Mythology and History - Concluding Part

Allauddin Khilji’s invasion in Gujarat

In the previous two articles, we read about history being a part of the mythological aspects and the myths very clearly had aspects of communal divide, if not, it definitely had differences being highlighted between two countries. We will now look at another example which actually eases the communal divide, but is part of the ongoing theme of mythology and history.

During one of my visits to a temple town, Becharaji, about 100 kms from Ahmedabad, Gujarat, we come across yet another example of History in mythology. Becharaji is a town which is home for the Mother goddess, Bahucharaji. (You can read more about this in “The Third Sex – Part 1”  http://utkarshspeak.blogspot.com/2011/08/third-sex-part-1.html ).

According to one of the myths associated with this goddess, Alauddin Khilji who was on a destructive spree and was demolishing all temples he came across, on his way to Gujarat, reached Siddhpur. The brahmins of Siddhpur were very annoyed and started fasting to please Lord Nilkanth Mahadev. The Sultan asked them to prove the existence of their God, failing which, they would have to adopt Islam as their religion. Goddess Bahucharaji appeared in the dream of a Brahmin named Budar.  “You need not be afraid, bring the king to Chuwala and I will show them a miracle which the Sultan would have never seen”. The Brahmins got together and got the Sultan to Chuwala, but night had fallen by then, so they decided to camp for the night.

The Sultan’s soldiers were tired and hungry. They came across a number of roosters and Khilji ordered them to kill them and eat them for dinner. The rooster was a holy bird (incidentally the rooster is the vahana of the Goddess Bahucharaji), but Khilji would not listen. All the roosters were killed and eaten, except one which hid behind a rock.

Next day morning, the rooster did not crow in the morning. When Bahuchaji asked the rooster as to why it did not crow, the rooster said that all his friends were killed, so who will crow back in his support. Bahucharaji told him to do his work and see. So the rooster crowed. As soon as he did, all the dead roosters came out of the soldiers stomachs and joined the chorus, killing all the soldiers who had eaten roosters the previous night.



A Painting in the temple premises depicting the incident



Needless to say that Khilji did not demolish the Bahucharaji temple, which is still in its original place.

As a mark of respect it is said that till date, in all the 44 villages in and around Becharaji, the Muslims do not kill/eat the Rooster. This is considered something unique and also the only place in India where Muslims do not kill/eat the rooster.

Some of the soldiers who had not eaten the roosters and were thus saved, decided to stay back and not continue with the army. These soldiers who stayed back became firm believers of Bahucharaji and were thereafter referred to as ‘Kamariya’ and are said to be serving the goddess even today. This community of Kamariya’s are not found anywhere in the country, proving that they did not leave Becharaji. (I did come across a person who told us that he was a kamariya and begged for alms – to atone for the deeds of their forefathers.)

To carry on with the above myth, there is another associated myth of the ‘Kamariya’ community. There was a saint by the name of Kumali, who had both Hindus and Muslims as his followers. When he was on his death bed, there arose a conflict on the ritual of the death ceremonies between his followers. To resolve this dispute, the Saint asked the Hindus to prepare a funeral pyre and asked the Muslims to dig a grave. He then said “When I am dead, whichever side my ‘kafan’, (the cloth covering the body) flies off to, will decide on the method of my last rituals”. On his death, the ‘kafan’ flew towards the grave dug, and so he was buried as per the Muslim norms. Though the ‘kamariayas’ are not Hindus, they follow all the Hindu customs and even have a life-style akin to one, but when they die they are buried as per the Muslim norms.

It must be observed that the myth has historic roots. We can trace the invasion of Allauddin Khilji in the books of history and reference to his destructive spree. Though it is not possible to verify such references, one can understand the origin and relevance of such myths.

We also asked a few people around who vouched for the fact that eating chicken was not a common thing there even amongst the Muslims. We did visit the market place in the city and passed through some areas which looked like Muslim habitation, but did not see any shops selling chicken.

What must be seen here is that in the communally charged atmosphere of Gujarat, this does seem to be an anomaly of sorts, but visible to a common man. These should be seen as efforts made by the ancestors of the village, to ensure that the two communities stayed together in peace. Thus despite such bloody references of invasion and looting in the past, there is a close blend of the two communities, and the reference of the ‘kamariya’ community is one such example out in the open for all to see. Also, the fact that people in and around the area do not eat chicken is another classic example of mark of respect shown by the Muslims for the faith and reverence of the Hindus.

Another example of the religious tolerance and goodwill is the fact that the Muslim eunuchs visit the temple during important get-togethers and functions of the eunuch community. This goes on to show the tradition of co-existence in peace by different communities existed from a long time. However, it is a pity to see that the efforts of the ancestors being wasted in modern times.

If any of you have such examples of Mythology and History shaking hands, please send in your myths to the blog. A debate is the essence of such articles.

Third Sex - Part 2

This myth is considered to be the main myth associated with the goddess Bahucharaji and the temple premises bears testimony to such belief-system.

A King named Raja Vajsingh was from Kalri village and ruled 108 villages of Chuwala, Gujarat. He was married to a princess Vagheli of Vijapur taluka’s  Vasai village.  The king had other wives too, but unfortunately was not blessed with a child. When this princess conceived and a child was born in the middle of the night it was a girl child. The queen decided to keep this a secret and conveyed to the king through her maid that the queen had delivered a boy.

The queen always dressed the child, named Tejpal, in male costumes and took all the ladies around in confidence and sustained this secret till the child was of a marriageable age. Soon Tejpal was engaged to the princess of the Chawada, of the kingdom of Patan and were married.

Soon the princess came to know the much kept secret of Tejpal not being a man that all thought him to be. The princess was very unhappy and returned to her mother’s home, but the mother realised something was amiss. On enquiring she told her mother the truth and the news reached the king.

