Khandoba

Legend and Origin

The legend is told in the Sanskrit Malhari Mahatmya, which claims to belong to the Brahmanda Purana but is not in standard editions (Wikipedia). Two demon brothers, Mani and Malla, made themselves invincible by a boon from Brahma and troubled the earth and the sages. Shiva took the form of Martanda Bhairava and, with the gods, killed them. The Gazetteer of 1885 gives the local Jejuri version: Brahmans near Jejuri were attacked by a demon, Manimal Malla, and Shiva appeared as the warrior Khandoba and killed him; before his death Malla was turned to Shaivism, which is why his large stone image stands in the courtyard. Nothing in the sources read gives the date the cult began. Inscriptions in the Jejuri temple are dated Shaka 1303 (A.D. 1381), on the inner threshold, and Shaka 1597 (A.D. 1675), in the hall; the corridor was built by the Holkars between 1737 and 1770. Stanley (1977) counts over 600 Khandoba temples in the Deccan, eleven of them thought especially powerful, and notes that some Maharashtrians regard Jotiba and Mhaskoba as forms of Khandoba.

How the Deity Is Shown

He is shown as a linga, or as a warrior on a white horse, often with a dog, Mhalsa and Banai; the standing murtis have four arms holding a damaru, a trident, a turmeric bowl and a sword (Wikipedia). At Jejuri the Gazetteer of 1885 describes, in a dark chamber behind the hall, three pairs of images of Martand (Khanderao) and Mhalsa: an old pair in stone, a silver pair given by a Peshwa and a gold pair given by the Pawar family. The linga is bathed with panchamrit, the five nectars. In front of the temple is a brass tortoise on the floor, and a large stone figure of the demon Malla stands in the court.

How Families Keep the Worship

Turmeric powder (bhandar) is Khandoba's emblem; pilgrims throw it, mixed with chopped coconut kernel, into the air from the brass tortoise in front of the temple and carry some home as prasad (Gazetteer, 1885). Bel leaves, onions and puran poli are also offered (Wikipedia). Vows (navas) are common: to build steps up to the temple, to give gifts, to feed Brahmans, or to offer a sheep, which the family cooks and eats outside the temple. The Gazetteer notes that the temple priests at Jejuri are Gurav, not Brahmans, with Ghadshi musicians and Vir mace-bearers; pilgrims lodge with Gurav or Brahman hosts. Vaghyas and Muralis, men and women dedicated to the god, sing and dance for pilgrims. The Gazetteer of 1885 records Kunbi parents vowing a child to him; the dedication of girls is now prohibited by law (Wikipedia). Among the Marathi Kunbis of Belgaum the family gods are given as Jotiba, Tulja Bhavani, Somnath, Yellamma and Khandoba of Jejuri (Gazetteer, 1884). The Poona and Kolhapur gazetteers record Khandoba of Jejuri with Bhavani of Tuljapur as the family gods of several communities, and among the Deshastha Brahmins of Kolhapur State. Dhangars are described in the Poona Gazetteer as his most attached worshippers, bringing stone sheep to Banai's shrine; Ramoshis swear on his turmeric, and the oath is held binding for life. Konkan fishing Kolis are also his worshippers; their bhagat keeps a palanquin of Khandoba and consults omens, and the fishermen do not go on pilgrimage unless the omens are good (Gazetteer, 1885). A Muslim devotee leads the god's horse in the Somvati Amavasya procession, as Stanley reports. Practice differs by branch and village.

Shrines

Festivals

Stories and Legends