Babhai Gaothan
By Anurag
Early history
The northern suburb of Borivali in Mumbai may appear unassuming today, but it holds significant historical and cultural significance not only for Mumbai but for India as a whole. The Kanheri caves in Sanjay Gandhi National Park, initially excavated around the 1st century BC, were once the foremost centre of Buddhist culture and studies in the subcontinent, attracting students and religious scholars from distant places. Similarly, the Mandapeshwar caves, excavated around the 8th century AD, represent one of the earliest and finest examples of Hindu cave architecture, laying the foundation for the grand temple architecture that flourished in early mediaeval India. Additionally, the Eksar veerghals, which depict the historic clash between the Shilahara and Yadava armies in the 12th century AD, are among the finest rock memorial sculptures in western India. These examples prove that the modern-day neighbourhood of Borivali was home to a vibrant society that valued arts, culture, and religion, supported by a robust financial base to nurture such artistic endeavours.
The Mahikavatichi Bakhar, the earliest chronicle narrating the regional history of Mumbai around the 13th–14th century AD, mentions five villages in modern-day Borivali, viz. Simpovali (present-day Shimpoli), Yeksar (present-day Eksar), Borvali (present-day Borivali), Kaneri (present-day Kanheri), and Maghthan (present-day Magathane), all falling under the administration of an officer named Gangadharrao within Malad Khapna or division. Among the various communities that migrated to Mumbai with Raja Bhimdev were the Pachkalshis, or Somvanshi Kshatriya Prabhus, who settled down in different parts of this region, contributing to its diverse cultural landscape.
Babhai gaothan and the Pachkalshi community
Nestled between Lokmanya Tilak Road and Chandavarkar Road, Babhai's modern gaothan commands attention with its distinctive blend of traditional dwellings amidst the backdrop of modern buildings and high rises. The Pachkalshi or the Somvanshi Kshatriya Pathare community inhabit this urban village, making it one of the rare enclaves of this community within Mumbai.
Sunil Chogle, a septuagenarian native of Babhai, offers a glimpse into Babhai's fascinating history and the central role that his family, the Chogles, have played in shaping local history. According to Chogle, a history student and avid documentarian of the Pachkalshi way of life, the village dates back at least eight hundred years. His family has lived there since it was founded. He traces their lineage to the Pathare Kshatriyas of Kolhapur, who migrated to Mumbai in the 12th century AD as part of Raja Bhimdev’s retinue. They received various tracts of land as grants upon their arrival, eventually acquiring about twenty-four acres that stretched from Babhai to the foothills of the Kanheri caves. Chogle shares an intriguing anecdote from his family's history, recounting a legal battle they won against the British government over unpaid rent for land used for military purposes.
Describing the boundaries of Babhai village, Chogle mentions key landmarks such as the Laxmichaya building on Lokmanya Tilak Road to the north, the Babhai crematorium to the east, the Kamdhenu building on Chandavarkar Road to the west, and the Babhai fish market to the south. He also sheds light on the current families residing in Babhai, which include the Chogles, Pathares, Mhatres, Ravtes, Desais, and Thakurs. Chogle explains how, a century ago, when the Chogles were the sole family in Babhai, any birth or death within the extended family would mean the application of the Suver and Sutak, or the ritual "impurity" period, wherein families were prohibited from conducting religious ceremonies. Any such occurrence during major festivities would deprive the family of carrying out the necessary rituals and celebrations. To address this challenge, the Chogles decided to invite their married daughters and husbands back to Babhai, settling them as Ghar Javais [1]. This strategic move ensured that even during unforeseen impurity periods, the festivities could continue through their son-in-law’s families. It is an interesting and ingenious example of community expansion, as well as an insight into the marital relations of the Chogles of Babhai.
