Hubbry Logo
KuladevataKuladevataMain
Open search
Kuladevata
Community hub
Kuladevata
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Kuladevata
Kuladevata
Kuladevata
View on Wikipedia
from Wikipedia
Madurai Veeran with his consorts, a kuladevata of communities in Madurai.

A kuladevata (Sanskrit: कुलदेवता, romanized: Kuladevatā, lit. 'clan deity'),[1] also known as a kuladaivaṃ (Telugu: కులదైవం),[2] is an ancestral tutelary deity in Hinduism and Jainism.[3]

Such a deity is often the object of one's devotion (bhakti), and is coaxed to watch over one's clan (kula), gotra, family, and children from misfortune. This is distinct from an ishta-devata (personal tutelar) and a grāmadevatā (village deities).[4]

A male deity is called a kuladeva and female deity kuladevi (sometimes spelled kuldev and kuldevi respectively).[5]

Etymology

[edit]

The word kuladevata is derived from two words: kula, meaning clan, and devata, meaning deity, referring to the ancestral deities that are worshipped by particular clans.[6]

Veneration

[edit]

Kuladaivams of the Shaiva tradition are often considered to be forms of Shiva and Parvati, while those of the Vaishnava tradition are often regarded to be forms of Vishnu and Lakshmi.[7]

Due to the veneration of holy men (babas) in several regions of the subcontinent, several communities consider such men to be their kuladevatas in the place of a deity.[8]

In western India, some communities regard local monarchs who belonged to their clan to be their kuladevata.[9]

List

[edit]

The following is a non-exhaustive list of the various kuladevatas revered in different regions of the Indian subcontinent:

Northern India

[edit]

Himachal Pradesh

[edit]

Uttar Pradesh

[edit]

Some of the Primary Kuladevatas of Uttar Pradesh include:

Southern India

[edit]

Andhra Pradesh and Telangana

[edit]

Some of the primary kuladevatas of Andhra Pradesh and Telangana include:

Chennakeshava, a kuladevata of Karnataka

Karnataka

[edit]

Some of the primary kuladevatas of Karnataka include:[10]

Tulu Nadu

[edit]

Some of the primary kuladevatas of Tulu Nadu include:

Kerala

[edit]

Some of the primary kuladevatas of Kerala include:[11][12]

Tamil Nadu

[edit]

Some of the primary kuladevatas of Tamil Nadu include:

Western India

[edit]

Maharashtra

[edit]

The kuladevatas worshipped in Maharashtra include:

Konkan

[edit]

The kuladevatas venerated in the Konkan region include:

Gujarat and Rajasthan

[edit]

The kuladevatas worshipped in Gujarat and Rajasthan include:[21]

Bihar

[edit]
Kashiswar Bhairava, the kuladevata of the Dutta Chowdhury community

Bihar

In Bihar, the following deities are worshipped as kuldevi kuldevta

Bengal

[edit]

In Bengal, the following deities are venerated as kuladevatas: ™\

Sri Lanka

[edit]

The following is a list of kuladevatas venerated in Sri Lanka:

References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Kuladevata

View on Grokipedia
from Grokipedia
In , Kuladevata (Sanskrit: कुलदेवता, kuladevatā), also referred to as Kula Devata, denotes the or uniquely associated with a specific lineage or , serving as a protector and guide for generations within that group. These deities are typically forms of major Hindu gods or goddesses, such as manifestations of , , or , and are distinct from the broader pantheon worshipped by all Hindus. The concept emphasizes a personalized spiritual bond, where the Kuladevata is invoked for family-specific blessings and safeguarding against misfortunes, ensuring continuity of ancestral traditions. The significance of Kuladevata worship lies in its roots in ancient ancestor veneration, which evolved within Hinduism's diverse framework to preserve genetic and cultural lineages. Tied to the gotra system—a patrilineal clan structure—these deities reinforce clan identity, particularly in communities like Kshatriyas where they often embody heroic or protective qualities. Female Kuladevatas (Kuladevis) hold prominence in many lineages, reflecting reverence for divine feminine energy.

