48
CHAPTER III
NATURE, CLASSIFICATION AND SPATIAL ORGANIZATION
OF FAIRS AND FESTIVALS
3.0
INTRODUCTION :
Hinduism is the oldest religion in the World. It has integrated into
different sects, creeds and castes, along with their respective customs,
traditions, culture and mode of worship, forming a formidable amalgam of
astonishing vitality and dynamism. (Sharma S.P. 2006) The secret of
Hinduism’s successful survival can be traced to the imaginative and colourful
celebration of it’s festivals by the people. These joyous occasions of festivals
have a powerful impact on the faith and belief of the masses. These festivals
and fairs have several ramifications in the social, economical, cultural and
artistic spheres. (Bhatia – 1999) Society as a whole gains a lot by celebrating
these fairs and festivals around the year.
For the very reason, Hinduism has the rare distinction of having more
festivals and auspicious days than any other religion. India is dotted with
thousands of temples ranging from ramshakle road side structures to
magnificient architectural and sculptural marvels (Sharma S.P. 2006). Today
each city, town or village has one or more temples that form the hub of social,
religious and cultural activities, especially as regards the celebration of
festivals, varing in proportion with available resources of money and
manpower.
Hinduism’s successful survival against formidable odds could be the
imaginative and colourful celebration by the people of several festivals, which
are basically of religious significance. Over time, these festivals. Joyous
occasions for celebration had powerful impact on the faith and beliefs of the
masses. They served to foster communal harmony and developed a feeling of
universal brotherhood. During these festivals, each with their distinctive
religious undertones, people at all levels irrespective of their social and
economic status.
49
Thus we see that festivals like Dasara, Diwali and Holi invoke a feeling
of brotherhood and cohesiveness, cementing the various Strata of society in to
a living composite that functions according to a common system of values and
beliefs, faith and national consciousness. This has given rise to the
phenomenon of unity in diversity. It may be recalled that the great patriot,
Lokmanya Bal Gangadhar Tilak, canalized the religious sentiments of the
masses, particularly in Maharashtra, into power full freedom movements
through grand celebrations of Ganesh Chaturthi (Wikipedia).
India is a country of diversified culture, religion and ethical values, after
every 100 kms.(Batra K.L. 1989) One can experiences a different culture,
changed from the earlier one, but still with a common tag which binds the
small sub cultures with broad cultural values. Of the diverse cultural forces
affecting the cultural and political life of most Indian’s, religion is
unquestionable the most dominant. It permeats virtually all their daily personal
and family life.
Indias social variety is equally pronounced. The immensity of the
population of India embroces the widest variety in culture and social life. The
ethological variety is accompanied by a wider variety of languages in India. It
has as many as 179 languages and 545 dialects.Modern Aryan languages are –
Hindu, Bengali, Marathi, Gujarathi, Punjabi, Sindhi, Rajasthani, Bihari, Oriya,
pahari, Kashmiri and Assamese.
India has an amazing variety of natural wealth comprising the entire
range of physical features, mountains, hills and plains, forests and deserts,
rivers, streams, valleys and meadows, trees, shrubs, plantations, flowers,
orchids, and also the diverse habitation required by such an array of flora and
fauna. Thus India has miles of beaches, the world’s highest mountains, varied
wildlife, delicious cuisine, dazzling cultural variety, ancient monuments and
some of the world’s finest hotels. These Geographical conditions also help the
tourism activity in country.
50
As like India, in Maharashtra, there is variety of religion but dominance
of Hindu religion. All the villages or towns have the temple of God or
Goddesses. Fairs and festivals are mostely related to the deity of that region
and different religious activities are held annually to Hindu calendar.
3.1
MEANING OF FAIRS AND FESTIVALS:
3.1.1 Fair :
“A fair is a gathering of people to display or trade produce or other
goods, to parade or display animals and often to enjoy associated carnival or
funfair entertainment.” Activities at fairs vary widely. Some are important
showcases for businessmen in agriculture, pastoral or horticultural districts
because they present opportunities to display and demonstrate the latest
machinery on the market. (Wikipedia)
Fairs are also known by many different names around the World, such
as agricultural show, carnival, fete, country or state fair, market and show etc.
flea markets are some times incorporated in to a fair.
3.1.2 Fayre :
Fayre is an archaic spelling of fair, used mostly from the 15th to 17th
century. This spelling is now confusingly used for both fair and fare, the latter
in the sense of “food and drink”. In itself, the word means a gathering of stalls
and amusments for public entertainment. The alternate spelling is an old
fashioned affectation and is used in order to remind revellers and participants
of medieval fayres and markets.
3.1.3 Fairgrounds :
The fair is an ancient tradition, and many communities have long had
dedicated fairgrounds. Others hold them in a variety of public places, including
streets and town squares, or even in large private gardens. Fair are often held in
conjunction with a significant event, such as the anniversary of a local
historical event, a seasonal event such as harvest time or with a holiday such as
Christmas.
51
3.2
History of Fairs:
In Roman times, fairs were holidays on which there was an intermission
of labour and pleadings.(Wikipedia) In later centuries, on any special christain
religious occasion, tradesmen would bring and sell their wares even in the
churchyards. Such fairs then continued annually, usually on the feast day of
the patron saint to whom the church was dedicated. This custom was kept up
until the region of Henry VI, by which time there were a great many fairs kept
on these patronal festivals, for example A Westminster on st. Peter’s day at
London on St. Bartholomuo’s and at Durham on St. cuthbert’s day. Also in
India the Kumb Mela, held every twelve years, at Allahabad, Haridwar, Nashik
and Ujjain is one of the largest fairs, where over 60 million people gathered in
January 2001, making it the largest gathering any where in the World.
3.2.1 Free fairs :
At free fairs, Traders, whether natives of the kingdom or foreigners,
were allowed to enter the Kingdom, and were under royal protection while
traveling to and returning from the fair. The traders, their agents, and goods
were exempt from all duties and impositions, tolls and servitudes, merchants
going to or coming from the fair could not be arrested, or have their goods
stopped.
3.2.2 Types of fairs:
The most famous types of fairs in the world are as follows.
World’s fair
Auto fair
State fair
Christmas without cruelty fayre.
Trade fair
Court Jester
Art fair
Traveling Carnival
Street fair
Religious fairs
Agricultural show
Cultural fairs.
It is difficult to trace out the history of origin and development of
tourism in Maharashtra. Because no written record is available. People
undertook journeys during ancient and mediaeval periods to distant places for
52
varied purposes as religious, administrative, military conquest, and trade etc.
particularly the movements of pilgrims over the entire length and breadth of the
country or circuitous religious tour served the purpose of tourism to some
extent during the past but that was never the motive behind those travels. The
size of towns was relatively small even up to the beginning of present century
and people were close to nature. Such modern hazards as high population
densities, traffic Jams, air pollution, water pollution, noise pollution, social and
economic crimes in large numbers were non – existent, then.
As such tourism as understood during modern times was not current
during the past as there was no need for it. Only the moghul empirors traveled
during summer from Delhi to Shrinagar to escape the heat of the north Indian
plains.
However, the needs of the rural as well as urban people concerning
entertainment, sports etc have been met through the socio-economic institution
of “fairs” since long. A detailed consideration of this socio – economic
phenomenon shall make the things more clear. The word “fair” has originated
from fayre, feriase, and feast. The annual relation and other fairs served the
rural and urban population variously during the past and they served them even
today. Besides, marketing of goods and exchange of commodities and ideas,
the above mentioned functions are also associated with a fair and therefore it is
a ‘mix’ in a real sense. This socio – economic institution has been in operation
over times inmemorial in the history of mankind. Means of entertainments for
adults and children, males and females or rural and urban areas in the fairs are
as follows.
i) Cardles
iii) Acrobatic and motor – cycle shows
ii) Mary-go-round
iv) Animal fights
v) Drama and dancing parties
vii) Wrestling bouts
vi) Cart races
viii)Various Exhibitions
ix) Shops selling
x) Magic shows
bangles, fashion goods, cloths, toys, balloons, sweet meats, and
etables, shops of photographs are also found in the fairs.
53
3.3
FESTIVAL:
The word ‘san’ in Marathi is taken from Sanskrit word ‘Chhan.’
Accouding to Hemchandra’s Prakrit Grammer ‘Chhan’ means festivals. The
word ‘Utsav’ (festival) has religious cannotation “Utsav’ means communal
worship”. In this worship there are activities of communal fasting, community
meal after fasting, dance, singing, outdoor games, Bhajan (devotional Songs),
keertan, in which people take part actively and enthusiastically. This is a social
gathering of the community. Some festivals are family festivals, some are
related to particular castes or particular tribes, particular religion or particular
nation or international also.
The dates and durations of the festivals are fixed. For example
Deepawali celebration is five days, Navaratra and Dasara is ten days, Natal is
seven days, Ganeshotsav is ten days etc. festivals have religious and worldly
significance. They are related with the myths. There is a general belief that a
supernatural power in this world and some disasters are occurred due to this
power and it is this power that save people from the disasters. In order to
satisfy this power festivals and fairs are celebrated.(Singh R – 1999) In such
festivals religious worships and prayers are given preference.
Some festivals are religious, while others are worldly in nature. Now a
day the religious nature of festivals have turned into worldly ceremonies. For
example, Olympic games, independence Day, International film festivals etc.
Tamasha, Drama outdoor games, Dances of Bahurupi, Orchestra, Wrestling
competitions, boxing, animal and chariot race, drinking are included in worldly
festivals. But not all festivals are of this type.
Ganesh festival, Dasara, Bendur are famous festivals in Maharashtra,
Bendur is very popular in the villages because it is a festival of farmers. The
farmers worship their bullocks and celebrate the festival. The muslims
celebrate Muharam and Eid-E-Milad, Ram Navami, Gokulashtami, Datta
Jayanti, Dasnavami are the other festivals celebrated in Maharashtra. Thus the
religious aspect is important in celebration of fairs and festivals. Every village
54
or towns have God and Godesses and it is power of that villagers. This customs
is celebrated from ancient period to modern period and from wild man to
modern man in the world.
A festival is an event, usually and ordinarily staged by a local
community, which centers on some unique aspect of that community.
