Growing up I heard stories about marriages being decided based on whether a flower dropped from the idol or not (प्रसाद पळ्ळो). This ritual as I understood was performed at a temple where the priest would place a flower on the deity and do an Aarti. The family asking whether the marriage should go ahead or not would stand nervously waiting for the flower to drop and the priest would interpret the answer. This divine approval was not always a guarantee of a successful marriage. But I guess there is always some assurance in knowing that we have been granted blessings from God himself/herself.
When Kantara became a box office hit, the concept of the divine communicating with humans through a medium became more known. This is a concept that has existed in religions and cultures through time. How it works and whether it works or not is down to the beliefs of individuals.
During my visits to the kuldevata temples in Goa, I observed families gathered in front of an idol while the priest adorned it with flowers. There was a palpable tension in the atmosphere. Initially, I presumed they were participating in a puja on behalf of a family facing challenges. What struck me was that on a couple of occassions the family appeared to be Christian based on their attire. Nevertheless, India is fundamentally a secular nation, and in times of crisis, individuals across various communities often seek solace and blessings from deities and saints of different faiths. Subsequently, I learned that this practice is known as Kaul Prasad, which is observed in all Goan Saraswat temples.
Kaul Prasad (कौल प्रसाद) is an ancient ritual adhered to by individuals who hold the belief that divine entities will provide answers to their inquiries. The term Kaul is likely a truncation of Kulavi, referring to communities affiliated with specific deities. Consequently, Kaul Prasad can be interpreted as the blessings bestowed upon the Kulavi, akin to a decree from the deity.
Individuals identifying as Kulavis engage with their respective kuldevatas to seek permissions prior to embarking on significant life events, such as marriages, business ventures, or resolving familial disputes. Many have attested to the authenticity of this practice, and ultimately, its efficacy is largely contingent upon personal faith. While this ritual is observed in a limited number of temples across India, it holds substantial prominence in Goa.
The methodology of conducting the ritual varies depending on the temple and the specific deity involved. One common approach involves the use of a Patta, which is a wooden board featuring strategically arranged holes. Devotees insert various flowers, petals, buds, and leaves—items favored by the deity—into these holes following a particular pattern. Alternatively, flowers may be affixed directly onto an idol designated for Kaul, referred to as the Prasada Murti, particularly where the deity is represented in Linga form. Each location imbues its own interpretations of Kaul, and these interpretations are significantly influenced by the insights of the interpreter, typically the temple priest. The priest’s expertise in this spiritual discipline is crucial, both for accurately framing the questions presented and for discerning the responses received.
At the Shantadurga temple
Just below the main sitting place of Shree Shantadurga devi is a Patta [belt] which is called the Prasad Patta or the Sinh Patta. This Patta is made of copper and the width of this Patta is 24 inches X 12 inches. On this Patta, there is a picture of a lion [Sinh] which is 9 inches in width and 9 inches in height. Hence it is also called Sinh Patta.
On this patta, people offer Prasad puja for seeking Devi’s permission (Kaul) for undertaking new ventures, marriages, etc. and blessings for fulfillment of their wishes. For seeking Devi’s Kaul, flowers, petals and buds of the red Patala (Patkuli) flower are placed at 58 specific places over the patta. At 9 places full flowers are placed, at 18 places buds are placed and at 31 places petals are placed. Every place has its own meaning and accordingly the Devi’s Kaul is interpreted.
This PrasadKaul can be taken throughout the year except during the period of Shukl and Krishna Panchami, Ashwin Shukl Pratipada to Dashmi, Magh Shukla Pratipada to Shashti and from Phalgun Krishn Pratipada to Shashti.
At the Damodara temple:
Prasad Kaul is taken by applying tumba flowers at specific spots on the prasad Shivalinga. Every place on the Prasad Shivalinga has its own meaning and accordingly the Prasad Kaul is interpreted. It would be interesting to note that the PrasadKaul of the deities is sought not only by the G.S.B.’s but also by the original G.S.B.’s who were forcibly converted during the Portuguese regime. Such converted devotees are given priority for the Kaul. In fact, at the Shantadurga temple when the Devi does not give Kaul for a long time, the brahmin priest from the temple seeking the Kaul on behalf of the devotees goes out to check whether any converted Kulavi has come to seek her Kaul and if so, first the kaul is sought for the converted Kulavi and only after that the Devi gives Kaul to the G.S.B. Kulavi.