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diff --git a/57520-0.txt b/57520-0.txt new file mode 100644 index 0000000..067501a --- /dev/null +++ b/57520-0.txt @@ -0,0 +1,11399 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 57520 *** + + + + + + + + + + + + FOLK LORE NOTES. + + Vol. II--KONKAN. + + COMPILED FROM MATERIALS COLLECTED BY + The late A. M. T. JACKSON, Indian Civil Service. + + + R. E. ENTHOVEN, C.I.E., I.C.S. + + + BRITISH INDIA PRESS, MAZGAON BOMBAY. + 1915 + + + + + + + + + REPRINTED FROM THE "INDIAN ANTIQUARY" + + BY B. MILLER, SUPERINTENDENT, BRITISH INDIA PRESS, BOMBAY + + + + + + + + +TABLE OF CONTENTS. + + +CHAPTER I. + +Nature Powers. + PAGE. + Worship of minor local deities. Sun-worship. The Swastika. + Circumambulation round images and other sacred objects. + Moon-worship. Days of special importance. Eclipses. Worship + of planets and stars. The milky way. The rainbow. Worship + of the earth. Thunder and lightning. Earthquakes. Worship + of sacred rivers, springs and pools. Water spirits and + goblins. Ceremonies at digging of wells. Well water as a + cure for disease. Sacred Lakes. Palaces under the water. + Sacred mountains. Deities who control the weather. Methods + of causing or averting rain and of checking storms. Vratas + or religious vows practised only by women. Rites in which + women are excluded. Rites in which the worshipper must be + nude. Superstitions in connection with aerolites and meteors 1 + + +CHAPTER II. + +The Heroic Godlings. + + Village deities. Local deities. Installation of deities in + new settlements. Ghostly godlings. Deities responsible for + crops and cattle 21 + + +CHAPTER III. + +Disease Deities. + + Causes of epidemic diseases and the remedies adopted to + stop them. Cattle diseases. Remedies practised by the + village people in connection with them. The methods for + the exorcism of disease. Methods of expelling evil spirits + from the body. The village sorcerer. Offerings of rags, + coins, etc., at sacred trees and wells. The transferring + of disease from one person to another. Scapegoats 29 + + +CHAPTER IV. + +The worship of Ancestors and Saints. + + Shráddhas and other ceremonies performed for the + propitiation and emancipation of the deceased. Worship + of the founders of religious sects, of saints, etc. + Ghosts. Rebirth of ancestors in the same family. + Miracle-working tombs. Muhammadan saints whose worship + has been adopted by Hindus. Rural methods for the cure + of barrenness 40 + + +CHAPTER V. + +The Worship of the malevolent dead. + + Popular notions about dreams. Auspicious and inauspicious + dreams. Temporary abandonment of the body by the soul. + Character and functions of the bhut or disembodied soul. + The state of the soul after death. The rebirth of the + soul. The souls of persons dying a sudden or violent + death. The ways by which ghosts enter and leave the body. + Methods of driving away evil spirits from the body. Reliefs + regarding sneezing and yawning. Rákshasa or the malevolent + demon. Other malignant spirits. Evil spirits which go about + headless. The haunts of evil spirits. Ghosts of women dying + an unnatural death. Spirits of persons killed by tigers and + other wild beasts. Ghosts of women dying in childbed or + menses. Precautions taken by parents at the birth of + children. Beliefs in connection with bats and owls. Spirits + which haunt ruins, guard buried treasure and occupy valleys 49 + + +CHAPTER VI. + +The evil eye and the scaring of ghosts. + + Effects of the evil eye. Objects liable to be influenced by + the evil eye. Precautions taken to evade the influence of + the evil eye Opprobrious names. Change of sex. Protection + against evil spirits. Amulets. Charmed circles. Omens. + Numbers. Lucky and unlucky days. Rites performed to help the + soul to the other world. Cremation and burial. The customs + of shaving the hair. Offerings of food to the dead. + Manifestation of evil spirits in form. The practice of + breaking earthen vessels at death. Kites connected with + mourning. Benevolent spirits. Spirits which haunt trees. + The guardian spirits of crops and cattle. Spirits invoked + to frighten children 60 + + +CHAPTER VII. + +Tree and Serpent worship. + + Trees connected with deities and saints. Legends and + superstitions connected with them. Marriage of brides + and bridegrooms to trees. Snake worship. Shrines of snake + deities. Deified snakes. Snakes guarding treasure. The + village treatment of snake-bite. The jewel in the head of + the snake. Guardian snakes 71 + + +CHAPTER VIII. + +Totemism and Fetishism. + + Devaks. Names derived from animals and plants. Sacred + animals. Deities associated with animal worship. Worship + of stocks and stones. Survivals of human sacrifice. + Disease-curing stones. Respect shown to corn sieves, corn + pounders, the broom and the plough. Fire worship 78 + + +CHAPTER IX. + +Animal worship. + + Sacred animals and the legends and superstitions connected + with them 83 + + +CHAPTER X. + +Witchcraft. + + Chetaks and Chetakins. 85 + + +CHAPTER XI. + +General. + + Rural ceremonies connected with agricultural operations. + Rites performed for the protection of cattle. Rites + performed for scaring noxious animals and insects. Rites + performed for ensuring sunshine and favourable weather. + Rites performed for the protection of crops. Rites in + which secrecy and silence are observed. The observances + at the Holi festival. Rites performed when boys and girls + attain puberty. Vows. The black art 87 + + +APPENDIX + +Glossary of vernacular terms, occurring in +Volumes I and II i to xxxvii + + + + + + + + +FOLKLORE OF THE KONKAN. + + +CHAPTER I. + +NATURE POWERS. + + +The worship of minor local deities is connected with such low castes as +Guravas, Bhopis, Marátha Kunbis, Dhangars, Wághes, Murlis, Mahárs and +Mángs in the District of Kolhápur. It is believed by the Bráhmans that +once an image is consecrated and worshipped, it should be worshipped +uninterruptedly every day, and he who neglects to worship such an +image daily incurs the sin of Brahma-hatya or Bráhman-murder. For +this reason Bráhmans generally do not worship minor local deities. In +former times Bráhmans who worshipped these deities were excommunicated +by their caste-men. Such Pujáris were compelled to wear a folded dhotur +or waist cloth, and were forbidden to put on the gandh or sandal paste +mark in straight or cross lines. They were allowed to put on the tila +or circular mark of sandal paste. Another reason why Bráhmans are not +the Pujáris or worshippers of such deities is that Bráhmans cannot +accept or partake of the Naivedya offering of cooked food, fowls, +etc., made to them. Lower class people can partake of such offerings, +and are therefore generally the worshippers or ministrants of minor +local deities. + +At Palshet in the Ratnágiri District, there are two grámdevis, viz., +Jholái and Mhárjái, and the pujáris of these deities are respectively +a Gurav and a Mahár. [1] The pujáris of goddesses are generally men +of the lower castes. The guardian goddesses of the villages of Pule, +Varavade, Nandivade, and Rila have Kunbis as their pujáris; while the +pujáris of the goddesses Mahálakshmi, Bhagvati, Mahákáli, and Jogái +are generally chosen from the Gurav caste. [2] In the Konkan the +Ráuls (Shudras) are the pujáris of the deities Vithoba, Ravalnáth +and Bhaváni; the Ghádis are the pujáris of the deities Sáteri and +Khavaneshwar; while the deities Mahádev and Máruti are worshipped by +pujáris belonging to the Gurav caste. [3] The goddesses Makhajan and +Jakhmáta at Sangameshwar in the Ratnágiri District are worshipped by +pujáris who belong to the Gurav and Bhoi castes respectively. The god +Ganpati at Makhnele has for his pujári a Wáni. The pujáris of the +temple of Shiva at Lánje in the Ratnágiri District are Wánis. [4] +It is said that the pujári of Pundárik at Pandharpur is a Kiráta +(fisherman) by caste. [5] + +The pujári of the goddess Narmáta at Sidgad in the Thána District is +a Koli; whilst the pujáris of Kánoba, Khandoba, and Vetál are of the +lower castes. [6] The goddesses Mahálakshmi of Kolvan and Vajreshvari +have their pujáris chosen from the lower castes. [7] The pujáris of +Jari-Mari, Mhasoba, Bahiroba, Cheda and other deities which are said +to prevent contagious diseases, are always men of the lower castes. [8] + +The pujáris of the guardian goddesses of the villages Petsai, +Dasgaum and Nizámpur are a Mahár, a Kumbhár or potter, and a +Marátha, respectively. [9] The pujári of the guardian goddesses +of Chaul in the Kolába District belongs to the lower castes. [10] +The goddess Mángái has always a Mahár as her pujári. [11] Everyday +the god Shiva is required to be worshipped first by a pujári of the +Gurav caste. The pujári of Bahiri, a corruption of the word Bhairav, +one of the manifestations of Shiva, is a man belonging to the lower +castes. Similarly the pujáris of Bhagavati, Bhaváni, Ambika, Kálika, +Jákhái, Jholái, Janni, Kolhái, Vadyájái, Shitaládevi, Chandika, etc., +are persons belonging to lower castes. [12] + +It is considered by the Hindus very meritorious and holy to worship the +Sun; and by Bráhmans the Sun is considered to be their chief deity. The +Gáyatri Mantra of the Bráhmans is a prayer to the Sun-god or the Savita +Dev, and the Bráhmans offer arghya or oblations of water to the Sun +thrice a day. Those who want health, wealth and prosperity propitiate +the Sun-god by prayers and ceremonies. The Ratha Saptami is considered +to be the principal day for special worship and festivities in honour +of the Sun-god. On this day, on a low wooden stool, is drawn, in red +sandal paste, a figure of the Sun in human shape seated in a chariot +drawn by seven horses, or by a horse with seven faces. This figure is +then placed in the sun-shine, and it is then worshipped by offering +it arghya or spoonfuls of water, red powder, red flowers mixed with +red sandal paste, camphor, incense and fruits. Some people kneel down +while offering the arghyas to the Sun. These arghyas are either three +or twelve in number. Some persons make a vow not to eat anything unless +they have worshipped the Sun and performed the twelve Namaskaras by +falling prostrate and bowing with folded hands twelve times, and at +each time repeating one of the twelve names of the Sun. [13] + +In the Ratnágiri District some people worship the Sun on the Sundays +of the month of Shrávan. A ceremony held on the Rathasaptami day, +i.e., the 7th day of the bright half of Mágh, is deemed a special +festival in honour of the Sun-god. On that day people draw, on a +small wooden stool, an image of the Sun, seated in a chariot drawn +by seven horses, and worship it with great reverence. Milk is then +boiled on a fire made of cow-dung cakes in front of the household +Tulsi plant. If the milk overflows to the east, it is believed that +there will be abundance of crops, but if it flows to the west it is +taken as a sign of the near approach of famine. [14] The Sun-god is +also worshipped on the following occasions, e.g., Trikal, Gajaccháya, +Ardhodaya, Mahodaya, Vyatipát, Makar-Sankránt, Kark-Sankránt and the +Solar eclipse. [15] Though there are few temples dedicated to the Sun, +the village of Parule has the honour of having one called "the temple +of Adi-Náráyan." Non-Bráhmanical classes are not seen worshipping +the Sun in this district, despite the fact that the Sun is said to +be the embodiment of the three principal deities of the Hindus. [16] + +The people of the Thána District believe that the Swastika is the +central point of the helmet of the Sun, and a vow called the Swastika +Vrata is held in its honor. A woman who observes this vow, draws +a figure of the Swastika and worships it daily during the Cháturmás +(four months of the rainy season), at the expiration of which she gives +a Bráhman a golden or silver plate with the sign of the Swastika upon +it. [17] Another vow named Dhanurmás, common to all districts in the +Konkan, requires a person to complete his daily rites before sun-rise, +and to offer a preparation of food called Khichadi to the Sun-god. The +observer of this vow then partakes of the food, regarding it as a +gift from that god. This is either done for one day or repeated for +a month till the Dhanu-Sankránt. [18] On the Somavati-Amávásya day +(the 15th day of the dark half of a month falling on Monday), and +the Kapiláshasthi day, the Sun is held in especial reverence. [19] +A curious story is narrated regarding the offering of Arghya to the +Sun. It is said that the Sun rejoices at the birth of a Bráhman, +and gives 1,000,000 cows in charity, believing that the Arghya which +the Bráhman will offer later on will devour his foes, one drop of the +Arghya killing 1,000 of them [20]. The repetition of the Gáyatri-mantra +108 times a day is supposed to release a Bráhman from the debt of +1,000,000 cows owed in this way to the Sun. [21] The Yoga-Sutras of +Pátanjali however prohibit a man from looking at the setting Sun, +though the sin thus incurred is made amends for by the offering of +Arghya to that god. [22] It is interesting to note that women do not +grind corn on the Ratha-Saptami day. [23] + +Women bow down to the Sun on the 11th, 12th, 30th or 40th day after +their delivery; but Kunbi women generally worship that god on the +7th day. [24] On this occasion some women show a churning handle [25] +to the Sun-god and offer him some grains of rice. [26] + +The Swastika is considered so holy in the Konkan that it is +always drawn on the Antarpat; and at the time of the Punyáha Wachan +ceremony which precedes a Hindu wedding, a Swastika drawn in rice is +worshipped. [27] The principal deities of the Hindus, whenever they +are invoked on special occasions, are seated on the Swastika. [28] +The people of the Ratnágiri District worship the Swastika, regarding +it as the symbol as well as the seat of the Sun-god. [29] + +By some the Swastika is regarded as the foundation-stone of the +universe [30] and is held to be the symbol of the god Shiva, and not +of the Sun. [31] + +The conception of Kunbi is said to have taken place by the influence +of the rays of the Sun. [32] + +The Swastika is considered as an emblem of peace and prosperity, and +for this reason Bráhman women draw a figure of the Swastika in front +of their houses. [33] The custom of moving round such sacred objects +as the Banyan, the Pipal, the Tulsi or sweet basil plant, the Umbar, +the Avala (Phylanthus emblica), etc., is prevalent in the district of +Kolhápur. There are no cases recorded in which women after child-birth +are exposed to the Sun. But on the 12th day after her delivery, the +mother puts on new bangles and new clothes; cocoanuts, betelnuts and +leaves, grains of rice, plantains and grains of wheat are placed in +her lap. She then comes out and bows to the Sun. Wealthy persons on +this occasion perform a homa sacrifice in their houses by kindling +the holy fire and feeding Bráhmans. No one in this district believes +that conception is caused, or is likely to be caused, by exposure to +the rays of the Sun. + +The Hindu women of the Konkan walk round Pipal, Tulsi, and Umbar +trees every Saturday and on the Somavati-amávásya day, i.e., the +15th day of the dark half of a month when it falls on Monday. [34] +Sometimes, however, women make a vow to walk round a temple or a +sacred tree one-hundred thousand times; and for the fulfilment of +this vow they walk round the temple or tree for about seven or eight +hours every day. If they find it difficult to make up the number of +rounds themselves, they ask their near relations to assist them in +their undertaking. [35] + +The Moon is worshipped by the Hindus on the 2nd of the bright half of +every month. On this day it is considered very lucky to see the moon, +and many people, particularly the lower classes, pull out threads from +the clothes they wear, and offer them to the moon, saying "O! God, +accept these old clothes of ours and be pleased to give us new ones in +their stead." Some people worship the moon on the Sankasti Chaturthi, +4th day of the dark half of every month; and such people will not eat +anything until they have seen and worshipped the moon on that day. The +moon is not worshipped on the Ganesh Chaturthi day that is, the 4th +of the bright half of the month of Bhádrapad, as it is considered +very unlucky to see the moon on that night. It is firmly believed +that any one who sees the moon on the Ganesh Chaturthi day even by +accident will be falsely accused of theft or some other crime. In +order to avoid this, people who have accidently seen the moon, throw +stones at the houses of their neighbours, and if the neighbours abuse +them in return, the mischief makers consider themselves freed by the +abuse from the sin of having looked at the moon on a forbidden night. + +The spots on the surface of the moon are believed by some to be the +rath or chariot of the god. Others think that they are lunar mountains; +but many believe that the spots are the visible signs of the stain on +the character of the moon-god due to his having outraged the modesty +of the wife of his guru, the god Brahaspati or Jupiter. In the Puráns +it is stated that on one occasion, a dispute arose between the moon +and Brahaspati or Jupiter about the wife of Brahaspati, each of them +claiming to be the cause of her conception. Subsequently a son was +born who was named Budha (Mercury). Brahaspati's wife, on being asked +who was the father of the child, named the moon. Thereupon Brahaspati +cursed the moon for his adultery. The spots on the surface of the +moon are said to be the effect of this curse. + +The moon-god is believed to distribute nectar through his rays, and +therefore this deity is said to have the power of removing diseases +and restoring human beings to health. The moon is the king of herbs, +and all trees, plants, etc., thrive owing to the influence of the +moon. Sometimes people place at night, figs, plantains, sugarcane and +other eatables in the moon-light and eat them early in the morning; +and it is said that those who do so improve in health. The practice of +drinking the moon's rays does not prevail in the Kolhápur district. But +people occasionally dine in the moon light. [36] + +On a full moon day people perform the special worship of their +chosen deity. On the full moon of the month of Kártika temples are +illuminated, and on the full moon day of Mágha, raw corn such as +wheat, bájri, etc., is cooked and offered to the household and other +deities. [37] On this day are also performed the special rites and +ceremonies that are required in connection with the Kula-devatás or +family gods or goddesses. On the full moon day of Fálguna the Holi fire +is kindled and worshipped. In certain families the full moon of Chaitra +is considered auspicious for making offerings to family deities. On +the full moon day of Shrávan is observed the feast of Cocoanut day, +and on this day Bráhmans put on new sacred threads. The full moon is +considered by the Sanyásis or ascetics an auspicious day for shaving +their heads. + +On the new moon day the Pitras or Manes are worshipped. Lighted lamps +are worshipped on the new moon day, of Ashádha. In the Kolhápur +State this is called Tadali new moon day, and in the Konkan it is +called Divali new moon day. On the new moon day of Ashvin, Lakshmi +the goddess of wealth is worshipped. All special ceremonies for the +propitiation of the Bhutas or evil spirits are usually performed on +the new moon day. The Dwitiya or 2nd day of every month is considered +sacred to the moon, and on this day the moon is worshipped; while +the Chaturthi is considered sacred to the god Ganapati, and on the +Chaturthi of Bhádrapada a special festival is held in honour of the +god Ganpati. [38] + +On the 15th day of the bright half of the month of Ashvin people put +milk in the rays of the moon for some time, and then, after offering +it to the moon, they drink it. Drinking milk in this way is called +drinking the rays of the moon. [39] On the Sankránt Chaturthi day +and on that Chaturthi which immediately follows the Dasara holiday, +people draw an image of the moon and worship it. [40] In the Ratnágiri +District several conflicting theories are held regarding the spots +on the surface of the moon. Some believe that the spot observed on +the moon is a tamarind tree in which that god has stationed himself; +others hold that the spot is the reflection of a deer which is yoked +to the chariot of the moon [41]; while many more believe that it has +been occasioned by the hoof of the horse of King Nala. Some say that +the spot on the surface of the moon represents a Pipal tree and a cow +fastened to the roots of the tree; others on the authority of Hindu +mythology suppose that God created Madan (cupid) from the essence +taken from the body of the moon and hence the moon-god has spots on +his body. [42] In the Mahábhárat it is stated that on the surface of +the moon is reflected the island of Sudarshan on this earth, together +with some trees and a great hare, the bright part being nothing but +water. [43] The spot on the surface of the moon is considered by some +a deer which the god has taken on his lap. [44] Some believe that +Yashoda, the mother of Krishna, after waving an earthen dish round +the face of Krishna, threw it at the sky. It struck the moon and +thereby the spots on the surface of the moon were caused. Nectar is +supposed to have been derived from the rays of the moon; and in some +sacred books it is stated that the Chakora bird (Bartavelle Partridge) +drinks the rays of the moon. [45] + +The people of the Thána District hold similar notions regarding the +spots on the surface of the moon. It has been said by some that the +portion in question represents mud, while others say that the moon +has been disfigured owing to a curse from a sage. [46] Some people +say that the spots are due to the moon being cursed by his preceptor +Brahaspati with whose wife the moon-god had connection. Being unable +to bear the pain of the spots, the moon, it is said, propitiated his +preceptor, who directed him to bathe in the Bhima river to alleviate +the agony. Accordingly the pain was assuaged, and the part of the river +where the Moon-god bathed thus came to be called Chandra bhága. [47] +Some persons suggest that the spots are a Pipal tree with two deer +feeding upon it from two sides. [48] Others hold that the spots on +the surface of the moon are due to its having been kicked by a deer +which, when pursued by a hunter, was refused shelter. [49] The people +of the Thána District believe that the rays of the moon influence +conception. [50] + +In the Kolába District, to sit in an open place on a moon-light night, +is regarded as drinking the rays of the moon. [51] The elongated +part of the orb of the moon pointing towards the north or the south +is supposed to forebode scarcity or abundance, respectively. [52] + +It is a common belief that the moon should not be seen on the Ganesh +Chaturthi day, i.e., the 4th day of the bright half of Bhádrapad. + +Looking at the moon continuously for a short time on every moon-light +night is said to keep one's sight in good order. [53] + +If the Amávásya falls on Monday, Bráhman women of the Thána District +walk round a Tulsi plant or a Pipal tree and make a vow to a +Bráhman. [54] + +In the Kolába District a special ceremony is held in honour of minor +goddesses on the 8th day of a month. The following things are avoided +one on each of the fifteen tithis respectively:-- + +Kohala (pumpkin), dorli (Solanum indicum), salt, sesamum, sour things, +oil, ávale (Emblic myrobalan), cocoanuts, bhopala (gourd), padval +(snake-gourd), pávte (Dolichos Lablah), masur (Lens esculenta), +brinjal, honey, gambling. [55] + +The people observe a fast on the 13th (Pradosha) and the 14th day +(Shivarátra) of the dark half of every month. [56] On the 15th +day of the bright half of Chaitra, a fair is held in honour of the +guardian deity of a village, and hens, goats, etc., are offered as +a sacrifice. [57] + +The following are days of special importance. + +Gudhi-pádva, i.e., the first day of the bright half of Chaitra:--This +being the first day of the year, gudhis and toranas are hoisted in +front of every house and are worshipped. [58] + +Bháu-bij:--On the 2nd day of the bright half of Kártik every +sister waves round the face of her brother a lamp, and makes him a +present. [59] + +The ceremony on the Bháu-bij day has come into vogue on account of +Subhadra having given a very pleasant bath to her brother Krishna on +that day. The Court of Yama is also said to be closed on that day, +since he goes to his sister; and consequently persons who die on that +day, however sinful they may be, are not supposed to go to Yamaloka, +i.e., hell. [60] + +Akshya Tritiya:--On the third day of the bright half of Vaishákh cold +water and winnowing fans are distributed as tokens for appeasing the +Manes of ancestors. On this day is also celebrated the birth of the +god Parashurám. [61] + +Ganesh Chaturthi:--On the 4th day of the bright half of Bhádrapad, +an earthen image of Ganpati is worshipped and a great ceremony is held +in his honour. [62] The fourth day of the bright half of every month +is called Vináyaka-Chaturthi; while that of the dark half is called +Sankasti-Chaturthi. On the Vináyaka-Chaturthi day, people fast the +whole day and dine the next day; while on the Sankasti Chaturthi day, +they fast during the day time and dine after moon-rise. [63] That +Sankasti Chaturthi which falls on Tuesday is considered the best. [64] + +Nágpanchami:--On the 5th day of the bright half of Shrávan, pictures +of serpents and snake holes are worshipped. [65] + +Champá-Shashti:--On the 6th day of the bright half of Márgashirsha, +some ceremony relating to the family-deity is performed. [66] + +Ratha-Saptami:--On the 7th day of the bright half of Mágh, the sun +is worshipped and milk is boiled until it overflows. [67] + +Gokul-Ashtami:--On the 8th day of the dark half of Shrávan the birth +of the god Krishna is celebrated. [68] + +Ráma-Navami:--On the 9th day of the bright half of Chaitra the birth +of the god Ráma is celebrated. [69] + +Vijayádashami:--On the 10th day of the bright half of Ashvin people +cross the boundary of their village and distribute sone (leaves of the +Shami and Apta trees). It is a popular belief that a work commenced +on this day is sure to end well. Weapons are also worshipped on this +day. [70] + +Ekádashi:--On the 11th day of Ashádh and Kártik a special fast is +observed. People also fast on the 11th day of each month. A man who +dies on this auspicious day is supposed to go to heaven. [71] Sometimes +the Ekádashi falls on two consecutive days; in which case the Smártas +observe the first, while the Bhágvats observe the second. [72] + +Wáman-dwádashi:--On the 12th day of the bright half of Bhádrapad +Wáman is worshipped and one or twelve boys are adored, being held +to represent Wáman. The marriage of the Tulsi plant is sometimes +celebrated on this day. [73] + +Dhana-Trayodashi:--On the 13th day of the dark half of Ashvin, Lakshmi, +the goddess of wealth is worshipped. [74] + +Narak-Chaturdashi:--On the 14th day of the dark half of Ashvin, the +demon Narakásur was killed. In consequence, on this day people take +their bath before sun-rise, break Karinta (a fruit), regarding it as +a demon, and apply its seeds to their heads. [75] + +Nárali Paurnima:--On the 15th day of the bright half of Shrávan, +people worship the sea and throw into it a cocoanut. [76] + +Wata-Paurnima:--On the 15th day of the bright half of Jyeshtha, +women whose husbands are alive fast the whole day, and worship the +Wata-tree. [77] + +On the 15th day of the bright half of Ashvin, people keep themselves +awake the whole night and amuse themselves in a variety of ways. On the +15th day of the bright half of Kártika houses are illuminated. This +day is called Tripuri-Paurnima. On this night people illuminate +with earthen lamps all temples in the village, but particularly the +temple of Shiva. This is done in commemoration of the triumph of +the god Shiva over the demon Tripurásura. The full-moon day of the +month of Mágha is called Chudi Paurnima. On this night people light +chudies torches and with them slightly burn certain flowers, trees +and plants. The full-moon day of the month of Fálguna is called the +Holi or Holi-Paurnima and is the biggest holiday of the lower class +Hindus. On this night the Hindus kindle the Holi-fire and worship +it. [78] On the 15th day of the bright half of Ashvin people eat grain +of the new harvest. On the full-moon day of Shrávan they perform the +Shrávani ceremony and give a lamp in charity. On the full-moon day of +the month of Chaitra, Vaishakha and Márgashirsha, the births of Máruti, +Narasimha and Dattátraya respectively are celebrated. [79] The Kunbis +of the Ratnágiri District believe that on the 15th or full-moon day of +Pausha, the Hindu gods go out hunting and that they return from their +hunting expedition on the full-moon day of the month of Mágha. During +this period the Kunbis abstain from worshipping their gods. [80] + +Amávásya:--On the 15th day of the dark half of every month, oblations +are given to the Manes of the dead. [81] The commencement of a good +deed, journey to a distant place, and the ploughing of land are +postponed on the no-moon day of a month. [82] Sanyásis are enjoined +to get their beard shaved on the Paurnima and Amávásya days only. [83] + +People do not set out on a journey on the following tithis, regarding +them as rikta (unfruitful or inauspicious):-- + + +Chaturthi, Navami and Chaturdashi. [84] + +The Chándráyana Vrata:--Widows fast on the no-moon day of a month. They +are required to regulate their diet in such an increasing proportion +that on the next full moon day they should have a full meal. The +reverse process follows for a fortnight after, so that they observe +an absolute fast on the following no-moon day. [85] + +People have various ideas about the cause of the eclipses of the sun +and the moon. Some say that the sun and the moon are superior deities, +and that the demons Ráhu and Ketu who belong to the caste of Mángs +attempt to touch them and to devour them. Others believe that the +planets Ráhu and Ketu stand in the path of the Sun and the Moon and +thereby darkness is caused on the earth. It is believed that about 5 +hours before the commencement of the obscuration, in the case of the +Sun and about 4 hours in the case of the Moon, the Vedha or malign +influence of the monsters begins and during the period till the whole +eclipse is over a strict fast is observed. At the commencement of +the eclipse, as well as at its close, people bathe. Some sit on a +low wooden stool with a rosary in their hands repeating the names of +the gods, or the gáyatri or some of the mantras. But those who want +to acquire the art of magic or witch-craft or the power of removing +the evil effects of snake-poison, or scorpion sting, go to a lonely +place on the riverside, and there standing in water repeat the mantras +taught to them by their guru or teacher. People give alms to Mahárs +and Mángs on this occasion, and therefore persons of this class go +about the streets saying loudly "Give us alms and the eclipse will +be over." De dán suté girán. + +A strict fast is observed on an eclipse day, but children and pregnant +women who cannot bear the privation are given something to eat under +a sike. The eclipse time is so inauspicious that children and animals +born at that time are considered unlucky. [86] Sometimes an eclipse +cannot be observed owing to the intervention of clouds. On that +occasion the people of the Konkan resort to the following expedient +in order to ascertain whether the luminary is eclipsed or not. They +take a potful of water and hold in it a musal. If it stands in the +pot unsupported it is regarded as indicative of the existence of an +eclipse. Mángs, Mahárs, etc., are supposed to be the descendants of +Ráhu and Ketu; and for this reason gifts are made to them in charity +on an eclipse day. [87] + +The people of the Thána District believe that corn grows abundantly +in a year that witnesses many eclipses. [88] + +The popular cause of an eclipse in the Kolába District, is the Girha, a +minor deity which is said to wander through the sky and swallow the Sun +and the Moon when they cross his path. [89] Besides the mythological +story regarding the cause of an eclipse, the people of the Ratnágiri +District also believe that the Girha throws his shadow on the sun and +the moon, when he comes to demand his dues from them. [90] The Konkan +villagers, on an eclipse day, strike barren trees with a pestle, [91] +in order that they may bear fruits and flowers. A barren woman is +also beaten with the same motive. Similarly many other superstitious +beliefs are connected with an eclipse. Pregnant women are not allowed +to see the eclipse of the sun or the moon, nor are they to engage +in cutting, sewing, etc. as this is believed to be injurious to the +child in the womb. [92] The eclipse time is supposed to be the most +suitable to learn mantras or incantations. [93] The mantris also +mutter incantations during an eclipse in a naked condition. [94] The +people who believe that the eclipses are caused by the influence of +the planets Ráhu and Ketu offer prayers to Ráhu on the lunar eclipse +day and to Ketu on the solar eclipse day. [95] + +The planets and stars are worshipped by the Hindus. It is believed +that a person who is to die within six months cannot see the polar +star. From the movements of the planets past and future events of +one's career are foretold by Bráhman and other astrologers. And as +it is believed that man's good and bad luck are dependant upon the +influence of the planets, offerings of various kinds are made and +sacrifices performed for securing the favour of the Navagrahas or the +nine planets. In order to avert the effect of the evil influence of +certain planets people sometimes wear rings of those precious stones +which are supposed to be the favourites of the planets. + +The rain-bow is called Indra dhanushya or the Indra's bow, and it is +believed that if the rain-bow appears in the east, it indicates the +coming of more rain, and if it appears in the west it is a sure sign +of the close of the monsoon. + +The milky way is believed to be the heavenly Ganges. Well known +tradition relates how Wáman (the 5th incarnation of Vishnu) went to +Bali the king of the lower regions and asked him to give him land +measuring three feet only. The king consented, whereupon the god +Wáman enlarged his body to such an extent that by his one footstep he +occupied the whole earth and by the second he occupied heaven. Upon +this the god Brahma worshipped the foot of the god Vishnu which was +in heaven, and from that foot sprang the heavenly Ganges which flows +in heaven and is called Dudha Ganga or the milky Ganges. + +The worship of stars and planets is in vogue among Konkan Hindu +families of the higher castes. The polar star in particular is seen +and worshipped by the bride and the bridegroom after the ceremony +at the marriage altar is over. [96] A very interesting story is +connected with the polar star. By the great power of his penance +the sage Vishvámitra despatched king Trishanku to Heaven, but the +gods hurled him down. Thereupon Vishvámitra became enraged and began +to create a new heaven. Hindu mythological books say that he thus +created the sages Vashista, Angiras, Pulah, Pulastya, Rutu, Atri, and +Marichi, and stationed Trishanku in the sky. The Nava-grahas or the +nine planets are worshipped before the commencement of all important +ceremonies. [97] A cluster of seven stars called the Sapta-rishis are +worshipped by men at the time of the Shrávani ceremony, while women +worship them on the 5th day of the bright half of Bhádrapada. [98] +These Sapta-rishis are said to have been created by the God Brahma +from his own body; and teaching them the four Vedas, he handed them +over to them and asked them to regulate the affairs of the world. [99] + +Some people of the Ratnágiri District believe that the rain-bow is the +bow used by Ráma, the hero of the Rámáyana. Its appearance on the east +is regarded by them as symptomatic of the approach of rain, while its +appearance on the west is equivalent to the departure of rain. [100] + +The short duration of the rain-bow is held to indicate an excessive +fall of rain while its long duration forbodes a scarcity of rain. [101] +The appearance of the rain-bow on a river is supposed to indicate +the approach of rain, while its appearance on a mountain means the +departure of rain. [102] Of the two bows of which the rain-bow seems +to be composed, the larger is believed to belong to Ráma, and the +smaller to Lakshman. [103] Since the God Indra is supposed to send +rain, the Indradhanushya (the rain-bow) is regarded as a sign of the +advent of rain. [104] + +By some Hindus it is believed that the milky way is a heavenly river +which is a favourite bathing place of the gods. [105] Others suppose +it to be a branch of the celestial Ganges which is said to have been +brought down upon this earth by king Bhagiratha. [106] Some persons, +however, believe that since the great sage Agastya is said to reside +at Rámeshwar in the southern direction, the Ganges (the milky way) +runs through the sky to the south in order to bathe him. Sometimes +the milky way is believed to be a white cloud. [107] + +On the authority of the Mahákála Nirván Tantra, some people of the +Thána District believe that a person who cannot get a view of the +polar star will die within six months; while others substitute the +Arundhati star for the polar star and determine the duration of life +of a diseased person by the same process. [108] + +The people of the Thána District believe that the rain-bow is caused +by the accumulation of moisture in the air. [109] The rain-bow is said +to consecrate the region over which it appears. [110] The appearance +of the rain-bow in the morning is supposed to forbode the approach +of rain. [111] + +Some people of the Kolába District believe that the holy persons such +as Káshyapa, Arundhati and other sages, who lived on this earth in +ancient times are seen shining in the sky by the sacred lustre of +their powers. [112] Hindu women worship the planets Budha and Guru +(Mercury and Jupiter) in the month of Shravan. [113] + +The Sapta-rishis are somewhere called Khatale and Bájale (cot). [114] +The rain-bow is held by some to be the symbol of Ráma and Lakshman, +who visit the world in that form with the view of watching its +proceedings. Others, however, believe that it represents God Indra +who assumes that form to see how his orders are executed by his +subordinates. [115] The rain-bow is said to foretell good if it +appears either at the beginning or end of the rainy season, while +its appearance at any other time is supposed to forbode evil. [116] + +Hindus regard the earth as one of their important deities and worship +it on various occasions. It is enjoined upon Bráhmans to worship it +daily at the time of their Sandhya rite, as well as while performing +the Shrávani ceremony. [117] The people of the Ratnágiri District pray +to the earth as soon as they leave their bed in the morning. [118] +The earth is required to be worshipped at the time of laying the +foundation-stone of a house, as well as at the time of bringing into +use a newly built house. [119] Since it is held unholy to sleep on +the bare ground, those whose parents die, sleep on a woollen cloth on +the ground till their parents' anniversary is over. [120] Wanprastas, +Sanyásis, and Bráhmans are required to sleep on the ground. [121] +Some pious men sleep on the bare ground during the Cháturmás (the four +months of the rainy season), at the expiry of which they present a +bed to a Bráhman. [122] It is enjoined upon a prince to sleep on the +bare ground on the eve of the coronation day. [123] + +Widows and women are required to sleep on the ground during their +monthly courses. Women whose husbands are away are also to do the +same. [124] In the Ratnágiri District Katkaris, on the day on which +they wish to be possessed by a particular deity or spirit, are +required to sleep on the earth. [125] When people are on the point +of death, they are made to lie on blades of darbha grass placed on +the earth. [126] The performer of a sacrifice as well as one who +has observed a vow are to sleep on the ground. [127] The following +articles should not be allowed to touch the earth, viz. pearls, +the Sháligram stone, an image of the god Vishnu, the linga of Shiva, +a conch shell, the sacred thread of a Bráhman, flowers intended for +worship, basil leaves, and Govardhan. [128] + +The following lines are repeated in the morning before setting foot +to the ground [129]:-- + +O Goddess! who is clothed (surrounded) by the sea, whose breasts are +mountains, and who is the wife of Vishnu, I bow down to thee; please +forgive the touch of my feet. O Goddess Earth! who art born by the +power of Vishnu, whose surface is of the colour of a conch shell and +who art the store house of innumerable jewels, I bow down to thee. + +Some women of the Thána District worship the earth daily during the +Cháturmás (four months of the rainy season), at the end of which they +give a Bráhman a piece of land or the money equivalent of it. [130] +Persons who perform a particular rite, e.g., the Solásomavár-vrata +(a vow observed on sixteen successive Mondays) are required to sleep +on the bare ground. [131] At the sowing and harvest time, farmers +appease the earth by offering it cocoanuts, fowls, rice mixed with +curd, etc. [132] The blood of a king and the balls of rice given to +the manes of the dead are not allowed to touch the ground. People +convey to a distant place the water of the Ganges, without placing +it on the ground. [133] + +The earth is required to be worshipped before taking a portion of +it for sacrificial purposes. [134] A vessel containing water over +which incantations have been repeated is not allowed to touch the +ground. [135] On the 15th day of the bright half of Ashvin every +farmer prepares some sweetmeats in his house, and takes them to his +farm. There he gathers five stones, worships them, and offers the +sweetmeats to the earth. Afterwards he takes a portion of the food +and scatters it over the farm. His family then gather there and take +a hearty meal. In the evening the person who carried the food to the +farm, picks up some grains of barley and puts them into a basket. On +return home the grains are thrown over the house. [136] + +Various conflicting notions are entertained regarding thunder and +lightning. The people of the Ratnágiri District believe that the +clouds are animals that roar. When these animals emit water it +bursts forth on account of the circular motion of the winds called +Chanda and Munda. This bursting is supposed to produce thunder +and lightning. [137] Somewhere thunder and lightning are said to +be the signals given by the god Indra, to birds, beasts, etc., of +the setting in of the rainy season. [138] Some people believe that +the god Indra sends rain through his elephants who, being excited, +make a noise like thunder. [139] + +Others regard the thunder as the roaring of the elephant of the gods, +while sucking sea-water. The thunder is also believed to be the +roaring of the god Varuna, the king of the clouds. [140] The boys of +the Ratnágiri District believe that thunder is a sign of the wedding +ceremonies performed in the heavenly houses of the gods. [141] Some +Mahomedans believe that an angel called Mekail has control over the +rain. To cause a fall of rain Mekail strikes the clouds with a whip +of lightning. The clouds then utter a cry, and this is the cause of +thunder. [142] Some people of the Thána District believe that there +are big stones in the sky which strike against each other owing to +the force of the wind, and produce thunder. The dashing of these +stones against each other also generates lightning. [143] + +In the Kolába District it is believed that thunder is the military band +of the king of clouds and lightning is his banner. [144] Lightning +is said to be produced by the fighting of celestial elephants; while +thunder is heard when they pour out water. [145] Some people think +that thunder is the noise of the feet of the elephants (clouds) +that give rain; lightning is also said to be generated from their +foot fall. [146] The clouds are supposed to be the messengers of gods, +lightning being the manifestation of Divine power. The gods are said to +confine these messengers from the nakshatra of Ardra to the nakshatra +of Hasti, in which latter nakshatra they again begin to roar. [147] + +Thunder is supposed to take place when the god Indra draws his bow; +while lightning is said to be produced when the same god strikes his +adamant against a mountain. [148] + +In the Ratnágiri District it is believed that earthquake occurs +whenever the thousand headed Shesha shakes its head. [149] It is said +that at one time a demon named Gayásur became very troublesome, and all +the gods held him down by standing on his body. Thereupon the demon +requested all the gods to remain on his body for ever. Occasionally +this Gayásur shakes his body and this causes the earthquake. [150] +Some people believe that the earth trembles of its own accord when +sins accumulate upon it. [151] Others hold that the earthquake takes +place in the hollow parts of the earth. [152] Some people, however, +believe that since the earth floats upon water, it naturally quakes +at times. [153] + +The Hindus being element worshippers naturally hold in reverence +certain rivers, ponds, etc. In the Ratnágiri District the spring at +Rájápur, called the Rájápurchi Ganga is considered very sacred. It +flows from the roots of a Banyan tree. There are fifteen Kundas or +ponds, and the principal Kunda always remains filled with water. On +occasions a big játra fair is held and people from distant places +come to bathe and worship at the spring. [154] Some people believe +that many of the lakes, springs, etc., situated in the Kolhápur +State are sacred. [155] A spring or rivulet that flows to the east is +considered specially sacred. It is called a Surya-Vansi spring, and +it is considered meritorious to bathe in it. [156] In the village of +Kunkauli in the Ratnágiri District if a person is bitten by a snake +or other poisonous reptile, no medicine is administered to him, but +holy water brought from the temple of the village goddess is given to +him to drink, and it is said that the patient is thus cured. [157] +The water fall at Maral near Devarkuha, where the river Bán takes +its rise, is held sacred. [158] At Shivam in the Ratnágiri District +the people use the tirtha of a deity as medicine for diseases due +to poison. They say that it is the sole remedy they apply in such +cases. [159] There are ponds at Manora in the Goa State, and Vetore +in the Sávantwádi State, the water of which is used as medicine +for the cure of persons suffering from the poison of snakes, mice, +spiders, and scorpions. [160] When a well is dug, the people call +a Bráhman priest to consecrate it. The Bráhman takes cow's urine, +milk, curds, ghi, sandal paste, flowers, basil leaves, and rice, +and mixes them with water, and after repeating sacred mantras over +the water, throws the mixture into the well. After this ceremony, +the people are at liberty to drink water from the well. [161] + +Before a well is dug, an expert is consulted to ascertain the place +where a spring flows. A well is then dug, after offering a sacrifice to +the spirits and deities that happen to dwell at that spot. A dinner +is given to Bráhmans after the well is built. [162] A golden cow +is often thrown into a newly built well as an offering to the water +deities. [163] There is a well at Mandangad, the water of which serves +as medicine to cure the poison of snakes and other reptiles. [164] + +It is believed that there is a class of wicked water nymphs called +Asará who generally dwell in wells, ponds, or rivers, far from the +habitation of men. Whenever these nymphs come across a lonely man +or woman entering a well, pond, etc., they carry that person under +water. The village of Mithbáv in the Ratnágiri District is a well-known +resort of these Asarás, and many instances are given by the villagers +of persons being drowned and carried off in the river by these wicked +nymphs. A tank in the village of Hindalem in the same district has a +similar reputation. [165] The people of the Konkan believe that water +nymphs are sometimes seen in the form of women near wells, rivers, +and ponds. [166] Some say that the water nymphs and water spirits +confer objects desired by worshippers if they are propitiated by +prayers. [167] + +There are seven kundas, ponds, at Nirmal in the Thána District, +forming a large lake. This lake is said to have been formed from the +blood of the demon Vimalásur. At Sháhápur there is a holy spring of hot +water under a Pipal tree. It is called Ganga. [168] There are kundas, +pools, of hot water in the Vaitarna river in the Thána District, in +which people bathe on the 13th day of the dark half of Chaitra. [169] +There are also springs of hot water on the bank of the Surya river at +Vajreshvari and at Koknere, in the Thána District. [170] A handful +of corn, if thrown into the hot water kundas at Tungar, is said to +be boiled at once. [171] It is held holy to bathe in the kundas of +hot water that are situated in the rivers Tánsa and Bánganga in the +Thána District. [172] The water of a well which is drawn without +touching the earth or without being placed upon the ground is given +as medicine for indigestion. Similarly the water of seven tanks, +or at least of one pond, in which lotuses grow is said to check the +virulence of measles, small-pox, etc. [173] A bath in a certain tank +in the Mahim taluka is said to cure persons suffering from the itch, +and water purified by repeating incantations over it is also said to +be a good remedy for the same disease. [174] + +The water of a tank or a well is supposed to be wholesome to a person +of indifferent health, if given to him to drink without placing it upon +the ground. [175] Some people believe that the water of the Ganges is +so holy and powerful that if bows are thrown into it they are instantly +reduced to powder. [176] The repair of lakes, caravanserais, temples, +etc., is held more meritorious than their actual erection. [177] +It is enjoined upon a man to perform a certain rite if he wishes +to relinquish his right of ownership over a well or tank, and after +this rite is performed, it can be utilized for public purposes. But +no ceremony is required to be performed if a well is dug for the +benefit of the public. [178] + +The people of the Thána District believe that water nymphs reside in +every reservoir of water. [179] Some people, however, believe that +the water nymphs dwell in those lakes in which lotuses grow. These +nymphs are said to do harm to children and young women, especially +when they set out for a walk accompanied by their brother Gavala. They +are unusually dangerous. [180] The people worship the images of the +following seven water nymphs or apsaras, viz., Machhi, Kurmi, Karkati, +Darduri, Jatupi, Somapa and Makari. [181] + +The following places are said to be inhabited by water spirits:--the +channel of Kalamba, the tanks of Sopara and Utaratal and the lake +called Tambra-tirtha at Bassein [182]. Water nymphs are supposed to +drown a person who tries to save another fallen into water. [183] +A species of small men named Uda, otherwise called water-spirits, +are said to dwell in water and subsist on fishes. [184] The spirits +called Khais and Mhashya are supposed to reside in water. [185] + +The river Sávitri in the Kolába District takes its rise near +Mahábaleshwar and is considered very sacred. The following traditionary +account is given of its origin. The god Brahma had two wives, Sávitri +and Gáyatri. A dispute having arisen between them, they both jumped +over a precipice. Sávitri assumed the form of a river and fell into the +sea near Bánkot. Gáyatri, on the other hand, concealed herself in the +river Sávitri and manifested herself as a spring near Harihareshwar in +the Janjira State. [186] A man is said to be released from re-birth +if he takes a bath in the kund (pond) named Katkale-tirtha near +Násik. [187] Bows are said to be reduced to powder if thrown into +a certain kund at Uddhar-Rámeshwar in the Sudhagad taluka. [188] +Kupotsarga is defined to be the digging of a well for the benefit of +the public and abandoning one's right of ownership over it. [189] + +A pond near Khopoli in the Kolába District is held very sacred. The +following story is related in connection with it. The villagers say +that the water nymphs in the pond used to provide pots for marriage +festivities if a written application were made to them a day previous +to the wedding. The pots were, however, required to be returned +within a limited time. But one man having failed to comply with +this condition, they have ceased to lend pots. Another interesting +story is associated with the same pond. It is as follows. A man had +fallen into the pond and was taken to the abode of the nymphs. He was, +however, returned by them after a few days on the understanding that +he would be recalled if he spoke of what he had seen there. One day +he communicated to the people the good things that he enjoyed there, +and to the surprise of all he was found dead immediately after. [190] +Water nymphs are said to reside in a pond at Varsai in the Kolába +District. Consequently persons that are held unclean, e.g., women in +their monthly course, etc., are not allowed to touch it. The nymphs of +the same lake were once said to lend pots on festive occasions. [191] +It is said that the water nymphs used to provide ornaments for marriage +and other ceremonies, if returned within a prescribed period. But some +people having failed to return them, they ceased to lend them. [192] + +A spirit called Girha is supposed to reside in water. It is said to +make mischief with man in a variety of ways by enticing him into deep +water. [193] The Jakrin is said to be a deity residing in water. [194] +Persons drowned in water are believed to become water-spirits, and +to trouble innocent passers-by. [195] + +A mountain