(Wikipedia)
Among many religions, a feast or festival is a set of celebrations in
honour of God and goddesses. A feast and festival are historically
interchangeable. However, the term “Feast” has also entered common secular
parlance as a synonym for any large or elaborate meal. When used as in the
meaning of a festival, most often refers to a religious festival rather than a film
or art festival.
3.3.1 Etymology:
The word fest derives from the middle English, from middle French
word festivus, from the Latin word festivals. Festival was first recorded as a
noun in 1589. Before it had been used as an adjective from the fourteenth
century, meaning to celebrate a church holiday. The etymology of feast is very
similar to that of festival: The word “feast” comes from Middle English, from
middle French, from the Latin word festa. Feast first came in to usage as a
noun circa 1200 and feast was used as a verb circa 1300. A festival is a special
occasion of feasting or celebration that is usually religious (from Wikipedia,
the free encyclopedia)
3.3.2 Functions of festivals:
Festivals of many types, serve to meet specific needs, as well as to
provide entertainment.(Ibid) These times of celebration offer a sense of
belonging for religious, social or geographical groups. Modern festivals that
focus on cultural or ethnic topics seek to inform members of their traditions. In
past times, festivals were times when the elderly shared stories and transferred
certain knowledge to the next generation. Historic feasts often provided a
means for unity among families and for people to find mates. Select
55
anniversaries have annual festivals to commemorate previous significant
occurrences. (Ibid)
3.3.3 Types of festivals:
There are numerous types of festivals in the world. Though many have
religious origins, others involve seasonal change or have some cultural
significance. Also certain institutions celebrate their own festivals to mark
some significant occasions in their history. These occasions could be the day
these institutions were founded or any other event which they decide to
commemorate periodically, usually annually. Seasonal festivals are determined
by the solar and the lunar calendars and by the cycle of the seasons. The
changing of the season was celebrated because of it’s effect on food supply.
In Maharashtra people celebrated Mango festival, Strawbery festival etc.
The festivals have a great significance in the human life. They increase
love and affection among each other. The festivals are mostly based on nature
and environment. It helps to maintain health. The health depends upon a diet
and season. The season depends upon sun while festivals depend on the moon
phases. There fore, shravan month which comes in the rainy season has many
fasts and Diwali comes in cool season in which sweets and nutritious food is
consumed. It suggests the seasonal change in food during festival which
maintains our health. Festivals are also equally important to maintain a health,
mind which creates happiness in the life. The festivals become meeting
grounds of relations and enhance the Joyousness and bonding relations for the
betterment of human life. The nature creates many things and man reveals love
for them. It is out of respect for nature. They worship rivers, birds, animals,
trees to convey their love to nature. The festivals are also used to give message
to the people. This tradition of celebrating festivals has been carried from
generation to generation.
56
3.4
HINDU FAIRS AND FESTIVALS:
Hindu festivals and fairs have several ramifications in the social,
economic, cultural and artistic spheres. Society as a whole gains a lot by
celebrating these fairs and festivals around the year. The importance of such
festival is as follows.
3.4.1 An Ode to Society :
Festivals have an enormous impact on our society. During a local
festival celebrated in a particular city, town or village, natives of that place at
distant locations avail of the opportunity to return home and take part in the
celebration. In Maharashtra newly married girls waiting of this type of festivals
particularly for example Nagpanchami. Their affinity at their native place adds
to the joy of the occasion. Friends, neighbours and relatives comming, old
contacts are renewed and reinforced, where as new relationshis are forged.
3.4.2 Glorifying Culture :
From a cultural perspective celebration like rathyatras (chariot pulling
festivals) provide scope for the exercise of skill by artists, artisuns, and local
tradesmen to play their role in decorating the temple chariot, crafting wooden
and
earthen
dolls
in
preparation
of
tableaux
and
ancillary
paraphernalia.(Sharma S.P. – 2006) Professional singers, dancers, drummers
and pipe players form an indispensable cultural part of festivals.
3.4.3 Artistic Effect :
A variety of flowers are used for archanas (worship), garlands and
decorations of the deities. Festoons and flags add to the festive mood, giving
impetus to horticulture allied agricultural activities and craftsmanship. The
beautiful rangoli that adorns almost all the house holds as a sared ritual in the
festivals imbues the atmosphere with an artistic allure.
3.4.4 Economic Boom :
Men, women and childerns sport new dresses on such occasion. As
such, weavers earn good income, While the textile trade enjoys bumper
business. Since no festival would be complete without assorted sweet meats,
57
these are now a day marketed by business houses, which aim at capturing the
massed patronage of the revellers, and earn good profits.
Display of fireworks on a large scale takes place during festivals like
Diwali. These also provide vocational and business opportunities to several
groups of society.
3.4.5 Business Promotion :
Traders from outlying regions bring samples of their wares for display
before prospective buyers, thus expanding their business apportunities. Brisk
bargaining is the norm and the successful conclusion of negotiations is marked
by exchange of sweets and gifts.
Rural fairs such as haats and melas are generally commercial meets on a
large scale, where local as well as regional agriculturists and animal breeders
congregate to display, sell or exchange livestock such as cattle, cows and
buffaloes as also horses, mules, donkeys, camels, sheep and sometime even
elephants.
3.4.6 Cleanliness Drive :
Apart from the above, people take the opportunity to do spring cleaning
of houses and surroundings, as an instrinsic part of the religious functions. This
is the sanitary part of religious festivals. In South Indian homes, the practice of
decorating main entrance with mango leaves is followed till today. The mango
leaves signify prosperity and are therefore considered to be auspicious.
3.5
HISTROY OF FAIRS AND FESTIVALS IN MAHARASHTRA :
In Maharashtra, there is dominance of Hindu religions. All the villages
or towns have the temple of God or Goddesses. Fairs and festivals are mostly
related to the deity of that region. As in Maharashtra, different religious
activities such as fairs and festivals are held annually according to Hindu
calendar. Fairs in Maharashtra, even in India, usually serve more than one
purpose. The fairs are primarily religious gatherings belonging to one particular
religion or to more than one religion. In such fairs, especially, more in a village
fairs, the villagers bring into the market their various indigenous articles
58
produced by them. These market places serve as a place of exchange of the
goods of village artisans. They are, in a sense, complementary to weekly
markets so far as commercial transactions are concerned. They provide an
outlet for local goods and talent.
In those days, there was no entertainment in the village. The seasonal
fairs met this demand to a great extent by providing entertainment in the form
of Tamashyas (folk drama). Most of the villages had this type of entertainment,
especially, after the harvesting season.
The fairs were a part of the culture of the life of the village community.
Such fairs were centered on some local deity or regional deity. People from
different walks of life and belonging to different cultural levels attended them
and there was thus mutual exchange of ideas. The fairs have predominantly
religious background apart from economic and cultural aspects. The religion
and religious activities had ruled the minds of people to a great extent. They
attracted a large number of people who gathered there to express reverence to
the deity.
There were also numbers of annual fairs held in the memory of some
local anchorite or saint or of miraculous manifestation of the God. At this time,
sales of grain and other articles of food, household utensils, ornaments, fancy
articles etc. were made available to fulfill their needs. The people obtained their
annual supplies of such articles. The people were also afforded an occasion for
outing and little enjoyment in the fairs. The fair was a source afforded an
occasion for outing and enjoyment.
19th century onwards, the fairs, losing their importance and commertial
utility by the rapid opening of communications (Sir Alfred Iyali – 1970). The
process of decaying of commercial utility of fairs has been continued and the
necessity of fairs from a commercial point of view can hardly be justified.
However religious sanctity still remains unchanged. The modern means of
communications like opening of the retail shops in the villages, gather
movement of people from one place to another and above all the setting up of
59
markets at important places, is a cause of reduction of former economic
significance of fairs. However, some fairs still remain their economic
importance. The religious and cultural aspects of the fairs still remain infact
though not to the same extent as before. All the fairs, in general, have a
religious background and as much as are held in honur of some deity or saint.
But there are some fairs which are more important as trade centers.
The structure of Hindu culture is based on Science, season cycle and
moon phases. The moon passes through 27 stars (Nakshatra). These are
Ashwini, Bharani, Krutika, Rohini, Mrug, Ardra, Punarvasu, Pusya, Ashlesha,
Madhya, Purva, Uttara, Hast, Chaitra, Swati, Vishakha, Anuradha, Jyestha,
Mul, East- sudh, North- sudh, Shravan, Dhanista, Shatataraka, E-Bhadra, NBhadra, Ravati. The moon phases are seen from the earth and called as “Tithi”.
These are twelve star signs of the Zodiac, named as Aries, Taurus, Gemini,
Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aguarius and
Pisces. The moon passes through these twelve star signs of the Zodiac. Each
star sign requires 2 ¼ days to pass. It is seen from the earth. On this basis,
Hindu calendar came into existence. It includes fifteen shuklas and fifteen
Krishna ‘Tithis’.
Hindu calendar consists of six seasons as Vasant, Grishma, Varsha,
Sharad, Hemant and Shishir. It also consist of twelve months, namely Chaitra,
Vaishakh, Jyestha, Ashadh, Shravan, Bhadrapad, Ashwin, Kartik, Margshirsh,
Poush, Magh and Falgun. These are formed due to the moon Tithi.
These seasons and months are structured by giving thought of agri –
production, nature’s cycle and prosparity of human beings. All budjet of
farmers are depend upon this cycle. It is unique combination and therefore a
variety of festivals and carnivals are observed in the Hindu culture. Hindus are
profoundly religious people. Their goal of life is self realization or attainment
of God consciousness or a religion of some kind. They must have a religion
which will stir the depths of the heart and give zoom to the exercise of faith,
devotion and Love. (Swami Shivanand – 1947)
60
3.6
AUSPICIOUS DAYS OF HINDU RELIGION :
It is well known that movement of the earth around the sun and the
moon’s revolution around the earth has a profound effect on all life on the
planet. They not only give rise to the seasons, but their gravitational pull affects
all earthly life forms, besides establishing circadian rhythms that determine
their life cycles and patterns of behaviour.
