Shri Mahalasa Narayani Prasanna!
Shri Mahalasa Narayani Prasanna!
The
Glory of Shri Mahalasa Narayani
The Official History
TEMPLE HISTORY
Where did she come from at this odd hour of the day and at this odd place? And he heard her speaking to him with a divine humming sound coming from very far and from all around the horizon and the valley:
"I want to stay here, in this place! Go and get your landlord here."
"But now I have to water my cattle," replied the boy meekly.
The divine Goddess lightly struck the earth with the Nupur in her toe and the cowherd saw that, at that gentle flick of the Nupur, crystal-clear water sprang up from the depth of the black laterite rock.
"Have this water for your cattle. Now you can go down the hill and call your landlord here!"
The little cowherd ran down like lightning. The landlord was not at home. The son-in-law of the house, Mhal Sharma, listened to the story narrated by the boy and went up the hill. He saw the Goddess and around her a dazzling golden aura of a thousand suns. He lay prostate on the earth in complete submission.
In the same deep, melodious resounding voice he heard her Divine Proclamation: "I want to stay here. You dig at this spot and you will find my idol. Construct a temple in this place for me".
And in a jiffy, the heavenly Goddess disappeared. Thus goes the story of the arrival of Shri Mahalasa Narayani in Goa. The story is still being told for ages in this part of Goa and the perennial spring at the hill of Vernem village (old Mhaddol) in Salcette Taluka of Goa, where there was a magnificent temple of Goddess Mahalasa, testifies the varacity of the story. The small pool around that spring is known as "Nupur Tali" or tank of Nupur from times unknown.
THE TEMPLE of Goddess Shri Mahalasa was situated in the village of Vernem in Salcette Taluka of Goa, long before the occupation of Goa by the Portuguese. The premises on the beautiful plateau of the hill in this village, where remnants of that magnificientk edifice are still seen, was historically known Varenyapur or Varunapur and locally known as Old Mhaddol.
There is no historical evidence as to when this temple was constructed at Varenyapur or as to who brought the said Goddess at that place. Its mythological reference is found in Skanda Purana. It is the largest of all Puranas and is believed to have been written between the seventh and ninth century A.D.
In this Puran, there are two Adhyayas (Chapters) entitled "Varunapur Mahatmya" in section Sahyadri Khand and the story of Shri Mahalasa of Varunapur is narrated in these two Adhyayas. It runs as below:-
Varunapur is a very beautiful place with abundant precious gems. Once upon a time , the people of the palace performed Jyotistom Yadnya for the welfare of the people. During the performance, the ascetic Parashurama made an appearance and the devotees became escatic at his sight.
Parashuram then instructed Varuna (God of Rains) to construct a beautiful temple at this place for him. The instructions were carried out. Parushurama was pleased to see the magnificient temple, a temple sans pareil in excellence . It was indeed an imaginably beautiful creation of Varuna. He blessed the place with the name "Varunapur".
Once upon a time, the people of Varunapur were celebrating the festival of Parashurama in that temple on Friday, the Vaishakh Shudda Navmi. At this time, there appeared a demon called Chandasur. He started troubling the people of Varunapur. Hence all the people of Varunapur made fervent prayers to Parashurama and prayed to free them from the tyranny of the demon.
Moved by the prayers of the people, Parashurama again made an appearance and told the praying devotees that an omnipotent Goddess would dwell in that temple, and if they worshipped her with full submission and devotion, she will relieve the people from the tyranny of that demon.
This
Goddess is to be worshipped during the nine parts of the day viz., Pratahkal
as Adhishakti,
Purvanha as Mahamaya,
Madhyanha as Mulaprakruti,
Aparanha as Ishwari,
Sayamkal as Gandhadhwara,
Pradosh as Duradarsha,
Ratri as Nithyapushta,
Madhya Ratri as Karishini, and,
Apar Ratri as Shri Devi respectively.
She is to be worshipped by reciting 24 names -- Durga, Bhadrakali, Vijaya,
Vaishnavi, Kumuda, Dandika, Krishna, Madhavi, Kanyaka, Maya, Narayani, Shanta,
Sharada, Ambika, Katyayani, Baldurga, Maha Yogini, Adhishwari, Yog Nidra,
Mahalaxmi, Kalratri, Mohini, Sarva Deu Namaskarya and Bharati.
