CHORWAD MATA

INTRODUCTION:

Who wouldn’t love to sing the praises of Ma? In fact if one gets to praise the Mother Goddess of the world, it’s the pinnacle of good fortune. I consider the opportunity given to me by the head of the Vora Keekani Kapol Trust - Navinbhai Vora - to write about Shri Chorwadi Mata, my supreme good fortune. For this, I’m most greatful to the Trust.

Chorwad is my native soil, and right from childhood I’ve marveled about Chorwadi mataji, as well as having endless, blind faith in her. In 1957, at the age of 18, I had even composed a quartrain dedicated to Mataji. During the years spent residing elsewhere, whenever I got the opportunity to visit Chorwad, I felt I achieved greater closeness to Mataji. Around 1960, I obtained a book about the Vora Keekani lineage written by their barot (bard) from one of Mataji’s priests. After reading this, my wonder and faith towards the Chorwadi Mata increased.

It is noteworthy that in the 15th or 16th century AD, Sanghji Pathak, who served Mataji, and may have possibly have performed the rituals to consecrate the deity, is an ancestor of our lineage. Due to this, the faith in Mataji grows ever more steadfast. The fact that even to this day the descendants of the Pathak line are priests of the Chorwadi Mata provides proof of this connection.

In today’s times, we may doubt the miracles of Mataji, but the historical significance and the movements originating from this place cannot be denied or ignored even by the modern man. This idol of Mataji is life like. Innumerable believers have placed the offerings of their faith at her feet.

It should be duly noted that the Kapol Vanik and Vora Keekani castes place infinite faith in Mataji. The members of these castes make regular pilgrimages to Chorwadi Mata from wherever they reside, be it Mumbai or various other metros. They make these arduous pilgrimages to seek Mataji’s blessings in spite of the lack of conveniences. People of not just the aforementioned castes, but of various castes place a lot of faith in Chorwadi Mataji, whether or not they have their own family deities. I pray to Mataji that she showers her blessings upon all her followers.

The Principle Deity of Chorwad - Shri Chorwadi (Bhavani) Mata:

1. Shri Chorwadi Mata :

There are very few villages or towns whose names are based on their principle deity. And there are even fewer places where the principle deity is named after or is famous for the town or village over which the deity presides.

The city which is considered to be the seat of Lord Somnath is actually called Prabhas Patan, while the city of Lord Kashi Vishwanath is actually named Varanasi. These towns are not named after their principle deity, and yet, in common parlance, they are referred to as Somnath and Kashi respectively. But there are very few places in Gujarat where the principle deity of a particular place is named after the area where it presides, rather that vice-versa. One such example includes Shamlaji on the Gujarat – Rajasthan border. In the same manner, the principle deity of the village Chorwad is called Chorwadi Mataji. Chorwadi Mataji is basically an incarnation of Bhavani Mataji, but since she presides over Chorwad, she’s known as Chorwadi Mataji in the local vernacular.

Around 80 – 90 years ago, the erudite bard (barot) Ambaprasad, of the Kapol Vanik caste, published a book called “Kashyap Kul Chandrika, or The History of the Kapol Vora Line”. In the eighth chapter he has composed a quatrain (shlok):

“Chamundachambika, Ganga, Mahalaxmi, Kaleshwari,
  Chorwateshwari Bhogaa Vaaraahyaadhyaa Prakirtita.”

He refers to taking this quatrain (shlok) from the Kandula Purana which is included in the Skanda Purana. The Kandula Purana is the caste purana (sacred poetical work) depicting the origin of the Kapol Vanik caste. The “Chorwateshwari” Mataji mentioned in this quatrain refers to Chorwadi Mataji.

The original form of Chorwadi Mataji is Bhavani Mataji. Bhavani Mata is an incarnation of Parvati, wife of Lord Shiva. Bhava is another name for Lord Shiva. Thus, Bhava’s wife is named Bhavani.

