Mevad Ki Lok Sanskruti Me Dharmikta Ke Swar

Here's a comprehensive summary of the provided Jain text, "Mevad ki Lok Sanskruti me Dharmikta ke Swar" (The Voices of Religiosity in the Folk Culture of Mewar) by Mahendra Bhanavat:

This extensive article explores the deep-seated religiosity prevalent in the folk culture of Mewar, a region in Rajasthan, India. The author, Dr. Mahendra Bhanavat, posits that the more traditional a culture, the more its people are inclined towards spirituality and a deeper, more meaningful life. This spiritual inclination fosters stronger family bonds, brotherhood, and a sense of community, enriching life from birth to death with joy and celebration. Such cultures instill faith in one's current life and a desire to perform meritorious deeds for a better future.

The article categorizes the manifestations of religiosity in Mewar's folk culture into several key areas:

1. Religiosity in Vrats (Vows), Festivals, and Rituals: These are presented as the bedrock of the local populace's life, guiding them towards liberation from sins and toward spiritual upliftment. The core principle is the well-being of all beings, leading to acts of self-sacrifice for the welfare of others and the entire world.

• Sheetala Saptami: Dedicated to Sheetala Mata (goddess of smallpox), where stylized stones representing the disease are worshipped to protect children. This devotion is communal, not specific to any caste.
• Gangaur: Married women worship for their husbands' longevity, while young girls pray for suitable spouses. The art created during this festival signifies a virtuous life leading to spiritual attainment.
• Teej Festivals (Chhoti Teej and Badi Teej): Celebrated with temple processions, devotional music, and religious dramas, inspiring faith and righteous actions. Nag Panchami is observed to ward off snakebites, highlighting the religious significance of serpent worship.
• Raksha Bandhan: Celebrates sibling affection and instills the virtue of filial piety, inspired by the story of Shravan.
• Neem Tree Worship: The bitter neem tree, known for its medicinal properties, is also worshipped.
• Vats Dwadashi / Vach Baras: Mothers perform rituals for their sons, symbolizing the sacred mother-son relationship.
• Dashamata Vrat: Observed for ten days, this ritual involves abstaining from household chores and focusing on devotion and storytelling. The narratives emphasize the victory of good over evil and offer guidance for an ideal life.
• Tree Worship: Various trees like Peepal, Khejadi, and Banyan are worshipped, believing in the presence of deities within them, seeking relief from suffering.
• Ghalya Ghal: A vow observed by young girls.
• Phooli: Tied by sisters for their brothers, accompanied by a story.
• Ganesh Chaturthi & Chauth Mata: Celebrated with offerings and rituals.
• Omkar Ashtami: Unmarried girls fast for desired husbands.
• Saanjhi: During the Shradh Paksha, girls create intricate art from cow dung, decorated with flowers, and worship Sanjhli Mata.
• Dev Jhulni Ekadashi & Anant Chaturdashi: Celebrated with processions and specific vows.
• Karwa Chauth: A popular fast observed by women.
• Govardhan Puja: Celebrated the day after Diwali.
• Amla Gyaras & Tulsi Gyaras: Worship of Amla and Tulsi trees, with wishes for spiritual rewards and a blessed life.
• Kartik Month: Marked by daily holy baths and devotional singing, with Kartik stories imparting moral and spiritual lessons.

The article emphasizes that fasting is an act of self-control, leading to self-illumination and the ability to guide others. The rituals and associated art forms strengthen character, discipline the soul, and foster a virtuous life, spreading the values of dharma, compassion, non-violence, and truth.

2. Religiosity in Folk Dances and Dramas: Dances and dramas are performed during festivals and rituals to express collective joy and devotion.

• Sheetala Mata Worship: Women dance before the deity.
• Gangaur Worship: Women perform expressive dances accompanied by Ghoomar songs.
• Tribal Dances: All tribal dances are tied to religious rituals. The Gavari dance of the Bhils is a significant religious performance seeking the blessings of their goddess for prosperity and freedom from disease. The dancers observe strict asceticism during this festival.
• Gavari Narrative: The story is based on the Puranic tale of Bhasmasur and Shiva, with the main character embodying both Bhasmasur and Shiva.
• Turra-Kalangi: A form of folk theater that originated in the 19th century, involving competitive singing and debates on religious and philosophical themes. This evolved into Khayals, which inspired many religious compositions.
• Gandharvas: These performers specialize in religious Khayals, often focusing on stories from Jain tradition like Shripal-Maina Sundari, Chandanbala, and Anjana. They are dedicated to Jain communities during Paryushan.
• Ramleela and Rasleela: Amateur troupes depict the lives of Rama and Krishna, spreading their messages.
• Sanakadik Leela: Performances of the lives of the Sanakadik sages.
• Religious Tableau: Depicting deities like Ganesha, Brahma, Kalika, and Narasimha.
• Kheda Dance: Performed by Ravals and Meels before the goddess.
• Rasdhari: A form of Khayal that enacts the story of Rama's abduction of Sita.