3.6.1 Lunar Fortnights :
According to the Hindu astronomical system, there are 27 nakshatras
(constellations), which are believed to influence human lives. The nakshatras or
the 27 constellations segment the moon’s orbital path into 27 divisions. The
signs of the zodiac show the divisions of the suns path into 12 sectors, from the
month of the year according to solar panchang. Again, the months consist of
two divisions the lunar fortnights. One is the bright (Shukla Paksha) and the
dark (Krishna Paksha). The end of each fortnight marks the full moon and new
moon respectively. Each fortnight consist of 14 divisions called ‘Tithis’.
3.6.2 Tithis and Nakshatras :
Hindu festivals pivot around the tithis and nakshatras. Birthdays are
celebrated on the basis of nakshatras, where as death anniversaries are observed
on the basis of tithis. Exceptions are the birthday of Lord Shri Rama. Which
falls on navami in the month of chaitra (March – April) and is celebrated as
Ram Navami. Shri Krishna’s birthday falls on a combination of nakshatra and
tithi, i.e., Ashtami tithi and Rohini nakshatra of the month of Bhadrapada
(August – September) and is fondly referred to as Janmashtami. Diwali falls on
a Chaturdashi, also known as Naraka Chaturdashi. Ganesh chaturthi, Holi,
Raksha Bandhan etc. are celebrated based on tithis, i.e. lunar movements.
There are certain festivals that are celebrated according to the Sun’s
Transit. For instance, sankranti or Pongal is celebrated when the Sun transits
from Dhanur Rashi to Makar Rashi (generally falling on 13th or 14th January
every year).
61
3.6.3 Panchang (Almanac) :
The ‘Panchang’(Almanac) is an indispensable reference book for the
Hindus, it provides detailed information about each day of the year like (the
positions of) various stars, tithis, full moon and new moon, eclipses, festivals,
auspicious days etc. There are several variations of panchang being followed
by people living in different parts of the country. Panchangs are broadly
divided into two types, solar and lunar panchangs. Solar panchang is based on
the sun’s transits, while the lunar panchang is calculated according to the
moon’s movements. But in all types of Indian panchangs, ephemen’s is worked
out.
3.6.4 Prevailing Rituals:
Even in this twenty first century, there are households performing pujas
daily in the traditional manner. To a devout Hindu, each day is Sacred in one
respect or another. Whether it is full moon day (Pournima), new moon day
(Amavasya), Ekadashi (11th day of the fortnight). Sashti (Six day), or Chaturthi
(fourth day).
Similarly, each day of the week is equally auspicious. Sunday is good
for sun worship, Monday for worshipping Shiva, Tuesday for praying to
Ganapati and soon.
3.6.5 Offering of Prayers :
Whether prayers are offered in groups or in solitude, as in one’s home,
certain basic features are common. Fasting (upavas) or partaking of limited
food (phalahari) is also observed. Prayers is generally offered to Lord
Mahavishnu, Maheshwara, the divine consorts Lakshmi, Saraswati and Parvati
(Durga), in carnations of Vishnu like Shri Rama and Shri Krishna, Sknanda,
Hanuman, the sun of God and Guru.
Now a days, books, CDs and Cassettes in Sanskrit and many regional
languages detailing the procedures and mantras are available in the market.
Office-goers and busy people can perform puja’s in the morning hours, without
having to depend on priests. In puja or worship in homes, an image (idol) or a
62
picture depicting a devine form is made the object of worship, which can be
either one’s Kula devata (the family deity) or the ‘Ishta devata’ (the deity of
one’s choice).
3.6.6 Naivedyam (Oblation):
A crucial issue while performing puja’s is the preparation of
Naivedyam. For, in any puja, Naivedyam is an important part and the
preparations are different for different occasions. However, in all forms of
worship, what really matters is devotion and sincerity. It does not matter what
articles are used or what food items are offered as Naivedyam. In the Bhagavad
Gita, Shri Krishna has assured:
“Who soever offerer me with devotion a leaf (Tulsi or Basil)
a flower, a fruit or even water, from that sincere devotee
I will delightedly accept whatever is offered.”
3.7
YEARLY RELIGIOUS CELEBRATIONS :
The yarly religious celebration and rituals arried as per Hindu calendar.
In Hindu calendar, solar as well as Lunar Systems are used. The Hindu year is
a solar year and consists of twelve months. Months are calculated according to
Lunar system. The twelve Lunar months (29 ½ X 12) come to 354 days. But
the solar year is of 365 ¼ days. As a result, there is a diffence of 11 ¼ days
every year. To account for this difference one month is added to the calendar
after approximately every three years i.e., (2 year and 8 months) this particular
year has 13 months. This month is known as plus (Adhik) month and is very,
sacred to the Vaishnavities. It has naturally two Ekadashi is known as padmini
(sudha) and param (vadhya). In this way, there is an adjustment between solar
and lunar system in the Hindu Calendar. The following table shows the
calendar of Hindu months and Roman months.
63
Table 3.1
Hindu and Roman Months
Sr.No.
Hindu Months
Roman Months
1
CHAITRA
MARCH – APRIL
2
VAISHAKHA
APRIL – MAY
3
JYESHTA
MAY- JUNE
4
ASHADHA
JUNE – JULY
5
SHRAVAN
JULY – AUGUST
6
BHADRAPADA
AUGUST – SEPTEMBER
7
ASHWIN
SEPTEMBER – OCTOBER
8
KARTIKA
OCTOBER – NOVEMBER
9
MARGASHIRSHA
NOVEMBER – DECEMBER
10
POUSH
DECEMBER – JANUARY
11
MAGH
JANUARY – FEBRUARY
12
FALGUNA
FEBRUARY – MARCH
Source : Hindu Calendar
In Maharashtra, month is reckoned after the moon day. The new moon
day is recognized as no moon day and is known as Amavasya. The first day of
month is known as Pratipada and first half of the month is called a Shukla or
shudh paksh, when the moon is waxing. The fifteenth day is full moon day and
known as pournima. The following table shows the name of days from
pratipada to pournima.
64
Table 3.2
Days and Tithis of Marathi Months
Sr.
First 15 Days of Sr.
First 15 Days of
No.
Marathi Month
Marathi Month
No.
1
PRATIPADA
9
NAVAMI
2
DWITIYA
10
DASHAMI
3
TRITIYA
11
EKADASHI
4
CHATURDASHI
12
DWADASHI
5
PANCHAMI
13
TRAYODASHI
6
SHASTI
14
CHATURDASHI
7
SAPTAMI
15
POURNIMA
8
ASHTAMI
Source: Hindu calendar.
The second half of the month starts after the pournima and the first day
again starts with pratipada but ends with Amavasya. This half of the month is
known as black – half of Krishna or vadya paksha, when moon is waning. Days
in the shukla paksha or the days in the Krishna paksh have the same numbers
from one to fourteen. The fifteenth day is of Amavasya. In every month, the
11th day of shudh paksh and 11th day of vadya paksh is known as Edadashi.
3.8
RILIGIOUS FESTIVALS AND VRATAS IN MAHARASHTRA :
The spatial distribution of the Hindu population in Maharashtra shows
that they are in large numbers in all the 35 districts of the state. Satara district is
one of them. Most of the Hindu religious festivals have as essence of a ‘Vrata’
in them as much as a resolve to dore the deity.(Sankalp) has to made and
worship with prescribed religious rites has to be offered to the deity in whose
honour the festival is observed honour.
Vrata in it’s broadest sense means a vow. Vows are observed in religion
either as an obligatory performance on specified occasions or performed by an
individual for his own benefit to gain particular ends. Whether material or
65
spiritual. Vratas impose a certain ammount of self restraint as in the case of
fasts.
The religious festivals have an element of vrata in them in the sence that
the person observing the festival has to perform some religious rites
entertaining a resolve (sankalpa) to perform them and in that sense all religious
festivals are primarily vratas. Some vratas such as Maha – Ekadashis, Mahashivratri, Vata- savitri, are, however observed more as days of dedication and
devotion to deities or the purpose in view and so we term them simply as vratas
as against festivals in which the element of gaity predominates over the sense
of religious piety.
The introduction to Hindu fasts and festivals and their philosophy by
Swami Sivananda, published by the Sivananda publication League, Rishikesh,
1947, will it is thought, serve the purpose of understanding briefly the
significant aspects of ‘Vratas’ ‘fasts & festivals’ and is therefore considered to
be worthy of reproduction here –
“The Hindus are a profoundly religious people. Their goal of life is selfrealisation or attainment of God consciousness. A religion of some kind they
must have, a religion which will stir the depth of the heart and gives room for
the exercise of faith, devotion and love” (Swami Shivanand, 1947).
All Hindu festivals have a deep spiritual importance or high religious
significance and have religious, social and hygenic elements in them. In every
festival there is bathing in the morning before sunrise in the river or tank or
well. Every individual will have to do some ‘Japa’, prayer, Kirtan, recitiation of
Sanskrit verses and meditation. The common Hindu festivals and vratas
observed in Maharashtra are described below.
66
Table 3.3
Common Festivals In Maharashtra
Sr.
No.
1
Name of the
festival
Chaitra Pratipada
Months in which
celebrated
Chaitra Sud. 1
Gudhi Padwa
2
Shri Ramnavami
Chaitra Sud 9
Birth day of Rama
3
Hanuman Jayanti
Chaitra Sud 15
4
Akshaya – Tritiya Vaishakha Sud 3
Birth day of
Hanuman
½ Muhurtas
5
Naga Panchmi
Shravan Sud 5
½ Muhurtas
6
Narali Pourinma
Shravan Sud 15
Rakhi Pournima
7
Shri Krishna
Janmashtami
Pola of
Varishabhotsava
Ganesh Chaturthi
Shravan Vad 8
Ashad sud 14
Birth day of Shri
Krishna
Bendur
Bhadrapad Sud 4
Birthday of Ganesh
8
9
10
Navana or Kojagri
12
Vijayadashmi or Ashvina sud 1
Dasara
Kojagiri
Ashvina Sud 15
Pournima
Hadaga
Ashvina Sud
13
Deepavali
Ashvina
Diwali
14
Makarsankrant
Paush Add 4
Sweet day
15
Hutashani
Pournima or Holi
Kotsava
Rangpanchami
Phalguna Sud 14
Holi
Phalguna Vad 5
Rangpanchami
11
16
Source: Based on fieldwork.
