass are Said the cow. "0 tiger, 1 am a Surhi cow and come offered to them. After this worship is over, a story what may, I sId! abide by my words. The sun may is recited. The ladies performing the Bahura Chouth rise from the west, the moon may burn hot, but worship observe fast on this day and break this fast the promise of the Surhi Sow will not go unfulfilled." in the evening by eating the gram-flour fried dough, parched gram and fruit. Cow's milk and any other Saying thus, the cow retraced its steps towards the product prepared out of cow's milk is prohibited on village. H3d she possessed wings, she would have flown. this day. The story recited on this occasion is some­ Reach her youngest one as early as possible and be with what pathetic and reflects the Indian tradition of truth­ him as long as she could for ¢ere wa~l tbly one hour fulness and adherence to promise given even at the cost due to her, W:J.S her only th. ~:1t. She was running as of life. The story is thus: if amuck. On the way, the Kapila cow met her. She was amazed to see the almost bloodless face, the almost Once upon a time there lived a cow who had seven vacant looks in the eyes and yet all the speed in the she-calves and one he-calf. Since this he-calf was the Surhi cow. She came and stood in her way. last issue, the cow was naturally doting on him, pour­ "Where is my sister bound for. Why this haste ing all motherly affections on him and planning a happy and this speed. Are you going to break your limbs", and prosperous future for him. One day in the course of she asked. her grazing, the cow drifted along to a forest. The sun was blaz~ng and she felt thirsty. There was a The Surhi cow, though brnthless, related the story stream nearby and going to it, the cow quenched her in a nutshell and said that she had to go to her calf thirst but when after drinking the ice·cold water of as early as she could. the hilly stream, she raised her head, there was stand­ "Are you m~d" said the Kapila cow. "It is per­ ing a tiger on the other bank. Anger was writ on his fectly justified to make false promise when there is :earful face and he was growling. The cow froze to danger to life. There is no sin involved in breaking her limbs and could not even look away. those promises. It would be pure and simple madness if you are thinking to go back to the tiger to be fed Said the tiger; "Drinking water on the yonder bank by him. Go home and forget all about it and do not of this stream, you have polluted the water and made go that way agi\in. The tiger can never hope to C3tCn it impure for me to drink. You shall have to pay for you there in the village". this foolish audacity of yours. Did you not know that the water of this stream cannot be drunk by any being "Kind sister, I ::tffi all grateful for your wise counsel. ~n this earth except myself. How dare you come here But my words have b~en given, they will be followe(\ 84

Please let me go as the time is flying". So said the "Then, we are also going" said all the eight calves Surhi cow and ran away towards the village. On the and dissuade as she may, all the 7 she-calves and the outskirts of the village she met her youngest calf who youngest he-calf ahead of them, would not listen. One was waiting for her. hour's time was coming to aIll end and she had to go. Argument~ would not be of any avail, she thought, "0 mother" he cried, "why are you late and where and let God's will be done. So the entire family pro­ did you go. I am so hungry". ceeded towards the fateful stream. The Kapila cow "No matter, dear" the cow said I am sorry to be again met her. late for I lost my way in the yonder forest. But I am with you now, feed yourself to the full". Saying "0 you mad sister of mine, you are going with the this, she started suckling her young one, but her whole young one and everybody. Do YOUi not listen to sane body was trembling with overflow of emotion and it advice." was with great strain that she was controlling her tears "No sister. A promise is given. It must be fulfilled. lest the calf may see her cry. She was not afraid of It is not in our tradition to break a promise, whatever death; her course was decided. may the price be". She was licking the calf with love, feeling his whole' And by the time the stunned KapiJa cow could self with her tongue and was giving him advice as he open her mouth to argue, the Surhi cow was away of mercily suckled. "Look here, my dear one, never in hearing distance for she was going at a fast pace. your life should you enter other's fields, never thus commit theft. Eat only the green grass of this earth And here, on the bank of the spring was standing which God has so bountifully endowed her with or the the tiger. "What a big fool I have been to let her go" hay given to you by your master. Never do a work he thought. "Who would be so foolhardy to come to which may bring you bad name, and men may use be eaten up. No, no, she would not come. I am unkind words to you. 0 dear son, when, on growing unnecessarily wasting my time here. One hour will up, you are yoked in a cart, follow the road that is be over now any time". ahead or the road that the cartman directs you to follow. Do not behave in an unbecoming manner so that they Thinking thus the tiger raised his head and 10; he may beat you ...... ". could not believe his eyes. Was he dreaming? There was the same cow coming not alone but with a full But she could not control herself further and as herd. "What a great piece of luck" he almost thought the hot tears fell on the calf, he looked up. He had aloud. "That is why they say that patience is rewarded. already sensed the somewhat unusual signs-her milk Now I will have the food for the whole week". And was rather warm and why was she talking thus? He then he roared with happiness, the vale echoed with the stopped and looked that she was weeping. terrific sound. But the calves ran towards him, the youngest one running fastest and ahead of everybody. "Mother, you will have to tell me. You are con­ And all the eight of them came towards him shouting - cealing something. You are trembling, your milk is "0 maternal uncle, we touch your feet. 0 maternal warmer than usual and you are crying. You are ad­ uncle, we touch your feet. Why did you not re­ vising me as if this is going to be. the last time that you member us all this time. 0' maternal uncle how big will be with me. Tell me, otherwise I am not going you are. We touch your feet and pray for your bles~ to drink your milk any further - ings". "0 mother why is your milk so hot The tiger was dumbfounded. When the calves ad­ o mother why is your body trembling?" dressed him as maternal uncle, how could he now eat The cow immediately hid her tears and said there his sister. He was defeated. was nothing that she was hiding. She had come run­ ning lest he may get late in getting the milk. And that "0 you cunning cow, you have defeated me," he is why the milk was hot and her body was trembling. said. "These pretty ones are my nephew and nieces. There was absolutely nothing and he should take his How can I eat you - my own sister". full share as she had to go to do some important work. The Surhi cow pleaded that she was not cunning. But the he-calf was adamant and insisting that the She had come to fulfil her promise and then she re­ reason was not this; it was something else that she lated the whole story. was concealing. And he said he was not going to suckle as long as she does not tell him what ails her. Seeing "So, 0, my sister, it is your son who has saved his firm attitude, the cow had no option and she told your life. Go and live in peace and happiness. Since your him the truth. By this time the 7 she-calves also came son has brought this happy day for you, let all mothers running and they also heard the story. She gave similar of sons observe this day in our worShip and let them advice to them also. All the 8 children of hers pleaded remember us". And saying thus he leaped and vanished with her no~ to go to the tiger; breaking a promise in the forest. under the CIrcumstances would not be sinful. But she was more convinced than ever that a promise "As good days came to Surhi cow so may they come given has to be fulfilled. to us", 85

And so the story ends and the ladies assembled to the invariable articles kept in the Karwa are the balls hear the story sprinkle rice grain over the cows and prepared out of rice-flour and sugar. In the houses of the tiger. the people of poor economic status, these may form the only sweets kept in the pitcher. These sweet Bahura-Chouth is probably not an indigenous festi­ balls of rice-flour are known here as pinni. The val of this State; it may have been brought here from pitcher is covered with an earthen pan-like lid which Uttar Pradesh from where it has been brought by the is filled with rice and on the rice is kept earthen wick­ migrating families. It has, however, got quite well-mixed lamp with 4 wicks. Two such pitchers are prepared. up with the indigenous culture and during the village Surveys, we found it being celebrated in Chhattisgarh As the night approaches, the central portion of villages too - of course not in all of them. In one of the courtyard or some such place from where the moon these villages, viz., Kosa of ,Durg district, was got a would be visible as soon as it rises, is washed with cow­ story not heard by the present writer so far. This is dung solution and a design is made with rice or wheat­ the story of Gahira-Gahirin and is reproduced here from flour. The two pitchers are kept there. Also kept there the Kosa Village Monograph. is the pot full of water (Kalash) on which is also burning a wick-lamp. "Once upon a time there was a Gahira and a Gahi­ rin. The Gahirin used to go to a nearby village to sell The night of Karwa·Chouth appears (how true is the milk. On the Balmra-Chouth day the women of that vil­ Einsteinian principle of Relativity) to the ladies to be lage were on fast and had requested the Gahirin to sup­ the night when the moon rises very late. They arrange ply to them only buffalo's milk as cow's milk is pro­ the worship paraphernalia as soon as it is dark and hibited on that day. then go to this side of the house and that to look for the moon. The husbands usually keep a permanent The Gahirin, in spite of this request of the village watch on the moon looking at the impatience and keen­ women, played mischief. She mixed cow's milk and ness of their wives. Every woman desires to offer her water in the buffalo milk and supplied them to the worship to the moon as soon as it shows its face on the villagers. When, after distributing milk, she came back horizon. The sentiments are that offering worship to home, she found that all her children were lying un­ the yaung moon (BaI-Chandrama) would favour them conscious. She started crying and then it providentially with a youthful husband in the next life. dawned on her that this might be due to her supplying cow's milk to her clients. Leaving the children in that Out of the two figures, one is for the self and the very condition, she rushed to the other village and other is for the Goddess Gouri whose image is there on told all the clients of her mischief requesting them the worship place. As soon as the moon is visible the not to drink the milk and curd supplied by her. Every­ pitcher is taken in both hands and the wick-lamp is body returned her the milk. When she returned to her waved and then water is poured at the tap-like projec­ children, she found them all right and playing as if tion of the pitchers. This simple worship being over, nothing had happened to them." the contents of t.he pitcher are eaten by those keeping fast and other members of the household save widows and unmarried girls. Before breaking the fast is re­ lated the following stories:- THE KARW A·CHOUTH

The festival of Karwa-Chouth (or pitcher-fourth) falls on the 4th day of the month of Kartik (October­ Long long ago there was a king who had seven sons November) i. e. on the fourth day of the fortnight of and one daughter, she being the youngest of them all. waxing moon. Just 12 days after Karwa-Chouth falls On coming of age she was married and on the first the great festival of Diwali. The observance of the Karwa-Chouth festival, she was in her father's place. festival is restricted only to married women, the un­ As every married woman, she was on, fast for the whole married women and widows do not observe it. It is day, her lovely young face a little pale with hunger learnt that in Punjab even unmarried women and girls and thirst. But the moon of the Karwa-Chouth was observe the festival - the difference being that whereas not showing its face in the sky. married women perform the worship only after the Seeing the somewhat restless condition of their love­ moon rises, those unmarried do so after the first star ly sister, the seven brothers held a council and decided becomes visible in the evening sky. to prepare an artificial moon so that, duped by it, their sister may offer worship and break her fast. One Fast is observed for the whole day and it is broken of them climbed a distant tree, placed a lamp on one only after the due worship is offered to the moon or of its branches and put a round sieve before it. From a the first star, as the case may be. Small earthen pit­ distance the improvisation gave the semblance of the chers with a tap-like projection on the upper half are young just-risen moon. Doing this, all the seven of them painted by the women and in the tap-like projection came shouting. are stuck the ears of kans grass. In the Karwa (the pitchers with a tap-like opening) is put sweets and "Sister, 0 Sister the moon is risen. Offer soon your other delicacies but ali items are 4 in number. One of worship lest it may grow old". 86

And hearing them the princess came out and there with her parents. According to the oracle, these dan­ in the distance was the 'moon' amongst the trees. She gers were - offered her worship and partook of the meals. The (I) When he passes through the main door of the real moon rose much later, but she did not know the house, it would fall down killing him; truth. (2) If he is saved, then, he would get drowned in the Ganges when he goes to bathe there; Just as the moon rose, there came a messenger from (3) If he is saved from drowning then, he would her husband's kingdom with the urgent and unfortunate swallow a babul thorn while eating his food, which message - her husband was suddenly taken ill and was would get entangled in his wind-pipe chocking him to breathing his last. She was stunned with sorrow and her death; wailing CJulc1 not be heard without the heart being (4) If he is saved from this also, he cannon escape broken. AnJ then, as other women were offering their the cobra that would bite him when he goes to sleep. worship to the moon, it dawned on her that she had broken' her fast long before the moon rose. How could Hearing this oracle, the girl came home running and that be for she had seen the moon there amidst the told her mother that she would immediately go to her trees. husband's house. Everybody was dumbfounded be­ cause, the gouna or the dwiragman ceremony had not Came forth the guilty brothers all in sorrow. It yet been performed and she could not be sent to her was their doing that caused the misfortune but there husband's house like this. Moreover, no message had was nothing that could now be done to correct the been received from her husband's house. Sending her wrong done. thus was a matter of disgrace. F.verybody tried to con· vince her of this. But she would not listen and said The princess started immediately for the husband's that she would not even touch water here. place, the messenger going ahead with the instructions that _the dead body should not be burnt before she The parents and seven brothers then decided that reaches for the princess will bring back her husband after all she was so much loved and pampered and all from the Lord of Death. her wishes had been fulfilled by that time. Even if it On reaching her husband's palace, she kept the comes to disgrace, she should be sent to her in-law's corpse in oil to preserve it for one year. She had done house because the only sister that she was, she would a wrong and only the Karwa-Chouth can forgive her. not be allowed to suffer like that. The girl was married The whole year, days in and days out, she prayed the in the same town and there was not much of difficulty Karwa-Chouth. on that account; she could be taken there easily. "0 deity, J am faultless. I have done a wrong in But when the brothers took her to her husband's all innocence, not knowing what I was doing. Forgive house, everybody was astonuded there also; how could me for you arc all merciful". a girl so come before gouna ritual? But the litter carry­ And the whole year she took great care of the body ing her was already at the door and so the mother-in­ of her husband, so that it did not putrefy and remained law and other ladies went there to get her down and fresh. And thus passed one full year. She never consi­ take her to the house. The girl however refused to get dered herself as a widow - her husband was not dead down. She said that the main gate of the house should for her. On the Karwa-Chouth day she kept fast and be felled and a new one should be installed. Only then then as the moon rose in the sky offered her worship would she get down from the litter and enter the house. with all devotion praying to be forgiven. And when the Everybody was annoyed. Firstly she comes here unsent worship was duly over, she went to the oil-bath where for and now this demand. lay the body of her dear husband and there to the amazement of everybody was the prince-her husband­ The whole day passed and the girl kept sitting in sitting saying that he was sorry he was sleeping all the litter without food and water. The neighbours inter­ this long. He was feeling thirsty and requested for a vened, "After all" they said "you people have so much glass of water. A wave of rejoicing ran through the mO:1ey and she is your only daughter-in·law. It will not whole kingdom. Kanva-Chouth had brought back her matter much if you dismantle this old door and get a husband and given her a long long marital happiness. new one installed". The intervention of the neighbours And Karwa-Chouth would go on giving long long marital had its results and the in-law's decided to dismantle the bliss to all who would worship and pray on this day. door but no sooner was the first blow struck, the whole frame fell. "What a good luck" they said, "this door was not going to remain here any more. It would have II fallen any moment". Once upon a time, there lived seven brothers who had only one sister. This girl was pampered by the The daughter-in-law was taken inside. Going in the whole family - by the parents and the brothers alike. house, she offered a worship to the door but she did One day the girl, while fetching water from the well, not accept even water. In the meantime her husband heard an oracle, that there were four imminent dangers prepared himself to go for bathing in the Ganges and o he, hu:;band. She was married but the dwiragman seeing him, she immediately jumped up saying that she itual h?d not yet been done and as such she was living would accompany him. The mother-in-law was very PLATE XV

Harchhat Drawing Painted on the Wall Courtesy : Shrimati Manorama Devi Dubey ...... , ...... v "a >- I".l... ~ <-> \J ..,c:: ~ ..,c:: E-- \.) ~ <..J ::r:: 0..

On this day, cow's milk is p~ohibited and cow's HALSHASTI FESTIVAL milk or any of its products, are not used in the worship proceedings or partaken of by the women. Another Commonly known as Harchhat, this festival falls on prohibition is to eat grains which grow ini ploughed the 6th day of the month of Bhadrapada and on the 3rd fields. Things which grow in un ploughed fields are day after Bahura Chouth. How has a custom parochiali~­ eaten. Pasai rice which grows wild by the side of fields ed is seen from this festival. In Uttar Pradesh, the festival is the popular food grain on the Halshasti day. is observed only by those women who have son or sons but in Chhattisgarh region, where the festival is definite­ After the worship is over a story is recited telling ly imported from Uttar Pradesh (because of considerable the importance of the festival and on its conclusion a number of settlers from that State) the festival is ob­ little curd (prepared out of heifer milk), pasai rice and served by all women. some mahua fruit are mixed and kept in one small receptacle and then taking small quantity of it on a The worship paraphernalia prepared at the time of mahua leaf, the ladies performing the worship touch it Bahura-Chouth is preserved and is kept at the place of with their tongue six times for each son. Fast is ob­ worship during this festival also. A rectangular portion served for the day and in the evening i9 eaten the of a wall is painted with cow-dung solution. Over this cooked Dasai rice. 88

In some areas, the worship is performed in the been playing in water - they are all wet. What if they morning and in others in the evening. This may even catch cold - tender fellows that they are". be the case in different houses and apart from the con­ venience, is governed by the family traditions. She entered the house in all fury shouting at her daughter-in-law reprimanding her of her gross careless­ There are many lores about Harchhat festival - ness in allowing the boys to be as they were. But the some are more or less the same as those related at the daughter-in-law was lying dishevelled in the courtyard time of Bahura Chauth. The other 4 more common and she came running to her, fell at her feetl and ones are given here:- started crying. Wailing, she told the mother-in-law that the children were drowned and dead. But she had I hardly finished the sentence that the two boys entered Once upon a time there lived a mother-in-law and the house and almost fell over her in affection. her daughter-in-law. On the day of the Harchhat festival, the elder woman told her daughter-in-law that "How can this be, mother. They were dead. I left she would go to sell the milk and curd and the daughter­ them on the bank of the tank. The whole village was in-law should in the meantime finish the usual house­ there". hold work. The younger woman had two sons - Then­ "Mother Harchhat has given them back to you. I garia and Mongaria by name. As it was the festival day, found them playing below the mahua tree amidst the the daughter-in-law wanted to finish the affairs of the growth of ber and kans. Take your bath and be pre­ household as early as possible so that she may have pared for the worship". some free time. When she was so absorbed in work, And thus Goddess Harchhat gave back the children the two children - Thengaria and Mongaria slipped to this milk-woman. Blessed was she and so may we away from home and going to the village tank, wanted be." to have some fun. It was the month of Bhadrapad and the tank was full to the brim. The children were just II novices in swimming and they soon found themselves in "Long long ago, there lived in a village a Brahmin deep waters. Struggle as they may, they could not and a Chamar (Shoe-maker) and they were great friends reach the shore. Their plight was noticed by other in spite of the caste differences. The Brahmin used to bathers who rushed to the rescue but by the time they go to visit his friend practically every day and the took them out, the boys were already in eternal sleep. Chamar reciprocated. But whenever the Brahmin visited the Chamar's house, the Chamar's wife used to wash the News reached the village that 2 children died while place where he sat after he had left. On the Chamar's bathing and every mother rushed to the scene of this asking her the reason for this, she said that the Brahmin fatal accident. So did their mother who was already was issueless and, as it was, the place where he sat feeling somewhat uneasy not finding them anywhere became polluted. She did not like her house and nearabout. And seeing her own children dead, she was children to suffer from thi9 pollution of an issueless one, struck with grief and was also mortally afraid of the however high his caste may be. The Chamar saw some consequence that awaited her when the mother-in-law sense in this and the practice continued, the Brahmin returned and asked for the children. remaining unaware of it.