"This Goddess shall fulfill all your wishes." Thus after instructing the people to worship this Goddess with all their heart and soul, Parashurama proceeded to Gomantak hills.
According to his advice, the people of Varunapur with entire submission offered prayers to the Goddess who, pleased with their worship and made an appearance. She then fought with the demon Chandasur and chopped off his head which she held in her left hand and entered into the temple. The people rejoiced at this victory and offered their prayers to the Goddess Shri Mahalasa.
This day of victory was the Shashti (6th day) of Shukla Paksha of Magha month. The people thereafter celebrated this day annually to mark the day of the victory of the Goddess.
AS PER Sankhya philosophy, the cause of this universe is dual form viz. Purush and Prakruti. From this basic idea, the concepts of Shiva and Shakti were developed, giving rise to the worship of Rudra and Rudrani. The worship of Rudrani later gave rise to Shakta cult viz. the cult of worship of Goddess, the Shakti.
The worship of Goddess is an old as Mohanjedaro civilisatilon in India. With the flourishing of the Shakta cult, the concept of 64 Yogis was developed and the worship of Goddess became popular among a large section of the society.
The present vertical idol of Shri Mahalasa at Mardol appears to conform to Shakta cult. Sixtyfour Yoginis and Malhar, who is also Shiva, are included in the Panchistas of Shri Mahalasa.
However, the Goddess Shri Mahalasa is considered to be directly related to the story of Samudramanthan or the Churning of Sea which appears in the eighth chapter of Bhagwat Purana, the gist of which is given below.
GODS AND demons (asuras or danavas) churned the sea to get back the 14 treasures which got immersed in the sea due to curse of Sage Durvasa.
During the process of churning, emerged out fourteen "Ratnas", Amrit (Nectar, which consumed, gives one immortality) being one of them. This caused a fight between the Gods and the demons and in order to help the Gods, Lord Vishnu had to appear in Mohini Roopa, the Enchantress. She was so beautiful that the eyes of the demons were riveted on her face and in the meantime she distributed Amrit to the Gods and nothing was left for demons.
From this mythological story, Shri Mahalasa is known as Mohini incarnation of Lord Vishnu.
There exists again another reference of Mohini incarnation in another mythological story of Bhasmasur-Mohini. However, Shri Mahalasa is associated with Mohini of the story of Amrit Manthan only.
In Brahmand Purana, Shri Mahalasa is associated with this Mohini incarnation only. In "Kathakalpataru " too, the same association is maintained.
In order to know as to how "Mohini" incarnation turned into "Mahalasa", one has to know another folklore. The legend has it that Lord Shiva was also lured by Mohini, who promised him that when Lord Shiva will be born as Martand Bhairav, Lord Vishnu or "Mohini" will marry him and at that time she would be called Mahalasa. In course of time, Lord Shiva was born as Martand Bhairav and he conquered a demon called Malhar. Hence he was called Malhari. At that time Mohini was born in the family of one Tima Shet and the child was called Mahalasa. Malhari later married Mhalsa and thus the basic concept of Mohini remained associated with Shri Mahalasa.
According to yet another folklore, Parvati, the wife of Lord Shiva, appeared to him as beautiful as Mohini. Thus Parvati who was later Mahalasa, is again asociated with Mohini incarnation.
ACCORDING TO "Sthan Poti", the temples of Shri Mahalasa were at four places viz., Bhogawati (Paithan), at Valsang (Aurangabad), at Nandura (Beed) and at Nevasem on the bank of Pravara river. All the four places are in the western Indian state of Maharashtra.
However, at present the temple at Mardol in Ponda taluka of Goa is the most famous temple. Another temple at Nevasem has the deity known as Mohiniraj and is associated with the same mythological story of Amrit Manthan.
The idol has Shankha-Chakra-Gada-Amrit Patra in the hands and hence the association with Lord Vishnu is clear.