II –
Celebrated As
VRATAS
1) Vata Savitri Vrata -
Jyeshtha
2) Ekadashi – Every eleventh day of a month
3) Haritalika Vrata – Bhadrapad
4) Rishipanchami – Bhadrapad
5) Mahashivaratra – Magha
Dasara
Khirapat day
67
3.9
Rural Society and Social Institution:
The village has been an important unit of the Mahatastrain social and
economic organization. According to Rig Veda, society is divided into many
dynamic, hirarchial groups of these the smallest unit is the family (Dr. Sharma
Ramnath, 1931). Many such families constitute one village. One viha is
compsed of many villages. Many such vihas taken together constitute one jana
and many janas together make one nation. In this way, according to Rig Veda,
the village is the unit of social and political organization of India. In the ancient
literature, the word village was interpreted as a group of families living at one
place.
3.9.1 Essential characterisitics of the village Community:
From the view point of sociology the village and the town differ in
respect of their importance. In our Society the major essential features of the
village from the sociological point of view are as follows.
1-
Bases of social organistion
2-
Intimate social Relationships
3-
Preserver of Ancient culture
4-
Ideal Democracy
5-
Simple living
In this way life in the village is more natural and orderly.There are many
accasions for confic beteen father and son, master and servant, creditor and
debtor, husband and wife, mother law and daughter in law etc. inspite of the
fact that the income of village is very low. Their life continues in a vain of
satifiaction because of its very simplicity.
3.9.2 Rural Religion:
In the village life is spent in the lap of nature. The life of the people in
the village is almost completely exposed to the vagaries of nature. Rural
religion originates in the worship of nature, it is a religion of facts and festivals
in which prescribed rituals coure the all the major crises of life Anaylsis of life
histories reveals that spitualism con not be said to be the keynote in the life of
68
the community for from it the religion apperars to be apratical one “Another
reason is the pourty and lack of education existing among the villagers. They
harbour many superstitions be lifes and they have to labour hard in life in these
circumstances it is almost inconceivable that there should be an element of
intellectuality and spirituality in their religion.
3.9.3 Rural Gods and goddesses:
In general the following classess of gods and goddesses are worshipped
in Maharashtrian village
1)
Gods and goddesses of Hindus:
The rural Hindus every where worship the gods and godesses of the
Hindu Religion the most important among them is shiva who is worshipped in
different forms and under different names besides shiva the names of Shankara
and Bholebaba are also famous for this deity. Hunumana is also workshipped
in the villages His workship belieyed to be instrumental in preventing many
kinds of catastroplhes. Besides these two the other deities’ workshipped in the
village of Maharashtra are Vishnu, Rama, Kirshna, Agni, Valmiki, Jagannath
and sun God etc. People offer water to the sun God. Numberous Goddesses are
workshipped amoung them are Durga, Kali, Lakshmi, Saraswati, etc. On the
festival of Diwali Ganesha is worshipped along with lakshmi.The workship of
Ganesha is Considered essential on all ospicious occasions. Kali is belived to
be capable of getting rid of different diseases. Durga wards of any impending
disaster while Lakshmi is the Goddess of wealth, Saraswati is the Goddess of
knowledge.
2.
Non-Hindu Gods and Goddesses The Maharastrian Villager does not rest satified with workshipping this
formidable repertoire of Hindu Gods and Goddesses but extends his respect
and repertoire of Hindu Gods and Goddesses but extends his respect and
reverence to many other deities which can not be called Hindu by tradition
among them being shitala Maharani who protects people from smallpox
epidemic and who sends troubles in the form of small pox when displeased.
69
Bhuiyan Devi who is considered to be very powerful and sati maharani etc. In
any village where any sati has become famous the place in the village is
worshipped and sometimes even fair is ogranised besides them many saints are
also worshipped in some village. To these acts of worship are attached many
stories of local interests.
3.
Rural Gods and Goddesses
Besides the above mentioned gods and Goddesses every village has is
own local God and Goddess often the place of Worship of such a diety is
outside the village and it is workshipped from time to time. To it too are
attached many interesting and common tales.
4.
Worship of plants, Trees and Animals
In the village of Maharashtra many trees plants and animals are
considered divine. The Bunyan, neem and papal, mango etc. treated as divine
and worshipped. The Workship of Tools is particularly considered important
every where. The caw is considered to be sacred. Cow dung is used to cover
any place which is to be purified. At same pleaces even the ox and the snake
are objects of workship in the villages, where a tribe lives the animals and
plants of totem are considered divine.
5.
Beliefs in Ghosts and witches:
Besides the numerous gods and goddesses worshipped in the
Maharashtrian villages the rural populace credit the existence of ghosts
instituting different kind of activites design to appease them, places them or get
rid of them whenever a man or a woman in the village comes to an unitimely
demise or dies in an accident or murdered or commits suicide it is believed that
his or her soul is dissatifed and roams the village is same or the other form. The
souls of men becomes ghost while the souls of the women become withches
both of whom are believed to inhabit trees, graveyards, the bank of rivers of
ponds and sametime even in houses or palace. The two kinds show an affinity
for their own types and harass the living member of their corresponding sexes
when any man or women comes under the influence of these ghosts and withes
70
his or her bevaviour becomes manifestly abnormal and unconventional and all
the efforts made by the affected person take on a peculiar hue. The many kinds
of mental derangements are not recognized as mental diseases affecting persons
but are considered to be the effects of ghosts and witches and are trated
accordingly in order to get rid of the shallows of ghosts which however the
demented person, peculiar kinds of treatments are applied the specialist in these
matters is the witch doctor who may belong to any tribe. He is supposed to do
away with the ghosts and witches by the force of his magic. He sometimes
makes use of food and sweetmeats in getting rid of the ghost in this way every
efforts in the form of violence threat entreaty and skill is made to appease these
cruel souls and to get rid of them. In the process the diseased person suffers
extreme persecution which often takes the form of extreme physical torture
which may sometimes lead even to the death of the person. But sometime the
person is cuffed and the witch doctor retain his custom As a protective measure
the which doctor dispenses some charms also which are tied round the arm or
the neck of the person in the belief that it will cope with and negativate the
effects of the wicked souls.
6.
Belief in good Souls :
The inhabitants of the village do not confine their credulity to a belief
only in wicked souls but they extend to it belief in some good souls as well.
These souls do no suffer from any discrimination on account of sex being
either feminine
or mesculine. They are benevolents and assist people in
different ways. If after the passing away of saint or a great personage the pople
belive his soul to be dwelling with the village they take it for granted that it is
protecting the entire village. All kinds of gifts are deposited of the supposed
dwelling place of this magnanimous being.
7.
Faith in Dreams:
Besides belief in these invisible souls rural religion also includes faith in
dreams. The faith in the importance of dreams is almost universal but their
explantions in differents places do not correspond. Generally, whaterver a
71
person dreams after four o’ clock in the morning is believed to be prophetic,
either for good or bad. Actually even though the village themselves do not
perceive any visible and special relation between what they see in dreams and
the real world yet they persis in their beliefs about the dreams . The main cause
of this notion is their lack of education due to which may facts are unthinkingly
associated with dreams.
8.
Ideas of Auspicious and Inauspicious:
Many kind of superstition Concerning good and evil , are to be found in
rural people for a particular activity, some particular days and months are
considered auspicious and as having a good portent. In the case of important
work and rituals the local pundits make calculations and advise the interested
parties in respects of the auspicious day and hour. In this way and ritual
necessitates the determination of a particularty conducivemoment But in
general sort of way. Friday and the mouth of chaitra are considered auspicious,
Besides this particular attention is directed towards this aspect by the villagers
in respects of travel for example it is considered a bad omen even down right
ominous to travel towards the north on Thursday and Fridays. Travel in an
easterly direction is no advised on Monday and Saturdays, Sundays and Fridays
are not to be utilized traveling to west while Thursday are not to be
considered fit
if one contemplates traveling towards the south. But to
acquiesce to this consideration of the auspiciousness of particular days may
become a hiderance in the performance of important activities, it is saying
something in favour of human inventive genius when we say that the pandits
have overcome this difficulty by suggesting that if one leaves the village before
the break of day, this day leaves
the direction of travel unmolested or
uninfluenced by its auspiciousness or maliciousness.
9.
Religious Considerations in dietary habits
Beside travel another aspect of human life to be influenced by the
auspiciousness of the various days in a week is the food taking. The morning
meal to be taken after a bath consists of different ingredients and different days
72
so it is obtained. For example it is good to eat betel on Sunday and curd on
Tuesday.
10.
Consideration of good and bad omens
Along with the thought of the auspicious rural religion devotes attention
to considerations of good and bad omens especially it is considered very
detrimental if some bad omen bodes ill when some new activity is being
initiated. This bad omen takes a variety of forms. It is considered to be a bad
omen if one comes across a person blind in one eye during travel. It is not
considered good from to sneeze at the out set of journey and if one does sneeze,
one can wait for a new movements, similarly it is a bad omen if a cat crosses
ones path while one is proceeding somewhere if a wolf a companies a cat on
such occasion it does not do anything to improve matters and the omen stay
bad if one looks into an empty pot the success of a venture is jeopardized it
being safer to look into it when full. Whence it constitutites a good omen
similarly a washerman or a dead body are good omens towards the successful
completion of work.
11.
Superstition in natural phenomenon:
The villagers attach all kind of superstitions to natural phenomenon for
example the solar and the lunar eclipses are beloved to be the causes of the
catastrophic of Rahul and ketu An earth tremour is attributed to the undulation
of the sanke which bears the world on its fangs a hard job by andy standards.
Absence of rain or drought too much rain untimely rain etc. are attributed to
displeasure on the part of the God Indra super stations are even more numerous
in tribal village where there is even grater ignorance and in education the
fundamental causes of superstitions
12.
Assumptions concerning the supernatural:
In rural religion where there is superstitions ignorance unnecessary
ritualism etc. on the one hand there are also a considerable number of
assumptions pertaining to the super natural on the other. For example heaven,
hell, rebirth, salvation, virtue, sin etc. are everywhere believed to be real even
73
though people differ from village to village in their explanations. And
understanding of them most of the people belive that heaven and hell are two
good and bad places where the souls of good and bad people respectively enjoy
in pleasure and suffer after death on the other hand some people believe that
heaven and hell are attained not after death but in this very life in the same way
people belive that man has to pass through eighty four lakh forms of life,
although some, and probably a large majority of people do not corroborate or
agree with this. Good action is known as virtue and bad as vice but there is no
concurrence of opinion with regard to what constitutes good and bad activities.
