KOLHAPUR

Dasara, also spelt Dussehra, is a major Hindu festival celebrated across India to mark the triumph of good over evil, symbolized by Bhagwan Ram’s victory over Ravana. The festival typically concludes the nine-day Navratri celebrations with processions, rituals, and community gatherings.

In Kolhapur, the Dasara celebrations are a grand affair, attracting thousands of people to Dussehra Chowk. The royal family leads the rituals, and the festivities are organized by the Dussehra Utsav Committee, managed by the royal family. Palkhis carrying the Devis Mahalaxmi and Tuljabhavani, and Guru Maharaj arrive at the chowk from the Mahalaxmi Mandir in a colorful procession. The royal family, including Chhatrapati Shahu Maharaj, traditionally arrives in a vintage 1932 Maybach car.

At the chowk, the royal family is welcomed with music by the police band and soldiers from the 109 Maratha Light Infantry playing Kolhapur’s state song. Rituals include the worship of Apta trees, followed by the exchange of Apta leaves between the royal family and citizens. Residents then exchange leaves and bless each other, continuing the festive spirit and symbolizing prosperity, goodwill, and community bonding.

In Kolhapur, Nagpanchami is celebrated with deep reverence and rooted cultural traditions, marking one of the most important festivals of the Shravan month. Families, especially in rural areas, immerse themselves in devotion by reading scriptures, performing poojas, and preparing satvik bhojan (meals without meat). Children often sit beside their elders, listening to stories from the Ramayana and Mahabharata, passed down by grandparents. These readings usually conclude with community pooja and lively bhajan-kirtan gatherings that bring the entire village together.

Nagpanchami, celebrated right after Bendar, honors the Naag Devta. On this day, clay murtis of the Naag (often referred to as Naja Naja) are worshipped in homes and mandirs. The festival’s origin is tied to a popular local legend: a farmer accidentally killed young serpents while plowing his field, prompting the mother serpent (Naagin) to seek revenge. However, upon seeing the farmer’s youngest daughter fasting and worshipping the Naag as her brother, the Naagin forgave the family and restored their lives. Since then, devotees observe Bhavachi Pooja followed by Nagpanchami, expressing gratitude and reverence toward the Naag Devta.

In the past, children in Kolhapur also celebrated the day by playing with Mepat Katak - bamboo toys that made whistling sounds across the hills and villages, sold by traders from Dhangarwada. Though this tradition has faded over time, Nagpanchami in Kolhapur continues to embody the region’s enduring connection to faith, folklore, and family.

Kirnotsav, also known as the "Festival of Sun Rays," is a remarkable celestial and architectural event celebrated at the Mahalaxmi Mandir in Kolhapur. This unique phenomenon draws thousands of devotees and visitors to witness the setting sun’s rays directly illuminating the murti of Devi Mahalaxmi, also revered locally as Ambabai. 

The Mahalaxmi Mandir, located in central Kolhapur district, is one of the prominent Shakti Peethas in India, dedicated to Devi Mahalaxmi, the consort of Bhagwaan Vishnu. Built during the Chalukya reign in 634 CE by Karnadeva, the mandir showcases intricate black stone carvings, with the murti of the devi, crafted from gemstone and weighing approximately 40 kilograms, standing three feet tall on a stone platform. The mandir’s design facilitates the Kirnotsav, which occurs twice annually, typically between January 29 and February 2 and between November 8 and November 12, though some sources suggest it may extend over five days depending on atmospheric conditions.

During Kirnotsav, the rays of the setting sun enter the mandir through the Garud Mandap and align perfectly to touch the murti of Devi Mahalaxmi. On the first day, the rays reach her feet, on the second day, they illuminate up to her waist, and on the third day, they cover her entire form, including her face. This progression is a mesmerizing sight, symbolizing the sun’s reverence for the goddess. The event’s success depends on clear skies and minimal humidity—experts note that a humidity level of 50 to 55 lux is ideal for the rays to reach the idol with full intensity. Cloudy weather or pollution, such as from Diwali firecrackers in November, can sometimes obstruct the rays, disappointing eager onlookers.

The architectural precision behind Kirnotsav reflects the advanced astronomical knowledge of its builders. The mandir’s orientation and the strategic placement of its windows allow the sun’s rays to follow a specific path, a feat that continues to awe modern astronomers and architects.

Preparations for Kirnotsav involve both the temple authorities and the local administration. The Kolhapur Municipal Corporation and the Paschim Maharashtra Devasthan Samiti conduct surveys to remove encroachments or obstacles, such as commercial signage or tree branches along Mahadwar Road and Tarabai Road, that might block the sun’s path. During the event, darshan is paused for about 15 minutes to allow the rays to enter unobstructed, and LED screens are often set up for devotees to witness the phenomenon live, both on-site and via social media streams for those unable to attend.