The Kandula Purana mentioned above is in the Skanda Purana. Included in these Skanda Purana are various Gnaati Puranas (Caste Puranas). These Gnaati Puranas are likely to have been created after the 10th century AD. After the invasions of different religions, small collections of different classes (varnas) tried to preserve their identities by creating small groups, and in this way the customs of the castes were strengthened . In order to preserve their individual identities, a lot of castes composed their own Gnaati Puranas or had them created.

2. Shri Chorwadi Mataji - As a family deity :

Chorwadi Mataji is the family deity of various castes, of families that have various different surnames. She is the “kuldevi” (family deity) of the Girnara Brahmins, Aboti Brahmins, the Kharva caste, the Ghediya Koli community of the Chorwad chovisi, the Kapol Vanik, etc. Every family’s way of worshipping and dedicating offerings to the deity is different.

3.Shri Chorwwadi Mataji –Origin and Incarnation:

Origin :

The seat of Shri Chorwadi Mataji is called “jhund” (multitude) by people. The original meaning of the word “jhund” is forest land. Residents of Chorwad who are above 80 years of age remember that the entire area was surrounded by woods. Even today one can see the remnants of this forest. The area of this land is approximately 10 acres. This site is 2.5 kilometers away from Chorwad.

At the center of this site is the Chorwadi Mataji. There are many legends about the origin of the Mataji. According to one story, this idol appeared on its own, right from the earth. The legend is as follows.

A Vanik merchant was passing along the coast of Chorwad in on his vessel, when the ship got caught in a storm. To escape this storm he prayed to the Mother Goddess, and made her an offering and immersed it in the sea in Mataji’s direction. This offering flowed into well (“vamalvaav”) of the “jhund”. It was night-time. The temple priest was asleep. Mataji came to him in a dream, and told him that the offerings made to her were in the well and that She was going to manifest out of the earth. The priest was told not to open the temple until four hours after daylight, or Her form would remain incomplete. But the priest awoke at that very moment and retrieved the offering and opened the temple. At that time only Her face, as beautiful as a lotus, had appeared. The rest of Her form remained within the earth. To this day, Mataji’s deity is only in the form of a face.

During the Navaratri celebrated in the last month of the Hindu calendar, the folk song (garbi) sung in Chorwad refer to this incident. (This “garbi” is included in the appendix of this book). The composer of this “garbi” is a poet called Makanji. He believes this incident occurred in the last month of the year 1776 according to the Hindu calendar, on the Tueaday of the second day of the waxing of the moon in the month of Aso (Aso sudi beej). The year 1776 according to the Hindu calendar is the year 1720 AD in the Gregorian reckoning.

This detail is a belief of the masses. If that was indeed when Mataji appeared, there must have been some idol in the temple that the priest opened. There must have been something there. According to his readings, Ambaprasad barot noted that in the year 852 according to the Hindu calendar (i.e. 976 AD) – the 8th century AD – Mataji presided there. At that time the temple was very prosperous. According to historical accounts, it is noted that in the 14th century AD, an invader of another religion, named Ulugh Khan attacked this temple, looting and demolishing it. This proves that Mataji and the temple were at this very place from the 8th century AD to the 14th century AD. To look at it one way, Mataji’s references are found from 1300 years ago. However according to archeological evidence found near the temple by the historian Narottambhai points to the fact that this might have been the seat of Mataji for around 1500 to 2000 years. From the reference in the “Chorwadi Mataji ni Garbi” it is believed that the rituals consecrating the temple may have occurred in the year 1776 of the Hindu calendar (1720 AD). The year and day of the month of this is the Tuesday of “Aso sud beej”.

The inner part of the Shri Chorwadi Mataji’s temple is constructed in the Solanki age. This kind of architecture was generally used in the 10th century AD. This means that the inner sanctum – where Mataji’s deity rests – and the outer pavilion supported by columns are approximately a thousand years old.

