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Hinglaj Mata

Hinglaj
Mother Goddess; Goddess of Strength and Protection
Hinglaj shrine in Lasbela, Balochistan.
Other names	Hingulaja
Devanagari	हिंगलाज
Affiliation	Mahadevi Devi
Abode	Sata Dwipa
Mount	Lion and Tiger
Festivals	Navaratri

Hinglaj Mata, also known as Devi Hinglaj, Devi Hingula and Bibi Nani, is a Hindu Goddess whose main shrine is at the Hinglaj Mata Temple in Las Bela district of Balochistan, Pakistan. The temple at Balochistan is also considered as one of the primary Shaktipeeth of Shakti worship in Hinduism. Hinglaj is an important caste and clan goddess among South Asian communities and is historically related to the Charan, the Brahmkshatriya, and the Kapri communities.

Historical Origin & Dating

There are different views among scholars centering on the Charan origin of the goddess Hinglaj.

For example, Samaur believes that the origin of Goddess Hinglaj lies in the "gaur'viyā cāraṇ" branch from Thatta, a city in Southern Sindh. and Hinglaj's father's name was Haridas. This connection to Thatta led to the belief among the sanyasis(Hindu ascetics) of the Charan and the Udasi community that the temple of Hinglaj in Thatta, Sindh is as important as the main shrine of Hinglaj in Las Bela, Balochistan. 14

Other scholars base their account on the writings of P. P. Payaka, published in Cāraṇ-Baṃdhī magazine in 1955. Based on the article by P. P. Payaka, Westphal and Westphal-Hellbusch give the following account:

"Hala in Sindh was called Kohala in the former times, and the Goddess Hinglaj was once the queen of the Kohala or Kohana area. In this account, Hinglaj is portrayed as a Charani and the leader of the Tumbel Charan, whom she guided from Sindh to the Makran. P. P. Payaka also mentions that she remained a virgin all her life and was well versed in the religious texts." (Westphal and Westphal-Hellbusch 1974, 315). 14

Regarding the dating of Hinglaj as well as Charan Sagati tradition (Devi tradition), Janet Kamphorst refers to the 8th-century as the beginning of both. According to Kamphorst, the Tumbel Charans spread the Goddess Hinglaj's fame in Las Bela and Hinglaj Mata chose to settle in a cave near the Hingol river, where she has been worshipped by Charan & other communities since as early as the 9th century. 14

Harald Tambs-Lyche gives the dating of the 5th century when the cult of Hinglaj originally began. Tambs-Lyche based this timing assumption on the arrival of Devi Mahatmaya to Rajasthan in the 6th or 7th century, so the Hinglaj tradition could have originated earlier around the 5th century. 14

Although the name "Hinglaj" is well documented in various Sanskrit sources bu their dating is determined to be rather late from 10th to 15th sources. However, following research on the Charan community & their traditions, scholars including Kamphorste stimate that the shrine of Hinglaj must have had some religious importance since at least the 9th century. Whereas according to Tamvs-Lyche, Hinglaj tradition could have been in existence as early as the 5th century. 14

Charanas: Children of Hinglaj

"From the moment a Charan is born, Mother Hinglaj waits for him to come for the darśan; if he leaves the world otherwise [without having visited the shrine], then a stone falls from the Mother’s mountain.” 14

Charans are historically known as primary worshippers of a goddess named Hinglaj. Hinglaj is considered as a 'Mahashakti' born as a Charani to Haridas Charan of Gaurviya lineage in present-day Nagar Thatta in Sindh. 3 Hinglaj is the Kuldevi or primary deity of the Charan community. 6

Mandatory pilgrimage to Hinglaj

Historically, it was considered mandatory for every Charan to make a pilgrimage to Hinglaj at least once in their life. 14

However, after the partition of India, and the formation of Pakistan, it became very difficult for many Charans, who now lived on the Indian side of the border, to visit Hinglaj. 14

Still, each year, many people manage to obtain visas to travel into Pakistan and make a pilgrimage to Hinglaj. 14

It is considered mandatory for a Charan to visit Hinglaj once in their life. 12

It is said that when a boy is born in the Charan community, a bell rings at the Hinglaj temple in Balochistan. The tradition says that it is the duty of every Charan man to visit Hinglaj once before their 60th birthday; otherwise, each time a rock will tumble down into the valley of Hinglaj, eventually burying the shrine. 14

'Hinglāja Dāna'

Many people in Charan community name their children as 'Hinglaj Dan' which means 'born with the blessing of Hinglaj'. 7

Brohi-Charans: traditional priests of Hinglaj

In Balochistan, a certain local Muslim tribe primarily worships Hinglaj. This tribe is known as Brohi. The right to worship is exclusively assigned to kanyas(young girls) of Juman khamp(branch) of Bachol branch of Brohi tribe. These Brohi tribesmen are considered to be Muslim converts from Charans. They claim they are the 'Charan Musalmans'. 1

