Hinduism: Except for the small body mainly of Banias who follow Jainism. The Hindus of the district belong to two main classes: (1) Brahmanic Hindus including Brahmans and other castes who worship Brahmanic gods, and employ Brahmans as their priests: (2) low-caste and tribal Hindus who mainly worship non-brahmanic and animistic deities.

Brahmanism: The religion of the Brahmans in Hinduism, of which they are the priests and exponents. Most Brahmans belong to a sect worshipping especially Siva or Visnu, Rama and Krishna, the incarnations of the latter god, or Sakti, the female principle of energy of Siva.

Animism: To describe the religious beliefs of the Hindus of the lower caste the term Animism is often used. It denotes technically, the collection of beliefs possessed by the Dravidian tribes who have not even nominally been admitted to the caste system or become Hindus. The general nature of Animism may perhaps be explained as the belief that everything which has life or motion has also a soul or spirit, and all natural phenomena are caused by direct personal agency. Instances of animistic beliefs may be found in the daily practices of the Hindus.s before climbing a tree it is frequently the custom to pray for its pardon for the rough usage to which it is to be subjected. Stones and rocks of any peculiar shape suggesting the intervention of personal agency in their construction are considered the abodes of spirits and ae consequently reversed. When women go out to the field they take a little sugar and put it on an an-hill to feed the ants. It is considered a virtuous act to satisfy the atma or spirit which resides in all animals. The habit of worshiping the implements of the caste trade should probably be classified as Animism. Such practices belong to the Hinds just as much to the Dravidian tribes.

Caste Dieties: Castes, particularly of the lower order have their caste deities, e.g. the Ahirs, a caste of cowherds, milkmen and cattle breeders have among them special deities Kharak Dev, who is always located at the Khirka or place of assembly of the cattle, on going to or returning from pasture. He apears to be the spirit or god of the khirka and is represented by a platform with an image of a horse on it, and when cattle fall ill the owners offer flour and butter to him. Similarly, the Govaris, the herdsmen or grazier caste worship Dudhera, a godling, for the protection of the cattle. He is represented by a clay horse placed near a whit ant-hill. But the principal deities of the Govaris are the Kode Kodvan or deirieed ancestors who are worshipped at the annual festivals and also at weddings. The Dhimars, a caste of fishermen and Palanquin-bears, have as of other low castes, Dulha Dev, the deified bridegroom, as one of the principal deities whose image they fashion of Kadamb wood and besmear with red-lead. Those who are employed on ferry-boats especially venerate Ghatoia Dev. The god of ferries and river crossings. The Dhobi, the professional caste of washermen also worship Ghatoia, the god of the ghat or landing place on the river to which they to wash their clothes. Then they bow to the stone on which they beat out clothes and make offering to it of flowers, turmeric and cooked food on the Dasara festival.

Village Gods

Maruti: Among the village deities the most popular is Hanuman or as he is locally termed, Maruti. His image of a monkey coloured with vermilion with a club in one hand and a mountain in the other is placed on the boundary of villages, and is known as Vir-murti( the image of strength). His representation in another form with folded hands is known as Das-murti (slave image ) and is placed in subordinate hamlets.

Mythologically Maruti is ascribed with several either: son of Anjani and Maruti (wind-god): avatar (incarnation) of Siva. God of strength: life-long bramhacari(celibate) : devotee and henchman of Rama: and originator of mantra-sastra (science of magical formula).

Accordingly, gymnasts tie his image to their wrists, and also consecrate one in their gymnasiums; women desirous of getting children go to the temple of Maruti and there burn lamps., made of wheat flour and filled with ghee; persons who are under the evil in influence of the planet Saturn worship the god on Saturdays and offer him oil and sendur (red-lead), place garlands of leaves and flowers of rui plant round his neck, and also offer him udid and salt.

Mahadev: Mahadev or Siva is generally revered in this district in his incarnation as the warrior Khandoba attended by a dog. Khandoba guards the country as Bhairav guards the villoage, and is shown as horseman with a sword in his right hand and his wife sitting beside him. He is the patron deitry of the maratha caste, who worship him every Sunday placing rice and flowers before him. The dog is held sacred by the Marathas who will not injure it.

Temples built to Mahadev in the form of ling are also popular in the district. Here Mahadev is worshipped vaguely as being able to bestow blessings or avert misfortune. He is represented simply by a conical stone, and water is allowed to drip through a piece of cloth tied over a small hole at the bottom, on the stone, so that Mahadev will be continually kept cool and will be pleased. The leaves of the bel tree are also offered to Mahadev, it being necessary always to present a shoot of three leaves. Gonds offer fowls to Mahadev, through they are not allowed to do so in the temple iteself, and it may be conjectured that the attributes of the god in this part of the country are to some extent derived from Bura Dev, the great god of the Gonds.

Kali: The goddess Kali, the wife of Siva, is worshipped in the local incarnation of Maha-Mali, the deity representing the dreaded disease of smallpox. She is represented by some daubed with vermilion and on each side of her are trisulas (tridents) surmounted with flags. To the trident is attached an iron chain, which is known as cabuk or whip of the goddess. People possessed with evil spirits as the goddess who brings and can avert smallpox and cholera, and is considered to be incarnate in the body of anyone who has smallpox and those who enter the room in which a sufferer lies take off their shoes as a mark of respect for the deity.

Sigdi Worship: If a patient is severely attached by smallpox, a vow is made to offer the sigdi worship. The sigdi is an earthen vessel filled with burning charcoal and is placed on the head of a married woman. Whose hands are tied in front of her as she goes in procession to the shrine, accompanied by other married women bearing brass pots of water on their heads. The way before them is swept with branches of the nim tree (Azadirachta Indica) which is sacred to the goddess. When the patient has recovered he or she also walks in the procession. On arrival at the shrine music is played and the neighbours all come and put a little grain in the lap of the woman who has carried the sigdi. Offerings are made to the goddess and a sacrificial goat is led before the image and bathed. If it shakes its body when water is poured over it. It is considered that the goddess has accepted the offering. A clay horse is also offered, perhaps in substitution for the former sacrifice of a real one.

Narayan Dev: Narayan Dev or the sun-god is worshipped by Mahars, Dhimars and Mangs. Two young pigs are castrated and fed profusely till they are three years old. When the offering is to be made, the Mahars, Dhimars, Gonds, Govaris, Cambhars and mangs are invited, they wash their hand and feet with water from the same pot, and after the pig has been sacrificed to Narayan Dev, consume it in company. As soon as the cock crows in the morning the feast is stopped, and caste distinctions are resumed.