THOUGH WITH the evolution of the Shakta cult, the worship of Goddess developed independently, it was performed jointly as worship of Lord Shiva and Parvati or a Rudra and a Matrika. The worship of Shri Mahalasa is also associated with the worship of Lord Shiva in the form of Malhari or Martand Bhairav or Khandoba jor Saptakoteshwar (Yelukoteshwar in Kannada) in Maharashtra and parts of Karnataka.
However, in Mardol, Shri Mahalasa is dissociated from Shiva-Parvati concept and is entirely regarded as the Mohini incarnation of Lord Vishnu only. The nomenclature Mahalasa Narayani distinctly corroborates the concept of Mohini incarnation.
The deity also wears holy thread "Yadnyopavitra" which is an unique feature. According to Bharatiya Sanskruti Kosh (Encyclopaedia of Indian Culture) Shri Mahalasa is originally a Kannada Gramdevi. She was known as Malawa Devi, Mhalaja, Malachidevi, Malati, Malavi, Mhalasika, Mahalaya, and so on.
In Brahmand Purana, the Goddess is addressed as Shri Mahalaya. According to "Katha-Kalpa-Taru" and "Markandey Puran," the distribution of Amrit was made at place known as Mahalaya. Probably, from this place the name of Shri Mahalaya was derived.
In the famous book of "Dnyaneshwari," the deity is addressed as Shri Mahalasa but in "Bhavarth Deepika" of Sant Dnyaneshwar, she is addressed as "Shri Mahalaya". In "Leela Charitra" written by Mhaim Bhat, she is called Shri Mahalaya. Hence, it seems that originally the deity was called Shri Mahalaya. However, as per practice of the times around tenth to eleventh century A.D. she was called Shri Mahalasa by replacing "Ya" by "Sa" as it was then a common practice to add suffix to all feminine names such as "Mahadaisa" "Baisa" etc., as an expression fo respect.
It further appears that the name of Mahalasa got transformed to Mhalasa with the passage of time.
IT IS regarded that the worship of Goddess or Devi Upasana is an ancient practice. It has prevailed for ages and it appears that the worship of this deity was also in vogue from very olden times.
It appears that the worship of this deity prevailed among Saraswat Brahmins from times before their settlement in Gomantak or Goa. In the Sahyadri Khand of Skand Purana it is quoted that Parashurama brought 10 Saraswat families in Gomantak from their settlements in Trihotra in the North.
These 10 families brought with them their following family deities: Manguesh, Mahadev, Mahalaxmi, Mahalasa, Shantadurga, Nagesh and Saptakoteshwar. Thereafter came down to Goa more Saraswat famillies which also brought with them their family deities. There were, in all 66 families which settled in Salcette taluka. Out of them, six families settled in Varenyapur or Varunapur (Old Mhaddol) commonly now known as Vernem. It appears that Saraswats worshipped this Goddess as their family deity before their arrival in Gomantak.
THERE IS a reference that one Mhal Pai of Kaushik Gotra, belonging to Rigwedi Ashwalayan branch, who was worshipper of Mahalasa of Nevasem in Maharashtra, attained the very high rank of General during the rule of King Dhruva the eighth century A.D. After his retirement he settled in Goa and brought this deity from Nevasem of Maharashtra. This reference suffers from some apparent contradictions.
In the first place, the surname Pai indicates that Mhal Pai was a Saraswat but there were no settlements of Saraswats in Maharastra. Saraswats were in Goa alone from the times of their known history. Secondly, his first name "Mhal" is associated with the deity Mahalasa and is a clear indicator that the worship of Mahalasa prevailed in his family and as a result he was named as Mhal, the word derived from Mahalasa. Hence there was no question of his bringing the deity from Nevasem to Goa.
From the folklore quoted at the begining of this chapter, it is apparent that Shri Mahalasa was at Vernem from very old times and with the appearance of the deity, the worship gained momentum after the unearthing of the idol as directed by the deity herself.
The story, exactly on the same lines goes with the temple at Nevasem. Sardar Chandrachuda from the court of Holkar had a divine dream, in which he saw the idol of the deity buried in the sands of Pravara river. He unearthed the same and constructed the temple.
