The article – The Idol at Sancoale by Radharao Gracias (Herald, 28 June) is an exercise in what is called fis Ahing in troubled waters and is clearly intended to cause confusion.
While the author claims that he has done research on the matter of a Vijayadurga idol being unearthed in the river near Sancoale, this research from what has been presented in the article is clearly shoddy. The idols of Shantadurga, Lakshmi Narasimha and Vijayadurga were moved from Shankwal for fear of being damaged by the Portuguese in the 16th century when temples were being desecrated and destroyed. Since there was urgency and haste in conducting this exercise and for the fact that some of the idols were heavy being of stone and metal, the devotees carried what was convenient to establish a place of worship to the transfer location. Thus the Shantadurga idol that was moved was what is called the ‘utsav murti’ or the idol that was carried in processions around the temple like what we call ‘palkhi’ or ceremonially during religious functions. This is what is installed in the Shree Shantadurga temple of Gothan, Veling. For lay readers it is clarified that Gothan is part of Veling and are not 2 separate places or villages. It is simply what used to be an open field in Veling where the cows would gather and hence it was called Go Sthan or a place for cows, which was corrupted by usage and pronunciation to Gothan. Near to the Shree Shantadurga temple now is the temple of Shree Lakshmi Narasimha, proximate location as one would presume they were originally in Shankwal. There is no temple of Vijayadurga in Veling. The legend goes that while moving the Vijayadurga idol from Shankwal, the devotees found it difficult to carry it and after having crossed the river they immersed it in a pond in the Antruz Mahal area. Later a Brahmin saw the Goddess Vijayadurga in his dreams who gave him directions to the pond and he recovered it. The Goddess had told him that while carrying her idol, if it becomes heavy and he cannot carry it any more, then it meant that she wanted her temple to be at that place. That is how the Vijayadurga temple came to be established at Keri, Ponda. In practical terms and by virtue of hindsight that we have today, the poor Brahmin while climbing the hills must have got tired and decided to leave the idol at Keri and then the temple came up there
Then the author brings up the issue of the representation of the idol and on what she sits upon, what we call the ‘vahan’. The Goddess Durga comes in many forms attributed to her by legend and faith. The most common form of hers that devotees pray to is the Mahisashurmardini or the Goddess who killed Mahisashur. In this, she mostly stands on a lion and is depicted killing an ogre coming out of the neck of a buffalo since Mahish means that and what we know today as ‘mashi’ stands for buffalo. Across the country the ‘vahan’ may vary since over the centuries faith, legend and local association of animals has led to that. While the most famous Durga Goddess is Sherawali at Katrak in Vaishnodevi, who is shown as riding a lion and also in some pictures a tiger.
In northern India, the vahan of tiger is common because they are more familiar with that animal and north of Gujarat you do not see lions. In eastern India, like Bengal where the Durga Puja, is most famous, the Goddess rides a lion. In Goa you have sometimes the lion shown as the vahan and sometimes the elephant. The symbology apparently could be that the elephant is more familiar in these parts and it still conveys strength and power like the lion. Thus it is not the vahan just that is important but the structure of the idol, the number of hands and what the Goddess carries in these hands. All these in totality go to identify the Goddess. Again as to the names of the Goddess, Shantadurga stands for the calm and benevolent representation who bestows her blessings and boons on devotees and Vijayadurga is the Warrior Goddess who is the Ugra depiction and who is willing to go to war to protect her flock. Therefore in the idols of Goddess Vijayadurga you will find the raised right leg ready to move and go to war. The names of the ogres that the Goddess Durga killed may vary according to local legend and lore.
There is the question raised of damage to idols. Generally the author is correct in his views and no damaged idol can be venerated. However, it depends on the location and extent of damage that go towards making this decision. Minor chips and limited damage to a part of the idol is ignored considering maybe that the God or Goddess that the idol represents is all powerful and can manage to perform its function with such minor disability. With the ravages of time and the process of veneration where the idols of stone or wood are subject to being bathed with water, milk, oil and smeared with paste like sandalwood and other substances there is bound to be some wear and tear which is ignored.
Coming back to this gentleman claiming that he found an idol near Shankwal and in the river and therefore a temple has to be built there, is no logic at all. But the more important logic is that a temple should be built in Shankwal because in antiquity there was a temple to the Goddess Vijayadurga there. In fact where there is an existing Shantadurga temple at Shankwal, just behind it there is an open field with ruins of pillars and granite stones along with a tank which though reduced in size and marauded by time still has water in it. This is the location, it is believed where the old temples of Shantadurga, Lakshmi Narasimha and Vijayadurga existed with Shantadurga being the principal temple and the other 2 being subsidiary to her. This needs to be studied in detail and verified by suitably qualified historians, archaeologists and religious authorities and if found true a temple could be constructed at that location which would be a good thing to happen for devotees.
I write this as a Kulavi of the Goddess Shree Shantadurga at Gothan, Veling and having translated into English the excerpt on our temple mentioned in the book – Devbhumi Gomantak by the Late Vinayak Narayan Shenvi Dhume, written in Marathi. For this, I had to extensively study books on the history of our temples in Goa from which I have written the above. Because of this, I can say with authority that I am more of an expert than Radharao Gracias on these matters. As for Radharao Gracias, it is better that he remains within his competence areas like his legal profession and common interests and needlessly not go fishing in unfamiliar waters.
