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CHAPTER NO. IV

SOCIO – GEOGRAPHICAL ANALYSIS OF FAIRS –

Case Studies of Mandhardeo, Pal and Mhaswad.

4.1 MANDHARDEO FAIR – A CASE STUDY

1. LOCATION

Mandhardeo is a point in the Mandhardeo range lying 15 km north of

Wai on the boundaries of Poona district and Khandala taluka of Satara district.

It lies in 180 North latitude and 74 ا5.

0 East longitude. The temple of ا00.

kalubai is at a distance of about one km. from the village Mandhardeo. On a

high hill is surrounded by thick tree growth. The hill is about 4,500 feet above

sea level and the village is well known hill station in wai taluka. The yearly fair

held in Mandhardeo is genrally attended by about 7, 00,000 people from the

Satara and neighbouring districts and out side of Maharashtra.

2. PHYSIOGRAPHY -

Mandhrdeo plateau is about 25 km long and generally about one km

wide looking down some 2000 feet on the north and west to the Bhor territory.

The hill is very bare, the slopes on all sides for about a hundred feet down

being under cultivation. It crowns along plateau which is easily reached by the

bridle path.

3. CLIMATE -

The climate of the plains is temperate throughout, though the khandala

petty division is warm in the hot weather and subject to frequent droughts and

rainfall there is very precarious. The climate in the sahyadri parts is very cool

and the rainfall heavy. The average mean temperature is 33o c and annual

rainfall is 104 cm.

4. WATER SUPPLY AND DRAINAGE -

The Krishna and Nira are the only important rivers in the study region.

The Nira forms the boundary of the Poona district and the Krishna can be

traced past holy Wai almost upto its source above the village of Jor in the

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extreme west. In the Krishna valley water is abundant but the supply is poor in

the Khandala division. Land is watered both from wells and from streams.

5. POPULATION OF MANDHARDEO –

Table – 4.1

Population of Mandhardeo

YEARS POPULATION GROWTH IN

PERCENTAGE

1961 892 0.89

1971 1001 1.12

1981 1154 1.15

1991 1249 1.24

2001 1537 1.53

Source: - District Census Handbook of Satara District.

The above table shows that the Mandhardeo village is not big village.

The population of this village was 892 only in 1961 and In 2001 it is 1537. The

net growth of population in this four decade is 58 per cent.

6. KALUBAI ALIAS KALIKA OR KALESHWARI GODDESS

TEMPLE

The temple of the Godess Kalubai is at the top of the hill and there is no

record to show the period during which the principal or main shrine was built.

It is, however, built in Hemadpanthi style and probably dates back to about

1200/1300 A.D. The auditiorium in front of the temple was constructed by one

of the devotees from Bombay in 1924. The brass doors of the auditorium were

built in 1937.

7. NATURE OF WORSHIP

The priests of the Goddess are Guravs by caste and those of the deities

outside the temple belong to backward classes. The goddess is worshipped

daily at 9.00 am and prayers in her honour (Arati) are sung twice a day, in the

early hours of the morning, and at neight.

The devotees also attend the temple on Sunday, Tuesday, Friday and

pournima (full moon) and Amavasya (New moon) days. They also make

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offering puran poli, goat and cocks navedya on these days. During Navaratra

i.e. Ashvina sud 1 to Ashvina Sud 10 also, many people visit the temple.

People believe that the deity is capable of showering, blessing on them.

They, therefore, promise offering to her with various motives and on

fulfillment of their desires they make the offerings. The offerings generally

comprise a sacrifice of a goat, offering of Sari and blouse to the Godess,

feeding the people etc.

The pilgrims attending the fair came from Maharashtra, Karnataka,

Madhya Pradesh and Andhra Pradesh. Both Hindus and Muslims participate in

the fair. During the fair about 5 lakhs pilgrims attend. The devoted pilgrims

take bath and go to the temple with a sari and choli for the Goddess, a garland,

turmeric powder, vermilion and articles promised to be offered to the deity.

The general worship nature throughout the year is following -

Pausha Sud 13 –

This day is called “Har Jagar” of the Goddess. On this day people offer

flowers and garlands to the deity.

Pausha Sud 14 –

On this day there is a “gagat” i.e. the pilgrims keep awake the whole

night and adore the deity. On this day Pilgrims from various places such as

Bombay, Poona, Sholapur, Barsi, village round about and also from Andhra

Pradesh and Madhya Pradesh come to the fair and there is a big procession of

Palanquin and banners (Kathya)

Paush Sud 15 –

Cocks and goats are sacrificed before the deity on this day. About 2000

goats and innumerable cocks are sacrificed. The persons, who have made vows

(Navas) to offer certain offering to the deity such as gold and silver ornaments,

dress, showering of rupee coins, tying of bells and photos, mirrors, handis,

brass lamps etc in the temple auditorium to fulfil their vows by making the

offerings to the deity on this day. The sacrificial offerings to the deity

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commence after 12.00 noon. Now days that is restricted by the Government

and trustees also.

Paush Vad . I –

The palanquin and banner processions start on their return Journey. The

villagers arrange programmes of folk – drama and wrestling bouts on this day

for entertaining the pilgrims and visitors.

There are three Dharmashalas near the temple where some pilgrims are

accommodated. Most of the pilgrims, however camp in the open area around

the temple and the village.

There are four water tanks at four points at the distance of about a

furlong from the temple. There are also private wells and spring which cater to

the needs of the pilgrims during the fair. The public Health Department treats

the water by disinfectants.

Swings, gaint wheels, singing parties, folk dramas, dances, etc are the

main items of entertainment during the fair. The taluka Mamlatdar, Block

Development officer and Police inspector, collector of the district visit the

places of the fair and maintain law and order.

On the occasion of the fair, stalls of utensils, saris, blouse pieces and

cloth, sweetmeats, bangles, groceries, flowers and garlands, Pan and bidis,

hotels, potters, carpenters, cane workers, cocks and goats are opened at the fair.

Heaps of cocnuts are also seen on all sides. The total turnover during the fair is

estimated at Rs. More than 2 crores.

Seven sisters by name 1) Mahalaxmi, 2) Mahakali, 3) Vajrabai, 4)

Gangadevi, 5) Renuka, 6) Kalika, 7) Gauri Saraswati are said to have started

from Kolhapur about 7 or 8 generation back.

Mahakali and Gauri Saraswati stayed with their sisters, Mahalaxmi, at

Viwalvedhe in Dahanu Taluka, Thana District, Vajrabai went to Vajreshwari in

Bhivandi Taluka, Thana District, Gangadevi went to Gujrat, Renuka processed

to a village in sudhagad mahal of Kolaba District and Kalika or Kalubai is

believed to have stayed at the present village viz. Mandhardeo. This account,

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hovever, differs slightly from that given in the fair of viwalwedhe of Thana

District where it is mentained that kalika went to pawagad in Gujrat State.

Around this temple, there are the temples of Gojibaba, Bhanjir baba and others.

There are also temples of Mhasoba and Madai near the main temple.

The image of kalubai is of black stone about 2.5 feet height and 2 feet

wide and is besmeared with red lead. There is also another big image of kalubai

nearby. In front of the Goddess there are a marble lion and a tortoise opposite

to the temple there is a lamp pillar. Around the tample there are images of

many other deities. The temple has a tall pinnacle with beautiful engraving on

it. The flooring is paved with marble.

The Goddess Kalubai has golden ornaments like Mohanmal,

Chapalahar, Jambul mal, Putalyas and a Silver palanquin. The ornaments are

offered to the deitiy by the devotees.

8. MORPHOLOGY OF MANDHARDEO FAIR -

Morphology or the lay out pattern of the fair simply mean the various

types of structures erected to perform activities in a fair. All the structures of

the fair are temporary. The fair morphology is determined by the spatial

arrangements of shops within a limited fairground because a fair is an

agglomeration of various types of shops. The most important factor influencing

morphology of the fair is the local relief and location of the places religious

spot. It is observed that the specific shops are located in specific sites in the

Mandhardeo village. The trustee and local management committee dicide that

sites and gives it for the merchants before some days of the fair, for example

shops dealing with sari choli, coconut, oil, lemon, termaric powder, Red

powder or kumkum and offerings or Prasad are always located near the temple

and surroundings.

Morphology of kalubai fair is greatly influenced by the some factor viz.

location of temple kalubai crowns along the Mandhardeo plateau. It is located

on the hill Top. Allotment of shops in the kalubai fair is done by the organizing

committee through auction; most of the shops are fixed through out the year.

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The shops are in linear shape of the main street. All types of shops are found in

the street. Parking is found for long distance from the temple because of

shortage of plain land.

In 25 January 2005, there was a big mishap. 293 pilgrims died and

thousands of Pilgrims injured in this mishappening so the trustee, organizing

committee and Govt. officials take care and planned before the fair kalubai.

9. Pilgrims visited at Mandhardeo Fair

Table: 4.2

Pilgrims Visited at Mandhardeo Fair

Sr. No. Year No. of Pilgrims Visited

1 1850 5000

2 1900 10,000

3 1950 50,000

4 2000 5,00,000

5 2008 Above 7,00,000

Source: A note from Mamlatdar’s office, Wai, interview of trustees

News Papers of Satara district.

Above figure of Pilgrims shows that the Mandhardeo fair is the oldest

fair in Satara district. In 1850 there were 5000 people who attend the kalubai

fair. In 1900 there were 10,000 people participated in this auspicious function.

Day by Day the number of pilgrims increased. In 2008 there were above

7,00,000 pilgrims attend the kalubai fair.