Terminology

Etymology

The term kuladevata originates from Sanskrit, where it is a compound word formed by kula (कुल), meaning "clan," "family," or "lineage," and devatā (देवता), denoting "deity" or "divine being." The element devatā itself derives from deva (देव), signifying "god" or "deity," combined with the suffix -tā (-ता), which imparts an abstract or possessive nuance, often indicating a divine entity associated with or belonging to something specific, such as a group or lineage. This etymological structure emphasizes the deity's role as a protector tied to familial or clan identity, reflecting ancient Indo-Aryan linguistic patterns where compounds like this denote relational attributes. Linguistically, the concept underlying kuladevata traces back to Vedic traditions of ancestor veneration (pitṛ), evident in the Rigveda, but the specific compound term emerges more prominently in post-Vedic literature, particularly medieval Hindu scriptures like the Puranas. For instance, the Śivapurāṇa (circa 8th-10th century CE) uses kuladevatā to refer to a family's tutelary deity in contexts of marriage and clan rituals (2.3.46), while the Viṣṇupurāṇa (circa 4th-5th century CE) identifies it with protective divinities such as Durgā for clan welfare. This evolution marks a shift from broad Vedic polytheism to more localized, clan-specific devotion in the epics and Puranas, integrating earlier ideas of gotra (lineage groups) into formalized worship practices without altering the core Sanskrit roots. Across Indic languages, kuladevata adapts in spelling and pronunciation while retaining its core meaning. In Hindi, it appears as kula devtā (कुल देवता), emphasizing the masculine form for clan gods, whereas in Tamil, it becomes kula deivam (குலதெய்வம்), often highlighting feminine deities like village goddesses in Dravidian contexts. These variations reflect phonological shifts—such as the softening of ṭ to v in South Indian tongues—and regional emphases on gender-specific forms, but the etymology remains foundational in scholarly and scriptural usage. Kuladevata refers to the hereditary family or in , passed down through the paternal lineage and serving as a protective spiritual entity for the entire kin group, in contrast to personally chosen deities like ishta-devata. This inheritance underscores its role as a fixed ancestral guardian, binding generations to a shared divine protector rather than individual preference. Closely linked to this is the concept of the kuladevata as a protector, often embodying the collective welfare and continuity of the family line by safeguarding against misfortunes and ensuring prosperity. In maintaining ancestral , the kuladevata enforces familial duties and ethical obligations rooted in tradition, reinforcing the idea that devotion to this deity upholds the moral and spiritual legacy of forebears. This protective function aligns with broader Hindu theological frameworks where the deity acts as a mediator between the living family and its historical roots. The kuladevata integrates with the concept of pitru (ancestors) in Hindu rituals by representing the divine extension of ancestral , where of the family parallels offerings to forebears to secure their blessings and resolve any unresolved karmic ties.
ConceptIntegration with Kuladevata
Pitru Worship (Shraddha Rituals)Kuladevata invocations often precede or accompany pitru , invoking the to facilitate ancestral peace and family harmony, as the kuladevata is seen as the enduring spiritual representative of the lineage.
Ancestral Dharma MaintenanceDevotion to kuladevata ensures adherence to pitru rin ( to ancestors), blending with remembrance to perpetuate across generations.
Lineage ProtectionAs an ancestral tutelary, the kuladevata shields the family from pitru (ancestral curses), integrating protective s that honor both the and forebears.

Religious Significance

Role in Family and Clan Worship

In Hinduism, the Kuladevata functions as the primary guardian spirit of the kula, or , embodying a protective force that safeguards family members from misfortune, promotes prosperity, and channels ancestral blessings to ensure the well-being of descendants. This theological role positions the Kuladevata as an immanent tied to the family's lineage, fostering a sense of spiritual continuity and that binds generations together. Socially, the Kuladevata reinforces family cohesion through its integration into key , particularly marriages, where families invoke the deity's blessings to affirm compatibility between prospective unions and harmonize the spiritual lineages of the and groom. Devotion to the Kuladevata is typically inherited across generations via the patrilineal line, preserving the clan's devotional traditions and ensuring that spiritual obligations are passed down as an integral part of familial identity. Scriptural texts underscore the imperative to worship the Kuladevata for maintaining karmic equilibrium, with the , such as the Śivapurāṇa (2.3.46), depicting its during pivotal family rites like the bridegroom's arrival to invoke divine favor. Shastras and epic literature further emphasize this duty, as seen in the Mahābhārata (Anuśāsana Parva 87:4-5), which mandates regular Pitṛ (ancestral) associated with Kuladevata to honor forebears and avert karmic imbalances that could disrupt familial . The Taittirīya Upaniṣad (Śikṣā Vallī 1.11.2) reinforces the importance of not neglecting obligations to the departed souls, linking such to the of blessings and prosperity for the kula.

