Dakshin Ray and Associated Deities
Dakshin Ray (Bengali: দক্ষিণ রায়), along with associated deities such as Bonbibi, Sona Ray, and Mahakal, are prominent folk deities worshipped primarily in the Sundarbans and northern regions of West Bengal, India, as well as parts of Bangladesh. These deities serve as guardians of the forest, especially against tiger attacks, and are revered by both Hindu and Muslim communities. They are part of a broader regional tradition of forest and fertility deities, often linked to Shiva and other Hindu gods in syncretic forms.
Etymology and Syncretism
The worship of Dakshin Ray and related deities reflects deep syncretic traditions in Bengal. While deities like Bonbibi have Islamic origins, they coexist and are worshipped alongside Shaivite figures like Dakshin Ray and Mahakal. This reflects a regional integration of Islamic, Shaivite, Vaishnavite, and tribal traditions in ritual and mythology.
Mythological Origins
Dakshin Ray
Dakshin Ray is regarded as the “King of the South” in the Sundarbans. He is often portrayed as a tiger deity who once demanded human sacrifices from those venturing into the forest. Mythological narratives describe him as the son of Narayani, a forest spirit. His rule was challenged by Bonbibi, who defeated Narayani and forced Dakshin Ray to submit. After his defeat, he was symbolically accepted as the adopted son of Bonbibi and became a subordinate deity under her moral order.
Bonbibi
Bonbibi, also known as Bon Durga among Hindus, is venerated as the protector of the Sundarbans. Born to Gulalbibi in a forest and raised by a deer, she received divine authority from Allah to safeguard the poor and just in the jungle. She later traveled to Mecca and Medina before returning to establish her domain. Her most famous myth recounts the rescue of a boy named Dukhi from Dakshin Ray, cementing her role as a compassionate mother figure. Bonbibi is worshipped by both Hindus and Muslims, symbolizing communal harmony.
Sona Ray
Sona Ray is a tiger deity especially venerated in Jalpaiguri, Cooch Behar, and Darjeeling. Like Dakshin Ray, he is identified as a folk form of Shiva, often depicted with a tiger skin, trident, matted hair, and snake ornaments. His worship is accompanied by folk songs (payars) calling for his protection. His origin myths, resembling those of Krishna, show a synthesis of Shaivite and Vaishnavite motifs.
Mahakal
Mahakal is primarily worshipped in Chapani village (Alipurduar) as a fierce Shaivite forest deity. His temple houses a traditional Shivalinga and trident. Among the Rajbanshi people, Mahakal is the primal deity associated with wilderness, tigers, and spiritual protection. Devotees offer milk, cannabis, fruits, and animals. Some temples, like in Joynti, avoid sacrifice and emphasize simple devotion.
Tapasi Thakur
Tapasi Thakur is a lesser-known forest deity worshipped along the Jaldhaka River. His puja is held with Sannasi Thakur, Kali, Ganga, and Radha-Govinda. Worship is performed under Tapasi and Pakur trees, with Mahanamyagya rituals. Tapasi is viewed as a folk Shaivite figure.
Madankam Thakur
Madankam Thakur (also known as Madankumar or Madankamar) is a bamboo-pole deity worshipped in North Bengal and Rangpur-Dinajpur regions of Bangladesh. His puja includes symbolic offerings, folk dances, and is marked by erotic symbolism and male-only participation. Bamboos wrapped in red cloth represent various deities such as Sannasi, Kali, Jagannath, and Madar Pir. Some rituals show parallels with the Madar Fakirs of Bogura.
Worship and Rituals
Dakshin Ray
Dakshin Ray is worshipped especially during new moon festivals. In Dhabdhobi (near New Garia Railway Station), a prominent temple features his idol with tiger-like spots and a mustache. In Bhabanipur, Kolkata, the Bandyopadhyay family has preserved this worship for over six decades. Masks of Dakshin Ray are worn backward to ward off tiger attacks.
Bonbibi
Bonbibi’s worship precedes every forest expedition in the Sundarbans. Her idols typically include a tiger and a child (Dukhi). Offerings include sweets, milk, and prayers. Her worship is shared by Hindus and Muslims, who regard her as both Bon Durga and Bonbibi respectively.
Sona Ray
Worship includes folk performances with cymbals and verses. Bundles of red, blue, and green jute represent Sona Ray, Rupa Ray, and Kala Ray. Offerings include betel leaves, milk, and rice. Songs ask for protection from tigers.
Mahakal
In Chapani, daily puja includes cannabis, milk, and animal sacrifice. The mantra “Om Mahakalam Ghajeddevya Dakshine Dhutravarnakam…” is recited. In Joynti, a simpler, non-violent form of worship persists.
Tapasi Thakur
His two-day Mahanamyagya involves chanting and worship alongside deities like Kali and Sannasi Thakur. Puja is performed under sacred trees symbolizing Shiva.
Madankam Thakur
His puja uses seven decorated bamboo poles and includes folk songs, dances, and occasional erotic expressions. In Rangpur and Dinajpur, women offer milk and rice, while male devotees perform ritual dances and bamboo races.
Temples and Sacred Sites
- Dakshin Ray Temple, Dhabdhobi: Located near Dhabdhobi station, this is the central shrine for Dakshin Ray worship.
- Mahakal Temple, Chapani: Features a Shivalinga and trident.
- Jalpesh Shiva Temple, Jalpaiguri: A major Shaivite site associated with local forest deities.
- Other Temples: Temples like Jateshwar, Nileshwar, and Baneshwar are culturally significant for Shaivite folk worship, some still conducting traditional Gajan rituals.
Cultural Significance
These deities embody the human struggle to coexist with nature. Their worship reflects fear, reverence, and negotiation with forest life, especially tigers. Folk rituals, bamboo symbols, and syncretic worship reinforce the region’s cultural resilience. The Chaitra Gajan and Madankam pujas involve community participation, dancing, and story-telling, making them central to rural cultural identity.
Historical Context
Scholars like Suniti Kumar Chattopadhyay and Sarat Chandra Mitra have suggested that deities like Dakshin Ray and Sona Ray may be deified pre-Mauryan chieftains or forest kings. There are even speculative theories linking them to Egyptian cultural influence via ancient trade. The blending of Shiva’s attributes into these figures points to a process of Shaivization where local spirits were absorbed into a broader Hindu framework.
References
- Chorkoborti, Mriganko. Banglar Debota Opodebota o Lokodebota.
- Chattopadhyay, Suniti Kumar. Studies in Bengal’s Linguistic and Cultural History.
- Mitra, Sarat Chandra. Folk Religion and Regional Kingship in Bengal.
- Choudhury Amanatullah, Kha. Syncretism and Folk Religion in North Bengal.
- Bandopadhyay, Haricharan. Lokdebata o Bangla Lokachar.