10. Socio – Economic amenities in Mandhardeo Village (2001)

Scarecity of Socio – Economic amenities reflect the poorness of the

village development. The population of the Mandhardeo village is only 1537 in

2001. So the amenities are also limited in this village.

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Table: 4.3

Amenities in Mandhardeo Village (2001)

Sr. No. Main Amenities Sub types

1 Education P

2 Medical --

3 Drinking water W, TK, L

4 Post and Telegram Po

5 Market --

6 Communications BS

7 Electricity ED

Source: Disttrict Census Handbook of Satara (2001)

The Mandhardeo village is situated on the hill. It has the primery

education facility, No medical facilities found in this village. Drinking water

scarecity is there. Well water, Lake Water or Tank water is there. Post office is

there. No market place found in Mandhardeo village. Source of Public

communication is ST Bus or now a day Rikshow or Jeeps are found. Electricity

is available only for domestic purpose.

11. KALUBAI FAIR OF MANDHARDEO -

The pilgrims attending the fair come from Maharashtra, Karnataka,

Madhyapradesh and Andhrapradesh. Both Hindus and Muslims participate in

the fair. The samplying has been applied for intensive study. The researcher has

visited frequently to the place particularly on fair and off fair period and

selected pilgrims randomly. The overall enquiry schedule has been applied.

Following are some observations about Mandhardeo.

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12. DISTRICTWISE PILGRIMS VISITED KALUBAI FAIR –

Table: 4.4

Mandhardeo Fair: Districtwise pilgrims visited (sampled)

Pilgrims Sr. No. District

In number In percentage

1 Satara 203 44.32

2 Pune 89 19.43

3 Mumbai 21 04.58

4 Sangli 20 04.36

5 Kolhapur 20 04.36

6 Solapur 17 03.71

7 Raigad 12 02.62

8 Ratnagiri 10 02.18

9 Nashik 08 01.74

10 Latur 08 01.74

11 Beed 08 01.74

12 Ahmadnagar 08 01.74

13 Jalgaon 06 01.31

14 Osmanabad 04 00.87

15 Belgaon (Karnataka) 04 00.87

16 Vijapur (Karnataka) 04 00.87

17 Gulbarga

(Karnataka)

03 00.65

18 Beedar (A.P.) 03 00.65

19 Khargaon (M.P.) 03 00.65

20 Khandava (M.P.) 03 00.65

21 Betul (M.P.) 02 00.43

22 Chhindawada (M.P.) 02 00.43

Total 458

Source: Based on Field work (2009).

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Above table shows that the maximum pilgrims, that is 203 (44.32

percent) came from native district place. 89 (19.43 percent) pilgrims came from

neighbaouring district that is Pune. But the other districts of Maharashtra and

other State shows the minimum contribution in participation. Mumbai and

Sangli districts pilgrimage percentage is 4.58 and 4.36 respectively followed by

Solapur district 3.71, Raigad 2.62 and Ratnagiri 2.68 pecent. Other districts of

Maharashtra and other states have less participation in this fair. Nashik, Latur,

Beed, Ahmadnagar, Jalgaon, Osmanabad, Belgaon, Vijapur, Gulbarga, Beedar,

Khargaon, Khandwa, Betul, Chhindawada have less participation.

13. SEX AND MARITAL STRUCTURE OF MANDHARDEO

PILGRIMS

Table 4.5

Mandhardeo Fair: Sex and Marital Structure of Pilgrims

Pilgrims Nature of Pilgrims

In number In percentage

151

307

32.96

67.03

Sex Structure

Males

Females

Total 458 99.99

399

59

87.11

12.88

Martial Structure

Married

Unmarried

Total 458 99.99

Source: Based on fieldwork.

In the Kalubai fair sex structure of pilgrims shows that 67.03 percent of

the total sample of pilgrims in Mandhardeo fair are females while only 32.96

percent pilgrims are males. The females are more attracted towards ‘Devi’ due

to certain customs.

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On the other hand the present field work shows that 87.11 percent of the total

sample of pilgrims is married people while only 12.88 percent pilgrims are

unmarried.

14. AGE STRUCTURE OF MANDHARDEO PILGRIMS

Table 4.6

Mandhardeo Fair: Age Structure of Pilgrims

Pilgrims Sr.No.

Age group of

Pilgrims (in years) In number In percentage

1 Below 18 years 74 16.15

2 18 to 35 years 104 22.70

3 35 to 60 years 237 51.74

4 Above 60 years 43 09.38

Total 458 99.97

Source: Based on fieldwork.

Age structure of pilgrims in Mandhardeo fair in 2009 shows that 16.15

percent of the sample total pilgrims are below the age group of 18 years. The

age groups of 18 to 35 years are 22.70 percent. But maximum 51.74 percent

pilgrims who visited to Mandhardeo are in the age group of 35 to 60 years old

followed by the age old pilgrims of above 60 years that is 9.38 percent.

It is clearly shows that the age group of 35 to 60 years that is 51.74

percent pilgrims are married and age old pilgrims who visited to Mandhardeo

fair. Married peoples are more in quantity, visited this fair because of they have

some superstitions in their mind and they followed the other pilgrims who

oftenly visited this fair.

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15. EDUCATIONAL STATUS OF PILGRIMS IN MANDHARDEO

Table 4.7

Mandhardeo Fairs : Educational Status of Pilgrims

Pilgrims Literacy and educational

Status of Pilgrims In number In percentage

Literacy Status

Literate

Illiterate

339

119

74.01

25.98

Educational Status

Primary School Education

Secondary School Education

Higly Educated

137

229

92

29.91

50.00

20.08

Total 458

Source: Based on fieldwork.

Study of pilgrims of Mandhardeo fair in connection with their literacy

shows that 74.01 percent of total sample prilgrims are literate. This is clear that

the illiterate pilgrims are more superstitious than other pilgrims.

The educational status of the pilgrims reveals that 79.91 percent of the

sample pilgrims have taken education upto secondary level and only 20.08

percent pilgrims have highly educated.

16. OCCUPATIONAL STRUCTURE OF MANDHARDEO

PILGRIMS

Table: 4.8

Mandhardeo Fair: Occupational Structure of Pilgrims

Pilgrims Occupation of pilgrims

In number In percentage

Agriculture 209 45.63

Agricultural Labour and

other labours

171 37.33

Service 37 08.07

Trade and other 41 08.95

Total 458

Source: Based on fieldwork.

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Above table shows that the occupational structure of the pilgrims in

Mandhardeo fair. It is clear that 209 pilgrims (45.63 percent) are farmers. 37.33

percent pilgrims are working as agricultural workers while 08.07 percent

pilgrims are having service in various fields and 08.95 percent pilgrims are

busy in trading occupation.

It reveals that the pilgrims related to agriculture, the occupation is

mostly depend on Natures vim, turns towards this deity to expect good rainfall

and crop season.

17. Traditionalism in fair

Mandhardeo fair is the traditional fair in that region. Some traditions and

supersititions are found here. Majority pilgrims came in Mandhardeo fair are

women and illiterate peoples. They are not highly educated so they are more

traditional and superstitious.

Majority pilgrims came in Mandhardeo fair, are women pilgrims and

they are not highly educated. They are more traditional and superstitious.

Following traditionalism is powerfully observed in this fair.

1. Offering oil to the deity

2. Offering of lemon to the deity

3. Presentation of various sound instruments in surrounding of the temple.

4. Vow to the deity.

5. Nailing the iron rod in to the trees.

6. An offering in sacrifice of cock, goat, sheep etc. Near about 2000 goats

are sacrificed in this fair.

7. Cutting of trees for cooking and other purposes.

8. Most of the people believe that deity is capable of showering, blessing

on them.

9. Command of priests in the campus of temple.

10. Habbit of magic harms of the women.

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18. MARKETING AND ECONOMIC ACTIVITY IN MANDHARDEO

FAIR:-

Mandhardeo a hilly fair in Satara district, have a religious importance in

south and west Maharashtra. The pilgrims come from all over the Maharashtra

as well as Karnataka, Andra Pradesh and Madhya Pradesh also. More than 7,

00,000 peoples attend this fair every year. The common types of shops dealing

with various types of commodities in fair as observed by the researcher are

followes.

1. A favourite shops are found in this fair are sari, choli, other cloths,

readymade garments and dresses.

2. Coconut, Lemon and Oil Shops in the surrounding of Kalubai temple.

3. Images and photographs, vedio CD’s of God and Goddesses.

4. General shops dealing with fancy articles like bangles, ladies

oranaments, face powder, soap, perfumed oil etc.

5. Stainless, Alluminium, Copper and brass utensils, pots and articles.

6. Shops of flowers and garlands.

7. General Marchandise shops dealing with Prasad (offerings), red

poweder or kumkum, turmeric powder etc.

8. Toys and plastic goods, Glass bangles.

9. Gold and silver ornaments, belts, mirrors, handies, brass lamps.

10. Shops of etables including sweets, tea, restaurants, fruits, vegetables,

cigarates, bidi, betal leaf and beverages, cold drinks etc.

19. CHARACTERISTICS OF MERCHANTS

Following are the salient characteristics of the merchants observed in

Mandhardeo fair.

1. Majority merchants in the Mandhardeo fair are mobile or traveling

merchants, only 28 merchants are permanent.

2. Majority merchants have their business in Wai, Satara, Lonand and Bhor

cities.

3. Big merchants are come from the nearby town for fair period.

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4. Whole family of merchants is involved in saling goods and commodities

in fair.

20. MISHAPS:

In 25 January 2005, there was a big mishap. A Quantity of pilgrims gave

birth for the unexpected calamity. 293 pilgrims died in that calamity and

thousands of people injured in that mishap. So the trust of Mandhardeo,

N.G.O’s, Govt. officials all were being alerts later this mishap. They come

together and planned some infrastructural or traditional aleminities for

Mandhardeo.

