Sati Stones Other Sculptural Remains from the …...Sati Stones and Other Sculptural Remains from...

Sati Stones and Other Sculptural Remains from the Shiva Temple at Devare, Taluka Mandangadh, District Ratnagiri, Maharashtra

Kurush F. Dalal1 and Siddarth Kale2 1. 103 Sunshine, Plot 58, Sector 21, Kharghar, Navi Mumbai 410210, Maharashtra,

India (Email: [email protected]) 2. Flat 14, 1st Floor, Om Surya Apartments, Sunder Nagar, near Central Park, Bolinj

Road, Virar (W), Mumbai 401303, Maharashtra, India (Email: siddharthkale1230 @yahoo.co.in)

Received: 06 November 2014; Accepted: 15 November 2014; Revised: 24 November 2014 Heritage: Journal of Multidisciplinary Studies in Archaeology 2 (2014): 242‐252

Abstract: This article deals with the discovery of a large group of sati stones of varying degrees of workmanship and probably belonging to different times and schools found at the Shiva/Parvati temple at Devare. These sati stones were recorded during explorations done in conjunction with and ancillary to the archaeological excavations being carried out at Chandore. This specific exploration trip was carried out in February 2013.

Keywords: Chandore, Devare, Sati Stone, Stone Plaque, Parvati Temple, Grabhagriha, Shivalinga

Introduction The Centre for Extra‐Mural Studies, University of Mumbai (CEMS) and the India Study Centre Trust, Mumbai (INSTUCEN) have been involved in carrying out archaeological investigations and a series of excavations at Medieval Temple complexes at Chandore, Tal Mangaon, District Raigad (Dalal 2012; 2013a).

Investigations at Chandore have revealed two separate temple complexes which include plinths, mandapas, a rock‐cut tank, and a number of sculptural members of the Shilahara, and later periods (Dalal 2012; 2013a). Subsequent explorations around the site to understand the cultural geography, site catchment and site formation processes revealed a growing number of locations bearing scatters of sculptural members and memorial stones. In the first exploration season (2011) itself the team located a rock‐cut cave (Dalal 2013b). Six other locations three near Chandore and three clustered around Diveagar where coeval material was detected were identified during the 2012 excavation season (Dalal et al. in Press).

Dalal and Kale 2014: 242‐252

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In February 2013 a small team comprising of the author, Dr. Samuel Nazareth, Mr Omkar Khaire, and Mr Debashis Padi carried out a short field trip to collect measurements at the rock‐cut cave Indravan (Dalal 2013b). As an extension of this trip the team also decided to locate three other sites (of which they had vague reports) and to assess their research potential. These three sites were Devare (Tal. Mandangad, Dist. Ratnagiri), Palavni (Tal. Mandangad, Dist. Ratnagiri) and Nandvi (Tal. Mangaon, Dist. Raigad). This article deals with the first of these sites.

The existence of the site at Devare was brought to the teams notice by Ms. Mugdha Karnik, Director, Centre for Extra‐Mural Studies, University of Mumbai. During a Rural Camp (conducted by the Centre for Extra‐Mural Studies, University of Mumbai) at the nearby town of Kelshi she had visited the location in 1997‐98 and had noticed approximately 20 satigals (sati stones) at the site.

Devare The site of Devare (17° 58ʹ 20.96ʺ N; 73° 10ʹ 8.57ʺ E) (Fig. 1) is located in a shallow forested depression immediately adjacent to the main Mandangad‐Bankot road almost exactly 10km to the west of Mandangad. The site is occupied by a typical Konkan style temple consisting of a square sunken garbhagriha set into the eastern end of a large pillared rectangular structure with a Mangalore tile roof. The temple has a modern gate with a number of steps leading down to it from the main road. The temple and its forested grove are situated roughly 900m to the east of the village of Devare. Behind the temple, approximately 50m west‐southwest, is the lowest point of the depression and it contains a small perennial spring giving rise to a small west flowing stream. The bowl like (khol) nature of the location coupled with the water source has created a lush jungle like environment roughly 240m (East‐West) and 250m (North‐South).This forested bowl is a typical feature of the Konkan and invariably such a source of water has a prominent shrine attached to it. The shrine helps control access to water and there is a typically symbolic relationship between the forested grove, the water source and the temple. The sacred nature of the water source and grove help maintain them and the trees are protected as is the water source. The temple in turn benefits from the sylvan surrounding and the perennial water source which make the location attractive to pilgrims as well as local villagers. This forested khol is locally known as a devrai – a religious grove. The temples ownership of the grove in turn assures the equitable distribution of the water and keeps it from becoming the possession of any single individual.