But then she remembered the Goddess Harchhat. But one day, the Chamarin (Chamar's wife) was But by the time she returned home, there was no rather hasty in doing it. The Brahmin had hardly got strength left in her to bear the shock any further and out after his visit that she came and started washing the fell fainted in the courtyard. There in the city, the spot. Looking back the Brahmin saw to this and asked mother-in-law became somewhat late, selling her milk. his friend what the matter was. The Chamar patted him Everywhere ladies were getting ready for the worship on the back and said - and could take milk from her somewhat later than usual. Thinking that she would not reach home in time "No matter, my great friend. My wife is a little for the worship, she took her bath there in a tank and fussy, as you know all women are. She says that the participated in the worship in a house. After the wor­ spot becomes polluted by the visit of a person who is ship she purchased the Pasai rice on way back home issueless. And you are a man versed in scriptures. thinking that the daughter-in-law must be getting late Think you not that she is right. Take it easy and let for the worship for want of these rice. On the outskirts not our friendship suffer". of the village, near the tank there was a mahua tree and nearby grew the jungle ber and kans grass and The Brahmin was touched on the most sensitive there below the tree, she found her two grandsons point. It was true he was not blessed with any issues playing. Utterly oblivious of what had happened here so far but was it not God's will. He was, however, she reproached them for bein,g there at that time of the pained and returned home with a heavy mind. Seeing day and brought them home. She was getting more and him morose, his wife asked him if he was well. He more furious as she approached home. "How could her said he was. But the looks in his eyes deceived him. daughter-in-law leave the children to themselves. She His wife could not believe him. must be chit-chatting with her friends and the boys are not even dressed up properly. Evidently they have "No dear, there is something wrong. You are not 89 well. Your face is pale and pain is writ large on your fed up with children and does not love those gifts of face" God, we would pick one up and give it to our sister here" .. The Brahmin could not conceal his thoughts. He told his wife that though they were Brahmins - the So, all of them came to earth and the first house highest caste - their touch was considered as polluting they came across, was the house of a Kumhar (Potter). since they were issueless. And he related what he had They stood stealthily and started listening to what was observed in the house oE the Chamar, his greatest friend happening. on earth. The Kumharin (Kumhar's wife) had just returned Brahmin's wife was an acquaintance of Laxmi, the from the market where she had gone to sell the earthen­ consort of God Vishnu and the Brahmin suggested - pots. She had quickly prepared some gruel and was feeding the children. After they playfully finished the "Why do you not go to Laxmi, your friend. She is meal she asked them if they had eaten their belly-full for all powerful. We do not beg for money or prosperity. there was still some gruel left and they could have a Can you not beg her for an issue". little more. The Brahmin woman had never thought of this. "No mother", said the eldest one, "we have eaten She knew Laxmi somewhat intimately and what her as much as we could. We wish we had one brother husband said appealed to her. That day she went to more so that nothing could be left in the pot." Laxmi and told her of the problem; - told her weeping how they were looked down upon since they did not "Yes my dear one. If there could be one more. have a child. How lovely would it be", she said. "Sister", Laxmi consoled her, "but this is something The four celestial beings and a mortal with them, which is beyond my powers. I can give wealth and heard distinctly what she said and Goddess Harchhat prosperity but to give you what you want is just beyond told them that there was no use standing there any my competence. But 1 will take you this very instant more since the Kumharin was not fed up with the chil­ to Parvati, the consort of Lord Shiva. She may be able dren : she desired one more. They next went to do something." to the house of a Kahar (Water-carrier and grain Par­ And so the Brahmini (Brahmin's wife) went to cher). It was evening and the Kaharin (Kahar's wife) Goddess Parvati with Laxmi, and there Laxmi related had just returned after selling the parched grains. As her friend's problem to her requesting for her help. she came the children ran to her and clung to her like leeches. She showered affection over them all, fed thtlIIl "But, 1 am also helpless, 0 revered sister of mine." and then prepared for their sleep. Poor as she was, said Parvati." 1 will take you to Goddess Savitri". she had only one sheet with her, half of which she spread on the floor on which all the children slept huddled up All the three then went to Goddess Savitri. But and she covered them with the other half. She then she also expressed her inability but suggested that the asked if they were comfortable only goddess who can do this is the Goddess Halshasti or Harchhat. And taking Laxmi, Parvati and the Brah­ "Oh yes, mother. There is so much space here mini with her Savitri went to the abode of Goddess Har­ that one more could easily come in. Do you not think chhat. how nice it would be to have one more brother," said "What a fortune for me" Goddess Harchhat came all of them together. out saying, "to see my 3 learned sisters coming together to my humble abode. And may I please know who this "Yes, dear, yes. One more, or many more could easily come. How I wish they could," the Kaharin fourth sister is". said. "It is becaus(l of her" said Goddess Savitri "that we have come to trouble you. She is a great friend of our Hearing this, the three Goddesses and the Brahmini sister Laxmi and is a Brahmin but the mortals regard her departed from there for the Kaharin still wanted touch as polluted, regard seeing her face as a bad omen children. It was already night when they reached the because she is issuless. And we know you can do some­ palace of the king. The only child of the king was ill. thing. Bless her with a child so that her head may not There were lots of attendants in the room - somebody be lowered in the world". was administering the medicine, somebody else was massaging the head and yet the third one was fanning the Goddess Harchhat looked at the Brahmini as if she ailing child. And the queen was standing there, rather was following the depths of time. And after some time annoyed for the child was crying and asking her to come she said "I fully sympathise with the feelings of our near him. Brahmin sister. But there is no issue written in her Fate. There is no issue due to her in this life and in "Oh God what a botheration day and night. The seven lives hereafter. But since you, my revered and fellow is not content with all the attention he is receiv­ loved ones have come with her, I will try to do some­ ing. He wants me as if I would do everything. I feel thing and erase the decree of Fate. Let us go and so tired of him. If he does not become well, he should wander over earth. If there some mortal has become better die for I am bored with him now"_ 90

So here was the woman who was bored with her "Have a prosperous and long fertile married life and our child and this was the opportunity for the Goddess. No blessings that your Soubhagya would be as everlasting as sooner did the queen express her boredom, the child that of Yamuna". The daughter-in-law told her mother­ died ~ Goddess Harchhat took him back. The queen and in-law of this. everybody started crying and in her wailing the queen, After the ceremonies were over the four Goddesses who hardly a moment before was scorning the child came to the Brahmini and demanded the boy. The Brah­ started saying - mini said, laughingly; "0 beloved child. Where have you gone away. "0 sisters, that fellow does not belong to me any Why have you left me. more. He now belongs to the daughter-in-law. Better Wherever you have gone, come back to me the go and ask her to take him back". instant that person does not give you mangoes in the The goddesses went to the daughter-in-law and relat­ winter season. ing the whole story, said that they had finally come to Wherever and to whomever you have gone, come take him back with them. And hearing this, and re­ back to me if you do not get dust to play with in the membering that her mother-in-law had asked her to re­ rainy season. member what these ladies say when she touched their feet, she said - Come back to me, 0 beloved, if you do not get lotus flower in the summer months". "But 0 revered mothers, has it not been only some time back that you have given me the blessings of a long And Goddess Harchhat told the Brahmini - long prosperous married life. Do you wish to take "Listen ye to the conditions under which this child back your blessings for what you now say is a contra­ will live with you." diction". HI will fulfil these conditions, 0 Goddess. He would And hearing this, the goddesses realized how the get whatever he wants". Brahmini had trapped them. They returned defeated. The Goddesses disappeared and the Brahmini return­ Time flew on its wings and years after years passed. ed home. As time passed the villagers knew that she Every year the Brahmini observed the Harchhat and was pregnant and they were surprised. Nine months then on one such festival day, she, as usual, asked her passed and then the Brahmin family was blessed with a son - son. Days passed emptying into months and then one "Today is the day of Harchhat festival. Do not go day the four Goddesses came to the Brahmini and said- to a field where ploughs work. Going to ploughed fields and eating things grown on ploughed fields is. forbidden "What you wanted was the removal of a stigma to me on this day. You should also observe the restric­ that you are issueless. That has been removed. Now tion lest the goddess take annoyance". return the child so that he may go to the King for the queen is without a child now". But the only child of hers that he was, he was somewhat self-willed and obstinate. He did not see any The Brahmini requested for five years time when sense in what she said year after year. This year, she will put on yellow clothes and fondle the child. he thought, he would go to the fields, for he has to The Goddesses returned. As the child grew to five years look after how the crops have come up. And so he they came back again demanding it. The Brahmini said went to his field and no sooner had he entered it that a that she wanted to perform the sacred-thread ceremony big cobra snake came from nowhere and bit him. He after which they may take him back. As the child grew, fell unconscious and died. Some people saw this hap­ he started demanding all sorts of things - dust to 'play pening and running back to the village conveyed the with in the rainy season, mango in the winter ,and lotus sad news to the Brahmini. She ran to the field and in the summer. The Brahmini had kept all these things there, weeping, covered his body with mahua leaves and and gave him whatever he desired. kans grass, which were there in abundance. She started praying Harchhat Goddess and she immediately mani­ And so time passed on an.d then the sacred-thread fested herself. The Brahmini prayed;- ceremony was performed. The four Goddesses came again to take him back and this time the Brahmini re­ "0 Goddess, the giver of children. How have you quested them to let him live till his marriage so that taken him back when you gave the blessings to my she may see the face of a daughter-in-law. The Goddesses daughter-in-law for a perpetual married life. And out of could not turn down her entreaties and went back. Then all the days, you have taken him today when I am ob­ came the happy day when the boy got married. The serving your festival. Bring him back to life and let Brahmini invited all the four Goddesses and when the his wife enjoy the life you blessed her with. In doing daughter-in-law came, and bent to touch her feet, she this, you will only increase the faith of us mortals in asked her to first touch the feet of her four friends (the you". Goddesses) and advised her that whatever they say The goddess was speechless but obviously pleased should be well-remembered. As the newly arrived and she disappeared saying "So be it". The boy came daugheer-in-law touched the feet of these four friends back to life saying; "who fell me here in water and (Goddesses) of her mother-in-law they all blessed her; why, of all things, did you cover me with these leaves". 91

And so Harchhat Devi gave the Brahmini her son; down. I would put oil and comb your hair", And she gave the daughter-in-law a husband and a long long the goddess sat, she put oil on her head, massaged it well married life. That is why she is so worshipped years and then started combing it. But as she combed, she after years like this. pricked the child of and on with the result that he start­ ed crying. III "Why does your child cry so much"? asked the "There once lived in a village a woman with her goddess. daughter and a daughter-in-law. The two younger women were of the same age but, as it usually happens, "He cries for his brothers who are gone and he the daughter used to dictate orders to her brother's wife wants them back. He also wants that my mother's sister who· would quitely do the work. The old woman, how­ should come again and again like this," she said. ever, loved her daughter-in-law very much and never made any distinction between her and the daughter. "0 foolish woman, you have broken the eggs that were being hatched, you could have easily avoided that One day, earth was needed to prepare mud loss to the mother bird. Her curse is on you and your for plastering the house and the old woman children therefore died". asked her daughter and daughter-in-law to go "But 0 my revered mousi, I did not break them together for bringing the earth from the fields. knowingly. And have not I suffered too much already. The daughter did not refuse there but on reach­ In any case, you have to take pity on me and pardon ing the field, she sat under a tree while her sister-in­ me for my sin. I know you can write off the curse of law started digging. When the sister-in-law saw that she that bird". had no intention of assisting her in digging, she felt annoyed but could not say anything. After all, the And the goddess Chhati could not refuse. She said: daughter had a privileged position in the house. But though she so argued in her mind, she was enraged and "Be as you wish. That curse shall vanish this very feeling her helplessness started giving more and more instant. And all the six children of yours who were forceful blows with the pick-axe. She was so oblivious dead are actually playing near the dust-pit on the out­ of any thing else that she failed to see the eggs of some skirts of the village. Go and bring them home". Saying bird that were .kept in a hole there; the eggs broke with thus the goddess disappeared and the woman, leaving her blow and the yolk flowed out. She, however, her new-born babe on the cot, ran as she had never run did not take much notice and after having a basket-full before towards the dust-pit on the outskirts of the village. of earth returned home with her husband's sister. There, she saw, were playing six children in the dust, unconcerned and absorbed. She almost fell on them Years passed. The daughter-in-law in the meantime raising them all together and embracing them brought had many issues but they never survived the sixth day: them home. The goddess while departing had asked all of them used to die on the Chhati day. She was full her to observe the children-giving Harchhat festival or grief but could not do anything. Everybody else too every year and she started doing it. She had many more was amazed at the phenomenon. Ultimately, an old children and her lap was never barren". woman, who was taken to be somewhat versed with the secrets of religion, told her that the Goddess Chhati IV visits on the sixth day of child-birth and writes the Long long a~o, there lived a woman who was very decrees of Fate on that day on the forehead of the child. unhappy and mlserable. The cause of her misery and The old woman suggested that she should pray this unhappiness was that she used to lose issues almost just Mother Chhati and only there lies the solution of her after birth. This had happened six times. troubles. The woman wanted to ascertain the reasons for The daughter-in-law conceived again and in due this and transforming herself into a bitch, she went to course, had a male issue. On the Chhati night (the sixth the heavens - with the intention that she would plead day after birth) the daughter-in-law decided to wake before the God to let her children live. the whole night and intercept the celestial visitor. . "':'hen she reached there, she -found the angels play­ Hours passed; the whole world was merged in stillness mg wlth a very handsome small boy. He was being but she kept awake. At about mid-night she felt as if dressed and a conversation was going on between him somebody was coming. She became intent and saw the and the angels. The angels were saying _ Goddess coming. In spite of her weakness, she ran to her and fell at her feet saying: "0 fair one, it is quite long since you are here. Go again to the earth, the land of mortals and take "0, my mother's sister, (Mousi) how gracious of birth there". ' you to have come. Bless this child of mine because he is just six days old". And before the goddess could say The boy s~id: "No more now 0 heavenly ones, I anything, she lifted the child and put him in Goddess' have gone SlX tlmes and have returned immediately. But lap. Then she said - I fear, this time I will not be able to come back for th~ _woman w~o gives ,me birt~ is practising a great "0 Mousi, how dishevelled you are, there is no oil rehglOus worshlp. She IS observmg the Harchhat festi­ on your head and your hair are uncombed. Please sit val and by the ble$sings of Goddess Harchhat, I wiII have 92 to live there which I would not like. So I will not go likely and these 4 days i. e. Chaitra Badi 8, Vaisakh Badi now; I will remain here and here only". 8, ]yestha Badi 8 and Asadha Badi 8 are the days when propitiatory rites in the name o~ the goddess of small­ "No son" said one of the angels. "You can go pox are performed. and you may come back. I will tell you the way out. The women of that planet called earth are very fastidious On these days, fire is not lit ,in the houses and even about their clothes, they do not like their best clothes the cooking hearth is not lit. For this purpose food to get dirty. So when on some Harchhat day, your is prepared on the preceding day and the worship of the mother puts on her silken yellow coloured sari, you goddess is done from this food and other preparations. come after smearing yourself with mud and jump on A Kalash is kept in the name of the goddess on the your mother's lap. If she becomes annoyed with you, Chaitra Badi 8 and the same Kalash is worshipped for then you can cry and leave the mortal coils". the next 3 months. On the concluding day i. e. Asadha Badi 8, the final thanks-giving worship is done. Rice­ "But if she does not get annoyed then I will have grains are soaked in water and then ground to paste. A to remain there" questioned the handsome boy. solution is prepared by mixing this paste in suitable quan­ "Yes" said the angel, "there is a chance. But you tity of water and a pictorial design is made all the floor. may almost be certain that a woman will not keep quiet After the worship is offered at this design, in the centre if you spoil her best clothes. There arc more chances of which is placed the Ka/ash dedicated to the goddess, that she would get annoyed. The chance is worth the Kalash is taken to a river or tank for immersion. taking" . The principal item of worship in each month is The woman, disguised as a bitch heard all this. different. In the Chaitra month worship, the main item She knew the boy was one who used to take birth as is fried wafers cooked a day before. In Vaisakha, Sattu her son. She returned to earth and shortly became (gram, barley flour sweetened with sugar and prepared pregnant. In due course a son was born to her and as a paste with water) is offered to the deity. In looking at his face, she immediately recognised him. ]yestha rice and curd form the principal offerings and in Asadha, wafers, sweet wafers and pudding form the The child grew to 3-4 years and then on the sixth principal items of offering. day of Bhadra the woman was observing Harchhat festi­ val. She was dressed up in the silken yellow coloured Why is the worship made? As in other festivals, sari and was preparing for worship. She remembered there is a story:- distinctly all that had passed in the heaven between the "There once lived a king who had seven daughters. boy and the angels. As she was worshipping the goddess, As Fate would have it, the king lost his kingdom and the boy came funning, all smeared with mud. He came became very poor. The whole family had hardly enough and jumped in her mother's lap. She kissed him and to eat and moved about in torn clothes. Added to the cleaned the mud from his body with her best sari. Then misery of the former king and the queen were the seven she continued her worship and related a story. After daughters. The king and queen could somehow bear the the worship, she dipped her hands in the solution of sufferings to their self but they could not stand the sight ground rice and turmeric and put a mark on child's of their seven daughters - children born and bred in back. This is supposed to give full life to the children. royal and majestic s.urroundings and reduced to the The boy was helpless: the angels were defeated. status of beggars with haggard looks and emaciated b0- The woman would not lose her son now because the dies which peeped through their torn clothes. mark of the Harchhat Devi was on his back and the The king and queen, along with their seven daugh­ plan of the angels was thwarted. ters, had shifted to a country where they were unknown As it is, there is some confusion between the stories for how could they live in the same country where they related at the time of Bahura-Chouth and those at the were royal rulers. The royal couple used to go out time of Harchhat and very often the stories are repeated. begging from door to door and in the evening used to re­ But whatever it is, these touching stories are the heri­ turn with something which was hardly enough to keep tage of a glorious folk-lore, which, more than any high the body and soul together of their own and of the philosophy, are probably keeping alive the religious sen­ seven daughters. timents of Indian people. In the struggle of existence when survival is the issue involved love and affection sometimes get subdued. One day the king and queen decided that if the seven SHEETLA-ASHTAMI daughters lived with them, it was certain that all of them were to die soon of undernourishment and exhaus­ The day of Chaitra-badi 8 is dedicated to Goddess tion and so they decided that the seven daughters must Sheetla and is known as Sheetla-ashtami (i. e. the eight be left somewhere in a far-off forest so that they (the of Sheetla). For the next three months viz. Baisakha, king and queen) could at least have enough to eat. Jyestha and Asadha, the eighth day of the fortnight At first the queen did not agree but ultimately gave her is dedicated to this goddess who is regarded as the god­ consent to the proposal of abandoning the daughters. dess of small-pox. It may be remembered that these are They decided that the daughters would be taken to the the months when the outbreak of this disease is more forest under the pretext of eating wild plum and while PLATE XVII

Design drav\'l1 at the worship ot Sh eetla-usi!?uIlli (oun p.\\' : Shrimuti "!!10I'u/J](/ Dell Duhey 93 the seven daughters were busy picking the wild fruits, dess, then let this rope transform itself into a snake" the king and queen would stealthily run away from there. And in the next moment, there was no rope there but While the king and the queen were so conspiring, the a snake gliding away. six elder daughters were asleep but the youngest one was waking and listened to everything that had passed "0 heavens if we possess the latent powers of god­ between her parents. She, however, did not tell this to dess in us let the snake be the original rope". And there her elder sisters the next day. was again that very rope lying there.

