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 [2]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 [3]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 them20. 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
handle25 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 universe30 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 [4]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. [5]
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 moon41; 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 [6]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 [7]
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 Paurṇima. 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 [8]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 [9]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 [10]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 [11]
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 ground129:—
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 [12]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 [13]
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 [14]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 Bassein182. 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 [15]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 [16]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 [17]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
[18]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 seasons229.
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 [19]
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 sugad234 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 [20]
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:—
इंद्रधनुष्य
आणि
गोप्रसूति ।
नक्षत्रांची
अधोगति
सत्पुरुषांची
प्राणविपत्ति
॥ पाहूं नये
साचार ॥ 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
[21]
