465:
village. In
Maharashtra, Banai's temple is inside the village, but outside the chief temple, as in Khandoba's chief temple at Jejuri. Mhalsa - who is installed in the main temple - is said to resist the arrival of Khandoba's new wife Banai and thus, Banai does not reside in the chief temple. Frustrated by the constant quarrels between the two wives, Khandoba is said to have divided the hill of Jejuri into two halves: the lower half belongs to Banai, where she has a separate shrine while Mhalsa rules the upper half where she stays with Khandoba in the main temple. It is customary to pay respects to Banai on the way up to the main shrine, before worshipping Khandoba and Mhalsa there. It is said that Khandoba bestowed the honour of first worship on Banai, while sending her off to a separate residence.
444:
house by her uncouth ways and suggests that Banai should be returned to the wilderness again. The songs sing how the vegetarian, high-caste Mhalsa is forced to catch fish and eat in the same plate as the non-vegetarian low-caste Banai. Mhalsa is portrayed blaming Banai for the problems in the palace and talking about her superiority to Banai. Banai retorts by saying that
Khandoba came to her, mesmerized by her beauty and became her servant. A frustrated Khandoba leaves the palace on a hunting trip after Mhalsa and Banai quarrel about who will embroider a shawl for him and marries Rambhai. The songs also narrate how ultimately the wives have to remain in harmony and aid each other. For example, a song sings how Mhalsa and Banai come together and celebrate the festival of
345:, the king of the gods. She is found by a Dhangar in a golden box in the forest, hidden in a termite mound or a pit. Her Dhangar father (sometimes named Yamu) is the chief of shepherds, who owns nine lakh sheep and goats, nine lakh lambs and numerous barren ones. Yamu is said to have prayed for a child and finds Banai in a box. A virgin ewe is said to have fed Banai her milk, as Yamu does not have a wife and does not know how to feed the infant. In another miracle, a three-storeyed house appears at the place of Yamu's tent for the young Banai to reside, while the rest of the Dhangars live in tents. She grows up as a rich shepherdess and becomes the overseer of twelve Dhangar
436:
22:
1106:
403:. She assigns him the job of washing the sheep and lambs. Instead, Khandoba kills all her sheep and lambs to humble the shepherds and Banai. He skins the sheep and separates the meat. A repentant Banai begs his forgiveness; he agrees to revive her flock on the condition that Banai marries him. Khandoba revives the sheep by spreading his
399:. The shepherds are astonished how a single old man can handle all the animals. Their vanity is crushed. Banai assigns him the additional responsibility of taking care of five hundred children. She commands if any sheep or lamb is lost or a child cries, she will not give him his food. But Khandoba fulfils the tasks again by spraying his
123:
464:
as a "mother" remain, Banai rarely enjoys independent worship in modern times. She is generally worshipped as
Khandoba's consort. While in Karnataka, her temple is outside the village and Mailara (as Khandoba is known in Karnataka) journeys every year to visit it for ten nights from his temple in the
268:
s (a vigil) where the bards sing in praise of
Khandoba through the night. The songs talk about the relationship of Khandoba to his consorts and the mutual relationships of the wives. They are centred on Mhalsa and Banai and often narrate about their quarrels. The tale of the marriage of Khandoba and
443:
In all versions, Khandoba returns to Jejuri with his new wife and faces the wrath of Mhalsa. Many songs tell about the confrontations of Mhalsa and Banai. In some songs, Mhalsa complains about
Khandoba's infatuation with the impure Banai. The cantankerous Mhalsa grumbles how Banai has polluted the
451:
Rarely, Banai also appears in
Khandoba's chief legend where he slays the demons Mani and Malla. Mhalsa and Banai (or Ganga) futilely help Khandoba in the battle to collect the blood of Mani, every drop of which was creating a new demon. Finally, the dog of Khandoba swallows all the blood. Rarely,
234:
Banai is the antithesis of Mhalsa. Mhalsa has a regular ritualistic marriage with
Khandoba. Banai, on the other hand, has a love marriage after being captured by the god. Mhalsa is described as pure, ugly, jealous and a good cook; Banai is impure, erotic, resolute, but does not even know to cook.
498:
Khandoba is often depicted with two identical goddesses accompanying him, representing Mhalsa and Banai. In brass images, Banai is depicted holding a lamb and offering water to
Khandoba, while Mhalsa rides with Khandoba on his horse. In metal plaques worshipped by the Dhangars, Banai accompanies
468:
Banai is the patron goddess of the
Dhangars and the protector goddess of flock and herds. She takes care of the well-being of the community and is worshipped for increasing the herd. Stone votive images of sheep and other cattle are offered to her for plentiful animals. No animal sacrifice or
387:
with Mhalsa and accepts a twelve-year exile. In this period, he disguises himself as an impoverished, old leper and becomes a man-servant of Banai's father. Some folk songs have erotic overtones, for example, some songs give erotic descriptions of Banai's beauty which maddens
Khandoba.
