Hinglaj Mata mandir

The shrine is in a small natural cave. There is a low mud altar. There is no man-made image of the goddess. A small shapeless stone is worshiped as Hinglaj Mata. The stone is smeared with sindoor (vermilion), which possibly gives the location its Sanskrit name Hingula, which is the root of the present-day name Hinglaj.[6]

The temple is among the canyons of the Hingol National Park.

The cave temple of Hinglaj Mata is in a narrow gorge in the remote, hilly area of Lyari Tehsil in Balochistan. It is 250 kilometres (160 mi) to the northwest, 12 miles (19 km) inland from the Arabian Sea and 80 miles (130 km) to the west of the mouth of the Indus. It is at the end of a range of Kirthar Mountains, in the Makran desert stretch, on the west bank of Hingol River.[7][6] The area is under the Hingol National Park.[8]

Other places of worship in and around Hinglaj are Ganesh Deva, Mata Kali, Gurugorakh Nath Dooni, Braham Kudh, Tir Kundh, Gurunanak Kharao, Ramjarokha Bethak, Aneel Kundh On Chorasi Mountain, Chandra Goop, Khaririver and Aghore Pooja.[8]

The temple draws large numbers of devotees

The temple's annual yatra pilgrimage

Hinglaj Mata is said to be very powerful deity who bestows good to all her devotees. While Hinglaj is her main temple, temples dedicated to her exist in neighbouring Indian states Gujarat and Rajasthan.[9] The shrine is known as Hingula, Hingalaja, Hinglaja, and Hingulata in Hindu scriptures, particularly in Sanskrit.[10] The goddess is known as Hinglaj Mata (the Mother Hinglaj), Hinglaj Devi (the Goddess Hinglaj), Hingula Devi (the red goddess or the Goddess of Hingula)[6] and Kottari or Kotavi.[11]

The chief legend of Hinglaj Mata relates to the creation of the Shakti Peethas. Sati, daughter of Prajapati Daksha, was married to the god Shiva against his wishes. Daksha organized a great yajna but did not invite Sati and Shiva. Uninvited, Sati reached the yajna-site, where Daksha ignored Sati and vilified Shiva. Unable to withstand this insult, Sati immolated herself activating her chakras, (energy generated through her anger).

Sati died, but her corpse did not burn. Shiva (as Virabhadra) slew Daksha for being responsible for Sati's death and forgave him, resurrecting him. The wild, grief-stricken Shiva wandered the universe with Sati's corpse. Finally, the god Vishnu dismembered the body of Sati into 108 parts, from which 52 fell on earth and others on other planets in the universe which became Shakti Peethas, temple to a form of the Goddess.

Shiva is also worshiped at each Shakti Pitha in the form of Bhairava, the male counterpart or guardian of the presiding goddess of the Pitha.[12] The head of Sati is believed to have fallen at Hinglaj.[8][13][9]

Belief of Brahmakshatriyas

Picture of Hinglaj Mata protecting Brahmakshatriyas from Parashurama

The Brahmakshatriya ,Charan also known as Gadhvi venerate Hinglaj Mata as their family deity. They believe that when the god Parashurama was persecuting kshatriyas (the warrior caste), some Brahmins (priest caste) provided protection to 12 kshatriyas and disguised them as Brahmins, and they were protected by Hinglaj Mata. Another variation of the tale is that the sage Dadhichi provided protection to Ratnasena, a king ruling in Sind, in his ashram (hermitage). However, Parashurama killed him when he ventured out. His sons remained in the ashram. When Parashurama visited the ashram, they were disguised as Brahmins. One of them, Jayasena, returned to Sind to rule the kingdom, armed with a protective mantra of Hinglaj Mata, given by Dadhici. Hinglaj Mata protected Jayasena and ordered Parshurama to end his killing spree.[9]

Hinglaj Mata Mandir Cave entrance

Once pilgrims arrive in Hinglaj they complete a series of rituals, like climbing the Chandragup and Khandewari mud volcanoes. Devotees throw coconuts into the craters in the Chandragup mud volcano to make wishes and thank the gods for answering their prayers. Some scatter rose petals, others paint their bodies and faces with clay. Pilgrims then take a ritual bath in the sacred Hingol River before finally approaching the shrine marking the goddess’s resting place.[25] The annual four-day pilgrimage to the Hinglaj Mata Temple is in April. The major ceremony in the pilgrimage occurs on the third day, when the priests of the shrine recite mantras to invoke the gods to accept the offerings brought by the pilgrims, and bless them.[7] Offerings made by the pilgrims to the deity primarily consist of three coconuts.[13] While some remain in Hinglaj for all four days, others make a short day trip.[26]