Next morning the queen got up early and she parch­ The seven sisters then became aware that they pos­ ed some flour making what is known as panjiri. She sessed the powers of goddesses and they became fearless. wanted to make seven packets of it for the seven daugh­ Moving through the forest, beating the shoots of nim on ters but the panjiri sufficed only for six packets the ground, 'they reached a town at daybreak and ap­ and the queen prepared the seventh packet by filling proached a well for washing their face. Many women only the ash of the hearth. She gave the seven packets were hurriedly drawing water from the well for the so prepared to the daughters asking them to go with whole town was affected by a severe outbreak of small­ their father to the forest for eating wild plum. pox and the children of those women and the children of the local king were also down with the dreadful The king took the seven girls to a very thick forest disease. Among the women there was the wife of a and told them that he would be resting under a tree Bhat (genealogist) all of whose children were almost on while they eat the berry. He tied a big bell in a tree the verge of death. There was a Kahar (water-carrier) and said that they should return when he rang the bell. w?man there ~hose children were also similarly down The seven sisters then dispersed themselves in the forest WIth pox. Gomg to the Kahar woman, the seven sisters and ate and collected a large quantity of plums. There requested her for givng them a bucket-full of water. they were eating only the raw plums and kept the ripe plums in their bags to be taken to the parents. Thus "1 have no time to draw water for all and sundry they passed the whole day and evening came but the who come to the well", the Kahar woman said, "My chil­ expected bell did not ring. Towards sunset there was dren are down with mata". fast wind blowing and the sisters heard a distant· tolling "0 mother" the seven sisters requested, "we have of the bell. Hurriedly they ran towards the spot think­ been walking the,whole night and are tired. We would ing that it was their father who was calling them but be grateful if you give us water". on reaching the spot they found the bell hanging from the tree and ringing because of the fast wind; there was "You have not obliged me if you have walked the no trace of their fath€r. Now as darkness was already whole night, you wretched girls", growled the KahaT engulfing the thick forest, they became nervous for woman. "I have told you once that I cannot draw they did not know the path. At this stage the youngest water for you". And lifting her vessel she left. sister disclosed that they had been abandoned and related The woman thought that giving water to these what she had heard. All of them started crying out of Bhat girls would only be a matter of five minutes and it emotion and sentiment but then realizing that crying would not matter much if she returns home five minutes was not going to be of any avail, they composed them­ late for the children are already So she selves and thought they should eat whatever their dear unconscious. said: mother had given them in the packet. "0. sisters, you appear to be very tired. 1 will give They went to a pond and there sitting under a you water. You may bathe also for that will refresh nim tree, opened their packets. Six packets contained you". panjiri but the packet of the youngest daughter contain­ ed ash. She started crying bitterly and the elder sisters And she drew bucket after bucket and the seven pacified her saying that they would each give her a little si~ters washed their face and bathed. After bathing they share. But she refused and said she would eat only that said - which had come to her share and she swallowed the ash. "0, the wife of Bhat. You have refreshed us and They then went to the pond and drank water. cooled ~ur bodies .. May the heat of the pox affecting your chIldren subSIde and become cool likewise". Darkness had already set in and they could not live like this in the forest; it would be necessary to find a path T~e Bhat woman did not take them very seriously leading to some village. The youngest sister suggested but gomg home, she found all her children recovered: that they were all virgins and by their powers they they were all playing. She ran to her husband and relat­ should become goddesses - why not find out what ed the incident - powers they had. Everybody agreed and they untied their hair, everybody put the ash that remained in the . "T~ere near the well", she said, "are sitting seven youngest sister'S packet on their bodies and each plucking gIrls WIth shoots of nim tree in their hands. I gave a shoot of nim tree proceeded to find a path. while so them water to bathe and they blessed that the children searching, they came across a piece of rope- wpuld .be well and well they are. Please go there soon and brmg them here for food for they are nothing else "0 heavens if we possess the latent powers of god- but 5heetla. The Bhat went to the well and brought , 94 the seven sisters home. Now that the children were earth. No solution of this dispute was bemg found out completely recovered, the Bhat sent for a musical band. and ultimately the goddess Sheetla said that she would accept the superiority of Hanuman if he could get The sound of the band reached the palace. The some fire from the earth. Hanuman smiled secretly at children of the king were unconscious with small-pox this silly looking solution for, he thought, that getting and he got infuriated at the sound of music. He order­ the fire was so easy. ed his troops that the person who is getting the band played at this hour of crisis in the palace should forth­ Hanuman came to earth and went from house to with be imprisoned. The Bhat was arrested and thrown house. It was the day of Sheetla-ashtami and nobody in the gaol, but the seven sisters came with their nim would give him fire saying that since it was the day shoots and beat the iron-door of the gaol with it and dedicated to Sheetla, fire could not be given. Wander­ the strong door gave way. The Bhat returned home and ing through the earth Hanuman got tired and returned the musical band again started playing. to heavens. He then asked goddess Sheetla to try if she could get fire for if she also did not get fire, he Hearing the sound, the king called his troops and would not accept her superiority. reprimanding them asked why his orders were not carried out. Goddess Sheetla went to earth: everywhere she was being worshipped and given fire - offerings. She col­ "Your orders were carried out" said the Chief of lected not only the fire but also the prasad of fried the troops, "but Sheetla Mata herself is there in the wafers and returned. Hanuman had to accept his de­ house of the Bhat. His children have miraculously re­ feat and said that in the Kali aeon, it was the goddess covered. We had thrown him into the gaol but the Sheetla that commanded the greater respect. seven sisters have broken the door: with their nim shoots and taken him home. Tell us, what is to be done now". JAGANNATH JI KI KATHA By this time, the Kahar woman came weeping for her children had become worse. The king asked the troop The two Mondays falling in the Shukla Pakslw of leader that how could the Sheetla Mata come for thev the month of Chaitra - are known as jagannath ji ke had no shrine in the town. The Kahar woman then re­ Sam war (the Mondays of Jagannath). Those people who lated the story of how she had refused and how the have visited the holy place of Jagannath Puri observe fast Bhat woman had bathed them and taken them home. on all the four Mondays of Chaitra and on the fourth Monday offerings of mango and ears of wheat are made The king immediately, understood that there was in the name of Jagannathji. A special preparation known something supernatural and he himself rushed to the as Gurdhania is invariably made. Gurdhania is the sweet house of the Bhat. Reaching there he fell prostrate at made by boiling wheat grains in gur syrup. After the the feet of the seven sisters requesting them to accept pilgrimage if the person concerned gets a son or if his his invitation. They agreed and the king brought them son gets married the quantity of Gurdhania prepared is with due honours to his palace and worshipped them. 5 pav (i. e. one and a quarter seers). His children who were nearly dying became well. Then the king requested the seven divine sisters to stay There is a story depicting why this festival is cele­ in the town since so long there was no shrine of Sheetla. brated: it is described below:- On the seven sisters agreeing to this proposal he imme­ diately ordered that a shrine be constructed where the Once there lived a very poor Brahmin in a certain sisters would live and he himself served them. city. Both the Brahmin and his wife were extremely wretched in their looks and it appeared as if they had Then the Sheetla said -- "0 king, make a proclama­ not eaten a full meal for years. Perhaps it was true also tion in your kingdom that your subjects should worship because both of them were livinR just hand to mouth us on every ashtami beginning from Chaitra Badi for four existence. months on similar days. By doing so they will be saving their children. Let the mothers not eat anything cooked The Brahmin used to go out with his bag, begging that day and let their hearth be cold on these days. from door to door and he could get enough to cook for If these things are complied, we will always - now and him and his wife. But a miraculous thing used to hap­ all times -- save them and their children". pen. The Brahmin's wife used to grind. the grain to flour and prepare almost basket-ful of breads. But The proclamation was made and from that day when the couple came to take food after washing their started the festival and worship of Sheetla-ashtami. hands and feet. there were only two breads left - one big and one small and not even a trace was left of the II Once there arose a dispute between Hanuman, the rest. With these two breads, the couple could hardly Monkey and Godeless _ the Sheetla. This dispute satisfy their hunger. Both of them were extremely sor­ ~od rowful at this state of affairs. was a clalm for SU~eriority. Hanuman claimed that he is superior and Devl said that, it was she who command­ One day the Brahmini (i. e. Brahmin's wife) sug­ ed greater respect and regard from the people on the gested that this may be due to the curse of Jagannath 95 and advised her husband to pay a visit to Jagannath Puri. found two ponds side by side. They stopped him and The Brahmin also saw some sense in this and started said - for the pilgrimage the very next day. Before starting the Brahmini asked him to put all their grievances before "0 holy man, where are you going". "I am going the deity - Jagannath. to Jagannathpuri" he said. "Blessed are we that you passed this way," they said "for look at us, year after On the way, he met many traders who were also year have passed but even in the heaviest of rainy sea­ going for the pilgrimage and they advised him to re­ son we remain as apart as we are now. Please convey our sorrow to the deity and ask him how we could be turn for the journey was an arduous one and the Bra~­ min had nothing with him but the Brahmm relieved of this curse". was firm in his decision. So all of them proceeded The Brahmin promised to do it and marched ahead. together. Towards e','ening, the party decided. to c~mp After some distance, he came across a pack-carrier who near a village and tne traders took out their ration. was having a huge ioad on his head. He asked the Seeing that the Brahmin had nothing with him, they same question and on the Brahmin's replying asked him said that each of them would give a little flour to to convey the message to Jagannathji that he is moving the Brahmin so that he would prepare his food. When about with that immense load constantly on his head; the flour was so pooled, it was more than needed by nobody takes it down. Further on a woman met the the Brahmin and he sat brooding as to what his wife Brahmin. This woman had a wooden plank fixed on was doing for food. In the meantime, a milKmaid pass­ her hips and said that her message and prayer to< Jagan­ ed that way and stopping her the Brahmin gave her a nath was that she may be released of it. Still onward share of flour requesting her to give it to his wife when he went and came across an elephant dangling from a she visits that village,the next day. The milkmaid took tree with which he was tied only by a hair. He also that flour to her house and handing it over to her dau­ requested the Brahmin to convey his prayer to Jagan­ ghter-in-Iaw told her that she must remind her the ne.xt nath. day to take it to the Brahmin's house. The daughter-m­ law kept the flour in an earthen-pot. Next day as the By this time the Brahmin was utterly exhausted milkmaid was getting ready to go. her daughter-in-law but was going on and Jagannath Maharaj thought that went to bring the flour from the earthen-pot but to her he should be tested. He appeared in the guise of an amazement found that there was no flour there; the pot old man and persuaded the Brahmin to return since was full of gold. The daughter·in-Iaw became greedy. the road wa5 long and strewn with pitfalls and dangers. She hid the gold in her box and gave flour from the On the Brahmin's saying that he would go whatever the house to her mother-in-law. No sooner had the milk­ dangers may be, the old man (Jagannath in disguise) maid gone to deliver the flour to the Brahmini, all her took him to a furnace telling him that he could reach grand children became seriously ill and no medicine could Jagannathpuri only if he could jump into this furnace. cure them. The milkmaid returned in the evening and The Brahmin did not waver and immediately jumped inln seeing this unaccoutable outbreak suspected some thing the glowing embers of the furnace shouting the name supernatural. She asked her daughter-in-law if she had of deity Jagannath, but there was no fire and he felt returned all the flour or if something was dishonestly as if he jumped over a thick, soft mattress. Opening retained by her. By this time the daughter-in-law had his eyes he saw the temple of Jagannath before him. become extremely panickstricken and she disclosed the The Brahmin ran inside and fell prostrate before the truth. The milkmaid scolded her and said- deity. God Jagannath lifted and embraced him. The clothes of the Brahmin were dirty and torn and Jagan­ "Great Jagannath has become pleased with him and nathji gave him a fine pitambar to wear. He then took he is going on a pilgrimage to the very seat of the Great him to the store-foam of the temple and asked him to God. You have committed a grave sin in withholding take as much grain as could come on the tip of his the gold. Give it to me immediately so that I go and finger and said that he should cook it for satisfying his hand it over to his wife, the Brahmini". hunger. The Brahmin thought that the god must be And without any delay, she went and handed over playing some joke with him for how could he cook the the gold to the Brahmini and here in her house the 4 or 5 grains of Khichri. So he filled 2-3 handfulls of children became well. Khichri and cooked it. But, when he went to eat he found that the pot contained just 4-5 grains. He could There on the way to Jagannathpuri, the Brahmin not understand what had happened and so got up by was going along. On the way a huge mango tree stop­ only drinking water. ped him asking him where he was bound for and when he told him that he was going to Jagannathpuri the tree When he went to God Jagannath, he asked him if he said - had eaten enough and the Brahmin said that he was "0 holy Brahmin look at me. I am such a big i!ee fully satisfied. Next day again the Brahmin was asked and in the season I am all laden with big, invitmg to lift as much Khichri as could come on the tip of his mangoes but every fruit is full of insects; nobody can little finger. The Brahmin, remembering that the day eat them. Convey my distress to Jagannathji and re­ before he had taken out 2-3 handfuls, took out 5-6 hand­ quest him to rid me of this curse". ful and set it cooking. But the,same mystery repeated. He again got up hungry and told a lie again that he was The Brahmin promised to do it. Going ahead, he fully satisfied. On the third day he thought that he 96 should do as he is told and so he took only that much "The pack-carrier was a very selfish man in his last of khichri as came on his finger-tip and putting it in life. He never helped anybody even though requested. the same pot set it cooking_ When later he opened the Touch him seven times with the stick and he will be lid, he found that the pot was full. He began eating cured". but found that the pot was not getting empty. After eating he rushed to God Jagannath and fell prostrate at "What about the woman who has a wooden plank his feet saying - permanently attached to her hips" asked the Brahmin. "That woman", said God Jagannath "was extremely "0 all - powerful, who can know your Maya. I ill-mannered in her last life. She used to sit on high tried to deceive you and disobeyed your orders. The seats even in presence of her mother-in-law and father­ result was that I was hungry for two days and today I in-law. And so in this life she has a seat permanently took out only 3-4 grains on my finger-tip and the pot fixed on her so that she may never sit on the ground. is full even noW though I have eaten as much as I But if she is repenting, touch her seven times with the could". stick and she will be cured".

The deity only smiled but said nothing. Days passed "Now, the last message." said the Brahmin "is from like this but the Brahmin could not pick up courage to the elephant who is dangling from a tree only supported talk to the god regarding his poverty. One day, after by a hair". great efforts he could only say that he wanted to go back and the god said he could go whenever he pleased. "This elephant was a barber-woman in the last life," The Brahmin felt aggrieved: God Jagannath did not ask said the God. "She used to comb the hair of many him anything else. Thus grief-stricken he changed the women of big families but never cleaned the comb. pitamber putting on his dirty torn clothes ana re­ And so she is cursed to be hanging by a hair. Any­ turned. But he had gone only a short distance when he way, she will be cured if you touch her seven times with became stone-deaf and then he remembered that he had the stick". forgotten to communicate the prayers of the mango tree, the pack-carrier and others. So he returned and The Brahmin then returned taking the stick of Jagan­ appeared before the god - nath with him. On the way back he passed through the "Hello, Brahmin, how are you back?" the god village where his eldest daughter was married. The day asked. was the first Monday of the month of Chaitra and the Brahmin had to offer worship to the stick of Jagannath. "Almighty, while on my way to you, I was asked to He therefore went to the house of his son-in-law. The convey some requests to you. I failed to convey the son-in-law was a very rich man and had a palatial build­ same and the result is that I have gone deaf". "What are ing and many servants. The Brahmin in his dirty and those prayers" asked the God, and the sense of hearing torn clothes stood at the door and told a servant to came back to the Brahmin. inform the lady of the house that her father had come. This message was taken inside, the daughter was busy "First is the case of the mango tree. It is a huge with a great celebration. She had invited all the wealthy tree and gets laden with big, inviting mangoes, but the people, even the King, and she and her husband were pity is that every fruit is full of insects, no body can eat busy in entertaining them. She did not like the untime­ it. Tell me, powerful, the reason of this and how a ly arrival of her father and asked her servant to go can the tree be rid of the curse if that be so". and see if he was properly dressed. The servants gave her God Jagannath said "0 holy Brahmin, in its last the description that the clothes were torn, he was with­ life, the tree was a wealthy businessman who was ex­ out shoes and without cap, he had not shaved for many tremely miser. He never gave mangoes and other fruits days and that he was carrying a thin stick in his hand. to anybody though they used to rot in his house. And The Brahmin's daughter said that it would not be proper so in this generation he is laden with rotten fruits. But to let him come inside since very distinguished guests he will be cured of this curse. You only touch him were there and so he should be temporarily accommo­ seven times with the stick that I will give you". dated in the house of the potter who lived nearby. The servants took the Brahmin there and asked him to stay The Brahmin then asked about the two ponds that till sent for. Festivities continued for the whole day and are very near each other but are not able to join even nobody cared for the Brahmin though he sent word two in the heaviest of rains. or three times. He also sent a message to his daughter "They are the two sisters-in-law of the last life" that the day was the Monday dedicated to God Jagan­ said the god. "One of them was the wife of the elder nath and she should arrange to send him the flowers of brother and the other the wife of the younger brother. Pa/as and ears of wheat corn so that he could offer his Though they were so closely related, they were always worship for before that he could not even drink water. on inimical terms. And so they are separated in this life also. You touch them seven times with the stick The daughter did not have any faith in prayers and and the curse will be removed." worship and did not pay any attention to the messages of her father. On the other hand she ordered her servants The Brahmin told the god about the pack-carrier to take some food for him. The servants ransacked the who always has a huge load on his ht'ao. The god said kitchen and took whatever was left of the preparation 97

for the feast. The Brahmin threw this food into the kiln gutted and people were weeping. At this stage she re­ of the potter sending the message through the servants membered her father and her servants also started whis­ that he could not even touch water before offering his pering that the accident may be due to the curse of the worship. Greatly annoyed at the insulting treatment he old man. In the meantime a messenger came from her left the town and proceeded to the house of his younger younger sister's vi]}age that a band was being played in daughter who lived in another village. This younger her sister's house and she had suddenly become rich. daughter was married to a poor man. Her husband used So she and her husband rushed to the village of the to go on his work in the morping and return in the younger daughter of the Brahmin and reaching there evening and from his meagre earning the household was cried - somehow being run. As soon as the message reached her that her father was coming, the younger daughter "0 old man, you are not my father but my enemy. ran out of her house to meet him and brought him home. You have destroyed my house and built up the house of She asked her sons to go to the field and bring some this woman". vegetable and she started searching her store-room for some flour. But the Brahmin said that he would not The Brahmin said he did not know anything: It IS eat till he offers his worship and he asked his daughter only God Jagannath who is Almighty. He advised her to get the flowers of Palas, corn-ears of wheat and a to go to His shelter for He alone can set matters right. Ji(tle gur-ghee for fire-offering to the deity. The youngest daughter immediately sent one son to get flowers and Next day the Brahmin returned to his village but his corn-ears and the other to the village shopkeeper to get hut had disappeared and a palatial building was standing gur and ghee for she did not have these in the house. there. He was afraid to enter the palace and was al­ She did not have money with her and so sent another most fainting when his wife noticed him. She took him in­ son asking him that if the shopkeeper wants money, he side and said that God Jagannath had transformed every­ can either sit there till her husband comes home or work thing: there were horses and elephants and chariots and at the shopkeeper's house in lieu of payment. guards. She advised that a proclamation be made by beat of drum that a large-scale worship of Jagannath would When the Brahmin sat for worship he called his be held in their house and everybody was invited to have daughter and grand children to sit there. Not finding food in their house. A proclamation was also made that one of the grandsons, the old man asked where he had everybody should keep fast on the remaining Mondays of gone and his daughter suppressed the truth saying he Chaitra, which are the days of God Jagannath. must be playing somewhere. Then looking at the torn sari of his daughter, he asked her to change it and wear While returning the Brahmin had touched the a new one. What could the daughter say for she had mango tree, the two ponds, the pack-carrier, the woman no other sari with her. In the meantime the boy who with wooden plank and the dangling elephant - seyen was sent to the shopkeeper returned for the shopkeeper times each with his stick and they had been cured of said that he would not charge anything for that little their respective curses. quantity of gur and ghee which was required for the worship. The Brahmin again asked his daughter to go Thus prosperity and wealth was brought to the and wear a new sari. But she kept silent and bent her Brahmin and to his daughter by the grace of Jagannath; head with tears in the eyes. sins of previous life of the mango tree, the pack-carrier, the two ponds, the woman with plank and the elephant "My beloved daughter" said the Brahmin, "why do were removed and all these people lived in peace and you not go in for all your boxes are full of new saris. prosperity for many many years to come. Go and put on a new one". As were changed the days of these all, so may be When the daughter went in, she almost fainted. ours." The whole box was full of new clothes and full of gold coins. She ran out and shouted - "Father, wait a little. God Jagannath has given us so much that we must worship him in a better manner. Let me prepare KAJRI-NAVMI some more things for the worship". The full-moon day of the month of Sravan, Sravani And taking a gold coin she sent one of her sons to Purnima is also known in some parts as Kajri Purnima the shop of the village trader and sent for gur and wheat because on this day falls the rather less known festival and prepared gurdhania. By this time her husband also of Kajri. This festival of Kajri is dwarfed by the more returned from work and she told him the miracle that well-known festivals Raksha Bandhan and Sravani which had happened. She asked him to take bath and attend are also celebrated on this day. But Kajri is an important the worship. festival of Bundelkhand and adds a gay feature to the Rakshha Bandhan day. While this was happening here, the house of the elder daughter of the Brahmin was gutted by accidental A week before the full-moon day i. e. on the Sravan fire and the ~ind was so fast that the entire standing Shukla Navmi (the ninth day of the waxing-moon fort­ crop in her f~s was also burnt. The entire town was night) the women go to a particular field and bring

8 98 earth from there. This day is referred to as Kajri Ki lized what had happened and started wailing for her Navmi and on this day is celebrated a festival known as foolish deed in killing the saviour of her child. But Kajri Ki. jV(Ivmi. This is kept in leaf-cups and in these there was nothing that could be done now for, as the leaf-cups ~ spwn wheat or barley. These cups are kept elders have said: a person should not immediately come in an irurer 'room of the house and devoid of air and to conclusions after seeing some thing. He should wait sun-rays, the sproutings assume a yellowish colour - be­ for some time before taking recourse to drastic action cause of absence of chlorophyll. In the room, where because his immediate conclusions may be wrong. these cups are kept, the floor is washed with cattle­ dung and a part of the wall is also coated with the cattIe­ The whole day she kept on weeping and did not dung solution. On this part a design is made with rice­ cook her food. In the evening her neighbours came to solution (aipan). Also drawn near this design are the take her to the fields and found her weeping bitterly. figures of a house, a child in cradle, a mongoose and a They then listened to her story and said, "what has been woman with pitcher. It is this folk-art which is known done cannot be undone. It is better not to grieve now. as the Navmi. Due worship of this is performed before You are fasting for the whole day. Come, bring the sowing the wheat or barley seedlings. Every day the earth and prepare for the Navmi worship. As the mark worship-ritual is repeated till the fifteenth day and in of reverence to the deceased mongoose, the saviour of the evening on this Purnima day the cups are taken for your only son, draw his picture on the place of wor­ immersion. The ladies form a procession, each carry­ ship and offer your prayers to him because you can ing the leaf-cups on her head and go singing to some never repay that service. And let us all do the same on tank where they are immersed. this day for it was not a mere mongoose: it was a mes­ senger of God". The Navmi festival is observed by those women only who have son or sons. They keep a fast on this day And they all went to the field, brought earth from and then after performing the worship relate the follow­ there and drawing the picture of the mongoose in their ing stories. . house offered their deep reverence to it. Since then has started this tradition. I Once there lived in a village a woman who was issue­ II less. She had satisfied this want of a child by rearing Long long ago, there lived in a village a farmer and a mongoose whom she used to love and look after as his wife. Her name was Bari Bahu. She was a rather if it was her own child. This woman was declared to careless, rustic kind of woman much given to eating and be completely sterile but as fate would have it, she sleeping. On a Kajri Navmi day, seeing her neighbours conceived and in due course gave birth to a male child. preparing for the worship, she asked them how the Her love and affection for the mongoose, however, did worship should be performed so that she may also ob­ not wane and she treated it as the elder brother of her serve it. son. "Keep a fast today," they said, "and in the evening It was a Sravan sudi ninth day and leaving the boy offer your prayers to Navmi and then give gifts to the in the cradle, the woman prepared to go to the village Brahmin and the poor". well for fetching water. Her husband was out in the But the great glutton that Bari Bahu was, she could fields and before going she said to the mongoose - not keep fast. 'Anyway', she thought, 'this would be a good excuse for not cooking today and spending the "0 dear, I am going for fetchin,g water. The child, whole day sleeping. Returning home, she stretched your younger brother, is in your care. Look after him, herself in her bed and soon started snoring. and let no harm come to him". Towards the noon time her husband, the farmer Saying thus she took the pitcher and went to the came from the fields. He was very hungry but going to well. The mongoose was left with the child and started the kitchen found that the food was not cooked. He taking rounds of the cradle as if on guard-duty. As he went to his wife and waking her asked her the reason was thus taking rounds vigilantly, he saw a cobra gliding for not cooking. towards the cradle. In an instant, he was on the cobra "Do you not know that today is the festival of and after some fight, bit him to pieces. Then he ran Kajri-Novmi and all religious minded women are on out towards the well to inform the mother of the inci­ fast" . She said. dent. The woman was returning from the well with the water-pitcher on her head and when she saw the mon­ "Yes, you fool. You may be on fast but I am not goose with blood dripping from his mouth and coming in and why did you not cook food for me". He asked an excited state, she thought that it had bitten her son. angrily. Enraged, she threw the water-pitcher on the mongoose crushing it to death. "I am not going to touch food or do any work be­ fore performing the worship," She said. The woman ran towards the house full of grave doubts in her mind. But going in she found the son fast The husband was very much enraged. He was very asleep and the cobra in pieces. She immediately rea- hungry but what could he do. If he beat her, his PLATE XVIII

