The
visit to this Madhya Pradesh Tribal Museum, Bhopal, in Madhya Pradesh, was a
part of “Magnificent Madhya Pradesh Yatra - Bhopal / Indore / Mandu / Maheswar
/ Ujjain”, from Nov 23 to Nov 29, 2025, organised by Mantra Yathra. Thanks to
Mr Balaji Davey and his team of Mantra
Yatra (website), for the excellent
arrangement and personal care.
THE LIFE
All the important events of a tribal life and their reasons are mentioned in this artefact. The entire episode is being observed by the 'Bada Dev' (Viz Lord Shiva), crafted at the top of it. The 'Sheshnaag' (viz., Snake-God) is engraved in the lower part. It is a popular belief that our Earth is rotating on the hood of the Sheshnaag. In the middle part of this art piece, other events and rituals related to tribal life are mentioned. On the occasion of the 'Jaagar' ritual, all snake-bite victims gather from nearby villages. Because it is believed that even if they are recovered and safe from snake-bite, some amount of venom still remains in their blood, and a snake-bite usually happens because of external reasons. Therefore, they will have to undergo an exorcism from 'Panda' or 'Barua' on the occasion of the 'Jaagar' ritual to get completely cured, then only their life will flow like a river. The artist has shown all the possible shades of tribal life and its surroundings, along with the rural life structure, its settlement & their dance-music & festivals.
All the important events of a tribal life and their reasons are mentioned in this artefact. The entire episode is being observed by the 'Bada Dev' (Viz Lord Shiva), crafted at the top of it. The 'Sheshnaag' (viz., Snake-God) is engraved in the lower part. It is a popular belief that our Earth is rotating on the hood of the Sheshnaag. In the middle part of this art piece, other events and rituals related to tribal life are mentioned. On the occasion of the 'Jaagar' ritual, all snake-bite victims gather from nearby villages. Because it is believed that even if they are recovered and safe from snake-bite, some amount of venom still remains in their blood, and a snake-bite usually happens because of external reasons. Therefore, they will have to undergo an exorcism from 'Panda' or 'Barua' on the occasion of the 'Jaagar' ritual to get completely cured, then only their life will flow like a river. The artist has shown all the possible shades of tribal life and its surroundings, along with the rural life structure, its settlement & their dance-music & festivals.
PAGAL DEV KHAMBH
In a Gond village, if one or two Goddesses dwell at a place, it is called Madhia. If seven Goddesses dwell, it is called Chowkie. In case of more than seven Goddesses, it is supposed to be the district court of the Goddess. For example, the place named Chougan is a district court of all the Goddess. People visit here to get rid of their problems because the place is supposed to have the powers of all the Goddesses. At the Chougan Pagal Dev Khamb, the Khamb is worshipped for the betterment of persons suffering from mental illness. It is believed that there are seven levels of the human mind. If any one level is upset, the person gets mentally ill. To cure mental illness, the family members bring the patient to the shrine of Saankar dev or pagal dev. After performing some rituals or prayers, the ailing person is cured. The sick are tied with chains, and a priest performs some actions to cure the ailing, which is why this pillar gets its name, Sankar Dev.
In a Gond village, if one or two Goddesses dwell at a place, it is called Madhia. If seven Goddesses dwell, it is called Chowkie. In case of more than seven Goddesses, it is supposed to be the district court of the Goddess. For example, the place named Chougan is a district court of all the Goddess. People visit here to get rid of their problems because the place is supposed to have the powers of all the Goddesses. At the Chougan Pagal Dev Khamb, the Khamb is worshipped for the betterment of persons suffering from mental illness. It is believed that there are seven levels of the human mind. If any one level is upset, the person gets mentally ill. To cure mental illness, the family members bring the patient to the shrine of Saankar dev or pagal dev. After performing some rituals or prayers, the ailing person is cured. The sick are tied with chains, and a priest performs some actions to cure the ailing, which is why this pillar gets its name, Sankar Dev.
GODDESS SHITALA
(A female God)
Though the shrines of Shitala Mata are found across the country, she is also one of the principal deities of the Bastar region. She is invoked by many names, depending on the purpose of invoking. If someone is suffering from chickenpox, the Goddess Shitala provides relief to the patient from the burning sensation and is thus called Shitala Mata. Anyone affected by chickenpox is worshipped like a goddess. Everyone gathers around the patient and sings songs in praise of the Goddess. The priest of the Shitala Mata shrine offers incense sticks and a coconut. On the third or fifth day, when the burning sensation in the body reduces, the priest gives a paste of turmeric and Neem to the patient. The latter applies it to the body and then takes a bath. Jimidarin Mata is another name of Goddess Shitala. In this form, she protects the village from diseases and other troubles, where the Tikri Wali is the deity of the area, Dhabagosin means a deity responsible for any particular house or a place. Boodhi Mai is yet another name of Shitala Mata. This Goddess appears in the patient's body. She is also known as Mathiarin, Gaonkarin or Hatvarin.