The Sati Stones and Other Sculptural Material from Devare The sculptural remains at Devare can be divided into two basic groups. The first group (A) (Fig. 2) lies outside the temple in the temple compound and comprises mainly of sati stones which lie clustered in a generally haphazard manner with no real upkeep. The Second group (B) (Fig. 3) comprises those objects placed within the temple along the western wall. These artefacts are slightly better preserved and maintained. Apart

ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 2: 2014

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from these there is a Nandi image and in the back of the garbhagriha within a small niche a fragmented Parvati image. All the sculptural members are made of basalt.

Figure 1: Map Showing Devare and Neighbouring Archaeologically Important Sites

Group A Behind the temple at its south‐western corner is a large laterite trough. Scattered around this trough are 11 sati stones (or parts thereof). Alongside these sati stones are also seen two stone slabs bearing 5 and six standing figures (respectively), one high relief image of a supplicant and one plaque bearing a single (warrior?) image (Fig. 4).


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Figure 2: Group A ‐ Sculptural Remains at Devare

Figure 3: Group B ‐ Sculptural Remains at Devare

Figure 4: Close up of the Supplicant Icon, the Warrior (?) Icon and the Two Slabs

each bearing 6 Standing Figures, from Group A


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The objects are seen in two rows and are numbered from left to right starting with the front row. Only one object was seen outside this cluster. It is a broken sati stone and was seen lying face down roughly 1m to the south of the trough.

1. The first sati stone is one of the most crudely fashioned ones at Devare. It is made up of two panels the lower one is rectangular and depicts the corpse with the head of the sati seen above (behind) it. The rest of the sati is not visible. The upper larger (squarish) panel bears the bent raised hand of the sati with open palm. In the crook of the palm are seen a couple of seated figures with folded hands. The top left corner of the slab is broken. It appears to have originally been rectangular in shape.

2. The second sati stone is unique. It has no panels and all the sati stone consists of a flat single panel with raised details. The stone rises to a curved peak and its sides are gently curved towards the base. The corpse and sati portion is heavily weathered the bent raised hand of the sati with open palm is very clear represented. Above the crook of the arm are seen a seated couple. The figure on the right appears to be wearing a turban. Above the two figures are seen the circle and crescent representing the sun and moon. Above them is seen a worn kalasha. Below the seated figures and above the arm is an unknown device which may be a shivalinga. The stone of this plaque is very granular thereby making detailed carving difficult.

3. The third sati stone is perhaps the simplest one seen at Devare. It is rectangular in shape and consists of a single rectangular panel. The panel depicts the bent raised hand of the sati with open palm though with a small difference, the fingers of the palm are all separate and end in sharp points. In the crook of the arm are seen tow standing figures the figure on the left is partially worn off but is clearly being pulled by the left hand to the right by the figure on the right.

4. Sati stone number four is perhaps the most clear and complete sati stone seen at Devare and it also has a great deal of detailing in considerably high relief. It has three clear panels is a rectangular slab with a D shaped apex. The bottom panel is rectangular and depicts the sati seated in front of the corpse. The left hand of the corpse is shown wrapped around the sati’s waist. The right arm of the sati which is usually seen bent at a right angle and raised is seen folded diagonally across the chest. The sati and corpse are seen surrounded by lines perhaps representing the flames of the funeral pyre. Panel two is large and squarish. The bent raised hand of the sati with open palm is seen along its base and left margin. Four bangles are clearly seen on the wrist. The arm ends in a square block at the bottom right corner of panel two. This perhaps represents the blouse sleeve. Along the right hand margin of panel two in a straight line above the sleeve are seen four square rosettes. In the crook of the arm are two seated figures with folded hands. They are seated on a stool/settee. The third and last panel fits


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within the D shaped apex and has within it the sun and moon symbols flanking a kalasha.