Distinctions from Other Deities

Kuladevata, as a clan-specific , holds an obligatory role in family and clan worship, setting it apart from other that may involve personal or communal choice. Unlike the Ishta Devata, which an individual selects based on personal affinity for focused devotion and spiritual growth, the Kuladevata is inherited through ancestral lineage and requires collective family observance to maintain protective blessings for the entire . Further distinctions arise when comparing Kuladevata to broader communal or locational deities. , or village deities, are worshipped by the entire community to safeguard local harmony and prosperity, extending beyond familial ties to encompass all residents of a given area. In contrast, Sthaladevata function as guardians of specific sites or regions, their veneration linked to the sanctity of the place rather than bloodlines. The Kuladevata remains uniquely bound to the clan's heritage, emphasizing lineage-based protection over geographic or village-wide scope.

Worship Practices

Rituals and Offerings

The worship of Kuladevata typically involves a structured puja , often conducted at a dedicated or the deity's primary temple, following the traditional sixteen-step Shodashopachara process common in . The begins with , known as Avahana or Aavaahana, where the devotee meditates (Dhyana) and invites the deity's presence into the or idol through specific mantras, establishing a direct spiritual connection. This is followed by offerings of seat (), water for washing (Padya, Arghya), bathing (Snana), clothing (Vastra), and adornments like paste (Gandha) and flowers (Pushpa), symbolizing and devotion. (Dhoopa) and a lit lamp () are then presented to purify the air and engage the senses, culminating in Naivedya, the offering of food such as fruits and sweets, which is later distributed as prasad after the aarti. Aarti, or Karpoora Niranjanam, involves waving a flame before the while singing devotional songs, signifying the illumination of the devotee's inner light, and concludes the core puja with (Pradakshina) and (Namaskara). Offerings to Kuladevata emphasize natural and symbolic items that represent purity and abundance. The frequency of Kuladevata worship balances daily personal devotion with periodic communal observances to maintain familial harmony. Daily prayers, or Nitya Puja, are commonly performed at home altars with simple invocations, incense, and flower offerings to seek ongoing protection, especially during life events like births or marriages. In contrast, more elaborate annual visits to the deity's primary shrine, often on auspicious dates tied to the family lineage, involve preparatory fasts (Vrat) and vows (Sankalpa) to atone for neglect or amplify blessings, reinforcing the deity's role in ancestral continuity.

Festivals and Pilgrimages

In , festivals dedicated to Kuladevata often integrate with broader seasonal celebrations, emphasizing clan unity and ancestral protection. For instance, during Navratri and Chaitra Navratri, families in regions like Saurashtra, , honor their Kuladevi through elaborate Naivedya offerings, presenting a nine-dish platter symbolizing devotion and . These events transform into clan-specific utsavas, where communities pause agricultural and daily activities to collectively prepare sacred foods like ghee-laden sweets and lentils, feeding nine young girls as embodiments of the goddess to invoke blessings for the lineage. Pilgrimages to ancestral temples, known as kuladaiva sthalam, form a core practice for fulfilling familial vows and seeking divine safeguarding. Devotees, often traveling in or groups, visit these sites—such as remote shrines in or —following major life events like weddings or births, offering sarees, coins, and vows for protection against misfortune. These journeys reinforce intergenerational bonds, with participants reciting lineage histories and performing collective aartis to honor the deity's role in clan continuity. Among Hindu diaspora communities, traditional festivals and pilgrimages adapt through digital and proxy means to sustain connections amid geographical separation. Malaysian Hindus of mid-level castes, for example, organize transnational group travels to ancestral temples in , enhanced by modern communication for planning and sharing experiences post-visit. Globally, virtual teerth yatras via apps and live-streamed pujas allow remote participation in Kuladevata rituals, while proxy offerings help fulfill vows.