near the village Pule, in the district of Ratnágiri is +held sacred on account of the residence of the god Ganpati at that +place. For this reason people walk round the mountain and worship +it. Tradition says that Ganpati was at first at Gule in the Ratnágiri +District, but on account of the sanctity of the place being violated +by some wicked persons the god transferred his residence to Pule. At +Gule there is still a very beautiful temple of Ganpati, though it is +now in a dilapidated condition. [196] The cave of the sage Much-kund +near Machal on the Sahyádri mountain is considered sacred. In the +Konkan it is not held sinful to ascend a mountain or a hill, though +to sit upon its summit is considered sinful. [197] The hill of Mirya +near Ratnágiri is considered sacred. This hill is believed to be a +particle (miri) of the mythological mountain Dronagiri. [198] + +A hill near Dhárávi in the Thána District is consecrated by the temple +of a goddess upon the top. This goddess is said to preserve ships at +sea, and people are occasionally possessed by her. It is said that +a Roman Catholic priest met instantaneous death on having insulted +her. [199] + +The hill of Mahálakshmi in the Dahánu táluka is held sacred. The +villagers consider it dangerous to ascend this hill. [200] On the +hill of the same name is a temple of the goddess Jivadhani, who is +said to preserve children from small-pox. The following story is +told in connection with the goddess. A person in need of money used +to place before her image as large a heap of flowers as he wanted +gold, stating that he would return the gold when he had done with +it. He used then to go home and return on an appointed day for the +gold, which was sure to be found where he had placed the heap of +flowers. Once a man failed to return the gold, and thenceforth the +goddess withheld her bounty. There is no door to the temple of this +goddess. It is only through a hole in a big stone that one can have a +view of her image. Sweet scent is said to be continually emitted from +this hole. The goddess is said to have fastened the door of her temple +for the following reason. One day the goddess was walking at the foot +of the hill at night. A cowherd who happened to be there was bewitched +by her matchless beauty and fell a prey to evil desire. He pursued +her to the top of the hill, when the goddess, divining his motive, +fastened the door of her temple with a prodigious stone. On the same +hill is a cattle shed in which fresh cow-dung is said to be always +found. This place being inaccessible to cows and other quadrupeds, +the people believe that the goddess keeps a cow of her own. [201] + +The hill of Tungar is consecrated by the temple of a certain goddess +upon it. There is also a very famous hill near Arnála, called the +hill of Buddha. This hill was once the seat of a king belonging to +the weaver caste. Recently a pond was discovered upon it, in which +was found a stone-box containing a begging-pot and a diamond. A great +fair is held annually on the hill of Motmávali near Bandra in the +Thána district. The devotees of the deity are Hindus, Parsis, and +Christians. It is said this goddess was once worshipped by Hindus +only. A Bráhman is the pujári of the Pir on the hill of Bába Malang +near Kalyán. It is said that the Pir has declared that no Moslem pujári +should worship him. The Hindus and Moslems worship him alike. [202] + +Bráhmans do not cross the top of a mountain without stopping for a +short time before ascending the summit. [203] + +At a short distance from Chaul in the Kolába District is a hill +dedicated to the god Dattatraya, in whose honour a great fair is +held annually. The following story is told in connection with this +hill. In ancient times a Bráhman used to practise austerities on +this hill near a Tulsi plant (the place on which the present temple +stands). He used to spend the whole day there, but returned home at +nightfall. On his way home fearful scenes were often presented to +him, and in his dreams he was asked not to go there any more. But +the Bráhman was obdurate. He persisted in his resolution to practise +austerities for a number of years, and at last succeeded in obtaining +a personal interview with the god Dattatraya, who commanded him +to bow down to his feet (páduka). From that time pious men live on +this hill and offer their prayers to the god Dattatraya. Nearly four +hundred steps have been constructed for the ascent of this hill, +and additional steps are being built every year. Here also are some +springs of pure water. It is worth while to note that the pujári of +this god is a Shudra by caste. [204] On the north-east side of the +hill dedicated to the god Dattatraya stands the temple of the goddess +Hingláj. To the north of this temple are four caves, while to the +west is a deep den resembling a well, through which a lane appears to +have been dug. This is said to be the road excavated by the Pándavas +to enable them to go to Kási. [205] At a distance of two miles from +Akóla in the Kolába District is a hill called Mallikárjun. This +is said to be a small stone fallen from the mythological mountain +Dronagiri. This hill is said to contain many medical herbs. [206] +The hill at Kankeshwar near Alibág is held sacred, and tradition says +that in ancient times it had golden dust upon it. [207] A cave at +Ambivali near Karjat in the Kolába District consists of seven rooms, +one of which is spacious enough to accommodate five hundred persons. In +the same taluka there is another cave at Kondhavane. [208] + +The gods Indra and Varuna are supposed to send rain; but it is believed +that the god Shiva in chief has the power of causing the fall of rain, +and for this reason whenever there is a scarcity of rain people pour +water over the linga of Shiva until the whole linga is submerged. [209] +In order that there should be a fall of rain, some people besmear +the linga of the god Shiva with cooked rice and curds. [210] In the +Ratnágiri District, whenever there is a scarcity of rain, people go +to the place known as Parashurám Kshetra, and there pray to the god +Parashurám to send rain. [211] Sacrifices are also offered to Indra, +the god of rain, in order that there should be plenty of rain. Some +believe that there are certain mantris or enchanters who by the power +of their mantras are able to prevent the fall of rain. [212] + +In the Ratnágiri District the following ceremony is performed by the +lower castes such as Kunbis, etc., to avert drought. All the male +villagers assemble together at an appointed place, and there they +select one of them as their Gowala-deva. All of them then go about in +the village from house to house. The owner of every house sprinkles +water over the assembly, and curds and butter-milk over the body of +the Gowala-deva. They are also given some shidha consisting of rice, +pulse, vegetables, etc. After visiting most of the houses in the +village, the assembly headed by the Gowala-deva go to the bank of a +river. Here they cook the food, offer it first to the Gowala-deva and +then partake of the remainder as a prasád from the Gowala-deva. [213] +Some people make an image of the sage Shringarishi for the purpose of +causing the fall of rain. [214] Others make an image of Dhondal-deva +in order that there should be plenty of rain. [215] Sometimes people +repeat mantras addressed to Parjanya (rain) so that rain should +fall. [216] The goddess Navachandika is worshipped in order that +there should be rain. The Kunbis perform a peculiar rite for checking +the fall of rain. They ask a person born in the months of Jyeshtha, +Ashádh, Shrávan or Bhádrapad to fetch some rain-water in an alu leaf, +and this is fastened to the eaves of thatched houses by means of +a string. Note that, if this rite is to be performed in the month +of Jyeshtha, a person born in that month only is required and no +other; and so forth. [217] In order to check an excessive fall of +rain the villagers sometimes ask a boy to take off his clothes and +then to catch rainwater in the leaves of the alu plant. The leaves +containing the water are then tied to the eaves of the house. [218] +The people say that during the rule of the Peshwás there was a class +of mantris who had the power of causing a failure of rain. [219] To +check the fall of rain, some people ask naked boys to throw burning +coals into the rain water. [220] Irale (a protection against rain, +made of the leaves of trees) is kept in the rain upside down, the +goddess Holika is worshipped, the boughs of the Avali tree are conveyed +to a place where four roads meet and stones are heaped over it, and +eaves of thatched houses are beaten by boys who do not wear clothes, +all these being done by the villagers with a view to preventing an +excessive fall of rain. [221] + +The people of the Thána District believe that distinct deities preside +over distinct seasons, e.g., Mars presides over the spring (Vasant), +Venus over summer (Grishma), the moon over autumn (Varsha), Mercury +over sharat, Saturn over winter (Hemant and Shishir). [222] When the +people are in need of rain they say to the god of rain "Let us have +plenty of rain to-morrow and we will give thee, Oh! God of rain! rice +mixed with curd." The same offer is made to the god of rain even when +they do not want it. In order that there should be no scarcity of rain, +some people perform the rites of Laghu-rudra and Mahá-rudra. [223] +The following measure if adopted is said to cause rain. The villagers +go from house to house with boughs of the Limb tree on their heads, +and water is then poured upon them by the inmates. [224] The fall +of rain is supposed to cease if a person born in the month of Fálgun +extinguishes burning coals in rainwater when his garments have been +removed. [225] + +Some stones are supposed to have influence over rain fall. There is a +big stone at Varasai in the Kolába District on which are drawn certain +images. The people believe that it rains hard if this stone is held +straight, and then swung to and fro. [226] Some people perform the +following rite known as the Dhondilgajya. They ask a person of the +Kaikádi or Vadar caste to remain naked and break the string round +his waist. A small image of black earth is made and placed upon +his head. The boy then conveys the image from house to house in the +village. A woman in each house sprinkles water over the image while +the boy dances saying "Dhondil gajya, Páus gajya." It is believed +that it rains in the direction in which the water sprinkled falls. A +person who accompanies the boy gathers corn at every house. A dinner +is then prepared, and the people of the caste to which the boy belongs, +partake of it heartily. It is also said that making water in a standing +posture causes the fall of rain. [227] The god Rámeshwar at Chaul in +the Kolába District is said to have control over rain. In the temple +of this god there is a parjanya-kund (pond) which is opened after +performing a sacred rite, if there be a scarcity of rain. There are +also other kundas in the temple, viz., Váyu-kund and Agni-kund, but +no occasion has yet arisen to open them. [228] Some people believe +that the god Agni regulates the seasons [229]. + +Eaves of thatched houses are cleansed with a brush made from the +leaves of cocoanut trees in order that a fall of rain should be +prevented. [230] + +The ceremonies of Haritálika, Rishi-Panchami, Vata-Sávitri, +Vaná-Shasthi, Mangalá-Gouri, Shital-Saptami are to be performed +by women alone. [231] Similarly, the ceremonies of Mahálakshmi, +Vasubáras, Shiva-mutha, and a rite on the Makar Sankrant day are +performed by women exclusively. [232] + +The rite of Rishi-Panchami is performed on the 5th day of the +bright-half of Bhádrapad to make amends for sins committed without +knowledge. On this day women go to a river, a well, or some other +sacred place, cleanse their teeth with the leaves of the Agháda plant, +and take baths with something on the head. They then take some stones +from that place and worship them as Rishis. On the conclusion of +the worship, they partake of fruits. On the Vrata-Sávitri day women +worship a banyan tree or its boughs. The ceremony falls on the 15th +day of the bright half of Jyeshtha. [233] On the Haritálika day, +i.e., the 3rd day of the bright half of Bhádrapad, women make images +of earth of Párvati and her two friends and worship them and fast +the whole day. The observance of this rite contributes to their good +fortune. Even girls of tender years observe this fast. The worship +of Mangalá-Gauri is a ceremony performed by married girls for five +successive years on every Tuesday of the month of Shrávan. Similarly, +the goddess Mahálakshmi is worshipped on the 8th day of the bright +half of Ashvin. On the Makar Sankránt day women worship a sugad [234] +and present it to a Bráhman. [235] The Shiva-mutha consists of a +handful of corn offered to the god Shiva by married girls on every +Monday in the month of Shrávan. [236] + +The worship of Shadananda and the Holika Devi and the ceremonies of +Shrávani, Shráddha and Antyesti are performed by men alone. [237] + +In some families of non-Bráhmans on a particular day, especially on +the full-moon day of Ashvin, the host and the hostess put off their +clothes and perform certain family rites. [238] + +The women of the Thána District fast the whole day on the 12th day of +the dark half of Ashvin. At night they worship a cow, give in charity +a calf, and then take their meal. It is to be noted that this ceremony +called the Vasu-dwádasi is performed by women who have children. On +the Haritálika day some women live on the leaves of a Rui tree. [239] + +On the Somavati-Amávásya day women worship a Pipal tree and offer it a +hundred and eight things of one kind. [240] Women desirous of having +a son perform a certain rite at midnight, without clothing. [241] +If one wishes to have a son, one has to go through a ceremony called +the Hanumán in a naked state. [242] + +The god Kálbhairav is worshipped by a naked person on the +Narka-Chathurdasi day (14th day of the dark half of Ashvin). Those +learning the dark lore, e.g., muth márane, are also required to remain +naked while studying it. They learn this lore on an eclipse day on +the bank of a river. [243] The rite called Somaya is performed by +the host when his clothes are off his body. On a certain Monday in +the month of Shrávan a lamp of wheat flour is prepared and burned +by adding ghi. This lamp is regarded as a deity, and is worshipped +solemnly. During the performance of this ceremony as well as the +preparation of the requisite food, the host and the hostess are +required to remain naked. [244] + +The Swayambhu (unartificial) linga of the god Shiva is supposed to +have influence over the fall of rain. [245] + +The people of the Thána District believe that the following +ceremony causes a fall of rain. Stones are taken out of a pool and +worshipped. They are then carried to every house in the village, and +water is poured upon them by the inmates. [246] There is a temple of +the god of clouds at Viranáth in the Thána District. [247] + +The appearance of a comet is regarded by the Hindus as symptomatic +of a coming evil, e.g., a big war, a great famine, or a terrible +contagious disease spreading itself throughout the length and breadth +of a country. [248] Some persons think that comets and shooting stars +bode evil to the king. [249] + +Whenever a great person or a very holy man is about to be born, it +is believed that he alights on the earth in the shape of a shooting +star. Sometimes a big star falls on the earth, and thereby a noise like +that of thunder is produced. When this happens, people believe that +a great Rája or a holy saint whose merit has been exhausted is going +to be born on earth. [250] The following verse from the Mrichhakatika +Nátak supports the view in accordance with which orthodox people in +the Konkan avoid looking at shooting stars:-- + +INDRADHANUSHYA ANI GOPRASUTI | NAKSHATRANCI ADHOGATI SATPURUSHANCI +PRANAVIPATTI || PAHUM NAYE SACARA || i.e., +The following four things, viz., the rainbow, the fall of shooting +stars, the delivery of a cow, and the death-struggle of saints or +holy men should not be looked at. [251] It is generally believed by +Hindus that a child will immediately be born in the house towards +which shooting stars are directed. [252] + + + + + + + + +CHAPTER II. + +THE HEROIC GODLINGS. + + +In the Konkan the deities of the Hindus are divided into the following +five classes, viz.:-- + +(1) The Grámadevatás or Village deities, + +(2) The Sthánadevatás or Local deities, + +(3) The Kuladevatás or Family deities, + +(4) The Ishtadevatás or Chosen deities, and + +(5) The Wástudevatás or Grihadevatás, that is, the class of deity +which presides over the house and is established at the time of the +housewarming or Wástu ceremony. + +The principal Gráma-devatás are Hanumán or Máruti, Kálika, Amba, +Wághoba, Chedoba, Mhasoba, Bahiroba or Bhairav, Ganesh, Vira, Mhálsa +or Maha Lakshmi, Chámunda, Vetál, Khandoba Malhári Jogái, Bhawáni, +and Wágeshwari and Shiva. In most villages the chief village god +is Máruti or Hanumán, whose temple is situated at the entrance of +the village. Máruti is considered to be an avatár or incarnation of +Shiva, and is held in great reverence by all classes. A festival or +jatra is held in honour of Hanumán on the bright half of the month of +Chaitra. On this occasion the temple is decorated with ever-greens, +and flowers, the stone image of the god is newly painted or covered +with red lead and oil, and garlands of the Rui (Gigantic snake wort) +flowers are placed round the neck of the image, cocoanuts, plantains, +betelnuts and leaves are offered to the god, camphor is lighted and +waved round the image, incense is burnt, cooked food and sweets are +offered, and money presents are made. Every worshipper brings with +him some oil, red-lead or Cendur, a cocoanut, a vidá-supári, i.e., +two betel leaves, one betelnut and a copper coin, and a garland of Rui +flowers. These are given to the temple ministrant, who offers a part of +the oil and red lead to the deity, places the garland round the deity's +neck, and, breaking the cocoanut into pieces, gives a piece or two +to the devotee as the prasád or favoured gift of the deity. Saturday +is the sacred day of the monkey god Máruti. Every Saturday fresh oil +and red lead are offered to the god by the devotees. The Pujáris in +most of the temples of Máruti are Guravs, Ghádis, Maráthás or Gosávis. + +Every Saturday in the month of Shrávan (August), called the Sampat +Shaniwár or the wealth-giving Saturday a special puja or worship +is performed in the temples of Máruti in Bombay as well as in the +Konkan. On this day people fast the whole day and dine in the evening, +after offering the god Hanumán or Máruti a preparation of rice and +pulse called khichadi and cakes made of udid flour called vade. [253] + +There is no village in the Konkan which has not the honour of having +a temple of the god Máruti. Máruti is supposed to guard the village +against evils of all kinds. Care is therefore taken to build the +temple of Máruti at the outskirts of the village. [254] There is a +tradition that at the time of leaving the Dandaka forest (the present +Maháráshtra), Ráma asked Máruti to reside therein. It is for this +reason, the people say, that every village in the Konkan and on the +Gháts has a temple of Máruti. [255] The god Máruti is worshipped in the +village of Wásind on Tuesdays and Saturdays. [256] In former days it +was customary to establish an image of the god Máruti in a newly built +castle or fort. [257] Hanumán, the son of Anjani and the wind or Márut, +is known for his loyalty to his master and for his bravery. In days +gone by he utilized his strength for the protection of Saints, Rishis, +Bráhmans and cows, and for this merit he was elevated to the rank of +a Hindu god. Every Hindu village or locality is supposed to possess +at least one temple of the god Máruti, and in Maháráshtra Máruti +is the guardian of every village. He is a Brahmachári, or bachelor +and is one of the seven heroes who are believed to be chiranjívis +or immortals. [258] Máruti is supposed to be the originator of the +Mantra-Shástra, by the study and repetition of which one obtains +strength and superhuman power. Women desirous of getting children go +to the temple of Máruti, and there burn before his image lamps made of +wheat flour and filled with ghi. The image of Hanumán is represented +in temples in two ways, that is (1) Víra Hanumán or Warrior Hanumán, +(2) Dása-Hanumán or servant Hanumán. The former is found in a temple +consecrated to the worship of the god Hanumán alone, whereas the latter +is found in a temple dedicated to the worship of the god Ráma. [259] +Since Máruti is the god of strength, gymnasts tie an image of Máruti +to their wrists, and they also consecrate an image of Máruti in their +gymnasiums. The number eleven is said to be dear and sacred to him +because he is believed to be an incarnation of the eleven Rudras. The +birth day of the god Máruti which falls on the 15th of the bright +half of Chaitra, called the Hanumán Jayanti day, is celebrated in +the Kolhápur District with great reverence. Those who wish to have +a son draw the figure of Máruti on a wall in red-lead, and worship +it daily with sandal paste, flowers and garlands of Rui. Others burn +lamps made of wheat flour before the image of the god. Persons who are +under the evil influence of the planets, and especially of the planet +Saturn, worship the god Hanumán on Saturdays in order to propitiate +the planets. On this day they make wreaths of the leaves and flowers +of the Rui plant and adorn his neck with them. They also offer him +udid (Phaseolus radiatus) and salt. The story told of Máruti is that +Anjani his mother pleased the god Shiva with her penance, and when +the god asked her to claim a boon, she requested that Shiva himself +should be born as her son. Shiva therefore took birth in her womb +and manifested himself as Hanumán or Máruti [260]. + +The Local deities are generally found in special localities or sacred +places called Kshetras or Punya sthánas. Thus the god Ráma at Násik, +Vithoba at Pandharpur, Krishna at Dwárka, Mahálakshmi at Kolwan, +Wájreshwari at Nirmal (Thána), Mharloba in the Ratnágiri, Shitala +devi at Kelwa Máhim, and Khandoba or Khanderái at Jejuri. + +Khanderái is said to be an incarnation of the god Shiva. Khanderái +killed the demon Mani-Malla who was devastating the earth, and he is +therefore called Mallári or Malhári. Kunbis and lower class Hindus +in the Konkan as well as in the Deccan occasionally make a vow to the +god Khandoba that if their desire is fulfilled they will offer their +first born male or female child to the service of the god. The male +child thus dedicated to Khandoba is called Wághya and the female is +called Murali. The Wághya and Murali do not engage in any business, +but maintain themselves by begging in the streets in the name of the +god Khanderái. Though they are not actually married, the Wághyas and +Muralis live as husband and wife, and their progeny are also called +Wághyas and Muralis. They repeat the sacred cry jai khanderáyácha +Elkot, and give to people bel-bhandár of Khanderái consisting of the +sacred Bel leaves and turmeric powder. The god Khanderái is the family +deity of some Deshasth Bráhmans, who perform a family rite called Tali +bharane on every purnima or full moon day. The rite is as follows:-- + +A tali or plate is filled with cocoanuts, fruits, betel nuts, saffron, +turmeric or bel-bhandár, etc. Then a pot is filled with water, and on +its mouth a cocoanut is placed. This cocoanut, with the pot, is then +worshipped with flowers, sandal paste, etc., a lighted lamp filled +with ghi is put in the same place, and the tali is waved thrice round +the pot, which is supposed to contain the god Khandoba. Five persons +then lift up the cocoanut with the tali and place it three times on the +pot, repeating each time the words Elkot or Khande ráyácha Elkot. The +cocoanut is then broken into pieces, mixed with sugar or jágri, and is +distributed among friends and relations as prasád. On this occasion, +as well as on the occasions of all Kuladharmas, that is, the days fixed +for performing the special worship of the family goddess or family god +of each family, the ceremony called the Gondhal dance is performed. On +the same occasion another ceremony called Bodan is performed by the +Deshasths and by the Chitpávans. It is as follows:-- An image of the +family deity is placed in a pot or plate called támhan, and it is +then bathed in the panchámrit, that is, the five holy things, viz., +milk, curds, ghi, honey and sugar. Sandalpaste is offered to it as +well as flowers, lighted lamps and some sweets and incense. Five women +whose husbands are alive then prepare five lamps of wheat flour called +Kuranandi and wave them thrice round the face of the goddess or god, as +the case may be. All the limps are then placed in the plate or támhan +in which the deity is kept, and the panchámrita and other materials of +worship and food and sweet cakes are mixed together. Occasionally one +of the five women becomes possessed with the spirit of the kula-devi +or family deity, and confers blessings on the members of the family +for their devotion. It is believed that those families which fail to +perform periodically the Bodan, Tali and Gondhal ceremonies in honour +of their tutelary deity are sure to suffer, from some misfortune or +calamity during the year. [261] The local deities chiefly worshipped at +Chaul, Kolába District, are Hingláj, Jakhmáta, Bhagawati, Champáwati, +Mahikáwati, and Golamba-devi. At the sowing and reaping times, +people of the lower castes offer fowls and goats to these deities, +and Bráhmans offer cocoanuts. [262] The local deity of the village +Wávashi near Pen in the Kolába District is said to possess the power of +averting evil, and is accordingly held in great respect by the people +of many villages in the District. Every third year a great fair is +held, and a buffalo is sacrificed to the goddess on the full moon day +of the month of Chaitra. The Pujári of this goddess is a Gurav. [263] +Another celebrated Sthána-deva in the Kolába District is Bahiri-Somajai +of Khopoli. It is believed that a person suffering from snake-bite +is cured without any medicine if he simply resides for one night in +the temple of this goddess. Sacrifices of goats, fowls and cocoanuts +are made to this goddess at the time of sowing and reaping. The +Pujáris of this deity are known as Shingade Guravs. [264] The worship +of the local deity Bápdev is much in favour among the villages of +Apta and the surrounding places. At the times of sowing and reaping, +offerings of fowls, goats and cocoanuts are made to Bápdev through the +Pujári. [265] The worship of the local deities Kolambái, Bhawáni, and +Giroba is prevalent in the Chauk villages. [266] To the Gráma-devi of +the village of Tale every third year a buffalo is sacrificed, and at +an interval of two years goats are offered. [267] The deities Shiva +and Kálkái are worshipped with great reverence at Bakavali in the +Ratnágiri District. [268] In many villages of the Ratnágiri District +the goddess Pandhar is considered to be the Gaon-devi or the chief +goddess of the village. The Pujári is generally a Gurav or Marátha +Kunbi. On every full moon day cocoanuts are offered, and on the +occasions of sowing and reaping, goats and fowls are sacrificed to +this deity. [269] At Devgad there is a temple of the goddess Gajábái +on the sea shore. The Pujári of this goddess is a man of the Ghádi +caste. On the first day of the bright half of the month of Márgashirsh +(December) special offerings of goats, fowls and cocoanuts are made +by the villagers. [270] The deities Ravalnáth, Máuli, Vetál, Rámeshwar +and Hanumán are usually worshipped in most villages in Ratnágiri. The +villagers in the Ratnágiri District have great faith in their local +deities, and before undertaking any important business they obtain +the consent or take the omen of the deity. This ceremony is known as +kaul ghálne and it is performed as follows:--Two betel nuts or flowers +are taken and one of them is placed on the right side of the deity +and the other on the left side. The worshipper then bows before the +deity and requests her to let the nut on the right side fall first +if the deity is pleased to consent, if not, to let the nut on the +left side fall first. Naturally one of the two nuts falls first, +and they interpret this as either consent or dissent as the case may +be. The villagers have so much faith in this kaul that they make use +of this method of divination to ascertain whether sick or diseased +persons will recover or die. Special sacrifices are offered to these +local deities whenever an epidemic like cholera occurs. [271] In the +Ratnágiri District, at many places, there are Swayambhu or natural +lingas of the god Shiva, and over these places temples are built. The +Pujáris of these temples are generally Jangams or Lingayat Guravs. No +animal sacrifices are made at these shrines. [272] At a short distance +from the village of Makhamle there is a temple of the god Shiva called +Amnáyeshwar. The following legend is narrated in connection with this +temple:--The place where the present temple stands once abounded with +Amani trees and formed a pasture for cattle. The cow of a certain +man of the village daily used to go to graze at this place. The +cow used to give milk twice, but one day she gave milk only once, +and thereafter she continued to give milk only once a day. The owner +therefore asked the Gavali or cowherd to ascertain the cause of this +sudden change. One day the cowherd noticed that the cow allowed her +milk to drop upon a stone. At this the cowherd was so enraged that +he struck the stone with his scythe so hard that it was cloven in +two and blood gushed forth. He hurriedly repaired to the village and +related this wonderful phenomenon to the people. The villagers came +to the spot, and decided to build a temple to the god Shiva over the +stone. One part of the stone is in this temple and the other part +was taken to the village of Kalamburi, where another temple was built +over it. [273] In the Sangameshwar village the Bráhmans also worship +the images of the local goddesses Chandukái, Jholái and Sunkái. In +the Konkan the deities Náráyan, Rawalnáth, Manli, Datta, Vetál and +Shiva are worshipped everywhere. [274] The following legend is told +about the deity Vetál, the leader of the ghosts:--In the Sávantwádi +State there is a temple of Vetál in the village of Ajgaon. [275] +As part of his worship it is considered necessary to offer to this +deity a pair of shoes every month. The people believe that after a +few days the shoes become worn out. The inference drawn from this by +the people is that at night the god Vetál goes out walking in the +new shoes. [276] In the village of Khed in the Ratnágiri District, +a buffalo is offered to the goddess Redjái on the full moon day of +Chaitra every third year. [277] At Náringre offerings of cocoanuts, +etc. are made to the deities Bhávakái, Chala, etc. on the 1st of the +month of Márgashirsha. [278] The Schoolmaster of Ibrámpur states that +one of the following deities is the grámadevata of every village in +the Ratnágiri District viz.: Chandkái, Varadhan, Khem, Bahiri, Kedár, +Vággaya, Antaral, Manaya, Salbaya and Vághámbari. A procession in their +honour takes place in the months of Chaitra and Fálgun. The Pujáris +are generally either Guravs or Marátha Kunbis. A ceremony called +Palejatra is performed in the sowing season, while the Dhal-jatra +is performed at the harvest time. At these fairs fowls, cocoanuts, +goats, fruits, etc. are offered to these deities. [279] At Málwan +on the no-moon day of Shrávan (August) local deities and ghosts are +propitiated by offering to them goats, fowls, etc. [280] At Pálset in +the Ratnágiri District, the god Parashurám is the most important deity +especially for Chitpávans. He exterminated the Kshatriyas twenty-one +times, and having no space for himself and his Bráhmans, he asked +the sea to provide him with new land. On meeting with a refusal, +Parashurám became enraged and was about to push the sea back with his +arrow, when, at the instigation of the sea, a black-bee (bhunga) cut +the string of his bow, and the arrow only went a short distance. The +people say that the space thus recovered from the sea came to be called +Konkan. [281] At Anjarle there are two local goddesses Sawanekarin and +Bahiri. Offerings of goats and fowls are made to them in the months of +Márgashirsha (December) and Fálgun (March). Sometimes liquor and eggs +are also offered. Offerings can be made on any day except Monday and +Ekádashi, Tuesdays and Sundays being considered most suitable. [282] +At Ubhádánda in the Ratnágiri District, Ravalnáth and Bhutanáth +are held in great reverence. They are believed to be incarnations +of the god Shiva. The Pujáris are generally Guravs, Ghádis, Ráuls +and Sutárs. [283] The following goddesses which are popular in the +Ratnágiri District are believed to be incarnations of the goddess +Durga, viz. Navala-devi, Vághur-devi, Jakha-devi and Kálkái. [284] +At Maral in the Ratnágiri District there is a swayambhu or natural +linga of the god Shiva. It is called Maheshwar, and in its honour a +fair is held on the Sankránt day. [285] The chief local deity of the +Dahánu taluka, Thána District, is Mahálakshmi. She has seven sisters +and one brother, two of the sisters being the Pangala-devi at Tárápur +and the Delavadi-devi at Ghivali. Goats and fowls are offered to the +Pangala-devi on the Dasara day. Her Pujári is a Gurav. It is said that +the goddess Delwadi used to receive her garments from the sea, but +now this is no longer the case though it is still believed that the +incense which is burnt before her comes floating from Dwárka. [286] +In the village of Edwan there is a goddess called Ashápuri, who used +to supply her devotees with whatever they wanted. The devotee was +required to besmear with cow-dung a plot of ground in the temple, +and to pray for the things wanted by him. The next day, when he came +to the temple, he found the desired things on the spot besmeared +with cow-dung. [287] At Mángaon the Pujári of the local goddess is +either the Pátil or the Madhavi of the village. [288] In the village +of Dahigaon cocoanuts are offered annually to the village Máruti, +and fowls and goats to the other local deities, in order that the +village may be protected against danger and disease. [289] It is +believed that any Bráhman who acts as the Pujári of the god Shiva +will find his family exterminated, and for this reason Bráhmans do +not act as Pujáris in the temples of Shiva. + +In a few temples of goddesses like Jakhái etc. the Pujári is +of the Mahár caste. [290] A great fair is held in honour of the +goddess Vajrá-bái or Vajreshwari near Nirmal in the month of Kártika +(November). The Pujári of the goddess is a Gosávi of the Giri sect. The +worship of Bhimasena is not prevalent in the Konkan, but the hero +Bhima, like Máruti, is held in reverence by the gymnasts. Bhima is +not worshipped, but a work called the Bhima-stavaráj is read at the +bed of a dying man in order that he may obtain salvation. At Ashirgad +there is a gumpha or cave of Ashwattháma, a hero of the Mahábhárata, +and it is said that a noise is heard coming from the cave on the full +moon day. [291] + +Wherever a village is founded, it is customary to establish a +village deity as the guardian of the village. The deities chosen are +Máruti, Káli, Chandkái, Varadani, etc. In the Konkan, goddesses are +preferred, and on the Ghats generally Máruti is preferred. Certain +ceremonies are performed for consecrating the place to the deity, +and sometimes the deity is called after the village as Marleshwar +[292] etc. By many lower class people the goddess Pondhar is often +selected as the guardian of a new village. At Shahpur, if the newly +founded village is to be inhabited by high class Hindus, the deities +Máruti and Durga are selected as gráma-devatas, but if it is to be +inhabited by lower class people, then such deities as Mhasoba, Chedoba, +Jákhái, etc. are chosen. [293] In the Bassein and Sálsette tálukas the +following deities viz. Máruti, Chedá, Chandkái, and Shiva, are chosen +as village deities. Cheda is represented by a long piece of wood or +stone besmeared with red-powder, and is placed on the outskirts of the +village. No Bráhman is necessary for establishing a Cheda. The Pujári +is generally a Kunbi or Máli, and he establishes the deity by offering +it a goat or fowls and cocoanuts. [294] Sometimes the guardian deity +of a new settlement is decided upon by a Kaul. Two or three names of +deities are selected, betelnuts or flowers are placed on the sides +of the guardian deity of the neighbouring village and that deity in +whose name the betelnut falls first is chosen as the deity of the new +village. [295] At Chaul, the deity called Bápdev is very popular among +the lower classes. It is represented by a big stone fixed on mortar and +besmeared with red-powder. When it is established for the first time +in a village, a Bráhman is required to make the first púja or worship, +but after this it is worshipped by a Pujári of a lower caste. [296] +The Mahars in the Kolába District select the ghost-deity called Jhaloba +as the guardian deity of a new settlement. [297] In many cases the +deity of their former village or of the neighbouring village [298] +is named by a Bhagat or exorcist, who becomes possessed. [299] + +In the Konkan every village farm is supposed to be under the +guardianship of the minor godlings, the majority of which are called +Bhuta-Devatás or ghostly godlings. In some cases the field guardians +are also the Bráhmanic godlings like Máruti and Shiva. [300] To the +Bráhmanic guardians of the field, cocoanuts and flowers are offered +at the sowing and reaping seasons, and to the rest, fowls, cocoanuts, +and sometimes goats, are offered. The higher classes feed one or +two Bráhmans in order to propitiate the deities of the fields; and +for the propitiation of the minor deities of the field the lower +classes perform a rite called Dalap. This rite is performed by a +man of the Gurav, Ghádi, or Rául, caste by sacrificing to the field +deity a goat or fowls and cocoanuts. The pujári repeats prayers +for a good harvest, and then distributes portions of the offerings +among the people assembled there for witnessing the rite. [301] In +the Ratnágiri District on the no-moon day of Jeshta people assemble +in the temple of the village deity and perform a rite called Gárháne +in order that they should have a good crop, that their village may be +free from diseases, and that their cattle may be protected. A similar +rite is performed on the first day of the bright half of the month +of Márgashirsha (December), and on this occasion sometimes a goat or +sheep is sacrificed at the boundary of the village. [302] In order +that there should be a good harvest, the villagers of Kankaoli worship +on certain days from the month of Kártika (November) to the month of +Shimga (March) the minor deities of the field by offering them fowls, +cocoanuts, etc. [303] At Achare (Ratnágiri) some people worship the +god of the clouds on the day on which the Mrigashirsha constellation +begins, and they believe that thereby plenty of rain is ensured for +the season. [304] For good harvests and for the protection of their +cattle, the villagers of Achare pray to the Gráma-devata in the month +of Jeshta (June), and then go in procession from the temple of the +village deity to the boundary of the village, where they sacrifice a +cock and offer some cooked rice with a burning wick upon it, to the +deity that presides over the fields and harvests. [305] In the village +of Palset of the Ratnágiri District the goddess Khema is worshipped by +the villagers to obtain good crops, and for the protection of their +cattle. The Púja or special worship takes place on the full-moon +day of Márgashirsha and on this occasion the sacred Gondhal dance is +also performed. [306] In certain villages of the Ratnágiri District, +for obtaining good harvest, people worship the godling Mahápurush +at the beginning of the sowing and reaping operations, and offer +the deity fowls, cocoanuts and cooked rice. [307] In the village +of Málwan, at the sowing and reaping seasons, the villagers usually +make offerings of fowls and cocoanuts and goats to the guardians of +the fields, but Bráhmans and such Kunbi farmers as do not eat flesh +make offerings of cooked rice mixed with curds. [308] At Ubhádánda +village, in order to secure a good harvest and for the protection +of the cattle, the villagers worship the spirit godlings called +Sambandhas and perform the rite called Devachár. [309] At Kochare, +annual prayers are offered to the godling called Gavatdev for the +protection of the village cattle. [310] In the Devgad taluka people +believe that some deity resides in every farm or in every collection +of fields, and that good or bad harvests are caused as the deity is +pleased or displeased. [311] In order that there should be plenty of +rain and that the cattle should be protected, the villagers of Málgund +assemble in the temple of the village deity and offer prayers on the +full moon day of Fálgun (March) and on the 1st day of the bright half +of Márgashirsh. [312] In the Kolába District, for the protection of +cattle and for good crops, prayers are offered to the god Bahiri and +the ghosts Khavis and Sambandh. [313] + +At Chauk in the Kolába District the villagers perform a special púja +or worship of the god Krishna in order that the village cattle may be +protected. [314] At Sasawane a fair called pále jatra is held in the +month of Bhádrapad (September) in order that the villagers may have a +good harvest, and that their cattle may be protected against tigers and +disease. [315] At Akol, on the day which follows the Ganesh-Chaturthi, +people throw parched rice over their fields and houses so that the +rats may not run over them. [316] At Málád in the Thána District, +for the protection of cattle, the god Wághoba is worshipped at +night on the 12th of Ashvin which is called the Wágh-báras. [317] +In some villages of the Thána District the deity Wághoba or Wághya is +worshipped on the 12th day of the dark half of Kártik. On that day the +cowherds collect a quantity of milk and prepare a kind of food known as +Khir by mixing jágri and cooked rice. They then proceed to the stone +image of the deity in the jungle, and besmear it with new red-lead +or shendur. They pour a portion of the sweet milk over the stone, and +offer prayers for the protection of their cattle. They then partake of +the remaining milk. [318] At Agáshi and other neighbouring villages, +before the fields are ploughed, the villagers assemble and collect a +certain sum of money, with which they buy goats, fowls, red-powder, +cocoanuts and parched grain. A goat and some cocks are then sacrificed +to the spirits residing in the cemeteries and at the boundary of the +village. Cocoanuts besmeared with gulál red powder are also offered to +these ghost godlings. A goat decorated with garlands and red powder is +then made to walk round the village three times at night, accompanied +by the villagers, who throw láhya parched rice while passing. This +rite is called Siwa Bándhane or binding the boundary, and is supposed +to protect the village crops and cattle. No farmer dares to sow his +seed unless this rite has been performed. After this rite has been +performed, every farmer appeases his family deity, i.e. Khandoba, +Bahiroba, Kankoba, etc., by performing a ceremony at home called +Deopan or Devaski, which relates to the worship of ancestors. Most of +the farmers regard one of their dead ancestors as their chief deity, +and represent him in their house by a cocoanut. They do not enter on +any new business without first offering prayers to this cocoanut, and +they also believe that they can bring evil upon their enemies by simply +cursing them before the deified cocoanut. The only materials generally +required for the worship of this cocoanut are red powder, incense +and flowers. On rare occasions, goats and fowls are sacrificed. It is +believed that the ancestor in the cocoanut likes to be worshipped by +the wife or husband (as the case may be) of the person represented +by the cocoanut. Some farmers, in addition to the cocoanut, worship +a stick or cap of their ancestor along with the cocoanut, and offer +prayers for the protection of their cattle, for good rain and harvest, +and also for the destruction of their enemies. [319] + + + + + + + + +CHAPTER III. + +DISEASE DEITIES. + + +At Vengurla, in the Ratnágiri District, when epidemic diseases prevail, +the people of the village assemble and prepare a basket in which are +placed cooked rice, cocoanuts, lemons, wine, red flowers and Udid +(Phaseolus radiatus) grain. The basket is then carried out of the +village along with a cock or a goat, and deposited outside the village +boundary. To carry this basket, a person belonging to the Mahár caste +is generally selected. The people of the next village similarly carry +the basket beyond their village limits; and it is finally thrown +into the sea. It is believed that if the basket of offerings to the +disease-deities is carried from one village to another, it is sure +to bring the disease with it. Great care is therefore taken to throw +the offerings into the sea. In cases of small pox a feast is given to +women whose husbands are alive. In some cases boiled rice is mixed +with the blood of a cock, and on the rice is placed a burning black +cotton wick in a cocoanut shell with a little oil in it. The whole is +then carried beyond the village boundary and thrown away. [320] In +the village of Mithbáv in the Ratnágiri District, epidemic diseases +like cholera, small pox, plague, etc., are supposed to come from +disease deities, and in order to avoid the danger of such diseases +the people of the village go to the temple of the village deity and +pray for protection. The special form of worship on such occasions +is the Kaul, i.e., asking a favour from the deity. When an epidemic +of plague broke out for the first time at Sangameshwar, the people +of the village at once proceeded to worship the village deity; but +a few cases of plague occurred, even after worshipping the village +goddess Jákhmáta. When the people went to the temple and asked the +reason why the plague continued, it was announced by the deity through +the temple ministrant that she was helpless in the case of plague, +and desired the people to worship the god Shiva, thereby signifying +that the village deity has limited powers, and that the power of +averting great evils lies with Shiva the god of destruction. [321] In +the Devgad Taluka of the Ratnágiri District in epidemic diseases like +cholera, etc., the usual ceremony, i.e., the Paradi (disease-scaring +basket) is performed. A basket containing boiled rice, red powder, +red flowers, lemons, betel nuts, betel leaves, etc., is prepared, and +on that rice is kept a burning cotton wick dipped in oil. The basket is +then carried beyond the village boundary along with a goat having a red +flower garland round its neck. The goat is set free at the outskirts of +the village. In cases of small pox, married women whose husbands are +alive are worshipped with turmeric powder, cocoanuts, flowers, etc., +and incense is kept burning in the house. The deity of small pox is +also specially worshipped for a number of days. It is represented by +a brass or copper lota with a cocoanut placed over it. This process +is called mánd bharane i.e. arranging the materials of worship. The +girls in the house sing songs in praise of the small pox deity. It is +believed that in this way the severity of the disease is reduced. [322] + +In the Sangameshwar taluka of the Ratnágiri District, when epidemic +diseases prevail, the people of the village assemble in the temple +of the village deity, offer a cocoanut to the goddess, and ask for +a Kaul (omen). After receiving the Kaul they pray for mercy. It is +believed that if the Kaul is in favour of the people the diseases +will disappear. [323] At Achare in the Málwan taluka of the Ratnágiri +District it is believed that epidemic diseases such as cholera, small +pox, etc., are caused by the anger of the deities Jari and Mari; and +in order to satisfy those deities animal sacrifices are offered at +the time of their worship. There are no other deities who cause such +diseases. [324] At Vijayadurg in the Ratnágiri District, in cases of +small pox, the child suffering from the disease is made to sleep on +a silk garment Sovalen. Flowers are thrown upon the patient's body, +and are given to him to smell. Incense is burnt in the house. On the +seventh day from the beginning of the disease, the child is first +bathed in milk and then in water. Black scented powder called Abir +is thrown on the body. After two or three days an image representing +the deity is made of flour, which is worshipped, and a feast is given +to Bráhmans and unwidowed women. [325] + +At Basani in the Ratnágiri District the disease of small pox is +averted by a Bráhman worshipping the goddess Shitala. Bráhmans are +also worshipped, and a feast is given to them. In cases of cholera +and the other epidemic diseases the village deity is worshipped and +sacrifices are made to her. [326] + +At Kochare in the Vengurla taluka of the Ratnágiri District, a woman +whose husband is alive is made to represent the goddess Jari Mari, +and is worshipped with flowers, red powder Kunku and black ointment +Kájal. She is given a feast of sweet things; and rice and cocoanuts +are put into her lap by another woman whose husband is alive. She is +then carried in procession through the village with beating of drums +and the singing of songs. This is similar to the Paradi procession, +which is also common in that District. [327] + +At Navare in the Ratnágiri District, in cases of small pox, the +diseased child and the person into whose body the small pox deities +called Báyás enter, are worshipped with Abir black scented powder, +flower garlands, &c. [328] + +At Pendur in the Málwan taluka of the Ratnágiri District the wrath +of the female deities or Mátrikás is supposed to be the cause of +epidemic diseases, and these Mátrikás are accordingly worshipped for +their pacification. [329] + +At Chaul in the Kolába District the god Shankar is worshipped by +Bráhmans when epidemic diseases prevail in a village. The worship +consists in repeating Vedic hymns. The nine planets are also +propitiated by sacrifices of boiled rice, etc. There is a famous +temple of the goddess Shitala at Chaul where the deity is worshipped +by Bráhmans, who recite Vedic hymns, whenever small pox prevails in +the village. The mantras of the goddess and the Shitala Ashtaka are +also repeated in the Pauránic style. The women walk round the temple +every day as long as the signs of the disease are visible on their +children. The goddess is worshipped with turmeric and red powders, +and clothes and fruits are given to her. The Kaul ceremony is also +practised in this District. It is worth noticing that even Musalmáns +ask for a Kaul from this goddess. The days fixed for Kaul are:--Sunday, +Tuesday, Thursday and Friday. The morning hours are considered +specially auspicious for the Kaul. There is another temple at Chaul, +of the goddess Shri Golába Devi. This goddess is also worshipped when +other epidemic diseases prevail in the village. Saptáha i.e. continuous +worship for seven days is also performed in honour of the deity. The +gardeners (Mális) of the village worship this deity every Tuesday +morning with cocoanuts gathered from every house in the village. This +temple is being repaired at present. [330] + +When epidemic diseases prevail in the village of Poladpur of the +Kolába District the god Shiva is worshipped by continuously pouring +water over the deity's head or linga. Sacrifices of fruits and animals +are also offered to the village deity. Where there is a temple of the +deity Mári or Mahámári, the deity is worshipped through a Bráhman, +and sacrifices of cocks and goats are offered to her. The deity named +Shitala is worshipped in cases of small pox. [331] + +At Vávashi in the Pen taluka of the Kolába District, in cases of +epidemic diseases, the people of the village invoke the god Shiva, and +holy fires called homa are kindled in honour of that god. Sacrifices +of boiled rice are also offered to the deity. For averting small pox +the deity Shitala is invoked by the mantras called Shitala Ashtaka. For +averting fevers the gods Shankar and Vishnu are also worshipped. [332] + +At Medhe in the Rohe taluka of the Kolába District the god Shiva is +worshipped in order to avert an epidemic, and Hanumán is worshipped +to avert fevers. [333] + +At Málád in the Salsette taluka of the Thána District, when an epidemic +prevails in a village, the goddess Navachandi is worshipped and the +Homa is kindled in her honour. On the last day of worship a goat is +set free as a sacrifice to the deity. The Bali, i.e., the offering +of boiled rice, and the goat are taken beyond the boundary of the +village, and handed over to the people of the neighbouring village, +who follow the same procedure, and at last both the sacrifices are +thrown into the sea. The goat generally dies, as it does not get +water and food till it reaches the sea. [334] + +In the village of Anjur in the Thána District, in cases of long +standing fevers the Bráhmans observe the ceremony called Udak Shanti +or propitiation by water. It is as follows:--An earthen pot filled +with water is placed on the ground. On the top of the pot is placed a +round plate in which the image of the god Brahmadev the son of Vishnu +is consecrated. Four Bráhmans sit on the four sides of the pot and +repeat their Vedic hymns. These four Bráhmans are supposed to be the +four mouths of the god Brahmadev. It is believed by the people that +by performing this ceremony the fever is made to disappear. [335] + +At Rái in the Thána District some people believe that malarial fevers +are averted by placing secretly a small stone on the head of the god +Hanumán. [336] + +In the Kolhápur District the nine planets are worshipped