The devotees who arrived at Chhattisgarh’s Bhangaram Devi temple in Bastar region on Saturday were carrying their gods with them, but this was not just a day of worship; some arrived their with grievances.
Mangal Chand Markam of Keshkal block worshipped a deity for years, yet illness continued to affect members of his family. “I brought the deity before Bhangaram Devi’s court,” he said. His complaint was that the deity failed in its duty of protecting his family, so he sought punishment.
The Bhado Jatra is where tribal communities of Keshkal villages and in surrounding areas bring symbolic representations of the deities they worship to the temple. This is when the religious gathering takes on the character of a traditional court. Here, the complainant is usually a devotee and the accused could be a god.
The complaints are about everyday life, including when a family member remains ill despite prayers. Or, when crops fail despite Hard Work. A household feels it has received neither protection, nor prosperity from the deity it worshipped for years.
When devotees believe their deity failed in its responsibility, they take it to the court of Bhangaram Devi temple.
For the communities that follow the tradition, Bhangaram Devi is not merely another deity, she is regarded as the presiding deity of this traditional court and is believed to perform the roles of judge and jailor.
Complaints against other deities are brought before her, devotees explain their grievances and what they regard as evidence is placed before the court. A judgment is then pronounced according to the community’s traditional beliefs.
Another villager, Somlu Kunjam said, “I had been working hard in agriculture, but the yield had remained poor for the past Two Years.”
“It is because of my deity failing to perform that responsibility and sought action against it,” he added.
Nandlal Sinha, the secretary of the temple committee said people arrive at the Bhado Jatra with different kinds of complaints against their deities. These grievances are heard as part of the traditional proceedings, he said.
“For minor complaints, the deity may simply be given a warning and sent back with advice to perform its duties better. But when villagers believe that a deity has failed to help or care for them over a long period of time, the punishment can be more severe. Such deities can be given a permanent punishment. Their symbolic representations are taken to a pit inside the temple premises, which the community refers to as a jail,” said Sinha.
Once a deity is placed there, it is no longer worshipped and the family or village then turns to another deity for worship, he added.
Sinha explained that there is no written record of how the tradition began, but it has been followed for many years, with people from different villages bringing their grievances against their family or village deities.
Local historian and retired lecturer Ghanshyam Nag, who studied the tradition, estimated that it could be around 250 to 300 years old. The tradition historically brought together people from what are locally described as nine parganas, covering around 200 villages.
“Even today, the gathering continues to bring together communities from across the region, keeping alive the tradition,” he said.