Though the shrines of Shitala Mata are found across the country, she is also one of the principal deities of the Bastar region. She is invoked by many names, depending on the purpose of invoking. If someone is suffering from chickenpox, the Goddess Shitala provides relief to the patient from the burning sensation and is thus called Shitala Mata. Anyone affected by chickenpox is worshipped like a goddess. Everyone gathers around the patient and sings songs in praise of the Goddess. The priest of the Shitala Mata shrine offers incense sticks and a coconut. On the third or fifth day, when the burning sensation in the body reduces, the priest gives a paste of turmeric and Neem to the patient. The latter applies it to the body and then takes a bath. Jimidarin Mata is another name of Goddess Shitala. In this form, she protects the village from diseases and other troubles, where the Tikri Wali is the deity of the area, Dhabagosin means a deity responsible for any particular house or a place. Boodhi Mai is yet another name of Shitala Mata. This Goddess appears in the patient's body. She is also known as Mathiarin, Gaonkarin or Hatvarin.
Terracotta
elephant figures are offered to Shitala or Jimidarin. The family of a person
who is severely afflicted with smallpox offers a terracotta image which has
rash-like grains on its body, after curing the patient in fulfilment of the
wish they had made. Such images are called "Mata Daras Murti". Here, the potters have created images of Shitala Mata, Daras Murti and Mauli, Raodev,
Bhimadev, and Dokara Dev.
WORSHIP PLACE OF
SAHARIA
Saharia is a primitive tribe, but their stories of origin and faith have been influenced by Hindus. There is, however, no practice of constructing temples among tribal communities, but a temple-like structure can be seen at some sites of shrines of the Saharias without any idol of God or Goddess at these small places of worship.
Saharia is a primitive tribe, but their stories of origin and faith have been influenced by Hindus. There is, however, no practice of constructing temples among tribal communities, but a temple-like structure can be seen at some sites of shrines of the Saharias without any idol of God or Goddess at these small places of worship.
GAATLA OR MEMORIAL STONES
Gaatla is the name of a memorial stone set up in memory of family members in the Bhil tribal community. These memorial stones are set up for those who die an untimely and unnatural death, like an accident, killing, or suicide. In past, wooden-made memorial plaques and pillars were used. Today, stones are being used. The black stone memorial is for females, and the white stone for males. Images of Sun, Moon, horse riders, a lady carrying a pitcher on her head are carved if it is for females, while gun, sword, bow, arrow, Sun, Moon are for males. The Gaatla ceremony is an elaborate ritual in which all members of the village are invited. After completion of the ceremony, the Gaatla is erected at the border of the village, where a place is marked for erecting the Gaatla, or it can also be erected at the edge of the fields of the family, from where they believe that the departed soul will take care of their crops and fields. On all the important occasions in the family and festivals, a lamp is lit near it, for it is believed that the departed soul is taking care of everything in their families and with the blessings of their ancestors, good fortunes will come to them.
Gaatla is the name of a memorial stone set up in memory of family members in the Bhil tribal community. These memorial stones are set up for those who die an untimely and unnatural death, like an accident, killing, or suicide. In past, wooden-made memorial plaques and pillars were used. Today, stones are being used. The black stone memorial is for females, and the white stone for males. Images of Sun, Moon, horse riders, a lady carrying a pitcher on her head are carved if it is for females, while gun, sword, bow, arrow, Sun, Moon are for males. The Gaatla ceremony is an elaborate ritual in which all members of the village are invited. After completion of the ceremony, the Gaatla is erected at the border of the village, where a place is marked for erecting the Gaatla, or it can also be erected at the edge of the fields of the family, from where they believe that the departed soul will take care of their crops and fields. On all the important occasions in the family and festivals, a lamp is lit near it, for it is believed that the departed soul is taking care of everything in their families and with the blessings of their ancestors, good fortunes will come to them.