5. The fifth sati stone at Devare (Fig 6) was found in three pieces. It was reassembled by the authors for photography. Its base was seen lying in the outer row whilst its other fragments were within the trough. A small fragment of the left hand side of the top panel is missing as is a portion of the right side of the central panel. In all there are three panels. The lowermost rectangular panel has a depiction of the corpse on the lap of the sati. She in turn has her right hand raised in the sati gesture. Flames are depicted rising up on all three sides of her and above and to the left of the corpse. Under the corpse are seen three grooved horizontal lines these are perhaps suggestive of the logs of the funeral pyre. The central panel has the bent arm of the sati with open palm depicted within it. The arm extends from the lower right hand side of the panel and runs along its base and left hand side. Only one bangle is seen as the slab is broken here. The upper arm bears a bajubandh and ends in the square perhaps representative of the blouse sleeve. In the crook of the arm are seen three standing figures. In the centre is the sati with her hands atop the caps/loads(?) on the heads of the adjacent figures. All the three figures are on a thick line. The sati’s gesture appears to be one of blessing. The top panel is once again rectangular. On its right hand side are depicted two seated figures with folded hands; the sati and her spouse in heaven. To the left of the panel is an individual seated on a stool (head missing), with folded hands and worshipping a shivalinga with a nandi depicted under it. The third panel is surmounted by an elaborate kalasha with sun symbol on the right and the horns of the crescent moon visible on the left. This is one of the best made sati stones at Devare.

6. The sixth sati stone (Fig. 5) is once again simple and consists of a single panel. It has a triangular apex. The left hand side of the apex is damaged. The panel depicts the bent raised hand of the sati with open palm under which is seen the corpse. There is no image of the seated sati. In the crook of the arm are seen two very crude seated figures with folded hands. A small circle is seen at the very apex perhaps representing the sun.

7. The seventh sati stone (Fig. 5) is rectangular; two panelled and has a small kalasha on top. The lower panel has the corpse with sati. The sati has her right hand raised in the sati gesture but the sati is not in the centre of the panel but on extreme right. The top panel has the bent raised hand of the sati with open palm and bangles on wrist. There appears to be some indication of a blouse sleeve. Above the crook of the arm are seen two high relief seated figures with folded arms.

8. The eighth sati stone (Fig. 5) is the best as far as preservation is concerned. Only a small portion of the bottom right corner is missing. It has two panels and a


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kalasha in high relief on the rounded apex. The lower panel is divided into two by the bent raised hand of the sati with open palm and bangles on wrist. Immediately below the arm is the corpse, no sati image is seen with it. Above the arm are two figures. The one on the left is seated whilst the one on the right is standing and has its right hand raised in the sati gesture. The standing figure is holding the left hand of the seated figure with its left hand. The bent arm in this panel is attached to a ‘menhir‐like’ pillar seen along the right hand margin of the panel. The top panel bears two seated figures flanking two small shivalingas under which is seen what appears to be a seated nandi image.

9. The ninth (Fig. 5) is perhaps the most enigmatic sati stone seen here. It is broken off at the top and only two panels are visible, the lowermost one and a part of the one above it. In the lowermost panel is seen the corpse with the sati seated behind it. The image is much worn. Above this is the bent arm of the sati but the hand portion is broken off. In the crook of the arm is the figure of an elephant walking towards right with a monkey like figure perched on its back and facing its rear.

10. The penultimate sati stone (Fig. 5) is a small fragment bearing the only a part of the hand of the sati. Only the palm with the bangles on the wrist is extant. The left hand edge of the sati stone is also in evidence; all the other edges are broken and uneven.

11. The last sati stone at Devare (Fig. 7) was found lying embedded facedown into the soil adjacent to the trough. It is broken and only a single extant fragment exists. The lower panel is absent the upper panel bears the raised bent arm with open palm and bangles. In the crook of the arm are seen two very weathered standing figures. The top D shaped portion is vertically broken and the remaining left half is very weathered and appears to bear a kalasha.

Figure 5: Sati Stones No. 6 – 10, Inside the Trough, Group A


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Figure 6: Close up of the Reassembled Sati Stone No. 5, Group A

Figure 7: Sati Stone No. 11, Adjacent to the Trough, Group A

Group B Inside the temple in a straight line along its eastern wall are placed 6 stone plaques/parts thereof (Fig. 3). The two at the extreme right are blank. The third (from right) consists of the image of a single human attacking an upright animal probably a feline. The human image has its right had pulled back as though brandishing a spear. The legs are spread apart and the pleats of the lower vestment are seen in between. The left hand is grappling with the front paws of the animal. The fourth is a middle fragment of a sati/hero stone and is highly weathered. The fifth is a complete plaque with an equestrian image on a small plinth. It is in considerably higher relief then the others. The sixth and final plaque depicts two very crude almost sticklike figures and may or may not be a sati stone. The figure on the right has an upraised featureless right


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arm. The figure on the left is shown with folded hands. Both the figures appear to be seated.

Placed on a small platform facing the garbhagriha is a much weathered smoothened image of Nandi seated with left foreleg bent under him.