249:, the main scripture related to Khandoba, however it mentions Ganga arriving from heaven. Banai (Ganga) has a quarrel with Mhalsa (Parvati), ultimately ending with the message that both are the same. Some Dhangars consider Banai also to be a form of Parvati.
321:(high-priest caste) tradition, which glorifies Khandoba as Shiva and de-emphasizes his earthly connections. In contrast, Banai occupies the central position in the Dhangar folk narrative and Mhalsa's marriage to Khandoba is reduced to a passing mention;
383:. Banai offers him water or sends a pot of water, in which Khandoba reads Banai's name. In another version, the pot with nine jewels is a sign for Khandoba to recognise Banai, the girl he saw in his dream. He falls for her and loses purposefully in
375:(turmeric powder). In a dream, he sees Banai and falls in love with her. He goes on a hunt in the forest, gets away from the army and stays with Banai for twelve years. He marries her in non-ritualistic marriage and brings her back to
410:
The wedding is deemed not in accordance to Hindu rituals. Banai and Khandoba marry in a simple, un-Brahmanical ceremony, where sheep droppings are showered on the couple, instead of rice as in the ritualistic weddings of classical
199:
and another from the lower social strata: a lower caste or a tribal. Khandoba's wives who come from various communities establish cultural linkages of the god to these communities, who worship them as their patron god.
113:
Banai does not enjoy independent worship, but is worshipped as Khandoba's consort in most of his temples. She is the patron goddess of the Dhangar community and is worshipped as a protector of their herds.
469:
non-vegetarian offerings are presented to Khandoba directly, instead non-vegetarian offerings intended for Khandoba are offered to Banai. Dhangars sacrifice rams in her honour and offer her a
242:
of the folk deity Khandoba by elevating him to the classical Hindu god Shiva; his two principal wives Mhalsa and Banai are equated to Parvati and Ganga. Banai does not appear in the
281:
and calls him the "mad" god that searches for Banai due to "sexual passion", an allusion to the tale of Banai's marriage, indicating that the tale was well-established by this era.
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Painting on the outer wall of Banai's temple, Jejuri. Khandoba and Mhalsa are depicted killing the demons. Rarely, Banai replaces Mhalsa in the description of the incident.
106:, and is sometimes regarded to be of celestial origin. Oral traditions chiefly discuss the tale of her marriage to Khandoba and her conflicts with his first wife
419:(the responsibility of the Brahmin in a normal wedding) and the bleating of sheep replaces the traditional wedding band. The wedding is sometimes described as a
219:
community, Banai is described as a Dhangar (shepherd caste), representing the "outside" and associates Khandoba with non-elite herding castes like Dhangars,
110:. Banai is an antithesis of Mhalsa; together they complete the god. Banai is generally depicted with Khandoba and often is also accompanied by Mhalsa.
952:
395:. He is responsible for cleaning the sheep pens and taking the sheep and lambs for grazing. He completes all tasks by spreading his magical
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s (pastoral settlements or camps, inhabited by different Dhangar clans). She cares for her sheep, grazes them and learns how to breed them.
379:. A variant describes how Khandoba arrives in Chandanpur on a hunting expedition and becomes thirsty. A Dhangar directs him to Banai's
452:
Banai is described as seated behind Khandoba on the horse and fighting with a sword or spear, a role generally assigned to Mhalsa.
761:
945:
921:
867:
598:
858:
Sontheimer, Gรผnther-Dietz (2004). "Forest and Pastoral Goddesses: Independence and Assimilation". In Subhadra Channa (ed.).
305:(Bhairava) to gain his wife Balurani or Balai despite obstacles is also similar to Khandoba's endeavour to win over Banai.
138:
and Banai are the most important. The tale of the King or god with two wives is retold with some variation across India:
98:
While scriptures related to Khandoba do not mention Banai, she is a central subject of folk songs. Banai is considered a
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Khandoba is described as doing odd jobs under Banai's orders. Banai first assigns him the task of sweeping the entire
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91:, where his chief temple stands. Some traditions do not give her the status of a legal wife and treat her as a
284:
According to scholar Gรผnther-Dietz Sontheimer, the legend of Banai has close parallels with the story of King
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363:(translated as game of dice or chess). Khandoba loses everything to Mhalsa in the wager, except his
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1245:
877:
Stanley, John. M. (1989). "The Captulation of Mani: A Conversion Myth in the Cult of Khandoba". In
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262:) or folk songs sung by Vaghyas and Muralis, the male and female bards of Khandoba. They sing at
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Generally, Banai's birth is not discussed in the folk songs. Few regard her as an avatar of the
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415:) Hinduism. The wedding is conducted without a Brahmin officiating priest. Shepherds read the
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Mhalsa represents "culture" while Banai "nature"; together they aid the god-king Khandoba.