in the house +to ward off diseases such as cholera, small pox, fevers, etc. The +goddess Laxmi is worshipped in order to avert small pox, the worship +being generally performed in a garden or a grove of mango trees, +when parched rice, cocoanuts and lemons are offered to her. The +people assembled at the spot partake of the food. To avert fever, +the people perform a certain ceremony ordained in the Shástras. If +the sick person is supposed to be under the evil influence of the +planet Saturn, the planet is invoked by repeating the mantras, and +worshipped with the usual offerings. Garments such as a Sári and a +Choli are offered to the goddesses Mári and Kálubái. When an epidemic +disease such as cholera prevails in a village, the people of the +village install the deity Margai at a place where four roads meet, +and worship her for seven or eight days with much ceremony. Every one +brings offerings of cocoanuts, lemons, ambil or conjee, cooked rice +and curds, etc. with the beating of drums to offer to the deity. After +worshipping the goddess in this manner for eight successive days they +sacrifice a Bali of a he-buffalo before her. The deity is then put +upon a bullock cart and carried through the village with the beating +of drums and much ceremony, to be thrown away beyond the village +boundary along with the offerings. [337] + +Epidemic diseases are not attributed to witchcraft at Devgad in +the Ratnágiri District. It is believed that they are caused by the +accumulated sins of the people. [338] In the Dápoli taluka of the +Ratnágiri District epidemic diseases are attributed to witchcraft +by low caste people. The power of averting such diseases lies in +the hands of the village deities. They are therefore propitiated by +the sacrifices of cocks, goats, and cocoanuts. [339] At Poládpur in +the Kolába District, epidemic diseases are sometimes attributed to +witchcraft by low caste people. Persons well versed in the mantras +of evil spirits are called Bhagats or exorcists. Some of them keep +evil spirits at their command. The poor people believe that what +these exorcists foretell is sure to occur. It is believed that the +spirit dwells on the tongue of these exorcists. When these spirits +are hungry, they are let loose in the village by the sorcerers for +the destruction of the people, thus causing an epidemic. When a +spirit is to be destroyed, the people of the village assemble in a +mob and attack the sorcerer, a small quantity of blood is taken from +his tongue and water from the earthen pot of a Chámbhár is poured +upon it. It is believed that by so doing the spirit is permanently +destroyed and the sorcerer either forgets all his mantras or they +become ineffective. The spirit is called tond bhut, and it sometimes +troubles even animals. [340] + +At Chauk in the Karjat taluka of the Kolába District, the people +believe that the devotees of the Mári deity bring on epidemic +diseases by the use of their mantras, and in order to satisfy them, +offerings are made to the deity Mári which are taken by the devotees +or Bhagats. [341] At Váde in the Thána District epidemic diseases are +attributed to witchcraft. There are some women who are supposed to +bring on, or at least foster, the growth of such diseases by their +evil mantras. Such women are threatened or punished by the people, +and sometimes they are even driven out of the village. [342] In +the village of Anjur of the Thána District, if a man vomits blood +accidently and falls ill, or dies, it is believed to be due to the +act of Muth Márane, that is, the throwing of a handful of rice over +which incantations have been repeated. If there be any sorcerer in +the village who has learnt the same incantations, he alone is able to +return the Muth to the sorcerer who first used it. [343] At Shirgaum +in the Umbergaon taluka of the Thána District, when epidemic diseases +prevail in the village, the people of the village take a turn round +the village in a body and kill a buffalo. A Bali or offering of boiled +rice, cocoanuts, cocks and goats is also offered to the deities that +cause epidemic diseases. [344] + +When cattle disease breaks out in a village the people of the +Devagad taluka in the Ratnágiri District generally prevent the +healthy cattle from mixing with the diseased, and the people of +the neighbouring villages take precautions against using the milk, +etc. of the diseased cattle. At such times the cattle of the village +in which the disease breaks out are prohibited from entering the +neighbouring villages. [345] At Ubhádánda in the Ratnágiri District, +the deity named Maha Gira is worshipped in connection with cattle +diseases. At some places a feast is given to Bráhmans, and in certain +villages of this District a man is painted like a tiger, carried out +of the village and bathed in a river. It is believed that this is +one of the remedies for averting cattle diseases. [346] At Fonda in +the Ratnágiri District, when cattle disease breaks out, a goat or a +cock is sacrificed at the temple of the village deity. [347] In some +villages of the Málwan taluka the deity Bráhman is worshipped. [348] +At Basani in the Ratnágiri District the gods of the Mahárs as +also the village deity are worshipped in connection with the cattle +diseases. [349] At Vávashi in the Kolába District when cattle disease +prevails in a village, a pig is killed and buried on the border of +the village. A sweet oil lamp in the shell of a crab or a lobster is +kept burning in the cowshed. River or sweet water fishes are boiled +in water, and the water is given to the animals to drink. The owner +also cleans the cowshed and burns sulphur, camphor, dammer and other +disinfectants. [350] At Varsai in the Pen taluka of the Kolába District +a Kaul is taken from the village deity to prevent cattle diseases, +that is, the village deity is consulted through the temple ministrant, +who acts as the spokesman of the oracle. [351] At Medhe in the Rohe +taluka of the Kolába District the village deity Bahiroba is worshipped +in connection with cattle diseases. The diseased animals are minutely +examined, and the affected part of their body is branded with a red +hot iron. [352] In the village of Umela of the Thána District the +village deity is worshipped and sacrifices are offered to her. Milk +from the affected villages is prohibited, and vegetables are not fried +in oil during the prevalence of the disease in the village. [353] +At Kolhápur, the people make vows to the god, and ashes from the +temples are brought and applied to the forehead of the cattle. Cotton +strings are tied to the feet or the neck of the cattle in the name +of the god. They also make vows to the deities Tamjái and Wághjái, +and offer to them eyes made of silver, a new cloth, a fowl or a goat, +when their animals are cured of the disease. [354] + +In the Devgad taluka of the Ratnágiri District, in cases of malarial +fevers pieces of certain kinds of herbs are fastened together with +black cotton strings, and tied round the arm or neck of the person +suffering from the disease. Sacred ashes are put in a copper amulet +and the amulet is tied in the manner above described. [355] At Fonda +in the Ratnágiri District, in addition to herbs and copper amulets, +peacock feathers in black cotton strings are tied to the arms of the +persons suffering from malarial fevers, etc. [356] At Vengurla in the +Ratnágiri District, in fevers like malaria, black strings of cotton are +tied round the arm or neck, and certain secret mantras are repeated +at the time. It is believed that the power of the mantras is lost if +they are disclosed to the public. [357] At Murud in the Dápoli taluka +of the Ratnágiri District the mantras of the god Narsinh, the fourth +incarnation of Vishnu, are repeated for the exorcism of diseases. [358] +In the Dápoli taluka people who want to get rid of their diseases +tie a copper amulet to their arms. The mantras that are repeated on +such occasions are kept secret. There are at present some persons in +the Anjarle village who give such amulets and charms. [359] In the +Chiplun taluka of the Ratnágiri District the following articles are +used for averting diseases:--Copper amulets, black cotton strings, +and holy water over which certain mantras have been repeated by the +exorcist. [360] At Poladpur in the Kolába District, black cotton +strings are tied round the arm in cases of malarial fevers. Some +mantras are repeated in cases of pain in the right or left side of +the body. Besides the mantras some signs and figures are drawn on +birch leaves, and tied round the arm or the neck of the patient. Women +who wish to have children wear such black cotton strings and copper +amulets. [361] At Vávashi in the Kolába District mantras are in vogue +for the exorcism of diseases such as liver and spleen affections. For +exorcising eye diseases black cotton thread is tied to the ear. [362] +At Chauk in the Karjat taluka of the Kolába District, ashes are applied +to the body of the sick person after repeating certain mantras over +them. [363] At Málád in the Thána District, for exorcising diseases +caused by evil spirits, certain letters of the Nrisinha mantra are +written on a birch leaf, and the leaf is tied round the arm of the +sick man with a copper amulet. In order to drive out the evil spirit +permanently, the god Nrisinha is worshipped, and sacred fire is kindled +to propitiate the deity. For the worship of Nrisinha the ministrant +required must be a regular devotee of Nrisinha, and he must also be a +Panchákshari, i.e., one who knows the mantras of evil spirits. [364] +In the village of Shirgaon in the Máhim taluka of the Thána District, +in addition to copper amulets and black threads of cotton, mantras +of Musalmán saints or pirs are in vogue for exorcising disease. [365] +At Kolhápur, the higher classes perform the religious ceremony called +Anushthán to propitiate Shiva, the god of destruction, in order to +avert disease, and also make vows to the same deity. The lower classes +offer cocoanuts, fowls or a goat. They sometimes go to the exorcist +for ashes in the name of the god, and apply them to the forehead of +the diseased person. Copper amulets and cotton strings given by the +exorcist are also tied round the neck of the sick person. [366] + +At Adivare in the Ratnágiri District the following practices are +adopted for driving out evil spirits that cause disease. Incense is +burnt before the exorcist, drums are beaten, and then the exorcist +takes a burning wick in his hand and frightens the diseased person by +striking the ground with a cane or a broom of peacock feathers. He +also cries out loudly. He then draws out the evil spirit from the +body of the diseased person, and puts it in a bottle, which is either +carried out of the village and buried under ground near a big tree +or is thrown into the sea. [367] In the Sangameshwar taluka of the +Ratnágiri District, the process of exorcising is sometimes accompanied +by dancing and loud cries. The person who suffers from evil spirits +is taken to Narsoba's Wádi in the Kolhápur State where patients are +believed to find a cure. [368] In the Devgad taluka of the Ratnágiri +District the exorcist, when possessed, does not dance as at other +places, but freely uses abusive epithets to drive out the evil +spirits; and on such occasions the threats are repeated loudly by +the exorcist. [369] In the Dápoli taluka of the Ratnágiri District, +dancing is used in exorcism. While dancing, the exorcist makes a show +of different kinds of fits. They are similar to those made by a person +suffering from hysteria. He also stands and sways his body to and fro +for some time, then assumes a serene and quiet attitude, and begins +to cry out loudly. [370] There are some sorcerers at Dásgaon in the +Kolába District, who dance and cry out loudly in order to drive out the +evil spirits from the body of the diseased. [371] At Málád in the Thána +District dancing is used in exorcism. The following is a description of +one of these dances. Songs of the deity which is to be summoned on the +occasion are sung along with the music of the Tál (a kind of cymbal) +and the beating of drums called Ghumat. The Ghumat is an earthen jar, +the lower and upper ends of which are covered over with leather. The +man in whose body the deity is to make its appearance takes his bath +and sits by the side of a small prayer carpet called Asan. A small +quantity of rice (about a ser) is put in front of the carpet, and +a copper pot filled with water is placed on the rice. The musicians +begin to strike their instrument with a loud clash, and the exorcist's +body begins to shake. The shaking of the body is a sure indication of +his being spirit-possessed. He then sits upon the carpet and begins +to throw grains of rice into the copper pot containing water, gives +out the name of the particular spirit with which he is possessed, and +the cause for which it has attacked the patient. He then explains the +measures and rites by which the spirit can be driven out. The people +abide by his directions, and the patient is thus cured. [372] + +At Padghe in the Thána District, when an evil spirit is to be driven +out from the body of the patient, the latter is asked to hold in +his mouth a betelnut or a lemon. After some time, the betelnut or +the lemon is put into a bottle, the bottle is then tightly corked +and buried underground. A copper pot is filled with water, and the +diseased person is asked to hold the pot upside down. If the water +runs out it is believed that the spirit has disappeared. [373] + +In the village of Edwan of the Thána District, dancing is practised +in cases of spirit possession, but it is resorted to among the lower +castes only. While dancing, the sorcerer cries out loudly, and throws +grains of Udid (Phaseolus radiatus) on the body of the diseased person +[374] after repeating certain mantras. This rite is styled Bhárani +or the process of charming. + +At Kolhápur, dancing is not used in exorcism, but the people suffering +from evil spirits sometimes dance and cry out loudly. Some of them +loose their hair while dancing, and even strike their heads. Some +quarrel like combatants, and some of them try to make speeches like +orators. There is a temple of the god Shri Dutta at Narsinhwádi in +the Kolhápur State, to which people suffering from evil spirits are +brought for a cure. These people cry out loudly when the palanquin of +the Swámi Maháráj is carried through the village, and spirits usually +quit the bodies of their victims at this time, for it is said that +they cannot bear the proximity of the Swámi Maháráj. Patients are +also cured by residing in the village for a certain period. On this +account the village of Narsobáchiwádi is considered very holy. A big +festival is celebrated in this village annually on the twelfth day of +the dark half of Ashvin (October). Feasts are given to the Bráhmans, +the expenses being borne by the Kolhápur State. [375] + +In the Sangameshwar taluka of the Ratnágiri District, the Bhagat or +exorcist is respected by the lower caste people. His duties are to ask +a kaul from the deity on behalf of the people and to alleviate their +sufferings. His appointment is hereditary, the clever member of the +family generally following the profession of his father. [376] In the +Devgad taluka of the Ratnágiri District, low class people are afraid of +sorcerers because they might injure them if they are offended. They +therefore are careful not to cause them displeasure. There, the +profession of a sorcerer or exorcist is not hereditary. Any one +who learns the wicked mantras after attending regularly the burial +and burning grounds for some days becomes an expert, and may follow +the profession. [377] In the Málwan taluka of the Ratnágiri District +the chief function of the village sorcerer is to worship the village +deity. All kinds of gifts and presents intended for the deity are made +through him. His profession is hereditary and he is much respected +by the ignorant people [378]. At Fonda in the Ratnágiri District the +exorcist is not appointed, but one who can satisfactorily interpret or +explain to the village deity the sufferings of the people is generally +selected. [379] + +In the Vengurla taluka of the Ratnágiri District, the chief function +of the village sorcerer is to find remedies for the cure of persons +suffering from evil spirits. His position among the people of the low +classes is considered high. He follows the hereditary profession of +a sorcerer, and generally the eldest son succeeds his father. [380] + +At Chidhran in the Panwel taluka of the Kolába District, Bhutes, +a caste of beggars, are the devotees of a goddess. Some of them are +called Bhagats. Devrishis are very rare. The difference between a +Devrishi and a Bhagat is as follows:--A Devrishi removes the evil +spirits by simply repeating the mantras while the Bhagat removes +them by bringing the evil spirit into his own body and by dancing, +etc. [381] + +At Chaul in the Kolába District, Bhutes go begging in the morning every +day for the first nine days of the month of Ashvin (October). On the +tenth day the Bhutya is given a pice from every house. These Bhutes +are devotees of the goddess Shakti. At Sasawane in the Kolába District +the village sorcerer comes to beg every day and is given rice, etc., +but during the first nine days of the bright half of Ashvin (October) +he is given copper coins. [382] At Anjur in the Thána District the +devotee of a particular god is called Bhagat, and one who knows how to +summon or eject evil spirits is called Bhutya. A Devrishi is a person +who knows the mantras for warding off the great evil spirits such as +Brahma Rákshasa, Brahma Samband, etc. These three classes are respected +only for performing their respective duties, and not otherwise. [383] + +At Kolhápur, the sorcerer is never appointed. His functions are to +ask a kaul from the deity, to pray for the welfare of the people, and +explain to them what he sees in his dreams. He holds no position in +higher society, but the poor people who believe in him are afraid of +him. Sorcerers are generally very cunning; they frighten poor people, +and obtain from them presents and gifts for their maintenance. [384] + +In the Vengurla taluka of the Ratnágiri District red flags are hoisted +on Banyan, Pipal, and Umbar trees, and on certain occasions offerings +of coins and cocoanuts are made. It is believed that when the three +kinds of trees happen to grow together, i.e., close to each other, +near a well or on the bank of a river, the god Datta resides there, +but such cases are very rare. These trees are supposed to be the +haunts of the Munja spirit, and therefore copper coins waved round the +persons suffering from evil spirits are thrown underneath them. There +are no sacred wells in this taluka. [385] In the Dápoli taluka of the +Ratnágiri District, the Banyan and Pipal trees are worshipped. The +former is worshipped by women on the full moon day of the month of +Jestha (June) and on the no moon day when it falls on Monday. On +these occasions a cotton thread is tied round the tree, and offerings +of glass beads, cocoanuts, fruits, etc., are made. These trees are +also worshipped with offerings of copper coins, etc. [386] In the +Dápoli taluka, there is a certain place between the two villages of +Anjarla and Harnai where persons passing by that side throw one or +two stones, causing thereby a heap of stones there. It is believed +that by doing this the person who throws such stones gets rid of his +itch. This place is called Girjoba. Hands and feet made of wood are +also offered by persons who make vows to do so when their hands or +legs are affected by any disease. [387] At Ibrámpur in the Ratnágiri +District offerings of cotton thread, copper coins, and fruit are made +to Banyan and Pipal trees on the full moon day of the month of Jestha +(June) and on every Saturday in the month of Shráwan (August). [388] + +At Vavanje in the Panwel taluka of the Kolába District, offerings +of coins, etc., to sacred trees are made at the time of Parwani +(a festival). For instance, when the no moon day falls on Monday, +the women worship the Pipal tree, and on the full moon day of Jestha +(June) they worship the Banyan tree. The custom prevails of the worship +of a well by women after their delivery. A woman, after completing +the period of her confinement or ceremonial impurity, is taken to +a well, from which she has to bring home water, and is required to +worship the well with the following materials, viz.:--cotton thread, +copper coins, cocoanuts and such other fruit as can be had on the +occasion. [389] At Varsai in the Pen taluka of the Kolába District, +offerings of cotton cloth, copper coins, cocoanuts, betelnuts and +plantains are made to the Banyan, Pipal, and Umbar trees, and also to +holy wells. The Pipal, Tulsi, and Umbar trees are worshipped daily +by women in this district, while the Banyan is worshipped on the +full moon day of Jestha (June). The materials of worship are:--rice, +fruits, water, sandalpaste, flowers, mangoes and jack fruits. [390] + +At Málád in the Thána District, the Banyan tree is worshipped by +women of the Dwijas, i.e., of the twice born castes, on the full +moon day of the month of Jestha. Copper or silver coins and fruit +are offered to the tree. These offerings are taken by the Bráhman +priest, who explains to them the modes of worship. The Bráhman +priest is also given some money as a gift. This Vrata, i.e., vow, +is observed by women by fasting for three successive days, from +the 13th to the 15th day of the bright half of Jestha (June). The +Pipal tree is worshipped daily by some men and women of the Bráhman +caste. Women walk round this tree for a hundred and eight times or +more daily. Some persons hold a thread ceremony for the Pipal tree in +order to obtain a son, and worship the tree for a certain period. It +is worshipped with fruit and copper coins. Wooden cradles are also +offered to the tree. Wells are worshipped on auspicious days such as +Parwani by women of the upper castes. [391] At Padghe in the Thána +District the Banyan tree is worshipped on the full moon day of Jestha, +and the Pipal is worshipped every Saturday in the month of Shráwan +(August). The Pipal tree is not worshipped before the performance of +its thread ceremony, and its thread ceremony is not performed till +the tree bears at least one thousand leaves. [392] + +At Kolhápur, the Banyan and Pipal trees are considered very holy, +and offerings of rags, coins, etc., are made to them. It is a custom +among the Hindu women to worship the Banyan tree on the full moon +day of Jestha. Offerings of cloth and fruit are made to this tree, +and copper or silver coins are given as dakshana. Some women make +a small model in gold, silver, or copper of the Banyan tree or of +its leaf, and present it to the Bráhman priest along with a present +of money. All these rites are required to be strictly performed as +enjoined in the Shástras. [393] + +At Nágothane in the Kolába District, it is believed that men who +are well versed in the mantras of witchcraft and sorcery sometimes +transfer diseases from one person to another. [394] Vaccination is +believed to be a method of transferring disease to other persons. [395] + +At Málád in the Thána District a method of transferring disease +from one person to another is in practice among the Shudras. It is +as follows:--A woman without a child cuts secretly a little piece +from the garment of a woman who has children. She then burns the +piece, puts the ashes into water, and the mixture is then drunk by +the barren woman. It is believed that, by so doing, the evil spirit +of the disease that is troubling the barren woman is transferred to +the other who has children. The barrenness of the first woman then +disappears, and she begets children. It is said that if the second +woman comes to know of the mischief before using that garment, she +discontinues the use of the same, and no harm is done to her. [396] + +In the Umbergaon taluka of the Thána District the methods of +transferring disease are called Muth Márane, i.e., a bewitched lime is +sent to the person to whom the disease is to be transferred. Various +mantras are also secretly repeated with the object of transferring +the disease to an enemy. [397] + +At Kolhápur, there are no methods of transferring disease to other +persons, but it is said that the following ceremony is practised in +the case of persons suffering from swollen glands. Rice, Udid grain +etc. are tied in a yellow cloth, and three knots are made in it. This +is then kept for one night under the pillow of the diseased person. It +is taken out the next morning and thrown away at a place where three +roads meet. It is then supposed that the person who steps on the +bundle first is attacked with the disease, and the one for whom the +rite is performed is cured. [398] + +At Devgad taluka in the Ratnágiri District it is believed that evil +spirits are fond of things like a cock, cocoanuts, boiled rice, etc., +and when a person considers himself attacked by evil spirits, these +things are waved round his body and thrown away at some distance from +his residence. This is generally done in the evening, but if necessary +it can be done at any time. The person who goes to throw these things +away is prohibited from looking behind. The things required for a +bali, i.e., oblation, on such occasions are boiled rice, red powder, +and an oil lamp made of black cotton wick. [399] + +In the Vengurla taluka of the Ratnágiri District, when a person is +suffering from any disease for a long time, and when ordinary medicines +prove to be ineffective, a goat or a cock is waved round the body of +the patient, and are then put beyond the village boundary or taken +away by the sorcerer. While performing this rite, the man must repeat +certain mantras. [400] + +At Fonda in the Ratnágiri District, the use of scapegoats is +resorted to in cases of persons supposed to have been attacked by +evil spirits. Curds and boiled rice are waved round the body of the +diseased person and thrown away at a distance from the house. In some +cases it is said that the cock which is waved round the body of the +sick person dies instantaneously. [401] + +In the Málwan taluka of the Ratnágiri District the scapegoat (often a +cock) is waved three times round the sick person and thrown into the +street. The man who goes to throw it away is prohibited from looking +behind. Burnt cowdung ashes are thrown out of the door after the man +has left the house, and the door is closed at once. [402] + +In the Dápoli taluka, cocoanuts, curds, boiled rice, turmeric powder, +red powder, cocks etc. are waved round the body of the sick person +and taken beyond the village boundary or to a big tree supposed to +be haunted by evil spirits, and in some cases these things are thrown +away where four roads meet. [403] + +In the Rájápur taluka of the Ratnágiri District scapegoats are used +by the low caste people, while Bráhmans use cocoanuts, boiled rice +and copper coins. [404] At Kálshe in the Ratnágiri District eggs, +cocks, goats, etc. are used as scapegoats. These things are waved +round the body of the patient, and taken beyond the village limits +or far from the residence of the sick person. For this rite a man +from the Ghádi, Gurav, Rával, or Mahár caste is invited at night, +and he is paid in cash for his services. [405] + +At Ibrámpur in the Ratnágiri District, the cocks and goats used for +driving out evil spirits from the body of the patient are not thrown +away, but are eaten by the exorcist. [406] + +At Navre in the Ratnágiri District, hens are used to extract the +poison of snake bites from the body of the sufferer. In cases of evil +spirits alone, cocoanuts, cocks and goats are used as scapegoats. [407] + +At Dásgaon in the Kolába District, a Paradi (basket) containing +black glass beads, bangles, turmeric and red powders, sweetmeat of +five sorts, flowers, cocoanut, a burning scented stick, and rice, +is waved three times round the body of the patient, and thrown away +outside the village. [408] + +At Kolhápur, the use of fowls, goats, limes, cocoanuts, copper coins, +dry chillies and salt is in vogue, not only in cases of sick persons, +but also when a person performs a feat such as bending an iron bar, +or doubling with his hands a silver coin, or winning a victory in +wrestling. The articles are then waved round him and thrown away +in order that he may not suffer from an evil eye. Among the rich +the same rite is performed on ordinary occasions such as leaving a +house, starting on a journey etc. In cases of illness it is specially +performed in the evening, and the articles are thrown away at the +outskirts of the village, or by the side of a well. [409] + + + + + + + + +CHAPTER IV. + +WORSHIP OF ANCESTORS AND SAINTS. + + +In the Konkan, especially among the lower classes, a strong belief +prevails regarding the mortality of the spirits of the dead and +of their re-appearance or re-birth in their children. And for this +reason, as well as for protection against evil, the dead ancestors +are worshipped. + +The custom regarding the worship of ancestors prevailing at Kálshe +in the Ratnágiri District is as follows:--The worship of ancestors is +called Shráddha (anniversary). It is performed on the no moon day of +every month, on the date of the death of the person every year, and +also on the same date of the dark half of the month of Bhádrapada +(September). Among the Bráhmans, Bráhman priests are invited, +worshipped, and are given a feast, after worshipping balls of boiled +rice as representing the dead ancestors. The special materials used +for worship are sesamum and barley grain. The same custom prevails +among non-Bráhmans with the exception that the balls are made of +rice flour and not of boiled rice. To partake of the food on such +occasions, the lower classes invite married persons of their own +caste. The anniversary day of Sádhus and Mahants, i.e., saints, +is called Punya tithi, i.e., the day of merit. + +It is commonly believed that spirits are mortal. The life of the +deceased remains in the spirit condition until the sins which +he may have committed are washed away by the good deeds of his +descendants. There is no belief that one spirit dies and another takes +its place, but it is believed that the ancestors are sometimes reborn +in the same family. [410] + +At Ubhádánda in the Vengurla taluka of the Ratnágiri District ancestors +are worshipped every year on the same date of the month (according +to the Hindu calendar year) on which the person died, by performing a +Shráddha rite. They are also worshipped on the same date in the second +half of Bhádrapada (September) every year. This is by a rite called +Mahálaya Shráddha. On both these occasions Bráhmans are invited, and +the worshipping ceremony is performed by repeating the mantras. After +the ceremony, all the invited guests men and women partake of food. + +Sádhus are worshipped after washing their feet with sandal paste, +flowers, cocoanuts and gifts of money. + +It is believed that evil spirits undergo a transformation after a +lapse of twelve years. The practice of giving the names of ancestors +to children is common, and it is due to the belief that the spirits +of the dead are reborn in children in the same family. [411] + +At Pendur in the Ratnágiri District the ancestors are worshipped on the +last day of every Hindu calendar month. This monthly worship is called +Darsha Shráddha. The annual anniversary of the manes is celebrated +by the ceremony called the Sámvatsarik Shráddha. If any ancestor +has died after becoming a recluse or Sanyási, his body is buried, +and a tomb called a samádhi is erected over it; and his descendants, +instead of performing the annual Shráddha, worship the tomb of the +recluse every day. It is believed that the spirits take a different +form after the lapse of seven generations. The belief that the spirits +of the dead are reborn in the same family prevails among the people +of this district. The following measures are adopted for the purpose +of identification. When a person dies in a family, a basil or bel +leaf is placed on a certain part of the body, or some familiar sign +is made in sandal paste; and when a child is born in the family, +its body is carefully examined to ascertain whether there are any +signs on the body of the child such as were made on the dead body +of the ancestor. If the same sign appears to the satisfaction of the +members of the family, it is believed that the dead person has been +reborn in the same family. [412] + +At Navare in the Ratnágiri District Bráhmans are invited, worshipped +and given a feast in honour of ancestors. Sádhus and Mahants, or +saints, are worshipped by giving them the same honour accorded to +the family deities. [413] + +At Basani in the Ratnágiri District the anniversary day of saints is +observed by the performance of a Bhajan, which consists in singing +the good deeds of saints and in offering prayers. It is believed +that spirits are mortal, but they do not die like ordinary human +beings. They cease to exist as spirits as soon as the period of their +release is over. The spirits obtain absolution by visiting certain +holy places. [414] + +At Dabhol in the Ratnágiri District the people believe that the souls +of ancestors are reborn in children in the same family if some of +their desires remain unfulfilled at the time of their demise. [415] + +At Shiravde in the Ratnágiri District ancestors are worshipped +every year by performing the rites called tarpan, which consist +in offering oblations of holy water, sesamum, barley grains and +repeating prayers. The tarpan is observed on the very date of the +month in which the person died. The procedure of worshipping the +Hindu saints is similar to that of the other deities. Owing to the +belief that the spirits of the dead are reborn in children in the +same family the name of the grandfather is given to the grandson. [416] + +At Náringre in the Ratnágiri taluka ancestors are worshipped by +inviting Bráhman priests, and worshipping them with sandal paste +and flowers. These Bráhmans are supposed to represent the father, +grandfather and great grandfather of the worshipper. [417] + +At Bándivade in the Ratnágiri District the leaves of the herb called +pudina, (a good medicine for worms) sesamum, and darbha grass are +required for the worship of ancestors. The man who worships the +ancestors has to turn his sacred thread from the right hand to the +left. [418] + +At Anjarle in the Ratnágiri District Mahants and Sádhus are worshipped +in their life-time like family deities, and their tombs are worshipped +after their death. [419] + +At Fonda in the Ratnágiri District ancestors are worshipped by +making balls of boiled rice on their anniversary day. The balls +are supposed to take the place of the dead parents, and they are +worshipped with sandal paste and flowers, and by burning incense and +lighting a lamp of clarified butter. Betelnuts and leaves, cocoanuts +and Dakshina (presents of money) are given to them. People also bow +before them. Mahants and Sádhus are worshipped by washing their feet, +sandal paste is applied to their body, and they are garlanded with +flowers. Cocoanuts, a piece of cloth and a gift in coins are given +to them according to the means of the giver. It is said that spirits +can remain as spirits for about a thousand years. [420] + +At Vijayadurg in the Ratnágiri District the method of worshipping +ancestors is as follows:--In some cases elderly parents as well as +a grandfather and great grandfather are also worshipped, their feet +are washed with water, and the water is accepted as tirth or holy +water. While worshipping the Mahants and Sádhus, or saints, water +is poured on their right hand, and they are worshipped with sandal +paste and flowers, and given a dakshana or gifts of money according +to one's means and will. The pádukas, or foot prints, of saints are +worshipped after their death. [421] + +At Mithbáv in the Ratnágiri District holy persons such as Sanyásis +are worshipped after their death by performing their anniversary +ceremony every year. It is believed that spirits are mortal. Evil +spirits such as munjas, etc., undergo a kind of transformation, and +it is believed that this occurs at places like Narsoba's Wádi. [422] + +At Devgad in the Ratnágiri District ancestors are worshipped on their +anniversary days, the manes being represented by pieces of Darbha +grass and balls of boiled rice. [423] + +At Poladpur in the Kolába District a person whose father is alive +but who has lost his mother's father, has to perform the Shráddha +of that grandfather on the 1st day of the bright half of Ashvin +(October). This Shráddha is called Duhitra. A person who has lost +his wife has to perform the Shráddha for that wife on the 9th day +of the dark half of the month of Bhádrapada. This day is called Ahev +Navami. These different sorts of Shráddhas are observed only by the +high class Hindus. The lower classes worship their ancestors on the +last day of the month of Bhádrapada by preparing a ball of boiled rice +or flour, and putting it out for the crows to eat. It is believed that +spirits are mortal. The ceremony called Narayan Nagabali is performed +when it is believed that the spirit of an ancestor is giving trouble +to the family. When this rite is performed, the spirit is saved and +the ailment ceases. It is believed that the spirits of the dead are +sometimes reborn in children in the same family, and in such cases the +names of the ancestors are given to their children by the people. [424] + +At Khopoli in the Karjat taluka of the Kolába District the form +of worship of ancestors is similar to that of the ordinary Hindu +deities. In the case of the worship of the deities the person +performing the worship has to sit with his face towards the east, +while at the worship of the ancestors he has to sit with his face +towards the south. [425] + +At Chaul in the Kolába District, the tombs of Sanyásis, i.e., +ascetics and Sádhus are worshipped on their anniversary days, +and a great fair is held in their honour. The other ancestors are +worshipped by the shráddha rites. The anniversary of the founders +of the different sects is observed by their followers by a bhajan, +i.e., singing songs in their own style and exhibiting the different +insignia and flag of the sect as advised by their founders. [426] + +The people of Chidhran in the Kolába District believe that the period +for which the soul has to remain in the spirit state depends upon the +sins of the person, or the wishes which remained unfulfilled during +his life time. It is not that all the spirits of the dead are reborn +in children. The rebirth depends upon the good or bad deeds of the +deceased. However, if the nature of any child suggests the nature of +any dead person in the family, it is assumed that the spirit of the +deceased has returned to the family. [427] + +At Nágothane in the Pen taluka of the Kolába District some of the +communities worship small images called tánks on the anniversary of +their ancestors' death; among the Shudras food is given to the crows on +the last day of Bhádrapad. The custom of giving a grandfather's name +to the grandson prevails largely, and is due to the belief that the +spirits of the dead are sometimes reborn in the same family. [428] +It is also said that in some of the Hindu communities, if a child +cries continuously, ashes are applied to its forehead in the name of +one of the ancestors in the family; and if the child sleeps quietly +or stops crying, the name of that ancestor is given to it. [429] + +At Shirgaon in the Thána District, the worship of ancestors is +performed on the day of the father's death, every year. On any +auspicious occasion the rite called Nandi shráddha is performed at +the beginning of the ceremony. It is believed that evil spirits or +ghosts have to remain in the ghostly state for about one thousand +years, or at least until one of the descendants in the family goes +to a holy place like Káshi (Benares) and there performs the shráddha +rites of his ancestors. [430] + +At Málád in the Thána District, the worship of ancestors is performed +on the day of the father's death every month till the completion of +one year by inviting Bráhmans and giving them a feast. This is done +among Bráhmans only. The other communities worship their ancestors +by performing the rite called Chata Shráddha and by giving Shidha, +i.e., rice, pulse, vegetables and ghi to Bráhman priests. A feast is +then given to their castemen. [431] + +At Kolhápur, ancestors, Mahants and Sádhus are worshipped by the rites +known as the Puranic ritual, that is, no Vedic mantras are repeated +while performing these rites. It is a common belief in this province +that the soul of the person who has committed a murder, or has incurred +debt and enmity, is obliged to repay the debt by being born again as +a servant or in some other subordinate capacity of the debtor. [432] + +The tombs of the Hindu and Mahomedan saints are considered holy, +but they are not supposed to possess miracular powers. [433] The +following is a list of saints who have been deified and worshipped by +the people of the Ratnágiri District. (1) Mukundráj, (2) Dnyándev, +(3) Tukárám, (4) Eknáth, (5) Námdev, (6) Rámdás, (7) Akkalkotche +Swámi, (8) Ranganáth, (9) Dev Mámlatdár, (10) Kabir, (11) Kamál, +(12) Nipat Niranjan, (13) Tulshidás, (14) Pundalik, (15) Vashistha, +(16) Dattátraya, (17) Sohiroba, (18) Gorakshanath, (19) Purnanáth. + +At Shiroda in the Ratnágiri District a practice prevails of making +vows to the tombs of women who burnt themselves as Satvis. Vows +are also made to the Musalman Pirs, and offerings are often made in +fulfilment of such vows. [434] + +At the fort of Vishálgad there is a tomb of a Pir (saint). It is usual +to make a vow to worship this Pir with fetters on one's legs, and it +is believed that, at the time of worship, the chains break off. [435] + +There is at Dahibáv in the Ratnágiri District a tomb of a Hindu saint +named Shri Anand Murti, to which the people of that locality make +vows when severe calamities befall them, and it is believed that the +saint listens to their prayers. [436] + +When a Bráhman assumes the garb of a recluse or Sanyási, he is +considered by the people as sacred as a Hindu god, and is worshipped +with great reverence, provided he abides by the rules contained in +the shástras. [437] + +There is a tomb of a Pir at Báwa Málangad in the Panwel taluka of +the Kolába District, where the people make vows to the Pir, and it +is believed that the Pir fulfils their wishes. Hindu saints such +as Rámdás, Dnyáneshwar, Námdev are held in great honour in this +District. [438] + +There is a temple of Nágoba at Avas in the Kolába District where +persons suffering from snake-bite, if carried to the temple while +still alive, are said to be cured. [439] + +At Kawad in the Bhiwandi taluka of the Thána District there is a tomb +of a Brahmachári named Sakhárám Báva who has been deified by the people +of that District. A great fair is held at the tomb every year. [440] + +The following instance is given of a miracle at the tomb of Sakhárám +Báva of Kawad. A man suffering from fits showed an inclination to go +to Kawad to read Guru Charitra for seven successive days. He was taken +to that place accordingly. After his arrival, he continued to suffer +from these fits in the morning and evening at the time of the worship +at the tomb. Once during the fits he said that he would be free from +the disease if Rs. 200 were spent in giving a feast to the Bráhmans +at Páli. The relatives of the sufferer agreed to arrange accordingly, +and instantly the man put his head on the Samádhi (tomb) and threw +himself on his back. He came to his senses after ten minutes, and +from that time he was completely cured. A feast was then given to the +Bráhmans at Páli, and Rs. 200 were spent over it as promised. Another +instance of miracular power is cited, and that is of the priest of +the goddess Mahaluxmi of Kolwan. This priest goes up and hoists the +flag of the goddess on a steep hill which no other person can climb, +and it is believed that he can do this only when the spirit of the +goddess enters his body. [441] + +At Umbergaon in the Thána District there is a miracle-working tomb of +a saint called the Dátár "Pir." Sakhárámbáva of Angaon Kawad, a Hindu +saint, is held in high honour in this village. [442] At this place +it is also believed that some of the Pirs walk round the village at +night, and their tombs are said to be seen in motion. The Dátár Pir +is worshipped even by the Hindus of that locality. [443] + +At Shirosi in the Murbád Taluka of the Thána District, Sakhárámbáva of +Kawad, Dev Mámlatdár, Chandirámbuva of Khed, Narayanbuva of Nanuri, +the Swámi of Akkalkot, the Swámi of Kumbhar Peth at Kolhápur, and +the Dandekerbuva of Rájápur are the principal saints held in honour +by the people. [444] + +At Mánikpur in the Thána District it is said that a bright light or +flames emanate from certain tombs of Musalman saints. [445] + +At Umela in the Thána District it is said that flames and smoke are +given out from the tombs of certain Mahomedan saints situated in the +locality. These flames appear and disappear very suddenly. [446] + +In the Kolhápur District people believe that the Samádhi of Swámi +Anandmúrti, who was a disciple of Raghunath Swámi of Bhramanál, +shakes on the Shiwarátri day, that is the 13th of the dark half of +Mágha, and on the Rámanawami day i.e. the 9th of the bright half of +Chaitra, at the time of the worship called Bhajan. Among the tombs +held most sacred by the Hindus of the Konkan may be mentioned the +following viz.: Bhujang Swámi of Lokapur, Rámdás Swámi, the Samádhi +of Shri Shankaráchárya at Shirgaon, Chintaman Swámi of Murgud, +and the Samádhi of Mangalmúrti Morya at Chinchwad near Poona. All +these Swámis were Brahmacháris or bachelors, and they spent their +lives in the service of God and preached virtue and morality to the +masses. These Samádhis are of two kinds: (1) of saints after death, +and (2) of saints on the point of death. The third kind is called +Jal Samádhi, i.e., immersion in water, but no tomb of the latter +kind is to be found in this Province. It is said that, if a lime +is placed above the Samádhi of Bhujanga Swámi, it begins to shake +at the time of the Arti ceremony. The present disciple of Bhujanga +Swámi sits in (Samádhi) meditation continuously for four to eight +days. There prevails a belief at Kolhápur that the swámi whose body +is buried in the tomb at Chinchwad is still alive. Some years ago +when the present disciple of the Chinchwad Swámi was anxious to take +Samádh, he had a dream in which the swámi in the tomb told him that +he was still living in that Samádhi, and that therefore there was no +need for his disciple to take Samádh. He was thus obliged to forego +the project. The Peshwas of Poona, who were staunch devotees of the +Chinchwad swámi, and by whose favour they were raised to a position +of social equality among the Deccan Bráhmans, granted an Inam of +some villages for the maintenance of this Samádhi, and the British +Government have allowed the descendants of the swámi to retain the +Inam. The following are the principal Musalman saints who have been +deified in the Kolhapur District:-- + +(1) Bába Jamál, (2) Ghod Pir, (3) Bara Imám, (4) Avachit Pir, (5) +Buran Sáheb and (5) Mira Sáheb of Miraj. All these Pirs have been +supplied with annual grants of money by the Kolhápur State. [447] + +At Ubhádánda in the Vengurla taluka of the Ratnágiri District some +Hindus have adopted the worship of Mahomedan saints. Mahomedan Pirs +are worshipped in the month of Moharram. On these occasions Hindus +beg in the town in the disguise of Fakirs, and the alms thus obtained +are offered to the Pir. They make offerings of water to the Pirs, +while the tábuts are being carried to the sea for immersion. But this +practice is being slowly discontinued. [448] + +At Bándivade in the Ratnágiri District Hindus offer cocoanuts and +khichadi to the Pirs at the time of the Moharram, and at some places +a lamp is kept burning every Monday in honour of a Pir. [449] + +At Kálbádevi in the Ratnágiri taluka there is a tomb of a Musalmán +saint who is worshipped by the Hindus. Similarly there is a Pir at +Gaonkhádi in the Rájápur taluka who is held in reverence even by high +caste Hindus. [450] + +At Ade in the Dápoli taluka of the Ratnágiri District there is a tomb +of a Musalman saint which is worshipped by the Hindus including the +Bráhmans. The building and also the mosque in that village have been +repaired from contributions obtained from high class Hindus. [451] +Many Hindus of Devagad in the Ratnágiri District worship Musalman +saints. Occasionally they offer cocoanuts to tábuts, and throw red +powder over them. They also make vows to the Pirs. [452] + +There are two Pirs at Vijayadurg who are worshipped by the Hindus. The +same practice prevails at Rájápur and Khárepátan. [453] + +At Chauk in the Karjat taluka of the Kolába District some Hindus +worship Pirs. The members of the Ketkar family of Chauk are the Pujáris +or ministrants of the Musalmán saint known as Báva Málangad. This +shows that even Bráhmans worship Musalmán saints. [454] + +The tomb of Báva Málangad situated in the Kolába District is worshipped +first by a Bráhman and then by Musalmáns. The Bráhman worshipper +performs this task more for the pecuniary benefit which he derives +from the worship than from faith in the divinity of the Pir. [455] + +At Poladpur in the Mahád taluka of the Kolába District there are no +instances of Musalmán saints being worshipped by Hindus, but persons +wishing to have children make vows to Pirs, and children born by the +favour of such Pirs are required to assume the robe of a Fakir during +the Moharram festivities. [456] + +The practice of worshipping such saints exists at Khopoli in the Kolába +District. Persons in trouble, or desirous of getting children, make +vows to the saint Imám Hussein, and when their desires are fulfilled +they dress themselves as Fakirs and beg at certain places during the +Moharram festivities. [457] A certain Lakshman Gangádhar Joshi of +Rewdanda in the Kolába District is the Mujáwar (priest or ministrant) +of a Musalman saint Chánsewalli and he holds an Inám in connection +with his office of Mujáwar of the saint's Darga. [458] + +At Akshi in the Kolába District there is a tomb of a Pir which +is worshipped by lower class Hindus such as Kolis, Mális and +Bhandáris. [459] + +The Hindus of Bhuwan in the Murbád taluka of the Kolába District +worship the Pir of the locality. It is said that the cultivators +of the village once lost their cattle, and that a Fakir attributed +the loss to the rage of the Pir. Since that time they are careful to +worship the saint, and the result is that there has been no disease +among their cattle. They offer Malinda, i.e., bread and jágri, to +the Pir every Thursday. [460] + +The Hindu inhabitants of Málád in the Thána District sprinkle water +over the roads by which the tábuts are to pass, and allow their +children to pass beneath the tábuts. Some throw sweetmeat on the +tábuts, and distribute the same to the poor. [461] + +At Shirgaon in the Máhim taluka of the Thána District some Hindus +make vows to the local Pir and take part in the tábut procession. They +pour water over the feet of the tábut bearers, and throw abir (black +scented powder) and flowers on the tábuts. They also distribute to +the fakirs Malinda, or Khichadi. [462] + +The Mujáwar (priest) of the saint Walli Amir Shaha of Shahápur in +the Thána District is a Marátha by caste. [463] + +In the Kolhápur District Pirs are held in great reverence by +Hindus. They make vows to the Pirs in order to get a son, and when +their object is fulfilled they offer a preparation of Til (sesamum) +and sugar called Rewadi, and other sweets called Chonge, Malinda and +Pedhe at the time of Moharram. They also give Fakiri to their sons +in the tábut season. Some of them even bring a tábut and Nál sáheb +to their houses, and spend much money on them for illuminations, +etc. They dance from one Nálpir to the other saying that the Nálpir +has entered their bodies. While going through the streets they cry +out very loudly the words 'Yalli Dhulla'. The holiday of the Moharram +is observed for ten days. On the tenth day the tábuts and the Nálpirs +are taken to the river for the purpose of immersion. While returning +home from the river with the bundle of the Patka of Nálpir on their +heads they cry out loudly the following words: "Alabidáyo ála bidásha +ya Husan bani alidosháke sultán albida". On the third day after the +immersion of tábuts into the river, the Pirs devotees kill a goat +in the name of their patron Pir and make a preparation of the goat's +flesh called Konduri. [464] + +The following rites are in vogue for the cure of barrenness in the +village of Dábhol in the Ratnágiri District.