Marian Traditions of India

Marian Traditions of India

Note: This article is not an attack on any community, nor is it an acceptance of the destruction of Ethnic cultures. It is simply an acknowledgment of history and an effort to map how faith and culture continue to interact in India. Our aim is to understand how Marian traditions, born in a time of conflict, have become part of India’s shared spiritual landscape today.

Catholics around the world tell stories of Mary, Jesus' mother, appearing to the devout in visions and miracles. While the Roman Church has officially accepted some of these apparitions, such as Lourdes and Fatima, many more continue to be remembered and revered in local communities. India, with its rich spiritual legacy, has various traditions involving Mary's presence. Many of these are not sanctioned by the Vatican, but they persist in popular devotion, oral traditions, and regional practices.

This article delves into these Indian Marian traditions while also setting them within the larger cultural history of Catholicism in India, a history defined by both devotion and controversy.

The arrival of Christianity
Christianity has been in India for approximately two millennia. According to history, the Apostle Thomas landed on the Malabar Coast in the first century CE, establishing the historic St. Thomas Christian communities of Kerala. These early Christians lived in relative peace with local cultures, incorporating Indian practices into their worship and daily lives.

Centuries later, in the 16th century, Portuguese missionaries introduced a radically different kind of Christianity. The Catholic Church, backed by colonial power, has attempted to alter India's religious landscape in its own image. In Goa, Mylapore, and other Portuguese-ruled areas, regional temples were demolished or suppressed, and Catholic churches were built in their place. Missionaries vigorously promoted the replacement of Dharmic gods and goddesses with Christian saints, portraying Jesus and Mary as figures capable of fulfilling similar functions.

This story was not unique to India. Throughout the world, European missionaries replaced living ideas, art, and holy imagery with Christian stories. Some local civilizations died, while others remained, and Catholicism absorbed remnants of what it had formerly attempted to eradicate. Reshaping the local narrative helped the reshaping of faith. Missionaries disguised foreign characters in local imagery, such as Mary in a sari and saints depicted as village protectors, to create a sense of continuity and encourage acceptance. Festivals previously dedicated to local goddesses were shifted to Marian feasts. Mary was occasionally costumed in Indian garb, mixing in with the recognizable forms of mother goddesses such as Durga, Mariamman, and Meenakshi. Local practices like carrying milk pots, burning oil lamps, and tying sacred threads were incorporated into Catholic processions. The merging was initially forced, but it eventually resulted in something new: a Marian devotion transformed by Indians.

A crossroads of cultures
What fascinates us about these apparitions is that it did not end with demolition alone. Local communities — whether Christians or Hindus — reshaped this encounter. Rather than allowing hate to dominate, they transformed Mary into a Mother Goddess, and saints into local guardians.

Mary is frequently draped in a silk saree, resembling a Tamil goddess. Devotees at Harihar put turmeric on her image and wrap bangles around it. Tuticorin's processions imitate those of Amman temples, with drums and firecrackers lighting the streets. In each case, Mary absorbed the cultural responsibilities of the local goddesses. For the faithful, she became both Mother of God and Mother of the Village. This was not a passive acceptance of colonial rule, but an act of survival and harmony. Indians broke the cycle of animosity by reinventing Christian figures in their own cultural forms, promoting religion and harmony. What was meant to erase our faith was reshaped into our own Mother.

Here are some regional forms and Marian apparitions in India:

1. Dhori Mata - Our Lady of the Mines

She is a Marian devotion that originated in Jharkhand's coal-mining region near Bokaro. The story began in 1956, when coal miners at Dhori colliery uncovered a statue of the Virgin Mary with a black complexion and fashioned in European style. Workers thought her presence was supernatural, shielding them from accidents and disaster in the mines.

She soon became known as Dhori Mata, the Black Virgin Mother, and was highly revered by both tribal tribes and migrant workers. Annual feasts were held, attracting thousands of pilgrims who saw in Mary not just the Mother of Christ, but also a kind mother watching over the laboring poor. Her dark skin mirrored the local images of tribal mother goddesses.. For devotees, Dhori Mata is both Mary, the Mother of God, and a local guardian spirit, symbolizing faith and survival in one of India's hardest working environments.

2. Koratty Muthy – Our Lady of Koratty

Koratty Muthy, affectionately known as the "St. Theresa of the East," is a popular Marian devotion based in Koratty, Kerala. According to history, missionaries brought the Virgin Mary statue here in the 17th century.