21. Problems observed in Kalubai fair -

1. Problem of Parking

2. Problem of Accomodation

3. Lack of Medical facility

4. Lack of Pure drinking water

5. Shortage of sufficient land

6. Problems of age old people

7. Lack of social interaction

8. Lack of proper rules and regulations

9. Lack of sufficient Entertainment

10. Lack of Contribution of N.G.O’s

11. Problem of transportation

12. Lack of local support

13. Problems of officials and pilgrims

14. Problems of sanitation

15. Problems of superstitions

16. Deforestration

17. Soil Pollution

18. Water pollution

19. Air polloution

20. Sound pollution.

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22. Problems of Development in to Mandhardeo

1) It is hilly region of Sahyadris.

2) Water scarecity is found here.

3) No big road is constructed here.

4) Scarecity of land is found here.

5) No of Piligirms are more in fair period so a number of problems are

created.

6) No sufficient funds are available for development.

7) Contributions of peoples are less in the development procession.

8) Governments of Maharashtrta not give attention towards this fair.

23. ACTION PLAN OR REMIDIES FOR MANDHARDEO FAIR.

A Government of Maharashtra and central Govt. sanction 5 crore

rupees immediately for the development of campus of Mandhardeo temple.

Trustee’s of Mandhardeo temple prepared whole proposed plan of 11 crore

rupees. Architect Indrajeet Nageshkar of Kolhapur prepares this development

plan of Mandhardeo Dewasthan. Total 22 farmers of Mandhardeo village gave

their own land for 99 years leas for this Mandhardeo Dewasthan. Trustee’s of

the Dewas than decided to gave 30 percent amount of income for this 22

farmers every year, to avoid the unexpected calamities or mishap, trustees and

the administraters of the Satara district, decided to stop all bad superstitions or

tradition, customs in the campus of Mandhardeo temple.

24. FUTURE DEVELOPMENT PLAN OF MANDHARDEO

Table: 4.9

Future Development Plan of Mandhardeo

Sr. No Name Amount (rupees)

1 Commercial and coordination

Centre

1 crore 72 lakh

2 Sanitation 77 lakh 40 thousand

3 Foot path 46 lakh 32 thousand

4 Resthouses for Bhavik 1crore 12 lakh 44 thousand

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5 Gardenary 34 lakh 61 thousand

6 Devrai trainging way 7 lakh 19 thousand

7 Safty ralling 27 lakh 12 thousand

8 Direction platforms 31 lakh 28 thousand

9 Latrine and other facility 2 lakh 7 thousand

10 Management Expenditure 14 lakh 51 thousand

Source:Mandhardeo Dewasthan Trust, Interview of Priest, Interview of Management officials

For above proposed development, tourism development corporation of

India and department of Development ministry of Maharashtra sanctioned 4

crore ninety eight lakh 40 thousand ruppes for Mandhardeo development.

4.2 A CASE STUDY OF PAL KHANDOBA

1) INTRODUCTION

Pal village, originally called Rajapur, lies on both banks of the Tarali

River which is tributarites of Krishna River, about 32 Kms north – west of

Karad and had a population 6012 in 2001 census. The pal village is chiefly

remarkable for a temple of Khandoba where a yearly fair attended by about five

lakhs people, is held in December – January.

On the right bank of the Tarali River is the market street containing the

shops of the chief grain dealers, money lenders and merchants and most of the

dwellings. On the left bank is the noted temple of Lord Khandoba and the

houses of the worshippers priests.

2) LOCATION AND HISTROY -

Pal village lays 17o .45' north latitude and 74

o .20' east longitude. The

temple lies on the site of legendary appearance by the God Khandoba to a

favourite devotee, milk made named palai in whose honour the village name

was changed from Rajapur to Pal. The temple was built about 400 years ago.

The original structures consist of a stone shrine or gabhara and a poarch. The

poarch is enclosed by four pillars very plain but of the old pattern the shaft

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being cut in rectangular octagonal and cylindrical blocks, but in mortar which

shows that the temple is not older than the thirteenth century.

The image-chamber sixteen feet square inside contains on pedestal two

lings with brass masks representing Khandoba and his consort Mahalsabai. On

the right hand is a black stone image of Bhanubai another wife of Khondoba

and behind are brass figures on horse back respresenting Khandoba’s Chief

minister Hegadi Pendhari and his wife. The porch holds on the north the image

of Ganapati and on the south the image of sidhavasini. On the north is the drain

for water poured on the images, covered with a canopy and flanked by stone

horses. To these buildings Dhanaji bin Sambhaji Jadhav, the well known

Maratha general who flourished in the reigns of Shivaji (1627-1680) and

Rajaram (1689-1708) and died in 1709, added a hall or Mandop. It is supported

on twelve pillars about two feet high and similar to those in the garbha porch

and surrounded by a bench with a carved black. The roof has the usual broad

carved eaves and parapet. The whole is of stone but the pillars are disfiqured by

whitewash and paintings. Several of them are coated with brass and have a

little poor carving. At each corner of the mandap is a small pinnacle and in the

center a small arched spire or shikhar. Over the poarch of the shrine is a rather

large spire and over the shrine itself is the main spire about fifty feet high off

the ground, and tapering form the base which is a large as the shrine roof. All

the spires are of brick and more or less ornamented in stucco with niches

painted with mythological designs and images of gods and goddesses.

The ornamentation is neither good nor elaborate. But the parts of the

buildings are in good proportion which makes it look massiv and imposing

without being heavy. The temple occupies the centre of a fine square court

paved through out and measuring one hundred and fourty feet east to west by

eighty feet north to south. The court also contains at the north-west corner a

small shrine of omkareshwar mahadev and in the south- west corner one of

Hegadi. In front that is east of the mandop is the canopy with the image of the

sacred Bull, Nandi covered with brass. On each side are two carved stone lamp

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pillars and dipmals about fifteen feet high. The bases are supported by

grotesque stone images of elephants and bulls. Still further east is another

rather larger canopy containing a brass coated stone elephant, about one-third

of life size and rather well carved. To the south of the Nandi canopy is a small

temple of Shivaji and to its north is platform for the tulsi or basil plant.

The worshippers and priests are Guravs and Brahmans and connected

with the temple, as at Jejuri are many Murlies or female devotees mostly

women of easy virtue. The great yearly fair held in the month of Paush or

December – January is attended by about 6 lakh people from all parts of Satara

and the neighbouring districts. The pilgrims usually camp in the bed of the

Tarala River which at this time forms a large dry beach. The fair proper lasts

three or four days, being the days during which the marriage ceremony of the

God Khandoba is supposed to proceed. The days vary slightly with some

conjunction of stars. The traders linger some time longer. Copper and brass

pots, bangles, piece-goods, silk cloth, country blankets, and other small articles

are sold at the fair. Sanitary arrangements are superintended by the village

officers and the district police who keep water free from pollution and

digrtenches for latrine purposes.

3) PHYSIOGRAPHY -

The altitude of pal village is about 620 metres from mean sealevel. The

general slope of the village is from North West to southeast. Pal village is a

part of Tarali river basin. There are two main rides around pal. One ridge is

located to south west which is locally known as “Injai Dongar” or

Vindyavasani. It lies northwest to south east. The highest peak on the Inaji

Dongar is about 1085 metres and there is another small peak which is located at

852 metres above the mean sea level on Injai Dongar. Distance between Injai

Dongar and Pal is only 3.2 kilometres. Second hill is situated about 3 km.

north-east to the Pal village which is locally known as piracha Dongar. The

highest peak on this Dongar is located at 991 metres above the mean sea level.

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4) DRAINAGE AND WATER SUPPLY

The Pal village lies on both sides of the Tarali river which is one of

tributaries of the Krishna river. Tarali river enters into the Pal village from

north-west direction. It flows from northwest direction to south-east and meets

to Krishna river near Umbraj. In the Pal village in the central part of Tarali

river, there is a formation of island. There are a number of small and big

streams meet to the Tarali river on both left and right banks. The river remains

perennial throughout the year.

5) CLIMATE

The climate of Pal village can be divided into the following three major

seasons.

Rainy season begins from mid June and lasts until the end of September.

Nearly 85 percent of the total rainfall of the Pal village receives in this season.

It receives nearly 100 cm rainfall.

Mid November of February is the season of cold. However, the intensity

of cold season is high in January and February months. Minimum temperature

during the season is 11.06 o in the month of January.

The summer season starts from March and ends up in mid june. In this

season climate is hot. The maximum and average minimum temperature of the

pal village are 38.05 o c and 11.6

o c respectively

6) MORPHOLOGY OF PAL FAIR -

Morphology or the layout pattern of the fair simply means the various

types of structures erected to performs activities in a fair. All the structures are

temporary. The fair morphology is determined by the spatial arrangements of

shops within a limited ‘fair’ ground because a fair is an agglomeration of

various types of shops. The most important factor influencing morphology of

the fair is the local relief and location of the places religious spot. It is observed

that specific shops are located in specific sites in the pal village. The fair

committee decide that sites and gives it for the merchants for example shops

119

dealing with Bahndara (turmeric powder), coconut and Prasad or offerings are

located near the temple and along the path of Khandoba Palakhi procession.

Morphology of the pal fair is greatly influenced by the three factors viz.

Location of Tarali river bank along with bridge, the location of Lord Khandoba

temple, and Permanent settlement along with the Kashil – Tarale road. It is

found that although the allotment of shops in the pal fair is done by the

organizing committee through auction, most of the sections and shops are also

fixed in this fair. Morphology of the Pal Khandoba fair clearly reveals two

distinguishable section. One is eastern secion lying to the east of temple and

western section lying along Tarali river banks including it’s dry bed. Eastern

section of the Pal fair is in linear shape and is mostly composed of shops

dealing with eatable foods, restaurants and toys as well as parking sheds of

private, public and state transports. The western section of the pal fair is in

alongated form and is divided into north and south sub sections by the bridge.