13.
Moral Beliefs:
In this way many moral beliefs are also conjoined to rural religion. A
good person is a soul superior to all and Sunday and yet all people do not agree
as to the elements which are characteristic of these superior souls.
Nevertheless, a benevolent person of high character who worships god with
fervour is commonly recognized as religious person or superior soul and yet
there is fair amount of polymic on what exactly benevolence is. Inspite of a
lack of agreement people generally look upon acts of kindeness and assistance
both moral and concrete to the poor and the helpless as benevolent,
prevarication, chicanery etc are everywhere considered sinful. Homicide or
murder is almost universally considered sinful and treated as heinous sin and
yet it may be considered justified by a group of persons under certain
conditions which are unusual. Most of the people in the village consider every
act of violence or killing as sin, while other differs in their opinions.
14.
Various influences on Rural Religion:
As a mater of fact, people belonging to a variety of religions, beliefs and
culture are found co-existing in the villages of Maharashtra. The difference in
culture is very well marked and evident in comparison between civilized
village society and tribal village society. The influence of the variety of
religions rural religion is influnenced also by the distance which separates the
village and the town. The village farther away from the town will generally
74
have a religion which is more dogmatic, superstitious ignorant and credulous in
matters pertaining to the supernatural in comparison with the religion existing
in a village which is more accessible urban influence. There the influence of
the town has the effects moderating these factors. Another influential factor is
the effects of education upon the institution of rural religion because in a
village where educated people a bound, the religion will not have much faith in
superstitions, ghosts and the like. Thinking about such matters becomes
common in the absence of education. In much the same way transformation in
rural religion as a result of modern scientific tendency is fairly evident because
in areas which have progressed scientifically the introduction of the modern
means of communication has led to a closer touch with science, the cumulative
effects of which has been to dispel the clouds of ignorance and superstition.
Again rural religion is not immune to the effect of economics conditions since
generally speaking the poorer people as a class are more superstitions (Sharma
R. 1931).
15.
Dynamic aspect of rural religion:
In this way, it is necessary to keep an eye on its dynamic aspect in rural
religion as it is in satara districts, is to be understood. In the present age efforts
are made to achieve progress in every shere. In the village of Satara district, the
efforts at progress are all embracing encompassing the political, social and
economic aspects. Education is spreading in the villages with the increase in
urbanization in the district. The villages are also being continuously
transformaed. Beside, the incrase in railways, busses, cars, motorcycles and
other travel facilities has led to an increase in the mobility of the villagers and
the rural population is adopting the habit
of traveling for and wide
the
adventurous and ambitious youngman of the village travel to big cities to try
their luck and upon returning tilt their comparatively immobile and senile
kinfolk about what they have seen now a days the radio, T.V. and mobile
serves to keep the village folk generally in touch with major happening of the
world in the exhibition which are organized from time totime they see novel
75
things All these things have their effects upon rural religion one of the first
effects of these influences is that they pur an and to the beliefs in ghosts
witches etc and thoughts of super stations and omens Religion is sanskritize
and modernized secondly the religiousness itself losses its grip upon the
individual and faith is transferred to science from religion.But this does not
lead to the utter annihilation of rural religion religiousness is fundamental
element of our culture the villagers of today still clings to tradition and is no
witless religious than his oncestor despite the many and varied changes that
many have int ruded into his religious notions and beliefs.
16.
The village Temple
1)
Importance of the village Temple
Sometime some property in one form or another in attached to the
village temple the income from which serves to meet the expences of
decoration communal feeding and the livelihood of the priest or pundit some
villages have more than one temple in the village in maharashtra different
temples are constructed. For different deities these temples differing somewhat
in struct are Among the maharashtra goods the more popular in the sense of
the number of temples dedicated to them are mahavira or hanumana and
mahadeva or shankara in village where people have faith in different groups
or schools of thought the temples are dedicated to them so that in village
where people belong to the group of the dispiples of shakti the temples is
also dedicated to shakti while the same temple would have been dedicated to
shiva had the villagers belonged among his disciples Beside these one
consee temples dedicated to many other female deities like kalidevi saraswati
devi durga Devi
sati Devi
etc. in number of places wherever a women
sacrtifices herself on the burning pier of her husband and some super natural
element is seen in her a temple is erected in her honour and the other women in
the village visit it from time to time to offer prayer As a general rule the local
god also find some place in the village but this place is more in the form of a
sacred place than a temple.
76
2)
Public and private Temples:
The rural temples are looked upon as community property and a
particular family traditionally looks after it and performs the part of the priest
But some temple are also private as are the ones constructed by the rich land
lords within the precincts of their own gardens commonly the public temples
are in no worse condition than those privately maintained the former being
visited by all the villagers formerly members of lower or untouchable castes
were not permitted to enter them but since the ant untouchables campaign and
the declaration of the practice of untouchability as illegal the temples in most
villages are open to all and Sunday but even then the people who perform
menials tasks are generally prohibited from entering the temples on the other
hand the private temples are utilized by members of only one family though as
a general rule one he is barred from worshipping in the temple.
3)
Importance of Priests in village life :
The temple is not merely a place of worship if the priest of the temple is
an intelligent and learned person he has an important stratus and role in the
village life He becomes a respected leader of the village to whom much
importance is attached by the villagers who look upon him as a representative
of god ofthen his premonitions and forecates have profound in the uence upon
the thinking and conduct of the villagers in this way the temple priest is an
astrologer prophet and doctor conductor of prayers and story teller all at the
sange time in these circumstances the temple in the village has a
comprehensive influence upon the life of the village and instead of remaining
merely a place of worship the temple become an institution.
4)
Religious importance of the temple:
First and foremost the temple has a religious importance At almost all
the major occasions of religious importance At almost all the major occasions
of religious importance festivals are held and the entire population of the
village congregates to the temple to worship in the temple an idol of god is
placed. Brahmin priests make arrangements for the maintenance of the temple.
77
He bathes the idol of god and worships it daily and at these times many of the
villagers are present after the prayers the priest distributes sweets among the
predominantly adolescent audience in addition to this daily routine special
congregation are invited and ogranised for praying at more or less regular
interval grop organized for praying at more or less regular interval grop
discussions are also held at the major festivals the idol is decorated the
attendance being more numerous and the distributed sweets being in grater
quantity.
5)
Social importance of the village Temple
As has been mentioned on number of previous accessions the temple has
impotance for the life of the village from the social paint of view also the
temple become a place for congregating in when people from all the castes get
together. To take part in the occasion being celebrated at the temples. Through
the medium of the temple people of different Castes get together to take part in
the occasion being celebrated at the temple. Through the medium of the temple
people of different castes get an opportunity to meet each other. In this way the
temples becomes a centre of social meeting. And at times, other than when the
prayers are being conducted, old men and women can be seen gossiping, thus
transforming the temple into a place for mutual relief of overwhelming
thoughts and desires or some such thing. Sometimes even the most important
meetings of the village are held in the temple, for it is a sacred and important
place besides which it is spacious enough to accommodate many people. Many
programmes for social welfare are conducted in the temples. Sometimes the
temple is used as a medium for collecting funds in order to finance different
kinds of public work in the village.
6)
Moral importance of the temple
Besides its social and religious importance, the village temple is
important from the moral viewpoint as well, because it is a symbol of the
village morality and its religious fervour. Often the priest in the temple is called
upon to make judsment of good and bad in the moral problems which beset the
78
villagers. This sort of thing has been carried very for because incidents are not
completely lacking where person considered guilty and worthy of punishment
is released on the more word of the pundit on the ground that the priest is a
religious and benevolent person whose words are invaluables.
7)
Cultural Importance of the Temple :
The cultural life of the village is also enriched by the temple. In the
temple group devotional songs and congregations for this purpose, are held.
On such occasions all sorts of musical instruments are used. Dances are also
arranged in temple and performed in front of the idol of god. This kind of
practice is particularly in vogue in the temples. The temples which posseses a
fair amount of property are generally well and lavishly decorated. In this way
the temple has both artistic and cultural value.
There is yet another point of cultural importance of the temples. In the
life of the rural people, many kinds of rituals are related to the temple in the life
of the rural people many kinds of rituals are related to the temple the marriage
performed at temple, be it publicly performed or secretly, is held to be sacred
and inviolable. In many villages the marital vituals are performed in the village
it self. On some sared occasions the husband and wife go together to vist the
deity and to receive his blessing in the temples, the wives and mothers
propitiate respectively for their husband and their children and make presents
when their desires are fulfilled.
8)
Educational Importance of the Temple
In ancient India the temple were educational centres as well and even
today schools are held in many temples. Mostly priest is the teacher. And this
leads the people to believe that the education imported by the priest to them
will make them religious and moral. Besides the children the priest educated
adult men and women also in various things. If the personality of the priest is
magnetic and inspisring the villagers take their problems to hm and accept the
solutions which he suggests.
79
9)
Recreational importance of the Temple:
The temple do not fall short of material for the recreation of the village
people often gymnasia are attached to the village temple because for one the
temple is generally situated outside the village in clean and open place and for
another it is considered more beneficial to take exercise under the protection
and benevolence of gods like hanmuman than otherwise Every now and the
competitions in wrestiling are organized the whole affair being characterized
by a lot of funfare and public acclaim The arrangement for new programmes at
regular intervals in the temple serves to relieve monotory and create variety all
of which serves to entertain the people.
The population of the Indian villages looks upon a person invested with
the powers of meting out justice as a representative of a messenger from God
and for this reason, the village priest, in his part of a representative or
messenger of God is sometimes called upon to intervence in complicated cases
and to do justice. In addition to doing justice the priest also prescribes the kind
of penance which a person should do in order to remove the stain of sin done to
him.
10)
Festivals of the temple :
The festivals of temple often takes place at times when they can
influence quite considerably the activity of agriculture and because the festivals
of the village generally coinside with these, the whole process attaches even
more importance, for the villagers, to the temple and makes it the actual
symbol of the religious aspect of rural life, the result is that the temple thus
becomes related to the general life of the village.
