Evolution of Deities
By Vinayak Khedekar
Contemporary Goa is made up of deities of different origins and cults.
Religious fanaticism destroyed a considerable number of temples in the 16th
century. The figure is available in the Portuguese documents. The sacred
places that were devastated amount to 680 that too only considering,
Tiswadi, Salcete and Bardez. These were major temples, not considering the
small abodes, places of worships, etc.
In a small village like Poigini in Canacona, research has brought to light
24 prime deities that are housed in temples, 34 of the Denvchar, 17 of the
Bhoot and the 64 deities found in the vicinity of the Betal temple at
Mhalwado itself. (Such deities are considered the pariwar or retinue of the
main deity.) At Veling, 24 deities are invoked at the beginning of a dance
drama called the Jagor. At Shiroda, a ritualistic prayer called the Garane
that goes on for around 20 minutes is performed the Jalmi. He invokes 55
deities, requesting each one by name to accord to the people their promise
of undertaking the responsibility of protecting the village. The Jalmi also
mentions the names of the 61 Denvchars in his garane.
While discussing the same a few significant aspects must be recorded.
According to legend Goa was created by Lord Parshuram. But no single
individual temple of Lord Parshuram exists in Goa. A temple at Poiginim is
dedicated to Lord Parshuram. It is a twin temple of Purusha (main) and
Parashuram face to face. Today, Purusha is considered to be Purshottama, one
of the twenty-four incarnations of Lord Vishnu. But the present idol is not
in conformity with the mythical record. The idol has a Danda in the right
hand and a thali in the left.
The legend prevailing in this area confirms that a SiddhaPurusha - a divine
personage of undefined attributes- lived in that area. He lived below a tree
called the Gol and women were not able to perceive him. He worked for the
welfare of the village and the villagers. He had a chakra that represented
his guru, Parashuram. The chakra was placed by Purush in front of the
structure of the tulshivrindavan. In the course of history Purusha was
elevated as the Purushottama and installed as the village deity. In the year
1807 the chakra of Parshurama was taken inside the temple premises and
installed in front of Purusha. Both the deities were accepted in the
panchishta ie the village cluster. Earlier, the Velip from the Kulmi
community performed the puja for Purusha. Today it the Brahmin performs the
puja but the tradition still continues. While conducting any particular
ritual the bhataji (priest) has to recite the Velip, 'Velpo' in the
traditional style. Another such abode of Parshuram exists in the same
village at Mhalwado.
The village deities are conceptualised along with the society of that area
and the communities living there, with the surrounding birds, animals,
plants, trees, etc. Naturally the responsibility of maintaining the abode of
the deities was vested either with the ganvkari or with the villagers. In
parts of Sattari, where no such ganvkari existed, cultivable land was left
to the temple management who looked after the daily routine, rituals,
festivals, etc. Interestingly, in the olden days a few families from the
village were responsible for the daily worship and adoration, and no Brahmin
or gurav was attached to such deities. Besides the produce from the land,
they accepted the offerings to the deities, brought by the devotees. Such
practices still continue in a number of places as far as the village deities
are concerned.
Mainstream religiosity does not hold any sway over the lives of the common
folk living at the periphery of the different villages in Goa.
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