The Gazetteers Department

The religious life of the Hindu population of Jalgaon is chiefly governed by the tradition of the caste group to which it belongs, though the influence of even that tradition is on the wane with the spread of modern education and the belief is gaining ground that it is enough to believe in one unseen God and give up unnecessary customary rituals. Thus, for instance, the sandhya prayer performed twice in the past by every Brahman and a dvija has almost completely fallen into disuse. It was a combination of prayers to several deities and spirits, the chief of them being the Sun. Every dvija is supposed to recite his gotra and pravara in the sandhya and Gayatri mantra, but now-a-days most of the youths hardly know their gotra and pravara. Similarly, the devapuja which was performed every day by the family leader or a family priest is becoming extinct or is perfunctorily done, i.e., not in the prescribed traditional way, even in Brahman households. Less educated classes still stick to the simple form of household god-worship consisting of offering of flowers and prayers with folded hands in Marathi or simple Sanskrit.

Sartas and Vaisnavas.

The two sects of Smartas and Vaisnavas exist in this district as in other districts. Smartas are followers of the Shankaracarya who propounded the doctrine that the soul and the universe are one. Vaisnavas are followers of the Bhagavata Purana, holding the doctrine that the soul and the universe are distinct. Madhwas is the other name given to them because it was Madhwacarya who propounded that doctrine. Besides the allegiance that Hindus owe to the Vedas and the Dharmasutras, a family often worships a number of gods as for instance Ambabai, Ambejogai, Rama, Siva, Ganapati, Krsna, Durga, etc.

Devapuja.

Devapuja in the house is considered essential before which meals are not taken. Some make it a point also to visit one or more temples every day. A Hindu house would always have a place called devghar, where a devhara, i.e., a beautifully carved wooden miniature shrine would be placed or in the absence of it, a cauranga, i.e., a stool would be kept where small images of gods and goddesses and stones representing particular gods would be kept. A portrait of Dattatraya is not unusual in the devhara. The Shankaracarya is said to have popularised the pancayatanapuja and the Vaisvadeva. The pancayatana consists of a saligrama (black stone representing Visnu), a white stone called Bana representing Siva, a red stone from the Narmada to represent Ganesh, a metallic stone to represent Durga and a white pebble to represent the Sun. A highly systematised form of daily worship of these household gods has been evolved consisting of 16 upacaras which are avahana (invocation), asana (seating), padya (washing feet), arghya (washing hands), acamaniya (giving water for sipping), snana (bath, simple or after smearing with milk, curds, honey, sugar and hot water), vastra (clothing), yajnopavita (sacred thread), anulepana or gandha (unguent), puspa (flowers), namaskara (salutation), pradaksina (going round from left to right in a respectful manner) and visarjana or udvasana, i.e., ceremonial bidding adieu with a request to come again. Worship performed in more backward households is simpler. Offering flowers and burning incense is considered sufficient. Some devotees are particular about securing tulsi and bilva leaves and durva grass for worshipping gods with. On special days a cocoanut with betel leaves and special food for naivedya is offered.

Rural deities.

The religious faith of the rural population in general in the district is a strange mixture of animism and the higher philosophic tenets of Hinduism and morals. Roughly speaking, they may be described as having faith in many gods and deities. Most of them pay willing homage to Vithoba of Pandharpur and are even Varkaris. They worship all the gods and goddesses mentioned above and in addition also worship Bhairav, Bhavani, Bahiroba, Jakhai, Janai, Jokhai, Kalkai, Khandoba, Maruti, Mhasoba, Mukai, Navalai, Phirahgai, Satvai, Tukai, Vaghoba and Vetal. These are represented by ill-carved stone images, Mhasoba and Maruti among them being generally besmeared with sen dur and oil. Most of the goddesses are unkindly and aggressive forms of Amba, Siva's consort. Besides, there are several local field and forest spirits in whose appeasement, the agriculturists and artisans ardently believe. Some gods are particular favourites of certain sections such as Khandoba of Ramoshis. Maruti is a kindly god, otherwise known as Hanuman, and has a small shrine consecrated to him on the boundary of every village and sometimes inside. He is usually a crudely embossed monkey figure, coated with red ochre and oil and on Saturdays any number of strings of Rui flowers may be seen on the image. He is also a deity of the athletes. Mhasoba is an unhewn stone, also painted in red ochre and having a niche assigned to him anywhere. It is perhaps the most feared evil spirit by the village folk. Mhasoba is 'worshipped to prevent any mischief being done by him and is also induced to destroy the enemies of the worshipper on the promise of a goat or fowl or a mere cocoanut. Vaghoba or Vaghesvar is also an unhewn stone to whom a temple of modest dimensions is built. He is supposed to protect cattle and sheep from the assaults of panthers and tigers. Vetal is the king of the ghost world and, if he is appeased by the sacrifice of a goat or a fowl, lesser spirits are supposed to be controlled by him who might be causing some disturbance or other to the unlucky villagers or peasants.

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