Every November, the village of Pattan Kodoli in Maharashtra’s Kolhapur district turns yellow during the Shri Vittal Birdev Annual Yatra, held from November 1 to 4. This yatra, tied to the Dhangar community’s faith and farming life, brings thousands of people from Maharashtra, Karnataka, Goa, and Andhra Pradesh to honor Shri Vittal Birdev Maharaj, a devta seen as an avatar of Bhagwaan Vishnu and a protector of farmers and shepherds. The event stands out because of Bhandara, a yellow powder that covers the streets, people, and air, making it a sight to see and a moment to feel.

The Yatra starts with devotion, marking the devta’s birth anniversary. On the first day, a sword is worshipped. Sadhus bring Bhets from far away to place at the deity’s feet, setting a sacred mood. Community leaders meet, and someone thought to be guided by the divine shares a prophecy after offering food to the devta. These predictions cover rain, planting times, and other things farmers need to know for the year ahead. Later, a dance with drums happens, where the dancer balances objects on their body without getting hurt, something people link to divine help. 

The second day has two palakhi processions with drums and songs. Some people hit themselves with objects, believing the Bhandara keeps them from feeling pain. On the third day, called the Bhar Yatra, another palakhi procession takes place. Sugarcane arrives by bullock cart and gets taken by the crowd in a fun tradition. The day ends with more prasads to the devta.

The fourth day wraps up the festival. A final palakhi procession moves through the village, followed by a shared meal for everyone. That night, a singing session near the palakhi closes things out, with a last ritual ending the event, though some elders say it really finishes later, during Diwali.

A big part of the Yatra is a spiritual guide who comes to Pattan Kodoli to share predictions on November 3. Under a banyan tree, with farmers and other people around, this person holds the sword and speaks in a rare dialect few understand. The words, later explained to everyone, talk about weather, crops, and community life, giving advice that people trust. A sword dance follows, catching everyone’s attention, while processions with spinning umbrellas and loud drums add to the energy.

The yatra is also about the Dhangar community’s way of life. Near hills and a river, Pattan Kodoli is filled with stalls selling food, crafts, and goat-hair blankets, which sell more during the festival. The Bhandara is taken home with dry coconut pieces for rituals or tough times. People skip meat during the event, honoring the devta’s dislike of animal sacrifice and showing respect for life.

The Jyotiba Jatra, also known as Jaykedar, is among the largest fairs in Maharashtra, ranking just below the renowned gatherings at Pandharpur and Alandi in terms of size and significance. It takes place annually at Wadi Ratnagiri in the Panhala Mahal region, spanning eight days from Chaitra Sud. 8 to Chaitra Sud. 15 (March-April). The village, also named Jyotiba after the devta, is located at an altitude of 3,100 feet above sea level and features a flat open ground approximately two miles in circumference to its north and south. Situated 12 miles northwest of Kolhapur, it lies along the Panhalgad and Pawangad spurs of the Sahyadri range, which form a conch-shaped valley around the village.

The exact origins of the Jyotiba Mandir remain unclear, though it is believed that the small puja sthan that currently stands is over 2,000 years old. Presently, three prominent mandirs: Jyotiba, Kedareshwar Mahadev, and Chopdai, stand close to one another at Wadi Ratnagiri. The Jyotiba Mandir was reconstructed in 1730 by Ranoji Rao Shinde, the ruler of Gwalior, measuring 57 feet by 37 feet with a 77-foot-high structure. The Kedareshwar Mandir, built by Daulat Rao Shinde in 1808, is 48 feet by 22 feet with a height of 89 feet. The Chopdai Mandir, established in 1750 by Himmat Bahadur Priti Rao Chavan, measures 52 feet by 46 feet and reaches 80 feet in height. Each mandir has three pinnacles, and outside stands a Nandi murti made of black stone. Additionally, smaller puja sthans dedicated to Satwai, Dattatraya, Ramling, and Kalbhairav are also located within the mandir complex.

The mandir premises cover an area of 7,020 square yards, featuring 30 chambers, a Mahadev Mandir, the Gaimukh tank, a Nagarkhana, Hatti Mahal, a large bell, and the Yamai Mandir. A raised square platform (18 feet by 18 feet) supports an octagonal stone structure, at the center of which rests a lotus pedestal where the devta’s palakhi is placed. The sanctum of the Jyotiba Mandir is adorned with brass overlays, while the devta’s seat and arch are made of silver. The black stone murti, measuring 3.5 feet in height, has four hands holding a sword, a nectar vessel, a trident, and a rattle. The devta is adorned with a sacred thread, the Ganga on its head, and is depicted riding a horse, with a serpent as its secondary vehicle. The murti is dressed in a dhoti, waistcoat, and turban, with attire being changed twice daily.

People feel that the devta possesses immense power, leading them to undertake vrats for various wishes such as childbirth, employment, and recovery from illness. These vrats are fulfilled through bhets (offerings) of gold and silver ornaments, miniature horses, artificial limbs, and sweetmeats.

The highlight of the festival is the grand silver palkhi procession, in which a silver murti of Jyotiba is carried. People shower the palakhi with kumkum and coconuts, with nearly 500 bags of red powder and two lakh coconuts being offered each year.