The shrine, dedicated to Our Lady of Mount Carmel, became well-known for miracles, particularly healings and infant blessings. Locals affectionately refer to her as Koratty Muthy ("Elder Mother of Koratty"), which conveys both closeness and reverence. Every year, thousands of people attend the great feast in October, bringing floral offerings, silk, and garlands. She is distinguished by the fact that both Hindus and Christians attend her shrine, bringing gifts such as poovam bananas, sarees, and candles. For many believers, she is more than just Mary of the Catholic Church; she is a worldwide mother figure who listens to her children's cries, regardless of religion.

3. Vallarpadathamma – The Guardian Mother of Vallarpadam

Vallarpadathamma is the adored title of the Virgin Mary who is worshipped at Vallarpadam Church in Kochi, Kerala. The devotion began in the 17th century, following a miraculous rescue: a young Nair woman and her kid were trapped in a boat accident and appealed to Mary for assistance. Against all chances, they were preserved, and the Virgin was dubbed Vallarpadathamma — the Protectress of Life.

The shrine, dedicated to Our Lady of Ransom, quickly became a popular destination for both Hindus and Christians seeking shelter and healing. Vallarpadathamma is revered as a protective mother by fishermen, sailors, and traders along Kerala's coast.

Vallarpadathamma evolved into not only a Church saint, but also a worldwide Mother Goddess of Kerala's seas, representing hope, rescue, and compassion for all.

4. Our Lady of Mylapore – The Madonna of San Thome

Our Lady of Mylapore is a popular Marian devotion associated with the San Thome Basilica in Chennai, Tamil Nadu, which is said to house St. Thomas the Apostle's tomb. In the 16th century, Portuguese missionaries introduced her worship by bringing a statue of the Virgin Mary, which quickly became vital to local Catholic devotion.

Our Lady of Mylapore is revered as a maternal intercessor for families and sailors on the Coromandel Coast. The yearly feast of Our Lady of Mylapore is commemorated with processions, garlands, and cultural activities, similar to Tamil temple festivals.

5. Our Lady of Happy Voyage

Our Lady of Happy Voyage (Nossa Senhora do Boa Viagem), patroness of sailors and travelers, is worshiped at the Basilica of the Holy Rosary in Bandel, West Bengal. The dedication extends back to the 16th century, when Portuguese settlers built the chapel after enduring storms and hardships at sea.

Her picture, housed in the great basilica, became a symbol of safety for sailors traveling the dangerous Hooghly River and the Bay of Bengal. Local families eventually accepted her, praying for safe trips on land and water.

Our Lady of Happy Voyage reflects both Bandel's colonial maritime history and its contemporary spiritual legacy. To this day, devotees, both Catholic and Hindu, light candles, offer flowers, and seek her blessings before embarking on any significant journey, honoring her status as the patron mother of travelers in Bengal.

7. Korvi Mata

Korvi Mata is a local Marian devotion that originated in Korvi, Gujarat, where the Virgin Mary is regarded as a sympathetic mother figure. According to oral tradition, Mary's presence was first felt by poor villages and farmers who sought her help during times of hardship, drought, and illness. Over time, she became known simply and affectionately as Korvi Mata, or the Mother of Korvi.

Her commitment is essential because of how she integrates into Gujarat's cultural life. Korvi Mata is treated like a village deity, receiving flowers, sarees, and oil lamps, and her feast days are commemorated with processions that follow local Hindu rituals.

8. Our Lady of Mokameh

The devotion to Our Lady of Mokameh originated in the early twentieth century, when the Missionary Sisters of the Sacred Heart of Jesus delivered a statue of Mary to Mokameh, Bihar. Soon after, locals – railway workers, farmers, and impoverished families — began to attribute blessings and protection to her presence.

During times of famine, sickness, and misery, people looked to her as a caring mother who stood by the poor and working. Over the years, she became known as the Mother of Mokameh, and was adored not only by Catholics but also by Hindus in adjacent villages.

9. Anathoni Mata - The Mother of the Forsaken

The devotion to The Mother of the Forsaken (also known as Anathoni Mata) is firmly rooted in the rural heartlands of Khambholaj, Gujarat. According to tradition, Mary appeared as a radiant mother who cared for orphans, abandoned children, and the impoverished. From this memories, she became known as the Mother of the Forsaken, the one who never abandons her children.

Her picture, frequently dressed in a golden saree, depicts her with children gathering at her feet, representing compassion and protection. Villagers bring sarees, flowers, and other offerings to her shrine, treating it as if it belonged to a village goddess.