--(1) Walking round the +Pipal tree daily; (2) Observing a fast for sixteen successive Mondays; +(3) Performing the worship of Shiva after observing the aforesaid +fast. [465] + +At Kálshe in the Málwan taluka of the Ratnágiri District a barren +woman is required to walk round a Pipal tree every day in the morning, +and if the barrenness be attributed to the disfavour of any deity +or the attack of an evil spirit, the same deity or the evil spirit +is invoked and worshipped by the woman herself, or through a medium +who knows the appropriate mode of worship. [466] + +To steal an earthen image of the God Ganpati, to make a cross or a +Swástika on the bodies of children with marking nut, and the worship +of the god Máruti or some other powerful deity at midnight in the +no moon by a barren woman, after divesting herself of her clothes, +are rural methods for the cure of barrenness observed at Anjarle and +other places in the Dápoli taluka of the Ratnágiri District. [467] + +At Bándivade in the Ratnágiri District copper amulets and black +cotton strings are used to cure barrenness. Some people make vows to +a particular deity, and some perform the rite of Nágabali. [468] + +To walk round Pipal and Umbar trees, to circumambulate the temple +of a particular deity, and to make vows to that deity, to recite or +have recited the holy scripture Harivansha, are methods in practice +for cure of barrenness at Achre in the Málwan taluka of the Ratnágiri +District. [469] + +At Vijayadurg in the Ratnágiri District, it is believed that beating +a woman at the time of an eclipse is one of the surest methods of +curing barrenness. Some people give charity, observe fasts, worship +certain deities and make vows to them to obtain children. [470] + +At Ubhádánda in the Ratnágiri District, stealing the idol of Krishna +when it is being worshipped on the 8th day of the dark half of Shráwan +(August), the birth day of the god Krishna, and putting a cocoanut or +a betelnut in its place is believed to be the best method of curing +barrenness. [471] + +At Chauk in the Kolába District, the same plan of stealing the idol +of the god Krishna is observed as a cure for barrenness. But here +the idol is returned with great pomp, and replaced in its original +place after the birth of a child. The godlings Hanumán and Bawan Vir +are also worshipped for the cure of barrenness. [472] + +At Poladpur in the Kolába District the favourite method of curing +barrenness is to obtain copper amulets and black or red cotton strings +from a Fakir. [473] + +The following are the methods in vogue for the cure of barrenness at +Khopoli in the Kolába District. + +(1) To inquire from a sorcerer the cause of barrenness, and then to +perform the rites mentioned by him. + +(2) To use copper amulets and cotton strings taken from a Mántrik, +i.e., one well versed in the mantras. + +(3) To walk round the Tulsi (basil) plant or the Pipal or Banyan tree +daily in the morning after worshipping it. + +(4) To feed another woman's child, or to give milk to a child. [474] + +At Náta in the Kolába District, a woman wishing to have a child is +required to strike with a knife the Jack, the Tamarind, and the Chámpa +trees during an eclipse. It is believed that by so doing the woman will +bear a child, and the trees will also bear flowers and fruits. [475] + +At Medhe in the Roha taluka of the Kolába District, the following +methods are in vogue for the cure of barrenness:-- + +(1) To worship the god Shiva and to observe fasts on Mondays. + +(2) To worship the god Ganpati and to observe fasts on Sankasthi +chaturthi, i.e., the fourth day of the dark half of every month. + +(3) To walk round the temple of Máruti and Pipal and Umbar trees +every day, in the morning. [476] + +At Padaghe in the Bhiwandi taluka of the Thána District, images of +Ráma and Krishna are put into the lap of a barren woman on their +respective birthdays i.e., the 9th day of the bright half of Chaitra, +and the 8th day of the dark half of Shráwan. Cocoanuts are also placed +in her lap with these images. [477] + +At Mánikpur in the Thána District the goddess Shitala is worshipped +by women to cure barrenness. They observe fasts, and go to the temple +of the goddess bare-footed with their hair loose and throwing milk on +their path. They offer to the goddess wooden cradles and children's +toys in fulfilment of their vows. [478] + +At Shirgaon in the Máhim taluka of the Thána District, it is said +that the repetition of the mantra "Santán Gopál jáy" is resorted to +as a cure for barrenness. [479] + +At Wáde in the Thána District, women make vows even to minor deities +such as Chedoba to get rid of barrenness. They also use copper amulets +and cotton strings procured from a sorcerer well versed in the use +of mantras. [480] + +At Dahigaon in the Thána District the worship of the god Shri Satya +Náráyan is held to cure barrenness. Some women also distribute to +the poor jágri equal to the weight of a child. [481] + +At Dehari in the Murbád taluka of the Thána District, the village +deity Dehari Máta is invoked and worshipped by women for the cure of +barrenness. [482] In the Kolhápur District, the help of the family +deities and of the household deities is invoked. Women take turns +round the Banyan, Pipal and Umbar, trees. Some make vows to the +gods, and perform certain propitiatory rites as well as the Náráyan +Nágabali. It is believed that the children do not live long if a +member of the family has killed a snake, or if the funeral rites +of a person in the family have remained unperformed. The following +ceremony is known as Náráyan Nágabali. A snake is made from the flour +of Rála (panie seed), and another made of gold is put into it. It +is then burnt like a dead body. All the ordinary funeral rites are +performed. After performing the eleventh day rites, homa, i.e., +sacred fire, is kindled at night time, and after keeping vigil for +the whole night, milk and a dakshana are given to Bráhmans. A feast +is given to eleven Bráhmans on that day. On the twelfth day sixteen +Bráhmans are fed, and on the thirteenth, five Bráhmans are given a +feast, after performing the Shráddha rites. On the fourteenth day, +again, a feast is given to about 100 to 500 Bráhmans according to +the means of the host. It is believed that, after the performance of +these rites, the soul of the deceased reaches heaven, and there is +an end to the troubles and misfortunes of the family. [483] + + + + + + + + +CHAPTER V. + +THE WORSHIP OF THE MALEVOLENT DEAD. + + +At Ubhádánda in the Ratnágiri District the following dreams are +believed to be lucky and propitious. To swim through the river or sea, +to rise to the sky, to see the Sun, the Moon and the other planets, +to eat meat, to bathe in blood, and to eat rice and curds. It is +also believed that the sight of white objects in dreams foretells +success in any work or undertaking that may be in view. A deity, +a Bráhman, a king, a married woman decked with ornaments, a bullock, +a mountain, trees full of fruits, climbing the Umber tree, a looking +glass, meat and flowers, if seen in dreams, are good omens. Climbing +the Palas tree, Warul, i.e., an ant heap, the bitter lime tree, to +marry, to use red clothes or red flower garlands, to eat cooked meat, +to see the sun and the moon without lustre, and to see shooting stars +during dreams, are said to be bad omens. [484] + +At Mithbáv in the Devgad taluka of the Ratnágiri District dreams are +believed to be caused by indigestion and restlessness. To embrace +a dead body in a dream, to see troubled waters, to dine heartily, +are said to be bad omens. Feasting friends and receiving gifts from +them are said to be good omens. [485] + +At Fonda in the Ratnágiri District dreams are said to indicate things +that have happened, or are about to happen in the near future. All +white substances other than cotton, salt, and bones, are considered +auspicious, and all black substances excepting a lotus, a horse, +an elephant, and a deity are considered inauspicious. [486] + +At Ibrámpur in the Chiplun taluka, horrible dreams are good omens, +while pleasing dreams indicate approaching calamities. [487] + +At Pendur in the Ratnágiri District it is believed that dreams foretell +future events. It is believed that the dream will prove correct +and effective if the person dreaming has asked three questions and +received three answers in his dream. Those dreams which are caused +through cold are called Jalap. They are generally false dreams, +and no good omens are derived therefrom. [488] + +At Basani in the Ratnágiri District it is believed that the ancestors +who take interest in the welfare of their descendants appear in dreams +and foretell future events, so that the dreaming person may take the +needful precautions for the prevention of future calamities. [489] + +At Kálshe in the Málwan taluka of the Ratnágiri District it is believed +that dreams in the last part of the night, i.e., just before daybreak, +and in which great men are seen, generally prove effective. If anybody +sees himself married in a dream it is supposed that he will hear of +the death of some relative. [490] + +At Chauk in the Kolába District it is believed that, when calamities +are threatened, the guardian deity of the family as well as the +dead ancestors appear in dreams and give warnings of the coming +calamities. [491] + +The people of Poladpur in the Kolába District believe in dreams; +and when some of their deities appear in dreams and give them +advice or directions, they are careful to follow them. Sometimes +even evil spirits appear in dreams, and advise the people to do +certain things to avert calamities. People who have faith in such +spirits act according to their wishes, and if they fail to do so, +trouble is sure to follow. [492] + +The people of Khopoli in the Kolába District believe that if a person +sees in a dream, the dead body of a near relative, it indicates that +the person whose corpse was seen in the dream will live long. [493] + +At Birwadi in the Kolába District it is believed that if a person sees +a snake in a dream, a son will be born to him; if he sees a hell, he +is sure to get wealth. If he sees gold, it is a sure sign of losing +wealth. Again, if a person sees himself taking his meals in a dream, +it indicates that his death is nigh at hand. [494] + +At Málád in the Thána District, omens are derived from dreams. In case +of bad dreams the god Vishnu is remembered, and the gods Shankar and +Máruti are also worshipped. [495] + +At Belápur, wood, cowdung cakes and turbid water, if seen in dreams, +foretell calamities. White clothes, beautiful flowers, and food +containing sweetmeat are considered auspicious. [496] + +At Murbád in the Thána District it is believed that all black things, +and white things such as ashes, are inauspicious when seen in dreams, +but a black cow, white flowers, and pearls are auspicious. Considering +the four parts of the night, the dreams that occur in the first part +prove effective within one year, that of the second part within six +months, that of the third within three months, and of the fourth within +one month, and those caused at daybreak are realized immediately. [497] + +At Kolhápur, dreams are believed to be caused through some mental +derangement or bodily disorder. It is customary to derive omens from +dreams, but their nature greatly depends upon the different times +at which these dreams occur. The dreams caused in the latter part of +the night, i.e. just before daybreak, are believed to come true. [498] + +At Ubhádánda in the Vengurla taluka it is believed that the soul of a +person leaves the body temporarily during his sleep; hence it is said +that no changes or marks of colour, etc. should be made on the body of +a person during sleep, because it is believed that, while returning, +the soul identifies the body, and if it is satisfied with the marks +of the body it enters it; otherwise it might not return. [499] + +At Adivare it is believed that only Hindu saints and ascetics, after +deep and devout meditation, are capable of removing the soul from +the body. It is believed that their souls go to heaven during that +period and return at pleasure. At present there are no such sádhus +in the district. [500] + +Many Hindus in the Ratnágiri District believe that the soul goes to +drink water at night, and therefore keep a pot filled with water at +their sleeping place. [501] + +The people of Chaul in the Kolába District do not consider it possible +ordinarily for the soul to leave the body, but they state that the +Swámi of Alandi, who died in or about the year 1886, used to remove +his soul from the body by means of Yoga. [502] + +At Kolhápur, it is believed that the soul leaves the body temporarily +at night when a person is asleep. [503] + +At Bankavali in the Dápoli taluka, it is believed that ghosts or evil +spirits have the form of a human being, but their feet are turned +backwards. They can assume any form they choose. Their character is +ordinarily to trouble the people, but when satisfied they are said +to prove friendly. The following story is narrated of a person who +went to reside in one of the villages of the Konkan. His wife was +first attacked by a ghost called Girha. The Girha troubled him much +by playing mischief in his house, viz.: by taking away eatables or +by mixing dirt in his food. At night he used to divest the couple of +their clothes, and on one occasion an ornament was removed by the +spirit from the person of the wife. Tired of these annoyances, the +man left the village and went to reside at a distance, when, to the +astonishment of the public, it happened that the ornament which was +lost at the old village was restored to the man's wife while she was +asleep in the new village, and nobody knew who brought it there. All +this was believed to be the work of the Girha. [504] + +At Ubhádánda in the Vengurla taluka people believe that a Bhut +is fierce in aspect and very troublesome, but when its wishes are +complied with, it becomes harmless. The Bhuts reside in jungles, +burial or cremation grounds, old trees, sacred groves and deserted +houses. They assume all sorts of shapes and forms. Sometimes they +appear very tall, and they can instantly assume the shape of a dog, +a cat, a tiger, or any other animal. Some ghosts are even seen fishing +on the banks of rivers. [505] + +At Mithbáv in the Devgad taluka it is believed that the souls of those +who die with their wishes unfulfilled take the form of a Bhut. They +enter the bodies of people. Any woman who is attacked by the Bhut +of a Pir becomes able to speak in the Hindi language although it +may not be her mother tongue. When a child or a person is suffering +from the attacks of a spirit, incense is burnt, and it at once begins +to tell the whereabouts of the spirit and the reason why the person +has been attacked. He is then asked to state what he wants, and when +the things which the spirit wants are offered, it goes away. [506] +Spirits are generally invisible. + +The spirits that belong to the class of malignant Bhuts are of a +ferocious appearance; but those that belong to the class of friendly +Bhuts possess bodies like human beings. [507] + +At Náringre in the Devgad taluka, it is believed that spirits are +cruel by nature and have no shadow, that they are capable of taking +any form they like, and can perform miracles. [508] At Pendur it is +believed that Bhuts eat chillies, and that they do not speak with +human beings. Spirits are said to remove and conceal their victims for +a certain period of time. [509] At Vijayadurg, a Bhut is considered +to be of mean character. People perform certain rites to bring it +under subjection. Their actions are always contrary to nature. When a +person begins to cry, dance, to eat forbidden things etc. he is said +to be attacked by a Bhut. When there is enmity between two persons, +the one who dies first becomes a sambandh and troubles his living +enemy. [510] At Basani, there is a belief that there are two kinds +of spirits. Some aim at the welfare of the people, and others are +always troublesome. As they have no regular form they cannot easily +be recognised. They can change their forms at any time. [511] + +The character of a Bhut is to trouble people and to take revenge on +an old enemy. A person attacked by a spirit speaks incoherently and +acts like a mad man. In such cases the leaves of the herb satáp are +used. The leaves are pounded and put under the patient's nose. In +a few minutes, the person who is possessed by the spirit begins to +speak. [512] + +The people of Chauk in the Kolába District believe that the main +function of a Bhut is to frighten people, to beat them, and to +make them perform unpleasant tasks and thereby to obtain food from +them. [513] At Poládpur it is believed that if a person is able to +bring a Bhut under his control he can make it do every kind of work for +himself. [514] The people of Akshi believe that kindling fire without +any reason and throwing stones at certain houses are the main functions +of Bhuts. [515] At Vávashi in the Pen taluka, it is believed that +Bhuts, while walking, never touch the earth but always move through +the air, and that they have no shadow. [516] The old men of Shirgaum +in the Máhim taluka advise young children not to respond to the call +of anybody at night unless the person calling is an acquaintance. For +such calls are sometimes those of an evil spirit. [517] + +In the Kolhápur District, it is believed that the character of a Bhut +is like that of a human being. When a person is attacked by a spirit, +a great change is observed in his language and actions. He begins +to speak in the language of the Bhut by which he is attacked. If +the ghost is of the female sex, the person speaks the language +of females. It is believed that the souls of those who have been +murdered or tortured assume the form of a spirit known as Sambandh, +and trouble the murderer or the torturer, by entering his body. It +is said that in some cases the spirit does not leave the body of +such a person till he dies, thus exacting revenge for his past +misdeeds. [518] In Khopoli in Ratnágiri it is said that the cow +which is given to a Bráhman while performing the funeral rites of +a dead person helps him to reach heaven. He gets there by catching +hold of her tail. There are three paths to the other world. They are +Bhaktimárga, Karmamárga, and Yogamárga. The Karmamárga is believed to +be superior to all. [519] At Málád, a belief prevails that the path +to the other world is through the Himálayas. While going through the +mountains of the Himálayas, souls find happiness or sorrow according +to their actions in life-time. The people also believe that the soul +returns every month on the date of the man's death to accept Kágvás, +i.e., cooked food given to the manes, and reaches heaven at the end +of one year. [520] At Dahigaon in the Murbád taluka, it is customary +among the Hindus to smear with cow dung the place from which a dead +body has been removed to the burning ground. The place is then covered +with rice flour, and is hidden under a basket, an oil-lamp being kept, +burning near by. The persons who accompany the corpse return home to +look at the lamp, and it is believed that the soul of the deceased +will pass to any creature or species of which footprints are seen on +the rice flour. [521] + +At Kolhápur it is believed that the soul of a person after death +attains that state to which he aspires at the last moment before his +death. Virtuous persons who die without any desire reach heaven and +remain there in the form of the stars, where they are believed to enjoy +the happiness of heaven. Some of them are sent to this world when they +wish to return. Sinners are said to reach hell in consequence of their +misdeeds, but some remain in this world in the form of Bhuts. [522] + +The people of Achare in the Málwan taluka believe that the souls of +persons who die by accident return to the same caste, and have to +remain there till the expiry of an appointed period. [523] + +The people of Chauk believe that persons dying a sudden or violent +death leave wishes unfulfilled, and are therefore compelled to remain +in this world in the form of Bhuts. [524] + +At Rái in the Sálsette taluka it is believed that the souls of those +dying a sudden or violent death attain salvation according to their +deeds in lifetime, but it is a current belief that those committing +suicide take the form of a ghost, and those who die on battlefields +attain eternal salvation. [525] + +At Kolhápur, it is believed that the souls of those who die violent +deaths do not attain salvation, but are turned into ghosts. [526] + +The people of Ubhádánda in the Vengurla taluka believe that Bhuts +do not possess visible human forms. They can assume any shapes they +like, but there is a common belief that the hands and feet of Bhuts +are always turned backwards. [527] + +The most favourable times for spirits to enter human bodies are midday, +midnight and twilight. [528] Women in delivery as well as those in +their menses are most liable to be attacked by spirits. [529] It is +generally believed that persons adorned with ornaments are attacked by +spirits, especially in cases of women and children. Again, a common +belief prevails in the Konkan that persons, and particularly ladies, +decked with flowers and ornaments are more liable to be attacked by +spirits than others. [530] The people of Fonda are of opinion that +spirits generally enter and leave human bodies through the organ +of hearing, while the people of Náringre hold that the hair is the +best way for spirits to enter. [531] The residents of Ibrámpur state +that the mouth and the nose are the favourite channels for spirits +entering human bodies. [532] At Mithbáv it is believed that spirits +attack people in the throat, and generally only those persons who +are uncleanly in their habits are liable to be attacked. There are +no special ways for entering human bodies. [533] At Chaul a belief +prevails that spirits enter the body when a person is suffering from +any disease or when he is frightened. [534] + +In the Konkan, people attempt to find good or bad omens in sneezing. It +depends upon the time and the position or standing of the person who +sneezes. If a sick person sneezes it is presumed that he will recover +from his illness within a very short period, but if the sneezing +is caused by the use of tobacco or snuff, no good or bad omens are +drawn. [535] Sneezing at the time of conversation or when contemplating +any particular task or business is held to be inauspicious. Hence if +anybody sneezes at the beginning of a task, or at the time of starting +out on any such task, the time is unfavourable. Yawning is said to be +caused by a relative or friend remembering the person who yawns. [536] +In ancient times happiness and calamities were foretold by a voice +from the sky, and in modern days they are expressed by sneezing. People +have much faith in sneezing, and often inquire whether it is a good or +bad omen to sneeze at the beginning of any work or undertaking. [537] + +If a man sneezes with his face towards the west, it is considered +auspicious. If a man sneezes while contemplating any task or business, +the sneezing is considered inauspicious. Sneezing at the time of +taking food i.e. while at meals, while sleeping, and while sitting +on a praying carpet is considered auspicious. Sneezing with one's +face turned towards the north, the south, and the east is also +unlucky. [538] + +In the case of Bhagats and exorcists yawning is considered to indicate +that the disease will disappear. [539] + +In the Konkan it is believed that sneezing and yawning indicate the +call of death, and therefore it is customary among the Hindus to +snap the thumb and the middle finger at the time of yawning, and to +repeat the words Shatanjiva i.e. Live for hundred years, at the time +of sneezing. [540] Sneezing on a threshold is believed to forebode +evil. [541] + +At Kolhápur, people believe that sneezing and yawning forebode evil, +and the practice is to repeat the following words at the time of +sneezing and yawning, viz, Shatanjiva i.e. Live a hundred years, and +also to repeat the name of Rám, while snapping the thumb and finger +(chutaki). In the case of a person suffering from a serious illness, +sneezing is supposed to indicate a cure. If a woman sneezes while +a man speaks, it is lucky, and if a man sneezes it is unlucky. The +reverse is the case in respect of females. [542] + +In the Konkan, Rákshasas, or malevolent spirits, are believed to be +very cruel. These evil spirits are held in great fear, and people +try to avoid giving them offence. It is supposed that to cause +displeasure to these demons may bring about death. With a view +to propitiate them, offerings of cocks and goats are made to them +every year regularly on fixed days. [543] If a woman gives birth to +a child which is extraordinary or horrible in size and appearance, +it is believed to be a demon reborn. Such a child is supposed to +bring bad luck to the family. [544] The Konkan people believe that +in former days Rákshasas, or malevolent demons, used to be tall, +ugly, black, with long and loose hair, big teeth, and with their +foreheads painted with red lead, or shendur. They could assume any +form they liked, were powerful, and could fly in the air. They were +fond of human flesh. [545] The people of Khopoli believe that Khavis +is the ghost of an African Sidhi. This spirit is very malevolent, +and exorcists find it very difficult to bring it under control. A +strong belief prevails in the Konkan districts that those attacked +by the spirits of non-Hindus are beyond cure. [546] + +According to the belief of the people in the Kolhápur District, +Brahma Rákshasa is one of the most powerful spirits. It takes up +its abode in the sacred Pipal tree, and when it attacks a person, +little hope is entertained of his delivery from its grasp. [547] + +The following are the principal malignant spirits of the Konkan. + +(1) Vetál, (2) Brahmagraha, (3) Sambandhas, (4) Devachár, (5) Munja, +(6) Khavis, (7) Girha, (8) Chetak, (9) Zoting, (10) Vir, (11) Cheda, +(12) Mhasoba, (13) Jákhin or Alwant, (14) Lávsant, and (15) Hadal. + +(1) Vetál is believed to be the King of Spirits. [548] Vetál is +considered to be a deity and not an evil spirit. It enters into +the body of an exorcist and helps him to drive away other evil +spirits. [549] + +(2) Brahmagraha is the ghost of a Bráhman well versed in the Vedas, +but who is over proud of his education. [550] + +(3) Sambandha is the spirit of a person who dies without an heir, +and whose funeral rites have not been performed by any member of his +family. It troubles the members of the family, but when invoked through +a Bhagat it becomes harmless, and even favourable to the family. [551] +It is the spirit of a covetous person or a sanyási who dies with his +desires unfulfilled. [552] It does not allow anybody to enjoy his +wealth, and takes revenge on an enemy till death ensues. It haunts +trees, wells and unoccupied houses. [553] + +(4) Devachár is the spirit of a Shudra who dies after his +marriage. [554] These (Devachár) spirits are said to reside on the four +sides of a village. The spirits which reside in burial or cremation +grounds, on river banks, and in old trees are said to be subordinate +to these. Cocoanuts, plantains, sugar, cocks and goats must be given +annually to gain their favour. [555] + +(5) Munja is the spirit of a Bráhman boy who dies immediately after +his thread ceremony, but before the final ceremony called Sod-munj +is complete. It does not greatly affect its victim but simply +frightens. When it attacks, it is difficult to drive out. It is cast +out only when the patient makes a pilgrimage to a holy shrine. [556] +It resides in a Pipal tree or in a well. + +(6) Khavis is the spirit of a Musalmán or a non-Hindu. [557] It is +also the spirit of a Mahár or a Máng. [558] + +(7) Girha is the ghost of a person who dies by drowning, or of a +murdered person. [559] Girha is not very powerful, and obeys the +orders of the exorcists. It only frightens and troubles people. [560] +It lives by the water side, and deceives persons at night by calling +them by their names and leading them into false paths. It often +troubles people while crossing rivers or creeks at night, and leads +them to places where the water is very deep. It is said that the spirit +Girha becomes the regular slave of a person who takes possession of +the hair of its head, and gives him anything that he requires. It +requests the person to return its hair, but this should not be given +under any circumstances. For, if the Girha gets back its hair all +sorts of misfortunes will befall the man. [561] + +(8) Chetak is the ghost of a person of the Kunbi or Shudra caste. [562] +This spirit is also known as Dáv. + +(9) Zoting is the ghost of a man belonging to the Khárvi or Koli +caste. [563] It is also said to be the ghost of a Musalmán. [564] + +(10) Vir is the ghost of an unmarried person belonging to the Kshatriya +community. [565] It is also said to be the ghost of a Rajput or a +Purbhaya (Pardeshi.) + +(11) Cheda is the ghost of an unmarried Mahár. It resides on +mountains, in jungles, and the outskirts of the village. [566] Cheda +attacks domestic animals. It haunts fields and farms, and resides at +public places where the Holi fires are annually kindled. To avoid +being troubled by it, people offer annual sacrifices of fowls and +goats. [567] + +(12) Mhasoba is the lord of the ghosts, and is equal in might to +Vetál. [568] + +(13) Jákhin or Alwant. Jákhin is the ghost of a woman who has a +husband alive. Alwant is believed to be the spirit of a woman dying +at childbirth or during her menses. It resides at burial or cremation +grounds. Persons attacked by this spirit are taken to Narsoba's Wádi or +Gángápur, which are celebrated as shrines for the removal of malignant +spirits. [569] + +(14) Lávsat is the ghost of a widow. It generally resides in burial +and burning grounds, and attacks domestic animals and their calves. It +is also said to tear clothes and eat corpses. [570] + +(15) Hadal or Hedali is the ghost of a woman who dies within ten +days of childbirth or during her menses. It is supposed to be an evil +spirit, but it can be kept in check by the use of a cane. It attacks +all sorts of persons, but leaves them as soon as it is beaten. [571] + +This spirit is also known as Dákan in the Kolhápur district. [572] +Satavi is the ghost of a woman. It troubles women in childbirth, and +kills their children on the 5th or 6th day after their birth. [573] +Shákini is the ghost of an unmarried girl. Talkhámba is the ghost +of an unmarried Shudra or a person from the low castes. [574] The +people of Vijayadurg believe that one who hates and troubles the +Bráhmans and speaks ill of their religious duties becomes a Brahma +Sambandha after death. [575] At Poládpur in the Kolába District the +ghost Bápa is represented by a stone painted with red lead and oil +and placed at the boundary of a field. It is the guardian of the +field, and protects the owners' interests. Offerings are made to +it annually. If the annual offerings are neglected, it troubles the +owner of the field. It also troubles others when disturbed. [576] + +The spirits known as Kálkáiche Bhut and Bahirobáche Bhut are not +troublesome. When they favour any person, he enjoys health and +happiness for a period of twelve years. But after that period he +is ruined. [577] In addition to the varieties of malignant spirits +already described, the following spirits are known at Shirgaon in +the Máhim taluka of the Thána District. They are--Hirwa, Wághoba, +Asarás, Gángud, Saitán and Chaitannadya. The spirit known as Hirwa +requires the offerings of a bow and an arrow, bháng, bájri bread, and +a chatni of garlic. The Wághoba haunts jungles and troubles domestic +animals. Cocoanuts and lamps of ghi are offered to it. Asarás are +the deities that dwell in water. They infest the wells and ponds, and +attack women and children at noon time and in the evening. Red lead, +cocoanuts, flowers, parched rice (láhya) and nádápudi are given to +them. [578] + +At Ibrámpur in the Ratnágiri District it is said that the evil spirit +Zoting goes about headless. [579] + +The people of Medhe in the Rohe taluka believe that the spirit known +as Girha, which resides in water, goes about headless. [580] + +At Shirgaon in the Máhim taluka it is believed that the spirit Hirwa +goes about headless. It troubles human beings and animals. The sea +and the jungle are its places of abode. To avoid being troubled by it, +bháng, cocoanuts, fowls are given to it. [581] + +The people of Dahigaon in the Murbád taluka believe that the Bhut +known as Peesa goes about headless. [582] + +Some evil spirits haunt trees such as the Pipal, Bábhul and +Adulsa. Some have their haunts on a public road where three streets +meet, or in a dirty place, some haunt old houses, and the rest prefer +to reside in burial and burning grounds. [583] + +Many spirits dwell in burial or cremation grounds. Among them are +Vetál, Jákhin, Khavis, Kháprya, Zoting, Dáv, Girha, Alavat and +Lávsat. [584] + +The spirits Munja and Sambandh are said to reside near houses and +old trees that produce sweet smelling flowers. The spirits Devchár +and Chálegat are said to reside at the four corners or the boundary +of a village. [585] + +It is believed that all kinds of spirits assemble at night at the +funeral ground when a body is burnt or buried. [586] + +The evil spirits known as Khavis, Zoting and Kafri are said to dwell +on mountains and in jungles; while the others named Sambandha, Jákhin, +Hadal and Lávsat are said to reside on trees. [587] + +Munja resides in the Pipal tree. Sambandha dwells in the Banyan, +Pipal and Umbar trees. It is supposed to be a guardian of buried +treasure. [588] + +At Murbád in the Thána District, it is believed that an evil spirit +known as Hadal infests the tamarind trees. [589] + +In the Kolhápur District it is believed that the ghosts of persons +dying on battlefields infest mountains and jungles, and the evil +spirit known as Sambandh infests trees. [590] + +Generally in the Konkan, and specially in the Ratnágiri District, +young mothers and their children are supposed to be liable to the +attacks of the spirits Satávi, Avagat, Alavant, Jákhin, Devchár and +Chálegat. [591] + +At Khopoli in the Kolába District it is believed that a young mother +and her child are generally attacked by the spirit of the dead wife +of her husband, or by a Hadal or Lávsat. The spirit that attacks a +woman during her childbirth is difficult to drive out. The spirits +are always afraid of cleanliness, and therefore, where there is +cleanliness, there is very little fear of their attacks. [592] + +The people of Shirgaon believe that the fiend known as Hedli +attacks a young mother and her child. The Bhutya, or the sorcerer, +makes use of his cane and of the dirty incense known as Nurkya Uda, +and compels her to speak and to ask for what she wants. Sometimes +she speaks and asks for the things required. Boiled rice and curds, +and oil with red lead are given to her. When she leaves the body, +the person becomes insensible for a short time. [593] + +The fiend known as Hadal, and other evil spirits of the female sex, +generally attack a young mother and her child. They are generally +attacked by these fiends on a public cross road where three roads meet, +or under a Bábhul tree, and also at wells. [594] + +At Ubhádánda in the Vengurla taluka it is believed that those who +are killed by tigers or other wild beasts are born as kings in the +next generation. [595] On the other hand the people of Bankavli are +of opinion that those who suffer death at the hands of tigers and +other wild beasts are turned into spirits. The spirit of a person +killed by a tiger is called Vághvir. [596] + +At Achare it is believed that persons killed by lions and tigers attain +salvation, while those killed by inferior beasts go to hell. [597] + +The people of Ibrámpur believe that unmarried persons killed by tigers +or other wild beasts take the form of a ghost. Males become Girhas +and females become Jákhins and Lávsats. [598] + +At Pendur it is believed that persons killed by tigers and other wild +beasts become Brahma Rákshasa. The same form is assumed by those who +die by accident. A murdered man becomes a Devachár. [599] + +In the District of Kolhápur a belief prevails that the spirits of those +killed by tigers or other wild beasts assume the form of ghosts. It +is also believed that persons who die before they are married do +not attain salvation, and therefore it is considered inauspicious +among the Hindus to remain unmarried. This is the real reason why +the majority of the Hindus marry their children at an early age. [600] + +The ghost of a woman dying in childbirth or during her menses assumes +the form of Alwant. For the purpose of preventing the dead woman +turning into a ghost the following device is adopted. The corpse, +instead of being burnt as usual, is buried underground, and four iron +nails are fixed at the four corners of the spot on which the body is +buried, and plants bearing red flowers are planted thereon. [601] + +At Bankavli it is believed that the ghost of a woman dying in +childbirth or during her menses assumes the form of Jákhin, while the +people of the Kolhápur District believe that it assumes the form of +Hadal. [602] + +The special precautions that a father has to take at the birth of a +child are:-- + +To arrange for a suitable place or a room provided with the materials +required for the occasion, and to ensure the correct moment for the +birth of the child. No person other than a midwife is allowed to enter +the room for the first ten days. A pot is kept filled with water and +a twig of the nim tree in the entrance of the house, and all persons +entering the house have to wash their feet with this water. + +A knife or some other sharp weapon is kept under the bed of the +woman in order that the mother and her child may not be attacked by +a spirit. [603] + +The chief reason for ensuring the correct moment for the birth is +that, if the birth takes place at an unlucky hour, special rites are +necessary for averting the evil effects. These rites consist in the +recitation of certain holy mantras and in giving presents of money, +sessamum, jágri, clarified butter, etc., to the Bráhmans and alms to +the poor. [604] + +At Medhe in the Rohe taluka, it is customary for the father to throw +a stone in a well, a pond, or a river at the birth of his son, and +then to look at the face of the child. [605] + +An owl is considered to be a bird of such evil repute that, in +all parts of the Konkan, it is considered necessary to perform +expiatory rites when an owl perches on the roof. If these rites are +not performed, it is firmly believed that some evil will befall the +members of the family. Various omens are drawn from the cries of the +bird Pingla, and these cries are known as Kilbil, Chilbil and Khit +Khit. [606] + +If an owl sits on the roof of a house, it is a sure sign of coming +death to a member of the family. [607] + +At Devgad in the Ratnágiri District the sound of a bat or an owl is +considered inauspicious, and indicates the death of a sick person in +the house. [608] + +At Chauk an owl is said to have some connection with spirits. Its +sound at night indicates the approaching death of a sick person in the +house. One variety of the owl called the pingla is supposed to foretell +future events by its movements and cries, while the bat is considered +an inauspicious bird, and its appearance forebodes coming evil. [609] + +At Umbergaon people do not throw stones at an owl. For it is considered +that the owl might sit and rub the stone, and that the person throwing +it will become weak and wasted as the stone wears away. [610] + +The people of Kolhápur do not believe that there is any connection +between the bat or owl and the spirits of the dead, but they believe +that, if an owl cries out in the evening or at night, it indicates the +death of a sick person in the family. This applies also to the sound +of a single pingla, but the sound of a pair of pinglas is considered +auspicious. [611] + +It is generally believed that old unoccupied houses are haunted by +evil spirits. Persons who wish to inhabit such houses first perform +the Vástu shánti ceremony, and give a feast to Bráhmans. In former +times, in the districts that were ruled by the Portuguese, religious +persecution prevailed. To escape from these persecutions, people +were compelled to leave their houses unprotected. Before leaving +their houses, they used to bury their treasure in the ground, and on +that spot a human being or an animal was sacrificed in order that +the spirit of the dead should hover about the place, and prevent +strangers from coming. [612] + +The evil spirits which haunt ruins and guard buried treasures and +old forts are known as Mahápurush, Khavis, Brahma Rákshasa and +Sambandh. [613] + +If there be any buried treasure in an old unoccupied house, the +owner of the treasure remains there in the form of a ghost. If the +treasure be near the temple of a deity, it is supposed to be under +the guardianship of that deity. [614] + +At Vijayadurg it is believed that a person who builds a house in the +days of his prosperity and does not survive to enjoy it, becomes +a Sambandh. He remains in that house in the form of a ghost, and +troubles every one who comes to stay there, excepting the members +of his family. A man who buries his treasure underground becomes a +ghost after death, comes back to watch his treasure, and troubles +those who try to remove it. [615] + +Unoccupied houses are generally haunted by evil spirits. At certain +forts in the Konkan where battles were fought, the souls of those +slain in the battles are said to have assumed the forms of spirits, +and to keep a watch over the forts. [616] + +In the Kolhápur District there is a village Nigve beyond the river +Panch Ganga at a distance of three miles from Kolhápur, where the soul +of a person named Appáji Kulkarni has assumed the form of a Sambandh +and guards the buried treasures in his house. When anybody tries to dig +up the buried money, the ghost enters the body of his daughter-in-law +and begins to dance and cry out loudly, and does not allow any one to +touch his treasure. It is also said that he strikes the ground with +his stick at night. Another similar instance is cited in the case of +the village of Latvade in the Shirol Peta, where Bápujipant Kulkarni +continues to guard his house after death. He does not allow anybody +to live in the house, and if any one is bold enough to sleep there +at night, the spirit of Bápuji appears and throws him out of the +house. The house is therefore uninhabited at present. His wife has +adopted a son, but he has to live in another village, Vadange. [617] + + + + + + + + +CHAPTER VI. + +THE EVIL EYE AND THE SCARING OF GHOSTS. + + +Hindus generally believe in the effects of the evil eye. If an accident +befall any thing of value, or it undergoes any sudden change, it is +said to be due to the effects of an evil eye. In order to escape from +the influence of an evil eye, people begin the use of incantations +and charms on a Sunday, Wednesday, or Thursday and finish them on +the third or the fifth day. Small children, domestic animals, and +beautiful objects are generally liable to be affected by an evil eye. + +The following are some of the methods of evading the effects of an +evil eye. + + + +1st.--Dry chillies are waved round the body of the affected person and +thrown into the fire, and if they do not thereupon make a loud noise, +it is said that the effects of an evil eye are averted. + +2nd.--Mustard seed and salt are waved round the face of a child and +then thrown into the fire. + +3rd.--Alum is waved round the child and then thrown into fire. The +piece of alum thus thrown is sometimes believed to be changed into +the form of a man or a woman. From this, conjectures are made as to +the sex of the person by whose evil eye the patient is affected. The +form or the figure is then broken by a toe of the left foot of the +patient, and dry chillies, garlic, hair, rubbish from the house and +salt are mixed in the alum powder. The mixture is waved round the +patient three times and then thrown into fire. Meanwhile the sorcerer +repeats the names of all persons, things and evil spirits suspected +by him. After this performance has been repeated three times, the +fire is deposited in a public place where three roads meet. + +4th.--If the evil eye is believed to be that of a ghost, the sorcerer +mutters some words to himself, waves ashes round the affected child, +and blows them in the air. + +5th.--The evil eye of a tiger is removed from an affected animal in +the following manner. An oil lamp is burnt in the eye of a dead tiger +and the lamp is waved round the animal by a Mahár. The Mahár is given +a loaf prepared from eight kinds of grain. + +6th.--Copper amulets and black cotton strings charmed by a sorcerer +are also tied round the neck or arms of the patient. [618] + + + +When a child is to be removed from one village to another, rice is +scattered at the boundary of the village, at the bridges, rivers, +creeks, etc, that are crossed during the journey. Cocoanuts are waved +round the child and thrown away at the boundary of the village and at +places supposed to be haunted by ghosts. Before entering a house in +a new village, a small quantity of boiled rice, bread, or grains of +rice are waved round the child and thrown away. It is believed that, +when black ointment is applied to the eyes, cheeks, or forehead of +a child, there is no fear of its being affected by an evil eye. This +also depends on the position of the stars at the birth of a child. If +anybody sees a beautiful thing and praises it, there is a chance of its +being affected by an evil eye. It is believed that children, animals, +trees, and even wood and stones, are apt to be affected by an evil +eye. In order to avoid injury from an evil eye, cocoanut shells or +a shoe are tied on a conspicuous part of a tree or a creeping plant, +black beads known as Vajrabuttu are tied round the necks of children, +and cowries and black beads are tied round the necks of animals. Even +grown up persons are affected by an evil eye. When a man is very ill +or frequently becomes unconscious, cocoanuts, fowls and boiled rice +are waved round him and thrown away. [619] + +When the effects of an evil eye cannot be removed by ordinary methods, +the evil influence is said to have entered through the bones, 'Hádi +drusta padali.' In order to remove it people bring the bone of an +animal in the evening, and after besmearing it with oil and turmeric +powder, wash it in hot water. It is dressed in a yellow cloth, and +black and red ointments are applied to it. It is then waved round +the affected person, and thrown away in some public place where three +roads meet. [620] + +For evading the effects of an evil eye, salt, mustard seed, hair, +garlic, dry leaves of onions, dry chillies, and seven small stones +from the road are put on the fire. The fire is then waved round the +body of the affected person and thrown away. Charmed black cotton +strings are turned over the burning incense and tied round the arm +or the neck. Charmed ashes from the temples of certain deities are +also applied to the forehead of the affected person. [621] + +At Ibrámpur in the Ratnágiri District, it is believed that a person +whose eyes have come under the influence of evil stars possesses the +power of the evil eye. Ashes are taken on a mango leaf, and charmed +with the mantras or incantations for an evil eye, and then they are +applied to the forehead of the affected person. [622] + +The people of Poladpur in the Kolába District believe the effects +of an evil eye to be as follows. A healthy child becomes sickly and +cries, a man may suffer from indigestion or loss of appetite, a cow +or a she-buffalo yielding plenty of milk suddenly ceases to give milk +or gives blood in place of it, a good image is disfigured or broken, +and even stones are shattered to pieces by the effects of an evil eye. + +The following devices are used to ward off such evil effects. A +black mark is made on the forehead of children. Black beads called +Drustamani, and Vajrabuttu are tied round their necks. Marking nuts +and cowries tied with a black thread are fastened round the necks of +animals. A little black spot is marked on an image. A worn out shoe or +a sandal is tied to the fruit-yielding trees. Salt and mustard seed +are waved thrice round the face of a child repeating "Ishta mishta +konyá pápinichi drushta" and thrown into the fire. Some people roll +a cotton thread round a curry stone, wave it three times round the +patient, and then put it into the fire; if the thread burns, the evil +eye is held to have been removed. If the evil eye be on the food, +three morsels of food are first raised to the mouth, and then thrown +into the fire. Sacred ashes are applied to trees and creeping plants +to remove the effects of an evil eye. [623] + +The people of Khopoli in the Kolába District believe that the evil +eye can be diverted from living creatures only, and not from inanimate +things such as a stone or an earthen image. Sacred ashes are applied +to the forehead of the suffering child by repeating the Rám raksha +stotra, i.e., the protecting praises of Ráma, the seventh incarnation +of Vishnu. Among Bráhmans, rice grains are waved thrice round the face +of a child and put into water. The water is then thrown away. Even +flowers are waved round the faces of small children in the evening +and thrown away. [624] + +At Chauk in the Karjat taluka of the Kolába District, some people +wave the left shoe thrice round the body of the affected person for +the purpose of evading the effects of an evil eye. A red hot iron +bar is also cooled in water mixed with turmeric powder. [625] + +At Shirgáon in the Máhim taluka of the Thána District water is drawn +in a brass or a copper pot in the evening, and turmeric powder, rice, +and any other edible articles on which the evil eye has fallen are +put into it. Twentyone date leaves, each of them with a knot, are +then waved round the body of the affected person and thrown into the +water pot, burning coals being dropped into the mixture. The pot is +then waved thrice round the body of the affected person, and kept in +a corner of the bedroom for one night, with a basket, a broom, and +a sandal or an old shoe placed on the top. It is then thrown away in +the morning in some public place where three roads meet. If the water +becomes red, it is supposed that the evil eye has been removed. [626] + +The effects of an evil eye are sometimes visible on the face of +a child in the form of small red pustules. The appearance of such +pustules is called Chák padane. [627] + +If a person is affected by an evil eye at the time of taking his +meals, he loses his appetite. He also becomes weaker day by day. One +of the modes of removing these evils is to wave fresh date leaves +three times round the face of the affected person, and to throw them +into water. Some people take water in a copper plate and extinguish +in it burning sticks of the tamarind tree, after waving them round +the body of the affected person. [628] + +At Khárbáv in the Bassein taluka of the Thána District, five pieces +of broken tiles are made red hot and put into water in which a little +quantity of all the cooked food in the house has been mixed. Turmeric +powder is also put into it. A pen knife or some other iron instrument +is then turned five times in the water. A winnowing basket and a +broom are waved thrice round the face of the affected person, and +placed over the water pot. [629] + +At Dahánu in the Thána District, two big stones, of which one has +been waved round the face of a person affected by an evil eye, are +struck one against the other. If the stone breaks, it is believed +that the evil effect has been removed. Cowdung is mixed with water +in a brass or a copper plate, and dust from a public road, hair, and +burning black cotton cloth are put into another small vessel. This +vessel is then waved round the person, and placed upside down over +the mixture of cowdung. If it sticks to the brass plate, this is +supposed to be due to the evil eye. [630] + +The people of Kolhápur believe in the effects of an evil eye. A +child suffering from an evil eye turns pale and thin, and suffers +from headache. To avoid these effects, elderly women make a mark +with lamp black on the face or brow of the child. Boiled rice and +curds, and bread and oil are also passed round the face of a child, +and thrown into a public road. [631] + +Generally, in the Konkan districts, opprobrious names are given +to children when they are sickly, always crying, and weak, or when +they are short lived. These names are Marya, Rodya, Kerya, etc. It +is believed that children improve in health when called by such +opprobrious names. [632] + +Opprobrious names such as Dhondu, Kondu, Keru, are given to children +in families in which the first children are shortlived. But their +real names are different. The names of the wellknown arithmetician +Keru Nána Chhatre and his son Kondopant Chhatre are examples of +opprobrious names. [633] + +Among high class Hindus, the first son is not generally called by +his real name, but by one of the opprobrious names given above. [634] + +Children are sometimes weighed with shoes or sandals, and also with +cowdung. In some cases, their nostrils are bored, especially the +right one. [635] + +Hindus generally call their children by the names of their deities and +ancestors, and they attribute the premature death of their children +to their own misbehaviour towards such ancestors, or to their having +abused them; they fear that such abuse or misbehaviour has offended +the ancestors. To avoid their displeasure and the consequent death of +their children, the people give opprobrious names to their next born +such as Dagadya, Dhondya, Gundya, Dandya, Kerya, Ukirdya, Kondya, +Lobhya, etc. The custom of tattooing one side of the body of females +also prevails in the Kolhápur District, especially in cases where +the children in a family are shortlived. [636] + +In the Puránas there are instances of males being transformed into +females, and females into males. For example, the female Amba was +transformed into a male called Shikhandi and the male Nárad was +transformed into a female. Arjuna, the third brother of the Pándavas +is said to have changed his sex, and turned into Bruhannada. [637] + +In the Shivlilamruta, a book pertaining to the god Shiva, in the +chapter of Simantini, it has been described how a man was turned into +a woman. [638] + +At Kolhápur, there are no instances known of a change of sex. The +goddess Yallamma has a high reputation in this district for making a +change in the habits and deportments of men and women, especially among +low caste people. It is believed that the curse of this goddess has +the power of destroying the virility of males, whereupon they behave +like females. Many instances of this type can be seen at the fair +of the goddess Yallamma, which is held in Márgashirsha (December); +men dressed in women's clothes and vice versa are often seen at this +fair. [639] + +In Western India, iron nails are generally used when any spirit is +to be buried in the ground. Other metals, such as gold, silver, and +copper, are sometimes offered to the ghosts. The blood of fowls and +goats is also offered to them. When incense is burnt before a sorcerer, +the spirit enters into his body. Water is charmed and sprinkled over +the body of a person attacked by an