THE MIGRATION of this deity from Varunapur or Vernem (Old Mhaddol) to its present place of Mhaddol or Mardol in Ponda taluka of the picturesque coastal Indian state of Goa took place by the middle of the sixteenth century. The detailed history of this migration is not known but it is evident that this migration took place during the persecution by the Christian missionaries after Goa came under Portuguese rule.
As quoted by Dr Pandurang Pissurlekar, the list in the Archeological Department of Goa, mentions the following deities which were in Vernem before their migration.
1.
Santeri
2. Malsa Devi
3. Narayan
4. Bhagwati.
5. Gram Purush
6.Verna Devi
7.Lambeshwar.
In his report dated 12th December 1567 submitted by Irmao Gomes Vaz to the King of Portugal, extracts of some letters written by the Captain of Rachol Fort are given, wherein the said "Captain gives details of the temples destroyed by him". In one abstract, the reference is made to "Malca Devi". In another abstract the captain states that he broke the principal idol of the temple of "Alardol" (Mardol?) into pieces. The same letter further quotes about the destruction of several temples at Sancaole on 15th March 1567 A.D.
The Portuguese eventually wrested the talukas of Bardez and Salcette from Ibrahim Adil Shah Khan in the year 1543 A.D. and established their firm rule. The Portuguese missionaries had already geared their machinery to wipe out idolatry from the lands under the Portuguese control. Their enthusiasm knew no bounds.
IN A letter dated 6th January 1515, one Andre Corseli has written a letter from Cochin to Duque Giuliano de Medicia, in which he informs that in this land of Goa there are innumerable ancient edifices of gentiles and a magnificient temple from the island of Diwar was destroyed by the Portuguese who had no appreciation for the wonderful skill and the carving of the ancient figures in the black stone, worked with perfection.This Andre Corseli also promises that he shall send a piece of this work if he happens to find the same so that His Highness may see how in ancient times, sculpture in this land was generously appreciated.
This letter reveals that destruction of temples commenced in this land long before the 1543 A.D. The income from temple lands was also utilised to build chapels in this land, by a resolution dated 28th June, 1541, in the presence of Fermao Rodrigues de Castello Branco, who was the controller of Finances and also holding charge as Governor in the absence of the Governor D. Estevao de Gama. The conversions were also in full swing as mentioned by Martin de Melo, a nobleman of Royal Family, in his letter dated 6th November, 1541 addressed to King of Portugal. The temples in the island of Goa, Divar, Chorao and Jusva were destroyed by 1540 A.D.
Though the most infamous and dreaded Inquisition was oficially established by 1560, the persecution had already started. As per the account given in "Lendes de India" by Gaspar Correia, the first "Auto de Fe "or "burning alive" was performed in the year 1543 A.D. by burning alive one Jeronimo Dias, a medico resident of the island of Goa. Dr A.K. Priolkar, in his book "The Goa Inquisition" has quoted several instances as revealed through contemporary correspondence, as to how religious persecution was already in full swing long before the year 1543, the year by which Salcette was finally under the permanent rule of the Portuguese. In fact, this taluka has already tasted twice the rule of the Portuguese and obviously the Hindu population of this taluka was alarmed long before the year 1543 about the fate of their temples and holy places.
The correct inference would be that the people of Salcette were aware of what was going on across the Zuari river and naturally had to prepare themselves to face the same as this taluka witnessed changes in their political masters as a result of which, there hung the sword of uncertainty throughout this period.
Alfonso de Albuquerque, the founder of the Portuguese rule in Goa in the year 1510 , was considered to be friendly with the Hindu population. However, in his letter dated December 20,1514, addressed to the King of Portugal, he expressed his keen interest in the conversion of the natives and also gave detailed account of his own efforts to convert the King of Cochin.
Contemporary correspondence from Goa reveals that the conversions of the native Hindus started long before year 1543 and several Hindus fled to the surrounding territories.
From this, it is clear that the entire population in the island of Goa and its adjoining talukas had been fully aware of the religious persecution which was in progress under Portuguese rule and there is no reason to believe that with several people running out of the island of Goa, the people of Salcette would patiently wait for over 20 years, all along hoping that they would survive this inferno.
