Devta Institution of Himachal

The state of Himachal Pradesh is also known as 'Dev Bhoomi' which means abode of Gods and Goddesses. In fact its peculiarities have been responsible for the grant of statehood to this land. Shri M. B. Lall stated in this context that H imachal Pradesh h as been granted statehood neither because of its size nor due to its population but because of the need to preserve the distinct socio-cultural identity and heritage of its people. The distinct way of life of its inhabitants mainly in upper part of Shimla, especially
the centuries old peculiar institution of Devta and Devi maintained in the villages. Almost every village has a temple housing v illage or clan deities locally known as Devi and Devta. These predominant cultural
characteristics, typical of the area today, have their origins today in the Vedic periods, provided by Aryans.

The vast majority of Hindus are also devoted to their particular traditional Gods including the family deity, a peculiar practice in vogue in the area under study,Theog in Himachal Pradesh. Whether the deity is God,a hero,a Rishi or otherwise is called a Devta. He to the subjects signifies the Almighty, all pervasive and the most powerful supernatural being. He is the protector, saviour and the one who brings about prosperity to His subjects. Devtas are represented in the form of idols. They are believed to be endowed with supernatural powers which brings about prosperity and well being when pleased and calamities or sufferings in case displeased.
The system of Devta is like the one which was also followed by Greeks and Latin deities. Under this system Devta speaks through a man called 'Devan' meaning 'I am Devta' when the spirit of the former enters in the latter. The oracle system operates both within the shrine premises or any other place fixed by Devan or the subjects for the purpose of hearing.

Institution of Devta :

If Himachal is 'Dev Bhoomi' then India can rightly be called as home and abode of religions. Religio us system in the Himalayas a s pointed out earlier has most of the deities, the product of Shaiv ism
and Vaishvanism. The origin can be traced back in these two systems yet the deities in Himalayas have some peculiar features of their own. The institution of Devi or Devta which is highly prevalent in upper part of Shimla District of H imachal Pradesh is a system of governance of day to day chores of life record and literature, one has to retreat to the Pre~Harrapan Age, archaeological antiquities of Shaiv cult.

Orthodox Hinduism in the Himalayas has been of late origin. As the rulers in the hills are believed to have come from the plains, they brought current of religion and made them popular in Himalayas. During the Mauryan period as preserved in the records of Ashoka, he built stupa at Kuluta perhaps this may have been done as a step to propagate Buddhism in the Himalayan countries.
The Hemvata school of the Theravadine may have had its origin in the Himalayas where Buddhism gained foot hold as a result of missions sent during the time of Ashoka. Probably during the same period some form of early Hinduism had penetrated in this region. Panini's knowledge of Trigarta, its ecology and some parts of its political growth indicate that people of region had faith in Vedic religi on and rituals. They performed number of sacrifices which are mentioned in the early and late Vedic literature. It is evidenced not only by early coins found in this part but also by an epigraphic fact which mentions a clan of Brahmins who preserved Atharvan traditions of Vedic knowledge and learning even in seventh century A.D. in Kullu ( Himachal Pradesh).

Devta as Democrat, Protector and Saviour :

Devta is vested with legislative, executive and judicial powers. The area ruled by Devta is considered as the
oldest surviving democratic system in the world . In earlier times, all the matters and disputes were
decided by Devta only but now when there is court of laws equally functional in society subjects have the option to follow either of the two institutions. But it is very clear that there is no overlapping or interference of Devta in court of laws or vice-versa. It is left up to the subjects whom they wish to refer their case to. But subjects have more faith in supreme power i . e . Devta as his judgment is not influenced by physical, psychological, and evidences but he has his own super power to arrive at any judgment. Devta is impartial. He abandons all forces of influences of a person therefore he does not only decide the cases but always delivers justice.
The Devta institution possesses all the essential features of a state i. e. sovereignty, population, territory and citizenship. Like British constitution Devta has unwritten constitution based on traditions and
conventions which are known as cars and antars in local dialect. Any person can migrate to the territory of Devta and become subject of Devta. In that case all the territorial norms of Devta will be applicable to him but as an individual he will remain a subject of Devta from where a person has migrated. The same is applicable to a person who emigrates from the territory of this Devta. All the traditions and conventions which have been in vogue since long time are in accordance with the decisions taken by general house unanimously.

Functions of Devta institution :

Most of the activities of the people of area under the governance of Devta are governed by him. This
institution performs all functions which are done by other religious institutions. Some of the key functions of this institution are like governance of harmonious activities in the lives of  his subjects, socialisation and he regulates the activities, distribution of natural resources like water, land and forests, deliverance of justice, the fulfillment of having direct perceptual relationship with supernatural being, attainment of contentment by direct relationship with each subject being as his or her family deity. Besides, this institution also has its latent functions such as helping human beings to satisfy their quest for a relationship with the spiritual or metaphysical forces .
Devta acts as sovereign ruler. The obligations of a ruler in traditional society are all performed by Devta. The
judgments pronounced by him are final and binding on the subjects. The institution also has its own revenue
sources which includes grains, cash, gold, silver etc . gathered in the form of offerings and also from penalties.
In Kullu and Shimla regions, the raja alienated almost fifty per cent of the cultivated land to temples or deotas
(Devtas) as endowment in perpetuity. The British allowed this tenure to continue, with the accepted theory that a raja divested himself proprietorship in favour of the deota .The cultivators of such land paid rent/share to the temples and did not have proprietary right over the land they cultivated.