3.Incarnation :

The form of Shri Chorwadi Mataji is unique. Anyone who sets eyes on Her lotus like face beautiful as the full moon, with big eyes beautiful as a lotus petal, and her sindoor-anointed face, feels a unique reverence growing in their hearts. Usually, any god or goddess is crafted by any artisan completely from head to foot. The form of Chorwadi Mata is not known in that way. Her form is only seen as a circular, lotus like face. Her eyes and lips have been portrayed on Her face by her worshippers. People knowledgeable in religious texts and practitioners of handicrafts believe that this type of form may be found on a mystical charm (yantra) that has been blessed.

The idol of Ambaji found at Girnar and the idol of Chorwadi Mataji are one and the same. The deity of Mota Ambaji at Arasur is, to this day, in the form of a yantra. And the clothes, jewelry, etc. covering it give it the same appearance as an idol. When Adyshankaracharya Maharaj established his university, 2500 years ago, he established Bhadrakali Mataji as the principle deity at Dwarka. That deity is also in the form of a yantra and it is worshipped as the form of Mataji. This can be seen even today. In this way, yantras such as the Shriyantra, Visoyantra, can be blessed and worshipped. The deity of Ambaji at Arasur is in the form of a Visoyantra. Bhadrakali Mataji is in the form of the Shriyantra as well as the Visoyantra. In the opinion of scholars, the current form of Chorwadi Mataji may be a consecrated Shriyantra or Visoyantra or both.

In the 14th century AD after Ulugh Khan had the temple demolished, it is understood that the dome of this temple was removed, because it might catch the sights of invaders of different religions. To prevent this, the roof of the temple may have been constructed in the form of a terrace. The seat of the Mataji cannot be seen as soon as one enters the temple. One half of a wall is across the way. Judging by the size and thickness of the stones of the wall, it can be known that these stones may have been used by the worshippers to hide the inner sanctum from Ulugh Khan’s invasion, so that the idol of Mataji remained protected.

Chorwadi Mataji’s “jhund” may have, at one time, been a place of religious gatherings. On the right side of the idol of Chorwadi Mataji is the form of Mahakali Mataji and directly in front of Mataji in the eastern direction is the idol of Bhairav (a form of Lord Shiva). When there is an idol of Bhairav in the place of Mataji, it means that it is a place for religious gatherings.

The “jhund” is a temple complex. There is also a temple of Chamunda Mataji, which is to the north of the main temple. This idol of Chamunda Mataji is complete with all parts of its limbs. Around this idol, there are a few works of art. These seem to be remains left over after the destruction of the temple.

To the east of the Chamunda temple, there is a temple housing a huge idol of Hanumanji. This idol is about 8 feet in height. All its limbs are styled beautifully and proportionately. Inauspicious days (panoti) are held at bay under Hanumanji’s feet.

To the south of Hanumanji’s temple, is a big temple with an idol of Lord Ganesh. This idol is unique – it has ten arms. Ganeshji is in dancing position. In His hands are various weapons. It is rare to come across such large idols of Hanuman and Ganesh.

To the north of the “jhund” there is a second entrance into the area. The main entrance is in the west. Extremely close to the second entrance is a Shiva temple. It is known as Vaijnath Mahadev. The difference of this temple is that its Shivling is about 5 feet below the ground level. About a hundred years ago, this worn out temple was repaired.

In between the Vaijnath temple and the main temple are the remains of a temple. In the local dialect, it is known as the Pandavo ni Vishi. Judging by its ruins, it seems to be a Shiva temple.

The second gate near Vaijnath Mahadev leads to a small shrine near the national main road. People often go from this shrine to Mataji’s main temple by offering their salutations by lying prostrate on the ground. This act is known as “bhoy bharvi”. It is performed faithfully by a lot of people who have made a religious vow before a deity (manta), upon fulfillment of a particular desire.

