The Myth of Baba Dhokal

During one of my recent visits to Ahmedabad, Gujarat, I came across a rain myth. As mentioned earlier during the myths of Rain (See articles dated June, 7, 9 & 10, 2011) there are a number of general and local myths associated with rain. They could be the causes of rain or myths related to the need to rain. Sometimes they are also associated with causes of no-rain. This one is associated with no-rain.

This is a myth which is called the myth of Baba Dhokal. Sultan Ahmed Shah, who established the city of Ahmedabad, needed four Ahmed’s (meaning holy souls) and twelve saints to be a part of the ceremony to establish the city. Baba Dhokal, better known as Hazrat Sheikh Mahmud Chishty, who was a renowned Sufi saint of the times was chosen to preside over the ceremony. The myth is regarding him.

It is said that soon after the establishment of the city, the city did not receive rains. So people went to him and requested to do something to get the rains. On their request, he started chanting 'Baba Dhokal, varsad mokal' (Baba Dhokal, send rain), and according to the myth, the city received rains soon after. People were so pleased with his efforts that they made dhokla’s (a steamed food item, very commonly found in Gujarati cuisine) and distributed amongst the poor and needy. It is said that even today, when people fear a drought-like situation, they throng to his burial and chant 'Baba Dhokal, varsad mokal' and also distribute dhokla’s to all.

This is a small and localized myth associated with a person whose burial can be found in the city of Ahmedabad (in the Madhvpura area). He was no god and no imaginary character but a person who was living till about 600 years ago (the city was established in the year 1411). This is a case in point of the strength and importance of myths in our country and the universality and occasional secularity of the same.

(Why has the name Baba Dhokal been associated with the Sufi saint and its association with dhokla’s is unknown.)

1st Anniversary

Today is the first anniversary of this Blog and I am feeling as proud as any father does when his child celebrates her first birthday! On this day I look back with nostalgia and pride. Nostalgia, because it seems like just yesterday when the word Blog was a techno-phrase for me and a touch-me-not subject for me. Pride, because I have said so much and on so many things and so many people have read it. To get statistical, my Blog has got close to 29,500 hits in the last 8 months (I got the Total Pageviews widget working after nearly four months of the launching of the Blog).

On this day, I feel like a celebrity, so let me make the most of my brief flirtation with self-imposed-stardom and true to my role, here’s my Thank-you speech –

y     I would like to say thanks to my wife who first suggested that I should write instead of ‘talk so much’ (that way she would have a choice to read or not!)

y    I would like to thank my friend who suggested that I should Blog, someone might notice my writing and give me an offer to write a book (No I did not fall for that, but I took it up nonetheless)

y     I would like to thank all those correspondents and editors who did not revert back to my suggestions for writing for them (I guess that’s why they are unknown editors and not well-known authors – they don’t know what is good writing!)

y     I want to thank my friend who forwards my articles to all his friends (I think he has the best taste in literature and should be the next editor of Times of India!)

y     I would like to thank all my friends and well-wishers for telling me I write well and should keep writing (but I wonder why they tell me not to write long pieces?!? Oh hell I don’t need to have all the answers; after all ignorance is bliss!)

Here’s saying a big thank you to all who read and commented and also to those who read but did not comment. If the Blog has added to your info-base, then I am happy.

So keep coming back and reading and send in your requests and suggestions.

Thank you all once again!!

Guru Purnima

गुरु ब्रह्मा गुरुर्विष्णु: गुरुदेव महेश्वर: ।

गुरु साक्षात्परब्रह्म तस्मैश्री गुरुवे नम: ।।

The full moon in the month of Ashad is observed as Guru-Purnima. However, this day is also known as Vyas Purnima. On this day Ved Vyas is remembered for his enormous contribution to ancient literature. Ved Vyas is credited with editing and arranging the four Vedas and also having written the eighteen Puranas, besides the Mahabharata.

In the times of the Gurkul, the Guru was paid respect on this day was literally worshipped and offered obeisance. A Guru in the Indian tradition is God on earth.

According to a shloka from Brahmanda Puran –

A Guru is Shiva sans his three eyes,
He is Vishnu sans his four arms
He is Brahma sans his four heads.
He is parama Shiva himself in human form

A Guru is not just who teaches you but to widen the scope of the word, s/he could also be someone who guides you through the different walks of life. S/he could be a friend, philosopher and guide. The Mahabharata refers to Dronacharya, Kripacharya and even Parshuram as Guru’s to different heroes, but wasn’t Krishna a Guru too? He guides Arjun during the war and delivers the great song of life, the Gita. Even today, modern day thinkers find relevance of what was said then in Gita then.

On this day, it is good to pay respects to all who have taught you and guided you through the journey of your life. Treat this as a Thanksgiving Day for your teachers and guides.

To conclude, many pseudo-spiritual gurus have changed the meaning and relevance of this day, but we don’t have to succumb to those attempts. Let us all identify our own Guru’s and pay respects, even if it means a silent wish for some, do so.

Vithoba of Pandarpur – Pundalik

Last time we read about Vithoba and Rakhumai and their association with Vishnu. We will now discuss about Pundalik, a devotee of Vithoba. There are a few stories associated with Pundalik.

