Fever Goddesses - Healing Mothers of Bengaluru

In Urban Bengaluru, while allopathy and modern medicine has been accepted, faith-based healing is a major recourse for the local people in the city.

Before the discovery of infectious diseases like typhoid, fever goddesses emerged over centuries of faith healing and practices in the South Asian cultures.  

These beliefs have developed through iconography, folklore and popular culture, overlapping the sacred over the secular.

These goddesses developed from Grama Devate or patron village deities that guarded villages from evil spirits through illness and misfortune.

These primordial deities have come to be perceived as protective maternal figures  or 'Amma' for Urban Bangalore evolving from its surrounding villages. These deities are believed to punish wrongdoers and safeguard worshippers from illness and ill luck.

Fever goddess temples prevail amidst a busy urban space, occupying an important position, where the sacred and the mundane are deeply entangled.

Most temples were built to mark significant locations, often near water bodies, sacred trees and bazaars, traditionally holding great importance to local families. These temples have patrons from all sections of society and are visited by communities of diverse backgrounds.

The presence of the goddess is constant through one's life, particularly women, symbolised by various protective rituals for infants, unmarried women, newlywed couples, expectant mothers and those suffering from illness. They are also recognised a fertility goddesses as well.

Each temple has different forms of offerings specific to the fever goddess and the associated diseases. In the Annamma Devi Temple, 'Bisillu Maaramma'  (or 'Fever Goddess Mother') is given offerings in the quadrangle pit in the external courtyard of the temple.

Another part of worship are ritualistic objects, such as charm bracelets, blessed at the temples.  String bracelets, known locally as 'Taithas', are tied on the wrist at these temples as a symbol of the deity's protection over the person. 

The offerings for the goddesses are predominantly affordable food items that are associated with treatment of fevers. Milk, curd, Neem (Indian Lilac), Tulsi (Holy Basil), lemons, bananas and coconuts are cooling agents to symbolically cool the anger of the goddess as well.

Fever goddess worship has fostered  flourishing market places around these temples over centuries, from offerings to daily groceries. These markets support various forms of employment, specifically souvenir shops and local produce.

The Annamma Devi Temple was built by the chieftan Hanumantha Nayaka under the reign of Immadi Gowda of the Vijayanagara Empire. The temple is one of the most prominent fever goddess temples, receiving many worshippers daily.

The Annamma Devi Temple also houses ancient idols unearthed by chieftain Nayaka during the digging and construction of the neighbouring Dharmambudhi Tank (present day Majestic Bus Station). Over time, Annamma Devi has become the patron deity of Bengaluru.

The maintenance of these temples are a community effort. The funds required to restore old sculptures, renovate areas of the temples, and add new structures are raised by local individuals or associations.

These Goddesses have provided refuge through centuries of disease outbreaks and epidemics. While the fever goddess, Annamma, emerged as a village deity, Maaramma emerged as a response to plague and influenza outbreaks in the century.

While worshippers sought protection in the fever goddess temples, like Plague Maaramma temple, during the Coronavirus Pandemic, this is not a new occurrence. Maaramma has emerged as a prominent and ubiquitous fever goddess.

Another figure in the discourse of pathogenic divinity is the Fever Demon, Jwarasura. Thought to have formed from a drop of sweat from Lord Shiva’s brow, punished by a vengeful Lord Vishnu, he was saved by Lord Brahma. Sculptures often show him with three heads, hands and legs.

This folk song narrates stories of the village deity Maaramma. Calling her Maarakka or Maaramma, it tells of village elders appeasing her with offerings for which she is joyful. She exuberantly dances with abandon, subduing all the diseases, particularly of children.

This folk song narrates the story of Jwarasura. After his genesis, even the gods feared the demon. To make sure the fever demon overwhelmed other beings, Shiva overpowered him and disseminated the symptoms so that no one being would suffer the effects of Jwara alone.

While modern medicine is accepted, faith-based healing is also major recourse for the local people in the city.

Entire communities continue to have a deep-rooted connection to Fever Goddess, the shrines and temples, transcending religious, caste and class lines.