Chogle highlights that the three traditional occupations of the Pachkalshi community were soldiery, carpentry, and farming. They were renowned for their expertise in woodworking, shipbuilding, and masonry, with sutarki (carpentry) being their hereditary profession. The community’s gallantry led them to participate in various regional military campaigns over the centuries. Additionally, they were skilled agriculturalists, cultivating rice and other crops in the fields surrounding their village. Chogle proudly mentions that many builders and contractors associated with most of the magnificent monuments of South Mumbai, including the BMC (Brihanmumbai Municipal Corporation) headquarters, CSMT (Chhatrapati Shivaji Maharaj Terminus) railway station, and Gateway of India, belonged to the Pachkalshi community. Rao Bahadur Yashwantrao Harishchandra Desai, who supervised the construction of the Gateway of India, is a notable figure. He says, “We understand buildings and their surroundings differently than others, as masonry has been one of our ancestral occupations. My grandfather built the house we are sitting in in 1905, and I oversaw its only major renovation. Shipbuilding was another hereditary occupation of the Pachkalshis, and Mr. Chogle informs us that his ancestors manufactured and supplied fishing vessels to the fishermen in Vazira, Eksar, and Shimpoli.
The Eksar Veergals were the oldest evidence of the Pachkalshis of Babhai in the region, he adds. The Veergals represent the two traditional vocations of their ancestors: shipbuilding and warfare. This is an intriguing example of how native communities associate themselves with the historical and archaeological records surrounding them, affirming their historical existence in that particular region and highlighting their ancestral trades and way of life.
The Pachkalshis settled prominently in the localities of Borivali, Kandivali, Malad, and Andheri. The Chogles settled in Borivali, Mhatres in Kandivali, Desais in Malad, and Patils in Andheri. The Desai family of Malad holds a special status as the oldest in the community, and is considered the head family by the rest. Over time, the community expanded and settled in Mahim, Dadar, and Prabhadevi.
He further shares that when the Gujarat sultans became the overlords of the Sashti or Salcette islands, the Chogles joined their services as soldiers and fought in numerous campaigns, particularly under Bahadur Shah of Gujarat. In return for their service, Bahadur Shah gave them the inaam (reward) of four villages: Eksar, Babhai, Shimpoli, and Vazira, and also appointed them as law enforcers in these areas. The title accompanying this inaam was ‘Chaugula’ which remained with the family and evolved into ‘Chogle’ over subsequent centuries. Explaining the origin of the term ‘Pachkalshi’, Chogle shares a historical anecdote. Bahadur Shah, in exchange for fighting in his military campaigns, granted the community the honour of the bridegroom sitting on the aasan (state chair) adorned with five kalshis (vessels). This was one more kalshi than their brethren in the Vasai and Palghar regions, who were known as the Chaukalshi. The extra vessel symbolised state support and privilege for the Pachkalshi community. This historical event marked a divergence in the trajectories of the two communities, and the Pachkalshis, due to their material prosperity, embraced education and other refinements, making them urbane and distinguishing them from their rural counterpart, the Chaukalshis.
Chogle highlights the Pachkalshi community's renowned espionage and networking skills, which are valued by all ruling powers in Mumbai. He shares a popular anecdote illustrating their prowess, involving the rescue of a high-ranking woman from the community. Centuries ago, the Desais of Malad welcomed a daughter-in-law into their family. News of her exceptional beauty spread, attracting the attention of a man known as Churi from the Palghar region. Determined to abduct her and present her to his regional overlord, Churi arrived by boat and landed at Madh, from where he advanced towards the Desai household in Malad. Under the cover of darkness, he abducted the lady and began his journey towards Kalyan via the Ulhas River. They swiftly dispatched messages to allied families in Borivali, Kandivali, and Andheri upon discovering the abduction. These messages alerted them to the situation and Churi's intended course of action. The men from these villages gathered with their weapons near Bhayandar, but they had no access to a boat. Therefore, they requested aid from a local tandel, or captain, who consented to lend them his boat in exchange for caste admission. In a remarkable display of unity and determination, the contingent chased down Churi and apprehended him at Kalyan. The ensuing confrontation resulted in Churi's death and the safe return of the abducted woman to her home in Malad. This incident also led to the admission of the tandel, a Koli, into the Pachkalshi caste, reflecting the solidarity and cooperation among different communities during times of crisis. R.E. Enthoven documents this account in The Tribes and Castes of Bombay, Volume III. [1]
They also provided martial skills and material support to the Marathas against the Portuguese during Chimaji Appa’s campaign to conquer Vasai in 1739. The Peshwa court in Pune duly acknowledged and rewarded the Marathas for their victory with inaams and prestigious titles. [2]
Religious life
The gramdevta of Babhai is Posai Mata, whose shrine is located in the Ram Mandir behind the gaothan. In the past, Devi used to receive her annual maan [1] in the month of aashadh [2] (June or July in the Gregorian calendar). This ritual involved sacrificing a goat at her shrine and four chickens at Babhai village's four cardinal entry points. This annual maan (tribute) was unique in that it required the simultaneous performance of all five sacrifices. This required meticulous coordination among the participants, who synchronised the killings of these animals to occur precisely at the same time. At the Posai Devi shrine, the person leading the sacrifice would initiate the process with an aaroli (shout) to alert the others to prepare their knives. Then, when the clock struck midnight, another shout signaled the start of the sacrifices, ensuring that the ceremony ended in unison. With the passage of time and urbanisation, the practice of sacrificing chickens at the village boundaries has ceased. Additionally, the kohla (ash gourd) has replaced the goat sacrifice to the goddess.