evil spirit. Rice and udid grains +are required for exorcising spirits. Red powder Pinjar, turmeric +powder, black ointment kájal, lemons, Narakya Wuda a kind of incense, +betel-leaves, betelnuts, cocoanuts, mango leaves, Nirgudi leaves, +and pieces of cloth are also used for the same purpose. [640] + +Cane sticks are used by people as a protection against evil +spirits. A stick cut from the tree known as Pándhri is also used as +protection. Charmed black cotton strings are tied to the wrist, arm +or neck. If a man is very much afraid of a ghost, he repeats the name +of the monkey god Máruti or any other deity that may be favourable +to his family. [641] + +The blood of fowls and goats is used as a protection against ghosts +and Devachárs, and also against witchcraft. Charmed water is waved +round the person affected by an evil spirit, and thrown away. Rings, +amulets, and anklets made of metals of five kinds are put on the hands +and legs of children to ward off the effects of evil spirits. [642] + +It is customary among certain people to apply spittle to the +sandalpaste mark on the forehead of a man, and to the red Kunku +mark on the forehead of an unwidowed woman. It is considered to be +a protection against evil spirits. [643] + +The beak of an eagle, a stick cut from a tree known as Pándhri, a cane +having three joints, and the root of a shrub called Shrávad, which +has white leaves, are used as protection against evil spirits. [644] + +At Pendur in the Málwan taluka of the Ratnágiri District it is +believed that an iron stick held in the hand is a protection against +evil spirits. [645] + +At Chauk in the Karjat taluka of the Kolába District, pictures of +certain deities are tattooed on the body for the purpose of protection +against evil spirits. It is also believed that evil spirits run away +when salt and garlic are thrown into fire as they cannot bear the +smoke of burning garlic. [646] + +At Medhe in the Rohe taluka, when the dead body of a woman dying +within ten days of her delivery is taken out of the house for burial, +an iron horseshoe is driven into the threshold of the house, and +grains of Náchani are scattered in the street while the corpse is +being carried to the burial ground. [647] + +At Bhuwan in the Murbád taluka some people tie a square piece of +leather to the necks of their children as protection against evil +spirits. [648] + +At Rái, a custom prevails of putting coral necklaces on children as +a protective against evil spirits. [649] + +Iron nails and horseshoes are driven into the threshold or on to +the door of a house on the full moon day or the last day of the +Hindu calendar month at evening time, to prevent the entrance of +evil spirits. Dirty localities being considered to be haunts of evil +spirits, people living in such localities burn incense in their houses +every day. While exorcising evil spirits the sorcerers throw charmed +Udid grains and Rále panic seeds on the body of the diseased, or place +these things below his bed. Rings made of metals of five kinds,--iron, +copper, brass, silver and gold--are charmed on an eclipse day, and +worn by people. Red lead and cowries are tied to the necks or feet of +animals as protection against evil spirits. The spirits that haunt +buried treasures are pacified by the blood of fowls and goats when +digging up such treasures. [650] + +Certain mantras are written on a paper, and the paper is tied to a +black cotton string, or the paper is put into a copper amulet, and +then tied to a black cotton string. The black cotton string with the +amulet is then tied round the arm or the neck of a person attacked +by evil spirits, or suffering from malarial fevers. These mantras +are never disclosed to anybody. [651] + +Nádádora is a black cotton thread having seven or nine knots with a +charmed paper in one of these knots. The thread is first held over +burning incense, and then tied round the neck or the arm of the +diseased. Sunday is generally chosen for attaching these threads. [652] + +At Poladpur in the Kolába District, there lived a sorcerer who used to +give such amulets and charmed threads. He placed about ten or twelve +copper rings or amulets in a copper plate kept in the sun. While thus +exposed to the sun, these amulets were continuously watched by the +sorcerer for some two hours, repeating certain mantras. [653] + +At Málád in the Thána District, copper amulets and charmed black cotton +threads in the name of Kál Bhairav, an incarnation of the god Shiva, +are used as protective against evil spirits. They are tied to the arms +or the neck of the diseased on an eclipse day, on the last day of the +Hindu calendar month, or on a Tuesday, Wednesday and Saturday. [654] + +At Kolhápur, the use of amulets is generally resorted to by people +suffering from the attacks of evil spirits or from malarial fevers. The +sorcerer who exorcises the evil spirits writes certain mantras on a +paper, or draws certain symbols and repeats the mantras over them. The +paper is then wrapped in an amulet made of copper or silver, and +fastened to a cotton thread. This amulet is tied round the arm or +the neck of the diseased. Before tying it to the arm or the neck, +it is once held over burning incense. [655] + +A sacred circle is frequently used as a protection from spirits. The +sorcerer draws a circle on the ground, with his stick, and the +following articles are put inside it. Cocoanuts, lemons, red lead, and +a Kohala gourd. Fowls are also sacrificed to this circle. The filling +in of this circle is called mánda bharane by the exorcists. [656] + +Rice or Udid grain, and ashes charmed by mantras, are scattered +round a certain area of land, or are given to a person supposed to be +affected by evil spirits. The spirits cannot enter a place charmed +in this manner. They are also scattered round the place supposed to +be haunted by evil spirits in the belief that neither evil spirits +nor snakes can transgress the boundary thus marked by a sorcerer. [657] + +Formerly sages and saints used to make such sacred circles round +their residence, repeating certain mantras, for their protection +from evil spirits. It is believed that the spirits cannot enter or +leave these enchanted circles. They used to bury bottles containing +such spirits at the boundaries of these circles. There are many such +places in the Kolhápur District, such as Buránsáheb of Brahmapuri, +the Sádhubuwa of Panhála, and Bábu Jámál at Kolhápur. [658] + +It is a general belief among all classes of Hindus in the Bombay +Presidency that Saturday is an unlucky day, and in some places Friday +and Tuesday are also considered inauspicious. + +Sunday is considered as an ordinary day. + +Monday, Wednesday and Thursday are believed to be auspicious or +lucky days. + +It is said that a thing suggested or thought of on Friday cannot be +carried out successfully. [659] + +Sowing seed and watering trees is strictly forbidden on Sunday. It +is believed that trees do not bear well if watered on Sundays. [660] + +Tuesday and Friday are considered unlucky days for beginning a new +task. Wednesday and Saturday are said to be inauspicious for visiting +another village. [661] + +The numbers 2, 6, 11 and zero are believed to be lucky, 4, 5, 10 and 8 +are unlucky, and 1, 3, 7 and 9 are considered as middling or moderate. + +The figure zero is by some considered inauspicious. [662] + +The numbers 5, 7, 9 are said by some to be auspicious, and 1, 3, +11 and 13 inauspicious. [663] + +Odd numbers are auspicious, and even numbers are said to be +inauspicious. [664] + +The following are generally held to be auspicious omens:-- + +While going on any business, to come across an unwidowed woman, +a cow, Bráhmans, a five-petaled flower, or a pot filled with water; +[665] the throbbing of the right eyelid and of the right arm of a man, +and of the left eyelid of a woman; a Bráhman coming in front with a cup +and a spoon in his hand after taking his bath; [666] the appearance of +a peacock, the Bháradwáj or the blue jay, and the mongoose, especially +when they pass on the left side of the person going on business. [667] + +The following are considered to be auspicious when seen within a +hundred paces of a person starting on business:-- + +Bráhmans, unwidowed women, boiled food, meat, fishes, milk, any kind +of corn, the bird Chásha or the blue jay, passing by the left side, +the appearance of the moon in front, a person coming across one's path +with vessels filled with water, and a married couple, a cow with its +calf, images of god, cocoanuts and other fruits, the mother, white +clothes, the sound of a musical instrument, a horse, an elephant, +curds, flowers, a lighted lamp, a jackal, a spiritual preceptor, +a public woman, a Mahár, a washerman coming with a bundle of washed +clothes, and a marriage procession. [668] + +The following objects and persons are generally believed to be +inauspicious:-- + +Oil, buttermilk, a couple of snakes, a monkey, pig, and an ass, +firewood, ashes and cotton, a person with a disfigured nose, a man +dressing his hair in the shape of a crown, red garlands, wet clothes, +a woman wearing red cloth, an empty earthen vessel, a Bráhman widow, +a Brahmachári and an unmarried Bráhman, [669] a widow, a bare-headed +Bráhman, a cat going across the path, a dog flapping his ears, +meeting a barber with his bag, a beggar, sneezing, or the asking of +a question at the time of departure, waiting, meeting a person with +an empty vessel, [670] howling of dogs and jackals, a pair of crows +playing on the ground, and a lighted lamp extinguished by its fall +on the ground. [671] + +While plans or proposals are being made, it is considered inauspicious +if any one sneezes or the sound of a lizard is heard. [672] Meeting +a person of the depressed classes whose touch is pollution, or a +Bráhman who accepts funeral gifts, is considered inauspicious. [673] +Meeting a woman who is in her menses, a mourner, a buffalo, a snake +and a diwad are considered inauspicious. [674] An iron vessel or +an iron bar, cow dung cakes, salt, grass, a broom, a vulture, and a +washerman bringing with him dirty clothes are also considered to be +inauspicious omens. [675] + +Among the Hindus in Western India, for the purpose of helping +the spirit to go to heaven safely, and for securing its goodwill +towards the survivors, after death ceremonies called the Shráddhas +are generally performed. Some perform these ceremonies once a year +in the month of Bhádrapada, and others perform them twice or thrice, +i.e., on the anniversary day of the deceased as well as in the dark +half of Bhádrapada, which is generally known as the manes' fortnight +(pitru paksha). [676] + +The funeral solemnities performed from the 1st to the 14th day from +the death of the deceased are as described below:-- + +On the first day, at the time of burning the dead body, a plot of +ground is purified by repeating certain mantras, and the corpse is +then placed on it. Before setting the funeral pile on fire, balls +of boiled rice or wheat flour are put on the face, the forehead, +arms and the chest of the corpse. Such balls are placed on the body +of the deceased only when death has taken place on an unlucky day, +or when there is an unlucky conjunction of stars. The son, or some +other near relative, of the deceased generally performs these rites +with the help of a Bráhman priest. On the third day he goes to the +burning place, collects the ashes of the deceased, and throws them +into the sea. On this occasion he is accompanied by the relatives of +the deceased. Rich persons who are able to go to Benares keep the +bones of their deceased parents and throw them into the Ganges at +Prayága near Benares after performing certain Shráddhas there. The +giving of oblations continues daily till the tenth day. The oblations +of the tenth day are called Das Pinda. The rites of the eleventh +day are called Ekotistha. On the eleventh day the person performing +the rites has to change his sacred thread, after sipping a little +cow's urine. Cooked food is prepared at the place where the rites +of the eleventh day are performed, and Bráhmans are fed there, or at +least thirty-two mouthfuls of cooked food are offered to the sacred +fire. A big ball of boiled rice is put before the sacred fire or near +the Bráhmans taking their meals. This ball is then thrown into the +sea. A male calf is branded, worshipped and let loose. This calf is +called Vasu, and is considered sacred by the villagers. On the 11th +day, special ceremonies for propitiating the eight Vasus and the +eleven Rudras are performed, and gifts of a plot of ground, a cow, +cooking vessels, various kinds of corn, golden images, silver and +copper coins, clothes, shoes, umbrellas, bedding, etc. are given to +the Bráhmans collected there. On the 13th day after death a feast +is given to 13 or more Bráhmans and the other relatives. Navakádán, +i.e., the gift of a ship and Gopradán, i.e., of a cow and a calf, +are also given to the Bráhmans on the understanding that they will +help the soul of the dead while crossing the river Vaitarna. [677] + +Water mixed with til or sesamum seed, sandalpaste, and oblations of +boiled rice are given daily to the manes to secure their goodwill +towards the survivors. [678] + +At Bankavli in the Dápoli taluka of the Ratnágiri District, in +order to prevent the soul from assuming the form of a ghost, there +is a custom of tying a piece of Gulvel, a species of moonseed, or +the seed of a vegetable known as Máthbháji, round the neck of the +corpse before burning it. It is also believed that, by doing this, +the soul is prevented from troubling the survivors. [679] + +At Poladpur in the Kolába District, some villagers drive an iron +nail into the head of the corpse before it is taken to the funeral +ground. They believe that, in consequence, the soul of the deceased +will not turn into an evil spirit. Some people scatter grain on the +road while the corpse is being carried to the cremation ground. [680] + +Among the Hindus in the Konkan, as well as in the Deccan, dead +bodies are generally burnt, but under the following circumstances +they are buried. + +Persons dying of small pox, women dying in childbirth or during +their menses, children dying within six months from their birth, +and Sanyásis are buried. The bodies of persons suffering from leprosy +are necessarily buried. [681] Among Lingáyats the bodies are always +buried. Certain mantras are repeated while burying or burning the +dead body. While burying, cocoanuts and certain kinds of grain are +thrown into the grave, and after covering the dead body with salt, +the grave is filled up with earth and stones. [682] While burning, +the dead body is placed on the funeral pile with its head to the north +and feet towards the south. Tulsi wood, sandal-wood, and Bel wood are +kept on the pile before placing the dead body over it. Cocoanuts and +camphor cakes are placed on the body, and it is set on fire. Among +the Lingáyats and Gosávis the dead are buried. Before burying, the +Lingáyats have to take a written order from their priest, the Ayya or +Jangam. The paper is then tied to the neck of the deceased, and the +body is placed in a bag made of new cloth, the head being allowed to +remain out of the bag. Bhasma or ashes, salt and camphor are also +put into the bag along with the corpse, which is then buried. The +Jangam repeats mantras when the body is in the grave. No such written +order is necessary for the burial of Gosávis. A cocoanut is broken +on the head of the corpse at the time of burying it. Among high class +Hindus the corpse is carried to the funeral ground in a bier made of +bamboos. Among the Lingáyats a gaily dressed frame called Makhar is +prepared on the bier, and the body is dressed with clothes and head +dress and seated in the Makhar. Some of them carry the dead body in a +bag made of blanket. There is a custom of keeping foot-prints on the +spot where a Sanyási is buried, and they are daily worshipped by the +people. [683] Among the Káthawatis of Thána and Kolába Districts the +dead body is first buried, and after a few days the skeleton is taken +out of the grave and then burnt as usual. [684] Among the high class +Hindus the moustaches are shaved at the death of parents, paternal +uncle and elder brother. Among the Shudras it is not necessary to +shave. [685] Persons who have lost their parents have to perform +certain funeral rites or Shráddhas when they visit holy places +such as Benáres, Prayág, Ayodhya and Násik, and they have to shave +their moustaches at all these places before performing the funeral +rites. [686] Moustaches are also shaved as a penance for certain +sins. The Agnihotri, i.e., one who preserves perpetual fire in his +house for worship, has to get himself shaved every fortnight. [687] + +Among high class Hindus boiled rice is daily offered to the dead after +a portion has been thrown into the fire, the remainder being given +to the crows. The portion thrown in the fire is called Vaishvadev, +and that which is given to the crows is called Kágwás. Among other +Hindus it is given on the last day of Bhádrapada and on the date of +the father's death, annually. [688] Oblations of boiled rice are given +to the dead every day, on the last day of the Hindu calendar month, +on the date of a person's death every month, on the same date of the +dark half of Bhádrapada every year. These oblations are put out of +the house before taking the meals. It is believed that the ancestors +come down in the form of crows to partake of these offerings. [689] +Oblations of cooked food are also offered to a cow, and considered +thus to be received by the dead. They are especially given to the crows +annually in the dark half of Bhádrapada on the date of the deceased's +death. [690] After the corpse has been carried to the funeral ground, +an oil lamp containing one cotton wick is kept on the spot where the +deceased expired. The flame of the lamp is directed towards the south +as it is believed that the soul goes to heaven by the south. A ball +of boiled rice and a little quantity of water or milk is kept daily +for the first ten days near the lamp while repeating the name of the +deceased and of the gotra to which it belonged. The lamp is taken +out of the house on the 11th day. [691] + +Hindus believe that impurity attaches to all the things in the house +in consequence of the death of a person in that house. All those +things which can be purified by washing are washed and taken back, +while things like earthen pots, cooked food, etc. are thrown away, +special care being taken to break these pots, so that they may not +be used again. Even the walls of the house are white washed. [692] +The earthen pots that are required for the funeral rites of the dead +are all broken. One which is required for boiling water to bathe the +corpse is broken when the body is carried to the funeral ground. Of +the rest, one is broken at the funeral pile after the son has passed +thrice round the pile with an earthen vessel filled with water. It is +believed that birds and animals drinking water out of these vessels +would be infected by disease, and this is the reason why these pots +are broken. The mourners who use earthen vessels during the mourning +break them at the end of the mourning period. [693] Among the Agris +of Chaul in the Kolába District, all earthen vessels in the house are +broken on the eleventh day after a death in the family, the chief +reason assigned for this act being that the wishes and desires of +the deceased might lurk in the earthen vessels and cause trouble to +the inmates of the house. [694] + +All the members of the family of the dead have to observe mourning for +ten days. They are purified on the eleventh day after taking a bath +and sipping Panchgavya, or the five products of the cow. The son of +the dead person, or one who performs the funeral rites of the dead is +purified on the twelfth day after completing the rites of Sapindi. A +man in mourning does not touch those who are not in mourning. If +anybody touches him, both of them have to take a bath. The son of the +deceased or, in the absence of a son, any male member belonging to +the family is entitled to perform the funeral rites of the dead. These +rites are performed during the first twelve days, beginning from the +first day or from the 3rd, 5th, 7th or the 9th. One who performs these +rites has to sleep on the ground during these twelve days. A person +hearing of the death of a member of his family within the first ten +days from the date of the death, becomes free from that mourning on the +eleventh day. If he happens to hear it within one month of the death, +he has to observe it for three days and after one month he has to +observe it for one day only. [695] The son, or one who performs the +funeral rites of the deceased has to sleep on the ground, and has +to take his meals only once a day till the end of the 13th day. He +takes his bath in cold water. Sweet things are not prepared in the +house during the days of mourning. During the period of mourning, +every morning, a Bráhman comes to the mourner's house and recites +some passages from the Garud Purána, which relates to the state of +the soul after death. On the eleventh day the house is besmeared with +cowdung, and cow's urine is sprinkled in the house. All the clothes are +washed. Mourning is not observed in the case of a death of a Sanyási, +and the Lingáyats do not observe any kind of mourning. [696] + +The brother of the deceased, his son, grandson and all the members +belonging to the family, have to observe the mourning for ten days. The +married daughter of the deceased has to observe it for three days. From +the fifth or sixth generation in the same family, it is observed for +three or one day only. [697] In case of the death of a wife's parents, +the husband has to observe mourning for three days. During the mourning +days people do not worship the gods or go to the temples. Milk is +also prohibited during the mourning period. The mourners are not to +touch anybody except the members of their family. [698] + +On the thirteenth day the sons and other members of the family are +taken out to visit the temple of any deity by the people assembled +for the purpose. It is believed that after going to the temple on +the 13th day, the sons and the other members of the family are at +liberty to go out of the house. [699] + +At Kolhápur it is believed that the deities Etalái and Kálkái of the +Konkan districts keep with them evil spirits as their servants. These +servant spirits obey the orders of these deities. Some people in +this district go to the temples of these deities and request them +to lend them the services of these spirit servants. It is considered +very lucky to secure the help of these spirits. The temple ministrant +then requests the deity to give a Kaul or omen. For this purpose, the +temple ministrant calls on the deity to enter his body, and when he is +possessed by the spirit of the deity, he allows the applicant to take +with him one of the deity's servants for a fixed period. The Gurav, +or the ministrant, then explains to the person the period for which +the spirit servant is given, and the amount of the annual tribute +required to be given to the deity for the use of her servant. He also +gives him a cocoanut and sacred ashes. The applicant then returns home, +believing that the spirit servant will follow him, and from that time +he prospers. This spirit servant is called Chetuk, and it can be seen +only by the person in whose charge it is given by the Gurav. [700] + +At Achare in the Ratnágiri District, the spirit of a Bráhman well +versed in the Vedas is called Mahápurusha and it is said to be +benevolent. It haunts Pipal and Umbar trees. [701] + +At Murbád in the Thána District, the spirit known as Vetál, the king +of evil spirits, is considered to be benevolent. [702] + +The spirit known as Mahápurush haunts the Pipal and Umbar +trees. Avagat the ghost of a widow haunts the Avali (Phyllanthus +emblica) tree. Alavant, the ghost of a woman dying at childbirth +or during her menses, lives in the Nágchámpa, Surang and the Kájra +trees. Devachár, Sambandh, Munja, Zoting, Khavis and Khápra reside +in trees and plants. [703] + +The people of Kolhápur believe that the spirits known as +Brahmasambandh, Brahma Rákshasa, and Khavis reside in trees. [704] + +The spirits known as Devchár and Chálegat are considered to be the +special protectors of crops and cattle. [705] + +The people of Ubhádánda in the Ratnágiri District believe that the +village deities and the Devachárs are the special protectors of +crops and cattle. Offerings of fowls and cocoanuts are made to them +annually. [706] + +At Kochare in the Ratnágiri District, the spirit known as Viswáti is +believed to be the special protector of crops and cattle. [707] + +The people of the Kolába District consider that the spirits known +as Mhashya, Khavis, and Bándav are the protectors of crops and +cattle. [708] + +At Dahánu in the Thána District, the spirit Cheda is believed to be +the guardian of crops and cattle. [709] + +The people of Kolhápur believe that the deities of the fields protect +the crops and cattle. Those who are in possession of the Chetuk, or +the servant spirit, are sure to find their crops and cattle protected +by this servant spirit. [710] + +Evil spirits are not usually invoked to frighten children, but +occasionally the names of goblins such as Bágulbáwa, Bowáji, Gosávi +etc. are mentioned to scare them. [711] + + + + + + + + +CHAPTER VII. + +TREE AND SERPENT WORSHIP. + + +Groves of mango trees are considered to be sacred as they have a +pleasing appearance, and afford grateful shelter against the heat of +the day. It is a general belief among Hindus that trees from which such +pleasure and protection are derived must naturally be the abode of the +gods. There are many such groves in Satára. During the spring season +people go to these groves and worship the trees. The Hindus have a +general prejudice against cutting living trees which yield fruits, and +it is considered specially inauspicious to cut the following trees:-- + +Umbar, Vad or Banian tree, Pipal, Saundad or Shami, Palus, Bel, Rui, +Avali and the Tulsi plant, for it is believed that these trees are the +abode of deities, e.g. the god Dattátraya resides under the Umbar tree, +the goddess Párvati on the Banian tree, and the god Vishnu resides +near the Tulsi plant. The god Brahma, the creator of the world, is +found in the Pipal tree. The plantain tree is also considered to be +sacred. While gathering a bunch of plantains, the tree is first cut +before the bunch. It is considered inauspicious to gather the bunch +without so doing. [712] + +There are certain groves at Ubhádánda in the Vengurla taluka of the +Ratnágiri District which are supposed to be haunted by Devachárs, +and are therefore not cut by the people. [713] + +The people of Ibrámpur in the Chiplun taluka consider it inauspicious +to cut the Vad and Pipal trees of which the thread ceremonies have +been performed. After the thread ceremony of these trees is over, +a stone platform is raised around them. [714] + +At Fonda in the Devgad taluka, it is considered inauspicious to cut +the trees and the groves that surround the temple of a village deity, +for they are believed to belong to that deity. [715] + +At Padghe in the Thána District, the trees which are supposed to +have been haunted by evil spirits such as Sambandh, Munja, Devachár, +etc. are not generally cut by the people through fear of these +spirits. When any tree is cut down, the custom is to keep a stone at +the root of the tree in order that the place may no longer be affected +or haunted by the spirit in the tree. [716] There are certain families +who do not burn Pipal, Khair, or Shiwani wood. They believe that the +burning of these trees causes harm to their families. It is said that +the burning of the Apta tree causes the breeding of the insect known +as Gochadi, i.e., the cattle or dog louse. [717] + +There is an Awdumbar tree of the god Dattátraya at Bhillawadi, and +a big Banian tree near the math of the Lingáyat swámi named Kadappa +near Kolhápur, which are worshipped by the people of the neighbouring +villages. The Saundad tree, better known as Shami, is worshipped +once a year on the Dasara, the 10th day of the bright half of Ashvin +(October). It is said that Ráma, the seventh incarnation of Vishnu, +kept his arms on the Shami tree during his fourteen years' exile, +and took them back again when he marched upon Lanka or Ceylon to +kill Ráwan, the demon king of Ceylon. While going to Lanka he bowed +to the Shami tree, and as he was successful in his undertaking, +the Maráthás used to start for a campaign on the Dasara day after +worshipping the Shami tree, and distributing its leaves among their +friends calling it Suwarn or gold. This is said to be the origin of +the festival of Dasara. A species of the tamarind tree called Gorakh +Chinch is said to be connected with the Hindu saint Gorakhnáth. For +this reason this tree is worshipped by the people. A great fair is +held every year at Battis Shirále in the Satára District, which is +situated at a distance of about ten miles from Kolhápur. [718] + +The Pipal, the Umbar, the Vad or Banian tree, and the Tulsi plant +are worshipped by Hindus in general. The Apta tree is worshipped by +Hindus on the Dasara day, and its leaves are distributed under the +name of sone, or gold, among their friends and relatives. [719] + +At Medhe in the Roha taluka of the Kolába District, there is a tree +Vehala (Beleric myrobalan) which is believed to be connected with +the local deity Mhasoba. It is considered to be a sacred tree, and +nobody dares to cut it or to touch it with the feet. [720] + +At Shirgáon in the Máhim taluka of the Thána District there is a +Ránjani tree on the bank of a tank called Khambále, which is said to be +connected with the deity Brahma; and therefore no branch of that tree +is cut by the people. It is considered harmful to cut the tree. [721] + +At Gángápur in the Kolhápur District, there is a Vad tree connected +with the saint Kabir. It is called Kabirvad. There is also an Awdumbar +tree connected with the god Dattátraya, and known as Dattátraya +Awdumbar. [722] + +The Umbar, Pipal, Vad, and the Tulsi plant are considered to be sacred, +and are respected by Hindus. The following are some of the legends +about their sacredness. + +Umbar--When the god Vishnu in his fourth incarnation, called Narsinh, +i.e., half man and half lion, tore into pieces the body of the demon +named Hiranyakashipu with his claws, he felt a burning sensation +of the poison from the body of that demon, which was assuaged by +thrusting his hands into the trunk of the Umbar or Awdumbar tree. [723] + +In order that they may get the auspicious sight of a deity early +in the morning, Hindus generally plant the Umbar and Tulsi trees +in front of their houses, and worship them daily. The juice of the +root of the Umbar has a cooling effect, and hence it is freely used +in cases of measles or itch. Its sap is also used as medicine for +swellings. It is very pleasant to sit under the shade of this tree, +and as it is believed that the god Dattátraya resides beneath this +tree, it is held very sacred by the Hindus. [724] + +Pipal--The Pipal tree is considered very sacred because it is believed +that the god Brahma resides in the roots, the god Vishnu in the +trunk, and the god Shiva on the top of this tree. Persons who make a +particular vow or have any objects to be fulfilled worship the Pipal +tree, and walk round it several times every day. [725] The evil spirits +Sambandh, Devachár, Munja, and Vetál haunt the Pipal tree. These +spirits are considered to be the servants of the god Shiva. It is also +believed that persons who worship and walk round this tree daily are +not affected by those spirits. The Pipal tree is specially worshipped +at dawn on Saturday as it is considered that the gods Brahma, Vishnu, +and Mahesh or Shiva happen to be there at that time. [726] + +Vad or the Banian tree--A prince named Satyawán died of snakebite under +the Vad tree. His wife named Sávitri, who was very chaste and dutiful, +requested Yama, the god of death, and succeeded in securing from him +the life of her husband Satyawán. As the prince Satyawán returned +from the jaws of death under the Vad tree, this tree was specially +worshipped by her, and it is therefore believed that Sávitri has +ever since then been responsible for the practice of worshipping the +Vad tree by women for the purpose of securing a long life to their +husbands. [727] It is also believed that the god Vishnu takes shelter +under the Vad at the time of the general destruction of the world. The +worship of this tree is similar to that of the other deities, and +women take turns around it at the close of the worship or puja. [728] + +The Tulsi plant is worshipped daily by the Hindus in general, and +women in particular, by keeping the plant near their houses. The +god Vishnu is worshipped particularly by the leaf of this plant.[#2] +The Tulsi plant is considered by the people to represent the goddess +Luxmi, the wife of Vishnu. Hindu women will not take their meals before +worshipping the Tulsi plant daily in the morning. It is also said that +the god Vishnu, in his eighth incarnation called Krishna, had loved +Vrunda, the wife of a demon. After her death she was burnt, but on her +burning ground there grew the Tulsi plant. As Krishna loved Vrunda very +dearly, he began to love this plant also, and hence the image of Bál +Krishna, or the god Vishnu, is married to this plant every year on the +12th day of the bright half of Kártik (November). [729] As it is also +believed that the god Vishnu resides in the Tulsi plant, the worship +of this plant is equivalent to the worship of the god Vishnu. [730] + +Besides the above mentioned trees, the Palus (Butea frondosa), the +Bel, a tree sacred to god Shiva, and the Shami (Prosopis spicigera), +a tree sacred to god Ganpati the son of Shiva, are considered to be +holy by the Hindus. [731] + +A common custom among Hindus is for a person who has lost his two +wives and wishes to marry a third, to be first married to a Rui plant, +and then to the actual bride. His marriage with the Rui plant is +considered as a third marriage. After the marriage, the Rui plant is +cut down and buried, and thus the marriage with the third bride is +considered to be a fourth marriage. The marriage with the Rui plant +has been adopted in the belief that the third wife is sure to die +unless the spirit of the deceased is made to enter the Rui plant. [732] + +When a girl is born under the influence of inauspicious planets which +may be harmful to her husband, she is first married to a tree or an +earthen pot, and then to the bridegroom. The marriage with the earthen +pot is called Kumbhaviváha, or the pot-wedding. It is believed that, +by observing this practice, the danger to her husband is avoided. The +danger passes to the tree to which she is first married. [733] + +Among the lower classes in the Thána District [734] a poor man unable +to marry owing to his poverty is first married to a Rui plant and +then to a widow. This marriage with a widow is called pát lávane. This +remarriage of a widow among the lower classes is generally performed +at night, and under an old mango tree. It is never performed in the +house. A widow who has remarried cannot take part in any auspicious +ceremony such as a marriage, etc.[#8] + +At Vankavli in the Ratnágiri District there is a custom among the +low class Hindus of a woman who has lost her second husband and +wishes to marry for the third time, first marrying a cock, i.e., +she takes the cock in her arms at the time of her marriage with the +third husband. [735] + +Persons who have no children make a vow to Khandoba at Jejuri that +the firstborn, male or female, shall be offered to him. The females, +offered in fulfilment of such vows are called Muralis. They are +married to the god Khandoba, and have to earn their livelihood by +begging in villages. A male child thus offered to the god is called +a Vághya. [736] + +There is a custom of offering children to the deities Yallamma and +Khandoba in fulfilment of vows made in order to get a child. The child +is taken to the temple of these deities, accompanied with music. The +temple ministrant asks the child to stand on a wooden board on a heap +of rice in front of the deity, and puts into its hands a paradi--a +flat basket of bamboo, tying to its neck the darshana of the deity. A +female child is married to the dagger--Katyár--of the deity. When once +this ceremony has been performed, parents abandon their rights to such +children. When these children come of age, the males can marry but +the females cannot. The latter earns her livelihood begging jogava +in the name of the goddess Amba with a paradi in her hand. A male +child offered to the goddess Yallamma is called jogata, and a female, +jogatin. Children dedicated to the goddess Máyáka are called Jogi +and Jogin. Children offered to Firangái and Ambábái are called Bhutya +(male) and Bhutin (female). [737] + +In the Konkan districts there is a class of women known as Bhávinis +who are said to be married to Khanjir, i.e., a dagger belonging +to the god. They are also called deva yoshita, i.e., prostitutes +offered to the god. They have no caste of their own. They retain the +name of the caste to which they originally belonged, such as Maráthe +Bhávini, Bhandári Bhávini, Sutár Bhávini, etc. The following account +is given of the origin of the sect of Bhávinis. A woman wishing to +abandon her husband goes to the temple of a village deity at night, +and in presence of the people assembled in that temple she takes oil +from the lamp burning in the temple, and pours it upon her head. This +process is called Deval righane, i.e., to enter into the service of the +temple. After she has poured sweet oil from the lamp upon her head, +she has no further connection with her husband. She becomes the maid +servant of the temple, and is free to behave as she likes. Daughters +of such Bhávinis who do not wish to marry, undergo the process of +shesa bharane, and follow the occupation of their mothers. The sons +of the Bhávinis have an equal right to the property of their mother, +but any daughter who marries a lawful husband loses her share in the +property of her mother. A Devali follows the occupation of blowing the +horn or cornet, and is entitled to hold the torches in the marriage +ceremonies of the people in the village. Many of them learn the art of +playing upon the tabour--mrudunga--and are useful to Kathekaris, i.e., +those who recite legends of the gods with music and singing. Some of +them become farmers while others are unoccupied. + +Bhávinis follow the occupation of a maid-servant in the temple, but +their real occupation is that of public women. They are not scorned +by the public. On the contrary, they are required to be present at +the time of a marriage to tie the marriage-string--Mangalsutra--of a +bride, for they are supposed to enjoy perpetual unwidowhood--'Janma +suwásini.' Some of the houses of Bhávinis become the favourite resorts +of gamblers and vagabonds. In the absence of a daughter, a Bhávini +purchases a girl from a harlot, and adopts her as her daughter to +carry on her profession. [738] + +Snakes are believed to be the step-brothers of the gods. They reside +under the earth and are very powerful. The snake is considered to be +very beautiful among creeping animals, and is one of the ornaments of +the god Shiva. An image of a snake made of brass is kept in the temple +of the god Shiva, and worshipped daily along with the god. There is +a custom among the Hindus of worshipping Nága, i.e., the cobra, once +a year on the Nága panchami day, i.e., the fifth day of the bright +half of Shráwan (August). Images of snakes are drawn with sandalpaste +on a wooden board or on the walls of houses, and worshipped by Hindu +women on this day. Durva grass, sacred to Ganpati, parched rice láhya, +legumes kadadan, and milk are offered to this image. Some people go +to the snake's abode Várul--an ant-hill--on this day to worship the +snake itself, if they happen to catch sight of it. [739] + +It is said that at Battisa Shirále in the Belgáum District the +real Nága comes out of its abode below the earth on this day, and +is worshipped by the people. Milk and láhya, parched rice, are put +outside the house at night on this day with the intention that they +may be consumed by a snake. Hindus do not dig or plough the earth on +Nága panchami day. Even vegetables are not cut and fried on this day +by some people. [740] + +Earthen images of snakes are worshipped by some people in the Konkan +districts on the Nága panchami day. The Nága is considered to be a +Bráhman by caste, and it is believed that the family of the person who +kills a snake becomes extinct. The cobra being considered a Bráhman, +its dead body is adorned with the jánawe, and then burnt as that of a +human being. A copper coin is also thrown into its funeral pile. [741] + +At certain villages in the Deccan a big earthen image of a snake +is consecrated in a public place on the Nága panchami day, and +worshipped by Hindus in general. Women sing their songs in circles +before this image while men perform tamáshás by its side. In fact, +the day is enjoyed by the people as a holiday. The snake is removed +next day, and an idol in the form of a man made of mud is seated in +its place. This idol is called Shirálshet, who is said once to have +been a king and to have ruled over this earth for one and one-fourths +of a ghataka, i.e., for half an hour only. This day, is observed as +a day of rejoicing by the people. [742] + +The names of the snake deities are Takshaka, Vásuki and Shesha. Their +shrines are at Kolhápur, Nágothane, Prayaga, Nágadeváchi Wádi and +Subramhanya. A great fair is held every year at Battisa Shirále on +the Nága panchami day.[#4] + +There is a shrine of a snake deity at Sávantwádi. The management of +the shrine is in the hands of the State officials. It is believed +that a real snake resides therein. [743] + +There is a shrine of a snake deity at Awás in the Alibág taluka of +the Kolába District, where a great fair is held every year on the +14th day of the bright half of Kártik (November). It is said that +persons suffering from snakebites recover when taken in time to this +temple. [744] + +It is said that a covetous person who acquires great wealth during his +life-time and dies without enjoying it, or without issue, becomes a +snake after death, and guards his buried treasures. At Kolhápur there +was a Sáwkár--money-lender--named Kodulkar who is said to have become +a snake, and to guard his treasures. In the village of Kailava in the +Panhála petha of the Kolhápur District there is a snake in the house +of a Kulkarni, who scares away those who try to enter the storehouse +of the Kulkarni. [745] + +It is a general belief among the Hindus that snakes guard treasures. It +is said that there are certain places guarded by snakes in Goa +territory. Persons who were compelled to abandon Portuguese territory +owing to religious persecutions at the hands of the Portuguese buried +their treasures beneath the ground. Those who died during exile are +said to have become bhuts or ghosts, and it is believed that they +guard their buried treasures in the form of snakes. [746] + +The Hindus generally believe that the snakes who guard buried treasures +do not allow any one to go near them. The snake frightens those who +try to approach, but when he wishes to hand over the treasure to +anybody he goes to that person at night, and tells him in a dream +that the treasure buried at such and such a place belongs to him, and +requests him to take it over. After the person has taken possession +of the treasure as requested, the snake disappears from the spot. [747] + +It is said that a snake which guards treasure is generally very old, +white in complexion, and has long hair on its body. [748] + +Hindus worship the image of a snake made of Darbha grass or of silk +thread on the Anant Chaturdashi day, i.e., the 14th day of the bright +half of Ashvin (October), and observe that day as a holiday. Legends +of the exploits of the god are related with music and singing on this +day. [749] + +A snake festival is observed in the Nágeshwar temple at Awás in the +Kolába District on the night of the 14th day of the bright half of +Kártika (November). Nearly four hundred devotees of the god Shankar +assemble in the temple, holding in their hands vetra-sarpa long +cane sticks with snake images at their ends. They advance dancing +and repeating certain words, and take turns round the temple till +midnight. After getting the permission of the chief devotee, they +scatter throughout the neighbouring villages with small axes in +their hands, and cut down, and bring from the gardens, cocoanuts, +plantains, and other edible things that are seen on their way. They +return to the temple after two hours, the last man being the chief +devotee called Kuwarkándya. The fruits are then distributed among +the people assembled at the temple. Nobody interferes with them on +this day in taking away cocoanuts and other fruits from the village +gardens. On the next day they go dancing in the same manner to the +Kanakeshwar hill with the snake sticks in their hands. [750] + +In the Deccan no special snake festivals like those described above +are celebrated. But in the temples devoted to snake deities, on +the full moon day of Kártik, which is sacred to the snake deity, +the deity is worshipped with special pomp, and the crests of the +temples are illuminated on that night. [751] + +The village cures for snakebite are:-- + +1. The use of charmed water and the repetition of mantras by a +sorcerer. + +2. The use of certain roots and herbs as medicines. + +3. The removal of the sufferer to the neighbouring temple. + +4. Branding the wound with fire. + +5. The drinking of soapnut juice, or of water in which copper coins +have been boiled by the patient, who is thus made to vomit the snake +poison. [752] + +In the Deccan a person suffering from snakebite is taken to a +village temple, and the ministrant is requested to give him holy +water. The deity is also invoked. Thus keeping the person for one +night in the temple, he is carried to his house the following day if +cured. The vows made to the deity for the recovery of the person are +then fulfilled. There is one turabat, a tomb of Avalia a Mahomedan +saint, at Panhála where persons suffering from snakebite are made +to sit near the tomb, and it is said that they are cured. In some +villages there are enchanted trees of Kadulimb where persons placed +under the shade of such trees are cured of snakebites. Some people +tie a stone round the neck of the sufferer as soon as he is better, +repeating the words Adi Gudi Imám the name of a Mahomedan saint. After +recovery from snakebite the person is taken to the mosque of the +Adi Gudi Imám Sáheb, where the stone is untied before the tomb, +and jágri equal to the weight of the stone is offered. A feast is +also given to the Mujáwar or ministrant of the mosque. There is at +present a famous enchanter--Mántrika--at Satára who cures persons +suffering from snakebite. It is said that he throws charmed water +on the body of the sufferer, and in a few minutes the snake begins +to speak through the victim. The sorcerer enquires what the snake +wants. The snake gives reasons for biting the person. When any thing +thus asked for by the snake is offered, the victim comes to his senses, +and is cured. There are many witnesses to the above fact. [753] + +At Mithbáv in the Ratnágiri District chickens numbering from twenty +to twenty-five are applied to the wound caused by the snakebite. A +chicken has the power of drawing out the poison from the body through +the wound, but this causes the death of the chicken. The remedy above +described is sure to be successful if it is tried within three hours +of the person being bitten. There are several other medicines which +act on the snakebite, but they must be given very promptly. There +are some men in this village who give charmed water for snake or any +other bites. Many persons suffering from snakebite have been cured +by the use of mantras and charmed water. [754] + +Water from the tanks of Vetávare in the Sávantwádi State and Mánjare +in Goa territory is generally used as medicine for snakebite. It +is believed that by the power of mantras a snake can be prevented +from entering or leaving a particular area. This process is called +'sarpa bándhane'. There are some sorcerers who can draw snakes out of +their holes by the use of their mantras, and carry them away without +touching them with their hands. [755] + +At Adivare, in the Rájápur taluka, roots of certain herbs are mixed +in water and applied to the wound caused by the snakebite, and given +to the sufferer to drink. [756] + +At Náringre in the Ratnágiri District, persons suffering from snakebite +are given the juice of Kadulimb leaves, and are kept in the temple +of Hanumán. The feet of the deity are washed with holy water, and +the water is given to the victim to drink. [757] + +A snake is believed to have a white jewel or mani in its head, and +it loses its life when this jewel is removed. This jewel has the +power of drawing out the poison of snakebite. When it is applied to +the wound, it becomes green, but when kept in milk for sometime, it +loses its greenness and reverts to its usual white colour. It gives +out to the milk all the poison that has been absorbed from the wound, +and the milk becomes green. This jewel can be used several times as +an absorbent of the poison of snakebite. The green milk must be buried +under ground, so that it may not be used again by any one else. [758] + +It is believed that an old snake having long hair on its body has +a jewel in its head. This jewel is compared with the colours of +a rainbow. The snake can take this jewel from its head at night, +and search for food in its lustre. Such snakes never come near the +habitation of human beings, but always reside in the depth of the +jungle. This species of snake is called Deva Sarpa, i.e., a snake +belonging to a deity. It is related that a snake was born of a woman +in the Kinkar's house at Tardál in the Sángli State, and another one +in the Gabale's house at Kolhápur. [759] + + + + + + + + +CHAPTER VIII. + +TOTEMISM AND FETISHISM. + + +The worship of totems, or Devaks, prevails among Hindus in Western +India. The term Devak is applied to the deity or deities worshipped +at the beginning of a thread or a marriage ceremony. The ceremony is +as follows: A small quantity of rice is put into a winnowing fan, and +with it six small sticks of the Umbar tree, each covered with mango +leaves and cotton thread. These are worshipped as deities. Near the +winnowing fan is kept an earthen or copper vessel filled with rice, +turmeric, red powder, betelnuts, sweet balls made of wheat flour, ghi +and sugar; and on the top of the vessel is a small sprig of mango and +a cocoanut covered with cotton thread. This vessel is also worshipped +as a deity, and offerings of sweet eatables are made to it. After +the worship of this vessel, the regular ceremony of Punyáhavachana +is performed. Twenty-seven Mátrikás, or village and local deities, +represented by betelnuts are consecrated in a new winnowing fan or a +bamboo basket. Seven Mátrikás are made of mango leaves, six of which +contain durva grass, and the seventh darbha grass. Each of them is +bound with a raw cotton thread separately. They are worshipped along +with a Kalasha or a copper lota as mentioned above. This copper lota +is filled with rice, betelnuts, turmeric, etc., a sprig of mango +leaves is placed on the lota, and a cocoanut is put over it. The lota +is also bound with a cotton thread. Sandalpaste, rice, flowers, and +durva grass are required for its worship. An oil lamp called Arati +is waved round the devak, the parents, and the boy or the girl whose +thread or marriage ceremony is to be performed. A Suwásini is called +and requested to wave this Arati, and the silver coin which is put +into the Arati by the parents is taken by her. The father takes the +winnowing fan and the mother takes the Kalasha, and they are carried +from the mandap to the devak consecrated in the house. A lighted lamp +is kept continually burning near this devak till the completion of +the ceremony. After completion of the thread or marriage ceremony +the devak is again worshipped, and the ceremony comes to an end. The +deity in the devak is requested to depart on the second or the fourth +day from the date of its consecration. No mourning is observed during +the period the devak remains installed in the house. + +Among Maráthás and many of the lower classes in the Ratnágiri District +the branch of a Vad, Kadamba, mango, or an Apta tree is worshipped +as their devak or kul. [760] + +Some Maráthás have a sword or a dagger as their devak, which is +worshipped by them before commencing the ritual of the marriage +ceremony. [761] + +The family known as Ráne at Náringre in the Davagad taluka of the +Ratnágiri District, and the families known as Gadakari and Jádhava +at Málwan, consider the Vad or Banian tree as their devak, and do not +make use of its leaves. In the same manner, some people consider the +Kadamba tree sacred to their family. [762] + +There are some people among the Hindus in Western India whose surnames +are derived from the names of animals and plants, such as Boke, +Lándage, Wágh, Dukre, Káwale, Garud, More, Mhase, Rede, Keer, Popat, +Ghode, Shelár, Gáyatonde, Wághmáre, Shálunke, Bhende, Padwal, Wálke, +Apte, Ambekar, Pimpalkhare, Kelkar and Kálke. + +The Hindus believe that a cow, a horse, and an elephant are sacred +animals. The cow is treated with special respect by the Hindus in +general, and the bull by the Lingáyats and oilmen. The milk, the urine, +and the dung of a cow are used as medicines, and they are also given +as offerings to the god in sacrifices. + +The Shelár family considers the sheep as their devak, and they do not +eat the flesh of a sheep. The Shálunke family respects the Shálunki +or sparrow. People belonging to the More family do not eat the flesh +of a peacock as they consider it to be their devak. [763] + +The Bhandáris whose surname is Padwal do not eat the vegetable of