The king decided to find out the truth for himself and sent an invitation to Tejpal along with the others in the family, to visit them for “fun and food” as mentioned in the invitation.

Based on this invitation, 400 people all dressed up in ornaments and finery came to Patan along with Tejpal. When the food was being laid the king of Patan suggested that Tejpal took a bath before dining and since he was the son-in-law, he would organise a royal bath for him with a rubbing by his choicest of men. Tejpal was worried at the thought of a bath in the presence of men and when he was forcibly being taken for a bath, he removed his sword and ran away on a red mare.  All present were surprised at this behaviour of Tejpal.

Tejpal, fled out of the kingdom of Patan and rode off on his mare to a dense forest on the outskirts of Patan. Unknown to Tejpal, a bitch had followed him from the kingdom and when they reached the middle of the forest (referred to as Boruvan) it was evening. Tejpal was very tired and thirsty and stopped near a late (this lake is supposed to have been in the present day location of Mansarovar, near the temple premises). The bitch that was following them jumped into the lake to quench its thirst and when the bitch came out it had turned into a dog.

A Painting in the temple premises depicting the entire myth

Tejpal saw this and was surprised and to check this once again he sent his mare in the water first and soon it came out as a horse. Tejpal then took off her clothes and jumped into the lake and when she came out all signs of being female had disappeared and he had got a moustache! Tejpal was truly a man now!

Tejpal spent the night there and next day morning left the place after he had made a mark on a tree (now known as the famous Varakhdi Tree in the temple premises, as seen in the temple premises). The King of Patan, was well informed about the blessings of Ma Bhauraji but did have doubts if his son-in-law had actually turned into a man. It is said that Bahucharaji appeared in his dream and confirmed the same.

Later, along with his wife and in-laws, Tejpal, went to the place where he had made a mark on the Varakhdi tree, and is supposed to have constructed a temple and is supposed to have installed an idol in the honour of Bahucharaji. This Varakhdi tree today is a major place of reverence in the temple premises.

Needless to say that, this legend goes on to add credence to the theory of Bahucharaji’s association with those who lack masculinity. She is thus referred to as “purushattan denari”, giver of masculinity, in local hymns and bhajans.

Next time we will see references of eunuch's in epics and thier associations with Bahucharaji - a classic case of a common assiciation with myths that are well known.

The Third Sex - Part 1

Bahucharaji Mataji at Bahucharaji is one of the most sacred and famous Shaktipeeths in Gujarat. Bahucharaji or Becharaji as its better known is located in Bahucharaji taluka of Mehsana district in North Gujarat.

Goddess Bahucharaji is considered to be the primal deity of the Eunuch community of India. It is said that eunuchs from both the Hindu and Muslim communities attend the fairs and functions when held and some of the ceremonies and rituals of their communities are held at Bahucharaji.

Myths Associated with the Goddess

According to one of the folklores, Bahuchara was given in marriage to a prince who never spent time with her. Instead, he would go to the jungle every night on his white horse.

One night Bahuchara decided to follow her husband and find out why he never came to her. To keep up with his riding pace, she took a rooster and followed her husband into the jungle. There she discovered that her husband would change into a women’s dress and spent the whole night in the jungle behaving like a woman.

Bahuchara confronted him by asking him that if he was not interested in women then why did he marry her? To this the prince begged her forgiveness and said his parents had forced him into marriage so that he could father children.

Bahuchara declared that she would forgive him if he and like him worshipped her as a goddess, dressed as a woman. From that day onwards all such people worshipped Bahucharaji to seek redemption from this biological anomaly in the next lives.

In yet another folklore Bahucharaji was a daughter of one Bapal Detha of the Charan community. She and her sister were on journey with a caravan when a marauder named Bapiya attacked their caravan. It was common practice in the Charan’s that if overpowered by their enemies, not to surrender but to kill themselves. Shedding the blood of a Charan was considered a heinous sin. When Bapiya attacked the caravan, Bahuchara and her sister killed themselves by cutting off their breasts. Legend says that Bapiya was cursed and became impotent. The curse was lifted only when he worshiped Bahuchara Mata by dressing and acting like woman.

All these folklores go on to bring out the significance of the deity to the community of eunuchs or the transgendered in India. The significance to the community is such that even the Muslim eunuchs carry a certain interreligious respect for the deity and participate in the celebrations and certain functions held at Bahucharaji.

In Gujarat, the eunuchs are referred to as ‘pavaiya’s’ (a decent word) instead of the derogatory ‘hijda’ in the local language as is prevalent all over the country. They are also colloquially referred to as ‘masi’ which also stands for a maternal aunt.

                                                           

They are highly respected in and around the town of Becharaji, and blessings are sought of them for the well-being and the welfare of people. Their blessings are supposed to be very beneficial, but then so are their curses, if one antagonises them.                       

During my visit to the town, after recounting the significance of the goddess to their community, Saroja Masi (in the pic) handed over to us a blessed coin which was supposed to be very auspicious. They however make a living out of the money that they get by blessing people for getting their wishes fulfilled.

                                                                                          

It is said that since they have not received fulfilment of their primary urge of being of one gender, they have been empowered by the gods to grant wishes to the people of clear gender. They are blessed in a sense. However contradictory this sounds, this is a very important part of the belief system, and the eunuchs are always found singing and dancing at important events in Gujarat like that of marriages and most important at the birth of children and this is considered auspicious. The Gujarati’s do not shy away from seeking their blessings as shown above, rather they have a very strong faith in their blessings.

Before we move on to the other comparative aspects of this subject, mythical references of such instances of third sex in our mythology, I will recount one more very important myth related to Bahucharaji, in the next article in this series of “The Third Sex”. Keep reading.