Pilgrimage to the site is traditionally begun from the Nanad Panthi Akhada in Karachi. The pilgrim groups are headed by a holy staff bearer called the chaadiar, authorized by the Akhada (a Hindu organization of sadhus). The sadhus (holy-men) belonging to this group are a very cohesive group of Hata yogis with ancestral genealogy of their own; and they also observe secret rites.[1]Historically few could make the taxing journey to Hinglaj—a grueling trek across more than 160 miles of isolated desert to the temple. But in recent years, new infrastructure has allowed an unprecedented number of pilgrims to enter the site, altering centuries-old rituals.[27]

Pilgrims from all over Pakistan and even India visit the temple,[28] holding traditional red banners and wearing red-gold decorative head-scarves, which are associated with sanctuaries of Hindu goddesses, in this case Hinglaj Mata. What was once a journey of more than 150 kilometres (93 mi) by foot through the desert from the nearest road, is now made easy by the Makran Coastal Highway connecting Karachi with Gwadar. Hinglaj is 328 km and nearly 4 hours drive from Karachi on the Makran Coastal Highway. Consequently, the number of pilgrims visiting the shrine has substantially increased over the years; the last reported figure was 25,000 to 30,000. While most pilgrims come by buses or private cars, a few cycle their way to the shrine, as it is believed that more the austerities, the more is the grace of the deity.[26][29][30][4]

Before the independence of India and Pakistan in 1947, the region constituting present-day Pakistan had 14% Hindu and Sikh population, which fell to 1.6% or about 3 million due to migration of 6 million Hindus and Sikhs to India.[31] Of these, nearly 2.3 million Hindus, the largest concentration is in a single district: Tharparkar District (Thar) district of Sindh Province. They form the largest contingent of pilgrims to Hinglaj Mata Temple. They include merchants, government servants, but the majority are the lower-class Hindus, serving as bonded labourers and farm workers. The costumes of these folks from rural Pakistan are most colourful. Their women dress in heavily embroidered clothes with bangles adorning their wrists. For Thari children employed as bonded labour, this is a one-time fun time. The pilgrims include middle-class Hindus, especially from nearby Karachi, which is a stop on the pilgrimage route to Hinglaj.[26][32][33]

The pilgrimage serves as meeting point for places and doing community activity like gathering funds for construction of a Hindu temple.[20] Hundreds of volunteers help in the organization. Diesel generators are installed. Vast community kitchens are set up to cook food prepared with tonnes of food stuff such as wheat floor, rice, lentils, and vegetables supplied by local people to feed the pilgrims. Three meals are prepared.[34] Temporary bathroom facilities and camps are installed.[26]

Historically few could make the taxing journey to Hinglaj—a grueling trek across more than 160 miles of isolated desert to the site of Sati’s fallen head. But in recent years, new infrastructure has allowed an unprecedented number of pilgrims to enter the site, altering centuries-old rituals.[35]

Chandragup mud Volcano

The mud volcano Chandragup is considered holy by Hindus and is an important stop for pilgrims on their way to the shrine of Hinglaj Mata. Devotees throw coconuts into the craters to make wishes and thank the gods for answering their prayers.[36]

The Chandragup mud volcano is worshipped as an embodiment of Lord Shiva and hence called Baba Chandragup. Many pilgrims believe that Hinglaj’s temple may only be entered only after paying homage to Baba Chandrakup. Traditionally, the pilgrims stays awake all the night fasting and meditating on the sins they will confess at the rim of the crater next day and bake roti made out of ingredients contributed by all the yātrīs. On the next day they ascend the slope of Chandrakup. The roṭi is then served as an offering to Baba Chandrakup. Nowadays, coconuts, betel nut and dal are also offered. At the top of the Volcano, the pilgrims first have to introduce themselves with their full name and place of origin and then call out their sins in front of the group. According to the bubbling of the mud and the reaction of the wind, the chaṛīdār is able to tell if the pilgrim’s sins are forgiven.[37]

Canyons in Hinglaj

The Valley of Hinglaj is considered as Hinglaj Mata herself and hence is considered Sacred. This is the Swayambhu concept in Hinduism which implies a divine presence in natural manifestations such as particular landscapes or, on a smaller scale. Here the concept of svayaṃbhū not only relates fto the major shrine but also can be linked to whole areas of the Hinglaj Valley, the area surrounding Chandragup volcano, or even the whole desert is considered the home of the Devi.[38]