a +snake-gourd or Padwal. [764] + +Hindus do not eat the flesh of the animal respected by them, and those +who offer any fruit to their guru as a token of respect do not eat +that fruit in future. Some Hindus do not eat onions, garlic and the +fruit of a palm tree. The fruit of a tree believed to be the devak +of a family is not eaten by the members of that family. + +The families of Ráva and Ráne do not take their food on the leaf of +a Vad or Banian tree as they consider it to be their devak. [765] + +There are some Hindu families in the Kolába District who believe that +their kul or totem consists of the tortoise and the goat, and they do +not eat the flesh of such animals. A certain community of the Vaishyas +or traders known as Swár believe that a jack tree or Phanas is their +kul, and they do not use the leaves of that tree. [766] + +It is believed among the Hindus that the deity Satwái protects children +for the first three months from their birth. The deity is worshipped +on the fifth day from the birth of a child, and if there occurs any +omission or error in the worship of that deity, the child begins to +cry, or does not keep good health. On such occasions the parents of +the child make certain vows to the deity, and if the child recovers, +the parents go to a jungle, and collect seven small stones. They then +besmear the stones with red lead and oil, and worship them along +with a she-goat in the manner in which the vow was promised to be +fulfilled. [767] + +The horse is connected with the worship of the god Khandoba because +this animal is sacred to that deity, being his favourite vehicle. For +this reason all the devotees or Bhaktas of Khandoba take care to +worship the horse in order that its master, the god Khandoba, may be +pleased with them. + +It is well known that the cow is considered as most sacred of all +the animals by the Hindus, and the reason assigned for this special +veneration is that all the deities dwell in the cow. + +The Nandi, or a bullock made of stone, consecrated in front of the +temple of Shiva, the Vágh or a tiger at the temple of a goddess and +cows and dogs in the temple of Dattátraya are worshipped by the Hindus. + +The mouse, being the vehicle of Ganpati the god of wisdom, is +worshipped by the people along with that god. + +In the Konkan cattle are worshipped by the Hindus on the first day +of Kártika, and they are made to pass over fire. + +The mountains having caves and temples of deities are generally +worshipped by the Hindus. The Abucha Pahád, the Girnár, the Panchmadhi, +the Brahmagiri, the Sahyádri, the Tungár, the Jivadancha dongar, the +Munja dongar at Junnar, the Tugábáicha dongar, the Ganesh Lene, and +the Shivabai are the principal holy mountains in the Bombay Presidency. + +Mount Abu, known as the Abucha Pahád, is believed to be very sacred, +and many Hindus go on a pilgrimage to that mountain. + +Hills are worshipped at Ganpati Pule and Chaul. At Pule there is +a temple of the god Ganpati, the son of Shiva, and at Chaul in the +Kolába District there is a temple of the god Dattátraya. + +The place which produces sound when water is poured over it is +considered to be holy, and is worshipped by the people. + +In the Deccan, hills are worshipped by the people on the Narak +chaturdashi day in Dipawáli, 14th day of the dark half of Ashvin +(October). The legend of this worship is that the god Shri Krishna +lifted the Govardhan mountain on this day, and protected the people +of this world. A hill made of cowdung is worshipped at every house +on the Narak chaturdashi day. [768] + +Stones of certain kinds are first considered as one of the deities, +or as one of the chief heroes in the family, and then worshipped by +the people. Many such stones are found worshipped in the vicinity of +any temple. + +A stone coming out of the earth with a phallus or lingam of Shiva is +worshipped by the Hindus. If such a lingam lies in a deep jungle, it +is worshipped by them at least once a year, and daily, if practicable, +in the month of Adhikamás, an intercalary month which comes every +third year. [769] + +The red stones found in the Narmada river represent the god Ganpati, +and are worshipped by the people. + +A big stone at Phutaka Tembha near Murud in the Ratnágiri District is +worshipped by the people, who believe it to be the monkey god Hanumán +or Máruti. All the stone images of gods that are called Swayambhu or +self-existent are nothing but rough stones of peculiar shapes. There +are such swayambhu--natural-images--at Kelshi and Kolthare in the +Ratnágiri District. [770] + +There is a big stone at Palshet in the Ratnágiri District which is +worshipped as Kálikádevi. [771] + +Stones are sometimes worshipped by the people in the belief that they +are haunted by evil spirits. We have for example a stone called Mora +Dhonda lying by the seashore at Málwan in the Ratnágiri District. It +is supposed to be haunted by Devachár. [772] + +The stones which are once consecrated and worshipped as deities have +to be continually worshipped, even when perforated. The small, round, +white stone slab known as Vishnu pada, which is naturally perforated, +is considered to be holy, and is worshipped daily by the Hindus along +with the other images of gods. The holes in this slab do not extend +right through. [773] + +It is considered inauspicious to worship the fractured images of gods, +but the perforated black stone called Sháligrám, taken from the Gandaki +river, is considered very holy, and worshipped by the people. For it +is believed to be perforated from its very beginning. Every Sháligrám +has a hole in it, even when it is in the river. [774] + +Broken stones are not worshipped by the people. But the household +gods of the Bráhmans and other higher classes which are called the +Pancháyatan--a collection of five gods--generally consist of five +stones with holes in them. [775] + +No instances of human sacrifices occur in India in these days, but +there are many practices and customs which appear to be the survivals +of human sacrifices. These survivals are visible in the offerings +of fowls, goats, buffaloes, and fruits like cocoanuts, brinjals, +the Kohále or pumpkin gourd and others. + +Human sacrifices are not practised in these days, but among the +Karháda Bráhmans there is a practice of giving poison to animals in +order to satisfy their family deity. It is said that they used to +kill a Bráhman by giving him poisoned food. + +It is believed that the people belonging to the caste of Karháda +Bráhmans used to offer human sacrifices to their deity, and therefore +nobody relies on a Karháda Bráhman in these days. There is a proverb +in Maráthi which means that a man can trust even a Kasái or a butcher +but not a Karháda. + +As they cannot offer human sacrifices in these days, it is said +that during the Navarátra holidays, i.e., the first nine days of the +bright half of Ashvin (October), they offer poisoned food to crows, +dogs and other animals. [776] + +At Kálshe in the Málwan taluka of the Ratnágiri District, the servants +of gods, i.e., the ministrants or the Bhopis of the temple prick +their breast with a knife on the Dasara day, and cry out loudly the +words 'Koya' 'Koya'. No blood comes from the breast as the wound is +slight. This appears to be a survival of human sacrifice. [777] + +In the Bombay Presidency, and more especially in the Konkan districts, +fetish stones are generally worshipped for the purpose of averting +evil and curing diseases. In every village stones are found sacred +to spirit deities like Bahiroba, Chedoba, Khandoba, Mhasoba, Zoting, +Vetál, Jakhái, Kokái, Kalkái and others. The low class people such as +Mahárs, Mángs, etc., apply red lead and oil to stones, and call them +by one of the above names, and ignorant people are very much afraid +of such deities. They believe that such deities have control over all +the evil spirits or ghosts. It is said that the spirit Vetál starts +to take a round in a village on the night of the no-moon day of every +month, accompanied by all the ghosts. When any epidemic prevails in +a village, people offer to these fetish stones offerings of eatables, +cocoanuts, fowls and goats. + +There is a stone deity named Bhávai at Kokisare in the Bávada State, +to whom vows are made by the people to cure diseases. As the deity +is in the burning ground, it is naturally believed that this is the +abode of spirits. [778] + +At Achare, in the Málwan taluka of the Ratnágiri District, the round +stones known as Kshetrapál are supposed to possess the power of curing +diseases, and are also believed to be the abode of spirits. [779] + +At Adivare, in the Ratnágiri District, there is a stone named +Mahár Purukha which is worshipped by the people when cattle disease +prevails, especially the disease of a large tick or the cattle or +dog louse. [780] + +At Ubhádánda, in the Ratnágiri District, there are some stones which +are believed to be haunted by Vetál, Bhutnáth, Rawalnáth and such +other servants of the god Shiva, and it is supposed that they have +the power of curing epidemic diseases. People make vows to these +stones when any disease prevails in the locality. [781] + +The Hindus generally consider as sacred all objects that are +the means of their livelihood, and, for this reason, the oilmen +worship their oil-mill, the Bráhmans hold in veneration the sacred +thread--Yadnopavit,--and religious books, the goldsmiths consider +their firepots as sacred, and do not touch them with their feet. In +case any one accidently happens to touch them with his foot, he +apologises and bows to them. + +It is believed by the Hindus that the broom, the winnowing fan, +the páyali--a measure of four shers--the Samai or sweet-oil lamp, +a metal vessel, fire and Sahán or the levigating slab should not be +touched with foot. + +The metals gold, silver, and copper, the King's coins, jewels and +pearls, corns, the Sháligrám stone, the Ganpati stone from the Narmada +river, conch-shell, sacred ashes, elephant tusks, the horns of a wild +ox (Gava), tiger skin, deer skin, milk, curds, ghi, cow's urine, +Bel, basil leaves or Tulsi, cocoanuts, betelnuts, and flowers are +considered as sacred by the Hindus, and no one will dare to touch +them with his foot. + +Hindus worship annually on the Dasara day the arms and all the +instruments or implements by which they earn their livelihood. The corn +sieve, the winnowing basket, the broom, the rice-pounder, the plough, +the Awuta or wood bill, and other such implements are worshipped on +this day. The agriculturists respect their winnowing fans and corn +sieves, and do not touch them with their feet. + +In the Kolhápur District all the instruments and implements are +worshipped by the people one day previous to the Dasara holiday. This +worship is called Khándepujan. They also worship all agricultural +instruments, and tie to them leaves of Pipal and mango trees. [782] + +A new winnowing fan is considered to be holy by the Hindus. It is +filled with rice, fruits, cocoanuts and betelnuts, and a Khana--a +piece of bodicecloth--is spread over it. It is then worshipped and +given to a Bráhman lady in fulfilment of certain vows, or on the +occasion of the worship of a Bráhman Dampatya or married pair. + +The broom is considered to be holy by the Hindus. Red powder--Kunku--is +applied to a new broom before it is taken into use. It should not be +touched with the feet. + +At Rewadanda, in the Kolába District, some people worship a wood-bill +or Koyata on the 6th day from the birth of a child. The rice-pounder, +or Musal, is worshipped by them as a devak at the time of thread and +marriage ceremonies. [783] + +Fire is considered to be holy among the high class Hindus. It is +considered as an angel that conveys the sacrificial offerings from +this earth to the gods in heaven. It is considered as one of the +Hindu deities, and worshipped daily by high class Hindus. A Bráhman +has to worship the fire every day in connection with the ceremony +Vaishwadeva--oblations of boiled rice and ghi given to the fire. It +is also worshipped by the Hindus on special religious occasions. + +Fire is worshipped at the time of Yadnas or Sacrifices. Sacrifices +are of five kinds. They are:-- + +Devayadna, Bhutayadna or Brahmayadna, Rishiyadna or Atithiyadna, +Pitruyadna and Manushyayadna. The offerings of rice, ghi, firewood, +Til or sesamum, Java or barley, etc. are made in these yadnas. It is +also worshipped at the time of Shrávani or Upákarma--the ceremony of +renewing the sacred thread annually in the month of Shrávan. [784] + +Among the lower classes fire is worshipped on the Mahálaya or Shráddha +day. They throw oblations of food into the fire on that day. + +The fire produced by rubbing sticks of the Pipal or Shevari tree is +considered sacred, and it is essentially necessary that the sacred +fire required for the Agnihotra rites should be produced in the manner +described above. + +Agnihotra is a perpetual sacred fire preserved in Agnikunda,--a hole in +the ground for receiving and preserving consecrated fire. A Bráhman, +who has to accept the Agnihotra, has to preserve in his house the +sacred fire day and night after his thread ceremony, and to worship +it three times a day after taking his bath. When an Agnihotri dies, +his body is burnt by the people who prepare fire by rubbing sticks +of Pipal wood together. [785] + +There are some Bráhmans who keep the fire continuously burning in their +houses only for Cháturmás or four months of the year. The fire which is +preserved and worshipped for four months is called "Smárta Agni." [786] + + + + + + + + +CHAPTER IX. + +ANIMAL WORSHIP. + + +The following animals, birds and insects are respected by the +Hindus:--The cow, bullock, she-buffalo, horse, elephant, tiger, deer, +mouse, goat, ants and alligators; and among the birds the following +are held sacred:--Peacock, swan, eagle and kokil or cuckoo. + +Of all the animals the cow is considered to be the most sacred by +Hindus. It is generally worshipped daily in the morning for the whole +year, or at least for the Cháturmás or four months beginning from the +11th day of the bright half of Ashádha to the 11th day of the bright +half of the month of Kártika; and a special worship is offered to it +in the evening on the 12th day of the dark half of Ashvin (October). + +The cow is believed to be the abode of all the deities and rishis. It +is compared with the earth in its sacredness, and it is considered +that when it is pleased it is capable of giving everything required +for the maintenance of mankind, and for this reason it is styled the +Káma Dhenu or the giver of desired objects. It is said that a person +who walks round the cow at the time of its delivery obtains the punya +or merit of going round the whole earth. The cow is even worshipped +by the god Vishnu. + +The cow is considered next to a mother, as little children and the +people in general are fed by the milk of a cow. Some women among high +class Hindus take a vow not to take their meals before worshipping +the cow, and when the cow is not available for worship, they draw in +turmeric, white or red powder the cow's foot-prints and worship the +same. At the completion of the vow it is worshipped, and then given +as a gift to a Bráhman. It is considered very meritorious to give a +Gopradán--a gift of a cow along with its calf--to a Bráhman. The sight +of a cow in the morning is believed by all Hindus to be auspicious. + +The bullock is respected by the people as it is the favourite vehicle +of the god Shiva, and is very useful for agricultural purposes. The +Nandi or bull is worshipped by Hindus. The bullock is specially +worshipped on the 12th day of the bright half of Kártika. When +performing the funeral rites of the dead, a bull is worshipped and set +free. The bull thus set free is considered sacred by the people, and +is never used again for agricultural or any other domestic purposes. + +In order to avoid calamities arising from the influence of inauspicious +planets, Hindus worship the she-buffalo, and offer it as a gift +to a Bráhman. The she-buffalo is compared with the Kál Purusha or +the god of Death, the reason being that Yama is believed to ride a +buffalo. The Bráhman who accepts this gift has to shave his moustaches +and to undergo a certain penance. The cowherds sometimes worship the +she-buffalo. As it is the vehicle of Yama, the buffalo is specially +worshipped by people when an epidemic occurs in a village. In +certain villages in the Konkan districts the buffalo is worshipped +and sacrificed on the same day. + +The horse is the vehicle of the deity Khandoba of Jejuri. It is +worshipped on the Vijaya Dashami or the Dasara holiday as in former +days, on the occasion of the horse sacrifice or Ashwamedha. + +The elephant is the vehicle of the god Indra and is specially +worshipped on the Dasara day. It is also believed that there are +eight sacred elephants posted at the eight directions. These are +called Ashtadik-Pálas, i.e., the protectors of the eight different +directions, and they are worshipped along with other deities on +auspicious ceremonial occasions, like weddings, thread-girding, etc. + +The deer and the tiger are considered to be holy by Hindus, and +their skins are used by Bráhmans and ascetics while performing +their austerities. The deer skin is used on the occasion of thread +girding. A small piece of the deer skin is tied to the neck of the +boy along with the new sacred thread. + +The mouse, being the vehicle of the god Ganpati, is worshipped along +with that deity on the Ganesh Chaturthi day, the fourth day of the +bright half of Bhádrapada. + +The goat is believed to be holy for sacrificial purposes. It is +worshipped at the time of its sacrifice, which is performed to gain +the favour of certain deities. + +The ass is generally considered as unholy by the Hindus, and its mere +touch is held to cause pollution. But certain lower class Hindus like +the Lonáris consider it sacred, and worship it on the Gokul Ashtami +day (8th day of the dark half of Shráwan). + +The dog is believed to be an incarnation of the deity Khandoba, and +it is respected as the favourite animal of the god Dattátraya. But +it is not touched by high class Hindus. + +It is considered a great sin to kill a cat. + +All domestic animals are worshipped by the Hindus on the morning of +the first day of Márgashirsha (December). + +On this day the horns of these animals are washed with warm water, +painted with red colours, and a lighted lamp is passed round their +faces. They are feasted on this day as it is considered to be the +gala day (Diváli holiday) of the animals. + +Hindus consider it meritorious to feed ants and fish, and to throw +grain to the birds. Ants are fed by the people scattering sugar and +flour on the ant-hills. It is believed that, by feeding the ants with +sugar or flour, a person obtains the Punya or merit of sahasrabhojan, +i.e., of giving a feast to a thousand Bráhmans. + +Alligators are worshipped as water deities by the Hindus. + +The peacock is the favourite vehicle of Saraswati, the Goddess of +Learning, and it is therefore respected by the people. + +The swan is the vehicle of Brahma, the god of creation. + +The eagle is the vehicle of the god Vishnu, and is a favourite devotee +of that deity. It is therefore held sacred by Hindus. + +The cuckoo or Kokil is believed to be an incarnation of the goddess +Párwati. This bird is specially worshipped by high caste Hindu women +for the period of one month on the occasion of a special festival +called the festival of the cuckoos, or Kokila vrata, which is held +in the month of Ashádha at intervals of twenty years. + +The crow is generally held inauspicious by Hindus, but as the manes or +pitras are said to assume the form of crows, these birds are respected +in order that they may be able to partake of the food offered to the +dead ancestors in the dark half of Bhádrapada called Pitrupaksha. + +It is necessary that the oblations given in performance of the funeral +rites on the tenth day after the death of a person should be eaten +by the crow. But if the crow refuses to touch these oblations, it is +believed that the soul of the dead has not obtained salvation; and +hence it is conjectured that certain wishes of the dead have remained +unfulfilled. The son or the relatives of the dead then take water in +the cavity of their right hand, and solemnly promise to fulfil the +wishes of the dead. When this is done, the crow begins to eat the food. + +The harsh sound of a crow is taken as a sure sign of an impending +mishap. + +The dog, cat, pig, ass, buffalo, rat, bhálu, an old female jackal, +lizard, and the birds cock, crow, kite, vulture, owl, bat, and pingla +are considered as unholy and inauspicious by Hindus. + + + + + + + + +CHAPTER X. + +WITCHCRAFT. + + +Chetak is an art secretly learnt by women. It is a form of the +black art. A woman well versed in the mantras of chetak can do any +mischief she chooses. She can kill a child or turn any person into +a dog or other animal by the power of her incantations. The Chetakin +can remove all the hair from the head of a woman, or scatter filth, +etc. in a person's house, make marks of crosses with marking nuts on +all the clothes, or play many other such tricks without betraying +a trace of the author of the mischief. The chetakins are able to +mesmerize a man and order him to do anything they want. A Chetakin +or witch cannot herself appear in the form of an animal. + +They follow revolting forms of ceremonies. All witches who have learnt +the black art meet at night once a month on the Amávásya day or no +moon day of every month, at a burning ground outside the village. On +such occasions they go quite naked, and apply turmeric and red powders +to the body and forehead. While coming to the cremation ground they +bring on their heads burning coals in an earthen pot called Kondi. At +this meeting they repeat their mantras, and take care that none are +forgotten. After completing the repetition of the mantras, they go +round the village and return to their respective houses. They have +no special haunts or seasons. + +In the Kolhápur District the woman who is in possession of a chetak +is called chetakin. The chetak is said to abide by her orders. It is +believed to bring corn and other things from houses or harvesting +grounds. It is seen only by its mistress the chetakin. The belief +that the chetakins can turn a person into the form of an animal does +not prevail in this district. They do not wander from one place to +another. The chetakin has to go once a year to the temple of the +deity from whom the chetak has been brought, and to pay the annual +tribute for the use of that chetak or servant spirit. [787] + +There are no witches in the Ratnágiri District. It is said that there +are some at Kolwan in the Thána District. They are generally found +among Thákars. Some of them come to the Ratnágiri District, but though +no one can tell anything about their powers, ignorant people are very +much afraid of them. [788] It is believed that they can turn persons +into animals by means of their incantations. The person once charmed +by their mantras is said to blindly abide by their orders. It is also +believed that they can ruin anybody by their magic. + +There are no witches at Rái in the Thána District. The woman who can +influence evil spirits to do harm to others is called a Bhutáli. It +is said that the Bhutális assemble at the funeral ground in a naked +state on the full-moon day and on the Amávásya, or the last day of +every month, to refresh their knowledge of the black art. [789] + +A witch has dirty habits and observances. The chief sign for detecting +a witch or chetakin is a foam or froth that appears on the lips of +her mouth when she is asleep. The only means to guard against her +witchcraft is to remain on friendly terms with her, and not to hurt +her feelings on any occasion. People generally keep a watch over +the actions of a woman who is suspected to be a witch, and if she is +found practising her black art, and is caught red-handed, people then +pour into her mouth water brought from the shoe-maker's earthen pot +or kundi. It is believed that, when she is compelled to drink such +water, her black art becomes ineffective. [790] + +In the Thána District it is believed that the skin round the eyes of +a witch is always black, her eyes have an intoxicated appearance, her +nails are generally parched and have a darkish colour, and the lower +portions of her feet seem to be scraped. When any sorcerer gives out +the name of such a Bhutáli, she is threatened by the people that, +should she continue to give trouble in the village, her own black +art or another spirit would be set against her; and she then ceases +to give trouble. [791] + +There are some sorcerers in the Thána District who can move a small +brass cup or váti by the power of their magic. They can detect a witch +by the movement of this vessel. When the brass vessel or váti reaches +the house of a witch, it at once settles upon the witch's head. She +is then threatened by the people that she will be driven out of the +village if found practising her black art. [792] + +In the Kolhápur District, when the people come to know of the existence +of a witch in their village, they take special precautions at the time +of harvest. They arrange to harvest a different kind of grain to the +one selected for harvesting by the witch. After some time they go +to the field of the witch, and discover whether there is a mixture +of grain in her field. If they are convinced of the fact, they take +further precautions. In order to avoid being troubled by the chetak, +they keep an old, worn out shoe or sandal and a charmed copper amulet +under the eaves at the main door of their houses, or make crosses with +marking nut on both sides of a door. At some places chunam spots or +circles are marked on the front of a house, the object being to guard +against the evil effects of the chetak's tricks. [793] + + + + + + + + +CHAPTER XI. + +GENERAL. + + +Offerings of cocoanuts, fowls or goats are annually made to the +spirits that guard the fields. They are generally made at the time +of beginning a plantation or the harvesting of a crop. When making +these offerings, the farmers pray to the god to give prosperous crops +every year. They prepare their cooked food in the field on the first +harvesting day and offer it as naivedya (god's meal) along with the +above mentioned offerings. [794] + +At Bándivade in the Ratnágiri District, while commencing the sowing +of crops the farmers worship a certain number of bullocks made of +rice flour and then throw them into the pond or river adjoining the +fields. On other occasions, offerings of cocoanuts and fowls are +sacrificed to the deities that protect the fields. Some people give +a feast to the Bráhmans at the end of the harvesting season. [795] + +Ceremonies in connection with ploughing, etc., are not observed for +all the lands. But fields which are supposed to be haunted by evil +spirits are worshipped at the time of ploughing, and the evil spirits +are propitiated, cocoanuts, sugar, fowls or goats are offered to the +local deities or devachárs. There is a custom of worshipping in the +fields the heaps of new corn at the time of harvest, and this custom +generally prevails in almost all the Konkan districts. [796] + +At Fonda in the Ratnágiri District the Shiwar generally composed of +boiled rice mixed with curds is kept at the corner of a field at the +time of reaping the crops. The Shiwar is sometimes composed of the +offerings of fowls and goats. [797] This ritual is also known by the +name Chorawa. [798] + +At Dásgáv in the Kolába District, there is a custom of carrying one +onion in the corn taken to the fields for sowing and placing five +handfuls of corn on a piece of cloth before beginning to sow the +corn. At the time of Láwani or plantation of crops a fair called +Palejatra is held by the people, and every farmer breaks a cocoanut +in the field at the time of plantation or lávani of crops. At the +time of harvesting it is customary with many of the cultivators in +the Konkan to place a cocoanut in the field and to thrash it by the +first bundle of crop several times before the regular operation of +thrashing is begun. At the close of the harvest the peasants offer +cocoanuts, fowls or a goat to the guardian deity of the field. [799] + +At Váda in the Thána District the ploughs are worshipped by the +farmers on Saturday and then carried to the fields for ploughing. At +the time of harvesting, the wooden post to which the bullocks are +tied is worshipped by them and at the close of the harvest the heap +of new corn is worshipped and cocoanuts are broken over it. [800] + +In the Kolhápur District the farmers worship the plough before +beginning to plough the land. At the time of sowing the corn they +worship the Kuri an implement for sowing corn. At the time of Ropani +or transplanting the crops they split a cocoanut, and worship the +stone consecrated by the side of the field after besmearing it with +red powders, and make a vow of sacrificing a goat for the prosperity +of their crops. At the time of harvesting they also worship the heap +of new corn and after giving to the deity offerings of cocoanuts, +fowls or goats they carry the corn to their houses. [801] + +In the Konkan districts the village deity is invoked to protect +the cattle. People offer fowls and cocoanuts in the annual fair of a +village deity, and request her to protect their cattle and crops. They +have to offer a goat or buffalo to the deity every third year, and +to hold annual fairs in her honour. The procession of bali is one of +the measures adopted for averting cattle diseases. [802] + +When there was scarcity of rain the Hindus formerly invoked Indra, the +god of rain, by means of Yadnyas or sacrifices, but such sacrifices +are now rarely performed as they are very costly. The general method +of ensuring rainfall in these days is to drown the Lingam of the god +Shiva in water and to offer prayers to that deity. [803] + +The following rural rites are intended to ensure sunshine and to check +excessive rain. A man born in the month of Fálgun (March) is requested +to collect rain water in the leaf of the Alu plant, and the leaf is +then tied to a stick and kept on the roof of a house. Burning coals +are also thrown into rainwater after passing them between the legs +of a person born in the month of Fálgun. [804] + +In order to protect the crops from wild pig the people of Umbergáon +in the Thána District post in their fields twigs of Ayan tree on +the Ganesh Chaturthi (fourth day of the bright half of Bhádrapada or +September) day every year. [805] + +In the Kolhápur District the deities Tamjái, Tungái, and Wághái are +invoked by the villagers for the protection of cattle. When the cattle +disease has disappeared the people offer cocoanuts and other offerings +to these deities. The potters and the Chudbude Joshis observe the +following ceremony for causing rainfall. A lingam or phallus of Shiva +made of mud is consecrated on a wooden board or pát, and a naked boy +is asked to hold it over his head. The boy carries it from house to +house and the inmates of the houses pour water over the phallus. The +Bráhmans and the high class Hindus pour water on the lingam at the +temple of the god Shiva continuously for several days. This is called +Rudrábhisheka. It is a religious rite in which eleven Bráhmans are +seated in a temple to repeat the prayers of the god Shiva. + +In order to scare noxious animals or insects from the fields, the +owners of the fields throw charmed rice round the boundaries of +their fields. The figure of a tiger made of dry leaves of sugarcane +is posted at a conspicuous place in the fields for protecting the +crops of sugarcane. [806] + +Great secrecy is required to be observed on the occasion of the +special puja of Shiva which is performed on the first day of the +bright half of the month of Bhádrapada (September). This rite is +called Maunya vrata or silent worship, and should be performed only +by the male members of the family. On this day all the members of +the family have to remain silent while taking their meals. Women do +not speak while cooking, as the food which is to be offered to the +god must be cooked in silence. [807] + +Newly married girls have to perform the worship of Mangala Gauri +successively for the first five years on every Tuesday in the month +of Shráwan (August), and it is enjoined that they should not speak +while taking their meals on that day. Some people do not speak while +taking their meals on every Monday of Shráwan, and others make a vow +of observing silence and secrecy at their meals every day. All Bráhmans +have to remain silent when going to the closet and making water. [808] + +Certain persons observe silence at their meals during the period of +four months (Cháturmás) commencing from the 11th day of the bright +half of Ashádha (July) to the 11th day of the bright half of Kártik +(November). Certain classes of Hindus observe the penance of secrecy +in the additional month that occurs at the lapse of every third +year. [809] + +Silence is essential at the time of performing certain austerities +such as Sandhya, worshipping the gods, and the repetition of the +Brahma Gáyatri mantra and other such mantras. Secrecy is specially +observed when a disciple is initiated by his Guru or spiritual guide +with the sacred mantras or incantations. [810] + +Secrecy and silence are essential when learning the mantras on +snakebite, on evil eye and the evil spirit of Vetál. All followers of +the Shákta sect must worship the goddess (Durga) very secretly. Silence +is also observed by people in welcoming to their homes and worshipping +the goddess Párvati or Gauri in the bright half of Bhádrapada every +year. [811] + +At Váde in the Thána District, one day previous to the planting of +rice crops the farmer has to go to his field even before day break +with five balls of boiled rice, cocoanuts and other things. There +he worships the guardian deity of the field and buries the balls of +rice underground. He has to do it secretly and has to remain silent +during the whole period. He is also forbidden to look behind while +going to the field for the purpose. [812] + +Secrecy and silence are observed when performing the rites of +Chetuks and evil spirits or ghosts. Widow remarriages among the lower +classes are performed secretly. The pair wishing to be remarried is +accompanied by a Bráhman priest and the marriage is performed apart +from the house. The priest applies red lead (Kunku) to the forehead +of the bride and throws grains of rice over their heads and a stone +mortar or páta is touched to the backbone of the bride. The priest +then turns his face and walks away silently. [813] + +The Holi is a religious festival. It is annually celebrated in +memory of the death of Kámdev the God of Love who was destroyed by +the god Shankar on the full moon day of Fálgun (March). The object of +this festival appears to have been a desire to abstain from lust by +burning in the Holi fire all vicious thoughts and desires. As a rule, +females do not take any part in this festival. + +In the Konkan districts the annual festival of Holi begins from +the fifth day of the bright half of Fálgun (March). Boys from all +the localities of a village assemble at a place appointed for the +Holi. The place appointed for kindling the Holi is not generally +changed. The boys then go from house to house asking for firewood, +and bring it to the Holi spot. They arrange the firewood and other +combustible articles around the branch of a mango, betelnut or a +Sáwar tree in the pit dug out for the purpose and then set it on +fire. After kindling the sacred fire they take five turns round the +Holi accompanied with the beating of drums and raise loud cries of +obscene words. After this they play the Indian games of Atyápátya and +Khokho and occasionally rob the neighbouring people of their firewood +and other combustible articles. At the close of these games they daub +their foreheads with sacred ashes gathered from the Holi fire. They +consider these ashes especially auspicious and carry them home for the +use of the other members of their families. This process is continued +every night till the close of the fullmoon day. Elderly persons take +part in this festival only during the last few days. + +On the fullmoon day all the males of the village, including old men, +start after sunset for the Holi spot, collecting on their way pieces +of firewood from all the houses in the locality and arrange them +in the manner described above. After having arranged the Holi, the +officiating priest recites sacred verses and the puja is performed by +the mánkari of the village. This mánkari or pátil is either the headman +or some other leading person of the village and to him belongs the +right of kindling the Holi fire first. Some persons kindle a small +Holi in front of their houses and worship it individually, but they +can take part in the public Holi. In the towns the Holis of different +localities are kindled separately while in small villages there is +only one for every village. + +At Vijaydurg in the Ratnágiri District a hen is tied to the top of +a tree or a bamboo placed in the pit dug out for kindling the Holi +fire. The fowl tied to the top of the bamboo is called Shit. A small +quantity of dry grass is first burnt at the bottom of this tree +when the Mahárs beat their drums. The Shit (fowl) is then removed +from the tree after it is half burnt and taken by the Mahárs. The +Holi fire is then worshipped and kindled by the Gurav. Worshipping +and kindling the Holi and taking the Shit (fowl) are considered as +high honours. Occasionally quarrels and differences arise over this +privilege and they are decided by the village Panch. [814] + +After the kindling of the Holi the people assembled there offer to +the Holi a Naivedya (god's meal) of poli--a sweet cake made of Jagri, +wheat flour and gram pulse. Cocoanuts from all the houses in the +village are thrown into this sacred fire. Some of these cocoanuts +are afterwards taken out of the sacred fire, cut into pieces, mixed +with sugar and are distributed among the people assembled as prasád or +favoured gift. Lower classes of Hindus offer a live goat to the Holi, +take it out when it is half burnt and feast thereon. + +On the night of the fullmoon day and the first day of the dark half +of Fálgun, the people assembled at the Holi fire wander about the +village, enter gardens and steal plantains, cocoanuts and other +garden produce. Robbery of such things committed during these days +is considered to be pardonable. Some people take advantage of this +opportunity for taking revenge on their enemies in this respect. + +The fire kindled at the Holi on the fullmoon day is kept constantly +burning till the Rangpanchami day i.e., fifth day of the dark half of +Fálgun. Next morning i.e., on the first day of the dark half of Fálgun, +the people boil water over that fire and use it for the purpose of +bathing. It is believed that water boiled on the sacred fire has +the power of dispelling all the diseases from the body. People go on +dancing in the village and sing songs for the next five days. They +generally sing Lávanis, a kind of ballad, during this festival. Among +these dancers a boy is dressed like a girl and is called Rádha. This +Rádha has to dance at every house while the others repeat Lávanis. + +The second day of the dark half of Fálgun is called Dhulvad or dust +day when people start in procession through the village, and compel +the males of every house to join the party. They thus go to the Holi +fire and raise loud cries of obscene words throwing mud and ashes +upon each other. They afterwards go to the river or a pond to take +their bath at noon time and then return to their houses. The third +day of the dark half is also spent like the previous one with a slight +difference which is that cow dung is used instead of mud. This day is +called Shenwad day. On the fourth day the Dhunda Rákshahasin (a demon +goddess) is worshipped by the people, and the day is spent in making +merry and singing obscene songs called Lávanis. The fifth day of the +dark half is known as Rangpanchami day and is observed by the people +in throwing coloured water upon each other. Water in which Kusumba and +other colours are mixed is carried in large quantity on bullock carts +through the streets of a city and sprinkled on the people passing +through these streets. On this day the sacred fire of the Holi is +extinguished by throwing coloured water over it. This water is also +thrown upon the persons assembled at the Holi. The money collected +as post during this period is utilised in feasting and drinking. + +At Ibrámpur in the Ratnágiri District the image of cupid is seated +in a palanquin and carried with music from the temple to the Holi +ground. The palanquin is then placed on a certain spot. The place +for thus depositing the image of the god is called Sáhán. [815] At +Náringre there is a big stone called Holdev which is worshipped by the +people before kindling the Holi fire. [816] After the kindling of the +sacred fire the palanquin is lifted from the Sáhán, and turned round +the Holi fire with great rejoicings. The palanquin is then carried +through the village and is first taken to the house of a Mánkari, +and then from house to house during the next five days. The inmates +of the houses worship the deity in the palanquin and offer cocoanuts +and other fruits and make certain vows. The palanquin is taken back +to the temple on the fifth day of the dark half of Fálgun when on its +way gulál or red powder is thrown over the image and on the people +who accompany it. [817] + +Among high class Hindus the thread girding ceremony of a boy is +performed when he attains puberty. The girls are generally married at +an early age, and when a girl attains puberty, sugar is distributed +among the friends and relatives of her husband. She is then seated +in a Makhar--a gaily dressed frame. Dishes of sweets which are +brought by the girl's parents and the relatives of her husband are +given to her for the first three days. She takes her bath on the +fourth day accompanied by the playing of music and the beating of +drums. Sweetmeats in dishes are brought by the relatives till the day +of Rutushanti (the first bridal night). The Garbhádán or Rutushánti +ceremony is one of the sixteen ceremonies that are required to be +performed during the life of every Hindu. This ceremony is performed +within the first sixteen days from the girl's attaining her puberty, +the 4th, 7th, 9th, 11th and the 13th being considered inauspicious for +this purpose. While performing this ceremony the following three rites +are required to be observed. They are Ganpatipujan or the worship of +the god Ganpati, Punhyáhavachan or the special ceremony for invoking +divine blessings and Navagrahashánti the ceremony for propitiating +the nine planets. The ritual of this ceremony is as follows:-- + +The husband and the wife are seated side by side on wooden boards +to perform the above three rites. The Kadali pujan or plantain +tree worship is performed by the pair. The sacred fire or Homa +is required to be kindled. The juice of the Durwa grass is then +poured into the right nostril of the bride by her husband. This is +intended to expel all diseases from the body of the girl and to secure +safe conception. They are then seated in a Makhar, and presents of +clothes, ornaments etc., are made by the parents of the girl and +other relatives. After this the husband fills the lap of the girl +with rice, a cocoanut, five betelnuts, five dry dates, five almonds, +five plantains and five pieces of turmeric. The girl is then carried +to a temple accompanied by the playing of music. A grand feast is +given to the friends and relatives at the close of this ceremony. + +The Hindus generally make various kinds of vows in order to procure +offspring or with some other such object, and fulfil them when they +succeed in getting their desire. The following are the different +kinds of vows made. They offer cocoanuts, sugar, plantains and +other fruits, costly new dresses and ornaments to the deities, +and give feasts to Bráhmans. Special ceremonies called Laghurudra +and Mahárudra in honour of Shiva the god of destruction are also +performed. Sweetmeats such as pedhas etc. are offered to the gods +in fulfilment of vows. Some people make vows to observe fasts, +to feed Bráhmans, and to distribute coins and clothes to the poor; +while others hang torana-wreaths of flowers and mango leaves--on the +entrance of the temple, and hoist flags over it. Rich people erect new +temples to different Hindu deities. Some observe fasts to propitiate +the goddess Chandika and worship her during Navarátra the first nine +days of the bright half of Ashvin (October) and others offer fowls +and goats to their favourite deities. Women make it a vow to walk +round the Audumbar or Pipal tree, and to distribute cocoanuts, sugar, +jagri, copper or silver equal to the weight of their children. + +Vows are made by people with the object of securing health, wealth +and children and other desired objects such as education etc. They +are as follows:-- + +Performing the worship of Shri Satya Náráyan, offering clothes and +ornaments to the temple deities, hanging bells, constructing a foot +path or steps leading to the temple of the special deity. [818] +Vows are also made to obtain freedom from disease or such other +calamities. When any person in the family becomes ill or when a +sudden calamity befalls a family an elderly member of the family +goes to the temple of a deity and makes certain vows according to +his means, fulfilling them as soon as the calamity or disease has +disappeared. [819] + +Vows are usually to perform acts of benevolence. These consist +in distributing cocoanut mixed in sugar, giving feasts to Bráhman +priests, observing fasts on Saturday, Tuesday and Sunday, offering +clothes and ornaments to deities, building new temples and guest houses +(dharmshálás), digging out new wells and in distributing clothes and +food to the poor. [820] + +At Khopoli in the Kolába District, people who have no children or +whose children die shortly after birth make a vow to the Satwái deity +whose temple is at a short distance from Khopoli. The vow is generally +to bring the child to the darshana (sight) of the deity and to feed +five or more (married) Bráhman pairs. Such vows are fulfilled after +the birth of a child. Some worship the god Satya Náráyan on a grand +scale and others propitiate the god Shiva by the ceremony of Abhisheka +(water sprinkling). [821] Some offer nails made of gold or silver +to the goddess Shitala after the recovery of a child suffering from +small pox. Eyes and other parts of the body made of gold and silver +are also occasionally offered in fulfilment of vows. People abstain +from eating certain things till the vows are fulfilled. [822] + +Vows are made in times of difficulties and sorrow. The person afflicted +with sorrow or misfortune prays to his favourite deity and promises to +offer particular things or to perform special ceremonies, and fulfils +his vows when his desired objects are attained. The ceremonies commonly +observed for these purposes are the special pujás of Satya Náráyan +and Satya Vináyak. Native Christians make their vows to their saints +and Mot-Mávali (Mother Mary) in the taluka of Salsette. [823] + +There is a shrine of the god Shankar at Kanakeshwar a village on the +sea side two miles from Mithbáv in the Ratnágiri District. Many years +ago it so happened that a rich Mahomedan merchant was carrying his +merchandise in a ship. The ship foundered in a storm at a distance of +about two or three miles from Kanakeshwar. When the vessel, seemed +to be on the point of sinking the merchant despairing of his life +and goods, made a vow to erect a nice temple for the Hindu shrine of +Kanakeshwar if he, his vessel and its cargo were saved. By the grace +of God the vessel weathered the storm and he arrived safely in his +country with the merchandise. In fulfilment of this vow he erected +a good temple over the shrine of Shri Shankar at Kanakeshwar, which +cost him about rupees six thousand. This temple is in good condition +to the present day. Many such vows are made to special deities. When +the people get their desired objects they attribute the success to +the favour of the deity invoked, but when their expectations are not +fulfilled they blame their fate and not the deity. [824] + +In the Konkan districts there are some persons who practise black art +of several kinds such as Chetak, Járan, Máran and Uchátan. Chetak is a +kind of evil spirit brought from the temple of the goddess Italái of +the Konkan districts. It is brought for a fixed or limited period, +and an annual tribute is required to be paid to the goddess for +the services. + +Another kind of black art widely practised in the Konkan districts is +known by the name of Muth márane. In this art the sorcerer prepares +an image of wheat flour, and worships it with flowers, incense, +etc. A lemon pierced with a number of pins is then placed before the +image. The sorcerer begins to pour spoonfuls of water mixed with Jagri +on the face of the image, and repeats certain mantras. Meanwhile, the +lemon gradually disappears and goes to the person whose death it is +intended to secure. The person aimed at receives a heavy blow in the +chest and at once falls to the ground vomitting blood. Sometimes he is +known to expire instantaneously. The charmed lemon, after completing +its task returns to the sorcerer, who anxiously awaits its return, +for it is believed that if the lemon fails to return some calamity +or misfortune is sure to occur to him. For this reason the beginner +desiring to be initiated into the mystery of this black art has to +make the first trial of his mantras on a tree or a fowl. + +Females are also initiated into the mysteries of Jádu or black +art. Such women are required to go to the burning ground at midnight +in a naked state, holding in their hands hearths containing burning +coals. While on their way they untie their hair, and then begin the +recital of their mantras. There they dig out the bones of buried +corpses, bring them home, and preserve them for practising black art. + +There is a sect of Hindus known as Sháktas who practise the black +art. The Sháktas worship their goddess at night, make offerings of +wine and flesh, and then feast thereon. + + + + + + + + +APPENDIX. + +GLOSSARY OF VERNACULAR TERMS OCCURRING IN VOLUMES I AND II. [825] + + +A. + +ABIL: A kind of incense. + +ABIR: White scented powder. + +ADÁCHH: Red cotton yarn. + +ADÁD: Lentils. + +ADAGHO BADAGHO: A ceremony performed to drive away insects. + +ADHÁSUR: Name of a demon. + +ADHIKAMÁS: Intercalary month. + +ADI-NÁRÁYAN: A name of Vishnu. + +ADO: Useless. + +ADULSA: Name of a medicinal plant. + +AGÁR: Excreta. + +AGASTYA: Name of a sage; name of a constellation. + +AGATHI: A tree, Sesbania Grandiflora. + +AGATHIO: See Agathi. + +AGHÁDA: Name of a plant. + +AGHORI: A sect of Hindus. + +AGIÁRI: Fire temple of the Pársis. + +AGNI: Fire; the deity presiding over fire. + +AGNICHAR: An order of evil spirits living in fire. + +AGNIHOTRA: A perpetual sacred fire preserved in a hole in the ground +for receiving and preserving consecrated fire. + +AGNIHOTRI: One who keeps an Agnihotra. + +AGNIKUNDA: A hole in the ground, or an enclosed space, on the surface, +or a metal square-mouthed vessel, for receiving and preserving +consecrated fire. + +AGNI-SANSKÁR: The rite of setting fire to a corpse. + +AGRI: Name of a caste or an individual of it. + +AHALYA: The wife of the sage Gautam. + +AHEVA NAVAMI: The ninth day of the dark half of Bhádrapad. + +AHI: Name of a demon. + +AHIR: A caste of shepherds. + +AHUTI: A handful of rice, ghi, sesamum, etc., cast into fire, water, +upon the ground etc., as an offering to the deities. + +AIRÁVAT: Name of the elephant of Indra; the elephant presiding over +the east. + +AJA: A goat. + +AJAMO: Lingusticum ajwaen. + +AKÁSH: The sky. + +AKÁSH-GANGA: The milky way. + +AKHAND SAUBHÁGYA: Perpetual unwidowhood. + +AKIK: A kind of stone. + +AKHÁ TRIJ: The third day of the bright half of Vaishákh. + +AKSHAYA TRITIYA: See Akhá Trij. + +ALAWÁNA: A sort of shawl. + +ALWANT: A spirit of a woman dying in childbirth or during menses. + +ALU: An esculent vegetable. + +ALUNDA: Name of a vow. + +AMANI: A kind of tree. + +AMAR: Immortal. + +AMATHO: Useless. + +AMATHO MÁMO: An order of ghosts. + +AMÁVÁSYA: The last day of a month. + +AMBA: Name of a goddess. + +AMBIL: Conjee. + +AMBO: Mango. + +AMNÁYESHWAR: A name of the god Mahádev. + +ANAGH: Name of a vow. + +ANAGODHA: See Anagh. + +ANANT CHATURDASHI: The fourteenth day of the dark half of Bhádrapad +sacred to Vishnu. + +ANDHÁRIO: An order of ghosts. + +ANGIRAS: Name of a sage. + +ANJALI: Palmful. + +ANJAN: Soot used as collyrium. + +ANJANI: Mother of Máruti. + +ÁNJANI: A sore or mole on the eye-lid. + +ANKADA: Name of a poisonous plant. + +ANNADEVA: The god presiding over food. + +ANNAKUTA: The eighth or tenth day of the bright half of Ashvin or +the second day of the bright half of Kártik when sweets are offered +to gods. + +ANNAPURNA: The goddess presiding over food. + +ANTARAL: Name of a deity. + +ANTARAPAT: The piece of cloth which is held between the bride and +bridegroom at the time of a Hindu wedding. + +ANTYESHTI: Funeral rites. + +ANURÁDHA: Name of a constellation. + +ANUSHTHÁN: Performance of certain ceremonies and works in propitiation +of a god. + +APASMÁR: Epilepsy. + +APSARA: Certain female divinities who reside in the sky and are the +wives of the Gandharvas. They are sometimes represented as the common +women of the gods. + +APTA: Name of a tree. + +ARANI: Elaeodendron glaucum. + +ARATI: The ceremony of waving (around an idol, a guru, etc.,) a +platter containing a burning lamp. + +ARDHODAYA: Half-risen state of a heavenly body. + +ARDRA: Name of a constellation. + +ARGHYA: A respectful offering to a god or a venerable person consisting +of various ingredients or of water only. + +ARJUNA: The third of the five Pándava brothers. + +ARUNDHATI: Wife of Vasishtha; name of a star. + +ASARA: A water nymph. + +ASAN: A prayer carpet. + +ASHÁDH: The fourth month of the Deccani Hindu and the ninth month of +the Gujarát Hindu calendar