Regional Variations

Northern India

In the hill communities of , Kuladevata worship emphasizes local deities as ancestral guardians, deeply embedded in the region's Himalayan landscape and social fabric. Hidimba Devi, enshrined in the ancient Dhungari Temple in Manali, is revered as the kuldevi and gram devi, protecting families, clans, and surrounding forests from misfortune while bestowing prosperity and blessings. Built in 1553 CE, the temple draws devotees during her annual birthday fair in May, featuring traditional music and dances by local women, and the Shravan festival commemorating Raja Bahadur Singh, underscoring her role in clan unity and . Local manifestations of , such as Bijat Maharaj in Shimla's Hambal Valley and Shirgul Devta at Churdhar peak in , function as primary clan protectors, overseeing health, prosperity, and village governance, including dispute resolution and resource allocation. The 11th-century Bijat Maharaj Temple exemplifies this, where the deity is consulted for community decisions like construction or tree felling. Shirgul Devta similarly safeguards against illnesses, reflecting Shaivite influences adapted to hill life. These traditions integrate richly with folk narratives, such as the of Bijat Maharaj's idol manifesting after a divine intervention against a at Churdhar, linking clans across valleys through shared mythology. Unique customs involve seasonal migrations tied to Himalayan weather patterns; during the Devathan post-Diwali in November, Bijat Maharaj's palanquin is carried from Sarain to Churdhar for winter seclusion, closing mountain passes, and returned on Shivratri in February-March with rituals like presenting a badda—a bouquet of paja leaves and meat—to reopen routes and renew clan bonds. Such practices, celebrated in festivals like the Bishu Mela with dances, reinforce communal identity amid migrations. In Uttar Pradesh's Gangetic plains, Kuladevata traditions among agrarian families highlight devotional ties to epic figures and protective goddesses, often aligned with lineages for familial continuity. Lord Rama, central to the region's cultural ethos, serves as kuladevata for clans tracing descent to the Vaishishtha , with gotra-linked temples in , such as the complex, acting as key sites for rituals marking life events like marriages and harvests. This worship emphasizes Rama's role as an ideal protector, integrated into daily agrarian cycles through vows for bountiful yields. Local goddesses like Sheetala Mata embody clan guardianship in rural communities, revered as kuladevi for warding off epidemics and ensuring family health in farming households. Temples such as the Sheetala Mata Mandir near Mata in , an ancient folk shrine, draw pilgrims for offerings during seasonal festivals, blending gotra-specific vows with broader agrarian of divine intervention in village life. These practices foster resilience, with families narrating tales of Sheetala's cooling benevolence during summer heat and monsoons.

