After completing my second solo book, by Devi’s grace, I found myself filled with gratitude and a longing to give back. That is when the thought took root: What better way to honor my Kuladevi than with a heartfelt celebration in our ancestral village, where my clan began?
Deities, may they be known, unknown, permutations, different names, regional flare, Indics are known to give reverence to life in any form, and sometimes even inanimate forms which are consecrated and believed to pulse with life. In Hindu religious life, Kuladevis (feminine lineage deities) and Kuladevas (masculine lineage deities) hold an important position within the familial and clan-based spiritual systems prevalent across India. Consider grassroots protection for the clan based on shared genetics.
The Role of Kuladevis and Kuladevas in Indian Religious Practice
These deities are traditionally worshipped as ancestral guardians, believed to protect and guide the lineage (kula) through generations (Kane, 1941; Hiltebeitel, 1988). Unlike ishta-devatās (personal deities) or grama-devatās (village deities), Kuladevis/devās are inherited and specific to family lineages, usually determined by patrilineal descent (Fuller, 1992).
The worship of these deities is rooted in region-specific traditions. It is maintained through regular rituals, annual pilgrimages, and familial ceremonies such as weddings, naming rituals, and also death anniversaries. In regions such as Gujarat, Rajasthan, Maharashtra, and the Konkan coast, families continue to maintain shrines, temples, and specific geographic spaces dedicated to their Kuladevis/devās, with regular offerings and pundit services forming part of their intergenerational spiritual practice (Babb, 1975; Parry, 1994).
Varna, jati, and kula devatas are closely linked in shaping social and religious identity in traditional Indian society. Varna divides people into four broad groups based on general roles, while jati refers to specific communities or clans/castes tied to birth, occupation, and especially region. Kula devatas are family deities that protect and guide particular clans or lineages, often associated with a jati, thereby reinforcing both spiritual and social bonds. Together, these three concepts create a layered system where varna provides the broad societal framework, jati defines community belonging and social networks, and kula devatas connect individuals spiritually to their familial and cultural heritage.
From a cultural anthropology standpoint, the worship of Kuladevi or Kuladeva serves as a social and religious bond that strengthens family ties, preserves lineage identity, and keeps ancestral memories alive. When any member of the clan performs rituals or prayers, the blessings and benefits are believed to extend to the whole family. These deities often represent the core moral and spiritual values of the family and are especially called upon during significant life changes or challenging times (Bayly, 1999). These supernatural forces also play a role in regulating moral behavior by rewarding righteousness, punishing neglect or disobedience, and aligning with karmic principles and dharmic expectations (Sharma, 2009).
In contemporary India, there is a revival of interest in indigenous traditions, which has led to renewed engagement with Kuladevi and Kuladeva worship, particularly as communities seek to reclaim decolonized, culturally rooted practices (Smith, 2016). It is not uncommon for people to post about their Kuladeva visits on social media, and more seem to be seeking out where their ancestry lies. Therefore, the study of these deities provides crucial insights into the intersection of kinship, spirituality, ethics, and cultural heritage in the Indian subcontinent.
Naivedya in Saurashtra: Ritual, Culture, and Spiritual Meaning
How are these forces worshipped? I have a personal interest in the topic, as I have explored how we worship and celebrate our village deity, Kuladevi. The biggest event held in honor of the Devi is called Nived, which is likely a short form of Naivedyam. Naivedyam is a sacred food offering presented to a deity or spiritual Gurus during worship in Hindu rituals. Derived from the Sanskrit word naivedya, meaning “offering to the Divine,” it is an essential part of puja or worship, representing devotion, surrender, and the symbolic act of giving back a portion of the bounty created by nature to the divine. Other items, such as sarees or chundaris, are offered to the Devi, which are then given to the daughter (s) of the clan or remain with the temple. Brahmin pundits who maintain the temple are also given dakshina according to one’s ability to afford it.
In the context of Guru Puja, which is a ritualistic honoring of the spiritual teacher, Naivedyam plays a deeply symbolic and practical role. The puja invites the Guru dimension in one’s life. Offering food is not just a ritual, it is a heartfelt way to show gratitude and respect to the Guru, who is seen as a living reflection of the divine. There are other offerings made to the Gurus. However, food plays a regional and important role, where the divine is said to prefer certain foods prepared in specific ways, ensuring the continuity of tradition. The Gurus and Devas are thus viewed as the guide to moksha, so offering Naivedyam is akin to feeding the divine energy that helps the devotee not only in their day-to-day survival but also in their spiritual journey.
Naivedyam is an offering made to the Deities at the local level. Before economics became supreme, that which was considered wealth – harvest, nature’s bounty, was carefully organized and offered to the regional deity. Each offering component, be it rice, sweet, or simply water, carries symbolic weight, signifying devotion, gratitude, and the clan’s journey toward acknowledging protection, requesting prosperity, and even transcendence. Depending on the region, coconut, ghee, and local valuables are utilized in preparing the grand feasts that bring people together. It reflects a holistic integration of material gratitude and spiritual surrender—a hallmark of Indic spiritual practice.
