The Culture of Deities in Hills of Kathua

Priyanka Sambyal

Priyankasambyal29@gmail.com

The Jammu region is widely recognized for its rich and vibrant tradition of deities, including Kul-devi or clan deities and local devi-devtas, which together constitute an important part of the Devta culture. These deities are not merely objects of worship but are deeply embedded in the social and cultural fabric of the region. They are believed to act as protective forces for specific families, clans, villages, and communities. Their worship has been practiced for generations and continues to shape the religious beliefs, cultural identity, and practices of the people in their mundane world.

Most of these sacred sites are situated in the Shivalik Hills, which form the outer range of the Himalayas in the Jammu region. These hills are characterized by their relatively low altitude and sub-tropical climatic conditions. The region is ecologically significant as it forms part of the western Himalayan zone, known for its rich biodiversity and varied flora and fauna. The natural setting of these hills plays an important role in shaping the religious practices and belief systems of the people, as many deities are closely associated with specific landscapes such as forests, rivers, and hilltops.

In Duggar Pradesh, the worship of Shakti has been prevalent since ancient times. There exists a strong belief that Goddess Durga protects the land and its people. This belief was also supported by local rulers and kings, who patronized the construction of temples dedicated to the goddess across the region. As a result, numerous temples dedicated to different forms of the divine feminine can be found in villages as well as on hilltops. This widespread presence of Shakti temples reflects the centrality of goddess worship in the realm of this region.

Kathua district stands out for its particularly strong presence of such deities. One of the most prominent is Jasrota Mata, a form of Kali Maa, whose temple is located in the hills near the Ujh River. She is regarded as the kul-devi of the Jasrotia Rajputs and holds great spiritual significance. The temple attracts a large number of devotees, especially during the festival of Navratri, when it becomes a centre of intense religious and social activity. During this period, the temple premisis comes alive with fairs (melas), Dogri Dhaam or langars, and various devotional practices that bring people together and strengthen social bonds.

Apart from this, several other temples dedicated to different forms of the goddess are spread across the district. Temples such as those of Chandika Mata in Sher Kotla in Sahaar ,logate and Mata Bala Sundari in Billawar tehsil are important religious centres that attract devotees from nearby as well as distant regions. The Bani tehsil in Kathua district, often referred to as the "Heaven of Duggar," is particularly known for its large number of temples located on hills and mountain tops. Shrines dedicated to Jawala Mata, Bugali Mata, Dehari Mata, Hatheli Mata, Kali Mata, Jodiya Mata, Dhole Mata, and Nukhnali Mata are some of the important religious sites in this region. These temples not only serve as centres of worship but also represent a living cultural heritage that continues to be preserved and practiced by local communities.

Pilgrimage to these shrines is an important aspect of religious life in the region. Devotees often undertake difficult journeys through forests and rugged terrain, especially during Navratris, demonstrating their deep faith and devotion. Traditionally, these pilgrimage routes lacked proper infrastructure, making the journey physically challenging. However, with the advent of modernization, accessibility has improved through the construction of roads, shops, and other facilities. In some cases, formal management bodies have also been established to organize and maintain these religious sites, reflecting a shift towards institutional involvement.

Each temple is associated with its own set of folklore and oral traditions, which are widely popular among the local population. These stories often narrate the origin of the deity and the circumstances under which the temple was established, frequently involving divine dreams, visions, or miraculous events. Such narratives play a crucial role in preserving cultural knowledge and passing it on from one generation to another. The management of many temples remains in the hands of specific families or clans, reinforcing the close bond between the community and the deity and ensuring continuity of tradition.

Ritual practices form an essential part of this cultural system. Offerings such as food, prayers, and communal feasts are commonly performed, and in some cases, animal sacrifice continues to be practiced as part of traditional belief systems. People also offer the first share of their agricultural produce or crops to the deity as a gesture of gratitude and as a means of seeking blessings for present as well as future prosperity. These practices highlight the integration of religion with everyday economic and social life.

The relationship between deities and the natural environment is another significant aspect of this culture. Sacred sites are often located in ecologically sensitive areas, and the belief in their sanctity contributes to the preservation of these environments. Forests, rivers, and hills associated with deities are treated with respect, thereby encouraging conservation practices. Pastoral communities such as the Gaddis maintain a close and sustainable relationship with nature, guided by these religious beliefs and practices.

From a sociological perspective, the worship of kul-deities reflects the importance of kinship, lineage, and social organization. Each clan's association with a particular deity serves as a unifying factor, strengthening social cohesion and collective identity. It also ensures continuity between past and present generations by maintaining a shared system of beliefs and practices.

The concept of agency helps in understanding the role of deities in this cultural system. According to Anthony Giddens, "Agency" refers to the capacity of an individual to act and influence social processes. In the context of Deity culture, this idea is extended beyond humans to deities, who are perceived as active agents shaping human actions, decisions, and outcomes. People believe that deities guide them in solving problems and making important life choices, thereby integrating the spiritual and social aspects of life.

Local deities are also seen as having human-like personalities, which makes them more relatable to the community. The divine oracle (chela) plays a key role as an intermediary, communicating the will of the deity. To maintain trust in this system, the oracle is expected to remain neutral, and any bias can lead to their removal. This reflects how the belief in divine agency continues to influence social behaviour and community cohesion.

At the same time, the culture of deities in Kathua is not static but dynamic and evolving. The processes of modernization, development of infrastructure, and increased institutional involvement have brought changes to traditional practices. However, these changes have not led to the disappearance of local traditions. Instead, they have resulted in adaptation, where traditional beliefs coexist with modern influences. This reflects a broader process in which cultural continuity is maintained while accommodating new forms of social and economic development.

(The author is PhD Researcher in Department of Sociology Panjab University Chandigarh)