Design dr~wri ~t the worship of K(/jrj·narm; Courtesy: Shr;mati Kailash Kumar; Purohit 99

neighbours would ridicule him. But he was sure that The husband was somehow successful in opening the it was next to impossible that the rustic woman could door and came in. Lying in bed, the woman asked:- live without eating. "You said you had to go to another village. Did "All right. Do as you please. I have some urgent you not go there?" work in another village and I am going there". So "No, I went but came back from half way bifluse saying he went out but he had no intention of going I met with a huge snake on the way". He repti, and as soon as the woman started snoring again, he "How big was the snake" She asked. :;\ came in and hid himself in a room. "As big as a sugarcane" was his answer. After some time the woman got up. She was feel­ ing very hungry. "Even if I eat, there is nobody to see 'How did he glide" She asked. it", she thought, and so she went to the market and "Just as the clarified butter glides in the gruel. So bought two sugarcane. Coming home she enjoyed her­ he glided, you deceiver". And catching hold of her hair self with the juice. Then she cooked dough and soaking he beat her mercilessly. Hearing her shouts her neigh­ them in clarified butter ate them up. Even then her bours came and asked what happened. hunger was not appeased and so cooked vermicelli. But "Oh nothing. It was just the Navmi worship" She she was not satisfied and so cooked rice and pulse to­ replied angrily. gether and pouring ghee into it almost drank it. Now that her belly was full, she prepared for the worship. Rustic as she was, she did not know how to make drawings - so she just coated the wall with cow­ The Worship of Gajbeej dung. Then she prepared a delicious food - Bedhai - and sat for worship. She did not know how to per­ The Gajbeej is a less-known festival of Bundelkhand form the worship and all her attention was focussed and Malwa regions. It falls on Bhadra Shukla 2 (the second day of the waxing moon fortnight of August­ on the delicious food before her. Sep~ember). On this day there is not much of festivity. "0 Goddess Navmi, will you eat the Bedhai. she Ordinary food is cooked and is offered to the family asked. deity. The members of the household then partake of the prasad. This prasad can be taken only by the per­ "Hm - m" came the sound from the room where sons belonging to the same gotTa. After the partaking her husband was hiding himself and observing all her of this consecrated food, the women who have sons per­ actions. form the worship of Gajbeej. A rectangular portion of She was astounded. Her Navmi Goddess was speak­ the wall is coated with cattle-dung and over this is made ing. To be sure she asked again - a design with a solution of wet grounded rice. The de­ sign consists of the picture of a hut and a child within "Nine just now, nine tomorrow and mixing nine it, a tree and a child beneath it and streak of lightning with sugar would you eat, 0 Navmi". falling over the tree and the hut. Due worship is per­ formed of this picture and then the ladies assembled re­ "Hoom - mn" came the sound again. late this story. Running out she proclaimed this before the neigh­ bours. Her Navmi speaks. The ladies were surprised, "Once on this day of Bhadra Sudj 2 a prince went they perform the worship with due reverence but the for hunting in the forests, accompanied by a retinue of goddess is never so pleased as to speak. They came to guards and servants. In the same forest, there was a see the miraculous phenomenon. Sitting before the cowherd-boy grazing his cattle alone. All of a sudden, cattle-dung coated part, she asked again - the sky became dark with rainy clouds and it started raining heavily. The prince got down from his elephant "0 navmi, do you want Bedhai" and took shelter in the hut. The cowherd boy too "Hoon - rna" came the sound again. wanted to take shelter there, but was not allowed to go The women were very much surprised and also en­ there. He therefore stood under a tree with his country­ vious of the rustic. They, however, said that the ways made blanket hung from his shoulders. After some time, there was lightning in the sky and with a terrific of god are b~yond the comprehensions of men. Think­ ing thus they went away. After their departure the ruS­ thunder the hut was struck by it, and was completely tic woman ate all the Bedhai and then again went to demolished, the prince was completely charred. The sleep. She kept on sleeping the whole evening. To­ shepherd boy. only J. few yards away was safe under wards dusk her husband came and called her to open the tree, though all wet with rain. the door. The cowherd boy belonged to a poor family, but "I am not well. I am on Navmi fast for the whole his mother religiously fed a she-calf or a poor Virgin girl with a bread before her household partaking of the d~y. Who will open the door" saying thus she changed Side and the bed creaked under her weight. food. This pious deed was saving her son and whenever lightning reached the tree, this bread that she used to "Do you not hear? My bones are breakin~. I can­ offer to the she-calf or a poor girl enveloped the tree not get up and open the door" She saiq, like an umbrella and thus protected it. This happened 100 time and again but the tree was not struck because of house. This platform is known as Chaura in Chhattis­ this phenomenon. The soldiers and servants of the prince garhi dialect. On the Chaura are kept flowers of seven were wimessing this miracle with wonder. varieties, leaves of basil plant (tulsi-dal) and rice-grains. Seven unmarried girls pound these grains seven times After some time the rain stopped. The cow­ with the pounding-implement (maasar). After this is herd boy assembled his herd and proceeded homeward. done, incense is burnt and' arti of the chaura is perform­ The soldiers and guards tried to search the corpse of ed and then are offered seven leaf-plates (patari). When the prince, but it had completely been disintegrated under the leaf-plates are being offered the women sing the the direct impact of lightning. They returned to the following songs- , king and related the whole story of the disaster and as Ek patari chadhawan Gaura to how the cowherd boy was saved. The king too was Rayratan Durga ha, Rayratan Durga surprised and he summoned the mother of that boy. Chauki Chandan peedhli Asked as to the pious deeds she used to perform, she Gaura ke bad man ha said she knew neither scriptures nor religion, nor had Goura ke bad man she money enough to perform any pious deed worth the Aise Gaura tumhar man name. She only fed the first bread to a she-calf or faise Karma ke dal ho some poor hungry girl. Jaise Karma ke dal Karma aison dandi, Parada aisan phoal ho It was beyond the comprehensions of the king to Karma Aison Dandi, Paroda aison phool ho discover the reason. This deed of the poor woman could Amach ama jane Gaura, am gooda lagai ha never match with his great pious deeds of constructing Amach ama jane Goura, am goada Iagai ho temples, lavishly worshipping the deities and feeding Doodha mange, paata mange hundreds of poor and hungry people. So he called his Janam Janam ahiwan ha head-priest and requested him to explain this. The head­ Janam janam ahiwan priest said: [ (I am) offering first leaf-plate 0, Rayratan Durga Rayratan Durga. "0 great King, whatever you do, great and pious The GaUTa is seated on a seat of though it is, is done with a sense of pride and that is sandal wood, what a glory of Gaura how it results into nothingness. This poor woman has Glory be of Goura no sense of pride, does not even know that what she The glory of the Gaura is like the branch of Karma is doing is pious at all. And so her good deeds have Like the branch of Karma accumulated and come to her rescue. Therefore, per­ Like the buds of Karma, like the flowers of Parada form good deeds to the best of your ability but do not Like the buds of Karma, like the flowers of Parada take pride in what you can do or in what you are do­ Gaura knows only the mangoes, desires the pith of ing." mango fruit (I am) begging for children, (for fertility) The king fell on the feet of the head-priest and (I) would be grateful for generations after generations promised that he would always remember this. Then he Grateful for generations after generations 1 proclaimed that the day of Bhadra Sudi 2 should be celebrated as a Gajbeej worship day. The king and Same song is repeated seven times as the leaf-plates queen observed fast on that first day and making a de­ are offered. The only change each time is in the first sign on the wall performed the worship. Since then line indicating the number of leaf-plates offered e. g. the worship of Gajbeej has started. during the offering of the second leaf-plate the line be­ comes - 000 patari chadha won Goura etc. [ (I am) offering the second leaf-plate, 0 Goura etc] GAURA Such worship goes on till the Dhanteras day i. e. (A festival of Chhattisgarh) upto 2 days before the Diwali. After the Dhanteras day Gaura is an important rural festival of Chhatisgarh the ladies keep awake for the greater part of the night and one which is mostly women's affair. The festival and pass the time in singing. Male members also parti­ falls in the month of Kartik (October-November) and is cipate in this jagran (keeping awake) and give com­ celebrated for 5 days. The festival is not a community pany to the ladies with drums - dhaIak and mandar. or village-festival but a household one in which the After about midnight the Goura is' sent to sleep'. community and village participate. Some of the songs sung at this time by the women The festival-celebrations begin five days before the are given below: common Hindu festival - Diwali, and symbolise the "Dase Dasahara more beese Diwari marriage of Lord Shiva with Parvati. The festival is Ka Kar rahni uthai ho also commonly known as Goura-Gouri; Gaud being an­ Ka Kar rahni uthai ho other name for Parvati and Gaura designating Lord Shiva. Gawe Gosaiya mora thaiyan The person, (or the household, who desire. to celebrate Bhuiyan Jekar Rahni uthai ho the festival) prepares a small earthen platform in the Gawe Gasaiya mora thaiyan 101

Baigin Baiga jekar rahni uthai ho Ten kos (30 miles) distant is the akbada of Mahadeo Mahadeo Parvati jekar rahni uthai ho And twenty kos long is the way around before Bhola Mahadeo jekar rahni uthai ho , one can enter Thakar Deota jekar rahni uthai ho I . would, I would make a round of the Hardeolal Baba jekar rahni uthai ho .solar system, 0 mother Bhairon Baba jekar rahni uthai ho I can go to the akhada of the Gods Patna siri jekar rahni uthai ho How can you go, my son, to the akhada of Gods Sheetla Maiya jekar rahni uthai ho You would die of thirst and hunger, Mauli Mai jekar rahni uthai ho o mother, for hunger you keep food with me Budhi Mai jekar rahni uthai ho For thirst keep cold water Maya Dai jekar rahni uthai ho For protection against hot ground, 0 mother, you Mahamai Dai jekar rahni uthai ho give me high-soled shoes Chhappan Koti dewata jekar rahni uthai ho and for protection against sun, give me an umbrella (The exact meaning of the first two or three lines of for riding give me a horse of blue colour this monotonous song is not clear. A free translation and for protection against enemy give may however be attempted. It would be like this:­ one sword and the shield). On the tenth is the Dashara and twenty days after is the Diwali The third song is of a tragic theme. It depicts Whosoever may be residing here, please rise. the feelings of a young woman, whose husband goes to My husband is singing at my place, distant places after bringing her to his place in gauna whosesoever is the land, please rise and has not come for a long time though he promised My husband is singing at my place that he would come soon. The song is - Baigin - Baiga, whoever may be residing "Raiye Ratanpur ke Sankar kholah please rise Jahen sar ghodwa kudawe ho (the line, 'My master is singing' comes Ghodwa kudwat sar paihon ho larikh ge before every line and is not being repeated. Jaibe giri pade mathe jhela phoole ho Dai tori binihen bahin tori binihen The song is then an invocation to different deities Jes bin Lehen haro bihaiye ho to rise. (The deities mentioned are Mahadeo-Parvati, Dai tumhar ghar ha, Bahin sasural Bhola Mahadeo, Thakur Deota, Hardeolal Baba, Bhairon Pher tumha ma dumri ke pllOOl ho Baba, Patna Siri, Sheetla Maiya, Mouli Mai, Budhi Mai, .4. wan gawan kar dehari baithale ho Maya Dai, Mahamai Dai - and fifty six crores of dei­ Chhori ke chale banjare ho ties). Gawane ke luBda mail nahi bhaye ho This song, thus, is in the nature of invocation to Chhori ke chale banjare ho various deities and probably the song means that the Sas sang khaiho, Nanad sang soiho gods may wake up and give blessings. In another song Pher lahura dewara sang man bandhai ho given below, the theme is that a child expresses a desire Lahura dewara hawe betwa barobar to his mother to go to the akhara (Playground or com­ me kaise Ie raibo man bandh ho pany) of God Mahadeo and the mother tries to dissuade Kahi ge des din lagi ge barakh din him saying that the akhara is so far away that he may Chhandi rohe chhe mas ho lose his life on the way. itself. The son thereafter says Anchara kalapi ke mai kagad bhejaihon that it would be possible for him to negotiate the long Angari kalapi ke siyani ho distance successfully if the mother keeps food to eat, Anchara kalapi ke mai kagad bhajaihon water to drink, an umbrella to protect himself from sun Pher ulati sandesh nahi awe ho and a Neelhans horse as transport. The song is- Kai se kosan Mahadeo ke akhara (Exact meaning of first few lines is not clear. The Kai se kosan chou phera meaning of subsequent lines is: You have just now Dase kosan Mahadeo ke akhara brought me to the threshold of your house in gawan Pher beese kosan chou pllera ceremony i. e. after I got mature enough, and you are Dehon dai, dehon dai Surji Mandai phera going out for business. You are going away for busi­ Pher aklwd dawan chale jahan ness so soon that even the sari that I wore at my pa­ Kahan jabe putwa tu akhad dawan bar ho rents' place for coming here, has not become dirty. I Mari jaiho bhukh piyase ho would take food with the mother-in-law, sleep with the Bhuk bar dhar de 0 dai bhukhna kalewa sister-in-law and keep my heart tied to my husband's Piyas bar thanda joor pani ho younger brother. But how? My husband's younger Bhumra bar dhar de 0 dai oonch oonch panhi brother is like my son, how can I unite my heart with Pher jhane bar dhar chhatari tane de ho him. You promised to come back in ten days time Chaghe bar de de 0 dai Nee1hans ghodwa and now it is a year gone. I sent letters to you by Pber dabe bar dha! - talwar bo tearing a piece from my sari and writing on it with the (Many miles away is the akhara of Mahadeo blood of my finger and yet you have not sent any Many miles is the way around it message in return). 102

The lines of these songs is sung again and again, The deities who 'possess' the processionists are pray­ repeating each line 2 or 3 times. This repetition of lines ed to leave them and go to their respective abodes. is known as shoma in the local dialect. Thus singing, Persons 'possessed' by Mahadeo and Parvati are, how­ the ladies keep awake till about midnight and then the ever, brought home in the condition of trance. On the deity is 'sent to sleep' by singing the lullaby - way people who have some desire, express it before "Suto suto mori rani these 'deities'. He offers a coconut to 'Mahadeo' or to Couri dewa ho 'Parvati' as the case may be and the 'deities' throw this Ketki - kera ki chhanw" coconut in the lap of one of the persons present; not (Sleep, sleep, my queen necessarily the person who has offered the coconut. o Goddess Gouri This throwing of the coconut on the lap of a person is In the shade of ketki plant and plantain) believed to suggest that his desire would be fulfilled. After throwing the coconut, the 'deity' tells him/her On the night of Dhanteras the ladies keep awake the how to conduct himself/herself so that his/her desire whole night and apart from the songs described above, may be fulfilled. sing other songs also which are mostly songs of the Suwa Nach (Parrot dance). After this night-long programme On reaching home, the idols are brought near the of music, the image of COUla is installed in the morn­ earthen platform mentioned earlier, and the two ladies ing. who have the images and the 'temple' make 5 parikrama (circumambulation) of the platform. This is known as In the morning, the women of the house where Kunwari-bhanwar (virgin-circumambulation). After every Coura is to be installed go to a field with other women. circumambulation, the man and the woman possessed They go there singing and accompanied by drummers. by 'Mahadeo' and 'Parvati' move the wick-lamp over This procession is very much the same as the procession the images. which goes to dig earth during marriage rituals known as Mansar-mati, Mansal-mrittikka or Choolmati. After After the Kunwari-bhanwar, a design is made on the digging out earth in suitable quantity, the women go to platform and a sheet is laid on it. On the four corners the house of a kumhar (potter) and give the earth to him of the platform are kept four new red-covered earthen for preparing the idols of Mahadeo and Parvati. pitchers which· are filled with parched paddy (lai). The idols are then placed over the platform and the members The Kumhar prepares these two images on separate of the household wash the feet of the idols (Panv-pakhar­ planks of wood (Peedha). The images are prepared on na). The wooden planks (Peedha) on which the idols the Diwali day and on this day, the Kumhar and his wife are placed are exchanged; this is known as Cawan ka .• observe fast and the women of the house where the peedha ultana. The lai of the pitchers is distributed Coura is to be set up also observe fast. The image of to all present and the members of the household break Mahadeo IS prepared seated on an earthen bullock (nandi) their fast. and the image of Parvati is seated on an earthen tortoise. On the night of the Diwali, the women go to bring these Next day, the people take an early bath and wor­ images from the Kumhar's house with due pomp and ship the idols. Then the idols are circumambulated show. seven times round the platform. In this only married women can take part: the circumambulation is known The Kumhar and his wife worship the idols of as SuhagiI-bhanwar (married-circumambulation). The Mahadeo and Parvati. This worship is known as Panv- suhagi1-bhanwar being over, the idols are taken out for .• Poojna (foot worship) and is done in the same manner immersion with a procession and drummers. The idols as the parents of a, Hindu girl do to her in her marriage. are immersed by men. While doing the Panv-poojna, the clothes of Kumhar and hiS wife are tied together (Cath-bandhan). After the idols If the desire of some person is fulfilled before the are taken away, the potter and his wife break their Gaura of next year is installed, then that person installs fast. the idols in his/her house and the ceremony is repeated for three consecutive years. The idols are carried by two women belonging to the household where the installation ceremony is to take From the foregoing account, it is clear that place. One of these carries the idols and the other car­ Caura-Cauri is a festival of fertility. It is in this ries the model of a temple. These ladies lead the pro­ an example of the downward parochialization. In basic cession on its way back home. Other women accom­ essentials, the story of Caura-Cauri is the same as that panying the procession keep singing. This procession is given in a Hindu Scripture. The gods, when troubled known as Mahadeo ki barat i. e. the marriage procession by demon were advised that the demon could only be of Mahadeo. While

In the evening, some Prasad is offered to Rano Bai Then the ladies go singing. keeping the jawara baskets and one of the invariable items of offering arc the orna­ on their heads and immerse these in a tank or river. ments made of sweetened flour fried in oil or ghee. After the immersion, the ladies engage themselves in The house is well-lit with earthen wick-lamps and the some revelry. They ask one another's husband's name,* ladies sing some songs. Some of these songs are given and have some jokes concerning the married life. here - (in translation) (I) Rano Bai has come home, sitting on a cart The Gana Gaur of Ten days before the celebration of Who would stop the cart, who would get her down the Dhakars.** Gana-Gaur festival on the 3rd day Ishar Raja would stop the cart, He serves you of Bhadrapad (Bhadon Sudi 3), Dressing (you) is your mother the womenfolk clean one of the rooms of the house, (She) is putting the ornaments on your head washing it with cow-dung solution and preparing a And sending you to the house of the father-in-law. chouk with flour. On the chouk is installed the idol of (I) will not go to father-in-law's place Gana-Gour. The body of the ,idol is prepared by the women themselves with mud .and on this is placed a (I) will live free here in my father's house head of brass and the idol is covered with a new cloth Play with nephews and niece3 and piece. A Brahmin (Pandit) officiate~ at the installation Shower praises on my sister-in-law. ceremony. After this, jawara .is ~,}¥'ll: the jawara are And so the song goes on. Every time it is said that jowar (maize) grains sown in leaf-cups ~ placed before your brother is dressing you, the father is serving you the idol. These are watered every day bY/married women. and so on and every time Rano Bai demands to let them On the day of the festival, the wom~n observe fast. live in her parent's place. On the Gana-Gaur festivaL falling for the first time after (2) The second song relates the coming in of Goddess a woman's marriage, a special celebration is done; her Parvati. She is coming, but does not know anything; husband and father-in-law come to her parent's house she does not know where to go. And the ladies sing the where the celebrations take place. Gana-Gaur is celebra­ song taking the name of those who have installed the ted with special enthusiasm for five years after marriage, Jawara that their houses may be visited. the woman observing fast every year on the day and in "Where should I go, I do not know anybody here. the fifth year, the fast is supposed to become ripe (Vrat I know not the village, I know not the name. ujate hail. On this vrat ujate day also, her husband and whose house should I go to father-in-law are invited by her father and it is incum­ o mother, in the town of...... resides bent on her husband to come on the occasion. The To the wife of ...... you go woman's father presents new clothes to him and also to She would give you a throne to sit on his daughter. On the day of the festival, the idol instal­ She would wash your feet with milk led earlier as stated is worshipped in the morning with She would give you yellow clothes to wear 0 mother the offerings of coconut and burning of incense. In the She would give you rice cooked in milk". evening, the idol is taken out in a procession with the (3) "The jawaras are in full bloom beating of drums (Dhal) and other musical instrllments. Ishar Raja has sown them The procession consists of women only who go to a tank Rano Bai has watered them". or a river. There, on reachin); the place of immersion. a And the song goes on, taking the name of husbands ritual is gone into. The woman whose Gana-Gaur-Vrat and those of the ladies assembled there: the husband has ripened and is being celebrated, enters the water has rown the jawara, the wife has nurtured them. waist-deep and her brother joins her there. A cloth is spread over them. The Jour ends being held by four (4) "0 mother, everybody calls me issueless. persons. Thus standing, the brother offers five mouth­ everybody calls me so fuls of sweets to his sister and then both of them take Nobody calls me the mother of children five dips. The woman and her husband are then given o mother, how unfortunate am I new clothes and wearing them, they return with the But the pillar of the kitchen does not fall on me. procession. The parents of the woman then arrange a o mother, how unfortunate am I feast to the caste-members of the locality. But the roof does not fall on me o mother, how unfortunate am I In ultimate analysis, therefore, the idea behind cele­ But the platform where I sleep does not subside bration of Gana-Gaur appears to be the same as the Goura o mother, how unfortunate am I festival in the rural Chhattisgarh. The festival is cele­ But I swept in the cattle-shed brated as a prayer to the goddess for the birth of off­ But the cattle did not trample over me springs.' In the Gana-Gaur songs, recorded above, there o mother, give me a child, however ugly, is one which says of the stigma of issuelessness and there Let him be blind, or dumb. or deaf, is a prayer that an issue may be given, no matter if he But give me one so that this stigma is removed". is blind or deaf, lame or dumb. Then again, there is the worship of Ishwar or Ishar and Parvati and the whole Next day is again offered Prasad and worship and story is nothing but the parochialised form of the mytho­ usually on the third day, cooked rice and sweet curd is Logy of the greater tradition of - the union offered to Gana-Gaur symbolising the departing moment. of Shiva and Parvati for the birth of Kartikeya.

