Economic Contours of Hero's Den Untalked Dynamics of Gogamedi Shrine in Medieval Rajasthan PDF
Economic Contours of Hero's Den Untalked Dynamics of Gogamedi Shrine in Medieval Rajasthan PDF
Economic Contours of Hero's Den Untalked Dynamics of Gogamedi Shrine in Medieval Rajasthan PDF
IN MEDIEVAL RAJASTHAN
Author(s): Sarita Sarsar
Source: Proceedings of the Indian History Congress , 2013, Vol. 74 (2013), pp. 323-327
Published by: Indian History Congress
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believed to be the place where Gogaji breathed his last and therefore a
Samadhi in his name is constructed over here. Unlike a Hindu worship
place, Gogamedi from outside resembles a Muslim structure with a central
Gumbad or dome and minarets decorating its four corners. It is white in
color. It is believed that in the beginning there may have been a small
worship place but sometimes around the sixteenth century a converted
Chauhan follower of Gogaji may have raised a very much Muslim- like
structure. It is a well-established fact that a major chunk of the followers
of dogaji are Muslims. A group of Chauhans called Gogawats were avid
followers of Gogaji, and they over passage of time converted to Islam4.
Also the major priestly class at the Gogamedi temple belongs to the Islamic
faith. The medi was earlier surrounded by a huge forested land, of which
only patches are left now, as the land has been brought under cultivation.
This forest land is called Ļbani ', ' auyan ' and ť jodh ' of Gogaji5.
Priestdom at Gogamedi
Gogamedi temple houses two bodies of priestly class i.e. the Muslim
Chahal Pujaris and the Hindu Pujaris. Historically speaking the presence
of the Chahal Pujaris is well documented- Chahal shri Gogaji ri medi re
pujaris sadamat su6 i.e. People from Chahal community have been the
priests at the Gogamedi temple of Gogaji from a long time. When we look
at the vamshawalis or the genealogy of the Chauhans, especially the one
that ruled the Dadrewa region it becomes clear, that the Chahals or Chayals
or Chahils are a sub- branch or clan of the Chauhans. Many of them
converted to Islam over passage of time7. It is their descendants who are
present in the Gogamedi temple as priests. Though the exact date of their
taking over the priesthood is not clear, it may have been after the temple
was given the shape of a Muslim Tomb. The presence of priestly class of
two faiths i.e. Islam and Hinduism, at the site lends it a unique character.
This however, is not the one off feature of uniqueness, as even the annual
fair furthers this specialty.
The state revenue records are full of explicit details, of how the prayer
rituals at the Gogamedi temple took place and also speak of the essential
commodities of which the state made donations of money. Rs.321) Shri
Gogeji re medi re mele ri kati vad 14 amawas diya deepawali ri raahani
lori va dhirat ser 4 dhup ser 5 seerni ser 6ÌA i.e. 32 1 rupees were utilized
from the annual donations by the state for purchasing Ghee (4ser), Incense
sticks (5 ser)* Seerni or Prasad (6ser) for prayer and also to pay the ritual
singers for performing on the day of Diwali. Another such reference speaks
of purchase of puja material worth 124 rupees 1 aana i.e., Rs.124 laana.)
Shri Gogeji ri mele ri medi taai tel ser 3, gugal ser 8. 15 It noticeable that
even the devotees made certain donations for the maintenance of the temple.
Rs3) Shri Gogeji konalo falso savrayo tenu GumaniramXb i.e. for repair
work at the main gate of the Gogamedi three rupees were donated by
Gumaniram. Similarly a person from kandai (sweet-meat maker)
community donated 5camels to the shrine, i.e. uth 5 shri Gogaji ri medi
taai bhent kiya ra Makhi Kandoi. 17
The State looked into the maintenance of the law and order in medi
during the fair. The following quotes provide good insights into this role
of the state. Rs.3 11) Aadmi 4 nawa raakhiya bandukchi 4 shri Gogeji ri
6. Sawa Bahi Nauhar (Bikaner), Bahi No. /, 1822 V.S./ 1765A.D. , RSAB, p. 42.
7. Kavi Jaan, Kayam Khan Raso , p. 48.
8. K.K. Shehgal, Rajasthan District Gazetteer- Gan gana gar, Mahavir Printing Press, Jaipur,
1972, p. 98.
9. Ibid., p. 1 58. The number of people, both devotes and traders have increased many folds
in the recent times and this was corroborated by even the priests at the Gogamedi temple.
Zakir Hussain, a chahal priest at the temple stated that more than one lakh people come
to the medi in the month of Bhadon or Bhadrapad.
1 0. K. K. Shehgal, Rajasthan District Gazetteer- Ganganagar, Mahavir Printing Press, Jaipur,
1972, p. 167.
U. Sawa Bahi Bhadra (Bikaner), Bahi No. 1, 1875 V.S. / 1818 A.D , B, RSAB, p. 286.
12. Sawa Bahi Nauhar (Bikaner), Bahi No. 10t 1870 VS. / 1813A.D., B, RSAB, p.87.
13. Sawa Bahi Nauhar (Bikaner), Bahi No. 9/2 , 1865 V.S. / 1808 A.D., AB, RSAB, p.201.
14. Sawa Bahi Bhadara (Bikaner), Bahi No. 2, 1875 V.S./ 1828 A.D., B, RSAB, p. 66.
15. Sawa Bahi Nauhar (Bikaner), Bahi No. 9/2 , 1865 V.S./ 1808 A.D., A, RSAB, p. 237.
16. Sawa Bahi Nauhar (Bikaner), Bahi No. 2, 1825/ 1768, RSAB, p.5B.
17. Sawa Bahi Bhadra (Bikaner), Bahi No. 2 , 1875 V.S. /1828 A.D., RSAB, p. 45 B.
18. Sawa Bahi Nauhar (Bikaner), Bahi No. 1, 1822/ 1765, RSAB, p. 125 B.
19. Sawa Bahi Nauhar (Bikaner), Bahi No. 12, 1872/ 1815, RSAB, p. U 5 B.
20. Sawa Bahi Nauhar (Bikaner), Bahi No. 9/1 , 1862 V.S./ 1805 A.D., RSAB, p. 107 A.
-21. Sawa Bahi Nauhar (Bikaner), Bahi No. 15 , 1878 V.S ./ 1821 A.D., RSAB, p.312B.
22. Kagad Bahi (Bikaner), Bahi No. 81, 1 835 V.S /1 778 A.D., RSAB, p. 25A.