Holi, or Shimga, has always been a major festival in Babhai Gaothan, with celebrations lasting for fifteen days. Babhai traditionally uses the wood of mango and jambul trees to make the Holi bonfire. One unique custom during Babhai Holi is the practice of Uus Fodi, which involves bursting sugarcane. Men from the village gather around the Holi bonfire with sugarcane sticks, roasting them slowly in the fire. Once the stick reaches the right temperature, they hit it on a rock, creating a loud, bursting sound. People enjoyed this activity as a Holi sport, declaring the person who produced the loudest sound the winner. Another local custom is smearing Holi ash on each other’s faces and smearing it on the door of every household in the village. The communal cooking of batate pohe, a dish of flattened rice and potatoes, on the flames of the Holi bonfire is a culinary tradition associated with Babhai Holi. Although a simple dish, the Holiche batate pohe made on this day is highly anticipated by the community and attracts people from other neighbourhoods who line up in Babhai to receive it as prasad.
In the past, Babhai actively practiced agriculture, saving tus (rice husk) after husking the grain. Babhai would burn these husks in large vessels with perforated lids for many days. Fine white ash emerged as the result, serving a variety of purposes, including Diwali celebrations.
The Aathvinde festival, celebrated eight days before Diwali, marked the community's approaching festivities. The community would harvest the fields and clean their houses during this time. To attract prosperity, the community would sketch objects like kanga (traditional grain containers made of bamboo frames coated with cow dung), ladders, and bullock carts outside their homes. Families would draw resh (boundary) and tus (ash) around their homes on the first day of Diwali. Chogle explains that this tradition likely evolved to keep out ants and other pests, as Diwali sweets would attract them. An intriguing Diwali tradition from the past was hanging packets of Erandel (castor oil) and eucalyptus leaves in every corner of the house. Chogle recalls that his mother used to send him to the market to buy various items like karit (bitter melon), bhingri (Symphorema involucratum), kadu ghosala (bitter sponge gourd), halad (turmeric), pinjar (kumkum), bhatachi kansa (rice ears), and zenduchi phula (marigold flowers). Once he returned with all of these items, his mother would make portions of these products, wrap them in a bundle with eucalyptus leaves, and hang them in every corner of their house.
Traditionally, people marked the new year celebration of Gudi Padva by hanging a bundle of gulvel (the vine of heart-leaved moonseed) on top of the door frame, alongside the gudi. The gulvel would be stored in homes throughout the year and used as a remedy for minor ailments like fever, cough, and cold, wherein a small portion of the vine was cut and boiled in water to be consumed as kadha (type of herbal tea). Chogle, who is also knowledgeable in Ayurveda, mentions that gulvel comes closest to the mythical Sanjeevani plant because it is ever-growing.
Gauri Ganpati is another major festival for the Pachkalshi families of Babhai. Every household hosts Ganpati celebrations, which may range from one-and-a-half to three or five days. A traditional practice still observed in Babhai involves bringing the Ganpati of every household into a palkhi (palanquin) with great pomp and taking it out for visarjan (immersion). Households participating in Gauri festivities bring in Gauri on the third day. Some families still follow the ritual of offering tikhtacha naivedya, consisting of non-vegetarian preparations along with a small portion of alcohol, to Gauri.