According to "Gorakh Nath Aur Unka Yug" by RangheRaghav, a Muslim community worshipped Hinglaj as 'Bibi Nani'. 1

The Brohi Charans who were historically in charge of the Hinglaj Mata temple at Balochistan were called "Malangs". 1

Charans consider Goddess Hinglaj as the first Adishakti who was born among Charans. She was born to Charan Haridas of Gaurviya lineage in Thatta. Even today, the Charans, as well as the Udasi sect, show the same reverence to the temple Goddess Hinglaj at Thatta as to that of Balochistan. 2

The Pauranic Hinglaj and Charanic Hinglaj have become so intrinsically one that it's difficult to view them separately. It is the belief of Charans that all the Sagatis who were born as Charanis were either a part or full incarnation of the Goddess Hinglaj. The importance of Hinglaj to the Charans can be gauged from the fact that the name 'Hinglaj Dan' ( born with the blessing of Hinglaj) is widely used as a first name among Charan men. 2

Among Brohi Charans, Hinglaj is popularly referred to as 'Chole Wali Mai' or 'Nani'. The Muslim devotees call the pilgrimage of Hinglaj 'Nani ka Hajj'. Both at the Hinglaj Temple at Lasbela, Balochistan, and the Hinglaj Temple at Thatta, Sindh, the ritual worship of Hinglaj was done by Brohi priests of Juman khamp. The right of worshipping Hinglaj Devi is given to a Brahmacharini Kanya(a virgin girl) of Juman khamp of the Brohi tribe. This girl is called 'Changli Maai' and is considered an image of Hinglaj herself. The old 'Changli Maai' selects a new girl by placing her hand on her head and transferring her the right to worship Hinglaj next. All Charan Sagatis including Karni Mata, Awad Mata, Deval Mata, etc are considered to be avatars of Goddess Hinglaj. Father of Awad Mata, Mamadji traveled to Hinglaj 7 times for pilgrimage and received a boon that Hinglaj will take birth as a daughter in his home. Similarly, the father of Karni Mata, Mehaji Kiniya, also made pilgrimages to Hinglaj and in return, the goddess promised to be born as a child at his home. 2

Kapri community

For the Kapri community of Gujarat, pilgrimage to Hinglaj plays a seminal role as their ancestors are said to have accompanied Lord Rama when he visited Hinglaj. Some present themselves as the descendants of members of Rama’s army that accompanied the king to Hinglaj. 14

Kapri or Kapadi is also described as a general term since “anybody professing Hindu religion can become a Kapadi”. It points to the ability for any person to become a Kapri through their pilgrimage to Hinglaj. 14

For the Kapri community, anyone who emerges from Hinglaj's cave after the pilgrimage is eligible to become part of the Kapri community. 14

Depavat writes that after the pilgrimage of Mekan Dada(Dada Marvan) to Hinglaj, everyone who comes out of the Garbha-griha attains the title of 'Kapadiya'. 14

Kamphorst also refers to this tradition of all pilgrims gaining the title of 'Kapadiya' but there's no explanation how someone becomes part of the Kapri community through the 'Kapadiya' title. 14

Khatri community

Efforts of historicizing with Goddess Hinglaj tradition have also been utilized for socio-political gains. For the Khatri community, linking with Hinglaj became a mode of advancing their political & social mobility in the early 20th century through mytho-histories & genealogies. These mytho-histories constructed by their Brahmins explained the loss of the Kshatriya status for the Khatri community. 14

Status after Partition

In India

The hardships contributing to the relative inaccessibility of the Hinglaj shrine in Balochistan led to various efforts by her devotees. Hinglaj shrines located in India now started gaining more importance and new temples were also constructed. Historically popular sites such as Karni Mata temple in Deshnoke & Temra Rai near Jaisalmer became even more significant due to the partition.

For communities like Charan, for whom the journey to the shrine of Hinglaj ought to be undertaken once in their lifetime. With the Partition & closing of borders, new strategies were adopted to deal with the situation. 14

Some devotees claimed to have visions or dreams in which Goddess Hinglaj appeared to them saying that since her shrine in Balochistan is no longer reachable, the site of Temra Rai should be visited in its place. 14

While other similar accounts claim that the Karni Mata temple now has the same significance as that of Hinglaj in Las Bela. 14

In Gujarat, some devotees of Hinglaj Mata constructed a Hinglaj temple on the same lines as that of the Hinglaj cave in Balochistan. 14

While the Hinglaj journey for Pakistani devotees became much easier with better infrastructure, it is still a 'once in a lifetime' affair for Indian devotees. A priest of Hinglaj Temple of Thatta explains the perception: 14

"The difference between Indians(devotees) and Pakistanis(devotees) is that the Pakistani brothers go there for a picnic. The Indians come with an open heart. They want to go and want to be successful so when they go back they can be called “Hinglajis.” That is the difference." 14

Hurdles faced by Indian Pilgrims

“The Hinglaj Pilgrimage Is Not Easy” is the chapter in the book titled "Shri Karniji Durlabh Darshan" by Vikram Depavat (2010) which sums up the concerns for Indian pilgrims.