From the preceding descripition of the importance of the temple in rural
life, it is evident that the temple contributes inan important way to each and
every aspect of life which the villager leads. But with the aduent of new
thought and the influence of the town, which is making rural life secular the
temple is losing its impotance. Since the institution of zamindari has been
abolished the landlords can longer offred the lavish expenditure they were
80
accustomed to and the temples consequently suffer because of the
discontinuation of grants and aid given by the land lords. But nevertheless, the
villages that ration their faith in religion still attach the old traditional
importance to the village temple. Now India is a secular state but it would not
be advisable to abolish or be careless towards the temple because it is not
merely a place for religious practices but a centre of the various activities of
village life. The needis for a slight transformation in the progrmmes organized
in the temple.
3.9.4 Cultural Aspect of Rural life :
The present topic is devoted to only two impotant aspects of rural
cultural life i.e. village festivals and sansuars. Festivals and celebration
community. It is more unlucky month in which the village people do not
celebrate some festival or the other. Studies concerning these festivals have
been made in various parts of India. In 1918, Mukergee made a special study of
the festivals of Bengal and Uttar Pradesh. In is description on a study of
kathiyavara and Gujarat. It was Maharashtray which become the object of
study in 1921 when underhill undertook this task. Briggs in 1920 oscar Lewis
presented a desription of the festivals preformed by the rural community in
Rampura village, which he was studied the festival of the community of
mohana village, in the course of a study. In this way, the India rural festivals
have been studied from various Sunday aspects all of which differ from
eachother in one way or another. The difference in rural festivals corresponds
to the variations in caste, community, area of residence, culture etc. And yet
there are some festivals which are celebrated in different months.
3.10
IMPORTANCE OF FAIRS IN SOCIAL INTERGRAION The rural people are mostly illiterate, ignorant, superstitious and fatalish
Therefore, religion has most important thing in their life. They performs
various rituals. Their social relationship, daily life and routine, thinking, ideas,
values, content of art, types of recreations, types of relationships etc are
connected with religion. The religion works as a means of social control in
81
rural society. In short all aspects of rural life are influenced by the religion.
Traditional village life was under the influence of religion.
Now a days, in electronic world, some changes are occurring in rural
culture, costume, hair style, habit of eating, methods of cooking, pattern of
housing, means of recreation and terms partition etc. Rural young men prefer
pant and Shirts instead of traditional costumes like Dhoti, Kurta, turban,
Gandhi cap. The rural young women prefer modern costume, Punjadi dress.
The rural girls are cutting their hair (Bobcut) instead of keeping long hairs. The
use of kitchen wears also changed. This is the social change of interaction with
the urban peoples. Due to spread of education and Urbanization, style of houses
and also of language speaking is also changing.
The role of fairs are very importanct in the rural change. The colourful
mosic of fairs and festivals as diverse as the land is an expression of the spirit
of celebrations. The rural people worshipped the God and Goddesses. They
attend fair of out family diety. They saw the new generation and new concept
of living in the fairs. There is exhibitions of various aspects in the fair. Rural
people try to understand the new concepts in this fairs. They change their
attitude of living and thinking.
3.11
MAHARASHTRIAN FAIRS :
In Maharashtra, fairs play a very important role in the life of the people.
The fairs, mostly have a religious background. Every village has a deity and at
least once in a year fair is held. The people of the village and surrounding
villages, relatives, friends and goodwishers, devotees attend these fairs and
pray the God for their prosperity.
In the year 1961, the comprehensive survey of all the fairs held in the
state was made by the state government of Maharashtra. The survey included
the basic information regarding the location of the fairs, their names, duration,
period, people attend the fairs.
According the census book, 1961 it is observed that 11425 big and small
fairs take place in Maharashtra. The smallest fair being that in a village caused
82
Kavatgaon in District Aurangabad with an estimated congregation of only 25 to
30 persons in 1961 and the biggest fair being that at Trimbakeshwar in district
Nashik in 1961 with an estimated congregation of 5,00,000 people. It is also
noted that there are about 108 big fairs in Maharashtra, each fair attended by
more than 25,000 people in 1961.
3.12
CLASSIFIACTION OF FAIRS :
In Maharashtra, out of 97 important fairs (congregation of 50,000
persons and over) 83 are Hindu fairs, 12 Muslim fairs and 2 Christian fairs.
Twenty eight of the total important fairs in Maharashtra are held only in five
districts of Maharashtra viz 1) Pune (2) Satara (3) Ahamednagar (4), Solapur
(5), and Nashik of Maharashtra
Table 3.4
Maharashtra: Important fairs with congregation of 50,000 and above 1961
Sr. No.
Name of the fair
Place of Fair
1
Mahashivaratri
Borivali
2
Mahalakshimi
Mahalaxmi
3
Shri Lakshmi Narayan
Gowalia Tank
4
Shri Vithoba
Vadala
5
Manakeshwar
Reay Road
6
Pir sayed ahmed Ali Shah Kardi
Dongari
7
Hajarat Makhdum fakih Ali Saheb
Mahim
8
Sheikh Mistry
Vadala
9
Mount Mary
Bandra
10
Mount Poinsur
Borivali
11
Mahalakshmi
Viwalwedhe
12
Mhasoba
Mhase
13
Haji Malang
Wadi
14
Baba Diwan Saheb
Bhivandi
15
Ambareshwar
Ambarnath
83
16
Bomblya Vithoba
Takai
17
Saptoshringi Devi
Saptashringa Gad
18
Khandob
Peint
19
Saptashringi
Vani Kasbe
20
Shri Bhairavnath
Vadner – Bhairao
21
Shani Maharaj
Pardhadi
22
Trimbakeshwar
Trimbak
23
Ramnavami
Nasik
24
Kalika Devi
Taloda
25
Shri Datta
Sarangkhede
26
Shri Rama Rathotsava
Jalgaon
27
Navaratra Mahalkshmi
Jalgaon
28
Changdeo
Chanadeo
29
Mukatabai
Kothali
30
Shri Saibaba
Shirdi
31
Shri Rama
Shrirampur
32
Shri Siddheshwar
Toka
33
Pravara Sangam
Pravara Sangam
34
Bunnumma
Bodhegaon
35
Kanifnath
Madhi
36
Dnyaneshwar
Alandi
37
Shri Chatushshringi
Pune
38
Shri Tukaram Maharaj
Dehu
39
Khandoba
Jejuri
40
Someshwar
Karanje
41
Kalubai
Mandhardeo
42
Shri Shambhu Mahadeo
Shinganapur
43
Shri Siddhanath
Mhaswad
45
Kandoba
Pali
84
46
Peer Gaikwad
Chinchaniwangi
47
Hajrat Lal Shahabaj Kalandar
Lengare
48
Revansidha
Renavi
49
Viroba
Zare
50
Siddhanath
Kharsundi
51
Shri Lakhmeshwar
Kargani
52
Shri Yallamma devi
Jath
53
Ganapati
Sangli
54
Krishna River
Sangli
55
Saint Nath
Vairag
56
Pandhurang
Pandharpur
57
Nagnath
Mohol
58
Nagnath
Wadwal
59
Gadda
Solapur
60
Jyotiba
Wadi Ratnagiri
61
Tryamboli
Kolhapur
62
Kalubaba
Nalnikh
63
Muntajobuddin Zar buksh Dulahen
Khuldabad
64
Panchmukhi Mahadeo
Jalana
65
Durgamata
Jalana
66
Nath Sashti
Paitan
67
Dasara
Hingoli
68
Nagnath
Aundha
69
Keshavarao
Sailu
70
Shah Turb Ul Hag
Parbhani
71
Twaritapuri Devi
Talwada
72
Kanakalayeshwar
Bhir
73
Parli Vaijnath
Parli
74
Data Janma
Mahur
85
75
Khandoba
Malegaon
76
Saint Goroba
Ter
77
Shri Siddheshwar
Latur
78
Tuljabhavani
Tuljapur
79
Yedeshwari Devi
Yermala
80
Mahasiddha Buva
Dhanora
81
Shrif Sailani Shah Miya
Pimpalgaon Sarai
82
Shri Balaji
Deulgaon Raja
83
Sakharam Maharaj
Loni – Bk
84
Bahiram
Karanja Baheram
85
Ganeshotsav
Khel Chaudhar
86
Shah Dhula Rahiman Shah Gazi
Achalpur
87
Mahashivratri
Salbardi
88
Shri Gadge Maharag
Shegaon
89
Shri Ambo Devi
Amaravati
90
Vitthal – Rukmai
Kaudanyapur
91
Vithoba
Sawanga
92
Bendoji Baba
Ghuikhed
93
Ghanti Baba
Digraj
94
Shri Rangnathswami
Wani
95
Mahashivratri
Dhaga
96
Nanaji Maharaj
Kapsi
97
Ramnavami
Ramtek
Source – Census Handbook 1961.
86
Table 3.5
Maharashtra : Districtwise Distribution of fairs.
Sr. No.
District
Total No. of fairs
1
Pune
1349
2
Satara
1072
3
Ahmadnagar
999
4
Ratnagiri
815
5
Solapur
716
6
Nasihk
709
7
Aurangabad
569
8
Parbhani
509
9
Sangli
498
10
Jalgaon
484
11
Bhir (Bid)
485
12
Osmanabad
451
13
Kolhapur
414
14
Thane
373
15
Nanded
345
16
Raigad
290
17
Akola
239
18
Dhule
229
19
Amaravati
157
20
Yeotmal
135
21
Buldhana
131
22
Nagpur
122
23
Greater Bombay
91
24
Chandrapur
81
25
Wardha
74
26
Bhandara
70
Total
Source – Census of India 1961
11425
87
A total no of 11,425 fairs are held in 26 Districts of Maharashtra
throughout the year. Out of these 10,959 fairs are held in rural areas and only
438 fairs are held in urban areas. It will be clear from this figure that 9316
villages have 10, 987 fairs and 438 fairs are held in 171 towns.