The north section is entirely dry beach of the Tarali river and is consisted of

shops dealing with toys. Entertainment and eatables including restaurants. The

south section of the pal fair is composed of part of Tarali river bed as well as

the permanent settlements of the Pal village. This section is the most busiest

section of the Pal fair and is composed of various types of shops. Viz. shops of

eatables including sweets, bangles, leather goods, cloths and readymade

garments, country blankets, photo studios, fancy articles, grocery articles, toys

and utensils.

7) PAL KHANDOBA TEMPLE WORSHIP AND FAIR -

Khondoba temple is built of black stone and the construction appears

very sound. The daily worship in the temple is performed therice. Viz at

sunrise, mid day and sunset. Occasionally on a Monday a worship of curds and

rice is also offered. Laghurudra is, however, performed only on margashirsha

sud 6 (i.e. on shivratri day, magha vad 14) Ashvina sud 1 to Ashvina sud 10,

the deities are decorated in different ways and different dresses and ornaments

120

are put on them. The programme of bathing the deities during this period is

very attractive.

The people believe that the diety is capable of showering blessing on

them. They, therefore, promise offering with various motives and of fulfillment

of their desires they make offerings as promised. The offerings generally

include cash, a programme of Gondhal or dance by muralies or offering of

Bhandara etc.

The fair is held to commemorate the marriage of God Khandoba with

Godess Mahalsabai. For a period of about 1 ¼ months before the fair, the

coronets of daily use are taken of the diety and mundavalis of flowers are tied

to the deities head. Vermilion is applied to their foreheads and oil and turmeric

are also applied to them daily. Before the fair the programmes of vyahi Bhajan,

aher, rukhvat, feeding the Brahmins etc are held. The devotees shout slogan of

salutation in honour of the deities such as “Jay Malhar” “Yelkot Bhe” etc and

throw in the air, dry copra kernel and turmeric powder in their rejoicings. The

Godess Mhalsabai is married of God Khandoba in a house at Pal belonging to

the Ex Ruler of Kolhapur. On fifth day after marriage a ceremony by name

“Pakalani” is performed. On this occasion the temple is washed with water,

artis are performed. Naivedya offered and dinners are served.

The marriage booth for the marriagae of Mhalsakant and Mhalsabai is at

‘Pal’ and the God is brought in procession for the marriage from the temple in

palanquin. The palanquin is carried in procession on elephant back and it takes

three hours for the procession to cover the distance of three furlongs from the

temple to the place of marriage, across Tarali river, Termeric powder

(Bhandrara) and copra are thrown at the deity during the procession.

Above five lakh pilgrims of all castes, among Hindu religion, come for

the five days fair from Mumbai, Poona, Solapur, Nashik, Kolhapur, Sangli,

Ratnagiri, Osmanabad, Ahmadnagar and pilgirms from Karnataka, Andhra

Pradesh, Madhya Pradesh also use to come. They camp mostly in the sands of

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the Tarali river, under tree shade or with their relations in the villages, or

nearby village and also in the bording houses opened at the fair.

8) YEARWIZE PILGRIMS IN PAL KHANDOBA FAIR –

Table: 4.10

Trends of Pilgrims in Pal Khandoba Fair

Sr. No Years No. of Pilgrims Increase by %

1 1850 15,000 00

2 1950 25,000 5%

3 1975 50,000 10%

4 2000 100,000 40%

5 2005 400,000 80%

6 2008 above 500,000 100%

Source : Management of Dewasthan, Pal, Trustees of Pal temple,

Grampanchayat office, Pal, Daily News paper of the Distirict.

9) POPULATION CHARACTERISTICS -

Population characteristics of the Pal village are discussed in terms of

population growth, population density, sex ratio and literacy.

i) PAL VILLAGE – GROWTH OF POPULATION (1961-2001)

The population of the Pal village was 4382 persons in 1961 and in 1991

it has risen to 5672 persons. Out of this 2729 are males and 2943 are females.

In 2001 it is increased upto 6102 persons.

Table 4.11

Pal Village : Growth of Population (1961 To 2001)

Decade Population Population Growth

(in percentage)

1961 4382 --

1971 5613 2.4

1981 4847 1.5

1991 5672 1.6

2001 6102 0.7

Source :- Census of India (1991), District Census Handbook of Satara (2001)

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It seens that the population growth of Pal village during the period of

1961—71 was 2.4 percent while growth of population during the period of

1991-2001 was 0.7 percent that is very less as compare to 1961-71. The

population of Pal village is 6102 in 2001. It is noted that the population growth

rate of the Pal village has come down 0.7 percent in 1991-2001 as compare to

2.4 percent in 1961-1971.

ii) POPULATION DENSITY -

The population Density of Pal village according to 1991 census was 210

persons per 100 he ctares. It seems that general density of Pal population was

increased by 30 persons per 100 hectares during 1981-91. While agriculture

density of Pal village according to 1991 census was 67 persons per 100

hectares. While physiological density of Pal village was 246 persons per 100

hectares.

Table:4.12

Pal Village – Population Density (2001)

1) Crude / General density 210 per hundred hectars

2) Agricultural density 67

3) Physiological density 246

Source: Census of India (2001), District census hand book of Satara.

10. SOCIO – ECONOMIC AMENITIES IN PAL VILLAGE (2001)

Table: 4.13

Amenities in Pal Village (2001)

Sr. No. Main Amenities Sub Types

1 Education P, Ms

2 Medical PHS

3 Drinking Water T,W,R

4 Post and Telegrams office Po

5 Market Day Sunday

6 Communication Bs

7 Electricity EA

Source :- District Census Handbook of Satara (2001)

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Availability of socio - Economic amenities reflect the development of

villages. In Pal village above amenities are available, they are shown in the

table. In Pal village primary and secondary or middle school provide

educational facilities to the village and surrounding childrens. One primary

health sub-centre which provide basic health and Medical facilities to the

people. Water is the most important natural resource which is essential to

human development. There is Tube well and River Tarali is the source of

Water, In Pal there is post office. The market day is Sunday and main source of

public communications, ST busses. Electricity is available for all purpose in

Pal village.

11. RELIGIOUS CHARACTERISTICS OF PILGRIMS IN PAL FAIR

Table: 4.14

Pal Fair: Religious Characteristics of Pilgrims

Pilgrims Sr. No.

Religion of

Pilgrims In number In percentage

1 Hindu 218 78.14

2 Buddha 41 14.74

3 Muslim 17 6.11

4 Christain 02 0.71

Total 278 99.97

Source: Based on fieldwork.

The religious structure of pilgrims in Pal Khandoba fair shows that out

of total 278 pilgrims, 218 (78.14 percent) pilgrims are belong to Hindu religion

while 14.74 percent pilgrims are belong to Buddha religion. Some Muslim

Pilgrims are also found, (6.11 percent) in this fair but the main purpose of this

pilgrims are business.

The study clearly reveals that majority of the pilgrims came in Pal

Khandoba fair is of Hindu religion.

124

12. DISTRICTWISE PILGRIMS IN PAL FAIR:-

Table: 4.15

Pal Fair: Districtwise Pilgrims visited. (Sample Study)

Pilgrims Sr. No. Districts

In numbers In percentage

1 Satara 142 51.07

2 Sangli 37 13.30

3 Kolhapur 27 09.71

4 Pune 20 07.19

5 Solapur 20 07.19

6 Nashik 06 02.15

7 Ahmednagar 04 01.43

8 Latur 04 01.43

9 Beed 03 01.07

10 Jalgaon 03 01.07

11 Mumbai 03 01.07

12 Raigad 03 01.07

13 Ratnagiri 02 00.71

14 Usmanabad 02 00.71

15 Vijapur 02 00.71

Total 278 99.88

Source: Based on fieldwork.

District wise pilgrims in Pal Khandoba fair, above table, shows that out

of 278 pilgrims maximum pilgrims, that is, 142 (51.07 percent) came from

native district place i.e. Satara distirict. 37 (13.30 percent) pilgrims came from

neighbourer district i.e. Sangli district, followed by Kolhapur 9.71 percent and

Pune 7.19 percent respectively. Study reveals that pilgrims from Vijapur

(Karnataka state) and far from Satara district such as Nashik, Ahmadnagar,

Latur, Beed, Jalgaon, Mumbai, Raigad, Ratnagiri, and Osmanabad also

parictipated in Khandoba fair.

125

The present study clearly reveals that as distance from Pal Khandoba

increases the number of pilgrims’ decreases.

13. SEX AND MARITAL STRUCTURE OF PAL PILGRIMS

Table: 4.16

Pal Fair : Sex And Marital Structure of Pilgrims

Pilgrim’s Nature of Pilgrims

In number In percentage

Sex Structure

Males

Females

247

31

87.41

11.15

Marital Structure

Married

Unmarried

233

45

83.81

16.18

Source: Based on fieldwork.

In the Pal Khandoba fair, sex structure of pilgrims shows that 87.41

percent of the total sample of pilgrims in fair are males while only 11.15

percent pilgrims are females.

On the other hand the present study shows that 83.81 percent of the total

sample of pilgrims is married people while only 16.18 percent are unmarried

pilgrims. The present survey also unfolds that pilgrims came in Pal Khandoba

fair are mostly married people and the quantity of male pilgrims are more than

female pilgrims.

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14. CASTE STRUCTURE OF PILGRIMS IN PAL FAIR:

Table:– 4.17

Pal Fair: Caste Structure of Pilgrims

Pilgrims Sr.

No. Castes of Pilgrims

In numbers In percentage

1 Maratha 114 41.00

2 Dhangar (Shephred) 26 9.35

3 Mang 25 8.99

4 Brahmin 20 7.99

5 Vani 14 05.03

6 Ramsohi 11 03.95

7 Cobbler (Chambhar) 11 3.95

8 Gardener (Mali) 08 2.87

9 Tailor (Shimpi) 07 2.51

10 Koshti 07 2.51

11 Fisherman (Koli) 04 1.43

12 Mahar 04 1.43

13 Potter (Kumbhar) 03 1.07

14 Barbar (Nhavi) 03 1.07

15 Carpenter (Sutar) 03 1.07

16 Wanjari 03 1.07

17 Gurav 03 1.07

18 Goldsmith (Sonar) 03 1.07

19 Oilman (Teli) 02 0.71

20 Nandivale 02 0.71

21 Gosavi 01 0.35

22 Dawari 01 0.35

23 Vaidu 01 0.35

24 Butcher (Khatic) 01 0.35

25 Bhoi 01 0.35

Total 278 99.99

Source: Based on fieldwork.