"The problems for which the pilgrimage to Hinglaj is considered difficult are no longer present today. But it is necessary to make it clear that to this day this pilgrimage is still difficult to accomplish. Earlier there were certain kinds of difficulties and now there are other kinds. Today there are the formalities of the passport and the visa, the problems of Islamic countries like Pakistan, there is some doubt in guaranteeing the security of the Indian travelers, and [also] due to local terror attacks the pilgrimage cannot be considered easy . . . . Without the help of the Shri Hinglaj Sheva Mandali this pilgrimage is impossible. (Depavat 2010, 153) " 14

Depavat describes getting visa for Pakistan as one of the biggest hurdles. Not only that, an additional visa for Balochistan is also required. To obtain a visa for Pakistan, aside from regular requirements such as a valid passport and visa fee, the Indian applicants have to provide evidence of a sponsor in Pakistan who would be responsible for their safety. After arriving in Pakistan, an Indian visa holder has to register himself/herself at a police station within 24 hours of arrival, after any change of location, and again 24 hours before their departure. 14

Journey to Hinglaj becomes more complicated due to the legal ambiguity of separate visa or NOC(No Objection Certificate) requirement for Balochistan. Karni Singh Ratnu wrote about his travel experience to the Hinglaj shrine in 2007 in the book titled "Sharan Hinglaj: Adi Shaktipith Yatra Vrttant". Karni Singh tells about how dangerous it is to travel to Balochistan with an visa valid only for Karachi. He explains that actually Pakistani government does not issue visas for journy to Balochistan and thus the journey has no legal status. The pilgrims make do by utilising various travel agents with good connections which involve bribery and nepotism. 14

In Pakistan

While in Pakistan, Hinglaj became the central worship site for the remaining Hindus of all castes and communities, even if they weren't historically associated with the worship of Hinglaj.

Before the 1980s, pilgrimage to Hinglaj was considered a dangerous affair, evidenced in the historical oral literature and later even in movies. This changed in the 1980s due to infrastructural developments and the construction of Makran Coastal Highway. These along with the institutionalization of the pilgrimage transformed the Hinglaj pilgrimage into one of the largest annual social gatherings of Hindu communities of Pakistan. 14

Temples of Hinglaj

Tanot Rai as the Second Hinglaj

The Temple of Goddess Avad in Jaisalmer(India) called Tanot Rai Temple is considered to be the Second Hinglaj. 6

The Tanot Rai Temple is situated close to the India-Pakistan border, around 130 km away from the city of Jaisalmer. The Bhati ruler Tanu Rao built this temple in V.S. 828, dedicated to their kuldevi(primary diety) Goddess Awad Mata.

According to the myth, Goddess Awad was born to Mamadji Charan as a boon from Goddess Hinglaj after he completed 7 pilgrimages to the Hinglaj Temple in Balochistan. The seven sisters including Goddess Awad are considered reincarnations or avatars of Hinglaj. 8

The temple of Tanot Rai remained untouched even after heavy bombardment the region suffered during the 1965 India-Pakistan War. More than 400 of those bombs are still kept in the Temple archives for the visiters to see. 8

After the war, Brigadier Shahnawaz Khan, a member of the Pakistani Armed Forces, was granted permission by the Indian government to visit the Tanot Rai temple and pay respects. The Pakistani Brigadier himself donated a small silver cenotaph(Chhatra) to the temple. 8

Close to the Pakistan border, the Tanot Rai Temple is managed by the members of BSF (Border Security Force). 8

Annual Hinglaj Celebrations

Charan community organizes yearly celebrations of Hinglaj Mata. 4, 5

People from Valdara( a Charan village) in Sirohi organize annual celebrations and worship Hinglaj Mata where people & dignitaries all over Rajasthan & Gujarat assemble together. 4, 5

Further Reading

1. Schaflechner, Jürgen (2018). Hinglaj Devi: Identity, Change, and Solidification at a Hindu Temple in Pakistan. Oxford University Press. ISBN 978-0-19-085052-4.
2. Lakhāvata, Oṅkārasiṃha (2011). Hiṅgalāja śaktipīṭha (in Hindi). Tīrtha Pailesa Prakāśana. ISBN 978-81-920932-0-8.
3. Barhath, Kandan. 2006. Hiṃg'lāj Mātā Tīrth Yātrā Ke Camatkārik Saṃsmaraṇ. Jodhpur: Rajasthani Granthagar.
4. Ratnu, Karni S. 2007: Śaraṇ Hiṃ'glāj. Ādy Śaktipīṭh Yātrā Vṛttāṃt. Jaipur: Srimati Anand Kamvar.
5. Jasol, Nahar S. 2008. Ādi Śakti Hiṃg'lāj Kī Aitihāsik Yātrā. Jodhpur: Maharaja Mansingh Pustak Prakash Research Centre.