Southern India

In Southern India, kuladevata worship manifests through vibrant folk and temple-based traditions that emphasize protection of family lineages amid agrarian and coastal lifestyles, often centering on fierce feminine deities and spirit invocations distinct from northern Vedic emphases. In and , village goddesses like Gangamma and Poleramma function as deities, safeguarding families and communities from epidemics, droughts, and boundary threats through rituals that incorporate . Gangamma, revered in districts like and , is propitiated during annual jataras—such as the one in —where her ugra (fierce) energy is invoked to protect the uru (local settlement) during the hot season, involving animal sacrifices, processions, and possession trances that allow the goddess to possess devotees for healing, prophecy, and community guidance. Similarly, Poleramma serves as a and protector in rural and , with worship featuring turmeric-smeared offerings, fire rituals, and occasional ecstatic possession by women mediums to resolve familial disputes or avert calamities, reflecting her role in empowering local artisan and agricultural castes. In and , bhuta kola—a performative spirit worship—integrates kuladevata practices by honoring ancestral bhutas (local spirits) as lineage guardians, fostering family unity through communal rituals that address prosperity, health, and social harmony. These kola ceremonies, prevalent in and districts, involve masked dancers embodying bhutas like Panjurli or Guliga to dispense justice and blessings, drawing entire clans to darbaras (spirit abodes) for collective vows and resolutions, thus reinforcing matrilocal and patrilineal ties in Tulu-speaking communities. Deities such as Kukke Subramanya exemplify this fusion, serving as kuladevata for numerous families in the Subramanya region, where temple rites like ashlesha bali seek removal of planetary afflictions and ensure lineage continuity, blending folk possession elements with Shaiva devotion. In Kerala and Tamil Nadu, Amman forms like Mariamman embody kuladevata roles within agamic traditions, particularly in matrilineal families, where they symbolize maternal protection and are invoked to preserve clan purity and prosperity. Mariamman, a rain and disease-warding goddess, acts as the kula deivam (family deity) for Tamil households, especially in and rural areas, with rituals including home altars for daily puja, turmeric processions, and invitations to family events like weddings to avert misfortune, often tracing her origins to deified female ancestors in a matriarchal folk ethos. In Kerala's matrilineal Nayar and similar communities, Amman worship aligns with agamic Shaiva-Shakta temple practices at sites like , where the deity—manifest as Bhadrakali or regional variants—passes through the mother's line, governing joint family property and rituals that honor feminine lineage authority through offerings, trance dances, and festivals like .

Western India

In , encompassing regions like , , , and , the worship of Kuladevata is deeply intertwined with , , and historical networks, reflecting adaptations to arid landscapes, coastal economies, and traditions. In and the region, emerges as a primary Kuladevata among Maratha clans, revered as a deity and guardian of pastoral and agrarian communities. His cult, centered around temples such as the one at , involves rituals like animal sacrifices and processions that reinforce identity and protection during migrations and conflicts. The tradition, while primarily devoted to as an ishta devata through annual pilgrimages to , occasionally integrates local Kuladevata like for Maratha families, blending Vaishnava with Shaiva elements to foster communal devotion amid historical expansions. In and , Kuladevata worship emphasizes Devi forms among merchant and warrior communities, influenced by trade routes and caste hierarchies. Sheetla Mata, a manifestation of associated with healing and protection from diseases, serves as a Kuladevata for certain Rajasthani clans, particularly in arid areas where her temples, such as those in Chaksu near , attract families seeking ancestral safeguarding. warrior clans in , such as the Rathores and Sisodias, uphold female Kuladevata like Ashapura or as fierce protectors, with worship emphasizing martial valor and lineage continuity through gotra-linked shrines. Distinct features of Kuladevata devotion in include the prominence of gotra-specific temples, which serve as focal points for clan rituals and reinforce exogamous marriage practices by tracing patrilineal ancestry. Historical migration patterns, such as Maratha expansions from the Deccan and settlements following invasions, have shaped these practices; displaced families established subsidiary shrines in new territories, preserving devotion while adapting to local influences like coastal trade in or desert pastoralism in . This mobility underscores the Kuladevata's role in maintaining cultural continuity across dispersed gotras, with pilgrimages to original sites symbolizing ancestral reconnection.

Eastern India

In the rural regions of Bihar, Kuladevata worship frequently centers on deities such as and , who are revered as protectors of family against misfortune and natural perils like snakebites. , embodied in ancient sites like the —dating back to around 108 AD and known for its protective rituals including animal offerings—serves as a fierce guardian for many Bihari lineages, particularly in tribal-influenced communities where her tantric aspects emphasize empowerment and warding off evil. , the snake goddess, holds a prominent role as a clan deity, invoked for fertility, prosperity, and immunity from venomous threats in marshy and agrarian households, reflecting her origins in folk and tribal traditions across northeastern . These practices often extend into broader family observances, such as , where Chhathi Maiya—a manifestation of the mother goddess Shashti—functions as a protective figure for children and household well-being, blending solar worship with ancestral devotion during riverbank rituals. In , Kuladevata traditions are deeply intertwined with Shakta influences, where emerges as a central ancestral deity for numerous lineages, symbolizing familial strength and victory over adversity through her multifaceted forms as the Divine Mother. Ancestral snake deities like further reinforce this, acting as lineage guardians in Bengali households, especially in flood-prone delta regions, where her worship ensures protection from serpents and promotes clan continuity amid environmental challenges. Shakta tantric elements infuse these practices, with rituals emphasizing the goddess's transformative power, often passed down orally within families to maintain spiritual heritage and communal bonds. Distinctive to Eastern India are the integrations of Kuladevata veneration with folk mysticism and riverine pilgrimages, highlighting tantric and tribal syncretism. minstrels, drawing from Shakta and Vaishnava streams, incorporate invocations of deities like and into their esoteric songs, portraying them as inner divine forces that guide familial and spiritual quests in Bengal's rural ethos. Pilgrimages to Kuladevata shrines, such as temples along the in (e.g., ) or -related Shakti Peethas in West Bengal's river valleys, involve communal processions and offerings on sacred waters, underscoring the deities' roles in and flood-plain resilience.