Wedding and culinary rituals
Two important rituals central to Pachkalshi weddings in Babhai are Medh Muhurta and Mandav Mode. In a household, Medh Muhurta marks the beginning of the wedding season. It includes erecting a mango branch covered with an umbrella and a coconut outside the home. This ensemble symbolises the commencement of the wedding period and also ritually immunises the Lagna Ghar (wedding household) against suver or sutak, i.e., the impurity period. The Medh Muhurta is conducted 13 days before the wedding date, as the duration of the impurity period is also the same, nullifying any unforeseen ritual hindrances. The Bavta, the traditional gold armlet of the Pachkalshi community worn by brides, is a cultural icon of this community’s wedding functions. Following the wedding, the family honours their mother-in-law outside of Babhai through a playful ritual known as vihinicha maan. During the wedding ceremony, the native family reserves a portion of flowers, garlands, dry food items, and sweets like jalebis for this ritual. Once the native family completes the major wedding rituals, they ceremoniously seat the mother-in-law and initiate the vihinicha maan. Old gajras (garland) and venis (strings of flowers) are worn on her head, and a garland woven with dry food items, such as puris and bhajis, is placed around her neck. Following this, prominent members of the Babhai household deliver an ironic speech in her and her family's honour. Chogle explains that both parties respond to this age-old practice with great sport and humour, aiming to neutralise the ego of the family the Babhai household was becoming associated with.
Once the wedding ceremony is completed, the medh muhurta ensemble outside the wedding home is taken down in a ceremony known as mandav mode. The process of dismantling the wedding setup begins with the placement of four lamps made out of rice flour in the four corners of the mandav (wedding canopy). This signifies the end of the wedding celebrations and the beginning of married life for the newlywed couple. A mandatory ritual during mandav mode is the sacrifice of a goat to appease the family gods and the making of taadi che vade. Before making the vade, taadi (fermented palm liquor) is mixed into the dough and left for some time. Chavli vangyachi bhaji, a curry with brinjal and black-eyed beans, is another essential wedding dish. On the day of mandav mode, a platter of chavli vangyachi bhaji, taadi che vade, and mutton marks the gastronomic end of the wedding celebrations.
Other important dishes of the Pachkalshi community include the purnacha saranga (stuffed pomfret), kolambicha gatha (semi-dry prawns gravy), and various preparations of chimbori (crab). An iconic dish among the Pachkalshis is shevalyachi amti, made from dragon stalk yam which sprouts after the first rains of monsoon. This plant requires laborious preparation, the Pachkalshi chefs first remove the outer covering and soak it in tamarind pulp for at least two days to remove its itchy coating. Despite the time and effort involved, it is a beloved dish in Pachkalshi households every monsoon, with the entire household participating in its preparation. Pachkalshi homes prepare the padarachi karanji, a special sweet, during Diwali. They soak and dry the rice for seven days, then grind it into a fine flour. The filling consists of grated dried coconut and an abundance of dry fruits. The karanji is moulded in a unique manner, and when fried, it produces a golden layered surface, hence the name of the dish.
An essential and favourite ingredient in Pachkalshi cuisine is chavli, or black-eyed beans. Children and adults alike love chavli, whether cooked on its own or incorporated into non-vegetarian preparations. From the chavli vangyachi bhaji served at their wedding to the chavli vajri, a dish of black-eyed beans cooked with goat tripe, it plays a versatile role in the Pachkalshi culinary tradition. To showcase their unique culinary heritage, the Pachkalshi community organises the 'Pachkalshi Food Festival' annually at the Vanmali Hall at Shivaji Park, Dadar, inviting the general public to experience their diverse cuisine.
The Pachkalshis, known for their hard work and talent, have historically played a pivotal and constructive role in shaping Mumbai's history. They continue to enrich the cityscape by residing in numerous historical villages, such as Babhai, preserving their cultural legacy for generations to come.
Footnotes
[1] Enthoven, The Tribes and Castes of Bombay, vol. III, 162.
[2] Ibid, 161.
References:
Karmarkar, Dipesh. ‘Understanding Place Names in ‘Mahikavati’s Bakhar’: A Case of Mumbai Thane Region.’ 2012.
Borges, Jane. ‘How we came to live in Bombay.’ mid-day, Mumbai, January 9, 2022. https://www.mid-day.com/sunday-mid-day/article/how-we-came-to-live-in-bombay-23208692.
Personal interview of Mr. Sunil Chogle.