10. Marth Mariam of Kuravilangad – Muthiyamma

The Marth Mariam Church of Kuravilangad, also known as Kuravilangad Muthiyamma, is one of Kerala's oldest Marian shrines. According to tradition, the church was founded in 105 AD by four Syro-Malabar Christian ladies who had a vision of the Blessed Virgin Mary. According to the story, Mary appeared to them on a hilltop, prompting the construction of a church in her honor.

The current church, which has been restored and expanded over the centuries, serves as the headquarters for the Knanaya Catholic community. It has remained a popular pilgrimage destination for St. Thomas Christians, with annual feasts honoring the Blessed Virgin Mary, particularly the Feast of the Nativity (September 8) and the Ettunombu (Eight-Day Lent) in September.

Marth Mariam of Kuravilangad, also known as Muthiyamma ("Great Mother"), is one of India's earliest Marian devotion centers, with roots in Kerala's apostolic Christian traditions.

11. Mary of the Mount – Bandra, Mumbai

The Basilica of Our Lady of the Mount, popularly known as Mount Mary Church, is one of Mumbai’s most famous Marian shrines. The original chapel on the hill of Bandra was built by Portuguese Jesuits in the 16th century, soon after their arrival in the region.

The statue of Our Lady housed there is believed to have been brought from Portugal. Local tradition says that the statue was damaged during raids by Arab pirates in the 18th century, after which a replacement was installed. The church was rebuilt in its present form in 1904 in neo-gothic style.

The shrine became especially prominent through the annual Bandra Fair, held every September around the Feast of the Nativity of Mary (September 8). The fair draws thousands of pilgrims of all faiths, who come to light candles, offer wax models, and seek blessings.

Today, Mary of the Mount remains a central place of Marian devotion in western India, known both for its centuries-old history and as a landmark of Mumbai’s cultural and religious life.

12. Milagres Saibin - Our Lady of Miracles

Milagres Saibin (Our Lady of Miracles) is the Marian devotion associated with the Church of Our Lady of Miracles in Mangalore, Karnataka, locally called Milagres Church. The church was originally established in 1680 by Bishop Thomas de Castro, a Theatine missionary, with support from the local Catholic community.

The church became a prominent Marian center for the Mangalorean Catholics, and the image of Milagres Saibin (Saibin = Lady/Mother) was honored as a miraculous intercessor. However, the original structure was destroyed during the captivity of Mangalorean Catholics under Tipu Sultan in 1784.

After Tipu’s defeat, the church was rebuilt in 1811 on the same site, and devotion to Milagres Saibin was revived. Over the years, it has become one of the most important Marian shrines in coastal Karnataka, with feast days and novenas attracting pilgrims from across the region.

13. Mary’s Basilica – Shivajinagar, Bangalore

St. Mary’s Basilica, located in Shivajinagar, Bangalore, is the oldest church in the city and the first in Karnataka to be elevated to the status of a minor basilica (in 1973). The shrine traces its origins to the 17th century, when a small chapel was built by Tamil Christian migrants. In 1818, the present spacious church was constructed under the patronage of Abbe Dubois, a French missionary.

The devotion centers on a statue of the Virgin Mary, known locally as Our Lady of Health, which was brought from France in the early 19th century. Over time, the basilica became a major Marian pilgrimage site, attracting both Catholics and Hindus.

The highlight of the devotion is the St. Mary’s Feast, celebrated every September, which draws thousands of pilgrims who carry floral tributes, light candles, and participate in grand processions through the streets of Bangalore.

14. Our Lady of Health – Harihar, Karnataka

The shrine of Our Lady of Health (Harihara Matha) is one of the most prominent Marian pilgrimage centers in Karnataka. The origins of the devotion trace back to the 18th century, when missionaries introduced Marian veneration to the region. Over time, the image of Mary came to be regarded by locals as a powerful intercessor for healing and protection.

Situated on the banks of the Tungabhadra River, the shrine attracts thousands of pilgrims every year, especially during the annual feast in September. Devotees — both Catholic and Hindu — visit the church to seek cures for illnesses, offer thanksgiving, and dedicate children to the care of Mary.

15. Vailankanni Amman - Our Lady of Vailankanni

The shrine of Our Lady of Good Health at Vailankanni, Tamil Nadu, is the most famous Marian pilgrimage site in India. Local tradition traces its origins to the 16th century, when Mary is said to have appeared to a shepherd boy carrying milk, and later to a crippled boy whom she healed. A third miracle is associated with Portuguese sailors who, saved from a violent storm at sea, built a chapel at the site in thanksgiving.