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The study clearly reveals that 41.00 per cent of the total pilgrims who

visited in Pal fair is belong to Maratha caste only 07.75 percent of the total

pilgrims belongs to Brahmin castes 8.13 percent pilgrims are belongs to

Dhangar caste. On the other hand Mang, 7.75 percent attend the Pal fair, Vani,

Ramoshi, Chambhar belongs to 5.42, 4.26 and 4.26 respectively. Mali, Shimpi,

Koshti belong to 3.10, 2.71 and 2.71 percent respectively. Koli, Mahar,

Kumbhar, Nhavi, Sutar, Wanjari, Gurav, Sonar, Teli, Nandivale, Gosavi,

Dawari, Vaidu, Khatic and Boi are belongs to 1.55 to 0.38 respectively.

15. AGE STRUCTURE OF PAL PILGRIMS:

Table 4.18

Pal Fair: Age Structure of Pilgrims

Pilgrims Sr.

No.

Age group of Pilgrims

(in years) In numbers In percentage

1 Below 18 07 2.51

2 18 to 35 127 45.68

3 35 to 60 121 43.52

4 Above 60 23 8.27

Total 278

Source: Based on fieldwork.

Age structure of pilgrims in Pal Khandoba fair in 2008 shows that 2.51

percent of the sample total pilgrims are below the age group of 18 years.

Maximum 45.68 percent pilgrims who visited to Pal Khandoba are in the age

group of 18 to 35 years old followed by the age group of 35 to 60 years are

44.23 percent. While the pilgrims in the age group of above 60 years old are

about 8.27 percent of total pilgrims. Sample findings shows that the 89.20

percent of the total pilgrims are young pilgrims i.e. 18 years to 60 years old.

The younger age group of pilgrims has facilitated interaction with hosts.

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16. EDUCATIONAL STATUS OF PILGRIMS IN PAL:

Table: 4.19

Pal Fair: Educational Status of Pilgrims

Pilgrims Literacy and educational

status of Pilgrims In number In percentage

Literacy Status

Literate

Illiterate

261

17

93.88

06.11

Education Status

Primary School Education

Secondary School Education

Highly Educated

113

131

34

40.64

47.14

12.23

Source: Based on fieldwork.

Study of pilgrims of pal fair in connection with their literacy shows that

93-88 percent of total sample pilgrims are literate while remaining that is 06.11

percent pilgrims in Pal Khandoba are illiterate pilgrims.

The educational status of the pilgrims reveals that 40.64 percent of the

sample pilgrims are taken primary school education while nearly 47.12 percent

sampled pilgrims have taken education upto secondary level. Only 12.23

percent pilgrims have highly educated.

The present study shows that the pilgrims who came in Pal fair are

mostly educated upto secondary level.

17. OCCUPATIONAL STRUCTURE OF PAL PILGRIMS:

Table: 4.20

Pal Fair: Occupational Structure of Pilgrims

Pilgrims Occupation of Pilgrims

In number In percentage

Agriculture 143 51.43

Agricultural labour 71 25.53

Service 37 13.30

Trade 27 09.71

Source: Based on fieldwork.

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Above table shows that the occupational structure of the pilgrims in Pal

Khandoba fair. It is clear that 51.43 percent pilgrims out of 278 pilgrims are

farmers, 25.53 percent pilgrims are working as a agricultural labour while

13.30 percent pilgrims are having service in various fields and only 9.71

percent pilgrims are busy in trading occupation.

Present study clearly reveals that pilgrims visited to Pal Khandoba are

mostly working in agrictural sector. This is a prime occupation of the region.

18. INCOME STATUS OF PAL PILGRIMS:

Table: 4.21

Pal Fair: Income Status of Pilgrims

Pilgrims Income of Pilgrims

In number In percentage

Below Rs. 20,000 (Very Low) 109 39.20

Rs. 20,000 to 50,000 (Low) 91 32.73

Rs. 50,000 to 100,000 (Middle) 48 17.26

above Rs. 100,000 (High) 30 10.79

Source: Based on fieldwork.

Study of annual income of pilgrims came in Pal Khandoba fair in 2008

reveals that majority pilgrims have their annual income is less than 20,000

(39.20 percent) while 32.73 percent pilgrims have their annual income is

20,000 to 50,000 and 17.26 pilgrims have Rs. 50,000 to 100,000 or middle

group in come and only 10.79 percent pilgrims have high income group i.e.

above 100,000, so it shows the dominance of lower income group in this fair.

19. TRANSPORTATION AND COMMUNICATION:

Economic, social, tourism development of any region depends mostly

on efficient system of transportation. Because of plain land, roads are the

lifeline of the people of Pal village as there is no other means of transportation.

From this view point the study of transport development in this fair centre and

the surrounding area is carried out. The Pal village is located 6 km. to the west

130

of National Highway No.4 (Pune-Benglore). It is also connected with village

Tarale.

20. Yatra Special Busses In Khandoba Pal Fair from Various Places.

Table: 4.22

Pal Fair: Yatra Special Busses

Sr.No. From To Number of bussess

1 Kolhapur Pal 7

2 Sangli Pal 11

3 Pandharpur Pal 04

4 Miraj Pal 04

5 Mumbai Pal 02

6 Pune Pal 08

7 Solapur Pal 06

8 Jat Pal 03

9 Vita Pal 03

10 Kolhapur Pal 03

11 Ratnagiri Pal 02

12 Osmanabad Pal 02

13 Islampur Pal 05

14 Gadhinglaj Pal 02

15 Kurundwad Pal 02

16 Kagal Pal 02

17 Gargoti Pal 02

18 Vijapur Pal 08

19 Atpadi Pal 06

20 Vaduj Pal 06

21 Mohal Pal 02

22 Sangola Pal 04

23 Baramati Pal 04

131

24 Daund Pal 02

25 Saswad Pal 08

26 Mahad Pal 04

27 Roha Pal 02

28 Chiplun Pal 02

29 Khed Pal 02

30 Dapoli Pal 02

31 Karad Pal 11

Source :- Grampanchayat Pal Village (2008)

21. VAGHYA – MURALIS IN PAL KHANDOBA FAIR:

Sociological study of Vaghya – Murali in Pal fair is important because

Vaghya Murali are the main devotees of the Lord Khandoba. The word

‘Vagha’ is derived from the Kannada word ‘Oggaiya’, which comes from the

word ‘Vggu’ which means to stutter. The word ‘murali’ may be derived from

the name ‘mirali’ who is the wife of Mairala Khandoba.

The homes of the vaghyas were situated close to the temples, near the

home of the priest and they belong to the sect of Shakti. The childless couple

makes a vow before Lord Khandoba. ‘If we get two children, their eldest shall

be given to the lord’ if the clild which is given away to god is a boy it is a

vaghya and if it is a girl than a murali. With the abolishment of Devdasi

parampara no women can become a murali today. On the other hand though

vaghya feels the social negleet, man from his family can become a vaghya due

to the tradition. This is the social change of this period and also many NGO’s

play important role in this context.

22. SOCIAL CHARACTERISTICS OF PILGRIMS IN PAL

KHANDOBA FAIR:

� The religious structure of Pal Khandoba pilgrims shows that the 78.14

percent pilgrims are belonging to Hindu religion.

� The number of Districtwise pilgrims shows that the 51.07 percent

pilgrims come from native district.

132

� Sex structure of pilgrims shows that 87.41 percent of the total sample

pilgrims in fair are males while only 11.15 percent Pilgrims are females.

� 83% percent of the total sample pilgrims are married people while only

16.18 percent are unmarried pilgrims who come in Pal fair.

� The caste structure of Pilgrims in Pal fair shows that the All castes

pilgrims are attend fair.

� Educational status of pilgrims shows that the 87.76 percent pilgrims are

taken education upto secondary level, only 12.23 percent pilgrim have

highly educated.

� Pilgrims visited to Pal fair are mostly working in agriculture or

agricultural labourer.

� Low income group pilgrims are more than high income group.

23. TRADISHANALISM FOUND IN PAL KHANDOBA FAIR:

Majority pilgrims came in Pal Khandoba fair, are not higly educated. So

they keep some tradition with them follwing traditions are observed in this fair.

1. Murlies are found in this fair.

2. Use of Bhandara or offering of Turmeric Powder and coconut curnel is

very common in devotees.

3. Command of Muralis in the campus of temple.

4. Vow to the God Khandoba

5. Most of the pilgrims or devotees believe that deity is capable of

showering, blessing on them.

24. COMMODITY STRUCTURE, MERCHANT AND BUSINESS

PATTERN IN PAL FAIR:

Fair often had a complex pattern of commodities. The complexity

increases with size and importance of the fair. As the pal fair has great

significance in the south Maharashtra and more than 600,000 pepole attend this

fair, complex pattern of commodities is observed in the pal fair. The common

types of shops dealing with various types of commodities in the fair of Pal

Khandboa as observed by the researcher are

133

1. General merchandise shops dealing with Prasad (offerings), Bhandara

(turmeric Powder), and coconut.

2. Shops of eatables including sweets, tea restaurants, fruits and

vegetables, cigar, betal leaf and beverages, cold drinks and mineral

water.

3. Stainless, alluminium, copper and brass utensils, pots and articles.

4. Images of God and Godesses.

5. Cloth and readymade garments, country blanket, woolen dresses etc.

6. General merchandise shops dealing with fancy articles like bangles,

ladies ornaments, face powder, soap, perfumed oil etc.