The Some of the deities and their characteristics that distinguish them from each other are discussed below-

1) The Ghunda Naag devta-
Worshiped in some villages of the Kotkhai region , District Shimla. The Ghunda naag devta has a palanquin which is made up of wood, covered with silver metal sheets. It has a gold parasol. The Ghunda naag is the son of the Bhoori mata (a powerfull goddess worshiped in Himachal).He is aggressive in nature and the sacrifice of a sheep pleases him. He is worshiped by 2 panchayats in the Kotkhai region.

2) The Doom devta-
Worshiped in Kuthan , Theog , Dist. Shimla and many other regions of North India up to Delhi. The Doom devta is said to be originated from the ground , there were 9 scriptures of him that came out of the earth. He is supposed to be one of the renowned local deities of Himachal . His palanquin is of wood, covered with a red cloth and a gold parasol on it. He is the most open sighted deity , put no restrictions of sacrifices etc on the devotees and unlike other deities ladies and girls are allowed to enter the temple premises.

3) Devta Maneshwar-
Worshiped in villages of Narkanda region ,Himachal Pradesh. He said to be another form of lord Shiva. Aggressive in nature and does not have tolerance towards the Mahadev and his followers.

4) Devta Baindra-
Worshiped in the village named Kyari and some more villages of Kotkhai region , Dist. Shimla. Two to three panchayats of this region have faith in this deity.

5) The Laankra veer-
Worshiped in Kyari village, Kotkhai. It is said that the Lankra veer protects the people of this area from all the negative powers that dwell in the surroundings. He is said to be originated from the long hair of lord Shiva.

6) The Shirgul devta –
People in the Choor Dhar region, Chaupal, Himachal Pradesh worship him. The main temple is built in Shimla district. He is another incarnation of lord Shiva, supposed to be very kind, generous and calm in nature.

7) Hatkoti mata-
The temple is situated in Hatkoti in Jubbaal, Himachal Pradesh. This goddess is a form of the goddess Durga. This place is a very famous tourist spot too. River Babbar flows right besides the temple. Many stories are famous about the history of this temple. There is a large vessel kept outside the temple , tied with strong metal chains the other end of these chains is tied to the feet of the statue of the goddess kept inside. There were two such vessels , one of them has said have disappeared in the Babbar river on its own , this is the reason the second one is kept tied to the goddess's feet. People from all over the state come to this temple to pay their homage and bring their harvests as an offering to the goddess each year.

8) Baba Bala Kameshwar-
Worshiped in Mandi. Baba Bala Kameshwar is said to be worshiped in his adolescence state. He is the father of Kamsu Naag. He has a silver palanquin with a silver parasol and his scripture is made up of silver. Girls and ladies are allowed near the scripture. The brothers of Baba Bala Kameshwar are also worshiped in this region. The palanquins of all the brothers are brought together each year at the time of Shivratri celebrations in Mandi. This ceremony is opened by the C.M. of Himachal Pradesh every year.

9) The Narsingh devta(Pudag)-
Worshiped in Kotkhai. He is a form of tha Naag Devta. The difference lies in the fact that the Narsingh devta does not have any palanquin , his symbol is a silver stick which is wrapped with a red cloth all around. The Naag devta, the Narsingh and Doom devta travel together.

10) The Narsingh devta(Dhami)-
Worshiped in a place called Dhami, Dist. Shimla. This deity has no scripture and is worshiped in the form of a stone .His temple is situated inside the royal palace of Dhami and only the royal family of this region is allowed to participate and perform all the ceremonies .

11) Bothe Mahsu devta-
Worshiped in a village called Astani in Rohru. The Bothe Mahsu has a palanquin made of gold and silver . He is of a calm nature but punishment is eminent if someone displeases him. No one accept the main priest of the temple touches the scripture. Women are allowed but not inside the main premise of the temple where the scripture is kept.

12) The Bhimakali Mata-
Worshiped in Sarahan, Rampur. This is a very powerfu goddess who is supposed be a form of the goddess kali. The temple of Bhimakali mata was established by the price of Bushel many year ago. It is a beautiful ancient wooden temple. The royalty of this area are only allowed inside the main temple premises . Only the family of the former C.M. of Himachal Pradesh Mr. Virbhadra Singh performs the ceremonies in this temple.

13) Shringi Rishi-
Worshiped in a place named Skiran in Kullu district, Himachal Pradesh. The temple is situated in a dense forest at a height of about 15000-14000 feet.This place is covered with snow for 7-8 months of the year and is generally visited by the devotees in the month of June. The scripture of the Shringi rishi has a horn on its head which makes him clearly recognizable among the scriptures of other deities. He is one of the most famous deities worshiped in the Kullu district. It is said that it was Shringi rishi who performed the holy ritual at the time of the birth of lord Rama.

Conclusion :

Devta institution commensurates with both the functional and supernatural aspects of religion. Most
of the activities of the people are guided by this institution. Like the past, the commandments of Devta
are thoroughly believed as a source of harmony between man and supernatural for smooth running of life. The
perpetuation of this traditional socio-religious institution even today when various forces of change are operating in society clearly shows the faith and adherence to this very institution. No deterrence after centuries indicates firm faith of subjects in Devta. Sure, in an ever changing world, it is best to hang on to some beliefs that do not change and to have faith in some constants.