3. Religiosity in Wall Paintings, Tattoos, and Various Art Forms: These art forms often symbolize religious sentiments.

• Mandanas (Wall Paintings): Depict deities like Lakshmi and Ganesha, and scenes from Krishna's life, especially during festivals. Floral motifs symbolize auspiciousness.
• Picchwai Paintings: Primarily used in Vaishnava temples, these elaborate paintings illustrate events from Krishna's life.
• Pabuji, Ramdela, Krishnadela, Devnarayan, Ramdev, and Mataji Ke Pad: These are popular scroll paintings depicting the lives of folk deities and heroes. They are considered sacred, and people invoke their blessings during times of crisis.
• Festival-Specific Mandanas: Unique paintings are created for festivals like Gangaur, Diwali, Holi, Navratri, and Sheetala Saptami, symbolizing prosperity and inviting divine presence.
• Mehndi (Henna) Designs: Also carry auspicious symbolism, with motifs like Jawara, Mor Kalash, Supari, and Chand Tara representing happiness, Ganesha, offerings, and marital bliss, respectively.
• Tattoos (Godana): Considered sacred, believed to accompany the soul in the afterlife, and are applied on various body parts with motifs of deities, birds, and auspicious symbols.
• Jain Paintings: Often illustrate the tortures of hell to encourage righteous living, depicting the consequences of negative actions like injustice, deceit, envy, theft, and immorality.
• Snakes and Ladders Game: Used as a didactic tool, with squares representing good deeds (like penance, compassion, charity) leading to higher realms, and bad deeds (lies, theft, betrayal) leading to hellish states.
• Manuscripts and Temple Murals: Feature images of Nandi, the universe, Tirthankaras' lives, dreams, obstacles, Samavsaran, food offerings, and karma theory.

4. Religiosity in Folk Tales, Ballads, and Narratives: Stories, ballads, and devotional songs are integral to Mewar's cultural life.

• Oral Traditions: In the evenings, people gather to listen to tales of local deities and saints, accompanied by devotional music.
• Devotional Singers: Perform songs by revered poets like Mira, Kabir, and Harji, fostering spiritual sentiments.
• Stories of Folk Deities: The stories of Teja Ji, Ramdevi Ji, Harishchandra, and Krishna are popular, providing solace and inspiration.
• Pawaadas and Byavles: Ballads narrating the valor and altruistic deeds of heroes like Pabuji and Ramdev Ji, encouraging listeners to prioritize collective welfare.
• Songs for Local Deities: Sung during life events, festivals, and to ward off danger or ensure prosperity. These songs are invoked during snakebite emergencies, where divine intervention through a Bhopa (priest) is believed to heal the victim.
• Chaukis: Nine-day devotional vigils held for deities during Navratri, filled with singing and prayer.
• Numerous Deities: The text lists many local deities like Rebaari, Rodarupan, Mataji, Bhavani, Bhairu, Kalka, Ramdev, Masima, Vasak, Paurvaj, Devnarayan, and others, who are believed to protect the populace and foster religious feelings. Each has their own forms of worship, stories, and rituals.
• Divine Intervention: These deities are believed to punish wrongdoers, reveal theft, cure illnesses, predict the future, and protect from natural calamities, acting as village sentinels, police, doctors, teachers, religious leaders, and givers of salvation.

5. Religiosity in the Folk Literature of Religious Sites: The literature associated with religious places is diverse and extensive.

• Various Forms of Literature: Includes Sapna (dreams), Chovisia (twenty-four stanzas), Pakhi Geet (bird songs), songs related to monks and nuns, Thokde (sermons), Garbh Chintaranis (meditations on pregnancy), deathbed songs, penance songs, Chowk (diagrams), Dhal (couplets), Tavan, Bhajan (devotional songs), stories, ballads, and narratives about Tirthankaras and virtuous women.
• Arrival of Monks and Nuns: Their arrival is met with great joy, celebrated with songs that evoke a sense of blessings and spiritual awakening.
• Badaavas (Welcoming Songs): Sung upon the arrival of monks, expressing immense happiness and the breaking of old karmic obstacles.
• Karm Theory: The literature emphasizes the principle of "as you sow, so shall you reap," illustrating the consequences of actions and urging individuals towards good deeds.
• Self-Condemnation (Aatma Ninda): Thokdes often involve self-criticism and renunciation of worldly attachments like anger, hatred, pride, and ego, guiding the soul towards righteous actions. These are also recited to the dying to encourage repentance and hope.
• Garbh Chintaranis: Meditations on pregnancy highlight the suffering within the womb and advocate for a balanced and virtuous human life, free from the clutches of karma. They teach the principles of the five great vows and a meaningful existence.
• Dream Songs (Sapna): Primarily about Tirthankaras, these are sung during weddings and especially during Paryushan. They depict the childhood of Tirthankaras and are believed to lead to Baikunth (heaven) if sung, or an avatar of a python if not. Singing them also brings marital bliss and progeny.
• Siloke: Chants recited at weddings, traditionally by the groom's side, and now by knowledgeable individuals. Silokes of Rishabhdev, Parshvanath, Neminath, Shantinath, and Mahavir Swami are popular, as are those of Kesariyaji, Balaji, Ganpati, Sita-Ramlakhan, Krishna, Suryadev, and Ramdev.
• Dhal: Melodious couplets with unique singing styles. Popular ones include Ravana ki Dhal, Gajsukuamr ki Dhal, and Genda Raja ki Dhal.
• Old Age Songs: These songs express the difficulty of old age, when senses weaken and one becomes dependent, lamenting this phase of life.
• Death and Mourning Songs: These songs acknowledge the transient nature of life and the union of the soul with the divine upon death.

In conclusion, the article emphasizes that Mewar's entire folk culture is built upon strong foundations of religion and spirituality. Every aspect of human life, from birth to death, is infused with religiosity, leading to a profound understanding of mortality and immortality. The deep-rooted and tradition-nourished folk religion of Mewar has cultivated a life of discipline, dharma, and spirituality, imbuing it with a noble essence.