year. + +ASHÁPURI: Name of a goddess. + +ASHLESHA: Name of a constellation. + +ASHO: A corrupted form of Ashvin. + +ASHAPATI: Name of a mythological king. + +ASHTABHÁRO: An order of ghosts. + +ASHTADALA: Eight-cornered. + +ASHTA-DIK-PÁLA: Protectors of the eight different directions. + +ASHTAKA: A hymn consisting of eight verses. + +ASHTAMAHÁDÁN: A gift consisting of eight kinds of articles. + +ASHTÁVASU: A class of divine beings eight in number. + +ASHVIN: The seventh month of the Deccani Hindu and the twelfth month +of the Gujarát Hindu calendar year. + +ASHVINI: Name of a constellation. + +ASHVINI KUMÁR: The twin sons of the sun by his wife Sanjnya in the +form of a mare. They are famous as heavenly physicians. + +ASHWAMEDHA: Horse sacrifice. + +ASHWATTHÁMA: The only son of Drona, the military preceptor of the +Kauravas and Pándavas. + +ASMÁNI: An order of ghosts. + +ASO: A corrupted form of Ashvin. + +ASOPALAVA: Name of a tree. + +ASUR GATI: The path of the demons. + +ATIT: A class of religious beggars. + +ATLAS: A kind of cloth. + +ATRI: Name of a sage. + +ATYÁPÁTYA: Name of an out-door game played in the Deccan. + +AVAD-MÁTA: Name of a goddess. + +AVAGAT: An order of ghosts. + +AVAGATI: Fallen condition. + +AVALIA: A Muhammadan saint. + +AVALA: Name of a tree. + +AVATÁR: An incarnation of Vishnu. + +AVI: An order of ghosts. + +AVLI: Name of a tree. + +AWDUMBAR: A tree, Ficus glomerata. + +AWUTA: Wood bill. + +AYAN: Name of a tree. + + + +B. + +BÁBARO: An order of ghosts. + +BÁBHUL: Acacia arabica. + +BÁBRIO: See Bábaro. + +BÁBRO: See Bábaro. + +BABRUVÁHAN: Name of a demon; a son of Arjuna. + +BÁBUL: Acacia arabica. + +BÁDHA: Impending evil. + +BÁGHADA: Name of an evil spirit. + +BÁGULBÁWA: Name of a goblin. + +BAHIRI: Name of a goddess. + +BAHIRI-SOMJAI: Name of a goddess. + +BAHIROBA: Name of a minor deity. + +BAHIROBÁCHE BHUT: An order of ghosts. + +BÁJA: Dish. + +BÁJALE: A wooden cot. + +BÁJAT: A wooden stool. + +BAJÁNIA: A cast of tumblers or an individual of it. + +BAKA: Name of a demon; name of a sage. + +BÁKLA: A small round flat cake of dry boiled beans. + +BÁKLÁN: See Bákla. + +BAKOR: Noise. + +BÁLÁ TERASH: The 13th day of the dark half of Bhádrapad. + +BALAD: An ox. + +BALADI: An order of ghosts. + +BALDEV: Name of the brother of Krishna, the eighth incarnation +of Vishnu. + +BALEV: The full moon day of Shrávana. + +BALEVA: See Balev. + +BALEVIÁN: A kind of worship. + +BALI: Name of a mighty demon, the lord of the nether world or pátál; +an oblation; a victim offered to any deity; name of a procession. + +BALIDÁN: Offering of a victim. + +BALLA: An order of ghosts. + +BÁNÁSUR: Name of a demon. + +BANDHÁI-JAVAN: Name of a cattle disease. + +BANIA: A trader. + +BÁPA: Name of a guardian spirit of fields. + +BÁPDEV: See Bápa. + +BARANESHWAR MAHÁDEV: A name of Mahádev. + +BÁRAS: The twelfth day of the bright or dark half of a month. + +BÁRVATIA: An outlaw. + +BATÁSA: A kind of sweetmeat. + +BATRISA: A man possessed of thirty-two accomplishments. + +BATUK: Name of a minor deity. + +BÁU: A word used to frighten children; a goblin. + +BÁVA: A term of respectful compellation or mention for an ascetic or +religious teacher. + +BÁVAL: See Bábul. + +BÁVO: See Báva. + +BAYA: Name of a deity presiding over small-pox. + +BÁWAN VIR: Name of a minor deity. + +BECHRA MÁTA: Name of a goddess. + +BEDA: Name of a tree. + +BEL: Aegle Marmelos. + +BEL-BHANDÁR: Leaves of the Aegle Marmelos and the turmeric powder +that are kept on an idol. + +BER: Jujube tree. + +BERO: Deaf. + +BETHI: An order of ghosts. + +BHÁBHO: Worthless. + +BHÁDARWA: See Bhádrapad. + +BHÁDRAPAD: The sixth month of the Deccani Hindu and the eleventh +month of the Gujarát Hindu calendar year. + +BHAGAT: An exorcist. + +BHAGIRATH: Name of an ancient king of the solar dynasty who is said +to have brought down the Ganges from heaven to the earth. + +BHÁGVAT: Name of one of the eighteen puránas. + +BHAGVATI: Name of a goddess. + +BHAGWÁN: An epithet of Vishnu; of Shiva. + +BHAGWATI: See Bhagvati. + +BHAIRAV: A name of an inferior manifestation of Shiva. + +BHAJAN: Repeating the name of a god as an act of worship; hymns or +pieces or verses sung to a god. + +BHAKTIMÁRGA: Path of devotion. + +BHÁLU: An old female jackal. + +BHANDÁRI: A caste of Hindus. + +BHÁNG: Hemp water. + +BHANGI: A scavenger; name of the caste of scavengers. + +BHANGRA: A kind of tree. + +BHARANAI: Name of a goddess. + +BHARANI: Name of a constellation. + +BHÁRANI: The process of charming. + +BHARATA: Name of a brother of Ráma the seventh incarnation of Vishnu. + +BHARVÁD: A caste of shepherds. + +BHÁSIKA: An order of ghosts. + +BHASMA: Holy ashes. + +BHASMÁSUR: Name of a demon. + +BHÁUBIJ: The second day of the bright half of Kártik. + +BHAVÁI: Name of a stone deity. + +BHÁVAKÁI: Name of a goddess. + +BHAVÁNI: A name of the goddess Párvati. + +BHÁVIN: A caste of female temple servants who are prostitutes by +profession. + +BHAWÁNI: See Bhaváni. + +BHENSA: A he-buffalo. + +BHENSÁSUR: A demon in the form of a he-buffalo. + +BHIKHÁRI: A beggar. + +BHIKHO: A beggar. + +BHIL: A partly Hindu, partly animistic tribe. + +BHIMA: The second of the five Pándava brothers. + +BHIMA-AGIÁRAS: The eleventh day of the bright half of Jyeshtha. + +BHIMASENA: See Bhima. + +BHIMNÁTH MAHÁDEV: A name of Shiva. + +BHIMNÁTH SHANKAR: A name of Shiva. + +BHISHMA: Son of Shántanu and the river Ganges and grand-uncle of the +Pándavas and Kauravas. + +BHOGAVA: Village boundary. + +BHOI: A caste of fishermen and palanquin-bearers. + +BHOJAPATRA: A palm-leaf. + +BHOLÁNÁTH: A name of Shiva. + +BHONG RINGDI: Name of a poisonous plant. + +BHOPALA: Gourd. + +BHOPI: The person that officiates in the temples of village deities. + +BHUCHAR: An order of ghosts hovering over the earth. + +BHUNGA: A black bee. + +BHUSHUNDAKÁK: Name of a sage. + +BHUT: An evil spirit. + +BHUTA: See Bhut. + +BHUTA-DEVATA: A ghostly godling. + +BHUTÁLI: A woman who can influence evil spirits to do harm to others. + +BHUTE: Plural of Bhutya: See Bhutya. + +BHUTIN: A female member of an order of devotees of the goddess Bhaváni. + +BHUTNÁTH: Name of an evil spirit. + +BHUTYA: A male member of an order of devotees of the goddess Bhaváni. + +BHUVA: A male exorcist. + +BHUVI: A female exorcist. + +BIBHISHANA: Brother of Rávana, the demon king of Lanka or Ceylon. + +BIJ: The second day of the bright or dark half of a month. + +BIJAVRIKSHANYÁYA: The maxim of seed and shoot. The maxim takes its +origin from the mutual relation of causation that exists between seed +and shoot, and is applied to cases in which two objects stand to each +other in the relation of both cause and effect. + +BILÁDO: A cat. + +BILI: See Bel. + +BINDU: A drop. + +BOCHO: A coward. + +BODAN: A ceremony in which curds, milk, boiled rice, fried cakes, +etc., are mixed up together and presented in oblation to the goddess +Mahálakshmi by a company of at least five married women and one virgin. + +BODO: Bald-headed. + +BOL CHOTH: The fourth day of the dark half of Shrávan. + +BORÁDI: The Jujube tree. + +BOTERUN: A complete cessation of rain for seventy-two days. + +BOWÁJI: See Báva. + +BOW: See Báu. + +BRAHMA GRAHA: Ghost of a Bráhman. + +BRAHMA: The first god of the Hindu Trinity. + +BRAHMABHOJ: A feast to Bráhmans. + +BRAHMACHARYA: Celibacy. + +BRAHMACHÁRI: One who has taken a vow to lead a celibate life. + +BRAHMAHATYA: The murder of a Bráhman. + +BRÁHMAN: The sacerdotal caste of Hindus or an individual of it. + +BRÁHMANA-VARUNA: The appointment of duly authorised Bráhmans to +perform religious ceremonies. + +BRAHMARANDHRA: The aperture supposed to be at the crown of the head, +through which the soul takes its flight on death. + +BRAHMA RÁKSHASA: See Brahma Sambandh. + +BRAHMA SAMBANDH: The ghost of a Bráhman that in his life time possessed +high attainments, and a haughty spirit. + +BRIHASPATI: Name of the preceptor of the gods. + +BRUHANNADA: The name assumed by Arjuna when residing at the palace +of Viráta. + +BUDHA: Mercury. + +BUDDHI: Name of a wife of Ganpati. + + + +C. + +CENDUR: Red lead. + +CHÁDA: Rent. + +CHAITANNADYA: An order of ghosts. + +CHAITRA: The first month of the Deccani Hindu and the sixth month of +the Gujarát Hindu calendar year. + +CHAKLI: A sparrow. + +CHÁK PADANE: Appearance of red pustules on the face supposed to be +caused by the influence of an evil eye. + +CHAKORA: A bird, Bartavelle Partridge. + +CHÁLA: Name of a deity. + +CHÁLEGHAT: An order of ghosts. + +CHAMÁR: A caste of tanners. + +CHAMPA: Michelia champaca. + +CHAMPÁ-SHASHTI: The sixth day of the bright half of Márgashirsha. + +CHAMPÁVATI: Name of a goddess. + +CHANA: Gram. + +CHANDA: Name of a kind of wind. + +CHAND CHANI: An order of ghosts. + +CHANDAN: Sandal wood. + +CHANDIKA: Name of a goddess. + +CHANDI KAVACH: A hymn in honour of the goddess Chandi or Durga. + +CHANDIPÁTH: Recitation of a hymn in honour of the goddess Chandi +or Durga. + +CHANDKÁI: Name of a Goddess. + +CHANDRA: The moon. + +CHANDRAMANDAL: The disk of the moon; the lunar sphere. + +CHÁNDRÁYAN VRAT: Name of a vow. + +CHARAK: Excreta. + +CHÁRAN: A caste of genealogists and bards. + +CHARANÁMRIT: Water in which the feet of a spiritual guide have +been washed. + +CHARMARIA: Name of a snake deity. + +CHARONTHI: A kind of flour. + +CHASHA: The Blue jay. + +CHAT: An image of darbha grass at Shráddha when the required Bráhman +is not present. + +CHATA SHRÁDDHA: A shráddha in which a chat represents a Bráhman. + +CHÁTURMÁS: The period of four months commencing from the tenth day +of the bright half of Ashádh and ending with the tenth day of the +bright half of Kártik. + +CHATURTHI: The fourth day of the bright or dark half of a month. + +CHAURÁR: An order of ghosts. + +CHEDA: Ghost of a person of the Kunbi or Shudra caste or an unmarried +Mahár. + +CHEDOBA: Name of a spirit deity. + +CHELA: A disciple. + +CHELAN: An oblation to a Máta or goddess. + +CHETAK: A kind of black art. + +CHETAKIN: A witch. + +CHETUK: A spirit servant. + +CHHAMACHHARI: Death anniversary. + +CHHIPA: A caste of calico-printers. + +CHHOGALA: Celebrated. Great. + +CHHOGALO: With a tail. + +CHILBIL: Notes of the Pingala bird. + +CHILUM: A clay pipe. + +CHINDHARO: Ragged. + +CHIRANJIVA: Immortal. + +CHITHI: A piece of paper on which mystic signs are drawn; an amulet. + +CHITHARIA: Ragged. + +CHITI: See Chithi. + +CHITPÁVAN: A caste of Bráhmans also known as Konkanasth. + +CHITRA: Name of a constellation. + +CHOK: A square. + +CHOLA: Dolichos Sinensio. + +CHOLI: A bodice. + +CHONGE: A kind of sweet. + +CHORÁSI KÁNTINI: An order of ghosts. + +CHORÁSI VIRU: An order of ghosts. + +CHORAWA: A ceremony performed at the time of reaping. + +CHOTH: The fourth day of the bright or dark half of a month. + +CHUDBUDE JOSHI: A caste of fortune-tellers. + +CHUDEL: An order of female ghosts. + +CHUDELA: See Chudel. + +CHUDI: A torch. + +CHUDI PAURNIMA: The full-moon day of the month of Mágh. + +CHUNADI: A kind of cloth worn by females. + +CHUNTHO: Ragged. + +CHUNVÁLIA KOLI: A tribe of Kolis. + +CHURAMA: Sweet balls of wheat flour fried and soaked in ghi. + +CHUTAKI: Snapping the thumb and finger. + +COHAMPALO: Meddlesome. + + + +D. + +DÁDAMO: An order of ghosts. + +DÁDAMOKHODIÁR: Name of a field deity. + +DÁDH: A molar tooth. + +DÁDH BÁNDHAVI: To deprive of the power of eating by a charm or spell. + +DÁDO: An order of ghosts. + +DÁKAN: A witch; an order of ghosts. + +DÁKINI: See Dákan. + +DÁKLA: A spirit instrument in the form of a small kettle-drum. + +DAKSHA: A celebrated Prajápati born from the thumb of Brahma. + +DAKSHA PRAJÁPATI: See Daksha. + +DAKSHANA: A gift of money made to Bráhmans. + +DÁL: Name of a sect of Hindus. + +DALAP: A ceremony performed for the propitiation of the minor deities +of the fields. + +DÁLIA: Baked split gram. + +DÁMANA: An amulet tied to the horns of a pet animal. + +DAMPATYA: A married pair. + +DÁNA: Corn seed. + +DÁNDA: The bat at the game of trap-stick. + +DÁNKLA: See Dákla. + +DÁNKLA BESWÁN: The installation of a dánkla. + +DÁNKLÁN: See Dákla. + +DARBHA: A sacred grass; Cynodon Dactylon. + +DARDURI: Name of a water nymph. + +DARGA: A Muhammadan place of worship. + +DARJI: A caste of tailors. + +DASHA: Influence. + +DARSHA SHRÁDDHA: A shráddha to the manes on every new moon day. + +DASARA: The tenth day of the bright half of Kártik. + +DASHARATHA: Son of Aja and father of Ráma. + +DAS PINDA: The oblations collectively to the manes of a deceased +ancestor which are offered daily from the first day of his decease +until the tenth, or which are offered together on the tenth: also +the rite. + +DÁTAN: Wooden sticks for brushing the teeth. + +DATTA: Name of a god. + +DATTÁTRAYA: See Datta. + +DÁV: An order of ghosts. + +DEDAKO: A frog. + +DEHARI MÁTA: Name of a goddess. + +DELAVADI DEVI: Name of a goddess. + +DENDO: The croaking of a frog. + +DEOPAN: Ceremonies and observances in propitiation of a god. + +DESHASTHA: A caste of Bráhmans found in the Deccan. + +DEVA: A god. + +DEVACHÁR: Spirit of a Shudra who dies after his marriage. + +DEVAHUTI: Name of the mother of the sage Kapil. + +DEVAK: A term for the deity or deities worshipped at marriages, +thread investitures etc.; a totem. + +DEVAKI: Mother of Krishna. + +DEVAL: A temple. + +DEVAL RIGHANE: Entering into the service of the temple. + +DEVALI: The male offspring of a Bhávin. + +DEVALO: Not loved. + +DEVARSHI: A dealer with gods and devils: one that summons, exorcises +them, etc. + +DEVA SARPA: A snake belonging to a deity. + +DEVASKI: The annual ceremonies in honour of the tutelar divinity of +a village. + +DEVA YOSHITA: A woman offered to a god. + +DEV DIVÁLI: The eleventh day of the bright half of Kártik. + +DEVI: A goddess. + +DEVIPANTH: A sect of the worshippers of the goddess Durga. + +DHÁGA: An amulet made of a piece of cloth. + +DHAL-JATRA: A ceremony performed at the time of harvest. + +DHAMA: A name of Hanumán. + +DHANA: Coriander. + +DHANANJAYA: Name of a snake. + +DHANA-TRAYODASHI: The thirteenth day of the dark half of Ashvin. + +DHANGAR: A caste of shepherds. + +DHANISHTHA: Name of a constellation. + +DHANU: Sagittarius. + +DHANURMÁS: The period during which the sun is in Sagittarius. + +DHANU-SANKRÁNT: Transit or passage of the sun through Sagittarius. + +DHÁRÁVÁDI: A stream of milk. + +DHARMARÁJA: The god of death. + +DHARMASHÁLA: A rest house. + +DHARMASHÁSTRA: The code of body of Hindu law. + +DHARMASINDHU: Name of a work treating of Hindu law. + +DHED: An impure caste of Hindus. + +DHEDVÁDA: The ward or place occupied by the Dhed caste. + +DHINGO: Fat. + +DHOBI: A caste of washermen. + +DHOL: A drum. + +DHOLIO: An order of ghosts. + +DHONDILGAJYA: Name of a rite performed for securing rainfall. + +DHORI: White. + +DHOTAR: Waist cloth. + +DHUL PÁDAVO: The first day of the dark half of Fálgun. + +DHRUVA: The son of Uttánapáda. He was a great devotee of the god +Vishnu. The solar star. + +DHULETI: See Dhul Pádavo. + +DHULWAD: See Dhul Pádavo. The day of throwing dust after the burning +of the Holi. + +DHUNDA: Name of a demon goddess. + +DHUNDA RÁKSHASIN: See Dhunda. + +DHUNDHUMARI: Name of a mythological personage. + +DHUNI: The smoke-fire of an ascetic over which he sits inhaling +the smoke. + +DHUPA: Frankincense. + +DIGAMBARA: Name of a goddess. + +DIPO: Panther. + +DISHA-SHUL: Pain caused by directions. + +DIVÁLI: A festival with nocturnal illuminations, feastings, gambling, +etc. held during the concluding day of Ashvin and the first and second +day of Kártik. + +DIVÁSA: The fifteenth day of the dark half of Ashádh. + +DIWAD: A serpent of a large but harmless species. + +DODKA: One hundredth part of a rupee. + +DOKADO: A ball of molasses and sesamum seed cooked together. + +DORA: Piece of a string; a magic thread. + +DORLI: Solanum indicum. + +DOSO: Old. + +DRO: A kind of sacred grass. + +DRONA: Son of Bháradvája, by birth a Bráhman but acquainted with +military science which he received as a gift from Parashurám. He +instructed the Kauravas and Pándavas in the use of arms. + +DRUSTAMANI: A kind of black beads. + +DUDHA: Milk. + +DUDHPÁK: Rice cooked in milk and sweetened with sugar. + +DUG-DUDIOON: See Dákla. + +DUHITRA: Shráddha performed by a grandson to propitiate his maternal +grandfather. + +DUKÁL: Famine. + +DUNDUBHI: A kettle-drum. + +DUNGAR: A hill. + +DURBÁR: The court of an Indian Chief. + +DURGA: Name of a goddess. + +DURGATI: Fallen condition. + +DURVA: A kind of sacred grass. + +DURYODHANA: The eldest of the Kaurava brothers. + +DWIJA: A twice-born. A Bráhman, a Kshatriya or a Vaishya, whose +investiture with the sacred thread constitutes, religiously and +metaphorically a second birth. + +DWITIYA: The second day of the bright or dark half of a month. + + + +E. + +EKÁDASHI: The eleventh day of the bright and dark halves of a month. + +EKAL PER: Zizyphus jujuba. + +EKÁNTARIO: Intermittent fever. + +EKOTISHTA: The rites performed on the eleventh day after death. + +ETALÁI: Name of a goddess. + + + +F. + +FÁG: A vulgar song. + +FÁGAN: A corrupted form of Fálgun. See Fálgun. + +FAKIR: A Muhammadan mendicant. + +FAKIRI: Alms given to Fakirs in the Muharram. + +FAKIRO: A beggar. + +FÁLGUN: The twelfth month of the Deccani Hindu and the fifth month +of the Gujarát Hindu calendar year. + +FÁVADI: Name of a bird. + +FIRANGÁI: Name of a goddess. + +FUL: A flower. + +FUL DOL: A festival in which coloured water is thrown. + + + +G. + +GADHEDA: A donkey. + +GADHEDO: See Gadheda. + +GADHERIMÁTA: Name of a goddess installed to protect a fortress or +a street. + +GAFAL: Stupid. + +GAGANACHAR: An order of ghosts moving in the etherial regions. + +GAGARBEDIUN: A piece of leather thong or a piece of black wood on +which mystic spells have been cast. + +GAJÁBÁI: Name of a goddess. + +GAJACHHAYA: A festival--the day of the new moon of Bhádrapad the moon +being in the Hasta constellation. + +GALÁL: Red powder. + +GANA: A troop of demigods considered as Shiva's attendants. + +GANAGOR: Name of a vow. + +GANDHARVA: A celestial musician; a class of demigods who are considered +to be the singers of gods. + +GÁNDIVA: Name of the bow of Arjuna. + +GÁNDU: Name of a tree. + +GANDH: Sandal paste. + +GANESH CHATURTHI: The fourth day of the bright half of Bhádrapad +celebrated as the birthday of Ganesh. + +GANESHIO: A hook-shaped instrument used by thieves in boring holes +through walls. + +GANGA: The river Ganges. + +GANGÁJAL: Water of the Ganges. + +GANGIGOR: Name of a vow. + +GÁNGLO: Stony. + +GÁNGUD: An order of ghosts. + +GÁNJA: Hemp flower. + +GANPATI: The son of Shiva and Párvati. He is the deity of wisdom and +the remover of difficulties and obstacles. + +GANPATIPUJAN: The worship of Ganpati. + +GÁNTHIA: A preparation of gram flour. + +GAON-DEVI: Village goddess. + +GARABI: A song in propitiation of a goddess. + +GARBHÁDÁN: The marriage consummation ceremony. + +GÁRHÁNE: Supplication to an idol. + +GARUD: The eagle. + +GARUD PURÁN: Name of a purán. + +GÁTRÁD: Name of a goddess. + +GAU: A measure of distance equal to 1 1/3 miles. + +GAUTAM: Name of a sage. + +GAVA: A wild ox. + +GAVALI: A caste of herdsmen. + +GAVATDEV: Name of a godling. + +GAVATI: An order of ghosts. + +GAYÁSUR: Name of a demon. + +GÁYATRI: Name of a daughter of Brahma. + +GÁYATRI MANTRA: A sacred verse from the Vedas held specially sacred +and repeated by every Bráhman at his morning and evening devotion. The +verse is in honour of the sun. + +GÁYATRI PURASCHARAN: A form of devotion requiring the recitation of +the Gáyatri mantra a hundred thousand times with certain symbolic +ceremonies. + +GÁYATRIPURASCHAVACHAN: See Gáyatripurascharan. + +GEDI: A bat. + +GEDI-DÁNDA: An outdoor game played by boys. + +GERIA: A boy who takes an active part in the Holi festival. + +GHÁDI: An exorcist. A caste of temple ministrants or an individual +of it. + +GHADI: A measure of time equal to twenty-four minutes. + +GHADULO: A process for removing the effects of the evil eye. + +GHÁNCHINI: An order of ghosts. + +GHÁNDHARAVI: An order of ghosts. + +GHÁNI: That quantity of oil seeds which is put in at one time to be +crushed in an oil mill. + +GHÁT: Steps on the side of a river or tank leading to the water. + +GHATOTKACHA: Name of a demon. + +GHELI: Mad. + +GHELO: Mad. + +GHELUN: Mad. + +GHERÁYALA: Eclipsed. + +GHETA: A sheep. + +GHODO: A horse. + +GHUGARI: Grain boiled whole, i.e., unsplit and unhusked. + +GHUMAT: A sort of musical instrument--an earthen vessel, pitcher-form, +covered over at the larger mouth with leather. + +GHUNA: A mysterious watery pit. + +GIDOTÁN: Name of a creeper. + +GILLI-DÁNDA: A play amongst boys, trapstick. + +GIRÁSIA: A Rajput landholder. + +GIRHA: A water demon. Applied to Ráhu or to an eclipse in general, +solar or lunar. + +GIRI: An order or individual of it among Gosávis. + +GOCHADI: Cattle or dog louse. + +GODHO: A bull. + +GOKARN: Name of a mythological king. + +GOKHALO: A niche in the wall. + +GOKUL: The name of the village at which Krishna was brought up. + +GOKHARU: A species of thorns. + +GOKUL-ASHTAMI: The eighth day of the dark half of Bhádrapad celebrated +as the birthday of Krishna. + +GOL: Molasses. + +GOLÁBA: Name of a goddess. + +GOLAMBÁDEVI: Name of a goddess. + +GOMUKH: Mouth of a cow. + +GONDARO: Place where the village cattle rest. + +GONDHAL: A kind of religious dance. + +GOOLVEL: A kind of creeper. + +GOPÁLSANTÁN: Name of an incantation. + +GOPRADÁN: Gift of a cow with its calf to a Bráhman. + +GOR: A priest. + +GORA: A black earthen vessel filled with curds. + +GORADIA: A name of Hanumán. + +GORÁIN: A married unwidowed woman. + +GORAKHA: Name of a saint. + +GORAKH CHINCH: A kind of tree. + +GORJI: A preceptor. + +GORAKHRÁJ: Name of a saint. + +GOSÁVI: An ascetic. + +GOTRA: A section of a caste having a common ancestor. + +GOURI-PUJAN: The worship of the goddess Gouri, a festival observed +only by women. + +GOUTRAD: A vow in honour of the cow lasting from the eleventh day to +the fifteenth day of the bright half of Bhádrapad. + +GOUTRÁL: Name of a vow. + +GOVARDHAN: A celebrated hill near Mathura. A large heap of cow dung +or of rice, vegetables, etc. made on the first day of the bright half +of Kártik in imitation of the mountain. + +GOWALÁ-DEVA: Name of a deity connected with rain-fall. + +GRAHA: A planet. + +GRAHANA: An eclipse. + +GRAHAN-PUJAN: The worship of the plough on the full-moon day of +Shrávan. + +GRAHA-SHÁNTI: A ceremony in propitiation of the planets. + +GRÁMADEVATA: A village goddess. + +GRÁMA-DEVI: A village goddess. + +GRIHADEVATA: The deity which presides over the house. + +GRISHMA-RITU: The summer. + +GRIVA: Name of a deity. + +GUDHI: A pole, wrapped around with a cloth, a mango sprig, etc., +erected on the first day of the year before the house-door. + +GUDHI-PÁDVA: The first day of the bright half of Chaitra, the new +year's day of the Deccani Hindus. + +GUHYAK: An order of semi-divine beings. + +GULÁB: A rose. + +GUGAL: Balsamodendron. + +GUJAKALPA: Name of a medicinal preparation. + +GULÁL: Red powder. + +GUMPHA: A cave. + +GUNDAR: Gum arabic. + +GURAV: A caste of temple ministrants or an individual of it. + +GURU: A religious preceptor; Jupiter. + +GURU CHARITRA: Name of a sacred book. + + + +H. + +HADAL: Ghost of a woman who dies within ten days of childbirth or +during menses. + +HADALI: See Hadal. + +HÁJ: A pilgrim. + +HAJÁM: A caste of barbers or an individual of it. + +HALÁHAL: A sort of deadly poison produced at the churning of the ocean. + +HANSA: A goose. + +HANUMÁN: Name of a deity in the form of a monkey. He was a great +devotee of Ráma. + +HANUMÁN-JAYANTI: The full-moon-day of chaitra celebrated as the +birthday of Hanumán. + +HAR: A name of Shiva. + +HARDA: A garland of balls made of sugar. + +HARDÁS: One who performs Kathás that is relates stories of Hindu +deities to the accompaniment of music. + +HARDE: Myrobalan. + +HARI: A name of Vishnu. + +HARISCHANDRA: Name of a mythological king. + +HARITÁLIKA: The third day of the bright half of Bhádrapad on which +images of Párvati made of earth are worshipped by women. + +HARIVANSHA: Name of a purán. + +HASTA: Name of a constellation. + +HATHADI: An order of ghosts. + +HÁTHI: An elephant. + +HAVAN: A sacrificial offering. + +HEDAMATIO: A name of Hanumán. + +HEDAMBA: Name of a giantess. + +HEDLI: An order of ghosts. + +HEMANT-RITU: Winter. + +HIDIMBA: Name of a giantess. + +HIJADA: A eunuch. + +HINGLÁJ: Name of a goddess. + +HIRANYAKASHIPU: Name of a demon. + +HIRANYAKASHYAPU: Name of a demon. + +HIRANYÁKSHA: Name of a demon. + +HIRWA: An order of ghosts. + +HOL: Name of a goddess. + +HOLI: A festival held at the approach of the vernal equinox. The pile +arranged to be kindled at the festival. + +HOLIA: A boy who takes an active part in the Holi celebrations. + +HOLIKA: Name of a goddess. + +HOLO: A species of birds. + +HOMA: A sacrifice. + +HOMAHAVAN: A formation expressing comprehensively or collectively, +the several acts and points appertaining to oblation by fire: also +any one indefinely of these acts and points. + +HOW: Name of a demon. + +HUMBAD: A caste of Vániás or an individual of it. + +HUTÁSHANI: The pile arranged to be kindled at the festival of Holi. + + + +I. + +INA: An egg. + +INÁM: A gift. + +INDA: An egg-shaped vessel. + +INDRA-DHANUSHYA: A rain-bow. + +INDRAJIT: Name of a demon. + +INDRAMAHOTSAVA: A festival celebrated in honour of the god Indra. + +IRALE: A protection against rain made of the leaves of trees. + +ISHTADEVATA: A chosen deity. + +ITIDIO: A species of insects. + + + +J. + +JÁDI: Fat. + +JADO: Fastened. + +JÁDU: The black art. + +JÁGRAN: The fifteenth day of the bright half of Ashádh. + +JÁGRITI: Wakefulness. + +JAIKHA: An order of ghosts. + +JÁKHÁI: Name of a minor goddess. + +JAKHANI: An order of semi-divine beings. + +JAKHÁI-DEVI: Name of a minor goddess. + +JAKHARA: Name of a minor goddess. + +JAKHARO: An order of ghosts. + +JÁKHIN: Spirit of a woman whose husband is alive. + +JAKHMÁTA: Name of a minor goddess. + +JAKRIN: Name of a deity residing in water. + +JÁL: An order of ghosts; name of a tree. + +JALACHAR: An order of evil spirits living in water. + +JALADEVI: Water-goddess. + +JALAJ: An order of ghosts. + +JALA-JATRA: The ceremony of submerging the image of Shiva. + +JALANDHAR: Name of a demon. + +JALAP: A dream caused by cold. + +JALDEVKI: Water-goddess. + +JALOTSAVA: A water festival. + +JAMBUVANT: One of the generals of Rama's army at the siege of Lanka +or Ceylon. + +JAMBUVANTI: The daughter of Jambuvant. + +JAMI: An order of ghosts. + +JÁN: An order of ghosts. + +JANAK: A king of Mahila, the foster-father of Sita. + +JÁNAWE: A sacred thread. + +JANGAM: A Lingáyat priest. + +JANHU: Name of a mythological king. + +JANJIRO: A black cotton thread with seven knots. + +JANMÁSHTAMI: The eighth day of the dark half of Shrávan celebrated +as the birth-day of Krishna. + +JANMA-SUWÁSINI: A woman who is perpetually unwidowed. + +JANNI: Name of a minor goddess. + +JANTRA: A mystical arrangement of words. + +JAP: Repeating prayers in a muttering manner. + +JAP-MÁL: A rosary. + +JÁRAN: A kind of black art. + +JARÁSANDH: Name of a demon. + +JARI: Name of a goddess. + +JARI-MARI: A goddess presiding over an epidemic or pestilential +disease. + +JATA: Matted hair. + +JATRA: A fair. + +JATUPI: Name of a sage. + +JAVA: Barley. + +JAVÁLA: Tender wheat plants. + +JETHA: The eighth month of the Gujarát Hindu calendar year. + +JHAPAT: A sudden encounter. + +JHOLÁI: Name of a goddess. + +JIMP: An order of ghosts. + +JINNI: An order of ghosts. + +JINO: Small. + +JINTHRO: Rugged. + +JIREN: Cumin-seed. + +JIVADHANI: Name of a goddess. + +JIVI: Live. + +JIVO: Live. + +JOGÁI: Name of a goddess. + +JOGANI: A female harpie. + +JOGATA: A male child offered to the goddess Yallamma. + +JOGATIN: A female child offered to the goddess Yallamma. + +JOGAVA: Begging in the name of the goddess Amba. + +JOGI: A male child offered to the goddess Máyáka. + +JOGIN: A female child offered to the goddess Máyáka. + +JUÁRI: A kind of corn. + +JULEBI: A kind of sweet. + +JUTHI: False. + +JUVÁRI: A kind of corn. + +JYESHTHA: The third month of the Deccani Hindu and the eighth month +of the Gujarát Hindu calendar year. Name of a constellation. + +JYOTISH-SHÁSTRA: The science of astronomy. + + + +K. + +KABAR: A tomb raised over the grave of a Muhammadan saint. + +KABIR: Name of a celebrated saint. + +KACHA: The son of Brihaspati, the preceptor of gods. + +KACHAKADA: A kind of bead. + +KACHARO: Refuse. + +KACHBI: Rainbow. + +KÁCHHIA: A caste of vegetable sellers. + +KADADAN: Legumes. + +KADALIPUJAN: Plantain tree worship. + +KADAMB: Anthocephalus cadamba. + +KADVI: Bitter. + +KADAVO: Bitter. + +KADULIMB: Melia Azadirachta. + +KÁFRI: An order of ghosts. + +KÁGDO: A crow. + +KÁGRÁSHIA: An expounder of the utterances of crows. + +KÁGVA: Cooked food offered to the manes. + +KAITABHA: Name of a demon. + +KÁJAL: Collyrium. + +KÁJRA: A kind of tree. + +KAKADI: A cucumber. + +KÁKBHUSHUNDI: Name of a sage. + +KALASH: A jar. + +KALASHI: A weight of corn. + +KÁLANEMI: Name of a demon. + +KALASIO: A bowl. + +KÁLI: Name of a goddess. + +KÁLIKA: Name of a goddess. + +KÁLKÁICHE BHUT: An order of ghosts. + +KÁLI CHAUDAS: The fourteenth day of the dark half of Ashvin. + +KALINGI: Daughter of the king of the Kalingas. + +KÁLI PARAJ: A name applied collectively to the aboriginal tribes +of Gujarát. + +KÁLIYA NÁG: Name of a mythological snake. + +KÁLI YUGA: The fourth age of the world according to the Hindu +scriptures. + +KÁLO: Black. + +KÁLO VA: Name of a cattle disease. + +KALPAVRIKSHA: A fabulous tree granting all desires. + +KÁL BHAIRAV: A name of Mahádev. + +KÁL PURUSHA: The god of death. + +KÁLUBÁI: Name of a minor goddess. + +KALYÁN: Welfare. + +KÁMA DHENU: A heavenly cow granting all desires. + +KAMALA HOLI: The fourteenth day of the bright half of Fálgun. + +KÁMAN: A kind of black art of bewitching a person. + +KAMANDALU: A gourd. + +KÁMDEV MAHÁDEV: A name of Mahádev. + +KAMOD: A kind of rice. + +KANAKNÁTH: A name of Mahádev. + +KANKOTRI: Red powder. + +KÁNOBA: Name of a minor deity. + +KANSA: King of Mathura, maternal uncle of Krishna. + +KANSÁR: Coarse wheat flour cooked in water or ghi and sweetened with +molasses or sugar. + +KANYA: A girl; Virgo. + +KAPHAN: The cloth in which a corpse is wrapped. + +KAPIL: Name of a sage. + +KAPILÁSHASTHI: A day on which synchronize six particulars--the +day, Tuesday; the month, Bhádrapad; the date, the sixth of the dark +fortnight; the Nakshatra, Rohini; the Yog, Vyatipát; the Mahánakshatra, +Hasti. + +KAPILASHETE: See Kapiláshasthi. + +KARAN: A kind of tree. + +KARHÁDA: A caste of Bráhmans found in the Deccan. + +KARKA: Cancer. + +KARKATA: Name of a water nymph. + +KARKATI: See Karkata. + +KARKOTAK: Name of a snake. + +KARMAMÁRGA: The path of action. + +KÁRTIK: The eighth month of the Deccani Hindu and the first month of +the Gujarát Hindu calendar year. + +KÁRTIKEY: Son of Shiva, the commander of the army of the gods. + +KÁSADA: A kind of sacred grass. + +KASÁI: A butcher. + +KASATIA: Name of a god. + +KASATIA-GÁNTH: Tying the knot of Kasatia, a vow observed in the name +of the god Kasatia. + +KÁSHI: Benares. + +KÁTHAWATI: Name of a tribe. + +KATHEKARI: A narrator of the legends of the gods. + +KÁTHI: Name of a tribe. + +KÁTKARI: Name of a tribe. + +KÁTLÁN: A kind of medicinal preparation. + +KATYÁR: A dagger. + +KAUL: The rice, betelnuts, etc., stuck upon an idol when it is +consulted. + +KAUL GHÁLNE: To consult a deity by kaul. + +KAURAVA: The patronymic of the descendants of Kuru, but usually +applied to the sons of Dhritaráshtra. + +KAUSTUBHA: Name of a celebrated gem obtained at the churning of the +ocean and worn by Vishnu. + +KAVANESHWAR: A name of Mahádev. + +KÁYA: Body. + +KEDÁR: Name of a deity. + +KERÁDO: A kind of tree. + +KESHAR: Saffron. + +KESHAVA: A name of Krishna. + +KETU: In astronomy, the ninth of the planets; in mythology, a demon. + +KHABITH: An order of ghosts. + +KHAD-KHADYA-BESÁDVI: A ceremony performed by exorcists to propitiate +their favourite goddesses. + +KHADI: Red or green earth. + +KHAGACHAR: An order of ghosts roaming in the sky. + +KHAIR: Acacia catechu. + +KHAIS: A species of water spirits. + +KHAJÁDA PANTH: A sect of Hindus. + +KHÁKHARA: A kind of tree. + +KHÁKHI: A sect of Hindus. + +KHAL: The passage in the Shivalinga (phallus of Shiva). + +KHANA: A bodice cloth. + +KHÁNDE PUJAN: Worship of arms. + +KHANDERÁI: A name of the deity Khandoba. + +KHANDOBA: Name of a deity. + +KHANJIR: A dagger. + +KHÁPARI: A kind of cattle disease. + +KHÁPRYA: An order of ghosts. + +KHÁRAVA: A disease of cattle in which the hoofs are affected. + +KHÁRVA: A caste of fishermen and sailors or an individual of it. + +KHÁRVI: See Khárva. + +KHÁTALE: A cot. + +KHATRI: A caste of weavers. + +KHAVÁS: A caste of Hindus. + +KHAVIS: An order of ghosts. + +KHETALO: Name of a snake deity. + +KHETRVA: A field. + +KHEM: An order of ghosts. + +KHICHADI: A preparation of rice and pulse cooked together. + +KHIJADIO: The Shami tree, Prosopis spicigera. + +KHIJADO: See Khijadio. + +KHIJADO MÁMO: An order of ghosts. + +KHILI: A peg. + +KHIR: Rice cooked in milk and sweetened with sugar. + +KHIT KHIT: Notes of the Pingla bird. + +KHODIÁR MÁTA: Name of a goddess. + +KHODO: Lame. + +KHODO MÁMO: Name of a minor deity. + +KHOJA: A class of Musalmáns. + +KHOKHO: An outdoor game played in the Deccan. + +KHUNTINI: An order of ghosts. + +KIDI: An ant. + +KILBIL: Notes of the Pingla bird. + +KINKHÁB: Silk worked with gold and silver flowers, brocade. + +KINNARI: An order of semi-divine beings. + +KIRÁTA: A fisherman. + +KISHORDÁS: A name of Hanumán. + +KODRA: Punctured millet. + +KOHALA: Pumpkin. + +KOKÁI: Name of a goddess. + +KOKIL: A cuckoo. + +KOKILA VRATA: The festival of cuckoos which is held in the month of +Ashádh after a lapse of twenty years. + +KOLAMBÁI: Name of a goddess. + +KOLHÁI: Name of a goddess. + +KOLI: A primitive tribe of Hindus common in the Bombay Presidency. + +KOLO: A jackal. + +KOLKÁI: Name of a goddess. + +KOLU: Cucurbita maxima. + +KONDI: A kind of earthen pot. + +KONDURI: A preparation of mutton. + +KORI: A new garment; an unused earthen jar; a small silver coin. + +KOTHALI: Reticule. + +KOTWÁL: Name of an untouchable caste of Hindus. + +KOYATA: A wood bill. + +KRISHNA: The eighth incarnation of Vishnu. + +KRITIKA: Name of a constellation. + +KRIYA BHAUDÁI: Name of a deity. + +KSHATRIYA: The warrior class, the second of the fourfold divisions +of Manu. + +KSHETRA: A holy place. + +KSHETRAPÁL: The guardian spirit of fields; a kind of stone. + +KUBER: The lord of wealth, the regent of the north and the king of +the Yakshas and Kinnaras. + +KUKAD VEL: A kind of creeper. + +KUL: A totem; a clan. + +KULA-DEVATA: Family deity. + +KULA-DEVI: Family goddess. + +KULADHARMA: A special worship of the family god or goddess of each +family. + +KULATHI: A kind of corn. + +KULERA: A mixture of wheat, oat or rice flour, clarified butter and +sugar or molasses. + +KULKARNI: A village accountant. + +KUMBHA: Aquarius. + +KUMBHAKARN: Name of a demon. + +KUMBHÁR: A caste of potters. + +KUMBHÁRAN: A woman of the Kumbhár caste. + +KUMBHAVA: Name of a cattle disease. + +KUMBHAVIVÁHA: Marriage with an earthen jar. + +KUNBI: A cultivator. + +KUND: A pond; a pit; a sacred pool. + +KUNDALAN: A kind of magic circle. + +KUNDALI: An astrological diagram of the position of planets at any +particular time. + +KUNDALIA: A name of Hanumán. + +KUNDI: A shoe-maker's earthen pot. + +KUNKU: Red powder. + +KUNTI: The first wife of Pandu. + +KUPOTSARGA: Digging a well for the benefit of the public--and +abandoning one's right of ownership over it. + +KURANANDI: Wheat flour lumps used in the ceremony of the Bodan. + +KURI: An implement for sowing corn. + +KURMI: Name of a water nymph. + +KURUKSHETRA: The extensive plain near Delhi, the scene of the great +battle between the Kauravas and Pándavas. + +KUSHMÁND: An order of demi-gods. + +KUSUMBA: The dye prepared from the dried flowers of the Kusumba +(Carthamus tinctorius). + +KUTRO: A dog. + + + +L. + +LÁDU: A sweet ball. + +LAGHURUDRA: A rite in honour of the god Shiva. + +LÁHYA: Parched rice. + +LAKSHACHANDI: A recitation in honour of the goddess Párvati. + +LAKSHAMANA: Brother of Ráma. + +LAKSHMI: The goddess of wealth. + +LÁLA HARDEV: Name of a minor local deity. + +LÁLO: Name of a field deity. + +LÁLO BHAGAT: Name of a saint. + +LÁMANDIVO: An iron lamp. + +LAMLAN: A branch of black magic. + +LANKA: Ceylon. + +LÁPSI: Coarse wheat flour fried in ghi and sweetened with molasses +or sugar. + +LAVENG: Clove. + +LÁVANI: A kind of ballad: plantation. + +LÁWANI: Plantation. + +LÁVO: A Parasite. + +LÁVSANT: A ghost of a widow. + +LIMDO: A tree, Alantas excelsa. + +LIMBO: Poisonous. + +LINGA: Phallus. + +LINGAM: See Linga. + +LINGÁYAT: An individual of the Lingáyat religion whose chief object +of worship is Shiva. + +LOBÁN: Olibanum. + +LOBHÁN: Incense powder. + +LOTA: A water pot. + +LUVÁNA: A caste of traders. + +LUXMI: See Lakshmi. + + + +M. + +MACHCHENDRA NÁTH: Name of a saint. + +MACHHI: Name of a water nymph. + +MÁCHHO: Name of a goddess. + +MACHHU: See Máchho. + +MADALIUN: A hollow bracelet. + +MADAN: Cupid. + +MADHAVI: A village headman. + +MADHU: Name of a demon. + +MADHU PAVANTI: An order of ghosts. + +MADHWÁCHÁRYA: Name of a great saint who founded a sect of Vaishnavism. + +MAFAT: Useless. + +MAFATIO: Useless. + +MAG: A grain, Phaseolus mungo. + +MÁGH: The eleventh month of the Deccani Hindu and the fourth month +of the Gujarát Hindu calendar year. + +MAGHA: Name of a constellation. + +MAGHALO: A lamp of mud covered with leaves to represent the god +of rain. + +MAHÁBHÁRAT: Name of an epic of the Hindus. + +MAHÁDEVA: A name of Shiva. + +MAHA GIRA: Name of a minor deity. + +MAHÁKÁLI: Name of a goddess. + +MAHÁKÁLI NIRVÁN TANTRA: Name of a work on Tantric philosophy. + +MAHÁLAKSHMI: Name of a goddess; Name of a ceremony in which the +goddess is worshipped on the eighth day of the bright half of Ashvin. + +MAHÁLAYA SHRÁDDHA: A shráddha performed in the dark half of Bhádrapad +in propitiation of ancestors. + +MAHÁMÁRI: Cholera goddess. + +MAHANT: A saint. + +MAHÁPURUSH: An order of civil spirits. + +MAHÁR: An unclean caste of Hindus. + +MAHÁR PURUSHA: A kind of stone. + +MAHÁRÁJA: A term of respectful compellation applied to kings, religious +heads, saints, etc. + +MAHÁRÁKSHASA: A class of demons. + +MAHÁRUDRA: A sacrifice in honour of Shiva. + +MAHÁRAURAVA: A kind of hell. + +MAHÁSHIVARÁTRI: The fourteenth day of the dark half of Mágh, a fast +day in honour of Shiva. + +MAHÁTMA: A saint. + +MAHÁTMYA: Greatness. + +MAHESHA: A name of Shiva. + +MAHESHVAR: A name of Shiva. + +MAHI: Name of a demon. + +MAHIKÁWATI: Name of a goddess. + +MAHODAYA: Name of a festival. + +MAIDAN: A plain. + +MAKARA: Capricornus. + +MAKARI: Name of a water nymph. + +MAKHAR: A gaily dressed up wooden frame. + +MAKI: Maize. + +MÁLÁR: A musical mode. + +MALHÁRI: A name of Kandoba. + +MALI: Red lead. + +MÁLI: A caste of gardeners or an individual of it. + +MALINDA: A sweet preparation of wheat flour fried in ghi. + +MALIN: Unclean. + +MALLÁRI: A name of Khandoba. + +MÁLO: A bower. + +MAMIKULA: An order of ghosts. + +MÁMO: An order of ghosts; a maternal uncle. + +MANAYA: Name of a deity. + +MANDAL: A group. + +MANDALU: A circle. + +MANDAN MISHRA: Name of an ancient scholar. + +MANDAP: A bower. + +MÁNDA BHARANE: Filling in a magic circle as a protection from spirits. + +MÁNEK-STAMBHA: The auspicious post of the marriage bower. + +MÁNG: An unclean caste of the Hindus. + +MÁNGÁI: Name of a goddess. + +MANGAL: Mars. + +MANGALÁ-GOURI: A ceremony performed by married girls for five +successive years on every Tuesday of the month of Shrávan. + +MANGALÁRATI: Moving a lighted lamp round an idol. + +MANGALSUTRA: The lucky thread worn by married women. + +MANI: A jewel; name of a deity. + +MANIDHAR: A snake. + +MANI MALLA: Name of a demon. + +MÁNKARI: The person entitled to certain honours and presents at +village assemblies. + +MANKODA: A black ant. + +MÁNSA KHAVANTI: An order of ghosts. + +MANTRA: An incantation; a magic spell. + +MANTRA-SHÁSTRA: The science of incantations. + +MANTRI: An exorcist. + +MÁNTRIK: An exorcist. + +MANUSHYACHAR: An order of ghosts moving among men. + +MÁRAN: A branch of black magic. + +MÁRGA: A path; course. + +MARGÁI: Name of a goddess. + +MÁRGASHIRSHA: The ninth month of the Deccani Hindu and the second +month of the Gujarát Hindu calendar year. + +MARGI: A sect of Hindus. + +MARGI PANTHI: A follower of the Margi sect. + +MARI: Name of a goddess. + +MARICHI: Name of a sage. + +MARIYUN: A ceremony for driving away insects. + +MARVO: Marjoram. + +MASUR: Lentil. + +MASIDA: An order of ghosts. + +MÁTA: A goddess. + +MÁTÁJI: See Máta. + +MÁTA ASHTAMI: The eighth day of the navarátra. + +MÁTARI: Name of a goddess. + +MATH: A monastery. + +MÁTHBHÁJI: A kind of green vegetable. + +MÁTI: Earth. + +MÁTRIKA: A mother; an order of semi-divine beings. + +MÁULI: Name of a goddess. + +MAUNYA VRATA: A vow of silence. + +MÁVADI: Ghost of a woman dying with certain desires unfulfilled. + +MÁYA: Illusion. + +MÁYÁKA: Name of a goddess. + +MEDA: Marrow. + +MEDINI: The earth. + +MEGH: A cloud. + +MEGHARÁJA: The god of rains. + +MEGHLADDU: A sweet ball of wheat flour fried in ghi. + +MEHULO: See Maghalo. + +MEKAIL: Name of an angel. + +MELADI: An order of ghosts. + +MELDI: See Meladi. + +MELI VIDYA: Sacrilegious art. + +MENA: A kind of bird. + +MERU: Name of a mythological mountain. + +MESHA: Aries. + +MHÁLSA: Name of a goddess. + +MHÁRJÁI: Name of a goddess. + +MHARLOBA: Name of a deity. + +MHASHYA: A species of water spirits. + +MHASOBA: Name of a village deity; lord of ghosts. + +MIANA: A class of Musalmáns. + +MINA: Pisces. + +MINDHAL: A kind of fruit. + +MIRI: Particle. + +MITHUN: Gemini. + +MIYALI: An order of ghosts. + +MOBHARA: A hollow stone used for threshing corn. + +MOCHI: A caste of shoe-makers. + +MOCHINI: An order of ghosts. + +MOGRI: Rat-tailed raddish. + +MOHAN: A branch of black magic. + +MOHINI: A fascinating woman. + +MOHARO: The stone found in the head of the snake. + +MOHOR: See Moharo. + +MOKSHA: Salvation. + +MOLANI: An order of ghosts. + +MOTÁKAT: Name of a vow. + +MOR: A peacock. + +MORIA: An earthen bowl. + +MOT MÁVALI: Mother Mary. + +MOTUDUKH: A kind of cattle disease. + +MOVA KHARAVA: Name of a cattle disease. + +MRIG: A deer; name of a constellation. + +MRIGÁNKA: The moon. + +MRIGA TONCHANA: The moon. + +MRITYUNJAYA: Name of an incantation. + +MUCHKUND: Name of a sage. + +MUJÁVAR: A sweeper of a mosque devoutly or piously fixed to it. + +MUKTI: Salvation. + +MUL: Name of a star. + +MULO: Raddish. + +MUNDA: A kind of wind. + +MUNGESHWAR MAHÁDEV: A name of Shiva. + +MUNGI MÁTA: Name of a goddess; dumb mother. + +MUNJA: Spirit of Bráhman boy who dies immediately after his thread +ceremony. + +MURALI: A flute. + +MURDUNGA: Tabour. + +MURLI: See Murali. + +MUSAL: A rice pounder. + +MUTH: The fist. + +MUTH MÁRANE: Throwing of a handful of rice over which incantations +have been repeated; sending a bewitched lemon to a person to whom a +disease is to be transferred or who is to be killed. + +MUVA-KESHIBI: A kind of cattle disease. + + + +N. + +NÁCHANI: A kind of grain. + +NÁDÁPUDI: A coloured cord with a small parcel containing incense, +red powder, etc. + +NÁDÁSÁDI: A cord and a robe. + +NÁG: A snake; a species of semi-divine beings half men half serpents +in form. + +NÁGA: See Nág. + +NÁGABALI: A propitiatory offering to snakes. + +NÁGAR: A caste of Bráhmans found in Gujarát. + +NÁGCHÁMFA: A flower tree, Alpinia mutans. + +NÁGDEV: The snake god. + +NÁGKANYA: A snake girl. + +NÁG KESAR: Messua Ferrea. + +NÁGMAGA: A class of beggars who worship the snake. + +NÁGNÁTH: Name of a snake deity. + +NÁG PANCHAMI: The fifth day of the bright half Shrávan, a holiday in +honour of the snake deity. + +NÁGO: Shameless. + +NÁGOBA: The snake deity. + +NÁGVEL: A kind of creeper. + +NAIVEDYA: An offering of some eatable to an idol. + +NAKSHATRA: A star; a constellation. + +NALA: Name of a mythological king. + +NÁLPIR: Name of a pir or Mahomedan saint. + +NÁL SÁHEB: A familiar name for the bearer, in the Muharam, of the +Tabut-pole which terminates at the top in a nál or horse-shoe member. + +NAMAN: Oil poured over the image of Hanumán. + +NAMASKÁR: Reverential or respectful address or salutation. + +NANDA: the adoptive father of Krishna. + +NANDARÁJ: Name of a mythological king. + +NANDI: A bull. + +NÁNDI SHRÁDDHA: A Shráddha to the manes, preliminary to any joyous +occasion. + +NÁNO: Small. + +NAO NARASING: An order of ghosts. + +NARA: Name of a sage. + +NÁRAD MUNI: Name of a divine sage. + +NARAK: Hell. + +NARAK-CHATURDASHI: The fourteenth day of the dark half of Ashvin. + +NÁRALI PAURNIMA: The cocoanut holiday, the fifteenth day of the bright +half of Shrávan. + +NARASIMHA: An incarnation of Vishnu in the form of half lion half man. + +NÁRÁYAN: Name of a sage. + +NÁRÁYANA BALI: A sacrifice in propitiation of evil spirits. + +NÁRÁYAN KAVACH: A hymn in honour of Vishnu. + +NÁRÁYAN NÁGABALI: A kind of offering. + +NÁREL-PURNIMA: See Nárali Paurnima. + +NARGUDIKALPA: A kind of medicinal preparation. + +NARKYA UDA: A kind of incense. + +NARSINHA: See Narasimha. + +NARSINHA MEHTA: a celebrated saint of Gujarát. + +NÁTAK: A drama. + +NATHU: Tied. + +NAVACHANDI: Name of a sacrifice. + +NAVAGRAHA: The nine planets. + +NAVAGRAHASHÁNTI: A ceremony in propitiation of the nine planets. + +NAVAKÁDÁN: Gift of a ship. + +NAVALÁ-DEVI: Name of a goddess. + +NAVAMUTHIUM: A preparation of nine handfuls of wheat. + +NAVARÁTRA: The first nine days of the month of Ashvin held sacred +to Durga. + +NAVATERI: A game of nine and thirteen. + +NEHADO: A hamlet of Bharváds or shepherds. + +NIAR: A kind of rice grown without ploughing. + +NILOTSARGA: A kind of Shráddha. + +NILOTSAVA: See Nilparván. + +NILPARVÁN: A ceremony in propitiation of the spirits of deceased +ancestors. + +NIRGUDI: A kind of plant. + +NIRMALA: Name of a goddess. + +NOL VEL: A kind of creeper. + +NRISINHA MANTRA: An incantation in honour of Nrisinha. + +NYÁSA: Gesture. + + + +O. + +OGHAD: A fool. + +OKARINU: Vomitting; a kind of sheep disease. + +OLO: A species of birds. + +OMKÁR MANDHÁTA: Name of a god. + + + +P. + +PÁDO: A he-buffalo. + +PÁDUKA: Impressions of feet on stones. + +PADVAL: Snake-gourd. + +PADWAL: See Padval. + +PAJUSAN: A holiday of Jains. + +PALAS: A tree, Butea frondosa. + +PALEJATRA: A ceremony performed at the sowing season. + +PALE MARAD: An order of ghosts. + +PÁLIO: A pillar. A tomb erected on the grave of a person who dies on +a field of battle. + +PALUS: See palas. + +PÁN: A betel leaf. + +PANCHAK: Grouping of constellations lasting for five days. + +PANCHÁKSHARI: An exorcist. + +PANCHÁMRITA: A mixture of milk, curds, sugar, ghi and honey. + +PANCHARATNA: Five kinds of precious things, viz., gold, silver, +copper, coral and pearls. + +PANCHÁYATAN: The five deities, Shiva, Vishnu, Surya, Ganpati and Devi. + +PANCH-DEVA: See Pancháyatan. + +PANCHGAVYA: A mixture of the five products of the cow. + +PANCHOPACHÁR: The presenting in oblation to an idol of five articles. + +PÁNDAVA: A term applied to the five sons of Pandu. + +PANDHAR: Name of a goddess. + +PANDIT: A scholar. + +PÁNDHRI: A kind of tree. + +PÁNGALÁ-DEVI: Name of a goddess. + +PANOTI: Certain peculiar conjunctions of planets; name of a goddess. + +PÁPAD: Wafer biscuits. + +PARADI: A disease-scaring basket; a basket. + +PARAKÁYÁPRAVESH: Entering the body of another. + +PARASHU: An axe. + +PARDESHI: A term applied to men from Upper India, usually low caste. + +PARJANYA: Rain. + +PARJANYA-SHÁNTI: A ceremony performed to secure rainfall. + +PARMÁR: A clan of Rajputs. + +PÁRO: A kind of stone. + +PÁRSHAD VAIKUNTHA: Name of a heavenly region. + +PÁRTHISHWAR: Lord of the earth; a god. + +PÁRVATI: The consort of Shiva. + +PARWANI: A festival. + +PASHUCHAR: An order of ghosts moving among beasts. + +PASHUPATÁKA: A weapon of Shiva. + +PASTANA: The being disposed for use--vessels, etc. for idol worship. + +PÁT: A low wooden stool; marriage with a widow. + +PÁTÁL: The nether world. + +PÁTHA: Recitation. + +PÁTIL: A village headman. + +PATIT-PÁVAN: Purifier of the fallen. + +PATKA: A head scarf. + +PÁTLA: A low wooden stool. + +PÁT LÁVANE: To marry a widow. + +PAURÁNIC: As prescribed in the puránas. + +PAUSH: The tenth month of the Deccani Hindu and the third month of +the Gujarát Hindu calendar year. + +PÁVAIYA: A sect of goddess worshippers. + +PÁVTE: A kind of grain. + +PEDHE: A kind of sweets. + +PEDI: A small heap or lápsi. + +PEESA: An order of ghosts. + +PENDA: A kind of sweets. + +PETTOD: A kind of cattle disease. + +PHÁLGUN: The twelfth month of the Deccani Hindu and the fifth month +of the Gujarát Hindu calendar year. + +PHANAS: The jack fruit. + +PIDHÁN ÁRATI: The ceremony of substituting night ornaments on an idol +for the costly ornaments of the day. + +PILUDI: A kind of tree. + +PIND: A rice ball. + +PINDA: See Pind. + +PINGLA: A species of birds. + +PINJAR: Red powder. + +PIPAL: A tree, Ficus religiosa. + +PIPALESHWAR MAHÁDEV: A name of Shiva. + +PIR: A Muhammadan name for a saint. + +PIRAS PIPALO: Thespesia populwa. + +PISHÁCHA: An evil spirit. + +PITAR: A spirit of a deceased ancestor. + +PITHI: Turmeric powder. + +PITPÁPDO: Glossocardi Boswellia. + +PITRA: Manes. + +PITRI: An ancestral spirit. + +PITRI SHRÁDDHA: A Shráddha in propitiation of the ancestral spirits. + +PITRRIYA: A deceased ancestor. + +PITRU PAKSHA: Manes' fortnight, the dark half of the month of +Bhádrapad. + +POHOR: A measure of time equal to three hours. + +POLIO: Hollow. + +POLO: Hollow. + +PONDHAR: Name of a goddess. + +POPAT: A parrot. + +POSHI: A class of chudels, an order of ghosts. + +POTHIA: An exorcist; the bull of Shiva. + +POTHIO: A bull. + +PRÁCHETAS: A patronymic of Manu. + +PRADAKSHINA: Circumambulation. + +PRADOSHA: The thirteenth day of the dark half of a month. + +PRALHÁD: The son of the demon Hiranyakashipu. He was a great devotee +of Vishnu. + +PRALAMBÁSUR: Name of a demon. + +PRÁNA: Life. + +PRÁNA-POKA: Death wail. + +PRASÁD: Consecrated food. + +PRASTHÁNA: See Pastana. + +PRATÁB: An order of ghosts. + +PRÁYASCHITTA: Penance. + +PRAYOGA: Performance; experiment. + +PRETA: A goblin; spirit of a person dying a sudden or accidental death. + +PUDINA: Mentha Sativa. + +PUJA: Worship. + +PUJÁRI: A worshipper. + +PUJYA: Deserving to be worshipped. + +PULAP: Name of a sage. + +PULASTYA: Name of a sage. + +PUNARVASU: Name of a constellation. + +PUNDARIK: Name of a mythological snake. + +PUNEMA: The full moon day of a month. + +PUNJI: Refuse. + +PUNJO: Refuse. + +PUNYÁHA WACHAN: A particular ceremony performed on festive occasions. + +PUNYA STHÁNA: A holy place. + +PUNYA TITHI: The death anniversary of a Sanyási or saint. + +PURÁN: The name of a certain class of sacred books ascribed to Vyása +and containing the whole body of Hindu mythology. + +PURBHAYA: A term applied to persons from Upper India. + +PURNÁHUTI: An offering into the fire of a handful of rice, ghi, +cocoanuts and some other articles. + +PURNIMA: See Paurnima. + +PURNA TITHI: A complete day. + +PURUSHOTTAM: Intercalary month. + +PURVÁBHÁDRAPADA: Name of a constellation. + +PURVÁ-FÁLGUNI: Name of a constellation. + +PURVAJA: An ancestor. + +PURVÁSHÁDHA: Name of a constellation. + +PUSHKAR: Name of a snake. + +PUSHYA: Name of a constellation. + + + +R. + +RABÁRI: A caste of shepherds. + +RÁDHA: A man dressed in woman's clothes as a dancer; name of a +sweetheart of Krishna. + +RADIO: Crying. + +RÁFDA: A kind of jujube tree. + +RAGATIO: An order of ghosts. + +RÁHU: A demon with the tail of a dragon whose head was severed from his +body by Vishnu. The head and tail, retaining their separate existence, +were transferred to the planetary heavens, and became, the first, +the eighth planet, and the second (Ketu) the ninth. + +RAINÁDEVI: Name of a goddess. + +RÁJÁH: A king. + +RÁJAYAJNA: A kind of sacrifice. + +RÁJBÁI MÁTA: Name of a goddess. + +RÁJBHOG ARATI: The ceremony of offering dainties and cooked food to +the gods. + +RAJPUTÁNI: Wife of a Rajput; a Rajput woman. + +RÁKHADI: A piece of silk thread. + +RAKHEVÁLIO: An order of ghosts. + +RÁKSHASA: A demon. + +RÁLA: Panic seed. + +RÁLE: Panic seed. + +RAMALASHÁSTRA: The science of divining by means of figures or lines +and dice. + +RÁMANAVAMI: The ninth day of the bright half of Chaitra celebrated +as the birth day of Ráma. + +RÁMÁNUJA: Name of a great saint and philosopher who founded a sect +of Vaishnavism. + +RÁMÁYANA: An epic poem by Válmiki describing the exploits and +adventures of Ráma. + +RÁMCHANDRA: A name of Ráma. + +RÁMESHWAR: A name of Shiva. + +RÁMNÁTH: Name of a deity. + +RÁNDAL: Name of a goddess who presides over child-birth. + +RÁNDHAN CHHETHA: The cooking sixth, the sixth day of the dark half +of Shráwan. + +RANGPANCHAMI: The fifth day of the dark half of Phálgun on which +coloured water is thrown. + +RÁNJANI: A kind of tree. + +RANNA DEVI: Name of a goddess who presides over child-birth. + +RÁNO: A Lord. + +RÁSHI: Signs of the Zodiac. + +RATANVO PÁRO: A kind of stone. + +RATANWA: A kind of skin disease. + +RATH: A charriot. + +RATHA SAPTAMI: The seventh day of the bright half of Mágh. + +RATNA: A jewel. + +RATNESHWAR MAHÁDEVA: A name of Shiva. + +RÁUL: A caste of Hindus or an individual of it. + +RÁVAL: See Rául. + +RAVALNÁTH: Name of a spirit; name of a village deity. + +RÁVAN: Name of the demon king of Lanka or Ceylon. + +RAVI: The sun. + +RAWALNÁTH: See Ravalnáth. + +RÁYAN: A tree, Mimusops hexandra. + +REKHA: A line. + +RELA: A stream. + +REVATI: Name of a constellation. + +REWADI: A preparation of sesamum and sugar. + +RIKTA: Unfruitful, inauspicious. + +RISHI PUNCHAMI: The fifth day of the bright half of Bhádrapad. + +RITU: A season. + +ROHINI: Name of a constellation. + +ROPANI: Transplanting. + +ROT: A loaf prepared from eight kinds of grain. + +ROTAL: Womanish. + +RUDRA: An order of semi-divine beings. + +RUDRÁBHISHEKA: The ceremony of pouring water in a constant stream +over the image of Shiva for eleven consecutive days and nights. + +RUDRÁKSHA: A tree sacred to Shiva. Eleocarpus ganitrus. + +RUDRÁKSHA MÁLA: A rosary of 108 beads of the rudráksha wood. + +RUDRAYÁG: A sacrifice in honour of the god Shiva. + +RUI: A tree, calotropis gigantea. + +RUPO: Handsome. + +RUTU: Name of a sage. + +RUTUSHÁNTI: The marriage consummation ceremony. + + + +S. + +SABHA: A meeting. + +SÁDÁSÁTI PANOTI: A panoti extending over seven years and a half. + +SÁDHAN: Accomplishment. + +SÁDHU: A saint. + +SAGAR: A king of the Solar race, an ancestor of Ráma. + +SAHÁN: A levigating slab. + +SAHASRABHOJAN: Feeding a thousand Bráhmans. + +SAITÁN: An order of ghosts. + +SAIYED: A name for Musalmáns directly descended from the Prophet. + +SAKHARADO: A kind of disease. + +SAKHOTIA: Name of a tree. + +SAKINI: An order