The garbhagriha has a weathered yonipeetha with small rounded (detachable) lingam placed upon it. Both are too weathered to make any more observations. The yoni portion has been embedded in the cement floor which is tiled in all directions around the shivalinga.

In a small niche placed at the back of the garbhagriha is a broken (4 extant pieces) and extremely weathered icon of Parvati (Fig. 8). This is perhaps the most interesting icon discovered here as even in its highly weathered and fragmented state its detailing is far greater than that seen anywhere else at the site. The upper right hand has a shivalinga in a circle and the upper left an image of Ganesha within a circle. The lower hands are damaged beyond recognition. On both sides of the image is seen a female attendant image each with a smaller female attendant image of its own. The image even in its badly weathered and fragmentary state shows a very clear Shilahara/Yadava pedigree.

Conclusion To conclude, the temple site at Devare is definitely much older than the extant temple and the site has been either an important place at which memorials were planted or where subsequently memorial stones were brought and placed as they were considered sacred and therefore to be preserved so as not to incur the wrath of the deceased. The inordinately and predominantly large number of sati stones along with the worn and broken, but yet revered, image of Parvati within the garbhagriha point towards a distinct possibility that this location may have earlier been a Parvati temple. The worship of Parvati is well established in the Taluka and there is a grand temple of Parvati in the nearby village of Palavni.

The other noteworthy thing is that today all the sati stones lie outside the structure whilst other fragments are seen within. Also stylistically almost all the sati stones appear to be of different. This could either denote a long period of time, different economic levels and/or multi‐temporal origins. What cannot be denied though is the prevalence of this location as a cultic centre over a long period of time and amongst people from different economic strata. The variety of sati stones and the collective number of differences point perhaps to a long period over which they were made. Sati stone No. 9 is the most enigmatic and the authors are frankly very uncertain as to the attribution of the central panel. The only possible link that the authors can make is to the story of the elephant, monkey and pheasant of the Tittira Jataka (Chalmers 1895 [reprint 1995]: 91‐2). How this story/fable is applicable in this context is however not clear. If applicable this would make Sati stone No. 9 a Buddhist Sati stone, perhaps the first of its kind.


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Figure 8: Parvati Image from the Niche in the back of the Garbhagriha

It is the firm belief of the authors that the immediate region around Devare needs to be looked at in a keen manner and that detailed systematic explorations of this Taluka will reveal a plethora of new data pertaining to the Early Medieval Period. We hope to take this study to the next level so as to more holistically understand the nature of the Medieval occupation of northern Ratnagiri District especially in relation to southern Raigad.

This article is the third in a series of articles based on explorations ancillary to the excavations being currently carried out at the site of Chandore, jointly by the CEMS and INSTUCEN.


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Acknowledgements The author would like to thank Ms. Mugdha Karnik, Director, Centre for Extra‐Mural Studies, University of Mumbai for giving me the opportunity to carry out this work by making the Chandore excavations possible and for drawing my attention to the site; thanks are also due to Mr. Dhananjay Karnik, Founder Trustee INSTUCEN for helping in making the explorations and excavations possible. I would also like to thank Mr. Samuel Nazareth, Managing Trustee INSTUCEN for lending us his vehicle to facilitate our work and for coming along with us. Finally, our thanks are due to Mr. Omkar Khare and Mr. Debashis Padi for coming along and helping us in our explorations. Our thanks are also due to Mr. Rajesh Poojari for rendering the map attached to this article.

References Chalmers, Robert. 1895. The Jataka or Stories of the Buddhaʹs Former Births (Vol 1)

(E.B. Cowell Series Ed.).[Reprint 1996] New Delhi : J Jetley. Dalal, Kurush F. 2012. A Short Note on the Explorations at the site of Chandhore,

District Raigad, Maharashtra. Journal of the Asiatic Society of Mumbai, Volume 84 (2010‐11 New Series): 133‐36.

Dalal, Kurush F. 2013(a). A Preliminary Report on the First Season of Excavations at Chandore, Tal. Mangaon, District Raigad, Maharashtra (2012). Journal of the Asiatic Society, Mumbai, Volume 85 (2011‐12 New Series): 236‐45.

Dalal, Kurush F. 2013(b). A Newly Discovered Rock‐cut Cave at Indravan, District Raigad, Maharashtra. Journal of the Asiatic Society, Mumbai, Volume 85 (2011‐12 New Series): 252‐57.

Dalal, Kurush F., Siddarth Kale and Rajesh Poojari. in Press. Four Gadhegals discovered in District Raigad, Maharashtra.

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