1. धर्म
  2. गणेशोत्सव
  3. गणेश महिमा
  4. Why were stones thrown during Ganeshotsav in Mumbai?

गणेश चतुर्थीः मुंबईत गणेशोत्सवाच्या काळात दगड का मारले जात?

- ओंकार करंबेळकर
गावोगावच्या उत्सवातल्या प्रथा आणि परंपरा आपल्याला माहिती असतात. पण केवळ गोंधळ आणि हुल्लडबाजीच्या सवयीमुळे उत्सवामध्ये त्याला परंपरेचं स्वरुप येऊन गेल्याचं तुम्हाला माहिती आहे का?
 
हे असं मुंबईत घडलं होतं आणि तेही गणेशोत्सवाच्याबाबतीत. त्या प्रथेचीच ही कहाणी.
 
एखाद्या प्रदेशाला किंवा गावा-शहराला तिथल्या भौगोलिक, औद्योगिक वैशिष्ट्यांमुळे ओळख मिळते तशी सांस्कृतिक, सार्वजनिक वैशिष्ट्यांमुळेही मिळत असते. कालांतराने हे सांस्कृतिक घटक आणि ते गाव यांचं अतूट मिश्रण बनून जातं आणि नंतर दोन्ही घटक एकमेकांमध्ये इतके मिसळून जातात की त्यांना वेगळं करणं कठीण होतं. मुंबई आणि गणपती उत्सव हे समीकरणही असंच आहे.
 
मुंबईमध्ये शतकानुशतके कोकणातील, गोमंतकातले लोक स्थायिक होत गेले. येताना त्यांनी आपल्या सण समारंभाच्या परंपराही आणल्या. गणपती उत्सवाचं स्थान बळकट होण्यामध्ये या स्थलांतराचा वाटा मोठा आहे.
 
आजच्या गणपती उत्सवाचे स्वरुप हे मोठ्या डामडौलाचं आणि भव्य वाटत असलं तरी हे स्वरूप एका रात्रीत तयार झालेलं नाही. काही शतकांची परंपरा त्यामागे आहे.
 
साधारणतः 1820-40 या काळापासून मुंबईतल्या गणपती उत्सवाची वर्णनं मिळतात. सार्वजनिक गणेशोत्सव जरी 20 व्या शतकाच्या शेवटच्या दशकात सुरू झाला असला तरी गणपतीच्या वेळच्या उत्साहाची आणि सजावटीची परंपरा त्याआधी कित्येक दशके अस्तित्वात आलेली दिसते.
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मुंबईत गणेशोत्सवात कसा उत्साह असे?
मुंबई ही गेल्या चार शतकांहून अधिक काळ बहुधर्मिय आहे. अनेक धर्म आणि जाती इथं एकत्र राहात आहेत. त्यामुळे चालीरितींप्रमाणे सण-समारंभातही विविधता दिसते.
 
1863 साली गोविंद नारायण माडगांवकर यांनी लिहिलेल्या मुंबईचे वर्णन पुस्तकात त्यांनी मुंबईतल्या वेगवेगळ्या धर्मांच्या सणांची माहिती दिली आहे. यामध्ये मुंबईत सर्वाधीक उत्साहाने साजरा केल्या जाणाऱ्या गणपती उत्सवाचंही वर्णन त्यांनी केलं आहे.
 
ते म्हणतात, "गणपतीचा उत्साह ह्या शहरांत दहा दिवसपर्यंत एक सारखा मोठ्या कडाक्याने चालतो. कित्येक गृहस्थ वर्ष सहा महिने खपून गणपति स्वतः तयार करितात. हा मातीचा असतो खरा, परंतु ह्यांत कुशळतेचें काम असून शें दोनशें रुपये यास खर्च करितात.
 
कोठें कोठें उत्कृष्ट चित्रें होतात. जागोजागी शेंकडो गणपति तयार होतात. कित्येक सुंदर मखरें करितात."
 
सगळ्या मुंबईत जलसे आणि कार्यक्रम
तेव्हाच्या गणपती उत्सवामध्येही लोक उस्ताहाने वेगवेगळ्या कार्यक्रमांचे आयोजन करत. जेवणावळी घालत. माडगांवकर त्याचंही वर्णन करतात.
 
या दिवसांमध्ये समाराधना (पंगती), कथा, नाच, बैठका, फुगड्या असे प्रकार होत असतात असं ते म्हणतात. पैसेवाले लोक यावर हजार ते पाचशे रुपये खर्च करतात असंही ते लिहून ठेवतात. म्हणजेच सुमारे 160 ते 180 वर्षांपुर्वीही या उत्सवाला किती महत्त्व होते हे त्यावर लोक करत असलेल्या खर्चावरुन दिसून येतं.
 
आज मुंबईच नव्हे तर संपूर्ण महाराष्ट्रात मोठमोठी वाद्यं, ढोल-ताशे तसेच लाऊड स्पीकर, डॉल्बीचा वापर केला जातो. पण ही वाद्यं सुद्धा कालानुरुप बदलत गेली आहेत. तसेच आज महाराष्ट्रातील प्रत्येक शहरात गणपतीचे दहा दिवस काही देखावे केले जातात आणि ते पाहायला जाण्याची परंपरा काही शहरांमध्ये दिसते.
 