7. Leather goods, shoes, general goods, dealing with purse belts etc.

8. Toys and plastic goods, wooden sticks etc.

9. Service shops dealing with entertainment goods.

10. Miscellaneous.

Following are the salient characteristics of the merchants observed in the

pal khandoba fair.

1. Out of the total sampling (278) merchants in the pal fair, 235 (95.53

percent) are mobile or traveling merchants.

2. Only 11 (4.47 percent) merchants in the pal fair are local and most of

them shift a part of their shops from the permanent site of the fair site.

3. Out of the 278 sampling merchants in the pal fair, 122 (49.6 percent)

merchants have their business in other cities. The study also reveals that

11.38 pecent merchants come from pandharpur while 7 percent and 6

percent of the total merchants in the pal fair come from Satara and

Karad towns.

4. Among the various districts maximum (61.38 percent) merchants come

from within the Satara district followed by Solapur (16.67 percent),

Sangli (7.12 percent), Pune (5.29 percent), Kolhapur (3.66 percent),

Belgaum and Osmanabad (each 1.63 percent), Ratnagiri (1.37 percent)

districts.

134

5. Out of the total sampling merchants in the Pal fair, 4 merchatns (1.63

percent) come from out side the Mahrashtra state. They mainly came

from Belgaum (Karanatak State), Mahu (Uttar Pradesh) and Kilwad

(Rajasthan).

25. PROBLEMS OF PILGRIMS IN PAL FAIR:

The characteristics of the pilgrims are important for understanding of the

socio – cultural impact of tourism in Pal Khandoba. Pilgrims to Pal Khandoba

are not a homogenous group. They vary not only in their socio economic

characteristics and the differential impact they create upon the community but

also with respect to their own needs and perceptions of infrastructural facilities

available in Pal Khandoba. The following paragraphs are devoted to an under

standing of the needs of the various groups of Pilgrims and their satisfaction

with the pilgrims as well as findings indicate that

1) Transport facility to the Pal Khandoba is not well suited to meet their

needs.

2) Low budget pilgrims considered access to Pal Khandoba as major

problem. Most of the pilgrims considered inadequate transport facilities

as the most dislikable aspect of toutism development in Pal Khandoba. It

might be noted in this context that lack of confortable state transport

buses, jeeps, tracks, rickshaws from Kashil to Pal Khandoba route.

Satisfaction of the pilgrims with existing facilites in Pal Khandoba is

determined.

3) Present study reveals that calm and peaceful environment was

considered as important likeable features by the pilgrims. Among the

pilgrims the most dislikeable features in Pal Khandoba were no

entertainment.

4) Lack of amenities such as drinking water facilities, vehicle parking,

good restaurants, public toilet, accommodation facilities, unclean

environment in and surrounding the temple.

135

Reconciling these divergent needs of the pilgrim in an exceptionally

challenging task, requiring a clear appreciation of tourism role in regional and

national development. Encouragement of tourism particularly tourism for

religious and non religious purposes may not be a viable economic pattern of

this group. But the same may be necessary for promoting national integration

and awareness of the rich cultural heritage of India, but may involve better

transport and communication facilities for low budget pilgrims may imply easy

access to Pal Khandoba but increasing number of pilgrims may lead a adverse

impacts.

26. FUTURE DEVELOPMENT PLAN OF PAL FAIR:

Khandoba fair of Pal is one of the oldest fair of this region. It is the

biggest fair in Karad taluka. A number of pilgrims increased day by day in this

fair. So the Gampanchayat and the Trustees of the Khandoba temple are

planned some activities. The accommodation facilities are limited. Trustees of

this temple decided to build the Dharmashala. The building is in process. The

Grampanchayat of Pal build of Entrance Gate on the border of the Pal village.

The streets of the Pal are developed by panchayat. A big Ghat is build on the

bank of Tarali river. The surrounding of the Khandoba tample is reconstructed.

The trustee’s of the temple organized meeting before the fair and takes review

and planned for future fair. All necessary suggestions are given to the

concerning department that is Health department, ST depot of concerning

talukas, PWD Department, Police department etc every year to avoide the

mishappenings. They planned the places of parking, shops, entertainment tools,

Tamashas, Moving theatres etc.

Thus with help of Grampanchyat and other departments, the fair is

always successful. The fair committee of Pal faces lack of money for the future

development so some limitations are observed in this fair.

136

4.3 A CASE STUDY OF SIDDHANATH FAIR OF MHASWAD

1) LOCATION:

Mhaswad, 170

38' north latitude and 740

55' east longitude in Man, 27

km. south-east of Dahiwadi and about 85 km. east of Satara, is a municipal

town, and in it’s village extent the largest in the Man sub-division. It lie’s on

Satara – Pandharpur road on the left bank of the Man river. Town has one main

street running from east to west and leading to the Pandharpur road which runs

round the noth of the town. Man taluka is bounded by Phaltan and Khatav

talukas on the West, Phaltan taluka and Solapur district on the north, Solapur

and Sangli district on the east and Khatav taluka and Sangli district on the

south.

2) PHYSIOGRAPHY:

Mashwad is enclosed by a ruined mud wall with corner bastions. It lies

on the plain land and it is a drought prone area of Satara district. This land is

part of Man river basin. The general physiography is plain.

3) CLIMATE:

The climate of Mhaswad town is as like Man tahsil. Man tahsil is

different with compare to other tahsils of Satara district. The rainfall varies

widely in different parts of the district depending upon their nearness of

sahyadri. The location of Mhaswad is in the east side of the district, As one

proceeds from west to east the rainfall decreases rapidly. The aveage rain fall in

Mhaswad circle gets 500 mm rainfalls

The summer season is period of continues increase in temperature. The

rise in temperatures is more marked in the Man plateau. May is the hottest

month of the year. Afternoon thunder showers bring some relief from the heat.

December – January is the coldest month of the year. The dryness is more

marked in this region. The heighest temperatue is, above 400 c is found in this

region. Minimum temperature of December – January is 130 c.

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4) WATER SUPPLY:

Well water, Tap water as well as water of river Man is used for drinking

purposes. The municipality looks after the sanitary arrangements at the time of

the Mhaswad fair. There is adequate water supply during the period of the fair.

Nine kilometer sout-east of Mhaswad at Rajewadi in the Atpadi territory is the

great Mhaswad irrigation lake which full covers an area of nine square miles.

This lake is useful for water.

5) SIDDHANATH TEMPLE OF MHASWAD:-

Near the west entrance of the town in the north side of the street is the

temple of siddhanath usually called Nath. The original structure is evidently

ancient and recoursed. The gabhara or image chamber with an internal area of

20’ by 20’ but outside about 30’ by 30’ is of the star shape and built of gray

basalt. It contains image of Nath and his wife Jogai in human form. The walls

are ten feet high. The original unmorted blocks have been by smaller ones in

mortar but the old shape has been retained. The spire thirty feet high is of brick

and lime with a series of octagonal concentric storeys. The mandap has a

vestibule about 6’ by 6’ the wall of which are in black basalts and have a

wainscot of carved stone figure. This leads into a mandap now an oblong

structure (30’ x 20’) with a roof ten feet high. In the centre are four of the

ancient pillars in the usual octagonal cylindrical and rectangular courses

excellently carved and moulded. The whole is ona a plinth four feet high.

Outside this is a modern court about fifty feet square enclosed on three sides by

rude varandas of stone and mud with wooden pillars. On the wall of the

western varanda is imbeded a large black stone on which is a very plainly

written Kanarese incription. Every evening purans are read here by a Brahman.

On the fourth and soutern side is a detached hall on wooden pillars about 50’

by 30’ and beyond this again an uncovered court. Just outside the southern end

of the hall is a large black stone elephant about 5’ high and 4’ broad with the

right foot raised and trunk curled. A legend explains that Nath rescured from

drawing in the Ganges the elephant of which this is the image. It is much

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venerated and many offerings are presented to it. Attached to the right foot is a

small chain and the story goes that rheumatism can be cured by waving the

chain over the shoulders, also that if any one fair while visiting the temple to

give a suitable offering to the elephant, the chain will be discovered nest day in

his field and he will have to return it to the temple under pain of severe

calamities arising from the displeasure of Nath. The court also contains at the

south-east corner a fine lamp pillar. Two archways lead into the street of which

the inner about thirty feet high is a little higher than the outer archway. Who

built the original temple is not known, as the inscription has not been made out.

The courts, arechways, Lamp pillar and restorations are mostly about 200 years

old, the work of Balaji Dabal (Dubal) a member of the Karad Deshchaughula

family. Mhaswad was the home of Mane family who were its Deshmukh.

6) SHRI SIDDHANATH FAIR AT MHASWAD, TALUKA, MAN:

(Kartika sud 1 to Margashirsha sud 1)

There are two main temples at Mhaswad, viz, of Shri Siddhanath and of

Shri Nagoba. The distance between the two temples is about 5 kilometers.

The temple of Shri Siddhanath has four parts –

1. The main gabhara where the idols of Shri Siddhanath and of Goddess

Jogeshwari are installed. It is at the rear side of the temple. The idols are

of black stone.

2. A Subsidiary gabhara resting on 10 pillars of stone nicely carved, is the

fromt of the main gabhara. A fine figure of a male, called Shri Balojirao

Dubal rests against the southern wall of this gabhara. It is said that

Baloirao Dubal constructed this temple during the 10th

century A.D. A

figure of an old or original God, locally called “Mhatardev” rests in a

small arch in the northern wall of the gabhara.

