234:. The next day Śādulsīnhjī went to Khoḍiyār's birthplace hoping to get a darśan of her. At her birthplace he met an old woman who he realized was the goddess, and after pressing her she revealed herself in her form as a young woman standing on a crocodile with a trident in hand. She told him to build a temple to her nearby on a small hill near a spring marked with a hand in red. Thus forth she became the kuldevī of the
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191:, who raised Navghaṇ amongst his own children, including his daughter Jāsal. However, the governor of Junāgaḍh suspected that Dāyas' son was still alive and ordered his death. The Ahīr chief admitted he had the boy, but sent his own son to be killed instead of Navghaṇ, and eventually became close with the governor.
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When the time for Jāsal's marriage came in 1025 CE, her marriage was celebrated at Junāgaḍh and the governor's soldiers became drunk. The Ahīr chief had a dream in which Khoḍiyār had told him the location of buried treasure. The chief used the treasure to buy weapons to overthrow the governor while
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The king of
Vallabhi did not practice buffalo sacrifice but instead used buffaloes to fight in sport with other kings with the stakes being land. Once the king's finest buffalo was missing, and the king and his soldiers eventually found the seven sisters gorging themselves on the buffalo. The king
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Mamadiya then went to a Śiva temple in the wilderness to fast and pray for children. On the 8th day Śiva appeared and granted Gaḍhvī seven daughters and a son. Several years later the girls were playing on a hill when they suddenly had a thirst for the blood and hunger for the flesh of buffaloes,
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ordered the girls to be burned alive, but a voice from heaven said "'You unjustly chased our father for his barrenness: now, your own line will have no issue'". The king begged for mercy and he was given the option of having children if he "'married among the people'".
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Religious
Thought and Life in India: An Account of the Religions of the Indian Peoples, Based on a Life's Study of their Literature and on Personal Investigations in their Own Country, Part 1: Vedism, Brāhmanism, and
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visited a shrine to Khoḍiyār in a village in rural
Gujarat. He noted that when disease broke out in the village, Khoḍiyār was propitiated with many offerings, including those of animal meat and blood.
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to take her to her realm. However, goddesses told her from heaven that she was given a limp for a purpose, and they she had all the goddess' divine powers and would become the greatest of the sisters.
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which happened to be at the bottom of the hill. The girls raced down and tore the largest buffalo apart and ate his flesh and blood. The girls become infamous as they ate more and more buffaloes.
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When the girls grew up they left home together, but the youngest named Khoḍiyār was lame and could not keep up with the others. She fell upon the ground and prayed to the goddess
141:) to tell the queen that to look upon an infertile man runs the risk of becoming infertile oneself. The queen thus convinced the king to banish the bard from the royal court.
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invaded Junāgaḍh, killed Dāyas, and appointed a governor. Somāldī entrusted the care of her baby son, Navghaṇ, to her maidservant and then committed
309:
Tambs-Lyche, Harald (2020). "Goddesses of
Western India". In Knut, A. Jacobsen; Basu, Helene; Malinar, Angelika; Narayanan, Vasudha (eds.).
137:. He had close relations to the king but no children. The merchants of the kingdom were jealous of Mamadiya, so they told the royal priest (
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Years later when Navghaṇ was on campaign in Sindh, he met a Cāraṇ girl who was the incarnation of Khoḍiyār. She caused the waters of the
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and his wife Somāldī were childless, and as a result of Somāldī's prayers to Khoḍiyār, they were granted a son. Soon the king of
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his soldiers were drunk at Jāsal's wedding feast. The Ahīr chief then placed Navghaṇ on the throne, with Jāsal placing the
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to part to let Navghaṇ's army pass. After defeating the Sūmrās of Sindh, Navghaṇ built a temple to Khoḍiyār in
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was Gohil Śādulsīnhjī; one day a Cāraṇ visited him and sang in praise of Khoḍiyār, who he said was a form of
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on his forehead with her own finger blood. Thus Khoḍiyār became the clan goddess (
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states in India. She is said to be an avatar/aspect of
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Khoḍiyār (more commonly known as Aii Shri
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222:In Saurāṣṭra the chief of
415:Folk deities of Rajasthan
275:Hanuman temple, Salangpur
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339:Monier-Williams (1883).
324:Sheikh, Samira (2010).
116:Śrī Khoḍiyārmātā Ākhyan
265:Nartiang Durga Temple
203:) of the Cuḍāsamas.
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270:Hinglaj Mata mandir
395:Hindu folk deities
373:2019-06-30 at the
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123:8th century
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281:References
260:Khodaldham
168:ruling at
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189:Saurāṣṭra
93:Rajasthan
66:Crocodile
371:Archived
342:Hindūism
313:. Brill.
254:See also
212:Jūnāgaḍh
170:Junāgaḍh
154:Jagdambā
135:Vallabhi
105:Mahakali
22:Khodiyar
242:Temples
232:Bhavānī
201:kuldevī
174:Gujarat
139:purohit
125:in the
110:Legends
97:Parvati
89:Gujarat
85:kuldevi
71:Parents
56:Trident
405:Charan
228:Ambikā
99:'s of
53:Weapon
47:Shakti
224:Sihor
131:Cāraṇ
62:Mount
197:tikā
185:Ahīr
178:satī
129:, a
101:Kali
91:and
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