The point at which the Hinglaj Valley begins is clearly marked by a wall built by the Hinglaj Sheva Mandali in 1996. However, traditional travelogues and of pilgrims coming to the shrine generally demonstrate that the Goddess’s sacred geography more extended than this, the disappearance of the old pilgrimage paths led to the elimination of many stops en route. Due to the divinity of the Goddess’s sacred geography commercial activities including shops and teastalls are not allowed to be set up in the valley.[39]

Hinglaj Mata Mandir Cave entrance

After killing Ravana, exile Rama returns from exile to ascend to the throne of Ayodhya. A sage Kumbodhar explains that to cleanse himself of this sin, Rama should make a pilgrimage to Hinglaj Mata, the only place that can purify him. Rama follows the advice and immediately leaves with his army for Hinglaj. Sita, Lakshmana, and Hanuman also accompany him. At the mountain pass, the Goddess’s army, which guards the entry to her empire (Sacred Valley of Hinglaj) stopped them and a war broke out between them in which goddess's army defeated Ram's army and told his army must retreat. When Rama sends a mes- senger to the Goddess to inquire why she fought him, she responds that he must return to his first stop, which is now called Ram Bagh, and make the journey again as a simple pilgrim. So Rama leaves his entourage, his army, and vehicles behind and sets out to walk to the shrine, accompanied only by his closest friends. Rama’s men are devastated at not being allowed to accompany their lord to the Goddess’s abode. The Devi thus promises them that their descendants will, at some point in time, all come back to do the pilgrimage. For guidance through the harsh desert, Rama calls on the pious Lalu Jasraj, a hermit who resides nearby at some hot springs, to be their charidar for the yatra. Only now does the Goddess allow the group to cross the pass. After only a few kilometers, Sita becomes thirsty in the burning desert heat and requests that Hanuman and Lakshmana bring her water. Hanuman tries to extract water from the soil by stomping his foot violently on the ground, but this produces only a dry riverbed. With the same aim, Lakshmana shoots an arrow into the mountain range but only succeeds in detaching one of the hills. In agony, Sita places her palm down on the soil and thereby makes five wells appear, from which the group drinks. These five wells are known as Seeta Koowas. The river followed by a series of five wells reportedly produced either by the power of Sita or by Hinglaj herself. But any of these landmarks are not seen today. After a physically challenging journey, Rama reaches the shrine of the Goddess, and the Devi grants him purification of his sin. To mark his completed yātrā, he carves the symbols of the sun and moon on the mountain opposite the temple which can be seen even today.[40]

Hinglaj pilgrims before going to Hinglaj goes to Khari Nadi, where people take a bath in the ocean and worship Rama.[41]

The Hinglaj Sheva Mandali is the temple committee established to promote an annual pilgrimage to the shrine. It was created on January 5, 1986 and continues to be the main organization serving the Hinglaj Mata temple and its pilgrims.[42]

Hinglaj Devi worshiped as Kuldevi of Bhawsar (Bhavsar), Gosavi, Goswami (Dashnami), Bhanushali samaj (caste), Brhamkshatriya samaj (Hindu Khatri), Charan-Gadhvi(caste), Barot (caste), Bavaliya (mer) (Samaj of Saurastra Gujarat), in south India Especially Banjaras or Lambadi's Community Worship Hingalaj Devi as one of the Sathi Bhavani. Hingalaj Devi late Incarnation Jagadamba or Merama Yadi is famous in South India Banjara community. Sevalal, devotee of Jagadamba is also worshiped in most of the south Indian states by Banjaras.

• Hinduism in Pakistan
• Shri Ramapir Temple, Tando Allahyar
• Shakti Peethas
• Mansehra Shiva Temple
• Panj Tirath
• Churrio Jabal Durga Mata Temple
• Umarkot Shiv Mandir

• Raja, Prajna; Raja, Harish (2000). Prajna Yoga. Ocean Books (P) Ltd. p. 186. ISBN 81 87100-50-8.
• Kapoor, Subodh (2000). The Indian Encyclopaedia: Biographical, Historical, Religious, Administrative, Ethnological, Commercial and Scientific. Hinayana-India (Central India). Genesis Publishing Pvt Ltd. p. 2989. ISBN 9788177552676.
• Sircar, Dinesh Chandra (1998). The Śākta Pīṭhas Volume 8 of Religion and Ethics Series. Motilal Banarsidass Publ. pp. 18–19, 35, 39. ISBN 9788120808799.
• Dalal, Roshen (1998). Hinduism: An Alphabetical Guide. Penguin Books India. pp. 158–59. ISBN 9780143414216.

• Photos of the temple and surroundings