Mandi Community: 

Bengal connection and the Cultural legacy that we can’t ignore-the “Deity & devotion”

Compiled by: Dr Pawan Vaidya, 2025/3

Mahishasuramardini, 19th century CE, Mandi School of Pahari Kalam, Museum of Kangra Art, Himachal Pradesh

Source: Mahishasuramardini, 19th century CE, Mandi School of Pahari Kalam, Museum of Kangra Art, Himachal Pradesh

Origin of a community can be better judged by its cultural legacy that govern all aspects of daily life. The analysis of different cultural aspects that define our identity revealed much more than expected. Paint a picture of the distinctive cultural practices of the dwellers in nagar and the hills, it is not difficult to weave cultural contiguity that is quite distinct in many different ways. 

Deity & devotion

Daily worship rituals place Mandi community faith largely with followers of vaishnavism. The fact does not need a proof considering numerous temple idols of Shiva, Kali, and Durga, and their various forms/incarnations in ‘Nagar -the Mandi town’, proudly adored by the residents. 

Almost till eighties, one could hear the chants of mantras,such as “Om Namah Shivaya mantra-"ॐ नमः शिवाय मंत्र” or “Mahamrityunjaya Mantra-महामृत्युंजय मंत्र” or “Om Namo Bhagavate Vasudevaya-ओम नमो भगवते वासुदेवाय मंत्र”or “Maa Durga Stuti mantra -मां दुर्गा की स्तुति मंत्र” in lanes/by-lanes of Mandi, recited by the passing devotees, however with passage of time the practice is fading away. 

The worshipping rituals and the belief in social norms that form part of the folklore life, have vaste influence on the psyche of the community, though the former have transformed, the way we see today. Still the practice has great similarity toward adherents of ‘Gaudiya Vaishnavism’, promoted by Sen’s of Gauda kingdom. 

Shakti worship is very much reflected in names such as Baglamukhi, Mahamaya, Kamakshi, Mahisasur mardini, Bhadra Kali, Siddha Kali etc, similar to the chief idols worshipped in Bengal. Presence of temple idol of ‘Mahisasurmardini’ in ‘Bari Chowk-बड़ीं चौकी’ the main abode of Vaidya and in ‘Miyan ri kothi- मीयां री कोठी’ in paddal is another indication of Bengal roots.

Further the Durga-focused ‘Navratri- नवरात्रि’ and Shiva -focused ‘Shiv ratri - शिवरात्रि’ festival celebration gained much importance in nagar community promoted by Sen’s of Mandi state. The grand celebrations revolve around ‘Durga Stuti’ and ‘Shiva Stuti’ similar to its celebration in eastern Bengal (major annual events in Bengal calendar). 

‘Deul’ is another element of Hindu temple in Eastern India and the term is more often used both for towers and the shikhara style. Example of such a name, “Sahibani ra Dwala-साहिबनी रा दवाला”, “Dhona ra Dwala- धौना रा दवाला”, and “Purohita ra Dwala-पुरोहीता रा दवाला”, is pronounced by local folks even today. The Nagara temple style is more prevalent in northern India, within which the shikhara is recognized as a high curved shape visible in big older temples, such as ‘Panchvaktra-पचंवकतर’, ‘Triloknath-त्रिलोकनाथ’, ‘Bhutnath-भूतनाथ and Ardhnareshawara-अर्धनारैशवर of Mandi town. The difference is also visible in use of stone rather wood in construction of the temples between high hills and nagar. 

Contrast this to idolisation of Rishis, Tantric images and Mahabharata epic heroes that are revered as Godly figures/ saviours of hill folks. They have been housed mostly in wooden temples. Naga cult had been another sect prevalent in the valleys as manifestation of shiva. During Vedic age, Rishi’s Vashisth, Prashar, Markendaya, Mandav, Sukhdev are some names known to have meditated in the snow clad hills and developed innumerable spiritual practices.

To be continued………..