Sri Lanka

Among , particularly in the northern region, Kuladevata traditions center on ancestral deities that protect family lineages and clans, often drawing from shared Tamil cultural roots while adapting to local island contexts such as coastal rituals and agrarian needs. , revered as a goddess of rain, fertility, and disease prevention, serves as a prominent family deity for many Jaffna clans, with worship involving offerings tied to the island's monsoon cycles and protection against tropical ailments like . Similarly, Murugan (also known as Skanda or ) is a key Kuladevata in Jaffna Tamil families, exemplified by the , where clan-specific vows and processions invoke his guardianship over familial prosperity and valor, reflecting adaptations like peacock motifs in local suited to 's . In mixed Sinhala-Hindu communities, overlaps occur through the rare clan worship of Pattini (derived from the Tamil Kannaki), a syncretic figure blending Hindu devotion with Buddhist elements as a guardian of chastity, justice, and national protection. Pattini cults in southern and central involve joint rituals where Tamil Hindu families and Sinhala Buddhists share festivals like the Pattini perahera, emphasizing communal harmony and clan vows for marital fidelity, though such practices remain limited to specific lineages influenced by historical migrations. This integration highlights how Kuladevata worship navigates ethnic boundaries on the island. The Sri Lankan civil war (1983–2009) severely disrupted Kuladevata traditions, with over 500 Hindu temples in Tamil areas like damaged or destroyed through shelling, arson, and targeted attacks, hindering clan rituals and forcing families to conduct worship in makeshift shrines or homes. Post-war, at least 65 documented incidents of attacks on various religious sites (as of 2013) have continued to challenge religious practices, including maintenance of Hindu temples. In the , particularly in (home to around 240,000 as of 2021, many of Sri Lankan origin) and the , these traditions persist through replicated temples such as Toronto's Nallur Murugan and Nagapūśani shrines, where migrant priests from preserve clan-specific rituals, enabling second-generation devotees to maintain ancestral ties amid displacement.

