WORSHIP OF ANCESTORS AND SAINTS.
The spirits of a deceased father, grand father, great grand father,
and of a mother, grand mother, and great grand mother, i.e., all the
male and female ascendants up to the third degree, receive systematic
worship when the Shraddha or funeral ceremonies are performed either
on the anniversary of the death of any of them or on the day when the
Narayan bali is performed in such holy places as Gaya, Siddhapur or
Prabhas Patan. The spirits of those who meet heroic deaths on fields
of battle are called Suropuros, and pillars are erected in their
memory on the spot where they breathed their last. They receive only
occasional worship. [861]
The purvajas or spirits of deceased ancestors receive worship on
the thirteenth or fourteenth day of the dark half of Shravan (the
tenth month of the Gujarat Hindu year), on the fourteenth of the dark
half of Ashvin, on the death anniversaries and on days on which the
Shraddhas, tripindis or nil parnavavi ceremonies are performed. On
these occasions, the pitriyas (deceased ancestors) are represented
by twisted braids of the durva grass (cynodon dactylon). [862]
Purvajas or ancestral spirits descend to the level of ghosts when
they are strongly attached to worldly objects. Such spirits often
possess the bodies of their descendants, though the necessary
Shraddhas are performed for their release. The 13th, 14th and 15th
days of the bright half of the months of Kartik and Chaitra are the
special days for propitiation of departed spirits by their relatives
either at home or in holy places, while the whole of the dark half of
the month of Bhadarva is devoted to this purpose. [863] During this
fortnight, shraddha is performed in honour of the deceased on the day
corresponding to the day of his death, when Brahmans are feasted. Thus,
a person dying on the 5th day of Kartik has his shraddha performed
on the 5th day of the sharadian. On this occasion, water is poured
at the root of the Pipal, tarpan or offerings of water are made,
and pinds or balls of rice are offered to the deceased.
Of all the days of the sharadian the 13th, 14th and 15th are considered
to be of special importance.
The death anniversary of a pitriya is called samvatsari, valgo
samachari or chhamachhari, when a shraddha is performed and Brahmans
are feasted.
The pitriyas are also worshipped on auspicious occasions such as
marriages, by the performance of a shraddha called nandi, when pinds
(balls) of molasses are offered instead of rice. It is considered an
act of merit to perform shraddha in honour of the pitriyas on the
banks of a river or tank at midday on the 8th day of the dark half
of a month.
From the 13th to the 15th day of the dark half of Shravan, after
their morning ablutions, orthodox people pour water over the Pipal,
the Babul, the Ber (Zizyphus jujube) and durva grass, and on those
places where cows are known to congregate, in the belief that by
so doing the thirst of the spirits of the deceased is quenched. It
is also believed that if feasts are given to the relatives of the
deceased and to Brahmans the pitriyas are satisfied.
According to some, the Sharadian lasts from the full-moon day
of the month of Bhadarva to the new-moon day of the same month,
that is for a period of sixteen days. The Shraddhas of those who
die on the Punema or full-moon day of a month are performed on the
full-moon day of Bhadarva, and the Shraddhas of those who die on the
new-moon day amavasia of a month are performed on the amavasia of
Bhadarva. The 13th day of the dark half of Bhadarva is called bala
terash that is children's thirteenth. This day is specially devoted
to the propitiation of the spirits of children. [864]
On the Shraddha days Brahmans and relatives of the deceased are
feasted, and oblations called Vash, consisting of rice and sweets,
are offered to crows.
On Asho Vad fourteenth, that is, the fourteenth of the dark half of
Asho, it is customary to apply red lead to the pillars erected in
honour of men that die heroic or noble deaths on fields of battle,
to break cocoanuts before them, to light lamps fed with ghi and to
offer cooked food to their spirits. [865]
The spirits of those who die with strong attachment to the objects of
this world are said to enter the state known as asur gati or the path
of demons. In this condition the spirit of the deceased possesses the
person of one of his relatives and torments the family in which he
lived. The members of the family, when worried by his persecutions,
engage the services of a bhuva or exorcist, who sets up a wooden image
of the tormenting spirit in a niche in a wall of the house. A lamp fed
with ghi is lighted daily before this image, and in times of trouble,
a cocoanut is offered to it in the belief that the spirit can protect
the offerers from injuries.
