Col Satish Singh Lalotra
slalotra4729@gmail.com
The region of Jammu, nestled between the plains of Punjab and the majestic Himalayas is a land where faith breathes through its hills, rivers and village pathways. Beyond the grand temples and established religious institutions lies a vibrant spiritual tradition rooted in folk deities -local guardians, ancestral spirits, warrior saints and manifestations of divine power who shape the moral and cultural fabric of the society. These folk deities are not distant celestial figures; they are intimately woven into the daily lives, fears, hopes and aspirations of the people. Though Jammu city has earned the moniker of ‘City of temples’ it is the deeper hinterland of this region that resonates with a rich heritage of folk traditions, and the cult of folk deities is the proverbial ‘life-blood’ that provides the much needed traction for this region’s society as such. These ‘folk deities’ are popularly known as ‘Kul-Devtas’ and ‘Kul-Devis’. Over here the ‘Kul-Devta’ or ‘Kul-Devi’ where in Kul means family / clan and Devta or Devi as the name connotes the deity. The family rituals like marriages, births, or any other auspicious ceremonies are initiated with their veneration. ‘Brahmanical (Hindu pantheon) gods are placed second in importance to them during the family rituals. This is still the practice in the Jammu region which has largely been Brahmanised. The tradition of local deities exists harmoniously with greater Brahmanical traditions even today in the ‘Duggar-land’ without any overlapping of religious feelings for either of the way of practices being adopted by the masses.
The detractors of this practice of venerating ‘folk-deities’ may advance their argument that these practices were a relic of a divided Hindu society , whose foundation was the handiwork of ‘Manu’ the progenitor and first man in Hinduism who set the social order by way of propagating the ‘Manusmiriti’. Be that as it may, the truth of the matter is that the idolization of ‘Folk deities’ aka ‘Kul-Devtas or ‘Kul Devis’ still taking precedence over any other form of veneration in Jammu region speaks of the deep faith of people in their local worshipping practices. The fact that this unwavering faith has withstood the onslaught of time and tide without even losing wee bit of sheen goes to prove the sagacity of these practices which have been honed on the anvil of Jammu region’s religious fervor. One of the most revered folk deity cum local God, revolves around ‘Baba Jitto’ remembered as a martyr -farmer who stood against injustice. His shrine at ‘Jhiri’ near Jammu becomes a focal point of devotion every year during the annual ‘Jhiri -mela’ that transcends even the international borders of India& Pakistan equally. ‘Baba-Jitto’ symbolizes agrarian resistance and moral courage during his time of resistance against tyranny. For across both sides of the international border, he has been the ‘Standard bearer’ and a religious icon for farmers that remind righteousness taking precedence over exploitation. His story reinforces ethical conduct, social justice and communal solidarity.
In a similar manner the Dogra heartland revers ‘Baba Chamliyal’, whose shrine near the international border draws devotees from both India and Pakistan. His annual mela is not merely a religious gathering, but also a symbolic bridge across national cum political divides. The belief in healing powers of the ‘Shakkar’ and ‘Sharbat’ distributed at his shrine reflects the fusion of faith and the folklore. Another set of powerful local deities that have cast a spell over the border communities of Jammu region as well as deep into the hinterland pertains to that of ‘Bua Dati’. Across rural landscapes with agrarian backgrounds, these local deities in Jammu region are regarded as ‘gods and goddesses’ that guard small hamlets, against diseases, misfortune, and natural calamities. But more than that, these folk deities also play a vital role in preserving oral traditions. Ballads, folk songs, and legends narrate their heroic deeds and divine interventions. The tradition of devotional ballads sung in praise of local gods and Folk deities keeps history alive in its most melodic form. Through these oral narratives, values such as bravery, sacrifice, loyalty, and humility are transmitted across generations. In a rapidly modernizing world, these stories serve as living archives of regional memory. More about the pros and cons of venerating such folk deities later in this write up of mine. Much in the Hindu ‘Brahmanical order’ as we find our societal set up split in typical ‘Varna system’ since ages; comprising with the Brahmins (priests) occupying the top most position in the hierarchical order ,similarly the folk deities too were split up owing allegiance to their respective ‘Varnas’.