AS PER available records, the missionary priest who entered in the temple of Shri Manguesh at Cortalim on May 1, 1560 found the temple empty, with the idol already removed from there. It can be very well inferred that due to the destruction and persecution going around, the idols from the temples in Salcette were already shifted away around the year 1543 A.D. The detailed description of the beautiful precincts of the temple of Shri Mahalasa at "Old Mhaddol" or "Vernem" is found in the contemporary correspondence of the missionaries.
Father Gomes Vaz, in his letter dated December 12, 1567 stated that he has not seen such a beautiful edifice with such beautiful premises, in the whole of Europe.
Fr. Luis Gomes, who took initiative to destroy this temple so much like the premises and the temple building that he made efforts to jpreserve the building for converting it into the church of Our Lady of Conception, Queen of Angel. But his request was turned down.
THE WIDOWS who did not become "Sati", were provided shelter in this temple . The entire temple was like a fortress with a large tank in the front yard. There was a small local market near the temple and the shopkeepers were paying fixed annual revenue to the temple. The detailed account of the destruction of the said temple is published in the monthly "Bharat Mitra" of June 1954 as narrated by Dr Pissurlekar from the tenth volume of "Documentacao Para a Historia das Missoes do Padrado Portuguesse do Oriente." The gist of this account is as follows:
The missionaries were patiently waiting for the opportunity to destroy this temple which was architecturally and aesthetically the best temple in Goa. They came to know that the Governor needed some wood of the finest quality for the Ordinance and the missionaries suggested him that the wood of that fine quality is available in this temple. The Governor immediately wrote to the Captain Diogo Fernand (Fr Francis de Souza quotes the surname of this Captain as Rodrigues), Captain of Rachol Fort, to destroy the said temple at Vernem and get the wood for him.
Surprisingly, this is the unique example, where the foundation of the temple survived till this day, without constructing any Church or Chapel by the missionaries.
On 7th March, 1567, Captain Fernand went to Vernem (Old Mhaddol) in the premises of the temple. A Portuguese missionary had already arrived there with some of his men. The temple priests were decorating the idol of Goddess with silver ornaments. The missionary ordered them to hand over the ornaments to him. Then he handed over those silver ornaments to the Captain. The Captain broke the principal idol into pieces. The missionary did not object the priest's taking away other idols.
The roof of the temple was felled on the same day but the walls remained in tact.
Thereafter, the captain came to know that some prominent Brahmins were planning to reconstruct the temple, on arrival of new Governor. Hence he again went to Vernem and completed the destruction. The second attack was on March 14, 1567 as is seen from some contemporary correspondence.
The remnants of that majestic edifice are still visible at that spot.
FROM THIS account it is clear that the golden and gem-studded ornaments of the deity were already transferred from the temple. The mention of destruction of the idol gives the impression that the present idol of deity at Mhaddol must be new one. However, a close glance at this idol can convince the observer that this sculpture is not merely exceeding that period. Obviously, this idol must have been shifted out of the temple before the incident mentioned above took place on March 7, 1567. With the advance knowledge of the calamity that the people of island of Goa were then facing from about a quarter of century under the Portuguese rule, it would be wrong to presume that the people of Salcette would risk to retain the idols in the temples any longer.
The detailed historical account of the transfer of the idol from Vernem to its present place, viz., new Mhaddol or Mardol is not known. However, it is evident that the people of the village of Priol, led by family of Desai of Panchami, wholeheartedly welcomed the Goddess Shri Mahalasa in their village and arranged for the assistance in the maintenance and performance of the daily rituals.
In 18th century, Shri Ramchandra Malhar Sukhtankar, a prominent Goan, who was enjoying high respect and confidence in the court of Peshwa, got the land around the temple duly transferred in the name of the temple by order of Peshwa.
THE PRESENT temple is about four-and-a-quarter century old. In the year of Shake 1789, Prabhav Samvatsar, the temple was repaired and the copper roofing was fixed. A copper plate inscription in the temple describes this event. Barring this, the other entire original construction is untouched and is indicative of the ancient exquisite workmanship.
The idol of Shri Mahalasa is in standing position with a demon under her feet, with the head of the demon at her right hand side. The idol has four hands having a Trishul in the right back hand and an Amrit Kumbh in left back hand.