Right in front of Mataji’s temple is an idol of Her vehicle, the lion. On the walls outside the temple are placed a few ancient works of art. Within the precincts of the “jhund” are three wells with steps leading down to the water and one “kund” – consecrated pool of water. The “kund” is known as Brahmakund, and there is a small Shiva temple within it known as Brahmanath.

Just as the act of “bhoy bharvi” is performed upon completion of a “manta”, similarly, some people may choose to hold a caste dinner for people of their community within the “jhund”. This is known as “ujeni”. After offering a platter to the Mataji, the people of the caste have their meal.

At the end of this book is a song dedicated to Mataji (Chorwadi Mataji ni Garbi) and in it is a reference “sevak suta re ma, sanghji”. This refers to Sanghji Pathak – ancestor of the family. For some reasons, Sanghji Pathak and his brother Ranchhodji Pathak left their birthplace of Shihordi and came to Chorwad. Both the brothers were Karmakandi Brahmins. When they arrived, the Kapol Vanik and Chavda Rajput clans had left Chorwad due to attacks from invaders of other religions. The original inhabitants of Chorwad – the people of the Koli caste – served Mataji according to their knowledge. When the Brahmins came, they handed over the service of Mataji to them. They also used to perform other religious activities for the Koli caste and the Kolis accepted them as priests. There is a chance that Sanghji Pathak performed the rituals consecrating the deity. This may have taken place in the 18th century according to the Hindu calendar.

The annual celebration of the Chorwadi Mataji takes place on the eighth day of the waxing moon in the month of Chaitra. On this day, there a gathering of people in the “jhund” that has been taking place since ancient times. This detail suggests that the rituals sanctifying the Mataji may have been performed by the head of religious meetings held here in the eight day of the waxing moon in the month of Chaitra during the Chaitri Navaratri.

The incident of the merchant’s ship being caught in the storm and the subsequent “manta” made by the merchant suggests that the Chorwadi Mataji is a Goddess of the sea. Ambaprasad Barot also notes in his book that the family or caste deity of the Kapol community was also a Goddess of the sea. Chorwadi Mataji is also the deity of the sea faring people. This is proved by the fact that on the new moon day of the month of Shravan a gathering of the Kharva caste is held. From Jafrabad to Okha, people of the Kharva caste – men, women and children – come here for three days to complete their “mantas”. In this way, Chorwadi Mataji is also a Goddess of the sea. The offerings made by the merchant to Mataji were put in the “champanala” and they came out in the “vamalvaav” (well with steps leading to water) of the “jhund”. It is believed by people who know the area that this “vamalvaav” has an underground outlet that leads to the sea. The merchant had put the offerings in a “champanala” which he then immersed in the sea. The word “champanala” means a hollow piece of wood from a champa tree or bamboo.

4. Chorwad - Derivation of the Name of the Village :

Usually, the residents of a place hope that the name of the village they belong to is appealing to their ears as well as minds. However, due to the corruption of language that takes place in local dialects, people accept the name of their village. ‘Chorwad’, too, is one such place. The first part of this word ‘chor’ holds a negative meaning. Yet, people have accepted this. The truth is that the word ‘chor is the corruption of the word ‘chavda’ or ‘chora’. The Chavda Rajputs used to rule this territory. Their chief place was this village, thus ‘chaura’ (Chavda) and ‘wad’ (place) together became “Chaurawad” which later came to be called Chorwad. The word ‘wad’ too is a corruption of the Sanskrit word ‘vatak’ meaning ‘place’.