The highest number of fairs are held in Pune District (1349) followed by
Satara (1072) Ahmadnagar (999), Ratnagiri (815), Solapur (716) and Naskik
District (709). (Fig. 3.1)
Thus about 49.54 percent of the total fairs of the state are concentrated
in these above six districts. On the other hand the Districts of Bhandara,
Waradha and Chandrapur have a negiligible number of fairs in comparison to
the number of inhabited villages in each of these districts.
The above chart and graph reveals that the Western Maharashtra is
having highest concentration of fairs due to social attitude and developed
economy while the vidarbha shows less concentration and arrangement of fairs
due to under economy.
It is clear form the preceeding discussion that the large number of fairs
are held in the five contiguous districts of upland Maharashtra viz. Nasik,
Ahmednagar, Pune, Satara and Solapur. This can be explained on the ground
that a sizeable part of these districts occurs in the transitional zone and the rain
shadow area of the western Ghats. This part during early historical period
played a vital role of “Corridor of cultural diffusion” between the north and the
south. The cultural innovations aminating from the centres of Harrapan culture
from Sindh passed through centres of Indus valley civilization in Gujrat,
Rajasthan, Malwa through this tract to centres in Karnatak plateau and lower
Krishna and Goadavari valleys in Andhra Pradesh. Thus in other words this is a
historical tract settled by progressive people since very ancient time (2000
B.C.).
In Urban areas, it is the Grater Bombay that 91 out of 438 urban fairs are
held. Another important in terms of the number of urban fair are in Nasik (42),
Thane (32), Jalgaon (29). and Ratnagiri (22). Only one urban fair is held in
88
Wardha district while four are celebrated in Ahmednagar and Chandrapur
district each. In Dhule and Bhandara district five urban fairs each are held.
3.12.2 Seasonality :
It is seen that maximum no. of fairs are held in the month of April
(40.29%), followed by February (12.18%), December (8.30%), and May
(7.92%).
It is thus clear that the maximum no. of fairs occur in the months of
April followed by February as these are the months of plenty i.e. when crops
are harvested and the farmers are in a mood to rejoice.
Secondly the climate, too is favourable in the months. June is the month
of sowing operations and the farmers are busy with their work the least number
of fairs occurs in this months. Following table shows the monthwise
distribution of fairs in Maharashtra.
Table 3.6
Maharashtra: Distribution of fairs according to the months (1961)
Sr.
No.
1
Months
Percentage
January
Total No. of
fairs
778
2
February
1392
12.18
3
March
727
6.36
4
April
4604
40.29
5
May
905
7.92
6
June
39
0.34
7
July
208
1.82
8
August
338
3.95
9
September
204
1.78
10
October
376
3.29
11
November
614
6.37
12
December
949
8.30
11,425
99.40
Total
Source : Cencus of India (1961)
6.80
89
Distribution of fairs according to months in Maharashtra 1961.
December,
8.3
January, 6.8
November,
6.37
October,
3.29
February,
12.18
September,
1.78
August, 3.95
July, 1.82
March , 6.36
June, 0.34
May, 7.92
April, 40.29
Fig. 3.2
Distribution of fairs according to month in Maharashtra. Shows that the
maximum fairs held in the month of April i.e. 40.29. In the month of February
there is 12.18 percent fairs held. One thing is clear that the season of the fairs in
our region is the month of December, January, February, March, April and
May. Nearly 75% fairs held in this period. On the other hand the rainy season
had only 6 or 7 percent fairs. Here we see the geographical environment affect
on the fair cleary.
Seasonality is adjusted to the working calendar of rural people. The
duration of large no. of fairs is from one to two days. However, the duration of
some fairs is upto eight or fifteen days, the size of the participants in 97
important fairs in 1981 is 50,000 persons and more. Besides the major fairs,
there are minors fairs where the total congregation is less than 25,000 persons.
90
The number of fairs with congregation less than 10,000 persons is the highest.
The size of fair depends also upon the success of crops, that is turn depends
upon the behaviour of monsoon to a considerable event.
3.13
FUNCTIONS OF FAIRS :
Functions of the fair means the religious activities and marketable
activities take place. The fair is a reflection of socio-economic and cultural
heritage of a particular society. The functions are divided into general and
special. The general functions include the religious programmes, like puja,
palkhi, rath, Naivadhya, Chhabina and so on. while special functions like
exhibition, get together, gaonpanchayet yet, shramdan, inauguration of new
projects etc. take place.
The fuctions of such fairs are, in the way markets first. They show what
an extensive network of seasonal and perennial markets, village fairs still
provide to native craftmanship and industry.
Secondly, they help to connect economic streams with social and religious
movements.
Thirdly, they suggest how a succession of small fairs in a time series
culminates in a very big fair, almost always in the heart of particular area and
how this big event gradually subsides through another time series of small
fairs, so that an endless cycle trade, social and religious inter course is kept in
motion.
Fourthly, they insinuate a great deal about the situation of artists and
manufacturers, their comparative affuence with respect to the cultivators.
Fifthly, an ancient and not so ancient routes of population movement are
served.
All these functions are vital in the development of a region. The regional
economy of a region is inevitably influenced by the market systems prevailing
in it. They are the links to the higher level national economics system. In the
past the man’s orbit of activities was narrow and his life is more simple.
Geography provided a rather infelxible setting for all economic endeavours
91
including marketing. The geographic factors of the environment influenced the
course of direction of the marketing practices that were generated. Even today
marketing and geography play mutually supporting roles in determining the
location of marketing institutions in developing regional economic areas and
comman markets.(Tawade M.D. 1977)
In the formative stages of an economy these fair centers will evolve and
grow. In this study, it is therefore firstly attempted to review the temporal
development of the fairs in Satara district and to test the hypothesis whether the
growth of towns has lead to decline the number and size of fairs. There has
been emergence of many growth centres in this region during the past
independence period. The issue at state is weather the developments have either
hampered or encouraged the fairs. Fair villages are the expression of a
developing rural community desirous of promoting wider contacts outside their
houses on the economic basis of exchange of products.
A temporal assessment of the fluctuations in the fair status is therefore,
Attempted to examine the impact of the stages of economic development in this
region. The fairs are oriented to horizontal and vertical exchange systems.
There are different socio- economic levels prevalent in the fairs. The farmers
are exchanges, sellers and buyers. They use the fair as a sort of central places,
as obiquitous routal institutions of the area.
The fairs provide the integration force in the rural socio-economic life.
An analysis of spatial organization of the fairs in Satara district is made with
the intention to study their location, centrality and spatial growth. It happened
in England the growth of various towns and roads affected the number of rural
fairs, as observed by sir Dudley Stamp.
The spatial distribution of the fairs centres on the cultural landscape of
Maharashtra is very interesting. The dynamic aspect of rural Maharashtra,
though very significant in the past, when forces of economic competitions and
means of transportation where limited, these still hold their own in regional
economy and social life. Their location show as interesting correspondance
92
with local relief, distribution of rural settlement and holy places with the
development of road and Rail transport. All the major fairs show an increase in
number of visitors. The cyclic organization of the fair expresses the rhythm of
the rural life. A study of this synchronization is done here.
The multifunctional character of the fairs are modified further by the
developments of communication system which intend to minimize both the
consumer travel distance and the trader travel distance. The impact of this
phenomenon is analysed to assess whether there are functional changes,
gathering changes, commodity variations and locational differences. The
analysis present an interesting and characteristic personality of this region.
In addition to fairs economic and social functions, the fairs are playing
an important role in the administration of the village system. Economic need
supported by religious motive seems to be real explanation of the evolution of
these fairs. The “elders” do all the arrangements. They are in command of the
village. In the past these fairs have played a vital role in bringing the country
side in contact with the outer world. Presently, the elders get an apportunity to
exibit their ability and power of organizing the village affairs.
The fairs are held usually on the pieces of open land or in groves long
road side. Though the fairs are held in the name of a deity. They groves river
sides, nodal points of road are more preferable sites. The dicision of location is
based on convinience rather than emotional or religious considerations. The
fairs in this region are the channels for the circulation of agricultural products,
ideas, innovations and population mobility.
The fairs have retained there existence for more reason. There is
relationship between religious system and the village administration system in
Satara district in contrast to other Maharashtra.
Another similiarity between the fairs in Satara and the rest Maharashtra
is about the temporal distribution. In Maharashtra 41% fairs are held in month
of April where as in satara district 39% fairs are held in the month of April.
This is an expression of the similiarity in the cultural patterns. In Satara biggest
93
fairs are preceded and succeeded by number of small fairs. The emotional
entanglement of the regional population with the fairs has kept them continued.
The spatial development of the fairs reveals many interesting features. In Satara
taluka out of 21 villages only 131 villages have fair. In khandala taluka out of
66 villages, 46 villages have fair. In phaltan taluka out of 123 villages 81
villages have fair But in Khatav taluka no of villages have 141 but the only 79
villages have fairs or in Man out of 104 villages only 41 villages have fairs.
Geographical conditions of these talukas has far different from other talukas.
This area is drought prone area in the distict.
3.14
CLASSIFICATION OF FAIRS IN SATARA DISTRICT :
Table 3.7
Satara District: Classification of Fairs - 2001
1
Name of
Tahsil
Mahabaleshwar
2
Wai
120
72
60.00
3
Khandala
66
46
69.69
4
Phaltan
123
81
65.85
5
Man
104
41
39.42
6
Khatav
141
79
56.02
7
Koregaon
139
76
54.67
8
Satara
210
131
62.38
9
Jaoli
218
120
55.04
10
Patan
343
133
38.77
11
Karad
220
107
48.63
Total
1739
915
52.61
Sr.No.
Source – Census of India 2001
Total No. of
Villages
55
No of
Fairs
29
Percentage
52.72
94
Above Table shows the classification of fairs according to tahsil. The
higest no of villages found in Patan tahsil and the highest fairs held in
Khandala tahsil of the district (69.69) Satara and Jaoli tahsils have also highest
(62.38 and 55.04 resectively). No of fairs on the other hand Mahabaleshwar,
Man (39.42%) and Khatav (56.02%) tahsils noted less fairs with compare to
other tahsils. District average no of fairs is 52.61 percent eight talukas have
more percentage of fairs with copare to district per centage of fairs.
3.15
TAHSILWISE
DISTRIBUTION
OF
FAIRS
IN
SATARA
DISTRICT.