-Usually a Hindu Woman does not take her husband's name . ••Tlli! was observed during Socia-Economic Survey of Village Malludi of District Dewas and description is based on that observation. PLATE XIX

Scenes from the Dilsa hr:1 (Jag cl alpur. Di sr ri ct Bastar) PLATE XX

SCC'l1es from D;l~

Dasahra Procession (Bastar)

Last day procession of Dasahra (Jagdalpur, District Bastar) :., '"~ t: .~ G'" ~ ~ ,_ c r. <:,) .__ iJ' U to;: iJ' ;::

-V ~ l... E --:r « "., 105

DASAHRA Raghu's domain converting all the leaves into gold. According to the other legend, Lanka, the territory of The festival of Dasahra falls in the month of demon - king Ravana, was surrounded by a high wall Qctober according to the English calender. It is the made of gold. After the demon-king was vanquished culmination of the Navaratri (nine nights) festivities the monkeys of Rama's army looted this gold. This is which begin on the first night of the month of Asvjna celebrated by the looting of leaves of shami plant during (October). Vijaya-Dashami, for that is also a name of Dasahra. It is not, however, everywhere that people this festival, is celebrated as a day of Victory gained by exchange shami leaves. In Raipur and Bilaspur, leaves Rama over the demon-king Ravana. It is also the day of some tree known as sonpatti. are exchanged. In on which Goddess Kali, a manifestation of Durga, des­ Sagar leaveslof some different tree are so exchanged and troyed the buffalo-demon. in Gwalior, leaves of tamarind tree (Tamarindus indica) Durga, the consort of Lord Shiv a, is revered by the are exchanged. Hindus as a goddess of power (shakti). Her name and Another interesting feature of Dasahra festival is manifestations are many and during the Navaratri she the worship of weapons, arms, and tools and imple­ is worshipped in her nine manifestations, brief mentions ments. A Teli (oil-presser) worships his 9han~ (oil-press), of which may be made here. a blacksmith worships his anvil and hammer and those In her first manifestation as Mahakali, she killed possessing arms and weapons worship them. There are the two monsters - Madhu and Kaitabha who were other picturesque ceremonies. One such ceremony endangering peace and tranquility everywhere. The consists in having a darshan of the blue jay, nilkantha Gods, so says the mythology, were helpless against these (blue-necked). People go out to the village boundaries demons: even Vishnu could not vanquish them after a as if ceremonially to re-open communications with neigh­ relentless battle of 3,000 years. Mahisamardini is her bouring villages which have been interrupted during second manifestation and it was as Mahishamardini that rains and everyone eagerly looks out for the nilkantha the Goddess killed the buffalo - demon - Mahishasur bird. In the towns, where it is not convenient to go out who was troubling the inhabitants of all the three of the town, the people keep on a look-out for this bird. worlds. Her third manifestation is Chamunda who A novel feature was observed in Gwalior town. Here killed the dcmon-brothers-Chanda and Munda. As her right from 4 a.m., many people take rounds of houses fourth manifestation - Kali - she destroyed Raktabija shouting "Have a glimpse of Nilkantha" (Nilkantha ke by sucking his blood. In her fifth manifestation, the darshan karol. They keep a Nilkantha in a wire-cage goddess was born as the daughter of Nanda, a herdsman, and charge about 3 naye paise from each person. and predicted the destruction of Kansa by Krishna. The celebration also differs from place to pIace. In Raktadanti, or one having blood teeth - is her sixth Raipur the people go in the evening to a place outside manifestation who bit to death a ferocious demon. In the town, known as Ravana-bhata (ground of Ravana) her seventh manifestation she fought against the demons where there is a permanent huge statue of Ravana. Then of plague and famine. She is known as Sakhambari in IOOmEl boys from Dudhadhari Temple come there riding this manifestation - and protected the world from the on elephant and dressed as Rama and Laxman. There scourges of these diseases for hundred years. Durga is are other boys who are similarly having the make-up of her next manifestation and the one by which she is Hanuman, Ravana and so on. On a platform there, a most commonly known. Here also, the Goddess killed mock-fight takes place and then there is a competition a demon - Durgam - at the prayer of Gods who were of kite-flying. In Bilaspur, the celebrations are less helpless. Her ninth manifestation is Labhramari who attractive. The burning of the effigies takes place in the fought against and crushed the evil spirit-Aruna. weekly market place; it is not in the nature of a fair. In According to the mythology, the Goddess or Shakti the interior tahsil of Bindranawagarh, there is an earthen has to take these manifestations in order to free the statue of Ravana outside the village. Here people go in world from evil powers against whom even the Gods feel the evening and the sub-divisional officer is requested to helpless. These nine manifestations of the Goddess are shoot an arrow at the 'Ravana'. In Gwalior, tableaux worshipped during the Navaratri, mostly as private

perform the arti twenty-one times, first to the Dantesh­ giving ceremony. On this day. the worship of the Kach­ wari goddess consecrated on a separate throne and after­ hin is performed. At about 3 a. m. in the night of this wards to the ex-Chief. After this he receives members day. the ex-Chief takes a bath. There should not be of his household and members of the public. Then after even a piece of cloth on his body when he takes bath necessary reception, the assembly breaks. and except his head priest. he should not be seen by anybody else. Then in the same condition i. e.• without On the eleventh day, an interesting ceremony takes clothes. he goes to the temple of the Kachhin with a place. This consists in 'kidnapping' the ex-Chief. While sword in his hand accompanied by the head-priest. asleep, the ex-Chief is stealthily carried away by the There he sacrifices one buffalo and one goat and then Murias to the east of ]agdalpur where he encamps in puts on clothes. After this sacrifice a large number of the Muria settlement of village Kumharkot. This 'kid­ goats are sacrificed. During the return from Kachhin­ napping' is done at about 4 a. m. and on that day the [Judi, one man from village Bajawand comes into trance. Murias and such other tribes as live in the neighbour­ It is believed that he gets possessed by the deity Kachhin. hood make it an occasion for it hunt in the forests and One goat is offered to him. any game, birds or animals that are secllred are offered to the ex-Chief with rice. vegetables and coins tha11 they On the fourteenth day. there is a ceremony in which can afford. This ceremony is said to be performed in all deities are prayed. This ceremony is called Ganga­ commemoration of the abduction of Rama and his return munda latra. Aad latra. Kutumb latm Puja or Arti latra after I4 years sojourn in the jungles to his capital of Puja. This ceremony takes place near the Gangamunda Ayodhya. The 8 wheeled roth is sent to the village to tank under a banyan tree. Here. all the different deities bring him back to the town. In the evening, amidst a are jointly prayed and one buffalo and 25 goats are sac­ huge concourse of the people. the ex-Chief. seated on the rificed. This is believed to mark a farewell to those huge rath, is dragged slowly towards the town. He is many deities who are supposed to be present during the dressed in yellow robe and carries a bow and arrows celebrations. But this 'assembly' of deities does not in­ and is seated on a swing chair suspended from the roof clude Danteshwari Devi. She is given a separate fare­ of the rath. Buftaloes are sacrificed before the rath but well which marks the end of Dasahra festivities. This this practice is more or less extinct now. Goats are ceremony takes place on the Tuesday or Saturday imme­ sacrificed in place of the buffaloes. Till last century. diately following the GalJgamunda latm and is known the buffaloes were thrown in front of the rath and as Ohdi Vidai. On this day of departure of the palan­ crushed to death. but this practice was stopped by the quin containing the image of Danteshwari to Dantewada. administrator of th2t time. Huge crowds greet the pro­ a sari is offered to the Goddess and a dhoti to the cession while the chariot is dragged home. In this Bhairon Deo and I6 bangles. I6 hair-ribbons, ceremony the Bhattra tribe has been assigned a special 16 spangles, 4 combs, 2 mirrors, I seer red sandal, 1 role. Armed with bows and arrows, they rush about. seer white sandal. scented stick (Agarbatti). betel nuts moving ahead of the rath and clean the route of the cardamom. 20 pailee rice, 20 pailee wheat. I6 seers gur procession shouting their peculiar slogans and every now and many other common items of worship are offered. and then catch hold of men to help to drag the rath The head-priest departs with these things and the palan­ along. Hundreds of mandar, dhol and other musical quin to Dantewada. This marks the end of the Dasahra instruments compete in the babel of sound. celebrations. By the time the rath reaches the town. it is already All along in the foregoing description, mention has evening and the town presents a gay, festive appearance. repeatedly been made of the 'ex-Chief. It may be re­ The streets and the houses on the sides are well-lighted membered here that Bastar was one of the feudatory and fireworks are let of at intervals. When the roth States which merged in Indian Union in 1948. Prior to reaches the temple of Hanuman. a flag is placed in that this merger the Maharaja of Bastar used td participate temple. It is said that this is in token of the help in the festivities as the Chief of Bastar State and he rendered by Hanuman to Shri Ram in his battle with used to be worshipped as the king. The Chief of Bas­ Ravana, the king of Lanka, and the ex-Chief presents tar also used to be the ex-officio Pujari of the Dantesh­ betels etc. to some of the important people there. On wari temple though the usual daily worship etc. in reaching the palace. arti is performed by the married the temple used to be conducted by a Pujari on his women and the ex-Chief descends from the swing and behalf. hurriedly enters the shrine of Danteshwari where he pros­ trates himself before the deity, Then accompanied by Traditions of generations die ~Iowly and though the women who have performed the arti. he goes to the there is no 'Chief' now. the ex-Chief of Bastar occupies main hall of the palace where one of the principal fe­ the same place of honour as he did before the merger. male members of his household comes forward to receive Now he occupies this place in the roth not as the Chief him and taking some salt and mustard seeds. throws of the State but as the Pujari of Danteshwari. them on all sides of the ex-Chief. This' is done in the belief that it assures his safety from evil spirits. If there In the pre-I 948 days. the expenditure on the Dasahra is no such principal female member available, the used to be borne by Bastar State and the celebrations Kapardhar (Master of robes) performs this ritual. The used to be more colourful. Though all the rituals are ex-Chief then worships the emblems and returns. performed even now, there is a distinct decrease in the enthusiasm. In the former days there used to be great The thirteenth day is in the nature of a thanks- sacrifice of buffalot'$ and goats. Sacrifice of buffaloes has III

become more or less extinct now but goat sacrifice is these castes and tribes in the rituals of this festival, still followed though the number of goats killed is re­ their participation in this festival is indispensable and all duced. the year, these simple folk of Bastar watch wishfully for the return of Dasahra, the festival, when they become The participation of villagers and particularly tribals one and act as leading participants in the great cele­ is interesting to observe. They donate goats, rice, pulses brations. etc. as the villages' nazrana to the ex-Chief and during the stay they use! their own ration, though this may also be given to them by the ex-Chief. The people lead a very corporate kind of living during these 15 days and DIWALI there is a very good division of labour - for cooking, It is not intended here to describe this well-known serving. cleaning the utensils and so on - so that the festival of Diwali; it is observed everywhere through work goes on almost like that of the camp of a well­ the length and breadth of India, nor is it intended to disciplined army. During the celebrations also there is a describe the theories and concepts of the origin of this customflry division of labour as has been stated in the festival according to the greater Sanskritic t'raditions. paragraphs above; it may be recapitulated here. Whatever be the Sanskritic superstructure', there is an The construction of the rath is entrusted to the undercurrent of indigenous little tradition. Saonras or Sawaras who have not to be reminded of In the following lines is described a tale of Diwali. their duty. They come of themselves and start the con­ Whatever may the impact of greater Sanskritic traditions struction well ahead of the celebrations. The Lahars be, this story is recited in many houses after the Diwali make the iron-nails and bars required for the construc­ worship. tion and the ropes for dragging the raths are prepared There lived once in a certain town a Bhat (genealo­ and supplied by members of the Parja tribe. The Dha­ gist) and his wife. They had seven sons all of whom were kars supervise the construction of the rath. Before use, married, but there were only six daughters-in-law in the the raths are worshipped and this worship is done by house. The wife of the youngest son had not yet come the Khati caste. Due worship is performed both before because the dwiragman or the Gawan ceremony had the ('onstruction starts and after it is over. not been performed. The Bhat couple had grown very The Maharas supply the girl who gets possessed by old and could hardly move. Kachhin Devi at the kachhin gudi ritual and prophesies This big joint family of the Bhat, consisting of the the auspiciousness or otherwise of the festival. The old parents, seven grown-up, able-bodied sons and six Mahra drummers also play the musical-band and dhel­ daughters-in-law, fifteen persons in all, was steeped in kun at the Kachhin gudi ceremony. The Halbas pro­ abject poverty. All the seven brothers used to work and vide the logi who is confined during the period of the earn, but they had hardly enough to eat. The six daUgh­ 'abdication of the Raja.' ters-in-law were ludicrously lazy women. They never On the first day of rath-ritual, the rath is dragged cleaned the house - there was not even a broomstick. by persons belonging to Muria and Dhurwa tribe who Sleeping and idly gossiping was all that they used to do catch hold of one rope each. The arti of the ex-Chief the whole day. Their clothes were dirty - they never is performed by married women belongin,g to the Panara cared to wash them; they never put oil in their hair and Marar caste sweeps the path when the ex-Chief comes and never combed their heads. There were innumerable home after descending from the rath. The privilege of lice in their heads and many more bugs in their beds. dragging the rath on the tenth day belongs to the Bison­ The children used to move about as orphans. And what horn Marias. It is exclusive right of the Murias to was worst of all, they did not care even to cook food. 'kidnap' the ex-Chief and take him to their settlement 'The old Bhat and his wife and everybody had to eat boil­ and when the rath is dragged from their settlement to ed food - even wheat used to be boiled - the women the town, it is the Bhattra tribe who supervise the ope­ never touched the grinding wheel to prepare flour. In ration. The Brahmins are feasted on the ninth day and it short, their house was slum and poverty incarnate. Every­ is they who determine the auspicious time of 'reinstalla­ body wondered at this household for all the seven bro­ tion'. thers were earning. They did not know how their money used to get spent. The old woman was extre­ The Dhakars, who are and are the highest mely sorry at this state of affairs because during her cultured group in Bastar are not required to do any time, there was prosperity in the same house and when manual labour and only supervise the construction of only one man was earning. the rath. Similarly the Halbas who were the paiks or militia of Bastar, and are believed to be a tribe quite So things went on like this and one day the wife high in the tribal hierarchy, also do not have any manu­ of the youngest son came to live with them after the al labour to do. They supply the logi and then during gauna ceremony. She was very much pained to see the rath ritual stand by the side of the ex-Chief with a the condition of the house - her elder sisters-in-law naked sword. It is again they who hold the umbrella w~re gossiping the whole day, the men had gone to work over the ex-Chief's head. The Halbas were the body­ WIthout food, the children were moving about crying guards of the 'Chiefs' in the erstwhile Bastar State and and dishevelled. In the afternoon, every body ate some­ boast that the 'Chief walks under the shelter of their thing which was left over from the night's food and in naked swords'. But, whatever be the respective role of the evening when the men returned grains were pur- 112

chased and boiled in unclean utensils and everybody ate. Navlakha Har (nine gem fitted necklace) and it left Rest of the money was spent in getting cheap sweets this on the roof. The youngest daughter-in-law was from the market and then everybody went to sleep in witnessing the whole show and she immediately got the their rags. valuable necklace in her possession without telling any­ body. When everybody else in the house was sleeping as if in heavenly bliss, the youngest daughter-in-law was The necklace belonged to the wife of the king of awake. The state of this house was agonizing and she that place. While bathing she had put off the necklace was thinking ways and means to make improvements. and the eagle had picked it up in its claws. There was She kept awake the whole night and before dawn had a great hue and cry in the palace and people had been thought out what she would do. The first thing she deputed all over to find the necklace. A fabulous sum demanded from her husband was fOll getting a broom­ was declared to be given to the person who would bring stick. He was amazed and said that the house was back the lost Navlakha Har - and a proclamation was running without a broomstick for many years and after made by the king to this effect. All this had no result all the broomstick would cost some money. She told and the necklace could not be traced. Towards the him that from'that day onwards everybody should give evening another proclamation was made that the person her the earning and she would run the house. To this who brings back the necklace would be given anything everybody agreed; the six elder daughters-in-law were he asked for. The condition was that the necklace must pleased to find even the botheration of cooking gone. be brought before the worship - (for losing money or ornaments on Diwali day is believed to be a very ill The youngest woman got the broomstick and as omen). soon as the men went away on work, she set about cleaning the house. Then she bathed the children and The youngest daughter-in-law then sent her husband washed their clothes. After this she requested her with the necklace and advised him that in return he elder sisters-in-law to let her clean their clothes and should only demand that there should be no lighting in comb their hair. After some persuasion, they agreed any of the house - not even in the palace - only to get this done and she bathed them all, put oil in their house should have lamps. The king immediately their hair and did the com bing. She then kept all the granted this request and issued the necessary order which cots in the sun to remove bugs and thus the whole day was circulated by beats of drum. she wa, busy. In the evening when the men returned, the face of the house was a changed one. As per their The youngest daughter-in-law had deliberately want­ promise they handed over their day's earning to the ed this. She knew that Lakshmi - the Goddess of wealth youngest daughter-in-law and she sent her husband to and prosperity - moves out on Diwali nights and stays the market and got grains. pulses. salt and other things. in the most well-lighted house. On this night, she Whereas previously the household used to get the ration thought, the Goddess would have only her house to only for one time's meal. she sent for additional quantity. visit for everywhere else was darkness. She requested She then ground wheat into flour and cooked good her old mother-in-law to sit with a stick at the door food in clean utensils. Everybody in the house was telling her that Laxmi should be allowed to enter only amazed as well as immensely pleased. Next day as soon under one condition that she would not leave their as the men went away for work. she sent for washing hous~ and the old woman sat on vigilance mission at soap from the market and in the meantime washed the the entrance. whole house, with cow-dung. She then washed all the Laxmi, the Goddess of wealth and prosperity. came clothes, removed lice from her sisters-in-laws' hrads and to the city at midnight but there was darkness every­ then cooked the extra-ration she had purchased the day where; there was not a lamp even in the palace and so before. Thus this was the first day when the men re­ wandering through the town, she came to the house of ceived hot food just after their return; they did not the Bhat which was the only lighted house. But as she have to wait for the day's ration to be brought from wanted to enter, the old woman challenged her - the market. {'. "Who is that entering my house"? Things went on,'improving and every day the "It is I, Laxmi, the Goddess of wealth and youngest lady of the house went on saving some money prosperity," the Goddess said. for festive occasions. Then came the day of Diwali. "Laxmi or no Laxmi, you cannot enter my She cleaned the house washing it well with white clay house." The old woman shouted at her. ana.. ®w-dung and when the men prepared to go to "0 old lady, I am completely tired now. I marK~Ji\to purchase parched paddy and gram for the evening:"Wt?rship. she requested them to bring any thing have wandered through the city and yours is that theY. tQuld find on the road. One of her brothers­ the only place where I cm come in. Please in-law found a dead snake and stupid that he was, he allow me to come inside and take rest." The brought that along. She, however. threw the snake on Goddess said. the roof of the house. "0 Laxmi, you are known to be (mobile) and never stay at one place perma­ Hardly had the dead snake been thrown that an nently. You do not even give a warning that eagle made a swoop at it and took it away in its claws. you are going and therefore I am not going to This eagle. had held an immensely valuable necklace - allow you in." -~ E v CIl ~~- ,._ ,..... 0... ~ -,.._ ...... E X ~z \:.l .... X .;:: a3 ~ \:.l&~ r. ...c:: .... p::) u <, ~ .§ ,.._ o ..... ~ ~a .;;v < <': E Q,; c.r. c: .... \"il \"il '"-. 0... ",. ... E \"il Z x ;: .;: ... >< o ,'"Q,;_ ~::;: ~ \:) ~ ..r:: ..., :c u .... ~, '+- ...... 0 '" ~ $ Cl c.; ::.- < v ;::; :.r