Ritual Dimensions and Community Significance
In the heart of Etawah, Uttar Pradesh stands the ancient Brahmani Mata Mandir, steeped in legend. One tale says King Bhadavar dreamt of Ma Brahmani, who instructed him to unearth her idol buried near the Yamuna River—which he did the very next day. Another version claims the king brought the goddess from Myanmar under the condition that she would stop wherever he looked back. When he turned upon hearing a mysterious voice, the goddess rooted herself there, and the king built the temple at that spot around 1500 AD. Belief does not need proof, but I do know that my family (last name Kanojia) moved from Kanauj, Uttar Pradesh, to Gujarat during Islamic atrocities a few centuries ago, and I would think that the refugees brought their dear Kuladevi along with them.
In the homes and temples of Saurashtra, Naivedya for Brahmani Mata involves preparing fresh, vegetarian offerings—typically rice, locally grown lentil dishes, seasonal fruits, sweets, puris, and more—arranged ceremonially on a thali or plate. This is accompanied by incense, lamps, bells, and devotional chants to sanctify the offering space (Hindutempletalk.org; Hindu Blog, 2017). During major festivals such as Navratri and Chaitra, families and temple communities perform elaborate offerings—for example, Nav Naivedya, a nine-dish platter invoking nine forms of the goddess (Pallu Devi, 2023). These offerings conclude as prasadam, shared within the larger village or town community, reinforcing bonds of sharing and spiritual fellowship irrespective of jati or varna. At least, this is the practice in my village.
Across India, Naivedya—the offering of food to deities—serves as both a devotional practice and a symbolic expression of gratitude. In Saurashtra, Gujarat, this tradition attains profound cultural depth through its association with Brahmani Mata, worshipped by various communities, including Patidars, Brahmins, Rajputs, Prajapatis, and Darjis (Hindu Temple Talk, 2024; Hindutempletalk.org). Ours is one such community where Brahmani Mata is worshipped, and Nived, carefully cooked in pure ghee, is offered to her during life-changing events. Worship is a responsibility, and it is contractual; the Mata protects the clan for which she was consecrated, and in return, it is both our duty and a heartfelt honor to acknowledge her presence, grace, and offer her our reverence, generation after generation.
Puja Offerings for Kuladevi
During Nived, it is a traditional practice to feed nine young girls, known as the Nav-Gauris or Nav-Gornis, who symbolize the nine forms of the goddess. These girls are treated as living embodiments of the divine feminine and, therefore, are specially invited to participate in the ceremony, being offered the aforementioned special meal as part of the ritual. Feeding them is considered highly auspicious and a way to receive blessings for prosperity, purity, and well-being. The rest of the clan only partakes in food after the nine female children have eaten and small gifts have been distributed to them. The event is festive, and no one is left behind. People take a respite from their farms, and children are often pulled out of school for half a day or so to participate in their clan’s celebrations, seeking the blessing of the divine feminine.
Offerings to Devi
In Sum
In exploring the role of Kuladevis and Kuladevas alongside the vibrant ritual of Naivedya in Saurashtra, we see how deeply intertwined spirituality, family, and community life are in Indian culture. These practices are not just about strict religious observance but also about recognizing and thereby honoring one’s genetic lineage and the divine forces that protect them, expressing gratitude, and maintaining bonds that sustain both the individual and the collective group, regardless of one’s current location.
Feeding the symbolic Nav-Gauris, offering food to the divine, and honoring our ancestral deities is not just ritual—it is a heartfelt expression of respect for life, tradition, and the bonds we share. This is what I observe when my village comes together to celebrate each others’ joys and sorrows under the watchful eye and protection of Brahmani Mata. Sometimes, if you are lucky, the celebrations spill into the night with music, laughter, and a joyful garba that helps dance off the ghee-rich prasadam meals, turning devotion into delight.
In a world that’s always rushing forward, these traditions gently remind us to slow down and remember that real nourishment comes from our connection to our heritage, our roots, to one another, and to something much, much larger than ourselves – Creation itself. It is through such heartfelt rituals that clans and communities find strength, continuity, and a sense of meaning that endures protection across generations. Do you know your Kuladevas?
References
Babb, L. A. (1975). The divine hierarchy: Popular Hinduism in Central India. Columbia University Press.
Bayly, S. (1999). Caste, society and politics in India from the eighteenth century to the modern age. Cambridge University Press.
Fuller, C. J. (1992). The camphor flame: Popular Hinduism and society in India. Princeton University Press.
Hiltebeitel, A. (1988). The cult of Draupadi: Mythologies: From Gingee to Kuruksetra (Vol. 2). University of Chicago Press.
Hindu Blog. (2017, April). How to worship Brahmani in Hinduism – A comprehensive guide. https://www.hindu-blog.com/2017/04/how-to-worship-brahmani-in-hinduism.html
Hindutempletalk.org. (2024, October 25). Brahmani: The Divine Mother Goddess. https://hindutempletalk.org/2024/10/25/brahmani-the-divine-mother-goddess
Kane, P. V. (1941). History of Dharmaśāstra (Vol. 2). Bhandarkar Oriental Research Institute.
Pallu Devi. (2023). Falodi Mata‑Brahmani Mata – Pallu Wali. https://palludevi.com/brahmani-mata-temples-in-indiarajasthan/
Parry, J. (1994). Death in Banaras. Cambridge University Press.
Sharma, A. (2009). Hinduism as a missionary religion. State University of New York Press.
Smith, B. L. (2016). Classifying the sacred: Comparative approaches to the study of religion. Harvard University Press.