5. Location of Chorwad :

The place where the village of Chorwad is currently located is not where it was originally settled. It was settled near the Chorwadi Mataji in the expanse of land known as “Kaada”. The trading caste in the Chavda Rajput rule was the Kapol caste. The Chavdas were seafarers and the Kapol Vaniks too carried out their trade over sea routes. The original residents of this territory were the Kolis. They were mainly fishermen and worked in the vessels of the Chavdas and Kapols. Long after this time, some descendants of the Chavdas started plundering and spoiling at sea and due to this, Chorwad became a location of pirates. Due to this, the business-minded, peace loving and religious Kapol caste must have left this place for another. The village near Chorwadi Mataji must have also become barren and faced some natural calamity because of which it moved and settled in its current location. Thus with the coastal area becoming barren, only the original residents may have stayed. These unforeseen calamities are believed to have occurred possibly between the 12th and 15th centuries.

The area where the village of Chorwad is currently located used to be covered by the Gir forest. It is not known who built the main boundaries (gates) of the village, but in the 16th century AD, the Ra’ dynasty of Junagadh was defeated by the Sultan of Gujarat, after which their family received this expanse of land. They were famous as heirs. Their capital was Chorwad and twenty four villages were under their rule.

The Kapol people moved to places like Mahua, Shiyalbet, etc, where there were larger populations of their caste. After this, the caste moved to villages like Rajula, Jafrabad, Bhoraai, to carry out their trade. The fact that Mahua is the seat of the Bhavani Mataji may also reflect the connection between the Kapol Vanik caste of Chorwad and Chorwadi Mataji.

6. Legends and Instances of Mataji’s Powers:

Chorwadi Mataji is present in person in the deity, and showers spiritual and material pleasure in abundance on her faithful followers. The miracles or powers shown by Chorwadi Mataji in the past are entrenched in the minds of people. A few of these are described here.

Once upon a time, to show his devotion to Chorwadi Mataji man who was a drum beater would come from Adri everyday to play his drum before the Mataji in the evening prayer (aarti). The narrow sea route from Adri was short. One day there was an attack from an invader of another religion. The priests were afraid. Because of his matchless devotion, bravery arose in the drum beater. His drum became a shield and the stick became a sword and he engaged the invaders in an encounter. The priests were saved. They were of Pathak descent. The head of the drum beater fell at Adri. His headless body continued to fight reaching the “jhund” and fell there. The Pathak priests’ caste accepted the drum beater as their hero. To this day, the Pathak (Girnara) castes make their family offerings, etc, from Adri.

Another incident occurred at one of the gatherings (mela) of the villagers on the eighth day of the waxing moon in the month of Chaitra. Present here was also a loyal devotee of Mataji named Meetha Velari. At this time a dacoit named Hothi attacked the “mela” and went to the temple to plunder it. To prevent Mataji’s idol from harm, Meetha Valeri confronted him. Hothi attacked him with a spear, but the spear did not touch him. Thus Mataji saved him. Hothi had to abscond.

To the north of the “jhund” was the orchard of Bhoja Parmar of the Ghediya Koli caste. As a rule, he was always in attendance for the evening prayers of Mataji. The distance between the orchard and the “jhund” was about one to one and a half miles. As he grew older, it became more and more difficult for Bhoja Parmar to attend the evening prayers. Mataji came to him in a dream and said that there was no need for him to attend the “aarti” everyday. She told him to cut a branch from the banyan tree in front of Her temple and plant it in his orchard. She would preside there. Bhoja, the devotee cut the branch the next day. As he was returning to the orchard, a girl of 6-7 years was following him. As he started digging a ditch and prepared to plant the branch, the girl was enclosed in the ditch. That girl was Mataji Herself. The banyan tree that grew from the branch planted by Bhoja the devotee spread to six trunks and it is known as Vadovan. The original trunk of this banyan cannot be recognized. There are a lot of trunks. Beneath one of the trunks of this banyan are a shrine of Bhavani Mataji and the family goddess (kuldevi) of the Kolis bearing the Parmar surname.

In modern times too people must be experiencing the miracles of Mataji, but these are not divulged. One thing is for certain, that as a preferred place of pilgrimage for the faithful, Chorwadi Mataji is present in person since ancient times. And She showers her blessings of happiness, prosperity, peace and contentment to all her followers.