References

  1. https://www.academia.edu/28724413/The_Kula_Devas_of_Hinduism
  2. https://www.academia.edu/42744380/EXPLORING_KSHATRIYA_KULADEVATA_WITH_SPECIAL_REFERENCE_TO_THE_MARATHA_CLAN
  3. https://www.wisdomlib.org/definition/kuladevata
  4. https://www.wisdomlib.org/definition/kuladaiva
  5. https://www.wisdomlib.org/definition/kuladeva
  6. https://academiaindica.com/ghee-grace-and-generations-naivedya-and-kuladevi-worship-in-saurashtra-gujarat-india/
  7. https://www.wisdomlib.org/concept/kuladevata
  8. https://swarajyamag.com/culture/why-kula-devataancestor-worship-has-been-a-global-norm-rather-than-exception
  9. https://www.hindujagruti.org/hinduism/hindu-marriage-rituals
  10. https://devdutt.com/one-or-many-faces-of-divinity/
  11. https://www.academia.edu/78494238/The_many_Devatas_in_Hinduism_and_also_in_Angkor_Featuring_the_concept_of_the_Ishta_devata
  12. https://www.hinduamerican.org/blog/hindu-puja-instructions/
  13. https://www.lotussculpture.com/blog/16-step-puja-worship-hinduism/
  14. https://upload.wikimedia.org/wikipedia/commons/d/df/Memoirs_of_Kaini_Family.pdf
  15. https://www.academia.edu/49224457/Remembered_and_Forgotten_Gods_Caste_and_the_Transnational_Worship_of_Ancestral_Deities_among_Malaysian_Hindus
  16. https://www.incredibleindia.gov.in/en/himachal-pradesh/manali/hidimba-temple
  17. http://www.sahapedia.org/the-tradition-and-culture-of-devi-devta-worship-himachal-pradesh
  18. https://mysterioushimachal.wordpress.com/2022/10/11/bijjat-maharaj-temple-sarhan-chopal/
  19. https://harshad30.wordpress.com/2014/11/03/kuladevata-darshan-and-the-gotra-system-in-hinduism/
  20. https://mau.nic.in/en/tourist-place/sheetla-mata-mandir/
  21. https://www.tripadvisor.com/Attraction_Review-g4168836-d25211584-Reviews-Sheetla_Mata_Shaktipeeth_Kade_Dham-Kaushambi_Kaushambi_District_Uttar_Pradesh.html
  22. https://www.srimatham.com/uploads/5/5/4/9/5549439/village_gods_of_south_india.pdf
  23. https://journal.oraltradition.org/wp-content/uploads/files/articles/29ii/03_29.2.pdf
  24. https://indianfolklore.org/index.php/ifrj/issue/download/74/74
  25. https://mapacademy.io/article/bhuta-kola/
  26. https://jmmodule.files.wordpress.com/2020/09/religion_spirit-worship-the-bhuta-kola-2.pdf
  27. http://thiruvenkidapuram.blogspot.com/2017/02/kukke-subrahmanya-temple-karnataka.html
  28. https://www.researchgate.net/publication/367134467_History_of_Sri_Kukke_Subrahmanya_Temple
  29. https://www.researchgate.net/publication/325649169_Gods_of_the_Soil_An_Exploration_into_the_Origins_of_the_Folk_Deities_of_Tamil_Nadu
  30. https://www.exoticindiaart.com/article/what-is-the-story-of-mariamman/
  31. https://enrouteindianhistory.com/ammachi-and-the-matrilineal-tradition-of-kerela/
  32. https://gazetteers.maharashtra.gov.in/cultural.maharashtra.gov.in/english/gazetteer/Language%20and%20Literature/chapter_vii.pdf
  33. https://dokumen.pub/pastoral-deities-in-western-india-0195055004.html
  34. https://publishing.cdlib.org/ucpressebooks/view?docId=ft2g5004kg&chunk.id=d0e5944&toc.depth=100&brand=ucpress/
  35. https://www.researchgate.net/publication/397137972_A_Study_of_Significance_of_Sheetla_Mata_in_Jaipur%27s_Folk_Culture
  36. https://www.timesnownews.com/spiritual/timeless-legacy-of-the-oldest-kali-temple-in-bihar-where-goat-is-offered-to-goddess-article-152452347
  37. https://www.britannica.com/topic/Manasa
  38. https://www.britannica.com/topic/Chhath-Puja
  39. https://www.thequint.com/lifestyle/art-and-culture/chhath-pooja-goddess-significance
  40. https://www.everyculture.com/South-Asia/Bengali-Shakta.html
  41. https://enrouteindianhistory.com/shakti-worship-and-food-habits-of-bangals-during-durga-puja/
  42. https://www.britannica.com/art/Baul
  43. https://utsavapp.in/gyan/temples-of-bharat/famous-manasa-devi-temples-in-india
  44. https://greenmesg.org/bharatavarsha/pilgrimages/durga/
  45. http://murugan.org/research/pushparatnam.htm
  46. https://sangam.org/the-hindu-religious-heritage-in-sri-lanka/
  47. https://sangam.org/invoking-goddess/
  48. https://www.hinduhumanrights.info/destruction-of-hindu-temples-in-sri-lanka/
  49. https://www.colombotelegraph.com/index.php/65-cases-of-attacks-on-places-of-religious-worship-in-post-war-sri-lanka/
Add your contribution
Related Hubs
User Avatar
No comments yet.