SANEHI (Memorial Pillars)
The memorial pillar in the Kol tribe is known as Sanehi, which means affection. The pillar is set up in the fond memory of the departed soul, showing the affection of the family for the departed. Traditionally, there are no special engravings on this pillar, only objects, birds & animals that were part of the deceased's daily life are slightly carved. These memorial pillars are made for only those who die a natural death, fulfilling all their responsibilities. The rectangular-shaped Sanehi is made from the wood of the Sarai tree, and its upper portion is triangular. It is ensured that the roots of a particular tree used in making Sanehi are not damaged. Only the family members of the dead make this pillar. A red flag is fixed on top of it with the date of death engraved on this memorial pillar. In the lower portion of this memorial pillar, figures of a house, animals and objects of his daily life are carved. Sanehi is installed at the place where the dead is cremated by installing the Sanehi, the bereaved family shows affection and respect for the dead. Sanehi is not made for children, and for the person who died an unnatural death.
The memorial pillar in the Kol tribe is known as Sanehi, which means affection. The pillar is set up in the fond memory of the departed soul, showing the affection of the family for the departed. Traditionally, there are no special engravings on this pillar, only objects, birds & animals that were part of the deceased's daily life are slightly carved. These memorial pillars are made for only those who die a natural death, fulfilling all their responsibilities. The rectangular-shaped Sanehi is made from the wood of the Sarai tree, and its upper portion is triangular. It is ensured that the roots of a particular tree used in making Sanehi are not damaged. Only the family members of the dead make this pillar. A red flag is fixed on top of it with the date of death engraved on this memorial pillar. In the lower portion of this memorial pillar, figures of a house, animals and objects of his daily life are carved. Sanehi is installed at the place where the dead is cremated by installing the Sanehi, the bereaved family shows affection and respect for the dead. Sanehi is not made for children, and for the person who died an unnatural death.
TRIBAL LEADERS OF THE BUNDELA UPRISING (1842)
The Details of only a few heroes are given below.
Hiralal Chandri
Hiralal Chadari of Pitras village in Jabalpur district was an ally of Raja Biun Shah of Madanpur during the Bundela uprising of 1842. He was arrested by Captain Boland along with Lala God and Phool Singh Gond.
Hiralal Chandri
Hiralal Chadari of Pitras village in Jabalpur district was an ally of Raja Biun Shah of Madanpur during the Bundela uprising of 1842. He was arrested by Captain Boland along with Lala God and Phool Singh Gond.
Dilraj Singh Gond
Another hero of the Bundelkhand uprising was Dilraj Singh God, who earned a respectable place among the revolutionaries of the Bundelkhand region. Despite numerous attempts, the British were unable to capture him. He died in October 1856.
Another hero of the Bundelkhand uprising was Dilraj Singh God, who earned a respectable place among the revolutionaries of the Bundelkhand region. Despite numerous attempts, the British were unable to capture him. He died in October 1856.
Rao Aman Singh Gond
Aman Singh Gond of Chaurai village in Damoh district, along with his associates, supported the revolutionaries in the Bundela rebellion against British rule.
Aman Singh Gond of Chaurai village in Damoh district, along with his associates, supported the revolutionaries in the Bundela rebellion against British rule.
Shivraj Singh Gond
Shivraj Singh, a jagirdar of Deori tehsil in Sagar district, supported Raja Parichhat of Jaitpur in the Bundela uprising. He was dispossessed of his jagir for participating in the rebellion. He was eventually arrested in Nagpur.
Shivraj Singh, a jagirdar of Deori tehsil in Sagar district, supported Raja Parichhat of Jaitpur in the Bundela uprising. He was dispossessed of his jagir for participating in the rebellion. He was eventually arrested in Nagpur.
Ranjor Singh Gond
Ranjor Singh, a resident of Sudhalch, served as an ally of Raja Parichhat in the Bundela uprising of 1842. Phoolshah Gond and Lakh Gond were part of his army. A reward of one thousand rupees was announced for them. They were later arrested.
Ranjor Singh, a resident of Sudhalch, served as an ally of Raja Parichhat in the Bundela uprising of 1842. Phoolshah Gond and Lakh Gond were part of his army. A reward of one thousand rupees was announced for them. They were later arrested.
Nihal Singh Korku
Nihal Singh, the landlord of Sikdarikheda Palace in Nemawar, organised the people of the Korku tribal community and supported the revolutionaries during the Bundela uprising against the British.
Nihal Singh, the landlord of Sikdarikheda Palace in Nemawar, organised the people of the Korku tribal community and supported the revolutionaries during the Bundela uprising against the British.
TRIBAL HEROES OF THE 1857 REVOLUTION.