According to one of the myths, an ascetic by the name of Pundarika (same as Pundalik) was a devotee of Lord Vishnu and was dedicated to the service of his aged parents. It is said that pleased with his devotion, Lord Krishna (again a form of Vishnu) came from the Mount Govardhana along with his cows to graze and meet Pundarika. Krishna at that time was in described as wearing a headdress made out of peacock feathers, with his hands on his hips and his cow-stick between his thighs. Pundarika, moved by the divine sight, requested Krishna to stay on at the site, which was at the banks of the river Bhima, as that would make the area a sacred place or a tirtha-sthana. The location is today identified as Pandarpur which is at the banks of river Bhima and the description of Krishna matches with the image of Vithoba at Pandarpur.

Another legend has it that Pundalik who was devoted to his parents, started neglecting his parents after his marriage since he had madly fallen in love with his wife. However, a sage made him aware of his folly and he felt guilty of what had happened and re-dedicated his life to the service of his parents. Meanwhile Radha, came to visit Krishna at Dwarka and sat on the lap of Krishna and did not even acknowledge Rukmini who was the queen of Krishna. As if this act by itself was not offending enough, Krishna did not even find Radha guilty of the act. Rukmini took offence to this and left the palace and went to the forest of Dandivan which is near the modern day Pandarpur. Later Krishna who was saddened by the absence of Rukmini went to Dandivan in search of Rukmini and later found her resting near Pundalik’s house. After a lot of coaxing and cajoling, Rumini agreed to return with Krishna. They then went to visit Pundalik who was busy taking care of his parents. On hearing Krishna, he threw a brick outside and asked him to wait and rest on it till he is done with his parents. Krishna stood and waited and it is said that on the request of Pundalik Krishna remained on the brick with Rukmini as Rakhumai.

Both the myths have very simple rustic origins, which imply that Vithoba was a local deity who in due course of time got assimilated with the larger Hindu pantheon. The larger association of Vithoba, with Krishna and thus Vishnu proves the ‘long-distance’ association with the mainstream gods. However, the local flavor has not changed and the rituals and the legends still bear testimony to the same. The legends of Pundalik also gives moral messages of taking care of aged-parents as that seems to be the underlying theme in both the above mentioned variants of the myth. Thus the myths have both religious as well as moral undertones.

Ashadi Ekadashi – Vithoba of Pandarpur

July 11, is the day of Ashadi Ekadashi (the eleventh day of the month of Ashad). The day is significant according to the Hindus as it marks the beginning of Chatur-masa (four months). On this day, Lord Vishnu goes to sleep for four months and thus these four months are considered to be inauspicious for any religious or social activities like marriage. Many people observe fasts and abstinence of different sort during these four months.

However, for Mahrashtrians, this has another significance which is associated with Vithoba or Vitthala of Pandarpur. As per the Bhakti cult of Maharashtra, two main exponents of the Bhakti movement, Sant Tukaram and Sant Jnaneshwar are supposed to have reached Pandarpur on the day of Ashadi Ekadashi. The day till date is commemorated by undertaking a pilgrimage to Pandarpur by the devotees which is better known as the Pandarpur Yatra. The unique feature of the temple is that the shrines of Vithoba and his consort, Rakhumai have two different temples. Let me tell you the myth associated with this.

Vithoba’s (a name for Lord Vishnu) wife was fondly called Padubai and was always busy with her household chores. Once she was so busy with her work that she did not attend to Maliraya, a guest of Vithoba. Vithoba’s anger knew no bounds and in his anger he cursed her that she would go mad and be separated from her. True to her curse, Padubai went to a forest and died. Vithoba was so angry that he took the form of a snake and came in between the corpse of Padubai and her parents who had come to see her at the sad turn of events. He then had clouds turn to rain and wash away her bones into the sea, after allowing the kites and vultures eat up her body.

All this upset Maliraya to no end as he felt guilty for the events. He took severe penance for twelve years at the sea-shore and then got the release of Padubai’s bones from the lord of the sea. He then immersed the bones in the Chandrabhaga River and a beautiful lotus emerged out of it. Meanwhile Vithoba was sad and guilty for his acts, was roaming and looking for Padubai all over, till he reached Chandrabhaga River. When he saw the lotus, he plucked it and Padubai emerged as Rukmini. But by then Vithoba had renounced family life and could not undo his own curse and so they decided not to live under the same roof, but decided to meet regularly and speak to each other. The two separate temples symbolize Vithoba’s non-attachment and a life of suffering and a life of duty, devotion and forgiveness.

Many see Vithoba as a pastoral deity, who got assimilated in the Hindu pantheon in due course of time. Many have said that Vithoba is a form of Shiva, like majority of the pastoral deities and this could be based out of the fact that Pandarpur has many Shiva temples. However, the exponents of the bhakti cult like Sant Tukaram and Sant Eknath have identified Vithoba with Vishnu and Rakhumai with Rukmini.

Vithoba is also associated with his devotee Pundalik and as a savior of the Varkhari community. Next time we will go thru the myths associated with Pundalik.