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    "B'ut mother" said Laxmi; "I am very tired. couple move about the market together. Please let me come in." In selection of their life-partners fancy and love "0 mobile Laxmi, you can be allowed only is not the only consideration. One of the deciding fac­ after you give a promise that you will never tors is the kul or kuri, their exogamous septs. The leave this house". boy and the girl must not belong to the same Kul or "So be it. I give the promise", the Goddess said Kuri: marriage between the persons belonging to the "Then you are welcome.'" same sept would be a breach of the tribal code. An­ other equally weighty consideration is that relations And the youngest daughter-in-law rushed to the upto five degrees are avoided. Actually speaking, the door, welcomed the divine guest, washed her feet and young people already meet before and decide to marry; worshipped her. She then fed the Goddess with all the Bhagoria-hat is just a lovely farce. [t is a publication of sweets and offerings that she had kept for her and their decision. then laid down a bed for her to rest. She took her promise three times that she would never leave their But everybody is not equally fortunate. There are house. many who come to market to win the favours of some sweet one whom they have never seen before. They try And after this, when the Goddess of wealth and pros­ and try their level best; success mayor may not be perity was herself there, the seven brothers started earn­ theirs for there may be many more like them who have ing more, the six elder daughters-in-law became tireless cast their romantic glance at the same gIrl. And thus workers who began keeping their house in tip-top con­ here, middleman comes .into the picture. One can en­ dition. In course of time a palatial building came up counter many such middlemen in Bhagoria-hat. These in place of that hutment and the prosperity of this are known as Bhangadya. The Bhangadyas assist the house never again waned. boys to make approaches to the girl; they may sing praises of their client before the youthful gazell~. BHAGORIA-HAT Once the selection is made and accepted by ex­ change of gulal application, there are, broadly speaking, "Bhagoria-hat! Yes, Bhagoria-hat." three courses by which the young lovers are accepted as It is the Bhagoria-hat where this gay multitude is husband and wife by the society. going. Going, actually would not be an apt word. It (r) After the exchange of gulaI, the boy and the girl appears that they have wings - they are almost flying. roam about the hat, eating various delicacies, swinging Bhagoria-hat has come at last. after so much waiting. in the swing, joking and laughing and then when they Many have already met, many more would meet there find themselves away from prying eyes, they slip away. ~ow - and decide their future. And so, everybody is They may pass 2-3 days in the jungle or may go to some going; the young to be active participants in the hat, the relative. And after this period, the young man reaches old to be just in a multitude. "After all one gets young home with his lady-love. After he reaches home with when he is with the young; one gets reminded of his the girl he has selected in the Bhagoria-hat, it becomes the days; days gone never to return. duty of his father/guardian to inform the parents of the Bhagoria-hat is one of the main attractions in the girl that their daughter has come to his house. Some­ lives of the Bhils and Bhilalas in the district of West times, it is the other way round; the parents of the girl Nimar; it is actually a mass swayamwara where the come to the house of the young man searching for young people choose their life-partners. Bhagoria-hat their girl. But in either of the cases, there is no bitter is an example how the so-called primitive people evolve feeling and the girl or the boy is not scolded for what wonderful customs to solve their social problems. he or she has done. The elders sit in a meeting with the tribe elders and decide about the bride-price to be paid Bhagoria-hat is the market of running away. That by the boy's father/guardian. Once this'is paid, the is precisely what the term means - (Bhagoria meaning relation of the couple is an accepted fact; they have run-away hat meaning market). These markets are ac~ been approved as husband and wife. tually in the nature of small fairs and are held on the (2) It may also be that after meeting her Romeo market days falling before Holi festival. and roaming freely with him in the Bhagoria·hat, the Bhagoria-hat is a Swayamwar-Stha]a where the un­ girl takes leave of him and goes with her people to her married youths choose their partners. The procedure in house and the boy returning home discloses of his selec­ a nutshell is that the boy falls in for a girl, he follows tio~' to his parents, or the Bhangadya may do this her and applies red farinaceous powder on her face. If for him, and knowing of his son's mind, the boy's the girl too has liked him, she returns the compliment father goes to the girl's house and begs her father for her and it is a gesture that she is willing to be his wife. hand. The tribal elders meet and a bride-price is settled. If she does not apply the gulal (red farinaceous powder) Some amount, say 5 to TO rupee9 is given as token price in return, her unwillingness is indicated. The ardent which is immediately utilized in drinking. And then youth, however, does not readily accept her unwilling­ when the full bride-price has been paid the girl comes ness. He goes on following her, tries to apply the to the house of the boy. guIa] as many times as he can. He may ultimately suc­ (3) The third course is a little crude, though of ceed. Once the acceptance of the girl is thus got the course somewhat chivalrous. In the Bhagoria-hat, the

    9 114 boy casts his eyes on a girl and applies gulal on her face with their saliva after eating betal-Ieaf (pan). They but she does not return the compliment. He does not usually go to the hats in groups with the musical instru­ lose hope, follows her and goes on applying gulal but ments - singing and almost dancing. In this gay pro­ with no results. He then tries to forcibly take her away cession of men and women goin.l! to the Bhagoria-hat, with the help of his friends. But the girl is not alone. men lead; women follow, aU laughing and singing and There may be other suitors or there may be her rela­ joking. One of their popular songs is:~ tions. And then starts the 'fight for the mate'. Bloody Wate ki bhat mehandi bui bheeni uthi re gulal, quarrels ensue, murders may take place. But it may Jo mela buhane gaon aya Raisel Raja, also happen that the chivalrous boy is successful in carry­ Jo mela ayo hamro Bhavsing Bhai ko, ing away the girl by force. In that case his parents go Jo mela Bakya gaon ko ayo Raisel Raja. to the girl's father, decide about the bride-price and the girl becomes his wife. The amount of bride-price in The song continues, the names of the village and of such cases is, however, higher than in other two cases the mukhiya underlined in the passage above go on mentioned earlier. changing. This procession, however, consists mostly of married men and women, old persons and children. The The tribal-elders decide upon the bride-price looking unmarried youth of both sexes form their separate small to the paying-capacity of the boy's parents. Some amount groups. They come in twos and fours, more gaily dress.­ in cash has necessarily to be given - it may be as ed and flushed with the prospectg of oncoming romance much as Rs. 200;" Economically well-off boy's father and happy time. may give in addition other items - 6 maunds of rice or wheat, 4 maunds pulses, I maund gur, suitable amount Liquor forms an important item in the tribal life of salt, chilies, cooking oil etc. If the boy's father is and culture and on the gay occasion of Bhagoria-hat, unable to pay the bride-price, then the elders decide that everybody is drunk. Things have become very much the boy would have to serve for the bride. This is normal now but till recently Bhagoria-hat used to be the known as Sal Katna (Passing the years) and the boy place where old quarrels used to be settled. They used lives in his prospective father-in-Iaw's house and serves to, and still now, send an invitation to the enemy or in his agriculture as a farm-servant. adversary for a fight in the hat. This invitation is sent through some acquaintance and consists of either an Divorce and separation cases are not infrequent. If arrow or piece of a new cloth. This having been ac· the boy decides to separate from the girl whom he has cepted, both parties would come prepared and start 'married' by any of the above three processes in the Bha­ the quarrel under the slightest provocation. Now-a-days goria-hat, then he has to pay a compensation to her the police does not allow them to go armed to the hat. father, which may be as much as Rs. 200/-. This is known as Ijjat ka Paisa (price of the honour). But if These unfortunate events apart, Bhagoria-hats are the girl runs of her own accord and does not wish to important fairs of the area which are awaited keenly come back, though approached by her husband's people, and where an important event of life-cycle is enacted no such compensation is required to be paid. On the in a simple but, no doubt, in a romantic and chivalrous other hand, the husband's people may bring a case be­ manner. Some of the important hats of West Nimar fore the Panchayat to get some compensation in lieu of district are enumerated here:- the bride-price paid by them. The romance in the Bhagoria-hats is not necessa­ Police Name of the village Day on which falls rily restricted to unmarried youth of both sexes. Very Station where Hat is held (Before Holi) often married women also fall in for some man in the market and elope with him. But, usually, the exchange Sendhwa Sendhwa Sunday of gulal does not take place in case of married women. JhopaH Friday In case it is done, there is apprehension of breach of Dhanora Wednesday peace. If and when a married girl runs away with some­ Bapdad Tuesday body else from the Bhagoria-hat, her former husband is Barla Barla Friday entitled to get a compensation from her new husband. Balwadi Thursday This compensation is called Jhagda torna (Breaking the Chacharia Tuesday dispute) and it is decided by the tribal panchayat. Manbow Saturday After the compensation has been paid, the tribal elders Rajpur Rajpur Thursday give to the former husband and the new one a blade of Monday grass each asking them to break it. On their doing so, Palsud Tuesday it is considered that there is no ill-will left between them. Anjad Monday If they do not break it, the ill-will persists and takes Bafphatak Friday the shape of bitter quarrels ending, often, in murder Nagalwadi Nagalwadi Thursday Onjhar Saturday By the time the Bhagoria-hats are celebrated, the Khetia Khetia Saturday tribals have already harvested their crops. They eagerly Newari Monday await the Bhagoria-hats and go there gaily dressed. Red Mahenda Friday coloured cloth is especially favourite of the tribal Pansemal Sunday . 1 women here. Some enterprising girls colour their feet 115

    KOQSAR in the fact that after their celebration, the concerned crops can be eaten in the houses. We have now come to the end of this section of the less-known festivals of the State and it would be The last festival, the Pupal Korta Tindana, is the fitting to describe a festival that is held in a less-known real festival of the Abujhmar. It is at this festival that area of the State - the Abujhmar. the Mar area jumps to life and it is with this festival Abujhmar is that somewhat inconveniently accessi­ that Koqsar is associated. It is in,fact Koqsar that gives ble tract in Bastar where one of the least affected tribes the unparalleled importance to Pupal Korta Tindana for of the State - the Hill Marias - live. Factors of geo­ without it, there would not have been any life in it. graphy and history had almost isolated this area till a This last and the greatest festival of the Mar is celebrat­ very recent past and even now it would not be wrong ed on varyin):l dates in different villages and a main to say that there are not many people who have seen reason for varying dates is that dancing is permissible the whole of Abujhmar. only at it, at weddings and at the camps of touring officials. The round of festivities is prolonged by cele­ The festival of these Hill Marias that forms the brating the festival clan afteI1 clan and all the youths of subject of this part of the Fairs and Festivals Volume, neighbouring clans go to dance at each other's Koqsar. is Koqsar, the great concluding harvest festival. It is Pupal Korta Tindana is the only festival that has the all the more in the fitness of things that this concluding shape of a common community festival. harvest festival of the Abujhmarias forms the conclud­ ing part of this compilation. Pupal Korta Tindana is the harvest-home celebra­ tion. It also marks the lifting of a rigourous taboo. The Hill Marias have culture, religion and economy Among the Abujhmarias it is a strict taboo for the men of their own which has not yet been significantly to sleep in their houses or to have sexual intercourse affected by the culture, religion and economy of the as soon as ears appear on the growing monsoon crops. Greater Civilization. They do not know about the Breach of this taboo is believed to be fraught with very festivals we have in other parts of the State nor do they serious consequences and its observance is strictly have those festivals like Dewari, Fagun-tihar and enforced. It is Pupal Korta Tindana and the associated Chherchhera, that some of the tribes in the State observe. Koqsar that signals the close of this taboo period, "now Again, they do not take any part in that great celebra­ there is no fear of harm to growing things from the tion of Bastar - the Dasahra of Jagdalpur - in which queer magic inherent in sex. So now is the season of almost all the ethnic groups of Bastar participate. To new marriages and of conjugal life in the home, and them these festivals and celebrations do not have any the seed is sown for the raising of human crop". The meaning and significance. Their only festivals are the festival and Kaqsar also lifts the taboo on other things­ festivals of 'New Eating', the Korta Tindana. now they are free to cut grass and bamboos and to Among the Abujhmarias (the Hill Marias) it is collect forest produce. taboo to eat any of the new crop until the appropriate As stated earlier, Pupal Korta Tindana and Koqsar Korta Tindana or 'New Eating' festival has been ob­ are held on various dates by various clans. Th~ cele­ served. They have three of such Korta Tindana but in brations start from Pusi (December-January) and last villages where the last festival is held as late as March upto Chait (March-April). The greatest Koqsar of the or April, the number of such Tindana becomes four. Mar area is that of Orchha village, and this is the cele­ These festivals of the Abujhmarias are:- bration of the Usendi clan. From miles around other (r) Tur Korta Tindana or Amu Korta Tindana clans send their youths to dance at the Orchha Koqsar. according as the chief of the early-ripening crops is Koqsar is the dance of the young and Koqsar is the Turya-kohala (Panicum miliare) or Amu (Panicum festival of the young, because, it is here that marital frumentaceum). This festival is held about the middle ties are initiated and they culminate in marriage. All of August. the year long boys and girls wait eagerly for the Koqsar to come and when it comes, they become as blissful a~ (2) Hikka Korta Tindana or the. new-eating of t:lt Hikka crop. (Hikka is a crop that npens after Amu or are the birds and the animals in the forests of the Mar. Every clan has a different clan-god that has to be Turya-Kohala). This festival is held ~here there is no propitiated at the Pupal Kona Tindana. The clan-god of rice cultivation and usually falls In the month of the (Usendi clan of Orchha is the Dewan and the gudi September. of Dewan is built outside the village signifying that (3) In areas where there is rice cultivation, the Dewan is not the deity of Orchha alone: he is' the deity festival that succeeds Tur Korta Tindana or Amu Korta of all those Usendi members that live in other villages. Tindana is Wanj Korta Tindana (Wanj means rice). Dewan is not only worshipped by the Usendi clan but This festival is held about the middle of October. also the dadabhai and akomama. (4) Kohala Korta Tindana is the first eating of the Dewan is supposed to be married to Karma Bela, the Kutki crop and is held in the month of January. deity of the Jaru clan of village Ader and Nira and The above mentioned festivals are held mostly as Barwa clans of village Tandebeda. Paykol of Guta clan individual family affairs and dancing is not permitted and Hangomoito of Badde clan are the two brothers of at them. Also, there is no community-worship of the the Dewan and they are also brought at the festival of Clan-God. The importance of the~e fes.tivals lies only Orchha 116

    One night before the Koqsar, the villagers of persons. After some time, these Laskon are led to the Irpanar bring their deity Paykol to Orchha where the Gotulghar for rest. people offer them a fitting reception. On the same night the other brother of Dewan. the deity Hangomotio By this time, it is already evening and the greatest also arrives, being brought by the villagers of Gumiya­ show of the Mar is to follow - the Koqsar. The ban heda. Sacrifice of one chicken each is made before these on girls and women is removed and by the time the host deities and prayers are offered to the accompani­ men return to their resting places, they are already ment of mandar music. Youth from surrounding dressed for this great show. This Koqsar part of the villages for many miles gather at Orchha in their danc­ festival is really the orgy of dancing that follows. for, ing costumes and the girls come to carry their food for as has been stated, in most of the Abujhmar country the boys. It may be remembered that the girls are not this festival signifies the end of a 10nR period of separa­ allowed to take part in the ceremonies that are held· in tion. It is not a coincidence that the mandars are honour of the Gods and in the celebrations of Pupal beaten with the same rhythm at Koqsar as at weddings: Korta Tindana but their eyes remain fixed at the Koqsar it is after the Koqsar that the husbands and wives will that follows and when they can dance with the boys. meet again after a long time; it is at the Koqsar that many boys and girls will choose their partners for life Next day Paykol and Hangomoito are carried on ahead. shoulders for being bathed in the river Marhin and the village mandars accompany them. After being bathed. It is natural that boys vie with one another in peacock-feathers are put on the deities and so decorated adorning themselves with the best of dancing dresses, they are brought to the village where a pole has been for, they are out to win the favour of the girls. Like fixed. The presiding deity - Dewan - is also brought to the Bhagoria of the Bhils, it is at the Koqsar that this place. When the deities assemble here, some men, marriages usually get settled and he would really be an called Laskon get into trance: they are supposed to be unfortunate young man who is not able to get a wife at possessed by these deities and through their mouths the these series of Koqsars. deities ask for the sacrificial items. Here' on a sacrificial By the time, the Koqsar dance begins, the moon stone there is made the sacrifice of pigs, goats, and hens. rises high up in the sky. The beauty of nature is not Some sacrifices are also made in the name of Mata dai. spoilt by any artificial light: it is not needed. The men dance in a semi-circle and the girls dance in a separate The flesh of the animals and birds so sacrificed is group. But as the dance proceeds through the night and not divided up and carried off to be eaten in the houses as the pace becomes faster, the girls draw nearer and ..1ut boiled by the grain and other things brought by the nearer. Now and then some romantic couple vanish people of different villages. Cooking is done in the through the forest to return again after some time. The cooking pots of the clan-gods kept a~ his pen-rawar (the dance proceeds! through the whole night and next day clan-gad's shrine) in a special shed. When cooked, the the parties from other villages disperse for they have to stew is spread on a great dish of siari leaves stitched go to the other Koqsar. with thorns or bamboo splinters and all the men sit round it (the women and girls are prohibited from tak­ The Koqsar plays a significant role in the economic ing any part in the celebrations) in a great circle. The life of the tribe. The choice of the kaghai (site of clan-priest then goes round and with his hands serves Penda) is confirmed by the kasyeq-gaita seated on his helping from the communal dish in each man's leaf udam·garia, seat of honour. The selection of this Kaghai plate. After this the men return home and to their is usually made beforehand either in informal discus­ resting places. sions among the village elders but it has no sanctity till the kasyeq-gaita confirms it by a formal pronouncement. Towards the second half of the day, the men as­ semble again at this place and here the Laskon again And so the long year is over at last and till the next come into trance and a dance, known as the dance of sowing, though there is ahead the labour of felling, the deities begins to the accompaniment of the playing spreading and firing the wood for the Penda, the taboos of the mandars. The Laskon go round and in the state are lifted: there is no danger of sex contaminating of trance they put tilak on the heads of some fortunate till the ears come on the Penda crops again. APPENDIX I