Raja Dhillon Shah Gond
Raja Biun Shah was the Jagirdar of Madanpur, a small village located north of the Narmada River near the Bhopal-Jabalpur highway in Narsinghpur district. Raja Biun Shah also participated in the Bundela rebellion of 1842, and his activism can be gauged from the fact that on November 24, 1842, a reward of 1000 rupees was announced for him, which was increased to 2000 rupees on December 19. In the Great War of 1857, Biun Shah once again took the field against British rule. He bravely faced the British attack on Madanpur under the leadership of Captain Ternan, but was ultimately arrested, his estate confiscated, and he was hanged.
Raja Dhillon Shah Gond
Raja Biun Shah was the Jagirdar of Madanpur, a small village located north of the Narmada River near the Bhopal-Jabalpur highway in Narsinghpur district. Raja Biun Shah also participated in the Bundela rebellion of 1842, and his activism can be gauged from the fact that on November 24, 1842, a reward of 1000 rupees was announced for him, which was increased to 2000 rupees on December 19. In the Great War of 1857, Biun Shah once again took the field against British rule. He bravely faced the British attack on Madanpur under the leadership of Captain Ternan, but was ultimately arrested, his estate confiscated, and he was hanged.
Raja Mahipal Singh Gond
Raja Mahipal Singh Gond was the Jagirdar of Bhutgaon, located near Jabalpur. As soon as the 1857 Revolution broke out, Mahipal Singh rebelled against the British government and, along with the revolutionaries of Ramgarh, Shahpura, and Suhagpur in Mandla district, bravely confronted the British. He was declared a fugitive for this rebellion, and his estate was confiscated. When Rani Avanti Bai rebelled against British rule, Raja Mahipal Singh supported her. He remained active even after the queen's sacrifice, but information about his later life is unavailable.
Raja Mahipal Singh Gond was the Jagirdar of Bhutgaon, located near Jabalpur. As soon as the 1857 Revolution broke out, Mahipal Singh rebelled against the British government and, along with the revolutionaries of Ramgarh, Shahpura, and Suhagpur in Mandla district, bravely confronted the British. He was declared a fugitive for this rebellion, and his estate was confiscated. When Rani Avanti Bai rebelled against British rule, Raja Mahipal Singh supported her. He remained active even after the queen's sacrifice, but information about his later life is unavailable.
Raja Gangadhar Gond
Raja Gangadhar God of Mangarh, a jagir located in the then Jabalpur district, played a crucial role in the 1857 revolution. It is noteworthy that his father, Raja Bhoj Singh, had, along with Raja Hirdesh, strongly challenged the British during the Bundela rebellion of 1842. Raja Gangadhar, along with his army, bravely confronted two companies of the Babanvi Regiment. The British continued to pursue him, and in the Sohagpur area, Raja Gangadhar and his army clashed with the British. A reward of 500 rupees was announced for him, but he could not be arrested. Information about his later life is unavailable.
Raja Gangadhar God of Mangarh, a jagir located in the then Jabalpur district, played a crucial role in the 1857 revolution. It is noteworthy that his father, Raja Bhoj Singh, had, along with Raja Hirdesh, strongly challenged the British during the Bundela rebellion of 1842. Raja Gangadhar, along with his army, bravely confronted two companies of the Babanvi Regiment. The British continued to pursue him, and in the Sohagpur area, Raja Gangadhar and his army clashed with the British. A reward of 500 rupees was announced for him, but he could not be arrested. Information about his later life is unavailable.
Raja Arjun Singh Gond
Raja Arjun Singh was the Jagirdar of Fatehpur, located in what is now the Narmadapur district. Arjun Singh inherited a passionate desire for independence. His father, Raja Jaalim Singh, had fought against the British alongside Maharaja Parikshit during the Bundela rebellion of 1842. In October 1858, when Tatya Tope crossed the Narmada River to move south, it was Raja Arjun Singh of Fatehpur who assisted him and paved the way for his passage. Under Arjun Singh's leadership, some prominent Gond generals, such as Dhara Singh Gond, Sura Gond, Daryav Gond, Devchand Gond, and Mansaram Gond, fought fiercely against the British.
Raja Arjun Singh was the Jagirdar of Fatehpur, located in what is now the Narmadapur district. Arjun Singh inherited a passionate desire for independence. His father, Raja Jaalim Singh, had fought against the British alongside Maharaja Parikshit during the Bundela rebellion of 1842. In October 1858, when Tatya Tope crossed the Narmada River to move south, it was Raja Arjun Singh of Fatehpur who assisted him and paved the way for his passage. Under Arjun Singh's leadership, some prominent Gond generals, such as Dhara Singh Gond, Sura Gond, Daryav Gond, Devchand Gond, and Mansaram Gond, fought fiercely against the British.