शहरांच्या मुख्य रस्त्यांवर रात्री उशिरापर्यंत असे देखावे पाहाणाऱ्यांचे जत्थे दिसून येतात. यालाही परंपरा असल्याचं त्याकाळच्या वर्णनातून दिसून येतं.
 
"काही लोकदहा दिवस एकसारखा दारापाशी चौघडा वाजवीत असतात, व अरास करितात. हांड्या, झुंबर, गलासें, आरसे व चित्रे जिकडून तिकडून, जमा करुन घरे शृंगारितात, चुना काढून स्वच्छ करितात."
 
गणपती विसर्जनाच्या दिवशीही संध्याकाळी रस्त्यामध्ये लोकांची, गाड्यांची, गणपतीच्या पालख्यांची गर्दी होते तसेच गौरी विसर्जनावेळी बाणकोटी लोक रस्तोरस्ती नाचत असतात ते लिहितात.
 
माडगांवकरांप्रमाणे बाळकृष्ण आचार्य आणि मोरो विनायक शिंगणे यांनीही गणपतीमधल्या विशेष उत्साहाची नोंद केली आहे. आरत्या आणि मंत्रपुष्पाच्यावेळी जो दीर्घस्वर होतो ती जर मुंबईतल्या सर्वांनी एकाचवेळी केली तर तो आवाज ब्रह्मांडात जाईल असेही त्यांनी गंमतीत लिहून ठेवले आहे.
 
या दोन्ही लेखकांनी बाणकोटी लोकांची गाणी, नाच, भजनं, सोंगं याचा उल्लेख केला आहे. तसेच मिरवणुकांमध्ये 'बेंडबाजा, घोडे, मल्ल, लेझिमवाले, पालख्या' असतात असं ते म्हणतात.
 
दगड का मारत?
मुंबईच्या गणपतीच्या वर्णनांमध्ये माडगांवकरांसह अनेक लेखकांनी एका वेगळ्याच प्रथेचं वर्णन केलं आहे.
 
गणेश चतुर्थीला लोकांना बाहेरही पडता येऊ नये अशी स्थिती निर्माण झाल्याचं माडगांवकर सांगतात. काही खोडकर लोक इतरांच्या घरांवर आणि येणाऱ्या-जाणाऱ्यांवर दगड मारत असत.
 
चतुर्थीच्या दिवशी चंद्रदर्शनाचा आळ दूर करण्यासाठी हे दगड मारले जात पण त्याला वेगळं रुप देऊन काहींनी लोकांवरच दगड मारायला सुरुवात केली होती. त्यामुळे वाणी, पारशी, गुजराती लोकांनी 'ढगळा चोथ म्हणजे दगड मारायची चतुर्थी' असंच नाव या दिवसाला दिलं होतं.
 
संध्याकाळी पाच वाजले की लोक दगडांना घाबरुन दारं बंद करुन राहात असतं. पण नंतर सरकारने अशा दगड मारणाऱ्यांना दंड करुन हा प्रकार बंद केला.
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या 'ढगळा चोथ'बद्दल मोरो विनायक शिंगणे आणि बाळकृष्ण आचार्य यांनीही नोंद केली आहे. ते म्हणतात. "गणेशचतुर्थीच्या दिवशी चंद्रदर्शन वर्ज्य आहे हें सुप्रसिद्ध आहे, ह्या गोष्टीचा फायदा घेऊन चंद्रदर्शनाचा आळ आपणांवरुन दूर व्हावा ह्मणून कित्येक बदमाष लोक कांही वर्षापूर्वी लोकांच्या घरावर दगड मारीत व रस्त्याने जाणारां येणारास लुटीत. म्हणून पारशी वगैरे लोक ह्या सणास थट्टेने ढगळाचोथ ह्मणत. हे बंड सरकारनेबंदोबस्त करुन मुळीचं बंद करुन टाकलें."
 
अशाप्रकारे मुंबई आणि गणपती उत्सव यांच्यामधलं बदलतं रूप दिसून येतं. लोकांच्यावर्तनातून काही चांगल्या वाईट परंपरा जन्माला येत असतात. वाईट परंपरा गाळून टाकण्यासाठी समाज आणि प्रशासन प्रयत्न करत राहातं आणि चांगलं ते दीर्घकाळ टिकून राहातं असं दिसून येतं.
 
पुढे सार्वजनिक गणेशोत्सव सुरू झाल्यानंतर स्वातंत्र्यलढ्यासाठी विचार जागृत करण्यासाठी आणि समाजोपयोगी कामं करण्यासाठी गणेशोत्सवाचा उपयोग झाल्याचं दिसून येतं.
 
यावर्षी कोरोनामुळे गणपती उत्सवाचा तो जोर नसला तरी एकात्मतेची आणि समाजाला मदत करण्याची भावना जागृत असल्याचे कोरोना काळात आधीच दिसून आले आहे.
पुढील लेख
गायीबद्दल काही रोचक गोष्टी, जाणून आश्चर्य वाटेल