By Radhakanta Mohanty
Kendrapara: In Chandi Baanshamula village, under Rajnagar block in Kendrapra, the women of Raul community - the servitors of Maa Matiya Mangala deity - follow a tradition different from what the rest of the state’s married women practice. Neither do they wear sindoor on the forehead, nor use bangles of conch or even adorn anklets. Surprisingly, these women do not even sleep on the cots. Reason they cite is reverence to the goddess Matiya Mangala as per some beliefs which have been prevailing since time immemorial.
“Maa Mangala’s forehead is bright with the vermilion, but we do not use it,” says Sumitra Raul, a woman from the community. “We believe if we as humans wear the same things as Maa, it may be a sign of dishonour. We don’t just revere her, we trust she is the daughter of the house,” she adds.
This belief took root hundreds of years ago when the goddess appeared in front of a conch-seller and asked for a bangle promising that her father, Shribatsa Raul, would pay him. When the seller went to Shribatsa’s home to collect the cash he was shocked that the man had no daughter. But the exact amount for the conch bangle was kept mysteriously where the daughter had hinted it to be. On hearing this, people from the village rushed to track the woman but by then she had turned into a statue. From that moment, the spot was considered sacred and thus began the worship of Maa Matiya Mangala.
‘Matiya’ is a village that was once located along the Hansua River—a tributary of the Brahmani which was later swallowed by the shifting waters. The deity had made her first appearance in that village.
Unlike the offerings made in the temples of the state, those made to Matiya Mangala are different and unique. The offering mostly includes things available locally and used in day-to-day life.
Every morning the raw paddy is threshed through the traditional Dhinki manually and not with machines. At lunch time in noon, non-vegetarian food like fish stew is offered with rice. And this is a regular menu irrespective of special occasions or days.
“Maa loves fish. We also follow her eating habits and consume fish on a regular basis though meat and eggs are prohibited for us,” says Manjulata Raul, another devotee. “Khiri (kheer) and ‘podapitha’ are also the deity’s favourite but the villagers believe fish is Her staple and favourite too.
However, this reverence and worship of the goddess has a unique myth associated with women. Name it a belief or taboo, among the 31 Raul households designated as servitors of the deity, women abstain from all signs associated with married life. They do not use vermilion on the hair parting nor wear conch bangles. Some also don’t wear anklets. “We wear plastic bangles or metal alternatives. We do not sleep on cot, rather lay our bed on the floor,” says another woman.
Ask them why such self-imposed restrictions and they say since the goddess has already adorned sindoor, conch bangle and anklet, as a mark of respect they do not wear the adornments. “Wearing them could mean competing with the deity. That is what was told to us by our mothers and grandmothers,” says Sumitra who is seen wearing metal bangles, red in colour.
Not only beliefs, there are hidden stories behind the devotion to the goddess. One is, the community never offers food to the Goddess after the evening ‘alati’ (lamp ritual). As per legend, a servitor once delayed the evening meal of the goddess and ventured into the forest. That evening, he had a vision and was possessed. Though none knows what it was about, he stopped offering food to the deity after sunset and none questioned. Only incense sticks are lit in the evening. Even marriages in the community get over before dusk.
The women in these 31 families also do not observe the rituals like most Odia households on occasions like Manabasa Gurubar Osha during the month of Margashira to seek Goddess Lakshmi’s blessings. “We don’t celebrate Manabasa or even Lakshmi Puja because we believe praying Maa Matiya Mangala, the supreme goddess, does not need any other offering or celebrations,” explains Manjulata.
The goddess is treated not like a deity but a loved daughter. Before partaking any fruit or food, the villagers offer her the first portion. Even during shraddha ceremonies, a plate is laid out for Her alongside the ancestors.
Pana Sankranti held in the month of April is considered the deity's birthday and therefore all-day rituals are organised to celebrate the occasion.
Abhiram Raul, president of the servitors’ community, says, “She is our daughter. Now the community is spread across many houses and all of us follow the same rituals. Our connect to her is personal and sacred,” he says.
Reminiscing memories of the deity’s miracles, Abhiram says, “The headmaster of the high school was embroiled in legal issues for a long time. He reached the temple, vowed to the goddess to fulfil his desire and believe it or not, within a few days, his problems were ironed out.” People donate offerings, vermillion and sarees once their wishes are fulfilled, he adds.
Recounting another story where a theft took place years ago. “The temple’s ornaments were stolen and the community was shaken thinking that this is a sign of misery. But within days of prayers, the thief was caught and all the stolen items were recovered,” says a teary-eyed Abhiram. “Maa watches everything, and every need of her devotees,” he quickly adds.
For people of Chandi Baanshamula, it is a faith born out of years of association with the divine and lived experience. For the women in particular, Maa Matiya Mangala is their strength. “We do not think wearing vermillion or conch bangles is important for our identity as married women. We should be known as Maa Matiya Mangala’s followers and devotees. Nothing else matters to us,” the women say in chorus.
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