Table 3.8
Satara District : Tahsilwise distribution of Fairs (1961)
No. of fair population in Satara District
Tahsil
Total
Fairs
Mabaleshwar
29
Fair
population
less than
1000
18
Wai
72
Khandala
1000 to
5000
5000 to
10000
10000
to
30000
Above
30000
09
01
01
--
40
26
07
--
01
46
28
14
02
02
--
Phaltan
81
58
18
02
02
--
Man
41
26
10
03
01
01
Mhaswad
Khatav
79
48
25
03
01
01
Pusegaon
Koregaon
76
41
33
01
01
---
Satara
131
80
38
11
02
--
Jaoli
120
101
16
02
01
--
Patan
133
102
28
01
02
--
Karad
107
63
33
06
03
01
District Total
915
605
250
39
17
04
Name
Mandhardev
Pal
Source – Census of India -1961
Above four big prilgirm centres are chosen for case studies in Satara
district.
95
3.16
CLASSIFICATION OF FAIRS ACCORDING TO MONTHS IN
SATARA DISTRICT :
Table 3.9
Ashada
Shrvan
Bhadrapat
Ashwin
Kartik
Margshirsh
Push
Magh
Falgun
--
01
--
--
02
17
06
--
--
--
--
04
--
05
04
24
06
10
01
03
--
--
02
02
02
--
01
05
52
16
--
02
01
--
02
01
01
--
06
--
41
17
04
--
--
02
01
07
03
03
--
04
--
141
79
36
09
--
01
10
02
03
03
03
01
08
03
Koregaon
139
76
45
13
--
--
02
--
04
03
05
01
01
02
8
Satara
210
131
75
14
--
--
03
02
02
02
02
04
13
12
9
Jaoli
218
120
35
07
--
--
--
--
--
02
11
28
28
09
10
Patan
343
133
78
01
--
--
01
05
--
05
06
02
22
13
11
Karad
220
107
49
11
--
01
07
06
03
08
04
03
11
04
Total
1739 915 430
96
01
07
26
16
28
89
42
45
135
60
Vaishakh
--
Chaitra
--
Total No.
of fairs
--
Total No.
of villages
Jyeshta
Satara District: Classification of Fairs According to Months
55
29
02
01
2
Mahabaleshwar
Wai
120
72
21
10
3
Khandala
66
46
20
4
Phaltan
123
81
5
Man
104
6
Khatav
7
Sr.
No.
1
Name of
Tahsil
Source : Distict Census Hand Book of Satara District (2001)
Above table shows classification of fair according to the months in
Satara district. It is noted that highest fairs held in Satara district in the month
of chaitra and vaishakh month. Paush, Magh and Phalguna are also season of
fairs in the district. But the Jyestha and Ashadha month have no fairs. In month
of Jyestha only one fair is found in Khandala tahsil and in the month of
Ashadha, Kandala 3 fairs, Phaltan 2 fairs, Khatav one fair and Karad one fair is
held. That is clearly shows that this region have comparatively having less
percentage of fair.
Out of 915 fairs, 430 fairs held in the month of chairta, 96 fairs in
Vaishakha, 135 fairs in Magh, 60 fairs in Phalguna only one fair in Jyestha and
only 7 fairs in Ashadha.
96
The rainy season in the district have no fairs. But the size and quantity
of fairs depends upon the season of this region. Seasonality, also is adjusted to
the working calendar of the rural people. Thus the season and celebration of
fairs and festivals is more important here. The impact of season on holding the
fairs is obviously notable.
According to 1961 census, the number of fairs with congregation less
man 1000 people or persons is the highest in the Satara district. Tahsilwise
distribution of fairs with congregation of attendant clearly shows the picture in
this region. In Mahabaleshwar tahsil there are 29 fairs held in 1961. Out of
them 18 fairs were less than 1000 people. Only 09 fairs were 1000 to 5000
congregation of attendant in the fair and only 1 fair was having 5000 to 10000
population and one had 10000 to 30000 people.
It is found that 66.22 percent fairs had less that 1000 fair population,
27.43 percent fairs had 1000 to 5000 fair population, 4.26 percent fairs had
5000 to 10000 population and only 1.74 percent fairs had 10000 to 30000
population. It is noted that 0.54 percent or only 5 fairs had above 30000 fair
population in that time Mandhardev, Shingnapur, Mhaswad and Pal were the
biggest fairs in Satara district and had noted above 50000 persons in the fair.
Table 3.10
Satara District : Sample Fair Villages and Their Population
Sr.
No.
Name of the
Village
Population Population Population Population Population
1961
1971
1981
1991
2001
1
Mandhardev
892
1005
1154
1249
1537
2
Pal
4382
5613
4847
5672
6428
E
Mhaswad
10405
12667
14790
18033
20500
Source: Based on fieldwork.
3.17
DISTRIBUTIONAL RELATIONSHIPS OF FAIR CENTRES IN
SATARA DISTRICT :
With the help of following co-relation formula inferances have been
drawn.
97
Correlation
=
=
Cov ( x, y )
6x ⋅ 6 y
Σxy − n x y
Σx 2 − nx − 2 Σy 2 − ny − 2
σ = SD =
Σ( xi − x −2 )
n
Mean =
Σxi
n
C.V. =
6
x100
mean
Whereare,
x = No. of fairs
y = Population
n = No. of fairs of (xiy)
Table 3.11
Satara District: Relationship Between Fairs, Area & Population
Zone1
Zone 2
Zone 3
Mahabaleshwar +Jaoli+Patan
Karad+Koregaon+Khandala+Wai+Satara
Khatav+Man+Phaltan
Statistical Values of Fair Centers
General Statistic
Tahsil
No. of fairs
Centers
Area
sq.km.
Inhabitate
Villages
Population
Per 100 Sq
Km
Per 100
Inhabited
villages
Per 10,000
Population
5.316613501
Zone1
1
Mahableshwar
29
223.1
55
54546
12.998655
52.72727273
1
Jaoli
120
864.53
218
124600
13.880374
55.04587156
9.63081862
1
Patan
133
1320.92
343
298095
10.06874
38.7755102
4.461664905
2
Wai
72
619.1
120
189336
11.629785
60
3.802763341
2
Khandala
46
523.72
66
119819
8.7833193
69.6969697
3.839124012
2
Koregoan
76
921.8
139
253128
8.2447386
54.67625899
3.002433551
2
Satara
131
876.24
210
451870
14.950242
62.38095238
2.89906389
2
Karad
107
969.2
220
543424
11.040033
48.63636364
1.968996585
3
Phaltan
81
1199.43
123
313627
6.7532078
65.85365854
2.582685802
3
Man
41
1449.11
104
199598
2.8293228
39.42307692
2.054128799
3
Khatav
79
1129.66
141
260951
6.9932546
56.02836879
3.027388284
Total
915
10480
1739
2808994
8.730916
52.61644623
3.257393928
Mean
83.18181818
917.8918
158.0909091
S.D.
34.36123128
344.2182
79.59037693
138209
C.V.
41.30858405
37.50095
50.34468926
54.12254
Zone2
Zone3
255363.1
98
Zone1
Mean
94
802.85
205.3333333
S.D.
46.26733909
450.3003
117.9161661
159080.3
102374.1
C.V.
49.2205735
56.08772
57.42670426
64.35374
Mean
86.4
782.012
151
311515.4
S.D.
29.53370955
177.039
57.57082595
160353
C.V.
34.18253421
22.63891
38.1263748
51.47514
Mean
67
1259.4
122.6666667
258058.7
S.D.
18.40289832
137.1359
15.10702559
46597.05
C.V.
27.46701242
10.88899
12.31550999
18.05677
This zone shows maximum variation
Zone2
Zone3
This zone shows medium variation
This zone shows minimum variation
General Conclusion:
Correlation Coefficient between No.of fairs and Populatioon
Population increases No. of fairs is also increases.
Correlation Coefficient between No.of fairs and
Area
There is Poor relation between no. of fairs and area
0.6211527
0.3770043
Zone1
Correlation Coefficient between No.of fairs and Populatioon(Zone1)
Population increases No. of fairs is also increases.
Correlation Coefficient between No.of fairs and Area(Zone1)
Area increases No. of fairs is also increases.
0.7966238
Correlation Coefficient between No.of fairs and Populatioon(Zone2)
Population increases No. of fairs is also increases.
Correlation Coefficient between No.of fairs and Area(Zone2)
Area increases No. of fairs is also increases.
0.8931203
Correlation Coefficient between No.of fairs and Populatioon(Zone3)
Population increases No. of fairs is also increases.
Correlation Coefficient between No.of fairs and Area(Zone3)
Area increases No. of fairs decreases
0.9067388
0.9518352
Zone2
0.7415258
Zone3
-0.9680134
99
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Jaipur P.No. 108
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Vidya Prakashan, Varanashi P.No. 216.
Ramnath Sharma (1931): “Society and Culture in India”, Rajhan Prakashan
Madir, Mirat, p. 125.
From Wikipedia the free encyclopedia (Redirected from fairs)
From Wikipedia, the free encyclopedia (Redirected from fairs)
Ibid the free encyclopedia (Redirected from fairs)
Ibid the free encyclopedia (Redirected from fairs)
Sharma S. P. and G (2006) “Religious Rites and festivals of India” Vidya
Prakashan, Varanashi P.No. 216.
Sharma S.P. & Gupta S. (2006) “Fairs and festivals of India” Hindoology
Pustak Mahal, Delhi P. No. 150.
Sharma S.P. and Gupta S (2006) “Fairs and festivals of India” the free lopedia
(Redirected from fairs) P. 8,9.
Sing R (1999) “Tourist India – Hopitality Services” Kasiska Publisher New
Delhi – PP – 207 to 215.
Swami Shivanand (1947) “Religion and Vratail Hindu Publisation Delhi – pp.
28 to 32
Swami Shivanand (1947) “Religion and Vratail Hindu Publisation Delhi – pp.
108 to 118
Tawade M.D. (1977) “Weekly Markets and fairs South Ratnagiri District”
Research Project submitted to Shivaji University, Kolhapur pp 2 to 7.
Wikipedia, the free the free encyclopedia (Redirected from fairs)