    (Extract from Census of India, I9II, Volume X Central (Bilaspur) and of Lankjai in Lanji (Balaghat) are pro­ Provinces and Berar; Part I-Report, by J. T. Marten, bably all remains of aboriginal Earth worship, overlaid M.A., 1.C.5., Superintendent of Census Operations, with Hindu ceremony dating from the revival of the Central Provinces and Berar-1912). worship of the female principle in the 12th century. SPECIAL FORMS OF WORSHIP & SACRIFICE Further north we have the sacrifices in the Mahadeo Hills of Pachmarhi (Hoshangabad) and at the rock at 132. Among occasional ceremonies may be included Mandhata (Nimar) again probably of aboriginal origin. Occasional ceremonies to obtain or to avert rain, In both cases the victim was dashed from a rock into Ceremonies hail-storms or floods and to prevent the abyss below and an instance of a fairly recent sacri­ epidemics or cattle diseases, et cetera. fice of this sort at Mandhata is well described by Forsyth There are also many ceremonies and good works by and quoted in the Nimar Gazetteer. Human sacrifice which spiritual merit may be acquired, such as the per­ before the chariot at the Rath festival in Chimur formance of Yatra, Hom, RamliIa, Rahas, the construc­ (Chanda) is still symbolised in the Balidan (human tion of temples, the digging of wells or tanks, the plant­ sacrifice) ceremony of throwing before the car a lump ing qf mango groves and so forth, while there are many made of kneaded dough containing oil and a lighted propitiatory ceremonies in which the aid of spirits is wick, which represents the flesh, blood and soul of a solicited for the successful performance of ritesl at human being. Sacrifice by drowning was fairly common marriage, birth and death. Many of these ceremonies and there are legends of such offerings in connection with have been described elsewhere and need not be repeated tanks in Saugor, Chanda, Bilaspur and elsewhere, while here. Most of the popular godlings can be propitiated the custom is still symbolised in Berar by floating babies by offerings of animal sacrifices, the usual animals in cradles in the Purna river. The Banjaras used to per­ selected being goats, sheep, pigs and fowls; the last two form their human sacrifices by driving their cattle over are generally offered by the very low castes, but in the the victim. The custom called Dhor bichkana or driving worship of certain gods such as Narayan Deva of the the village cattle is stil) common at the Diwali festival Ponwars of Balaghat a pig is indispensable. Pigs are in Chanda and other districts, and no doubt celebrates also offered to Mahamari, Dishai Devi, Bhairava and the memory of human sacrifice. If we may pass over other godlings and are among the aborigines esteemed a Thuggee as only indirectly containing the sacrifice idea, more efficacious form of sacrifice than goats or fowls. we have in the provinces many instances of the practice Sometimes the pig is buried alive, but the Baigas, of the of self-immolation in the form of Sati. A fine descrip­ Satpura Hill perform the sacrifice by crushing the pig tion of the former is quoted in the Jubbulpore Gazetteer under a board or beam, a practice which may possibly from the account by Col. Sleeman who himself witness­ date from a time before the discovery of cutting instru­ ed an instance of it in the village of Gopalpur near ments. Goats are offered to Devi in all her forms, and Jubbulpore. to Bhairava, DuIha Deo, Guraiya, Baradeo etc. A ram is especially offered to Yama the god of Death, and may Though human sacrifice has been abolished as a be substituted for a goat in some cases in the worship regular form of worship and the place of the human of Devi. Where a goat or ram is offered it is considered victim taken by animals or by coconut or the pump­ auspicious that the animal should shake just before the kin which represent him ceremonially, cases of ritual knife falls and occasionally cold water is thrown over murder are still not uncommon, and during the last it to cause the propitious shiver. Fowls are acceptable decade there were some three or four cases of murder~ to all gods to whom goats can be offered. Buffaloes are which on enquiry turned out to be actuated by the idea sometimes offered to the Mahishasur Mardani Devi, the of sacrifice. In October 1907 a Nai lad of about 20 years goddess who killed the buffalo demon, and in some of age disappeared from his home in the Raipur district. places, especially in the Native States, it is usual to After long and fruitless search the police recovered some sacrifice this animal on the Dasahra day. There was a human bones including a skull, along with articles time when cows were freely sacrificed, but this has been identified as belonging to the missing boy, and eventually given up even by aborigines. Of other domestic animals a special officer was deputed who elicited what is be­ the horse was once considered a most acceptable sacri­ lieved to be the true story, viz. that the deceased was fice, but could only be offered after the conquest of an decoyed by some Gonds to a shrine and sacrificed on the enemy and it was therefore only victorious Chiefs who Pola festival day, the body being decapitated and the could occasionally perform this sacrifice. No such head buried beneath the shrine. Another case happened conditions restricted the sacrifice of a human being whose in Damoh in 1906, when a Lahar was sacrificed by his efficacy was supported to transcend that of any animal, own ploughman to propitiate the guardian of a hidden and human sacrifice was at one time common in various treasure. In this case a regular worship was first per­ parts of the Central Provinces. The periodic and occa­ formed and after offerings of coconuts, ghi and barley sional sacrifice by the Khonda of the Marriah victim to had been made, the little finger of the victim was cut the Earth goddess has been well described by Col. off and then the man himself was killed. In another Macpherson!. The sacrifices regularly offered at the case investigated by the police a young woman drowned temple of Danteshwari Devi in Dantewada (Bastar), of the child of another under the idea that by this sacrifice Mahakali Devi in Chanda, of Mahamai Devi in Ratanpur she would herself get a child. In this case, the sacrifi- 1. Journal of the Royal Asiatic Society. xm at 1852. p. 243. ii cial notion of propitiation was probably subordinate to production. Thus the Bhainas who worship as godd.ess the magical idea that the soul of the dead child might of agriculture Nakti Devi associates with her the godhng be re-incarnated in the body of the barren woman. Thakur Deo, and the Mannewars of Chanda celebrate at the harvest (spring) festival the marriage of Kama and THE WORSHIP OF THE EARTH GODDESS. Rati, Love and his wife. Among Baiga~ and M~hars the 133. The most primitive form of worship to b~ found marriage of the Sun god and the Earth goddess 15 yearly in this country is probably tha~ c.onnected WIth ~he celebr~ted. The Binjhwars worslVp the Earth goddess worship of the Earth and the pnnClple of repro~uctlon under the name of Dharti Mota and Thakur Deo as her and fertility. Among the Khonds of the. Tnbutary husband, and look upon both as agricultu~al deities. The States of Orissa the Earth goddess called TarI Pennu was Baigas worship the gOddess as Thakur?nJ DeVi. _Dulha yearly worshipped .with the accomp.animent. of ~uman Deo the bridegroom is another godlmg .who IS also sacrifice, and the ntual of the Mernah sacnfice IS des­ associated with Devi worship and embodIes the male cribed in detail by Mr. Frazer in the "Golden Bough". element of fertility! A feature of this sacrifice is that shreds of the flesh of In these more primitive forms of Devi worship we the victim were secured by those who took part in it, have the primary conception of the goddess as an Earth and strewn over their fields to secure fertility. Mr. goddess, who is connected with fertility and reproduc­ Frazer is evidently of opinion that the ceremony was tion, is worshipped under various names espeCIally at rather of a magical than a sacrificial nature, and that the sowing and harvest time, usually inhabits a grove near victim himself represented the spirit of fertility. The the village (d. the song of the women in the Bastar sacrifice, however, was, at any rate, connected with the Dasahra festival 'The old mother goddess peeps out of Earth goddess. Her place is now taken by the E~rth the grove") and is associated with a godling who repre­ god Dharni Deota who is represented ?y a peg dnven sents the male element of fertility. It is interesting to into the ground and usually accompamed by the hunt­ see what forms these primitive ideas take, as pure ani­ ing god Bha.tbarsi. Buf~aloes usu~lly :eplace. the human mism comes under the influence of Hinduism. Fertility, ' victim and In Kalahandl, a lamb IS sull sacnficed annu­ parturition and disease are perhaps the m?st. ~mposing ally and its flesh distributed to the villagers to be buri~ phenomena which pervade the ]lfe of pnmIt_Ive men. in their fields. The goddess of the Oraons, Anna Kuan All are associated with the female Earth deIty, who, or Mahadhani, is similarly an Earth goddess, to whom however, in consonance with the analytical character of human sacrifice was regularly offered to secure good the Eastern mind, is conceived to deal with them under crops.l Throughout Chh~tti~garh and ge~erally aJ!long different personifications and we thus get the idea of the the tribes and lower cultlvatlUg castes, this worship of seven sisters or seven principle Jognis, all personifications Earth goddess in connection with agricult~re is. preva­ of the Devi, who preside over the various diseases. Of lent, the two special seasons of her worshIp bemg the these Sitala, the small-pox Devi, and Marai Mata, the autumn when the return of vegetation is celebrated and cholera Devi, are the most important forms and, owing good crops invoked by s~crifice and fasting, a?d the to the prevalence of these diseases in the life of the spring when the harvest IS cele~rated by a festl~al of peasant, tend to usurp the' place of the older conception general rejoicing at which dancmg and sexual hc~n~e of the goddess as the goddess of fertility. Thus under are generally a prominen~ featu~e. In Dh~m~an III her various names of Mata Mai, Burhi Mai, Pardeshin Raipur the Earth goddess IS worshipped as Bl101 ':fata Mata, Te1engu Mata, Marhi Mata, Jarhi Mata, (fever (the Cat mother) and it is probable that human saCrIfices goddess) Khokhli Mata (coughing goddess), Mahisamma, were offered at one time. The primitive character of etc., the goddess is worshipped with all kinds of primi· the worship of the Danteshwari Devi in Bastar. has tive and magical rites and animal sacrifices, thro~ghout elsewhere been described. In the north of the ProvInces the Provinces, in her character of goddess of dIsease. the Earth goddess is worshipped as Khermata or Her third most important personification is that of the Kheropati by the tribes and lower Hindu castes, and to goddess presiding over child-birth. As such she is called her are offered animal sacrifices of pigs, goats and fowls Satwai or Bijasen, and worshipped usually on the 4th by the Baiga, Bhumka or other aborigina_i priest. In or 6th day after birth. Here again she is held to dwell she is known as Machhandn MaJ, or the in a grove ,or outside the village and her worship is con· goddess who gives back a hundred-fold. Among the ducted by an aboriginal priest. Finally, the whole can· Dhanwars the Earth goddess is known as Maiya Andhiari ception of the primordial forces of nature are combined or the goddess of darkness, and in her honour the family in the awful personification of the goddess as Kali or partake together of a sacrificial meal at which a goat Durga or Bhairava, identified with Parvati the wife of sacrificed to the goddess is skinned, cut up, cooked and Siva, a personification which takes up and embodies the eaten by the members of the family the unedible por­ 2 various primitive conception of the goddess, give them tions being carefully buried. Such sacramental meals a place in the Hindu system and brings them under the are not uncommon in connection with Devi worship, direction of Brahmanical ritual. Thus we see the abori­ and are performed by the Bhilalas in the north of the ginal shrines at Chanda, Bastar a.nd Mandhata converted Provinces and by the Ponwars of the Wainganga Valley. into temples of the goddess Kah, and though the wor­ With the Earth goddess is frequently associated a ship is usually conducted by Gosains, it is attended by godling who evidently represents the male spirit of reo all castes' of Hindus including Brahmans.

    1 Vide C. P. E. S. Article "Oraon". 3 Vide C. P. E. S. Article on these tribel. , Vide C. P. E. S. Article "Dhanwar". III

    A10ng with this development of goddess worship we by the festivals of Holi and of Dasahra especially devoted find the dissociation and isolation of the attendant male-' to Kali or Durga, with its accompanying festival of god. Thakur Dea becomes a godling of independent Diwali. Space will not permit any more than a brief existence presiding over marriage and agriculture. allusion to these festivals, description of which (e.g. Dulha Deo is similarly the object of independent wor­ the Karma and Kanihari or harvest festival of the ship as the godling of marriage. Often the conception Oraons) will be found in the Gazetteers and elsewhere, of sex is confused and the presiding spirit of agriculture but the ceremonies often include the mock marriage of is, in Chhattisgarh, worshipped alike as Thakur Deo or two effigies or dolls of a male and female, evidently Thakurani Devi. Again this male spirit is sometimes symbolic of the spirits of fertility, and are always identified with the sun and worshipped by aboriginal accompanied by dancing either among the men and tribes, e.g. Baigas and Mahars with sacramental rites and women of the village as in the case of the trines or by animal sacrifices while we have already seen that they hired dancers such as Murlis or Audhelias. celebrate his marriage with the Earth. In Bhairon the 136. In perusing the above very inadequate note of god of destruction, whose worship is associated with WOMAN AS PRIESTESS Devi worship and the des­ that of Kali, we probably have a relic of the male deity criptions of agricultural ceremonies scattered over the associated with the Earth goddess, while the same idea Gazetteers, it will not fail to be noticed that a large finds more homely expression in the legend of Kamadeo, part in the ceremonies connected with the earth and its the god of Love, whose death and rebirth are celebrated fenility is taken by women. As to woman, in her at the Holi festival, and in the folklore and agricultural struggle with nature for the preservation of her life and rites that hang round the sowing of the Jawaras and the that of her offspring, is probably due the discovery of spring and autumn country festivals. The following primitive agriculture, so women may well have been account of the sowing of the Jawaras or gardens of the original priestess of the earliest religious cult. With Adonis is taken from the Central Provinces District the passing away of the matriarchal era and of woman's Gazetteers. The ceremony is found in all parts of the social ascendency, her priestly functions were usurped Provinces: - by man (along with her priestly dress'); and she was 134. The sowing of Jawaras, oJ' Bhujarias, takes place degraded to the detested position of witch. In the wor­ fA WARAS. during the first nine days of Kunwar and ship of Devi, however, and in ceremonies connected with Chait (corresponding roughly to September and March). fecundity whether of the Earth or of human or animal The wheat which is sown in Kunwar gives a forecast life, women's original religious offices still to some of the spring crops and the ceremony performed in Chait extent survive. There is, or was till recently, a priestess is said to be a sort of harvest thanksgiving. On the in the temple of Kali at Mandhata. It has already been first day a small room in the house is cleaned and white­ seen how the Devi in Bastar is represented at Dasahra washed. Some earth is then brought from the fields and by a woman and the ceremonies partly conducted by mixed with manure in a basket. A ,male member of the women. Similarly, in the Balaghat zamindaris, the family sows wheat in the basket, bathing before he does zamindar is not allowed to enter his house after that so, and attends on it throughout the nine days, fasting festival without the formal and ceremonial pemission all day and eating only milk and fruit at night. A lamp of his wife. At the Hali or Spring festival woman's is kf'pt continually burning in the room and fed with position is still more marked. In most parts of the ghi. During the period of nine days called Naoratra, the Central Provinces the traveller will find himself waylaid plants are watered and long stalks spring up. On the on Holi day by bands of village women, who will not eighth day t1l' Gunias or devotees are possessed by the let him go until he has paid toll, a satisfaction of claims Devi and on the evening of the ninth day, the women which in a more primitive stage of society perhaps took putting on their best clothes, walk out of the houses another form. Some of the forms of amusement devised with the pots of grain on their heads, singing songs in at Holi seem designed to emphasise the temporary abro­ praise of Devi, and the men accompanying them beat gation of the idea of woman's inferior status. In the drums and cymbals. The devotees pierce their cheeks Gond game of gUT torna the women stand round and with lcng iron needles and walk in the procession. The beat the men as the latter climb the slippery pole after pots are taken to a tank and thrown in, the stalks of the lump of gur, and this is usually followed by an grain being kept and distributed as a mark of amity. A attack by the women on the men. In the procession of plant is pulled out and the return of the crop WIll be the Jawaras the women carry the pots of grain and the same ~umber of times the seed as it has roots. The throw them into the tank, and among Chauhans (the woman who get~ tc the tank first counts the number of watchmen of the Chhattisgarh villages) the Jawaras are plants in her [l0t and thus gives the price of whe~t in offered by women at the shrine of the Devi. Similarly rupees per malli (a measure of 400 lbs.). So.metlm~s in the ceremonies connected with marriage the part marks of red rust appear on the plants and thIS shows taken by the women is usually a prominent one. In that the crop will suffer from rust. some castes the sister of the bride with other girls has 135. Closely connected with the worship of the Earth to go round the village dancing, elsewhere the mother SEX fESTIVALS and the spirit of fenility, are the of the bride performs a ceremonial dance, and where sex festivals accompanied by dancing and orgies which the women themselves have abandoned the duties the are specially common among the aborigines in the spring old custom is still recognised by one of the men dress­ and autumn and are represented in the Hindu calender ing up as a woman and performing the dance.'

    1 The Natural or artificial long hair worn by Gosains and low caste priests and mendicants as well as sacerdotal robes in general may be relics of woman's part in the ceremonies of religion. There is at least one order of Fakirs. who actually dress themselves as women. 2 These instances are taken from Gazetteers and Ethnographic articles. Specific references cannot always be given. APPENDIX II

    PROVISIONS IN THE STATUTE BOOK REGARDING FAIRS AND MELAS GENERAL BOOK CIRCULAR PART IV. SERIAL NO.3. Subject: - The Management of Fairs and other large public assemblies.

    The rules for the maintenance of watch and ward supervising establishments. and for conservancy and sanitation at fairs and other large public assemblies, framed under section 8 of the VII. For the purposes aforesaid or any of them, and Central Provinces Laws Act, 1875, and amended from subject to any general or special orders of the Deputy time to time are as follows:- Commissioner, the Superintendent shall regulate; (a) the construction and location of booth sheds, and I. These rules shall apply to fairs and other public shops; assemblies estimated by the Deputy Commissioner to be (b) the tethering of animals and halting of carts and likely to be attended by more then 2,000 people; vehicles; Provided that nothing in these rules shall apply to (c) the course of traffic; and ordinary bazars or markets which usually break up on (d) the extinction of lights and fires. the day on which they assemble. VIII. The Superintendent may direct the exclusion II. The person or persons intending to convene a fair from the fair of:- or other public assembly, or the proprietor of the land (a) any person intoxicated or gUilty of riotous or dis­ on which such fair or other public assembly is to be . orderly conduct; held shall, not less than one month before-hand, give (b) any person suffering from infectious or contagious notice, in writing, of such intention to the Deputy disease; Commissioner; (c) any animal suffering from infectious or contagious Provided that the Deputy Commissioner may dis­ disease; pense with such notice in the case of a fair or other Every such order shall be reported at once to the Deputy public assembly the periodical recurrence of which is a Commissioner who shall have power to confirm, cance!, matter of established custom. or modify it. III. For the purposes of these rules the Deputy Com­ IX. The Deputy Commissioner shall lay down con­ missioner shall appoint, from among the persons speci­ servancy regulations for the fair or other public assem­ fied below, a Superintendent of the Fair or other public bly and may establish latrines or trenches, define the assembly, and may similarly appoint one or more Assis­ places which alone shall be used for purposes of nature, tant Superintendents, that is to say: - and make arrangements for ensuring a pure water sup­ (a) the Deputy Commissioner, ply. The Superintendent shall see that the Deputy Com­ (b) an Assistant or Extra-Assistant Commissioner, missioner's orders are complied with. (c) the Tahsildar, Additional or Naib Tahsildar of tahsil, X. For the purposes of the imposition at any fair of (d) a police officer not below the rank of Sub-Inspector, the taxes mentioned in the next following rules, the (e) a member of the Local Board or District Council; Deputy Commissioner may appoint a Muhamr, and (f) a Zamindar or Malguzar of the village in which the may order that all sales of cattle which take place at fair or other public assembly is to be held; such fair shall be registered by him in such manner as (g) in the case of a religious fair or other public assem­ the Deputy Commissioner may direct. bly, the head or a representative, of the temple of religious institution concerned; Xl. The Deputy Commissioner or the Fair Committee (h) any respectable non-official resident of the neigh­ appointed under rule IV may, in order to meet the bourhood. expenditure ipcurred under these rules in respect of any fair or other assembly, impose such of the following The Deputy Commissioner may appoint a Fair taxes as may be approved by the Commissioner; Committee to assist him in making the fair arrangements (a) a tax not exceeding eight annas per diem on each consisting of representatives of the clauses (e) to (h) enu- booth or. shop or such other rate as may be fixed by , merated in rule III and may appoint all or any of the the Commissioner; members of the committee to be Assistant Superinten­ (b) a registration fee not exceeding three pies per rupee dents. ad valorem on all sales of cattle. V. For the purposes of watch and ward, the Deputy (c) a poll tax not exceeding one anna per head on all Commissioner may detail police officers to assist the persons attending the fair or other public assembly; Superintendents. Provided that the method of raising funds shall, as VI. For the purposes of conservancy and sanitation, far as possible, be that, if any, which has been customary the Deputy Commissioner may appoint sweepers and at the particular fair or public assembly. v

    XII. The Deputy Commissioner's proposal for the wholly or in part as the Commissioner may direct, the carrying out of these rules shall in the case of each fair expenditure incurred by Government on the provision of or other public assembly be submitted for the approval medical or other arrangements at such fair or assembly; of the Commissioner, together with an estimate of the (4) Any transfer made under sub-rule (I) may, at expenditure likely to be incurred and of the taxes to be any time, be revoked by the Local Government. imposed to meet such expenditure, and Commissioner may sanction the proposals so submitted, subject to such 2. Similar rules have been framed by the Local Govern­ modifications, if any, as he may think fit, or may with­ ment under sections 2 and 3 of the Berar Fairs Law hold his sanction. The Commissioner may also sanction 1923, except that in rule 1lI(f) the words "An Izardar or such advance as he may think fit for necessary payments. Jagirdar" are substituted for the words "A Zamindar or Malguzar". Note:-Unless the Deputy Commissioner wishes to in- troduce a change in the procedure of previous 3. The following points should be observed in con­ years, he may exercise all the powers now nection with rules quoted above; exercised under this rule by the Commissioner. Rule I : - The object of the proviso under this rule is to exempt the ordinary village bazar from the operation of XIII. Any person convening any fair or other public the rules. assembly, or permitting the same to be held on his land, without having given the notice required by rule II, may Rule II:- Deputy Commissioners should decide what be punished with imprisonment not exceeding one .established fairs should be exempted from giving notice, month, or fine not exceeding Rs. 200/- or both. and should let the exemption be known. XIV. Any person failing:- Rule Ill:- Non-official assistance should be freely uti­ (a) to leave a fair or other public assembly when lised, particularly where, by established custom, a directed to do so under rule VIII, or zamindar, mahant, or other such person of influence (b) to comply with any regulation issued by the Deputy controls the fair; Commissioner under rule IX, or The appointment of a Superintendent of a fair or (c) to pay any tax due from him under rule XI, m.ay be other public assembly should be made by parwanas punished with fine not exceeding Rs. 50/- or m ~e­ under the hand of the Deputy Commissioner and noti­ fault with imprisonment for a term not exceedmg fied at the fair. one week. Rule IV : -The fair committee might consist of five XV. (I) If the Local Government is sati~fied t.hat. a members, exclusive of the Superintendents who shall Municipal Committee, a notified Area Committee, Dlstnct ordinarily preside over it in all the arrangements to be Councilor an independent local board (hereinafter made. The Deputy Commissioner, should consult the referred to as local body), within whose jurisdiction .a committee in framing his budget of receipts and expen­ fair or other public assembly governed by these rules IS diture for submission to the Commissioner under rule held, is capable of making adequate arrangements for XII. He should also draw up rules for the guidance of conservancy and sanitation at such fair and assembly the committee and may in accordance with them, allot and of managing the fair or assembly in accordance specific duties to any member of the committee. with these rules, it may transfer its management to the local body concerned. Rule V: - No express provision has been made in the rules for the general regulation of fairs and the mainten­ (2) When a transfer is ordered under sub-rule (I), ance of orders by the police which are sufficiently secur­ the following provisions shall apply namely:- ed by section 30, 30-A, 31 and 32 of the Police Act, 1861 (a) the local body may appoint such pers_ons as it m~y under which the police and by section 33, under which deem fit to be Superintendent and ASSistant Supenn­ the magistracy, have powers to regulate public assem­ tendent; and the Superintendent so appointed shall blies andi processions generally, and to determine the be deemed to be Superintendent for the purpose of extent to which music may be used in the streets on rules V, VII and VIII. . the occasion of festivals and ceremonies. (b) the loca~ body shall exercise the powers ~n~ diS­ charge the functions of the Deputy CommISSioner Rule IX: - Any conservancy regulations which the under rule IV and Rules VI to XI; Deputy Commissioner may lay down should be publish­ (c) If the arrangements for conservancy and sanitation ed at the fair. made by a local body or Superintende~t .are con­ Rule XI:- All receipts from taxation imposed under sidered inadequate by the Deputy Com~lIsslOner, he this rule must be credited in full to Government under may require the local body or Supenntendent to the head "XXIV-Agriculture -. Agricultural Receipts­ make such further arrangements as he thinks fit and Public Exhibitions and Fairs" and should not be appro­ if his requisition is not complied with, himself cause priated for any expenditure on the fairs. Expenditure such arrangements to be made. in connection with the fairs should be met from the (3) Every transfer made under sub-rule (I) shall be grant placed at the disposal of the Deputy Commissioner, subject to the condition that the local body shall be under the head "4o-Agriculture-Public Exhibition and liable to pay to the Local Government, out of the pro­ Fairs". ceeds of the taxation imposed at any fair or assembly, But in the case of a fair the management of which vi has been entrusted to a Fair Committee the Deputy of cholera, serious cattle epidemic or the like emergency. Commissioner may open a separate account for each In so far as the prohibiting or dispersing of fairs on the fair With a bank (Imperial, Post Offics Savings bank, or ground of the outbreak of any epidemic disease dan­ a Cooperative bank approved by Government) for the gerous to human beings is concerned the Deputy Com­ deposit of the fair receipts and may authorise that the missioner can however, take action under Section 2-A of expenditure be incurred directly out of the receipts. In the Epidemic Disease Act III of 1897, as subsequently such cases the Deputy Commissioner will be held per­ amended by Act No. XXXVIII of 1920, and to meet sonally responsible for seeing (i) that the receipts are emergencies an order under Section 144 (I) and (3) of expended in strict conformity with the rule governing the Code of Criminal Procedure can be passed. But in the fair fund to be approved of by the Commissioner, either case the power should be exercised only in a and (ii) that a precise record of all the transactions of grave emergency when other measures of discouraging the fund is kept in a form which may be prescribed by attendance at a fair Or the congregation of infected men the Rules of the fund. and cattle have proved ineffective. Forceful dispersal Rule XlI: -An estimate should be framed of the amount should not be resorted to except as a last resort. It to be provided in the provincial budget for the receipts will ordinarily be sufficient, when cholera, plague, and expenditure of each fair. The receipts mainly re­ rinderpest or small pox exist already in an epidemic present taxation and in general the taxation imposed form in the locality where the fair is to be held, to should not exceed the sum required to meet the ordi­ notify the fact widely to advise the people not to resort nary expenditure on the fair and should be subject to to the fair, and to arrange facilities for and encourage the maximum rates prescribed in rule XI. The taxes inoculation or vaccination against the disease concerned imp

    THE CENTRAL PROVINCES PUBLIC HEALTH MANUAL.