3. The mandap locally called “chowk”. It has a varandah on all sides

around it from inside and it is above the land of the chowk. Avove the

verandah there is a gallery. There is also a verandah from outside the

chowk but it is open and is called by local people “Ghatisofa”. In the

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centre of the chowk, there are four pillers whose shape is octagonal at

the base, cylindrical in the middle and rectangular at the top. These four

pillars are exquisitely carved. There is a vrindavan of stones and the

foot-prints of Shri Siddhanath are kept over it.

In the verandah mentioned above there are figures of number of

deities including Maruti, Ganpati, Ambabai, Navagrahas, Mahadeo with

a Nandi, panch lingas, another images of Ganpati, veer, Ram-Sita,

Kalamma Devi, Brahmma – Vishnu – Mahesh, Horse, Bhavani and

vitthal – Ra Khumai. There is a slab in the southern wall of the chowk

with incriptions in Telagu and.

4. The permanent pandal resting on iron pillars. There is a big standing

image of a stone elephant in this pandal.

7) DAILY WORSHIP IN THE TEMPLE OF SIDDHANATH:

Table: 4.23

Daily Worship in the Temple of Siddhanath (Mhaswad)

Sr. No. Daily Worship Time of worship

1 Dhuparti 5.00 a.m.

2 Bath of Panchamrit 7.00 a.m.

3 Naivedya of grains 12.00 a.m.

4 Dhuparti 3.00 p.m.

5 Dhuparti and Naivedya 8.00 p.m.

6 Shejarti 9.30 p.m.

Source :- Shri siddhanath Devastan Trust.

The first pooja of Shri Siddhanath begins at 5.00 am the idols of Shri

Siddhanath and Goddess Jogeshwari are taken out from the “sleeping

compartment” assigned for that purpose and a Dhuparti of camphor, incense

stick and frank incense is performed.

At about 7.00 am the idols are given a hot water bath and a bath of

Panchamrit. They are dressed and seated on a figure of a lion, tiger, elephant,

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Nandi (sacred bull), cobra peacock, as chosen by the priest. Some times they

are deposited in a swing called “Zopala”.

A Naivedya of grains is offered to the diety at noon or 12.00 p.m.

At about 3.00 p.m. a “Dhuparti” is again per formed.

At 8 p.m. again is a Dhuparti and an offering of Naivedya.

“Shejarti” is performed at 9.30 after which the idols are carried to the

“sleeping compartments” and the doors of the temple are closed.

Shri Siddhanath is believed to be capable of showering blessing on the

dvotees and hence many pilgrims promise to make a certain offering in case

their desires, such as getting a son, employment, prospertity in bussinness,

recovery from prolonged illness etc are fulfilled.

The fair is held in honour of Shri Siddhnath and Goddess Jogeshwari

who are believed to be none other than Lord Shiva and Parvati, respectively.

The fair commences from Kartika sud 1 and ends on margashirsha sud 1. The

fair is held to celebrate the marriage of the God and Goddess.

On the first day of the fair, married women whose husbands are alive

(Savasini) besmear the Utsav murtis of the deities of Shri Siddhanath and

Godess Jogeshwari, with turmeric powder. These images are afterwards given a

bath, dressed in rich clothes and placed in the gabhara. In the gabhara the

ghatasthapana is also made by the Pujari. On kartika sud 11 at midnight there is

a marriage ceremony of the deities. The marriage procession of the Utsav

murtis is taken out on margashirsha sud 1 at about 1.00 p.m. It moves in the

main streets of the town. This procession is called “Rathostava”. Since the

deities are placed in a chariot. While the procession moves on the devotees

throw gulal (red powder) and coconut dry kernel at the deities. The persons in

the procession collect coconut kernel as a Prasad.

8) MORPHOLOGY OF SIDDHANATH FAIR :-

Morphology or the lay out pattern of the fair simply means the various

types of structures erected to perform activities in a fair. All the structures of

the fair are temporary. The fair morphology is determined by the spatial

arrangements of shops within a limited fair ground because a fair is an

agglomeration of various types of shops. The most important factor influencing

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on morphology the fair is the local relief and location of the places religious

spot. It is observed that the specific shops are located in specific sites in the

Siddhanath fair. This is the area of plain land and river Man. The Trustee,

Municipal corporation and local management committee decided that site and

prepare a temporaty plan and given it for the merchants before some days of

the fair. For example shops dealing with Gulal, Coconut, turmeric powder, Red

powder, or KumKum, Abir, offerings or Prasad are always located near the

temple and surrounding area.

Morphology of Siddhanath fair is greatly influenced by the some factors

viz. Location of Siddhanath temple is near the Man river. It is located on the

plain land. Allotment of shops are done by municipal corporation with the help

of organizing committee through auction. The shops are in linear shape of the

main street. All types of the shops are found in the street or where they gave

place by the municipality. Tamashas, Moving theatres, and Entertainment tools

are found in the dry bed of the Man river.

9) GROWTH OF POPULATION IN MHASWAD VILLAGE:-

Tabel: 4.24

Mhaswad Village: Growth of Population

Sr.No. Year Total Population Growth rate Sex ratio

1 1901 7014 -- --

2 1911 5001 -28.70 ---

3 1921 6633 +32.63 --

4 1931 7278 +9.72 --

5 1941 8138 +11.82 --

6 1951 9145 +12.37 --

7 1961 10405 +13.78 --

8 1971 12667 +21.74 997

9 1981 14749 +16.44 1012

10 1991 18033 +22.27 978

11 2001 20500 + 24.17 951

Source: District Census Handbook of Satara.

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The table shows that there is continuous positive growth in population

since 1921, but the growth is steady one, Very gradual growth of population

shows the poorness of the region in production.

10) DISTRICTWISE PILGRIMS IN MHASWAD FAIR:-

Following table is the something of pilgrims taken by the researcher

randomly by visiting frequently.

Table: 4.25

Mhaswad fair: Districtwise Pilgrims Visited (Sample Cases)

Pilgrims Sr. No. Districts

In number In percentage

1 Satara 223 26.05

2 Solapur 178 20.79

3 Sangli 1.03 12.03

4 Kolhapur 67 07.82

5 Vijapur 47 05.49

6 Osmanabad 42 04.90

7 Beed 34 03.97

8 Pune 27 03.15

9 Mumbai 26 03.03

10 Ahmadnagar 21 02.45

11 Latur 19 02.21

12 Ratnagiri 13 01.51

13 Raigad 10 01.16

14 Thane 09 01.05

15 Nasik 06 00.70

16 Aurangabad 05 00.58

17 Buldhana 05 00.58

18 Jalgaon 05 00.58

19 Jalana 04 00.46

Total 856 99.91

Source: Based on fieldwork.

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District wise pilgrims in Mhaswad fair shows that out of 856 pilgrims

223 pilgrims (26.05 percent) came from native district that is Satara district

followed by neighbourer district i.e. Solapur (20.79 percent) 103 pilgrims

attend the fair of Sangli district 67 pilgrims, out of 856 pilgrims came from

Kolhapur district. 47 pilgrims out of 856 sample pilgrims came from Vijapur

District of Karantaka State. 4.90 percent pilgrims are come from Osmanabad

district and 3.97 percent form Beed district. Pune and Mumbai district

represent the fair 3.15 and 3.03 percent respectively. While Ahmadnagar and

Latur district pilgrims attend 2.45 percent and 2.21 percent in Mhaswad fair.

Ratnagiri, Raigad, Thane, Haidarabad, Badodara, Nasik, Aurangabad,

Buldhana, Jalgaon and Jalana districts pilgrims are less than 2 percent

respectively.

11) YATRA SPECIAL BUSSES IN MHASWAD FAIR FROM OTHER

DISTRICT

Table: 4.26

Mhaswad Fair: Yatra Specail ST Busses

Sr. No. From To Naumber of Bussess

1 Solapur Mhaswad 15

2 Sangli Mhaswad 14

3 Kolhapur Mhaswad 10

4 Vijapur Mhaswad 08

5 Osmanabad Mhaswad 09

6 Beed Mhaswad 08

7 Pune Mhaswad 07

8 Mumbai Mhaswad 06

9 Ahmadnagar Mhaswad 05

10 Latur Mhaswad 04

11 Ratnagiri Mhaswad 03

12 Raigad Mhaswad 02

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13 Thane Mhaswad 02

14 Haidrabad Mhaswad 02

15 Badodara Mhaswad 02

16 Nasik Mhaswad 02

17 Aurangabad Mhaswad 02

18 Buldhana Mhaswad 02

19 Jalgaon Mhaswad 02

20 Jalana Mhaswad 02

Source :- Mhaswad Depot Controller.

No. of district wise yatra special bussess shows that the Solapur, Sangli,

Kolhapur, Vijapur, Osmanabad and Beed district state transport bussess are

more than other districts of Maharashtra. In Satara district every depot have a

lot of bussess available for this fair because of this is the native district fair and

it has more importance.

12) SOCIO – ECONOMIC AMENITIES IN MHASWAD TOWN

(2001)

Table 4.27

Amenities in Mhaswad Town (2001)

Sr. No. Main Amenities Sub Types

1 Education P.M.H. PUC

2 Medical H. MH

3 Drinking Water T.W.TK.TW.R.L.

4 Post and telegraph PTO

5 Market and Market Day Wholesale and Retail,

Wednesday

6 Communication By Pacca Road

7 Power Supply EA

8 Hospital H

9 Primary Health Sub Centre PHS

10 Bus Stop Bs

11 College C

Source – District Census Handbook of Satara district (2001)

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Above socio-economic amenities are found in Mhaswad Town, that

shows the rural development in that are a Mhaswad is the only urban area in

Man tehsil. It is a oldest municipality in the district which was established in

1857. A weekly market is held on Wednesday. It is an important trade centre in

Man tehsil. Education facilities are also developed in this town. The facility of

education is primary to college level. Medical facilities are also developed in

this town. Dirking water is available from Tank, well, tube well, River Man or

tank. Wholesale and retail market is well developed in this town. Pacca raods

are found in this municipal corporation area. ST Bus depot is here. Researcher

found Electricty for all purpose.