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8:
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Sontheimer, Gรผnther-Dietz (1989). "Between Ghost and God: Folk Deity of the Deccan". In
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While Banai is considered a legal wife of Khandoba in Maharashtra (especially with the
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227:) who live in the forest. Some traditions consider Banai a Gavli (cowherd caste) or
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423:. Due to the unceremonious nature of the wedding, she is sometimes considered a
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region; another example being Valli's marriage to Murugan. Deities across the
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Criminal Gods and Demon Devotees: Essays on the Guardians of Popular Hinduism
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Criminal Gods and Demon Devotees: Essays on the Guardians of Popular Hinduism
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231:(fisherman caste). In Karnataka, she is called Kurbattyavva and is a Kuruba.
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The theme of the god marrying a tribal girl like Banai recurs across the
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475:(food offering) of liver, meat and rice, especially on the holy days:
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479:(when warriors traditionally set off on war or on a journey) and the
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Though Khandoba is a god with five wives, his first two consorts
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The Experience of Hinduism: Essays on Religion in Maharashtra
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While traces of Banai/Balai's association with the folk god
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and other settled castes give more importance to Mhalsa.
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Banai is a central theme in many Dhangar folk songs. The
810:
Images of Women in Maharashtrian Literature and Religion
162:
being some examples. The motif of Shiva and his wives
574:
572:
570:
568:
566:
721:
Sontheimer in Barz & Horstmann, pp. 15–21
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Sontheimer in Barz & Horstmann, pp. 13–14
860:Encyclopaedia of Women Studies: Women and religion
580:
563:
499:Khandoba on his horse and is depicted with sheep.
252:The chief source of legends related to Banai are
238:The oral legends and texts initiate a process of
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671:Sontheimer in Barz & Horstmann, pp. 38, 40
585:. In Eleanor Zelliot; Maxine Berntsen (eds.).
79:– predominantly in the Indian states of
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195:) often have two wives; one wife from a high
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662:Sontheimer in Barz & Horstmann, p. 39
535:Sontheimer in Hiltebeitel pp. 323–4
357:Once, Khandoba and Mhalsa play a game of
762:"Khandoba Jejuri temple - Official site"
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653:Sontheimer in Feldhaus, pp. 116–32
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121:
20:
906:"The Myth of the God and His Two Wives"
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523:Sontheimer in Feldhaus, pp. 116–8
277:(1560-1650) disparages Khandoba in his
1449:
780:
739:Stanley in Hiltebeitel pp. 280–4
690:
674:
215:. While Mhalsa is from the high-caste
934:
367:, his flag, his staff (wand) and his
87:. Khandoba is portrayed as a king of
544:Sontheimer in Channa pp. 32–33
126:Khandoba with Mhalsa and Banai, at
13:
904:Sontheimer, Gรผnther-Dietz (1989).
804:Sontheimer, Gรผnther-Dietz (1996).
579:Sontheimer, Gรผnther-Dietz (1988).
52:, sometimes เคฌเคพเคจเคพเค), also known as
14:
1478:
430:
1104:
582:"The Religion of Dhangar Nomads"
130:, Khanapur near Bidar, Karnataka
790:. Maharashtra Gazetteer. 2006 .
754:
733:
730:Sontheimer in Channa pp. 35, 44
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301:. The tale of another folk god
703:Sontheimer in Channa pp. 35-44
631:Sontheimer in Feldhaus, p. 115
622:Sontheimer in Feldhaus, p. 127
616:
607:
538:
1:
797:
613:Stanley in Hiltebeitel p. 278
328:
313:Banai does not appear in the
211:of Karnataka regard her as a
916:. Otto Harrassowitz Verlag.
7:
751:Sontheimer in Channa, p. 45
407:and reveals his true form.
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63:(Bฤแนu-bฤฤซ, เคฌเคพเคจเฅ-เคฌเคพเค), is a
48:
10:
1483:
808:. In Anne Feldhaus (ed.).
560:Sontheimer in Channa p. 35
308:
28:with his two chief wives:
1426:
1337:
1255:
1113:
1102:
972:
908:. In Richard Keith Barz;
448:with Khandoba at Jejuri.