    CHAPTER XII. THE MANAGEMENT OF THE FAIRS.

    x. The following points should be observed in con­ any provision empowering the Deputy Commissioner to nection with the rules for the regulation of .fairs and prohibit or disperse a fair in the event of an outbreak other large public assemblies issued under Section 8 of of cholera, a serious cattle epidemic or the like emer­ the Central Provinces Laws Act, 1875, in Notification gency. In so far as the prohibiting or dispersing of fairs No. 2520, dated the 14th April 1896, which are repro­ on the ground of the outbreak of any epidemic disease duced· below:- dangerous to human beings is concerned, the Deputy Commissioner can, however, take action under Section The object of the first proviso is to allow Rule I: - 2-A of the Epidemic Diseases Act, III of 1897, as subse­ the municipal committees concerned to retain the regu­ quently amended by Act No. XXXVIII of 1920 and to lation of fairs held within their limits where these are ordinarily managed by them and are not of dispropor­ meet emergencies an order under section 114 (1) and (3) of the Code of Criminal Procedure can be passed. tionate size. Large and important fairs which are usu­ ally controlled by district officers, such as that held at But in either case the power should be exercised only in Ramtek in the Nagpur district, though held in municipal a grave emergency when other measures of discourag­ limits will. in accordance with established practice. be ing attendance at a fair or the congregation of infect­ ed men and cattle have proved ineffective. Forceful governed by these rules. The object of the proviso under this rule is to exempt the ordinary village hazar dispersal should not be resorted to except as a last re­ sort. It will ordinarily be sufficient, when cholera, from the opt'ration of the rules. plague, rinderpest or smallpox exist already in an epide­ Rule II: - Deputy Commissioners should decide what mic form in the locality where the fair is to be held, established fairs should be exempted from giving notice, to notify the fact widely, to advise the people not to and should let the exemption be known. resort to the fair, and to arrange facilities for and en­ Rule III:- Non-official assistance should be freely courage inoculation or vaccination against the disease utilized, particularly where, by established c~stom, a concerned, of the people or cattle resorting to the fair zamindar, mahant, or other such person of mfluence either before they leave their villages or on their way controls the fair. to or as soon as they arrive at the fair. Circumstances The appointment of a superintendent of a fair or may, however, arise when fair must, in the interest of other public assembly should be made by parwana under the general public, be dispersed but in such emergencies the hand of the Deputy Commissioner and notified at action should be taken under the direct orders of the local Government. the fair. Rule III-A: - The fair committee might consist of five 3. Deputy Commissioner should arrange, when possi­ members, exclusive of the superintendent who shall ordi­ ble, for the presence of an Assistant Surgeon or Assis­ narily preside over it in all the arrangements to be tant Medical Officer at important fairs. made. The Deputy Commissioner sho~ld consult the committee in framing his budget of receIpts and expen­ RULES FOR THE REGULATION OF FAIRS AND diture for submission to the Commissioner under rule XI. OTHER LARGE PUBLIC ASSEMBLIES. He should also draw up rules for the guidance of the In exercise of the powers conferred by section 8 committee and may, in accordance with them, allot spe­ of the Central Provinces Laws Act, 1875, and with the cific duties to any member of the committee. previous sanction of the Governor General in Council Rule IV: - No express provision has been made in as required by section 10 of the said Act, the Chief the rules for the general -regulation of fairs and the Commissioner is pleased to make the following rules for maintenance of order by the police, which are suffi­ the maintenance of watch and ward and for conservancy ciently secured by Sections 30, 3D-A, 31 and 32 of and sanitation at fairs and other large public assem­ the Police Act, r861, under which the police, and by blies. section 33 under which the Magistracy, have powers to I -- These rules shall apply to fairs and other public regulate public assemblies and processi?ns generally, a~d assemblies estimated by the Deputy Commissioner to be to determine the extent to whIch musIc may be used m likely to be attended by more than 2,000 people: the streets on the occasion of festivals and ceremonies. Provided that nothing in these rules shall apply to Rule V: - Any conservancy regulations which the ordinary bazars or markets which usually break up on Deputy Commissioner may lay down should be published the day on which they assemble. at the fair. II - The person or persons intending to convene a fair 2. It will be observed that the rules do not contain or other public assembly, or the proprietor of the land ix on which such fair or other public assembly is to be VIII - The Deputy Commissioner shall lay down con­ held shall, not less than one month beforehand, give servancy regulations for the fair or other public assem­ notice, in writing, of such intention to the Deputy Com­ bly. and may establish latrines or trenches, define the missioner: Provided that the Deputy Commi~sioner may places which alone shall be used for purposes of na­ dispense with such notice in the case of a fair or other ture, and make arrangements for ensuring a pure water­ public assembly the periodical recurrence of which is a supply. The superintendent shall see that the Deputy matter of established custom. Commissioner'S orders are complied with. III - For the purposes of these rules the Deputy Com­ IX - For the purposes of the imposition at any fair missioner shall appoint, from among the persons speci­ of the taxes mentioned in the following rules, the De­ fied below, a superintendent of the fair or other public puty Commissioner may appoint a muharrir, and may assembly, and may similarly appoint one or more assis­ order that all sales of cattle which take place at such tant superintendents, that is to say - fair shall be registered by him in such manner as the (a) the Deputy Commissioner; Deputy Commissioner may direct. (b) an Assistant or Extra-Assistant Commissioner; X - The Deputy Commissioner or the fair committee (c) the tahsildar, additional or naib-tahsildar of the tahsil; appointed under rule III-A, may, in order to meet the (d) a police officer not below the rank of sub-inspector; expenditure incurred under these rules in respect of any (e) a member of the local board or district council; fair or other assembly, impose such of the following (f) a zamindar or malguzar of the village in which the taxes as may be approved by the Commissioner:- fair or other public assembly is to be held; (g) in the case of a religious fair or other public assem­ (a) a tax not exceeding eight annas per diem on each bly, the head, or a representative, of the temple or booth or shop; religious institution concerned; (b) a registration fee not exceeding 3 pies per rupee, (h) any respectable non-official resident of the neigh- ad valorem on all sales of cattle; bourhood. (c) a poll tax not exceeding I anna per head on all III-A - The Deputy Commissioner may appoint a fair persons attending the fair or other public assembly: committee to assist him in making the fair arrangements Provided that the method of raising funds shall, as consisting of representatives of the classes (e) to (h) far as possible, be that, if any, which has been customary enumerated in rule III and may appoiot all or any of the members of the committee to be assistant super­ at the particular fair or public assembly. intendents. All receipts from taxation imposed under this rule (Notification No. 2141-1707-D-VllI. dated the 28th must be credited in full to Government under the head April, 1933). 'XXIV-Agriculture-Agricultural ReceiptS-Public Exhibi­ IV - For the purposes of watch and ward, the De­ tions and Fairs' and should not be appropriated for any puty Commissioner may detail police officers to assist expenditure on the fairs. Expenditure in connection with the fairs should be met from the grant placed at the the superintendent. disposal of the Deputy Commissioner under the head '34- V - For the purposes of conservancy and sanitation, Agriculture-Public Exhibitions and Fairs'. the Deputy Commissioner may appoint sweepers and supervising establishment. But in the case of a fair the management of which ha.5 ~n entrusted to a fair Committee the Deputy Com­ VI - For the purposes aforesaid or any of them, and mISSIoner may open a separate account for each fair subject to any general or special orders of the Deputy with a bank (Imperial, Post Office Savings Bank, or a Commissioner, the superintendent shall regulate:- co-operative bank approved by Government) for the de­ (a) the construction and location of booths, sheds & posit of the fair receipts and may authorise that the ex­ shops; penditure be incurred directly out of the receipts. In (b) the tethering of animals and halting of carts & such cases the Deputy Commissioner will be held per­ vehicles; sonally responsible for seeing (i) that the receipts are (c) the course of traffic; and . expen~ed in strict conformity with the rules governing (d) the extinction of lights and fIres. the faIr fund to be approved of by the Commissioner, and (ii) that a precise record of all the transactions of VII - The superintendent may direct the exclusion the fund is kept in a form which may be prescribed by from the fair of:- the rules of the fund. (a) any person intoxicated or guilty of riotouS or dis- orderly conduct; .. . Xl -. The Deputy Commissioner's proposals for the (b) any person suffering from mfectlous or contagIOUS carrymg out of these rules shall in the case of each fair disease; or other public assembly be submitted for the approval (c) any animal suffering from infectious or contagious of the Commissioner, together with an estimate of the disease. expediture likely to be incurred and of the taxes to be imposed to meet such expenditure, and the Commis­ Every such order shall be reported at once to the sioner may sanction the proposals so submitted, suI>­ Deputy Commissioner, who shall have power to con­ ject to such modifications, if any, as he may think fit firm, cancel or modify it. or may withhold his sanction. The Commissioner may x

    also sanction such advance as he may think fit for (2) When a transfer is ordered under sub-rule (1), necessary payments. the following provisions shall apply, namely:- Note ;-Unless the Deputy Commissioner wishes to in­ (a) the local body may appoint such persons as it troduce a change in the procedure of previous may deem fit to be superintendent and assis­ years, he may exercise a]] the powers now exer­ tant superintendents and the superintendent so cised under this rule by the Commissioner. appointed shall be deemed to be superintendent for the purpose of rules IV, VI and VII; An estimate should be framed of the amount to be (b) the local body shall exercise the powers and provided in the provincial budget for the receipts and discharge the functions of the Deputy Commis­ expe~iture of each fair. The receipts mainly represent sioner under rule III-A and rules V to X; taxatIon, and in general the taxation imposed should not exceed the sum required to meet the ordinary expendi­ (c) If the arrangements for conservancy and sani­ ture on the fair and should be subject to the maximum tation made by a local body or superinten­ rates prescribed in rule X. The taxes imposed should dent are considered inadequate by the Deputy also not exceed those customary in the past for the fair Commisioner, he may require the local body concerned and should not be unduly burdensome to the or superintendent to make such further ar­ people .. As regards e~~enditure, the first charge on the rangements as he thinks fit and, if his requi­ lllcome IS for the provlSlon of conservancy staff and sani­ sition is not complied with, himself cause ta~"y arrangements, and if it. is est~mated that anything such arrangement~ to be made. ':'111 be left over after meetmg thiS .expenditure, provi­ (3) Every transfer made under sub-rule (I) shall be sIon should be made for extra facilities and amenities subject to the condition that the local body shall be lia­ ~o the p~ople frequenting the fair. Such amenities might ble to pay to the Local Government, out of the pro­ llldude ~mprovement of the water-supply, improvement ceeds of the taxation imposed at any fair or assembly, of bathmg arrangements, construction and repair of wholly or in part as the Commissioner may direct, the roads and paths, provision of lighting arrangements in expenditure incurred by Government on the provision of the fair area. So long, however, as adequate arrange­ medical or other arrangement~ at such fair or assembly. ments are made for conservancy and sanitation and reasonable amenities are provided, having regard to the (4) Any transfer made under sub-rule (I) may, at needs of those frequenting the fair, no attempt should any time, be revoked by the Local Government." be made to provide for further expenditure for the purpose of absorbing surplus receipts over expenditure. (Notification No. 214I-1707-D-VIIl, dated the 29th Any surplus after reimbursing the Government grant April, 1933). may be kept in deposit in the Post·Office Savings Bank The object of this rule is to permit municipal com­ to the account of the fair committee to be utilized in mittees, notified area committees, district councils or in­ providing facilities or amenities in future. dependent local boards to undertake the management, XII - ft,.ny person convening any fair or other public under suitable conditions, of small fairs, which are assembly or permitting the same to be held on his lands not of religious importance. The management of fairs without having given the notice required by rule II is essentially a public safety service and unless rigorous may be punished with imprisonment not exceeding one adminisration is imposed the amount of public damage month, or fine not exceeding Rs. 200/-, or both. which might be done through inefficient management might be enormous. No local body will be permitted XIII - Any person failing:- to take over management of an important fair as a (a) to leave a fair or other public assembly whell di­ source of profit. Large and important fairs, which are rected to do so under rule VII; or usually controlled by district officers such as that held at Ramtek in the Nagpur district, though held in muni­ (b) to comply with any regulation issued by the Deputy cipal limits, will, in accordance with the established commissioner under rule VIII: or practice, btl governed by these rules. (c) to pay any tax due from him under rule X: Notification No. 479-185-VIII dated the 19th Feb. 1924. may be punished with fine not exceeding Rs. 50/- Of in default with imprisonment for a term not exceeding one 4. The rules reproduced above are equally applicable week. to Berar under the provisions of Section 2 of the Berar Fairs Law, 1923. XIV -.,. (I) If the Local Government is satisfied that a Public Health Board resolution No. B-3, dated the 13th Municipal Committee, a notified area committee, a dis­ December 1921. trict council or an independent local board (hereinafter referred to as local body) within whose jurisdiction a fair 5. The authorities in charge of fairs shall submit to the Director of Public Health, through the Civil Sur­ Of other public assembly governed by these rules is held, is capable of making adequate arrangements for conser· geon of the district, one month before the fairs are held, vancy and sanitation at such fair and assembly and a report on the following points:- of managing the fair or assembly in accordance with (I) Nature and stock of disinfectants they have. these rules, it may transfer its management to the local (2) Purity of water. body concerned. (3) Conservancy and medical arrangements. xi

    These authorities shall also submit to the Director est~blished ~n eve!)'. division formed by the of Public Health throu~h th~ Ciyil Surge.on, a telegraphic mam roads In suffiCient numbers to furnish a report of cases of epidemiC dIseases, If any, breaking supply of food for the division. These shops out at the fairs. should be located immediately at the sides of the main roads, but not on the roads. 6. The duties of the police in connection with fairs as laid down in the Police Manual, Part III, chapter Ill, (4) In. the immediate outskirts of the fair, spaces section VI are reproduced below:- WIll be set aside, under the District Magis­ (I) The police at fairs should maintain a careful trate's orders, for conservancy purposes, and watch that the sanitary arrangements are fully enclosed by a six-foot fence. Immediately on earned out and should forbid the performance the inside of the fence a trench will be dug of the office of nature in or nea( the fair at running all round the enclosed space, except any place not set aside for such purpose. They at the entrance way. The trench will be 12 should report to the medical officer of the fair !nch~s deep. When ~ ~ew trench is required It WIll be dug on the mSlde of the one just fill­ th~ appearance of sickness in any part of the fair, and should cause all persons sick of cho­ ed up. The people should be forbidden to fre­ lera, smallpox or any other serious disease to quent any place within the boundaries of the be carried at once to the hospital set apart for fair for the performance of the offices of na­ such cases. ture, except the trenches. (2) The people, as they arrive at a fair, must (5) The police will see that a sufficient staff of be made to encamp in orderly arrangement sweepers is employed to ensUle that the en­ on the vacant space between the roadways closed spaces are kept cleanly, and that the con­ laid out on the site of the fairs. No one should tents of the trenches are at frequent intervals be allowed to encamp on roadways. covered .ove: with eart~. Immediately after the termmatlOn of the faIr, earth will be heap­ (3) Banias' and sweetmeat sellers' shops should be ed over the trenches to mark their site.

    GLOSSARY

    Abadi Settlement. Akhara Commonly means wrestling ground; is also used to refer to a meeting ground or a party. Akaua A kind of flower. Amavasya Last day of the dark half of a month. Ashtami Eighth day of a lunar half month. BabuI Acacia arabica. Bedhai A kind of food preparation. Betal An evil spirit. Bhajan Devotional song. Bhang An intoxicating hemp - Cannibis sativa. ChaIki Leader of a Pargana. Chhatti Sixth day ritual after birth. Darbar Meeting. Durgah Memorial. Darshan Appearance. Devi Goddess. Dhabi Washerman. DhaIak Drum (A kind of musical instrument). Dhati Loin cloth. Dwiragaman The coming of a bride to her husband's house second time after marriage. Fakir Mendicant. (muslim) Faldan Betrothal. Gadariya Shepherd. Gaddr Throne, Seat. Gana Attendants. Ganja Cannibus sativa. Ghee Clarified butter. Gharna To repeat. Gatra Clan, Got. Gatu[ghar Dormitory for boys and girls. Gauna Consummation. Hareli A Chhattisgarhi festival observed in the month of Sravana. Hat Market. Jamun A kind of Black plum - Rose apple. Jowar Millet. Kalash Crest. Kans A weed; Saccharum spontaneum. Khichri A dish prepared from rice and pulse together. Kas A local measure equivalent to two or three miles. Kothi Dwelling house. Kul Gotra or clan. Lota Mug of brass, copper etc. Mahua Bassia latifolia. Majar Tomb. ii

    Malguzar Village-Proprietor _ Mandar Musical instrument. Mantra Sacred chants. Maya Illusion. \1ukhiya Chief. Nath-Sampradaya A religious sect. Nazarana Presents. Nim Margosa tree_ Pailee A measure equivalent to one seer approximately. Panjiri An offering prepared during worship. Parikrama Circumambulation. Pasai Wild rice. Pat Simhasana Highest throne. Peedha Wooden plank. Peepal Ficus religiosa. Penda Cultivation. Pitambar Yellow silk cloth. Pinni An eatable. Pooja Worship. Poornima Full moon day. Prasad Offerings. Pujari Priest. Puri Wafers. Raja King. Rochna Colour with which is put a mark (tilak) on the forehead. Sadhu Ascetic. . Sal Shorea robusta. Samadhi Grave. Siari Name of a forest creeper. Siv-ling Emblem of God Shiva. Soubhagya Good luck, prosperity, married life. Suwarna Gold. Swayamwar-Sthala A place where suitors used to assemble for the choice to be made by a princess. Tapasya Penance. Thali Metal plate. Tijari Intermittent. Tilak A mark made on forehead. Tithi Hindu date. Urad Horse bean. Vilma Local name of a timber tree. Yagna A religious sacrifice. Yam God of death. Yam dwitiya Second day of Diwali. Yatra Pilgrimage. DESIGNS DRAWN DURING FESTN ALS IN DIFFERENT PARTS OF THE STATE

    PLATE XXVII

    .\ design from Hoshangabad District Courtes.\ : Shrimur i Swilla I il\ uri

    PLATE XXIX

    Supari Chouk, usually prepared on auspicious occasions Courtesy: Shrirnati D. R. Cupta PLATE XXX

    Sureti design from Gwalior prepared at the time of divvali festival Courtesy: Shrimari D. R. Gupta PLATE XXXI

    A ran801i design prepared on auspicious occasions Courtesy: Shrimati D. R. GuptQ PL"\TE AXX II

    The ur!J"!/iJ1hiu desigl1 prcj)Mnl ,II1 CI \\ ()l"sh:ll)lL' cl (),i l : l ~ (/ eo-llihulli ElY°/'(/s (I )isnict C;\\ ,1ii()I") COLll/(>S\' : Silrill](J(j n, R. Cupter PI,ATf. XXXII I

    Design from Sagar district prep.HE'd .1t the time of diwali festival Courtt'sy : ShriIl](J[i U lt Jllclr(/~(/lu jui!! PLATE XXXIV

    A choll'k design prepared on auspicious occasions usually ::It the time of marriage ceremony Co urtesy: Shrimoti Cholldraka/a Ja in PLATE XXXV

    Design from Sagar district prepared at the tin1£: of diwali festival Courtesy: Shrimati C}wndrnk(}/(J Jain

    PI,ATE XXXVII

    A Chollk (1 eSlgn ' from Chh amsgarh' Colll'tes) " . .Sh" I Jnwtl. Ratna Parganijw PLATE XXXVIII

    j\ (bign 110m ChI Llli'>,S.lrh prep.1Jcd J t the lim e' \)f Ui \\ ;l! i il1li\Zli Co urtesy: Shri lll Uli }{al nu j)(/Igalliha x -X X t ,, i< l.J.j f- « ...J Cl..