A demon Known as Virochan is kneeling at the right hand side and he appears to have been held by hair in the right fore-hand of the deity. The left fore-hand holds by hair, a bleeding, chopped off head of a demon and an animal in vertical sitting position, is licking the blood trickling from the chopped off head in the hand of the deity. Though the outlines of this animal are not very clear, it looks like a lion or tiger.
On the Prabhaval at the back-side of the idol, the name Shri Mahalasa is inscribed in Devanagri along with Shanka-Chakra, Shesha and so on, which signify the association with Lord Vishnu
An Astrologer from Kerala, Shri Pudval, who was specially invited to the temple about 30 years ago, stated that this idol is of Gandaki Sheela and was brought from Nepal. He acquired this information with the help of Ashta Mangal Kundali.
Apart from the main temple of Shri Mahalasa, there is a separate temple of Shri Santeri in the same premises at the right hand side of main temple. This deity is always occupying the right hand place in all major functions which are celebrated with a combined procession of both the deities. It is believed that Shri Santeri has offered place to Shri Mahalasa in her village and Shri Mahalasa has promised her the honour of Agrapooja on major celebrations.
In the temple premises there are two Panchistas viz., Panchistas of Shri Mahalasa and Shri Santeri. In addition to this there are the Parivar deities. A small temple of Shri Shami Purush (Sinha Purush) who is the Mula Purush of Mahajan Kulavis of Kaushik Gotra is at the left hand side of the main temple.
All these deities are inter-related to each other and during Hari Jagar period (Ashwin Pornima to Kartik Pornima) all the deities are offered Kakad Arti and Naivedya at early hours of the dawn.
SHRI MAHALASA is adorned as Bala after the Nirmalya visarjan in the morning. After the Abhishekha the deity is fully adorned with selected ornaments. Though the same ornaments are retained for the rest of the day, it is widely experienced that the deity appears as Yuvati at noon and Proudha in the afternoon. This astonishing fact is experienced by the devotees through all the seasons.
This Goddess being regarded as Mohini Rupa of Lord Vishnu, devotees can offer the special worship with a request to adorn the image with Ramalankar, Narayana Alankar, Balakrishna Alankar,Venkatesh Alankar, Laxmi Alankar, Muralidhar Alankar, Kaliya Mardan Alankar or Anant Shayan Alankar as may be liked by the devotee. On the day of Ekadashi, the deity can be worshipped with Vithoba Alankar. On all normal days the deity is adorned with Shri Mahalasa Alankar.
Though there are a large number of celebrations of various nature throughout the year, the major celebrations are during Navaratri when Makharotsav is celebrated on the Chawk, in the month of Ashwin. The devotees are blessed with Kaul Prasad from Vadya Pratipada to Panchami of the same month. The annual Zatrotsava in the month of Magha from Vadya Chaturthi to Dashamii is another major celebration with daily processions of both the deities, i.e., Shri Santeri and Shri Mahalasa in different vahanas.
Other prominent celebrations are Kartika Pornima and Laxa Deepotsava on next day, Divajam (lamps) on the day of Ratha Saptami, Shimago on Shuddha Chaturdashi of Falgun and Maha Shivaratri which is celebrated throughout the night with four Mahanaivedyas and adorning of the deity with Suvarna Mukhalankar after Abhisheka of fourth Prahara.
IN THE premises of this temple there is a Deepastambha as is found in many of temples of Goa. However, a Dnyandeep of Pancha Dhatu (five metals) of about 12.5 metres in height installed in front of the temple of Shri Mahalasa is a unique feature only found in the precincts of this temple.
The Mahajan Kulavis of this deity belong to Bharadwaj, Kaushik, Atri and Gargya Gotra. However, the worship of this deity is not limited to these Saraswats only. The deity is worshipped by Daivadnyas, Vaishas and innumerable non-Saraswats, for generations. The devotees of Shri Mahalasa are spread all over the globe through all the continents. These devotees arrive at Mardol with a humble heart and complete submission to offer their worship and earn the perennial happiness with the Darshan of their most revered Kuladevi.
BLESSED BE the devotees of Shri Mahalasa with peace and happiness in their material and spiritual life and let all their wishes be fulfilled by Shri Mahalasa Devi.