Over time, the devotion to Mary of Vailankanni grew into an international pilgrimage. The shrine, now a minor basilica, is often called the “Lourdes of the East.” Every year, millions of pilgrims — Catholics, Hindus, and people of other faiths — visit during the annual feast from August 29 to September 8, bringing sarees, garlands, and offerings of gratitude.

Today, Vailankanni is recognized worldwide as a center of healing and intercession, and its basilica is one of the most visited Christian shrines in Asia.

16. Our Lady of Delight – Kanyakumari

The devotion to Our Lady of Delight in Kanyakumari traces back to a grotto dedicated to Mary, which later developed into the Church of Our Lady of Ransom. The title “Our Lady of Ransom” comes from the Spanish Mercedarian tradition, founded in 1218, where Mary was honored as the patroness of Christians redeemed from captivity during the Muslim invasions of Spain.

In Kanyakumari, local devotion blended this with the earlier title “Our Lady of Delight.” The faithful began calling their patron Alangara Upakara Matha in Tamil, meaning “Our Lady of Ransom and Delight.” Over time, this Marian title became central to the coastal Catholic community, especially among fishing families, who regarded her as their protector.

Today, the Our Lady of Ransom Church in Kanyakumari, with its striking Gothic architecture facing the sea, stands as one of the most important Marian shrines in South India, drawing pilgrims from across the region.

17. Alangara Matha – Kanyakumari

Alangara Matha (Our Lady of Ransom and Delight) is the Marian devotion centered at the Church of Our Lady of Ransom in Kanyakumari, Tamil Nadu. The title comes from a blending of two traditions: “Our Lady of Ransom,” patroness of the Mercedarian Order founded in Spain in 1218, and “Our Lady of Delight,” an earlier local title in Kanyakumari. In Tamil, the combined devotion is expressed as Alangara Upakara Matha.

The church, built in striking Gothic style on the seashore, became one of the most prominent Marian shrines in South India. It is especially venerated by the coastal fishing communities, who look to Alangara Matha for protection and blessings before setting out to sea.

18. Sardhana Mata

Sardhana Mata, also known as Our Lady of Graces, is adored at the Basilica of Our Lady of Graces in Sardhana, near Meerut, Uttar Pradesh. Begum Samru, Sardhana's Catholic queen, built the church in 1822 and dedicated it to the Virgin Mary in appreciation for her protection and blessings.

The church, constructed in Italian style by architect Antonio Reghellini, was designated as a minor basilica by Pope John XXIII in 1961, making it one of the few basilicas in North India.

Sardhana Mata is particularly revered at the yearly feast in November, when thousands of pilgrims from around northern India congregate to seek her intervention. The basilica and devotion are a unique testament to the fusion of Mughal, European, and Indian cultural elements in Marian worship.

19. Our Lady of Snows – Thoothukudi, Tamil Nadu

The Basilica of Our Lady of Snows in Thoothukudi (Tuticorin), Tamil Nadu, is one of the most well-known Marian sanctuaries in South India. The devotion was brought by Portuguese missionaries in the 16th century, who dedicated the chapel to Our Lady of the Snows, a title derived from the Roman basilica of Santa Maria Maggiore in Italy and associated with the mythical miraculous snowfall of 352 AD.

The church became the spiritual focus for the area's Catholic fishing community, who revered Mary as patroness and protector. Pope John Paul II designated the shrine as a minor basilica in 1982, acknowledging its historical and religious significance.

20. Adaikala Matha – Our Lady of Refuge

Adaikala Matha, or Our Lady of Refuge, is a Marian devotion centred on the shrine in Elakurichi, Tamil Nadu. St. John de Britto, an Italian Jesuit missionary, popularized the term in the 17th century by promoting Mary as a motherly shelter and defender for the locals.

The Adaikala Matha shrine in Elakurichi quickly became a popular Marian pilgrimage site in Tamil Nadu, particularly among rural residents. Pilgrims began going there seeking healing, protection, and intercession, and the devotion expanded throughout the region.

21. Our Lady of Madhu – The Mother of Sri Lanka

Our Lady of Madhu is a highly respected Marian devotion in South Asia, centred on the Madhu Shrine in Mannar, Sri Lanka. The statue of Mary, which is thought to have been brought by Catholic exiles in the 17th century, became a potent symbol of protection throughout periods of persecution under Dutch authority.