427:(concubine) of Khandoba.
118:Development and symbolism
44:
1457:Regional Hindu goddesses
1410:Yoga Sutras of Patanjali
502:
217:Lingayat merchant (Vani)
914:Living Texts from India
589:. SUNY Press. pp.
456:Worship and iconography
67:and the second wife of
910:Monika Thiel-Horstmann
862:. Cosmo Publications.
440:
131:
128:Mailar Mallanna Temple
33:
806:"All the God's wives"
438:
371:, the bag of magical
317:originating from the
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24:
71:, a form of the god
187:(even extending to
1462:Hindu folk deities
768:on 28 January 2015
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421:gandharva marriage
337:(celestial nymph)
132:
102:, a sheep herding
75:worshipped in the
34:
1444:
1443:
923:978-3-447-02967-4
869:978-81-7755-834-0
600:978-0-88706-662-7
56:(Bฤแนu, เคฌเคพเคจเฅ) and
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481:full moon days
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65:Hindu goddess
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766:the original
756:
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485:Hindu months
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1394:Mahabharata
1305:Kuladevatas
1084:Vishvakarma
413:Brahmanical
298:Mahabharata
81:Maharashtra
1451:Categories
1376:Upanishads
1295:Gandharvas
1019:Dattatreya
798:References
772:26 January
329:Early life
294:Hindu epic
290:Shakuntala
193:Tamil Nadu
1315:Rakshasas
1185:Mahavidya
1128:Saraswati
1115:Goddesses
1044:Kartikeya
292:from the
286:Dushyanta
213:concubine
160:Padmavati
93:concubine
85:Karnataka
32:and Banai
1431:Hinduism
1387:Ramayana
1329:Yakshini
1235:Shashthi
1195:Matrikas
1180:Mahadevi
982:Trimurti
912:(eds.).
788:"Jejuri"
472:naivedya
405:bhandara
401:bhandara
397:bhandara
373:bhandara
369:bhandari
353:Marriage
323:Marathas
303:Mhaskoba
244:Sanskrit
205:Dhangars
144:Devasena
69:Khandoba
26:Khandoba
1381:Puranas
1369:Atharva
1338:Texts (
1325:Yakshas
1320:Vahanas
1290:Dikpฤla
1263:Apsaras
1215:Rukmini
1190:Matangi
1138:Parvati
1133:Lakshmi
1123:Tridevi
1049:Krishna
1029:Hanuman
1024:Ganesha
1014:Chandra
1009:Ashvins
889:Press.
881:(ed.).
843:Press.
835:(ed.).
816:Press.
493:Chaitra
483:in the
417:mantras
385:saripat
360:saripat
319:Brahmin
309:Legends
271:Varkari
209:Kurubas
207:), the
173:Puranas
164:Parvati
156:Lakshmi
140:Murugan
100:Dhangar
41:Marathi
1285:Devata
1278:Danava
1273:Daitya
1268:Asuras
1230:Shakti
1220:Sanjna
1210:Rohini
1170:Shachi
1155:Chhaya
1074:Varuna
1064:Shasta
1054:Kubera
992:Vishnu
987:Brahma
920:
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462:Biroba
446:Diwali
377:Jejuri
339:Rambha
335:apsara
273:saint
265:jagran
189:Kerala
185:Deccan
181:Deccan
136:Mhalsa
108:Mhalsa
89:Jejuri
77:Deccan
30:Mhalsa
1364:Yajur
1349:Vedas
1200:Radha
1165:Ganga
1160:Durga
1150:Bhumi
1145:Aditi
1069:Surya
1034:Indra
997:Shiva
966:texts
591:124โ5
503:Notes
489:Magha
365:dhoti
343:Indra
225:Gowda
221:Gavli
197:caste
168:Ganga
148:Valli
104:caste
73:Shiva
58:Banu-
49:Bฤแนฤi
45:เคฌเคพเคฃเคพเค
37:Banai
1417:more
1359:Sama
1340:list
1300:Gana
1246:more
1240:Sita
1225:Sati
1205:Rati
1175:Kali
1095:more
1089:Yama
1079:Vayu
1059:Rama
1039:Kama
1004:Agni
974:Gods
964:and
918:ISBN
891:ISBN
887:SUNY
864:ISBN
845:ISBN
841:SUNY
818:ISBN
814:SUNY
774:2015
595:ISBN
491:and
425:rakh
393:vada
381:vada
347:vada
288:and
260:pada
229:Koli
191:and
166:and
158:and
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1354:Rig
487:of
255:ovi
176:.
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Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