13) SEX AND MARITAL STRUCTURE OF MHASWAD PILGRIMS

Table: 4.28

Mhaswad Fair : Sex And Marital Structure Of Pilgrims

Pilgrims Sr.No.

Nature of

Pilgrims In number In percentage

1 Sex Structure

Males

Females

418

438

48.83

51.16

Total 856 99.99

2 Marital Structure

Married

Unmarried

619

237

72.31

27.68

Total 856 99.99

Source: Based on fieldwork.

In Siddhanath fair of Mhaswad, sex structure of sample pilgrims shows

that the 418 out of 856 pilgrims are males and 438 (51.16 Percent) pilgrims are

females. It is clearly focuss that the Mhaswad fair is different from other fairs.

It is the place of family deity of Hindu particularly Maratha caste.

The marital structure of the sample pilgrims shows that the out of 856

sample pilgrims 619 (72.31 percent) pilgrims are married while 27.68 percent

pilgrims are unmarried. The numbers of unmarried pilgrims are more with

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compare to other fairs because total families attend this fair every year.

Husband, wife and children’s are attend Mhaswad fair.

14) AGE STRUCTURE OF MHASWAD FAIR PILGRIMS:

Table: 4.29

Mhaswad Fair: Age Structure of Pilgrims

Pilgrims Sr.No.

Nature of

Pilgrims In number In percentage

1 Below 18 231 26.98

2 18 to 35 249 29.08

3 35 to 60 268 31.30

4 Above 60 108 12.61

Total 856 99.97

Source: Based on fieldwork.

Age structure of Mhaswad pilgrims shows that out of 858 sample

pilgrims (26.98 percent) are below the age group of 18 years. 29.08 percent

pilgrims are age group of 18 to 35 years. Maximum 31.30 percent out of

sample pilgrims are in the age group of 35 to 60 years. While the pilgrims in

the age group of above 60 years old are about 12.61 percent of the total sample

pilgrims.

Sample findings clearly show that the 56.06 percent pilgrims, who

attend the Mhaswad fair, are 0 to 35 years old. The younger age group of

pilgrims has attracted towards this fair because of their family diety.

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15) LITERACY AND EDUCATIONAL STATUS OF MHASWAD

FAIR

Table: 4.30

Mhaswad Fair: Literacy And Educational Status Of Pilgrims

Pilgrims Sr.

No.

Literacy and educational

status of pilgrims In number In percentage

1 Literacy Status

Literate

Illiterate

751

105

87.73

12.26

856 99.99

2 Education status

Primary School Education

Secondary School Education

Highly Educated

298

305

253

34.81

35.63

29.55

856 99.99

Source: Based on fieldwork.

Study of pilgrims of Mhaswad fair in connection with their literacy

shows that the 87.73 percent of the total sample pilgrims are literate while

remaining that is 12.26 percent pilgrims in Mhaswad fair are illiterate pilgrims.

The educational status of the pilgrims highlight that 34.81 percent of the total

sample pilgrims are taken primary school education while 305 pilgrims out of

856 pilgrims have taken education upto secondary level. It is interesting that

29.55 percent of total sample pilgrims are highly educated who came in this

fair.

The present study shows that the pilgrims who came in this fair are mostly

educated people. They came this fair because Siddhanath God is the family

diety of this people.

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16) OCCUPATIONAL STRUCTURE OF MHASWAD PILGRIMS:-

Table: 4.31

Mhaswad Fair: Occupational Structure of Pilgrims

Pilgrims Sr. No. Occupation of Pilgrims

In number In percentage

1 Agriculture 407 47.54

2 Agricultural labourer 189 22.07

3 Service 167 19.50

4 Trade 93 10.86

Total 856 99.97

Source: Based on fieldwork.

Above table shows that the occupational structure of the pilgrims in

Mhaswad Siddhanath fair. It is clear that 47.54 percent pilgrims, out of 856

pilgrims, are small or big farmers 22.07 percent pilgrims are working as a

agricultural labour while 13.30 percent pilgrims are having service in various

fields and only 10.86 percent pilgrims are busy in trading and occupation.

Present study clearly reveals that pilgrims visited to Mhaswad fair are

mostly farmers followed by agricultural labaurs. Service mens also attend this

fair because of family deities.

17) INCOME STATUS OF MHASWAD PILGRIMS:-

Table: 4.32

Mhaswad Fair: Income Status of Pilgrims

Pilgrims Sr. No. INCOME GROUP

In number In percentage

1 Below Rs. 20,000 (very low) 167 19.50

2 Rs. 20,000 to 50,000 (low) 109 12.73

3 Rs. 50,000 to 100,000 (Middle) 318 37.14

4 Above Rs. 100,000 (High) 262 30.60

Total 856 99.97

Source: Based on fieldwork.

Study of annual income of pilgrims come in Mhaswad fair in 2009

reveals that majority pilgrims have their annual income is above 50,000 rupees

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(67.74 percent). A very few sample pilgrims have very low income group i.e.

Below 20,000 rupees (19.50 percent).

The Present Study reveals that middle and high group of Pilgrims (67.74

percent) are more with campare to low and very low group of income pilgrims

in Mhaswad fair.

18) MARKETING AND ECONOMIC ACTIVITY IN MHASWAD

FAIR:

Mhaswad is an important trade centre with about sixty traders mostly

Brahmans, Gujarati and Lingayat Vanis, Simpis, Jains and Sangars in 1881.

Bombay and English piece goods are brought in large quantities by Gujarat

Vanis and Shimpis from Bombay and Poona. The vanis and Jains buy from the

growers spiked millet, raw sugar, wheat and earthnuts and send them cartloads

to Solapur and Pandharpur in the east and Satara, Mahad and Chiplun in the

west and from Chiplun bring salt, coconuts, and spices in that time. The

sangars buy sheep’s wool twist from the Dhangars, weave it into balnkets or

kamblis and send them to Chiplun, Mahad, Satara, Pandharpur and Solapur.

Day by day the marketing and economic activities changed in the

Mhaswad fair. In the fair time, the shops sellings such items as flowers,

incensesticks, coconut, cloths etc are opened during the period of the fair,

which incidentally is not famous for any trade of a special variety.

This fair has also great significance in east Maharashtra and more than

500,000 people attend this fair. There are common shops of Prasad (offerings),

red powder (Gulal), coconut shops of eatables including sweets, tea,

restaurants, coldrinks, mineral waters, etc. There are favorite shops of images

of God Siddhanath and Goddess. General merchants shops dealing with fancy

articles, toys and plastic goods.

19) COMMODITY STRUCTURE, MERCHANTS AND BUSSINESS

PATTERN IN SIDDHANATH FAIR OF MHASWAD:

Fair is the very important religious function and it had complex pattern

of commodities. This complexity increases with size and importance of every

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fair. Above five lakhs pilgrims visited to Mhaswad fair every year. This fair

has great importance in east Maharashtra. The common types of shops dealing

with various types of commodities and entertainment tools in the Siddhanath

fair of Mhaswad as observed by the researcher are –

1. General merchandise shops dealing with Prasad (offerings), Gulal,

turmeric powder, Red powder (Kumkum), abir, coconut, incense stiks

etc.

2. Shops of eatables including sweets, tea, restaurants, fruits and

vegetables, cigar, cold drinks, mineral water etc.

3. Images of God Siddhanath and Goddess Jogeshwari, CD’s bookstalls

etc.

4. General merchandise shops dealing with fancy articles, like bangles,

ladies ornaments, Powder, soap, perfumed oil etc.

5. Cloths and readymade garments, ghongadi, country blankets.

6. Stainless, aluminum, cooper and brass utensils, pots and articles.

7. Lather goods, shoes, general goods, purses, belts, etc.

8. Toy’s and various plastic goods.

9. Service shops dealing with entertainment equipments.

10. Miscellaneous shops.

11. The main items of entertainment at this fair are (radles) merry-go-round,

magic feats, cinema shows etc.

20) TRADITIONALISM FOUND IN SIDDHANATH FAIR AT

MHASWAD:

Pilgrims came in Siddhanath fair at Mhaswad are both male and female

with their children. They are educated. It is observed that the pilgrims, who

came in this fair, are not more traditional because Siddhanath is the family

diety of these pilgrims. Following traditions are found in Siddhanath fair.

1. Use of Gulal and coconut dry kernel is very common among pilgrims.

2. Naivedya of “Puran-Poli” is very common among devotees.

151

3. Collection of coconut dry kernel, which is thrown on the Rathas, as a

Prasad.

4. Vow to the God Siddhanath.

5. Most of the pilgrims or devotees believe that deity is capable of

showering, blessing on them.

21) FUTURE PLAN OF THE PLACE OF FAIR IN MHASWAD:

Siddhanath fair is the biggest fair in this area Mhaswad municipal

corporation, which is the oldest municipal corporation in the Maharashtra,

planned all necessary things which are essential for preparation of the fair. It

take full care of the pilgrims of the fair. The municipality organized meeting

befor the fair and takes review and planned for future fair. All necessary

suggestions are given to the concerning department that is, Health department,

S.T. depot of concerning talukas, P.W.D. Department, Police department etc.

every year for avoid the mishap of any kind. They decided the places of

parking, shops, entertainment tools, Tamashas, Moving theatres etc. They clean

fair place and surrounding areas of the municipal area. They planned all thing

for both fairs i.e. Siddhanath fair and nagoba fair of Mhaswad. All government

and non government organizations are also contribute in the planning of the

fair.

With the help of Mhaswad Dewasthan trus and municipality, the fair is

always successful, no any mishap in happened in this fair but in 2010, heavy

rainfall disturbed this fair but it is a natural hazard no one can solve this

problem. Following are the plan of the fair place and surrounding areas of the

Siddhanath and Nagoba fair.