Devi Singh Gond
Devi Singh Gond was the landlord of Nanhi Konda (Katgi) in Jabalpur district. In May 1857, he launched a struggle against the British. He established his dominance over Shahpur, Jabera, Sangrampur Majholi, and Katangi in the region. His army included rebel soldiers from the 52nd Native Infantry of Jabalpur. His son, Girwar Singh, joined forces with Nawab Adil Mohammad Khan of Ambapani to fight against the British and played a key role in capturing the fort of Rahatgarh.
Devi Singh Gond was the landlord of Nanhi Konda (Katgi) in Jabalpur district. In May 1857, he launched a struggle against the British. He established his dominance over Shahpur, Jabera, Sangrampur Majholi, and Katangi in the region. His army included rebel soldiers from the 52nd Native Infantry of Jabalpur. His son, Girwar Singh, joined forces with Nawab Adil Mohammad Khan of Ambapani to fight against the British and played a key role in capturing the fort of Rahatgarh.
TRIBAL HEROES OF THE 1930 REVOLUTION.
Ganjan Singh Korku
The Jungle Satyagraha is an unforgettable chapter in the history of the Indian National Movement. The Jungle Satyagraha began in 1930 in the Betul district of central India, where the tribal community launched a protest against British rule. The leader of this movement was Gajan Singh Korku. On August 22, 1930, Gajan Singh addressed a crowd of approximately 500 men and women in Bajaridhal. When Shah Bur's police attempted to arrest him, a clash broke out between the police and the crowd, in which the police displayed severe brutality. Gajan Singh was arrested and sentenced to five years' imprisonment. After his release, he remained active in the national movement and witnessed India's independence. He died in 1963.
Ganjan Singh Korku
The Jungle Satyagraha is an unforgettable chapter in the history of the Indian National Movement. The Jungle Satyagraha began in 1930 in the Betul district of central India, where the tribal community launched a protest against British rule. The leader of this movement was Gajan Singh Korku. On August 22, 1930, Gajan Singh addressed a crowd of approximately 500 men and women in Bajaridhal. When Shah Bur's police attempted to arrest him, a clash broke out between the police and the crowd, in which the police displayed severe brutality. Gajan Singh was arrested and sentenced to five years' imprisonment. After his release, he remained active in the national movement and witnessed India's independence. He died in 1963.
Reno Bai
When the Jungle Satyagraha began in 1930, its strongest centre was in the Betul, Seoni, and Chhidwara regions. On October 9, 1930, at a place called Duriya, about 50 kilometres from Seoni, a peaceful crowd gathered to break the Jungle Law when it was fired upon. Reno Bai sacrificed her life in the process. Demo Bai and Mudhe Bai were also martyred.
When the Jungle Satyagraha began in 1930, its strongest centre was in the Betul, Seoni, and Chhidwara regions. On October 9, 1930, at a place called Duriya, about 50 kilometres from Seoni, a peaceful crowd gathered to break the Jungle Law when it was fired upon. Reno Bai sacrificed her life in the process. Demo Bai and Mudhe Bai were also martyred.
Birju Bhoi
Another hero of the Duriya Jungle Satyagraha was Birju Bhoi, who sacrificed his life in the face of brutal British force while leading a peaceful struggle against the oppressive British rule.
Another hero of the Duriya Jungle Satyagraha was Birju Bhoi, who sacrificed his life in the face of brutal British force while leading a peaceful struggle against the oppressive British rule.
Badal Bhoi
The contribution of freedom fighter Badal Bhoi in the national movement is unforgettable. He was born in 1845 CE (approximately) in the village Hugaria of Parasia tehsil of Chhindwara district. In 1923, Badal Bhoi led thousands of people from the tribal community in Tamiwa and surrounded the residence of the District Magistrate. During the Jungle Satyagraha, he played a key role in breaking the forest law in Ramakona on 21 August 1930. He was arrested by the British government and died in jail in 1940 due to torture.
The contribution of freedom fighter Badal Bhoi in the national movement is unforgettable. He was born in 1845 CE (approximately) in the village Hugaria of Parasia tehsil of Chhindwara district. In 1923, Badal Bhoi led thousands of people from the tribal community in Tamiwa and surrounded the residence of the District Magistrate. During the Jungle Satyagraha, he played a key role in breaking the forest law in Ramakona on 21 August 1930. He was arrested by the British government and died in jail in 1940 due to torture.
LOCATION OF THE TRIBAL MUSEUM: CLICK HERE
--- OM SHIVAYA NAMA---
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