of ghosts. + +SÁKSHI: Witness. + +SALÁM: The word used in salutation by and to Muhammadans and other +people not Hindu. + +SALBAYA: Name of a deity. + +SAMÁCHARI: The death anniversary. + +SAMÁDH: The edifice which is erected over the burial-place of a +Sanyási or saint; deep and devout meditation. + +SAMÁDHI: See Samádh. + +SAMAI: A brass lamp. + +SÁMÁNYA PUJA: Ordinary worship. + +SAMBANDHA: Spirit of a Bráhman who dies without an heir and whose +funeral rites have not been performed. + +SÁMELU: A log of wood. + +SÁMISHYA: Entering the divine order. + +SAMPAT SHANIWÁR: Wealth-giving Shaniwár, a Saturday in the month +of Shrávan. + +SAMUDRA: The sea. + +SAMVAT: A year. + +SAMVATSAR: A year; A period of three cycles of twenty years each, +that is sixty years. + +SAMVATSARI: Death anniversary. + +SÁMVATSARIK SHRÁDDHA: The yearly Shráddha. + +SANATKUMAR: One of the four sons of Brahma. + +SANCHAL: A kind of salt. + +SANDHYA: The morning, noon or evening prayers of a Bráhman. + +SANDHYA ÁRATI: Offerings of Milk, sugar and cakes to the gods in +the evening. + +SANIPÁT: Delirium. + +SÁNKAL: A chain. + +SANKAR: A stone. + +SANKASTI CHATURTHI: The fourth lunar day of every dark fortnight. + +SANKRÁNT: Transit or passage of the sun or a planet from one sign of +the zodiac into another. + +SANKRÁNTI: See Sankránt. + +SANYÁSI: The Bráhman of the fourth order, the religious mendicant. + +SAPINDI: The offering of a ball of rice, etc., to the spirit of a +deceased relative, commonly on the twelfth day after his decease. + +SAPTÁHA: A perusal or reading through of a purán or other sacred book +in seven consecutive days. + +SAPTÁHA-PÁRÁYAN: See Saptáha. + +SAPTA-RISHI: Ursa Major (the seven stars of which are supposed to +be the seven great saints Marichi, Atri, Angiras, Pulastya. Pulaha, +Kratu and Vasishtha.) + +SAPTA SANI: Name of an incarnation. + +SÁRANGDHA: A kind of fruit. + +SARASVATI: The goddess of learning. + +SÁRI: A robe. + +SARPA BÁNDHANE: A process by which a snake can be prevented from +entering or leaving a particular area. + +SARVASÁKSHI: The observer of all things. + +SATÁP: A kind of tree. + +SATARSINGO: Name of a goblin. + +SÁTEM: The seventh day of the bright or dark half of a month. + +SÁTERI: Name of a goddess. + +SÁTHARA: The place in the house where a corpse is placed. + +SATHIA: An auspicious figure drawn on the floor. + +SATSANG: Contract with the righteous. + +SATVÁI: Name of a goddess; the ghost of a woman. + +SATYA NÁRÁYAN: Name of a deity; a vow of that name. + +SATYAWÁN: Name of a mythological king. + +SAUDÁMINI: The lightning. + +SAUNDAD: The Shami tree, Prosopis spicigera. + +SÁVAJ: A wild animal. + +SAVAPÁTI: Weighing about six pounds and a quarter. + +SAVITA: The sun. + +SÁVITRI: A mythological woman celebrated for her devotion to her +husband. + +SAWANEKARIN: Name of a goddess. + +SÁWAR: A kind of tree. + +SÁWKÁR: A money-lender. + +SÁVO: Sewed. + +SÁYUJJA: Merging into the divine form. + +SER: A measure of weight. + +SERAJA: A kind of gift. + +SEVA: Vermicelli. + +SEVAK: A disciple, a follower. + +SEVAKA: See Sevak. + +SHADÁNADA: Name of a goddess. + +SHAKARIO: Name of a cattle disease. + +SHÁKINI: An order of ghosts. + +SHÁKTA MÁTA: Name of a goddess. + +SHAKTI: The energy or active power of a deity personified as his wife; +as Párvati of Shiva. + +SHAKTIMÁTA: Name of a goddess. + +SHAKTI-PANTHI: A follower of the Shakti or Shákta sect that is those +who worship a divine energy under its feminine personification. + +SHAKTIYÁG: A sacrifice in honour of Shakti. + +SHÁLIGRÁM: A sacred stone supposed to represent Vishnu. + +SHÁLUNKI: A species of singing birds. + +SHANI: Saturn. + +SHANGÁR ARATI: The ceremony of taking off the idols night garments +and putting on others for the day. + +SHANKARÁCHÁRYA: The designation of the celebrated teacher of the +Vedánt philosophy. + +SHANKÁSUR: Name of a demon. + +SHANKHÁSUR: Name of a demon. + +SHANKHINI: An order of ghosts. + +SHÁNTANU: A king of the lunar race who married Ganga and Satyavati. + +SHARÁDIAN: The dark half of the month of Bhádrapad. + +SHÁRANG: The bow of Vishnu. + +SHARAD PUNEMA: The full-moon day of Ashvin. + +SHARAD-RITU: The Autumn. + +SHÁSTRA: Scripture. + +SHATACHANDI: An incantation in honour of the goddess. + +SHATANJIVA: Live for a hundred years. + +SHATATÁRAKA: Name of a constellation. + +SHATCHANDI: An incantation in honour of the goddess Chandi. + +SHES BHARANE: Name of a ceremony. + +SHENDUR: Red lead. + +SHESH NÁG: The snake of one thousand hoods who supports the earth. + +SHEVARI: A kind of tree. + +SHIKHANDI: Amba born as the daughter of Drupada. She was given out +to be, and brought up as, a male child. + +SHIKHAR: Top. + +SHIKOTAR: Name of a goddess. + +SHILI: Stale. + +SHILI SÁTEM: The stale seventh, the seventh day of the dark half +of Shrávan. + +SHIRÁLSHET: Name of an ancient Váni or trader who became a king, +and reigned three and a half ghatika (a measure of time). + +SHISHIR-RITU: The cold season. + +SHIT: The fowl tied to the top of the bamboo planted in the pit of +the Holi fire. + +SHITALA ASHTAKA: A hymn in praise of the goddess Shitala. + +SHITALÁI-PUJAN: A holiday observed by women. + +SHITALÁDEVI: The small-pox goddess. + +SHITALA MÁTA: See Shitaládevi. + +SHITAL-SAPTAMI: See Shili Sátem. + +SHIVA: The third god of the Hindu Trinity. + +SHIVALANGI: Name of a plant. + +SHIVÁ-MUTHA: A vow in which handfuls of corn are offered by married +girls to the god Vishnu on every Monday in the month of Shrávan. + +SHIVARÁTRA: The fourteenth day of the dark half of every month sacred +for the worship of Shiva. + +SHIVARÁTRI: See Shivarátra. + +SHIWANI: A kind of tree. + +SHIWAR: An offering of boiled rice mixed with curds; an offering of +a goat or fowl. + +SHLOKA: A stanza, a verse. + +SHODASHOPACHÁR: The sixteen ways of doing homage. + +SHOKA-PAGLÁN: Morning foot prints. + +SHRÁVAD: A kind of shrub. + +SHRÁVAK: A term applied to the members of the Jain religion. + +SHRÁVAN: The fifth month of the Deccani and the tenth month of the +Gujarát Hindu calendar year. + +SHRÁVANI: The ceremony of renewing the sacred thread. + +SHRAWANA: Name of a constellation. + +SHRI DUTTA: Name of a deity. + +SHRINGÁR ÁRATI: See Shangár árati. + +SHRINGHI: Name of a sage. + +SHRI SATYA NÁRÁYAN: Name of a deity. + +SHUDDHA: Pure; the bright half of a month. + +SHUDRA: The last of the four-fold divisions of Manu. + +SHUKAMUNI: Name of a sage. + +SHUKRA: Venus. + +SIDDHA: An order of semi-divine beings. + +SIDDHA PURUSHA: A magician. + +SIDDHI: Accomplishment; the acquisition of supernatural powers; +name of a wife of Ganpati. + +SIDDHI KARAN: Name of a book in which Dharmarája keeps an account of +the good and bad actions of men. + +SIDHA: Uncooked articles of food. + +SIDIO: Nigro-like. + +SIKAN: A sling. + +SIKE: A sling. + +SIKOTARU: See Sikoturu. + +SIKOTURU: Ghost of a woman dying with certain desires unfulfilled. + +SIMÁNT: The first pregnancy ceremony. + +SINDHÁVÁR: Name of a goddess. + +SINDUR: Red lead. + +SINHA: A lion; Leo. + +SINHIKA: The mother of Ráhu. + +SITA: The consort of Ráma. + +SIWA BÁNDHANE: Binding the boundary-name of a ceremony. + +SIWO: Sewn. + +SMÁRTA AGNI: The fire which is kept constantly burning and worshipped +during the Cháturmás. + +SOD-MUNJ: The ceremony of loosening the munja (string) from the loins +of a Bráhman. + +SOLANKI: Name of a clan of Rajputs. + +SOLA SOMVÁR-VRATA: A vow observed on sixteen successive Mondays. + +SOMAPA: Name of a water nymph. + +SOMAVATI-AMÁVÁSYA: The fifteenth day of the dark half of a month +falling on Monday. + +SOMAGA: Name of a religious ceremony. + +SONI: A caste of goldsmiths or an individual of it. + +SORRO: Sulphuret of antimony. + +SOSHI: Name of a class of chudels. + +SOVALEN: A silk garment. + +SPHATIKA MANI: A crystal stone. + +STAMBHAN: A branch of black magic. + +STHÁNA: Locality. + +STHÁNA-DEVA: A local deity. + +STHÁNADEVATA: See Sthána-deva. + +STHÁPAN: Installation. + +SUD: The bright half of a month. + +SUDARSHAN: See Sudarshan chakra. + +SUDARSHAN CHAKRA: The discus of Vishnu. + +SUDHA: Nectar. + +SUDHÁKAR: The moon. + +SUDYAMAN: Name of a mythological king. + +SUGAD: A little earthen vessel. + +SUKÁL: A plentiful harvest. + +SULIO: An order of ghosts. + +SULEIMÁNI PÁRO: A kind of stone. + +SUMARIA GANESH: A name of Ganpati. + +SUNA: Unoccupied. + +SUNAKU: A kind of cattle disease. + +SUNKÁI: Name of a goddess. + +SUNTH: Dry ginger. + +SUPADUN: A winnowing fan. + +SURA: Liquor. + +SURAKANO: Twisted iron wire. + +SURAN: A morphophallus campalatus (elephant foot). + +SURANG: A kind of tree. + +SURDHAN: Ghost of a male member dying with certain of his desires +unfulfilled. + +SURMO: See Sorro. + +SUROPURO: A spirit of one who meets death on a field of battle. + +SURYA: The sun. + +SURYA KAVACH: A hymn in honour of the Sun. + +SURYA-VRAT: A vow in honour of the Sun. + +SUTAKI: One ceremonially impure on account of the death of a relative. + +SUTÁR: A caste of carpenters or an individual of it. + +SUTI: An order of ghosts. + +SUTTEE: A woman who burns herself on the funeral pyre of her husband. + +SUVA: An ingredient used in preparing spices. + +SUWARN: Gold. + +SUWÁSINI: An unwidowed woman. + +SWÁMI: A lord, a term applied to saints. + +SWÁMI MAHÁRÁJ: An epithet of Dattátraya or Shri Dutta. + +SWÁMINÁRÁYAN: A sect of Hindus. + +SWAPNA: A dream. + +SWARGA: Heaven. + +SWASTIKA: A kind of mystical figure. + +SWÁTI: Name of constellation. + +SWAYAMBHU: Self-existent. + +SWAYAMVAR: A maiden's choice marriage. + + + +T. + +TÁDIA: A fruit of the fan-palm. + +TADULI: The full moon day of Ashádh. + +TAKSHAK: Name of a snake. + +TÁL: A kind of cymbal. + +TALABDIA KOLI: A sub-division of the Koli tribe. + +TALKHÁMBA: A ghost of an unmarried Shudra. + +TÁLI: A plate. + +TALI BHARANE: A rite performed in honour of the god Khandoba. + +TALO BHAGAT: Name of a great saint. + +TAMÁSHA: A diverting exhibition; a show, play, farce, mock-fight, etc. + +TÁMHAN: A flat saucer-like metal plate. + +TAMJÁI: Name of a goddess. + +TANYATUN: Lightning. + +TAPAKESHWAR: A name of Mahádev. + +TÁRÁ-BÁRAS: The star twelfth, the twelfth day after the death of +a person. + +TARIA TÁV: Periodical fever. + +TARPAN: An offering of water. + +TÁV: A sheet of paper. + +TAVA: A cake fried in oil in a pan. + +TAVO: Flat unleavened loaves. + +TAXAMI: The ghost of a woman dying in child-bed or menses. + +THÁKORJI: A name for the Deity. + +THÁL: A dish. + +THÁNA: A station. + +THÁNAK: Locality. + +THOR: A tree. Euphoria nerifolia. + +TID: A locust. + +TIL: Sesamum. + +TILA: The sectarial mark made with coloured earths or unguents upon +the forehead. + +TILAD: A singing sparrow. + +TINDOTÁN: A kind of creeper. + +TIRTHA: Water used in bathing an idol; a holy place. + +TOLA: A weight amounting to 210 grains. + +TOND BHUT: An order of evil spirits. + +TOSHI: A class of chudels. + +TRAVENI: A confluence of three rivers. + +TRETÁYUGA: The second yuga or age according to the Hindu scriptures. + +TRIJ: The third day of the bright or dark half of a month. + +TRIPINDI: A kind of Shráddha. + +TRIPURÁSUR: Name of a demon. + +TRIPURI-PAURNIMA: The full moon-day of Kártik. + +TRISHANKU: Name of a king of the Solar race. + +TRISHUL: A trident. + +TUCHAKA: A mystical method. + +TULA: Libra. + +TULSI-VRAT: A vow in honour of the Tulsi or sweet basil plant. + +TULSI: The sweet basil. + +TUNGJÁI: Name of a goddess. + +TURABAT: A tomb. + + + +U. + +UBHI: Standing; an order of ghosts. + +UCHÁTAN: A branch of black magic. + +UCHCHÁTAN: See Uchátan. + +UDA: A species of water spirits. + +UDAK SHÁNTI: Propitiation by water. + +UJANI: A ceremony in propitiation of the village gods. + +UJJANI; A festival in honour of the god Indra. + +UKARDI: Earth with which the marriage altar is built. + +UKO: A dung-hill. + +UMA MAHESH: The god Mahádev and his wife Párvati; name of a vow in +honour of them. + +UMBAR: The Indian fig tree. + +UMPI: Name of a Nág girl. + +UNÁI MÁTA: Name of a goddess. + +UNDAR: A mouse. + +UNT: A camel. + +UPADEVA: A demi-god. + +UPÁKARMA: The ceremony of renewing the sacred thread. + +URAS: A fair held in honour of a Mahomedan saint. + +UTÁR: A sacrificial offering. + +UTTÁNAPÁD: Name of a mythological king. + +UTTARÁ-BHÁDRAPADA: Name of a constellation. + +UTTARÁ-FÁLGUNI: Name of a constellation. + +UTTARÁSHÁDHA: Name of a constellation. + + + +V. + +VÁCCHADO: The spirit supposed to cure hydrophobia. + +VÁCCHARO: See Vácchado. + +VACHO: Even. + +VAD: The banyan tree; the dark half of a month. + +VADÁN: Fried cakes. + +VADHÁVO: Odd. + +VADYÁJÁI: Name of a goddess. + +VAGÁDNAR: One who beats musical instruments like drums. + +VAGGAYA: Name of a deity. + +VÁGH: A tiger. + +VÁGHÁMBARI: Name of a goddess. + +VÁGHARAN: A woman of the Vághri caste. + +VÁGHESHWARI MÁTA: Name of a goddess. + +VÁGHRI: A caste of Hindus. + +VÁGHUR DEVI: Name of a goddess. + +VÁGHVIR: The spirit of a person killed by a tiger. + +VÁGHYA: A male child offered to the god Khandoba. + +VAIRÁGI: A recluse. + +VAISHÁKHA: The second month of the Deccani Hindu and the seventh +month of the Gujarát Hindu calendar year. + +VAISHNAVA: The sect of Hindus devoted to Vishnu. + +VAISHVADEV: An oblation of boiled rice into the fire. + +VAISHYA: A trader, the third of the four-fold divisions of Manu. + +VAITÁL: An order of demi-gods. + +VAITÁLIKA: An attendant of the god Shiva. + +VAIVASWAT MANU: Name of the seventh Manu now reigning. + +VAJRA: Adamant. + +VAJRÁBÁI: Name of a goddess. + +VAJRABATTU: A kind of bead. + +VAJRAMAYA: Adamantine. + +VAJRESHWARI: Name of a goddess. + +VAJRESWARI: See Vajreshvari. + +VALAM: A mock bridegroom in the Holi festival. + +VALAMA VALAMI: A procession of a mock marriage in the Holi festival. + +VALAMI: A mock bride in the Holi festival. + +VÁLAND: A caste of barbers or an individual of it. + +VALGO SAMACHARI: Death anniversary. + +VALLABHÁCHÁRYA: A great saint and scholar who founded a sect of +Vaishnavism. + +VALO: A kind of cattle disease. + +VALU: Eccentric. + +VÁMA-MÁRGI: A follower of the Váma-márga that is a mode of worship in +which the idol is worshipped by the left hand, liquor drunk, etc., etc. + +VÁMAN: A dwarf; name of the fifth incarnation of Vishnu. + +VANA-SHASTHI: Name of a Holiday. + +VANTRI: An order of ghosts. + +VÁNZIÁPANA: Barrenness. + +VARADANI: Name of a goddess. + +VARADHAN: Name of a deity. + +VARÁH: A boar. + +VARÁHA-SANHITA: Name of a book. + +VARSHÁ-RITU: The rainy season. + +VÁRUL: The white ant-hill. + +VÁSANA: Desire. + +VASANTAPANCHAMI: The fifth day of the bright half of Mágh. + +VASANT-RITU: The spring. + +VÁSH: An oblation of rice and sweets offered to crows. + +VASHIKARAN: A branch of black magic. + +VASHISHTHA: Name of a sage. + +VÁSTU: A religious rite performed on entering a new house. + +VÁSTDEVATA: The guardian spirit of dwelling places. + +VÁSTUN: See Vástu. + +VÁSTUPUJAN: See Vástu. + +VASU: A bull-calf or bull branded and set at liberty. + +VASUBÁRAS: The twelfth day of the bright half of Ashvin. + +VASUDEVA: Name of the father of Krishna. + +VASU-DWÁDASI: See Vasubáras. + +VÁSUKI: Name of a snake. + +VÁSTU SHÁNTI: See Vástu. + +VATA-SÁVITRI VRAT: Name of a vow observed by women on the full moon +day of Jyeshtha. + +VÁTI: A small metal cup. + +VÁTKI: See Váti. + +VÁV: A reservoir of water; a tank. + +VÁYALI: Eccentric. + +VÁYU: Wind; the deity presiding over the wind. + +VÁYUSUTA: A name of Máruti. + +VEDA: Name of the scriptures of the Hindus. + +VEDATRAYI: The three vedas, Rik, Yajus and Sáma. + +VEDHA: Malign influence. + +VEDIC: Relating to the Vedas; as enjoined in the Vedas. + +VEHALA: A tree, Beleric Myrobalan. + +VELAN: A stick. + +VELO: A creeper. + +VETÁL: The lord of ghosts; name of a village deity. + +VETRASARPA: A cane stick with an image of a snake at its end. + +VIDÁ-SUPÁRI: Betel nut and leaves. + +VIDYUT: Lightning. + +VAJAYÁDASHAMI: The tenth day of the bright half of Ashvin. + +VIJLI: Lightning. + +VIKRAM: Name of a king. + +VIMÁN: A celestial car. + +VINÁYAK-CHATURTHI: The fourth day of the bright half of every month. + +VINCHI: A female scorpion. + +VIR: A male fiend; ghost of an unmarried Kshatriya. + +VIRA: An order of ghosts; name of a village deity. + +VISHA: Poison. + +VISHÁKHA: Name of a constellation + +VISHESHA PUJA: Special worship. + +VISHI: A cycle of twenty years. + +VISHNU: The second god of the Hindu Trinity. + +VISHNUSAHASRANÁMA: A book containing the thousand names of Vishnu. + +VISHNUYÁGA: A sacrifice in honour of Vishnu. + +VISHOTAK: Name of a disease. + +VISHVÁMITRA: Name of a sage. + +VISHWARUPA: That exists in all forms, an epithet of Vishnu. + +VISHWESHWAR: A name of Shiva. + +VISWÁTI: An order of ghosts. + +VITHOBA: Name of a god. + +VISUCHIKA: Name of a cholera goddess. + +VIVÁNCHARA: An order of ghosts. + +VRAT: A vow. + +VRIKODARA: Wolf-bellied, an epithet of Bhima. + +VRINDA: Name of the wife of Jalendhar, a demon. + +VRISCHIKA: Scorpion. + +VRISHABHA: Taurus. + +VRITRASÁR: Name of a demon. + +VRUNDA: See Vrinda. + +VYATIPÁT: The seventeenth of the Astrological Yoga (the twenty-seventh +part of a circle measured on the plane of the Ecliptic). + + + +W. + +WAD: The banyan tree. + +WÁDI: An enclosed piece of meadow-field or garden ground. + +WÁGH-BÁRAS: The twelfth day of Ashvin. + +WÁGHE: Male children offered to the god Khandoba. + +WÁGHESHWARI: Name of a village goddess. + +WÁGHJÁI: Name of a deity. + +WÁGHOBA: An order of ghosts. + +WÁJRESHWARI: Name of a village goddess. + +WÁGHYA: Name of a deity; a male child offered to the god Khandoba. + +WÁMAN-DWÁDASHI: The twelfth day of the bright half of Bhádrapad. + +WÁNI: A trader; a, general name for all castes of traders i.e., banyas. + +WÁNPRASTA: A Bráhman in the third order of his life; a hermit in +general. + +WÁRUL: An ant-hill. + +WATA: The Banyan tree. + +WATA-PAURNIMA: The fall moon day of Jyeshtha. + +WUDA: Incense. + + + +Y. + +YADNA: See Yajna. + +YADNOPAVIT: The sacred thread worn by Bráhmans. + +YADNYA: See Yajna. + +YAJAMÁN: A host; a person performing a sacrifice. + +YAJNA: A sacrifice. + +YAKSHA: A class of demi-gods, attendant on Kubera and employed in +guarding his treasures. + +YAKSHINI: A female Yaksha; a fairy. + +YALLAMMA: Name of a goddess. + +YAMA: The God of death. + +YAMADUTA: A messenger of the god of death. + +YAMAGHANTA: A Yog or conjunction of times, viz., a Sunday falling +upon the second day of the bright or dark half of a month; a Friday +falling upon the third lunar day, etc., etc. + +YAMALOKA: The region of Yama. + +YAMAPURI: The city of the god of death. + +YANTRA: A mystical formula or diagram. + +YOGA: Religious and abstract meditation. + +YOGA MÁRGA: The path of meditation. + +YOGA-SUTRA: Name of a work by Pátanjali containing aphorisms of the +science of Yoga. + +YOGAVÁSHISTHA: Name of a work on philosophy. + +YOJAN: A measure of distance equal to eight miles. + +YUDHISHTHIR: An epithet of Dharma, the eldest of the Pándava brothers. + + + +Z. + +ZÁMHÁDI: A female spirit guarding the village gates. + +ZAMPAHADI: An order of ghosts. + +ZANZARKA: Name of a goddess. + +ZANZIRA: A kind of magic incantation. + +ZÁR: Fever. + +ZARMÁN ZARVÁN: A ceremony in which a woman fetches water for the +first time after delivery. + +ZILAKESHWAR: A name of Mahádeva. + +ZINI: Small. + +ZOD: An order of ghosts. + + + + + + + + +NOTES + + +[1] School Master, Palshet, Ratnágiri. + +[2] School Master, Adivare, Ratnágiri. + +[3] School Master, Parule, Ratnágiri. + +[4] School Master, Makhnele, Ratnágiri. + +[5] School Master, Rájápur, Ratnágiri. + +[6] School Masters, Agáshi and Arnála, Thána. + +[7] School Master, Málád, Thána. + +[8] School Master, Shahápur, Thána. + +[9] School Master, Dasgaum, Kolába. + +[10] School Master, Chaul, Kolába. + +[11] School Master, Akola, Kolába. + +[12] School Master, Poladpur, Kolába. + +[13] These twelve names are:--1 Mitra, 2 Ravi, 3 Surya, 4 Bhanu, +5 Khaga, 6 Pushne, 7 Hiranyagarbha, 8 Marichi, 9 Aditya, 10 Savita, +11 Arka, 12 Bhasker. + +[14] School Master, Phonde. + +[15] School Master, Devarukh. + +[16] School Master, Parule. + +[17] School Master, Anjur. + +[18] School Master, Vasind. + +[19] School Master, Málád. + +[20] 33,000,0000 demons are said to be born every day to impede the +journey of the Sun. + +[21] School Master, Málád. + +[22] School Masters, Agáshi and Arnála. + +[23] School Master, Padaghe. + +[24] School Master, Chaul, Kolába. + +[25] The churning handle or rod is called in Maráthi Ravi, which is +one of the names of the Sun. + +[26] School Master, Nevare, Ratnágiri. + +[27] School Master, Mithbáv, Ratnágiri. + +[28] School Master, Makhanele, Ratnágiri. + +[29] School Master, Pendhur, Málvan, Ratnágiri. + +[30] School Masters, Agáshi and Arnála. + +[31] School Masters, Chauk, Karjat, Kolába. + +[32] School Masters, Chauk, Karjat, Kolába. + +[33] Ráo Sáheb Shelke. + +[34] School Master, Malgund, Ratnágiri. + +[35] School Master, Phonde, Ratnágiri. + +[36] Ráo Sáhib Shelke. + +[37] In the Konkan the Navánna Purnima or full moon day of new food +is observed in the month of Ashvina. This is, no doubt, due to the +difference in the season of the harvest. + +[38] Ráo Sáheb Shelke. + +[39] School Master, Ibrámpur. + +[40] School Master, Gaumkhadi, Rájápur. + +[41] School Master, Adivare, Rájápur. + +[42] School Master, Dábhol, Ratnágiri. + +[43] School Master, Ratnágiri. + +[44] School Master, Ubhádánda, Vengurla. + +[45] School Master, Ratnágiri. + +[46] School Master, Murbád. + +[47] School Master, Vásind, Sáhápur. + +[48] School Master, Wáda. + +[49] School Master, Edwan, Máhim. + +[50] School Master, Kalyán, No. 1 and School Master, Padaghe, Bhiwandi. + +[51] School Master, Chidhran, Kolába. + +[52] School Master, Poládpur. + +[53] School Master, Chauk, Kolába. + +[54] School Master, Anjur, Thána. + +[55] School Master, Chauk, Kolába. + +[56] School Master, Poládpur. + +[57] School Master, Poládpur, Kolába. + +[58] School Master, Basani, Ratnágiri. + +[59] School Master, Basani, Ratnágiri. + +[60] School Master, Pendur, Málvan, Ratnágiri. + +[61] School Master, Basani, Ratnágiri. + +[62] School Master, Basani, Ratnágiri. + +[63] School Master, Malgund, Ratnágiri. + +[64] School Master, Ubhádánda, Vengurla. + +[65] School Master, Basani, Ratnágiri. + +[66] School Master, Basani, Ratnágiri. + +[67] School Master, Basani, Ratnágiri. + +[68] School Master, Basani, Ratnágiri. + +[69] School Master, Basani, Ratnágiri. + +[70] School Master, Basani, Ratnágiri. + +[71] School Master, Basani, Ratnágiri. + +[72] School Master, Málgund, Ratnágiri. + +[73] School Master, Basani, Ratnágiri. + +[74] School Master, Basani, Ratnágiri. + +[75] School Master, Basani, Ratnágiri. + +[76] School Master, Basani, Ratnágiri. + +[77] School Master, Basani, Ratnágiri. + +[78] School Master, Bándivade, Budruk, Ratnágiri. + +[79] School Master, Pendur, Ratnágiri. + +[80] School Master, Anjarle, Ratnágiri. + +[81] School Master, Basani, Ratnágiri. + +[82] School Master, Pendur, Ratnágiri. + +[83] School Master, Rájápur, Ratnágiri. + +[84] School Master, Adivare, Ratnágiri. + +[85] School Master, Ubhádánda, Ratnágiri. + +[86] School Master, Khetwadi, A.V. School, Bombay. + +[87] School Master, Khetwadi, A.V. School, Bombay. + +[88] School Master, Padaghe, Thána. + +[89] School Master, Poládpur, Kolába. + +[90] School Master, Masure, Ratnágiri. + +[91] School Master, Kálshe, Ratnágiri. + +[92] School Master, Vijayadurg, Ratnágiri. + +[93] School Master, Makhanele, Ratnágiri. + +[94] School Master, Ubhádánda, Ratnágiri. + +[95] School Master, Makhanele, Ratnágiri. + +[96] School Master, Makhanele, Ratnágiri. + +[97] School Master, Devarukh, Ratnágiri. + +[98] School Master, Makhanele, Ratnágiri. + +[99] School Master, Pendur, Ratnágiri. + +[100] School Master, Basani, Ratnágiri. + +[101] School Master, Makhanele, Ratnágiri. + +[102] School Master, Navare, Ratnágiri. + +[103] School Master, Adivare, Ratnágiri. + +[104] School Master, Malgund, Ratnágiri. + +[105] School Master, Kankavli, Ratnágiri. + +[106] School Master, Makhanele, Ratnágiri. + +[107] School Master, Basani, Ratnágiri. + +[108] School Master, Agáshi and Arnála, Thána. + +[109] School Master, Rai, Thána. + +[110] School Master, Badlapur, Thána. + +[111] School Master, Mokhada, Thána. + +[112] School Master, Chaul, Kolába. + +[113] School Master, Kasu, Kolába. + +[114] School Master, Vavasi, Kolába. + +[115] School Master, Chaul, Kolába. + +[116] School Master, Vavanje, Kolába. + +[117] School Master, Nevare, Ratnágiri. + +[118] School Master, Kasba, Sangameshwar, Ratnágiri. + +[119] School Master, Adivare, Ratnágiri. + +[120] School Master, Pendhur, Ratnágiri. + +[121] School Master, Devarukh, Ratnágiri. + +[122] School Master, Málgund, Ratnágiri. + +[123] School Master, Ratnágiri. + +[124] School Master, Vijayadurg, Ratnágiri. + +[125] School Master, Chiplun, Ratnágiri. + +[126] School Master, Kankava, Ratnágiri. + +[127] School Master, Masure, Ratnágiri. + +[128] School Master, Chiplun, Ratnágiri. + +[129] School Master, Khetwadi, A.V.S., Bombay. + +[130] School Master, Anjur, Thána. + +[131] School Master, Rai, Thána. + +[132] School Master, Shahápur, Thána. + +[133] School Master, Bhuvan, Thána. + +[134] School Master, Chauk, Kolába. + +[135] School Master, Vavanje, Kolába. + +[136] School Master, Akol, Kolába. + +[137] School Master, Pendur, Ratnágiri. + +[138] School Master, Kasba, Sangameshwar, Ratnágiri. + +[139] School Master, Makhanele, Ratnágiri. + +[140] School Master, Masure, Ratnágiri. + +[141] School Master, Basani, Ratnágiri. + +[142] School Master, Chiplun, Ratnágiri. + +[143] School Master, Anjur, Thána. + +[144] School Master, Varsai, Kolába. + +[145] School Master, Chaul, Kolába. + +[146] School Master, Varsai, Kolába. + +[147] School Master, Poládpur, Kolába. + +[148] School Master, Chauk, Kolába. + +[149] School Master, Chiplun, Ratnágiri. + +[150] School Master, Palspot, Ratnágiri. + +[151] School Master, Pendur, Ratnágiri. + +[152] School Master, Murbád, Thána. + +[153] School Master, Bhuvan, Thána. + +[154] School Master, Ratnágiri. + +[155] School Master, Phonde, Ratnágiri. + +[156] School Master, Wanhavli, Ratnágiri. + +[157] School Master, Bándivade, Budruk, Ratnágiri. + +[158] School Master, Makhanele, Ratnágiri. + +[159] School Master, Masure, Ratnágiri. + +[160] School Master, Ubhádánda, Ratnágiri. + +[161] School Master, Mithbáv, Ratnágiri. + +[162] School Master, Basani, Ratnágiri. + +[163] School Master, Masure, Ratnágiri. + +[164] School Master, Basani, Ratnágiri. + +[165] School Master, Mithbáv, Ratnágiri. + +[166] School Master, Malgund, Ratnágiri. + +[167] School Master, Devarukh, Ratnágiri. + +[168] School Masters, Agáshi and Arnála, Thána. + +[169] School Master, Murbád, Thána. + +[170] School Master, Málád, Thána. + +[171] School Master, Anjur, Thána. + +[172] School Master, Wáda, Thána. + +[173] School Masters, Agáshi and Arnála, Thána. + +[174] School Master, Anjur, Thána. + +[175] School Master, Saloli, Thána. + +[176] School Masters, Agáshi and Arnála, Thána. + +[177] School Master, Kinhavali, Thána. + +[178] School Master, Rái, Thána. + +[179] School Master, Khativali, Thána. + +[180] School Masters, Agáshi and Arnála, Thána. + +[181] School Master, Murbád, Thána. + +[182] School Masters, Agáshi and Arnála, Thána. + +[183] School Master, Bhuvan, Thána. + +[184] School Masters, Wáda, Thána. + +[185] School Master, Sháhápur, Thána. + +[186] School Master, Poládpur, Kolába. + +[187] School Master, Chauk, Kolába. + +[188] School Master, Wavasi, Kolába. + +[189] School Master, Varsai, Kolába. + +[190] School Master, Khopoli, Kolába. + +[191] School Master, Wavasi, Kolába. + +[192] School Master, Chauk, Kolába. + +[193] School Master, Chaul, Kolába. + +[194] School Master, Akol, Kolába. + +[195] School Master, Vavasi, Kolába. + +[196] School Master, Basani, Ratnágiri. + +[197] School Master, Bándivade, Budruk, Ratnágiri. + +[198] School Master, Málgund, Ratnágiri. + +[199] School Masters, Agáshi and Arnála, Thána. + +[200] School Master, Dahánu, Thána. + +[201] School Masters, Agáshi and Arnála, Thána. + +[202] School Masters, Agáshi and Arnála, Thána. + +[203] School Master, Umbargaum, Thána. + +[204] School Master, Chaul, Kolába. + +[205] School Master, Chaul, Kolába. + +[206] School Master, Akol, Kolába. + +[207] School Master, Sasawane, Kolába. + +[208] School Master, Chauk, Kolába. + +[209] School Master, Mithbáv, Ratnágiri. + +[210] School Master, Málvan, Ratnágiri. + +[211] School Master, Anjarle, Ratnágiri. + +[212] School Master, Kankavli, Ratnágiri. + +[213] School Master, Phonde, Ratnágiri. + +[214] School Master, Chiplun, Ratnágiri. + +[215] School Master, Nevare, Ratnágiri. + +[216] School Master, Ratnágiri. + +[217] School Master, Ubhádánda, Ratnágiri. + +[218] School Master, Bándivade, Budruk, Ratnágiri. + +[219] School Master, Málvan, Ratnágiri. + +[220] School Master, Dábhol, Ratnágiri. + +[221] School Master, Basani, Ratnágiri. + +[222] School Masters, Agáshi and Arnála, Thána. + +[223] School Master, Murbád, Thána. + +[224] School Master, Dahánu, Thána. + +[225] School Master, Padaghe, Thána. + +[226] School Master, Nágothane, Kolába. + +[227] School Master, Akol, Kolába. + +[228] School Master, Chaul, Kolába. + +[229] School Master, Apte, Kolába. + +[230] School Master, Khetwadi, A.V.S., Bombay. + +[231] School Master, Málvan, Ratnágiri. + +[232] School Master, Málgund, Ratnágiri. + +[233] School Master, Ubhádánda, Ratnágiri. + +[234] Two earthen pots tied face to face, one of which containing +some corn and red and yellow powders. + +[235] School Master, Basani, Ratnágiri. + +[236] School Master, Malgund, Ratnágiri. + +[237] School Master, Málvan, Ratnágiri. + +[238] School Master, Makhanele, Ratnágiri. + +[239] School Master, Anjur, Thána. + +[240] School Master, Badlapur, Kalyán. + +[241] School Master, Bhuvan, Thána. + +[242] School Master, Bhuvan, Thána. + +[243] School Master, Tale, School No. I, Kolába. + +[244] School Master, Poládpur, Kolába. + +[245] School Master, Devarukh, Ratnágiri. + +[246] School Master, Badlapur, Thána. + +[247] School Masters, Agáshi and Arnála, Thána. + +[248] School Master, Mithbáv, Ratnágiri. + +[249] School Master, Nevare, Ratnágiri. + +[250] School Master, Mithbáv, Ratnágiri. + +[251] School Master, Thána. + +[252] School Master, Kolába. + +[253] School Master, Khetwadi, Bombay. + +[254] School Master, Devgad, Ratnágiri. + +[255] School Master, Kamathipura, Bombay. + +[256] School Master, Wásind, Thána. + +[257] School Master, Umela, Thána. + +[258] The Hindus believe that there are seven heroes who can never +die, i.e., 1 Ashwattháma, 2 Bali, 3 Vyása, 4 Hanumán, 5 Bibhíshana, +6 Kripáchárya and 7 Parashurám. The Sanskrit text is:-- + +ASHVATTHAMA BALIRVYASO HANUMANTO BIBHISHANAH | KRIPACARYAH +PARASHURAMASSAPTAITE CIRAJIVINAH || + +[259] School Masters, Agáshi and Arnála, Thána. + +[260] School Master, Samangad, Kolhápur. + +[261] School Master, Poládpur, Kolába. + +[262] School Master, Chaul, Kolába. + +[263] School Master, Wávashi, Kolába. + +[264] School Master, Khopoli, Kolába. + +[265] School Master, Apta, Kolába. + +[266] School Master, Chauk, Kolába. + +[267] School Master, Tale, Kolába. + +[268] School Master, Bakavali, Ratnágiri. + +[269] School Master, Ratnágiri. + +[270] School Master, Devgad, Ratnágiri. + +[271] School Master, Parule, Ratnágiri. + +[272] School Master, Poladpur, Kolába. + +[273] School Master, Malgund, Ratnágiri. + +[274] School Master, Makhamle, Ratnágiri. + +[275] School Master, Sangameshwar, Ratnágiri. + +[276] School Master, Kámáthipura, Bombay. + +[277] School Master, Dábhol, Ratnágiri. + +[278] School Master, Náringre, Ratnágiri. + +[279] School Master, Ibrámpur, Ratnágiri. + +[280] School Master, Málwan, Ratnágiri. + +[281] School Master, Palset, Ratnágiri. + +[282] School Master, Anjarle, Ratnágiri. + +[283] School Master, Ubhádánda, Ratnágiri. + +[284] School Master, Masure, Ratnágiri. + +[285] School Master, Sákharpe, Ratnágiri. + +[286] School Master, Dahánu, Thána. + +[287] School Master, Edwan, Thána. + +[288] School Master, Mángaon, Thána. + +[289] School Master, Dahigaon. + +[290] School Master, Bhiwandi, Thána. + +[291] School Master, Agáshi, Arnála, Thána. + +[292] School Master, Agáshi, Thána. + +[293] School Master, Malgund, Ratnágiri. + +[294] School Master, Shahápur, Thána. + +[295] School Master, Agáshi, Thána. + +[296] School Master, Medhe, Kolába. + +[297] School Master, Chaul, Kolába. + +[298] School Master, Akol, Kolába. + +[299] School Master, Masure, Ratnágiri. + +[300] School Master, Shirosi, Thána District. + +[301] School Master, Parule, Ratnágiri. + +[302] School Master, Adivare, Ratnágiri. + +[303] School Master, Kankaoli, Ratnágiri. + +[304] School Master, Achare, Ratnágiri. + +[305] School Master, Masure, Ratnágiri. + +[306] School Master, Palset, Ratnágiri. + +[307] School Master, Basani, Ratnágiri. + +[308] School Master, Málwan, Ratnágiri. + +[309] School Master, Ubhádánda, Ratnágiri. + +[310] School Master, Kochare, Ratnágiri. + +[311] School Master, Devgad, Ratnágiri. + +[312] School Master, Malgund, Ratnágiri. + +[313] School Master, Khopoli, Kolába. + +[314] School Master, Chauk, Kolába. + +[315] School Master, Sasawane, Kolába. + +[316] School Master, Akol, Kolába. + +[317] School Master, Málád, Thána. + +[318] School Master, Bhuwan, Thána. + +[319] School Master, Agáshi, Thána District. + +[320] School Master, Ubhádánda, Ratnágiri. + +[321] School Master, Mithbáv, Ratnágiri. + +[322] School Master, Fonda, Ratnágiri. + +[323] School Master, Sangameshwar, Ratnágiri. + +[324] School Master, Achare, Ratnágiri. + +[325] School Master, Vijaydurg, Ratnágiri. + +[326] School Master, Basani, Ratnágiri. + +[327] School Master, Kochare, Ratnágiri. + +[328] School Master, Navare, Ratnágiri. + +[329] School Master, Pendur, Ratnágiri. + +[330] School Master, Chaul, Kolába. + +[331] School Master, Poladpur, Kolába. + +[332] School Master, Vávashi, Kolába. + +[333] School Master, Medhe, Kolába. + +[334] School Master, Málád, Thána. + +[335] School Master, Anjur, Thána. + +[336] School Master, Rái, Thána. + +[337] Ráo Sáheb Shelke, Kolhápur. + +[338] School Master, Mithbáv, Ratnágiri. + +[339] School Master, Anjarle, Ratnágiri. + +[340] School Master, Poladpur, Kolába. + +[341] School Master, Chauk, Kolába. + +[342] School Master, Váde, Thána. + +[343] School Master, Anjur, Thána. + +[344] School Master, Umbergaon, Thána. + +[345] School Master, Mithbáv, Ratnágiri. + +[346] School Master, Ubhádánda, Ratnágiri. + +[347] School Master, Fonda, Ratnágiri. + +[348] School Master, Bándivade, Ratnágiri. + +[349] School Master, Basani, Ratnágiri. + +[350] School Master, Vávashi, Kolába. + +[351] School Master, Varsai, Kolába. + +[352] School Master, Medhe, Kolába. + +[353] School Master, Umela, Thána. + +[354] Ráo Sáheb Shelke, Kolhápur. + +[355] School Master, Mithbáv, Ratnágiri. + +[356] School Master, Fonda, Ratnágiri. + +[357] School Master, Ubhádánda, Ratnágiri. + +[358] School Master, Murud, Ratnágiri. + +[359] School Master, Anjarle, Ratnágiri. + +[360] School Master, Ibrámpur, Ratnágiri. + +[361] School Master, Poladpur, Kolába. + +[362] School Master, Vávashi, Kolába. + +[363] School Master, Chauk, Kolába. + +[364] School Master, Málád, Thána. + +[365] School Master, Shirgaon, Thána. + +[366] Ráo Sáheb Shelke, Kolhápur. + +[367] School Master, Adivare, Ratnágiri. + +[368] School Master, Sangameshwar, Ratnágiri. + +[369] School Master, Fonda, Ratnágiri. + +[370] School Master, Anjarle, Ratnágiri. + +[371] Schoolmaster, Dásgaon, Kolába. + +[372] School Master, Málád, Thána. + +[373] School Master, Padghe, Thána. + +[374] School Master, Edwan, Thána. + +[375] Ráo Sáheb Shelke, Kolhápur. + +[376] School Master, Sangameshwar, Ratnágiri. + +[377] School Master, Mithbáv, Ratnágiri. + +[378] School Master, Bándivade, Ratnágiri. + +[379] School Master, Fonda, Ratnágiri. + +[380] School Master, Ubhádánda, Ratnágiri. + +[381] School Master, Chidhran, Kolába. + +[382] School Master, Sasawane, Kolába. + +[383] School Master, Anjur, Thána. + +[384] Ráo Sáheb Shelke, Kolhápur. + +[385] School Master, Ubhádánda, Ratnágiri. + +[386] School Master, Bankavli, Ratnágiri. + +[387] School Master, Anjarle, Ratnágiri. + +[388] School Master, Ibrámpur, Ratnágiri. + +[389] School Master, Vavanje, Kolába. + +[390] School Master, Varsai, Kolába. + +[391] School Master, Málád, Thána. + +[392] School Master, Padghe, Thána. + +[393] Ráo Sáheb Shelke, Kolhápur. + +[394] School Master, Nágothane, Kolába. + +[395] School Master, Navare, Ratnágiri. + +[396] School Master, Málád, Thána. + +[397] School Master, Shirgaon, Thána. + +[398] Ráo Sáheb Shelke, Kolhápur. + +[399] School Master, Mithbáv, Ratnágiri. + +[400] School Master, Ubhádánda, Ratnágiri. + +[401] School Master, Fonda, Ratnágiri. + +[402] School Master, Bándivade, Ratnágiri. + +[403] School Master, Anjarla, Ratnágiri. + +[404] School Master, Adivare, Ratnágiri. + +[405] School Master, Kálshe, Ratnágiri. + +[406] School Master, Ibrámpur, Ratnágiri. + +[407] School Master, Navre, Ratnágiri. + +[408] School Master, Dásgaon, Kolába. + +[409] Ráo Sáheb Shelke, Kolhápur. + +[410] School Master, Kálshe, Ratnágiri. + +[411] School Master, Ubhádánda, Ratnágiri. + +[412] School Master, Pendur, Ratnágiri. + +[413] School Master, Navare, Ratnágiri. + +[414] School Master, Basani, Ratnágiri. + +[415] School Master, Dabhol, Ratnágiri. + +[416] School Master, Shiravde, Ratnágiri. + +[417] School Master, Náringre, Ratnágiri. + +[418] School Master, Bándivade, Ratnágiri. + +[419] School Master, Anjarle, Ratnágiri. + +[420] School Master, Fonda, Ratnágiri. + +[421] School Master, Vijayadurg, Ratnágiri. + +[422] School Master, Mithbáv, Ratnágiri. + +[423] School Master, Devgad, Ratnágiri. + +[424] School Master, Poladpur, Kolába. + +[425] School Master, Khopoli, Kolába. + +[426] School Master, Chaul, Kolába. + +[427] School Master, Chidhran, Kolába. + +[428] School Master, Nágothane, Kolába. + +[429] School Master, Vavanje, Kolába. + +[430] School Master, Shirgaon, Thána. + +[431] School Master, Málád, Thána. + +[432] Ráo Sáheb Shelke, Kolhápur. + +[433] School Master, Pendur, Ratnágiri. + +[434] School Master, Shiroda, Ratnágiri. + +[435] School Master, Sakharane, Ratnágiri. + +[436] School Master, Náringre, Ratnágiri. + +[437] School Master, Adivare, Ratnágiri. + +[438] School Master, Chauk, Ratnágiri. + +[439] School Master, Akshi, Kolába. + +[440] School Master, Váda, Thána. + +[441] School Master, Padghe, Thána. + +[442] School Master, Dahánu, Thána. + +[443] School Master, Umbergaon, Thána. + +[444] School Master, Shirosi, Thána. + +[445] School Master, Mánikpur, Thána. + +[446] School Master, Umela, Thána. + +[447] Ráo Sáheb Shelke, Kolhápur. + +[448] School Master, Ubhádánda, Ratnágiri. + +[449] School Master, Bándivade, Ratnágiri. + +[450] School Master, Basani, Ratnágiri. + +[451] School Master, Murud, Ratnágiri. + +[452] School Master, Devagad, Ratnágiri. + +[453] School Master, Vijaydurg, Ratnágir. + +[454] School Master, Chauk, Kolába. + +[455] School Master, Chidhran, Kolába. + +[456] School Master, Poladpur, Kolába. + +[457] School Master, Khopoli, Kolába. + +[458] School Master, Chowl, Kolába. + +[459] School Master, Akshi, Kolába. + +[460] School Master, Bhuwan, Thána. + +[461] School Master, Málád, Thána. + +[462] School Master, Shirgaon, Thána. + +[463] School Master, Shirosi, Thána. + +[464] Ráo Sáheb Shelke, Kolhápur. + +[465] School Master, Dábhol, Ratnágiri. + +[466] School Master, Kálshe, Ratnágiri. + +[467] School Master, Anjarle, Ratnágiri. + +[468] School Master, Bándivade, Ratnágiri. + +[469] School Master, Achre, Ratnágiri. + +[470] School Master, Vijayadurg, Ratnágiri. + +[471] School Master, Ubhádánda, Ratnágiri: + +[472] School Master, Chauk, Kolába. + +[473] School Master, Poladpur, Kolába. + +[474] School Master, Khopoli, Kolába. + +[475] School Master, Náta, Kolába. + +[476] School Master, Medhe, Kolába. + +[477] School Master, Padaghe, Thána. + +[478] School Master, Mánikpur, Thána. + +[479] School Master, Shirgaon, Thána. + +[480] School Master, Wáde, Thána. + +[481] School Master, Dahigaon, Thána. + +[482] School Master, Dehari, Thána. + +[483] Ráo Sáheb Shelke, Kolhápur. + +[484] School Master, Ubhádánda, Ratnágiri. + +[485] School Master, Mithbáv, Ratnágiri. + +[486] School Master, Fonda, Ratnágiri. + +[487] School Master, Ibrámpur, Ratnágiri. + +[488] School Master, Pendur, Ratnágiri. + +[489] School Master, Basani, Ratnágiri. + +[490] School Master, Kálshe, Ratnágiri. + +[491] School Master, Chauk, Kolába. + +[492] School Master, Poládpur, Kolába. + +[493] School Master, Khopoli, Kolába. + +[494] School Master, Birwadi, Kolába. + +[495] School Master, Málád, Thána. + +[496] School Master, Belápur, Thána. + +[497] School Master, Bhuwan, Murbád, Thána. + +[498] Ráo Sáheb Shelke, Kolhápur. + +[499] School Master, Ubhádánda, Ratnágiri. + +[500] School Master, Adivare, Ratnágiri. + +[501] School Master, Kálshe, Ratnágiri. + +[502] School Master, Chaul, Kolába. + +[503] Ráo Sáheb Shelke. + +[504] School Master, Bankavali, Ratnágiri. + +[505] School Master, Ubhádánda, Ratnágiri. + +[506] School Master, Mithbáv, Ratnágiri. + +[507] School Master Ibrámpur, Ratnágiri. + +[508] School Master, Náringre, Ratnágiri. + +[509] School Master, Pendur, Ratnágiri. + +[510] School Master, Vijayadurg, Ratnágiri. + +[511] School Master, Basani, Ratnágiri. + +[512] School Master, Chawl, Kolába, + +[513] School Master, Chauk, Kolába. + +[514] School Master, Poládpur, Kolába. + +[515] School Master, Akshi, Kolába. + +[516] School Master, Vávashi, Kolába. + +[517] School Master, Shirgaum, Thána. + +[518] Ráo Sáheb Shelke, Kolhápur. + +[519] School Master, Khopoli, Kolába. + +[520] School Master, Málád, Thána. + +[521] School Master, Dahigaon, Thána. + +[522] Ráo Sáheb Shelke, Kolhápur. + +[523] School Master, Achare, Ratnágiri. + +[524] School Master, Chauk, Kolába. + +[525] School Master, Rái, Thána. + +[526] Ráo Sáheb Shelke, Kolhápur. + +[527] School Master, Ubhádánda, Ratnágiri. + +[528] School Master, Anjarle, Ratnágiri. + +[529] School Master, Rái, Thána. + +[530] School Master, Bándivade, Ratnágiri. + +[531] School Master, Fonda, Ratnágiri. + +[532] School Master, Ibrámpur, Ratnágiri. + +[533] School Master, Mithbáv, Ratnágiri. + +[534] School Master, Chawl, Kolába. + +[535] School Master, Pendur, Ratnágiri. + +[536] School Master, Ubhádánda, Ratnágiri. + +[537] School Master, Bándivade, Ratnágiri. + +[538] School Master, Khopoli, Kolába. + +[539] School Master, Chawl, Kolába. + +[540] School Master, Vavanje, Kolába. + +[541] School Master, Umbergaon, Thána. + +[542] Ráo Sáheb Shelke, Kolhápur. + +[543] School Master, Ubhádánda, Ratnágiri. + +[544] School Master, Fonda, Ratnágiri. + +[545] School Master, Adivan, Ratnágiri. + +[546] School Master, Khopoli, Kolába. + +[547] Ráo Sáheb Shelke, Kolhápur. + +[548] School Master, Anjarle, Ratnágiri. + +[549] School Master, Shirgaon, Thána. + +[550] School Master, Ubhádánda, Ratnágiri. + +[551] Ráo Sáheb Shelke, Kolhápur. + +[552] School Master, Basani, Ratnágiri. + +[553] School Master, Chauk, Kolába. + +[554] School Master, Ubhádánda, Ratnágiri. + +[555] School Master, Khopoli, Kolába. + +[556] School Master, Anjarle, Ratnágiri. + +[557] Ráo Sáheb Shelke, Kolhápur. + +[558] School Master, Chowl, Kolába. + +[559] School Master, Khopoli, Kolába. + +[560] School Master, Shirgaon, Thána. + +[561] School Master, Anjarle, Ratnágiri. + +[562] School Master, Bankavli, Ratnágiri. + +[563] Ráo Sáheb Shelke, Kolhápur. + +[564] School Master, Basani, Ratnágiri. + +[565] School Master, Basani, Ratnágiri. + +[566] School Master, Shirgaon, Thána. + +[567] School Master, Anjarle, Ratnágiri. + +[568] School Master, Shirgaon, Thána. + +[569] School Master, Ubhádánda, Ratnágiri. + +[570] School Master, Chauk, Kolába. + +[571] School Master, Khopol, Kolába. + +[572] Ráo Sáheb Shelke, Kolhápur. + +[573] School Master, Chauk, Kolába. + +[574] School Master, Basani, Ratnágiri. + +[575] School Master, Vijayadurg, Ratnágiri. + +[576] School Master, Poládpur, Kolába. + +[577] School Master, Khopoli, Kolába. + +[578] School Master, Shirgaon, Thána. + +[579] School Master, Ibrámpur, Ratnágiri. + +[580] School Master, Medhe, Kolába. + +[581] School Master, Shirgaon, Thána. + +[582] School Master, Dahigaon, Thána. + +[583] Ráo Sáheb Shelke, Kolhápur. + +[584] School Master, Mithbáv, Ratnágiri. + +[585] School Master, Fonda, Ratnágiri. + +[586] School Master, Ibrámpur, Ratnágiri. + +[587] School Master, Ibrámpur, Ratnágiri. + +[588] School Mister, Chauk, Kolába. + +[589] School Master, Murbád, Thána. + +[590] Ráo Sáheb Shelke, Kolhápur. + +[591] School Master, Achare, Ratnágiri. + +[592] School Master, Khopoli, Kolába. + +[593] School Mister, Shirgaon, Thána. + +[594] Ráo Sáheb Shelke, Kolhápur. + +[595] School Master, Ubhádánda, Ratnágiri. + +[596] School Master, Bankavli, Ratnágiri. + +[597] School Master, Achare, Ratnágiri. + +[598] School Master, Ibrámpur, Ratnágiri. + +[599] School Master, Pendur, Ratnágiri. + +[600] Ráo Sáheb Shelke, Kolhápur. + +[601] School Master, Ubhádánda, Ratnágiri. + +[602] School Master, Bankavli, Ratnágiri. + +[603] Ráo Sáheb Shelke, Kolhápur. + +[604] School Master, Pendur, Ratnágiri. + +[605] School Master, Medhe, Kolába. + +[606] School Master, Shirgaon, Thána. + +[607] School Master, Adivare, Ratnágiri. + +[608] School Master, Devgad, Ratnágiri. + +[609] School Master, Chauk, Kolába. + +[610] School Master, Umbergaon, Thána. + +[611] Ráo Sáheb Shelke, Kolhápur. + +[612] School Master, Ubhádánda, Ratnágiri. + +[613] School Master, Adivare, Ratnágiri. + +[614] School Master, Pendur, Ratnágiri. + +[615] School Master, Vijayadurg, Ratnágiri. + +[616] School Master, Poládpur, Kolába. + +[617] Ráo Sáheb Shelke, Kolhápur. + +[618] School Master, Ubhádánda, Ratnágiri. + +[619] School Master, Mithbáv, Ratnágiri. + +[620] School Master, Anjarle, Ratnágiri. + +[621] School Master, Achare, Ratnágiri. + +[622] School Master, Ibrámpur, Ratnágiri. + +[623] School Master, Poladpur, Kolába. + +[624] School Master, Khopoli, Kolába. + +[625] School Master, Chauk, Kolába. + +[626] School Master, Shirgaon, Thána. + +[627] School Master, Padghe, Thána. + +[628] School Master, Malád, Thána. + +[629] School Master, Khárbáv, Thána. + +[630] School Master, Dahánu, Thána. + +[631] Ráo Sáheb Shelke, Kolhápur. + +[632] School Master, Mithbáv, Ratnágiri. + +[633] School Master, Anjarle, Ratnágiri. + +[634] School Master, Bhayándár, Thána. + +[635] School Master, Dahánu, Thána. + +[636] Ráo Sáheb Shelke, Kolhápur. + +[637] School Master, Ibrámpur, Ratnágiri. + +[638] School Master, Murbád, Thána. + +[639] Ráo Sáheb Shelke, Kolhápur. + +[640] School Master, Basani, Ratnágiri. + +[641] School Master, Mithbáv, Ratnágiri. + +[642] School Master, Ubhádánda, Ratnágiri. + +[643] School Master, Bándivade, Ratnágiri. + +[644] School Master, Fonda, Ratnágiri. + +[645] School Master, Pendur, Ratnágiri. + +[646] School Master, Chauk, Kolába. + +[647] School Master, Medhe, Kolába. + +[648] School Master, Bhuwan, Thána. + +[649] School Master, Rái, Thána. + +[650] Ráo Sáheb Shelke, Kolhápur. + +[651] School Master, Bándivade, Ratnágiri. + +[652] School Master, Kálshe, Ratnágiri. + +[653] School Master, Poladpur, Kolába. + +[654] School Master, Málád, Thána. + +[655] Ráo Sáheb Shelke, Kolhápur. + +[656] School Master, Bándivade, Ratnágiri. + +[657] School Master, Ubhádánda, Ratnágiri. + +[658] Ráo Sáheb Shelke, Kolhápur. + +[659] School Master, Ubhádánda, Ratnágiri. + +[660] School Master, Basani, Ratnágiri. + +[661] School Master, Khopoli, Kolába. + +[662] School Master, Rái, Thána. + +[663] School Master, Bándivade, Ratnágiri. + +[664] Ráo Sáheb Shelke, Kolhápur. + +[665] School Master, Ubhádánda, Ratnágiri. + +[666] School Master, Khopoli, Kolába. + +[667] School Master, Achare, Ratnágiri. + +[668] School Master, Mithbáv, Ratnágiri. + +[669] School Master, Achare, Ratnágiri. + +[670] School Master, Ubhádánda, Ratnágiri. + +[671] School Master, Khopoli, Kolába. + +[672] School Master, Mithbáv, Ratnágiri. + +[673] School Master, Anjarle, Ratnágiri. + +[674] School Master, Pendur, Ratnágiri. + +[675] Ráo Sáheb Shelke, Kolhápur. + +[676] School Master, Devgad, Ratnágiri. + +[677] Ráo Sáheb Shelke, Kolhápur. + +[678] School Master, Bándivade, Ratnágiri. + +[679] School Master, Bankavli, Ratnágiri. + +[680] School Master, Poladpur, Kolába. + +[681] School Master, Ubhádánda, Ratnágiri. + +[682] School Master, Ibrámpur, Ratnágiri. + +[683] Ráo Sáheb Shelke, Kolhápur. + +[684] School Master, Mokhade, Thána. + +[685] School Master, Mithbáv, Ratnágiri. + +[686] Ráo Sáheb Shelke, Kolhápur. + +[687] School Master, Khed, Ratnágiri. + +[688] School Master, Kelwá-Máhim, Thána. + +[689] School Master, Ubhádánda, Ratnágiri. + +[690] School Master, Devgad, Ratnágiri. + +[691] Ráo Sáheb Shelke, Kolhápur. + +[692] School Master, Ubhádánda, Ratnágiri. + +[693] Ráo Sáheb Shelke, Kolhápur. + +[694] School Master, Chowl, Kolába. + +[695] School Master, Ubhádánda, Ratnágiri. + +[696] Ráo Sáheb Shelke, Kolhápur. + +[697] School Master, Mithbáv, Ratnágiri. + +[698] School Master, Vavanje, Kolába. + +[699] School Master, Málád, Thána. + +[700] Ráo Sáheb Shelke, Kolhápur. + +[701] School Master, Achare, Ratnágiri. + +[702] School Master, Murbád, Thána. + +[703] School Master, Achare, Ratnágiri. + +[704] Ráo Sáheb Shelke, Kolhápur. + +[705] School Master, Fonda, Ratnágiri. + +[706] School Master, Ubhádánda, Ratnágiri. + +[707] School Master, Kochare, Ratnágiri. + +[708] School Master, Varsai, Kolába. + +[709] School Master, Dahánu, Thána. + +[710] Ráo Sáheb Shelke, Kolhápur. + +[711] School Master, Achare, Ratnágiri. + +[712] Ráo Sáheb Shelke, Kolhápur. + +[713] School Master, Ubhádánda, Ratnágiri. + +[714] School Master, Ibrámpur, Ratnágiri. + +[715] School Master, Fonda, Ratnágiri. + +[716] School Master, Padghe, Thána. + +[717] School Master, Dahigaon, Thána. + +[718] Ráo Sáheb Shelke, Kolhápur. + +[719] School Master, Shiravde, Ratnágiri. + +[720] School Master, Medhe, Kolába. + +[721] School Master, Shirgaon, Thána. + +[722] School Master, Umela, Thána. + +[723] School Master, Fonda, Ratnágiri. + +[724] Ráo Sáheb Shelke, Kolhápur. + +[725] Ráo Sáheb Shelke, Kolhápur. + +[726] School Master, Ubhádánda, Ratnágiri. + +[727] Ráo Sáheb Shelke, Kolhápur. + +[728] School Master, Mithbáv, Ratnágiri. + +[729] School Master, Dahánu, Thána. + +[730] School Master, Ubhádánda, Ratnágiri. + +[731] School Master, Devgad, Ratnágiri. + +[732] School Master, Mithbáv, Ratnágiri. + +[733] School Master, Khopoli, Kolába. + +[734] School Master, Edwan, Thána. + +[735] School Master, Vankavli, Ratnágiri. + +[736] School Master, Palshet, Ratnágiri. + +[737] Ráo Sáheb Shelke, Kolhápur. + +[738] School Master, Kálshe, Ratnágiri. + +[739] School Master, Mithbáv, Ratnágiri. + +[740] School Master, Kálshe, Ratnágiri. + +[741] School Master, Khopoli, Kolába. + +[742] Ráo Sáheb Shelke, Kolhápur. + +[743] School Master, Pendur, Ratnágiri. + +[744] School Master, Apte, Panwel, Kolába. + +[745] Ráo Sáheb Shelke, Kolhápur. + +[746] School Master, Ubhádánda, Ratnágiri. + +[747] School Master, Chawk, Kolába. + +[748] School Master, Basani, Ratnágiri. + +[749] School Master, Pendur, Ratnágiri. + +[750] School Master, Chawl, Kolába. + +[751] Ráo Sáheb Shelke, Kolhápur. + +[752] School Master, Jambivali, Kolába. + +[753] Ráo Sáheb Shelke, Kolhápur. + +[754] School Master, Mithbáv, Ratnágiri. + +[755] School Master, Ubhádánda, Ratnágiri. + +[756] School Master, Adivare, Ratnágiri. + +[757] School Master, Náringre, Ratnágiri. + +[758] School Master, Kálshe, Ratnágiri. + +[759] Ráo Sáheb Shelke, Kolhápur. + +[760] School Master, Adivare, Ratnágiri. + +[761] School Master, Kálshe, Ratnágiri. + +[762] School Master, Achare, Ratnágiri. + +[763] School Master, Anjarle, Ratnágiri. + +[764] School Master, Achare, Ratnágiri. + +[765] School Master, Fonda, Ratnágiri. + +[766] School Master, Chauk, Kolába. + +[767] Ráo Sáheb Shelke, Kolhápur. + +[768] Ráo Sáheb Shelke, Kolhápur. + +[769] School Master, Medhe, Kolába. + +[770] School Master, Anjarle, Ratnágiri. + +[771] School Master, Palshet, Ratnágiri. + +[772] School Master, Kálshe, Ratnágiri. + +[773] School Master, Mokháde, Thána. + +[774] Ráo Sáheb Shelke, Kolhápur. + +[775] School Master, Kálshe, Ratnágiri. + +[776] School Master, Chawk, Kolába. + +[777] School Master, Kálshe, Ratnágiri. + +[778] School Master, Fonda, Ratnágiri. + +[779] School Master, Achare, Ratnágiri. + +[780] School Master, Náringre, Ratnágiri. + +[781] School Master, Ubhádánda, Ratnágiri. + +[782] Ráo Sáheb Shelke, Kolhápur. + +[783] School Master, Rewadanda, Kolába. + +[784] School Master, Ibrámpur, Ratnágiri. + +[785] School Master, Adivare, Ratnágiri. + +[786] School Master, Anjur, Thána. + +[787] Ráo Sáheb Shelke, Kolhápur. + +[788] School Master, Anjarle, Ratnágiri. + +[789] School Master, Rái, Thána. + +[790] School Master, Khopoli, Kolába. + +[791] School Master, Rái, Thána. + +[792] School Master, Padghe, Thána. + +[793] Ráo Sáheb Shelke, Kolhápur. + +[794] School Master, Khopoli, Kolába. + +[795] School Master, Bándivade, Ratnágiri. + +[796] School Master, Devgad, Ratnágiri. + +[797] School Master, Fonda, Ratnágiri. + +[798] School Master, Ubhádánda, Ratnágiri. + +[799] School Master, Dásgáv, Kolába. + +[800] School Master, Váda, Thána. + +[801] Ráo Sáheb Shelke, Kolhápur. + +[802] School Master, Khopoli, Kolába. + +[803] School Master, Fonda, Ratnágiri. + +[804] School Master, Náringre, Ratnágiri. + +[805] School Master, Umbergáon, Thána. + +[806] Ráo Sáheb Shelke, Kolhápur. + +[807] School Master, Chinchani, Thána. + +[808] School Master, Dahánu, Thána. + +[809] School Master, Dábhol, Ratnágiri. + +[810] School Master, Fonda, Ratnágiri. + +[811] School Master, Chauk, Kolába. + +[812] School Master, Váde, Thána. + +[813] Ráo Sáheb Shelke, Kolhápur. + +[814] School Master, Poladpur and Vijaydurg. + +[815] School Master, Ibrámpur, Ratnágiri. + +[816] School Master, Náringre, Ratnágiri. + +[817] School Master, Ibrámpur, Ratnágiri. + +[818] School Master, Fonda, Ratnágiri. + +[819] School Master, Bankavli, Ratnágiri. + +[820] School Master, Vijaydurg, Ratnágiri. + +[821] School Master, Khopoli, Kolába. + +[822] School Master, Poladpur, Kolába. + +[823] School Master, Bassein, Thána. + +[824] School Master, Mithbáv, Ratnágiri. + +[825] The terms given below are as they are used by the common people +in popular parlance in which form they are given in the text. They will +therefore not be found to be grammatically correct in all cases. Again, +only such meanings of the terms are given as apply in the context. + + + + + + +End of the Project Gutenberg EBook of Folk Lore Notes. Vol. II--Konkan, by +R. E. Enthoven and A. M. T. Jackson + +*** END OF THE PROJECT GUTENBERG EBOOK 57520 *** |