Several stories are associated with Jyotiba. One states that after Sant Potgand’s intense austerities and Putra Kameshti Yagna, Shri Badrikedarnath blessed him with a divine child, who manifested as Jyotiba. Another story tells of Mahalaxmi of Kolhapur, who had granted the rakshas Ratnasur control over Kolhapur. When Ratnasur refused to return it, Mahalaxmi sought Jyotiba’s help. With Kalbhairav's assistance, Jyotiba vanquished Ratnasur, reclaiming the southern kingdom. In recognition of his role in this victory, Kalbhairav was granted the first right to offerings at the mandir.

One of the most significant festivals at the Mahalaxmi Mandir in Kolhapur is the Rathotsava, dedicated to Aai Ambabai, also known as Shree Karveer Niwasini Mahalakshmi. The festival takes place on the second day after the Sri Jotiba Chaitra Yatra, drawing thousands of devotees from the Jotiba hills to Kolhapur.

The celebrations begin with the utsav murti of the Devi being brought out on a beautifully decorated chariot (ratha), which then moves through the city in a grand Nagar Pradakshina (procession). Devotees offer prayers, garlands, and naivedya at stops along the route. The chariot passes through important localities, including Bhavani Mandap, schools, mandirs, and chowks, with the main highlight being its arrival at Mahadwara, where devotees decorate the pathway with rangoli and prepare traditional offerings.

At the end of the procession, the murti is placed in a palkhi and taken along a ceremonial route, blessing devotees at various stops before returning to the Mandir. The Rathotsava of Mahalaxmi Mandir is a vibrant expression of faith and tradition, celebrating the devotion of the community to Aai Ambabai and the rich cultural heritage of Karveer Nagari (Kolhapur).

Shahu Jayanti, celebrated on June 26th, marks the birth anniversary of Rajarshi Shahu Maharaj, the first Maharaja of the princely state of Kolhapur and a pioneering social reformer. The festival honors his legacy of social justice, including educational reforms and efforts to improve the rights of marginalized communities.

The day is observed with a range of educational and cultural programs. Schools, colleges, and universities organize speeches about Shahu Maharaj’s life and contributions. Plays depicting his journey are staged at Keshavrao Bhosale Natyagruha, while the Shahu Smarak exhibits historical artifacts and works related to the Maharaj. Additionally, KMT local buses provide special tours of Kolhapur’s historic sites associated with Shahu Maharaj for a nominal fee, allowing visitors to connect with the city’s heritage.

The celebrations bring the community together to honor his vision and remember his contributions, making Shahu Jayanti an important cultural and historical observance in Kolhapur district.

The Tryamboli Jatra is held annually on Ashvina Sud. 5 (September-October) at the Tryamboli (Temblaibai) Mandir, situated on a small hill to the east of Kolhapur.

The Tryamboli Mandir is a simple stone structure with lamp pillars at the front. It is said to be around 500 to 600 years old, dating back to the reign of Raja Bhoja.

Many women visit the mandir to make vrats, seeking relief from worries, ailments, and blessings such as childbirth. Upon the fulfillment of their wishes, they perform a ritual snan of the devta using water from the Panchaganga River, which flows west of Kolhapur.

The event, also called ‘Kohale Panchami,’ was once attended by the Kolhapur ruler, who would arrive with his entourage. The palakhi of Amba Bhavani is taken in procession to Tryamboli on the jatra day, accompanied by music. Thousands of women carrying decorated ghagaris (water pots) on their heads join the procession to bathe the devta. It is customary for an unmarried girl to cut a pumpkin gourd during the jatra and distribute its pieces as prasad.

According to locals, the origins of Devi Tryamboli are rooted in stories found in the Karveer Mahatmya and Jyotirlinga Mahatmya. They say a rakshas named Kolhasur obtained a powerful stick from Bhagwaan Shiva, which allowed him to kill any creature by simply waving it over their head. With this weapon, he terrorized the gods, transforming them into sheep and goats.

To end Kolhasur’s tyranny, Brahma, Vishnu, and Shiva created a combined divine force named Trayamalli. This devi took the form of an old woman and resided in the hermitage of Sadhu Agastya at Karveer Kashi Kshetra (present-day Kolhapur). One day, while Kolhasur was tending his flock on the eastern slope of the hill, Trayamalli approached him carrying a basket of dung cakes (gowarya). She requested his help in lifting the basket onto her head. As he complied, the basket tilted, causing a momentary distraction, during which Trayamalli seized the rakshasa's stick and waved it over his head, instantly killing him and restoring the devtas to their original forms.

Following this victory, the devi became known as Tryamboli, and a mandir was built in her honor. The tradition of cutting a pumpkin gourd at the fair continues as a symbolic act of slaying Kolhasur. Additionally, since Trayamalli is said to have been an unmarried woman, it is customary for a young girl to distribute the prasad during the fair.