The local deity cum presiding goddess of the Dogra rulers is ‘Bawe wali Mata’ ( Mahakali) whose temple is located within the famous ‘Bahu fort’ in Jammu. Renovated many times since Maharaja Gulab singh’s time, she is considered the guardian deity of the region, ranking second only to Mata Vaishno Devi in regional significance. Similarly the presiding local deity of Khajuria Brahmins is ‘Bawa Amboji . The specific Kul Devta or Kul Devi can vary by sub-lineage, thus laying stress on the fact that these local folk deities owed allegiance according to the lineages within a specific community or Varna as mentioned above. As a case in point; in the Rajput community which is again split up in myriad sub-castes or clans, the folk deities too are as per these clans. In my caste of Lalotra Rajput, the presiding deity or goddess is ‘Mata Rai’ whose ‘Dev-Sthan’ is located at village Rai which is just about a Kilometer and half from Ghagwal abutting the Jammu-Pathankot National highway. Just to give the readers of this write up of mine the sway that these local deities hold over their clan members-my caste of Lalotra Rajput is primarily a Punjab based clan with only a smattering of settlements based in Jammu region. But that doesn’t deter my clan members from congregating every year for the ‘annual mela/meail’ at Dev Sthan who come all the way from far off places like Talwara, Mukerian, Dasuya, Gurdaspur, Pathankot (place of their residences ). It will be a piece of additional information for the readers of Daily Excelsior, when they come to know that my clan had about seventy two( 72) large sized villages in pre -partition Punjab with most of them concentrated in district Sialkot and tehsil Shakargarh ; now in present day Pakistan. The genealogy of my clan has been very meticulously recorded at the Dev-sthan with a plaque that has the date inscribed as 15 Sep 1916; with the names of Jaimal Singh Lalotra son of Thakur Raseela Singh, Zaildar and Jagirdar , Moza Khanna , tehsil Shakargarh( now in Pakistan) inscribed below the plaque.. What an effort towards heritage conservation that sums up the importance of folk deities in our social milieu.
The biggest contribution of these local deities in the region of Jammu is that of ‘social cohesion’. The very fact that the congregations at local deities are known as ‘Mels’, which otherwise can be translated into simple act of mixing up, meeting up of the community people underscores the sway of these folk deities. The social fabric of the region which is a mix of cultural ties, marriages, births, deaths and so on inevitably have an indelible imprint of these folk deities. Any auspicious occasion like births, marriages and the ilk in the family; warrants an invocation of the blessings of the folk deity. An interesting adjunct to these Local deities is the proliferation of myriad ‘Sabhas’ that owe allegiance to various clans or communities. Known by the name of Rajput Sabha, Brahman sabha , Mahajan Sabha and so on these sabhas too are the harbingers of social cohesion in their respective communities ,as also a confluence of talents and Mels/Meils . As an example, the Rajput Sabha at Pathankot has its own fortnightly newspaper cum pamphlet going by the name -‘Rajput Humdard’ which caters to keeping its members informed of the latest goings on in its community. These ‘Mels/Meils’ are/were the real meeting places where community members could meet and draw sustenance from each other’s presence and plan future actions for the furtherance of their community . The Devsthan of folk deities also used to hold and store marriage infrastructure in terms of utensils and allied items, which were dispensed away to the needy families of the community. Women in particular, find empowerment through the worship of local deities and goddesses. Rituals conducted during the Navratras or village festivals offer them a central role in spiritual and social activities. The reverence of feminine divine energy reinforces dignity and respect for the womanhood within the cultural narrative of the region. In contemporary times, modernisation and rapid urbanisation pose challenges to these traditions. Younger generations influenced by global culture, may perceive folk practices as outdated. However, there is a renewed interest in rediscovering the roots. Cultural festivals, academic research, and tourism initiatives increasingly recognize the importance of preserving these living traditions.
The importance of folk deities in Jammu’s society therefore extends beyond ritual worship. They embody collective memory, moral guidance, social justice, inter-communal harmony and the ilk. They sustain hope in adversity and celebrate life in its simplest forms. In essence, the folk deities of Jammu region are not relics of the past, but dynamic forces shaping identity and continuity in a world which is increasingly being marked by disruptions. They remind the present society that spirituality is not confined to grand monuments; it thrives in humble shrines, temples, whispered prayers and shared stories. As long as ‘Mels/Meils’ of the communities resonate with ‘verve’ reserved for these folk deities, no disruption of modern society can take away the sheen bestowed upon them.
(The writer is a retired army officer)
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