Madhu has become much more than a Catholic pilgrimage center over the ages. Hindus and Buddhists began to adore her, perceiving Madhu Amma (Mother of Madhu) as a caring protector who listens to all of her children's cries. Her shrine evolved into a site where faith triumphed over caste, ethnicity, and religious differences.

References and Sources:

Susan Bayly, Saints, Goddesses and Kings: Muslims and Christians in South Indian Society, 1700–1900 (Cambridge University Press, 1989).
Robert Eric Frykenberg (ed.), Christians and Missionaries in India: Cross-Cultural Communication Since 1500 (Eerdmans, 2003).

Dhori Mata (Jharkhand)

“Shrine of Our Lady of the Mines, Dhori, Bokaro” – Diocese of Daltonganj official site.
D.S. Amalorpavadass, Popular Catholic Devotions in India, NBCLC Bangalore.

Koratty Muthy (Kerala)

Official Koratty Muthy Shrine website.
Diocese of Irinjalakuda publications.

Vallarpadathamma (Kerala)

Vallarpadam National Shrine of Our Lady of Ransom, Archdiocese of Verapoly.
George Menachery (ed.), The St. Thomas Christian Encyclopaedia of India, Vol. II.

Our Lady of Mylapore (Chennai, Tamil Nadu)

Santhome Basilica official site.
E. R. Hambye, History of Christianity in India, Vol II: From the Middle of the Sixteenth to the End of the Seventeenth Century.

Our Lady of Happy Voyage (Bandel, West Bengal)

Basilica of the Holy Rosary, Bandel official site.
A. Mathias Mundadan, History of Christianity in India: The Beginning to 1707.

Our Lady of Madhu (Sri Lanka)

Diocese of Mannar official site (Shrine of Our Lady of Madhu).
Leonard Pinto, The Catholic Church in Sri Lanka: The History of Its Expansion.

Korvi Mata (Gujarat)

Gujarat Catholic Church local histories (Diocese of Baroda).
John Correia-Afonso, Jesuit Missionaries in India (1542–1773).

Our Lady of Mokameh (Bihar)

Shrine of Our Lady of Mokama – Patna Jesuit Mission records.
Missionary Sisters of the Sacred Heart of Jesus archives.

Mother of the Forsaken, Khambholaj (Gujarat)

Diocese of Ahmedabad archives.
Regional oral histories recorded in Gujarat Christian Heritage (unpublished diocesan reports).

Marth Mariam (Kuravilangad Muthiyamma, Kerala)

Kuravilangad Marth Mariam Forane Church official site.
George Menachery (ed.), St. Thomas Christian Encyclopaedia of India.

Mary of the Mount (Bandra, Mumbai)

Mount Mary Basilica official site.
Teotonio R. de Souza, Medieval Goa: A Social History.

Milagres Saibin (Mangalore, Karnataka)

Milagres Church, Mangalore parish records.
Severine Silva, History of Christianity in Coastal Karnataka.

Our Lady of Health (Harihar, Karnataka)

Diocese of Shimoga official site.
Amalorpavadass, Popular Catholic Devotions in India.

Our Lady of Vailankanni (Tamil Nadu)

Basilica of Our Lady of Good Health, Vailankanni official site.
Francis X. Clooney, Popular Catholic Devotions in Tamil Nadu.

St. Mary’s Basilica (Shivajinagar, Bangalore)

St. Mary’s Basilica, Archdiocese of Bangalore official site.
M. Rajamanickam, History of Catholic Church in Karnataka.

Our Lady of Delight / Alangara Matha (Kanyakumari, Tamil Nadu)

Basilica of Our Lady of Ransom, Kanyakumari official site.
A. Mathias Mundadan, History of Christianity in India, Vol II.

Sardhana Mata (Our Lady of Graces, Uttar Pradesh)

Basilica of Our Lady of Graces, Sardhana official site.
Rosie Llewellyn-Jones, Begum Samru: Fading Portrait in a Gilded Frame.

Our Lady of Snows (Thoothukudi, Tamil Nadu)

Basilica of Our Lady of Snows, Thoothukudi official site.
Diocese of Tuticorin publications.

Adaikala Matha (Elakurichi, Tamil Nadu)

Shrine of Adaikala Matha, Elakurichi official site.
Life and writings of St. John de Britto (Jesuit mission archives).

Note:

This content has been refined using AI-assisted grammar tools, but all historical and cultural information presented is based on documented references and sources. All images are AI-generated, with some manually adjusted to accurately represent the icons and attributes of the respective forms.