The pitriyas or ancestral spirits are propitiated by pouring water
over the Bordi (jujube), the Tulsi (sweet basil), the Vad (banyan),
the Pipal or durva grass (cynodon dactylon) on the 13th, 14th and 15th
days of the bright half of Chaitra and on the same days of the dark
half of Kartik and Shravan. On Vaishakh Shud Trij, that is, on the
third of the bright half of Vaishakh, which is called Akha Trij, women
offer to Brahmans two earthen jars filled with water and covered with
an earthen cup containing a betelnut, a pice and a pan or betel leaf,
for the propitiation of the spirits of their deceased ancestors. [866]
For the propitiation of a male spirit a party of Brahmans is feasted,
and for the propitiation of a female spirit three unwidowed married
women. [867]
Rajputs, Bharvads, Ahirs and Kolis set up either a pile of stones or
a single stone on the boundary of their village in honour of those
among them who die on battle fields. These piles or stones are called
Palios. On the Palios are placed engraved images to represent the
deceased in whose memory the Palios are erected. Small pillars are
also raised in the localities where such persons met their death. On
the Kali Chaudas or black fourteenth, that is the fourteenth day
of the dark half of Asho, the Palios are daubed with red lead and
worshipped with offerings of cocoanuts. Women who have become sati
receive worship and offerings on the Hindu new year's day. [868]
Spiritual guides such as Shankaracharya, Vallabacharya, the maharajas
or spiritual heads of the sect called Swaminarayan, Lalo Bhagat and
Talo Bhagat are worshipped by their devotees with offerings of food,
garments and cash. In this Kali Yuga or iron age, men who are really
great are rare, and even if there be some, they are invisible to the
faulty vision of the present day degraded mortals. A few come into
contact with such holy men by virtue of the good deeds performed by
them in their past lives. These are said to attain paradise by this
satsang [869] (contact with the righteous).
Holy men receive personal worship during their life-time. After
they are dead, their relics, such as impressions of their footsteps,
their photos or busts are worshipped with offerings of sandal paste,
flowers, red powder, frankincense, lamps fed with ghi and arati
(swingings of lamps). [870]
Every sect of Hindus has a Maharaja or spiritual head, and it is
considered meritorious to entertain and worship him on certain
special occasions. The Maharaja or Guru is received with great
éclat. His followers form a procession and carry him in a palanquin
or a carriage and pair accompanied with music. At the house of the
person who invites him, the floor is covered with rich cloth, over
which the Maharaja is led to a raised seat specially arranged for the
purpose. He is then worshipped by the host with the same details as
the image of a god. His feet are washed by panchamrita (five nectars),
that is a mixture of ghi, milk, honey, sugar and water, which is
sipped by the worshipper and distributed among the followers of the
Maharaja. Very often the feet of the Maharaja are washed in water,
which is considered as purifying as the panchamrita. Great festivity
and rejoicings are observed on this day at the house of the Maharaja's
host, where crowds of the Maharaja's followers assemble eager for
a sight of him. After spending about half an hour in the house,
the Maharaja departs, first receiving valuable presents from the host.
Spiritual guides who claim the power of working miracles are held
in high esteem by the people. Some of these guides are said to have
control over spiritual beings or to possess their favour. These spirits
are supposed to endow them with the power of preparing mystic threads,
which, when worn round the waist, neck or arm, cure various diseases.
In the Kadavasan woods, near the village of Daldi, there lives a bava
called Bhimputi, who is believed to possess miraculous powers. He
surprises visitors by his wonderful feats and commands vows from
the afflicted by mitigating their sufferings. Every day, before
breakfast, the bava visits seven villages to collect sugar and flour,
which he throws in handfuls over every anthill which he meets on his
way. This act of charity has established him as a saint, and most of
his prophecies are believed to be fulfilled.
A Musalman named Muhammad Chhail is held in great respect by the
people on account of his great magical powers. He is believed to
be in the good graces of a Pir, who has endowed him with the power
of commanding material objects to come to him from long distances,
and of breaking them and making them whole again. [871]
Great men of antiquity often command worship as gods. A fast is
observed by Hindus on the 9th day of the bright half of Chaitra, the
birth day of Rama, whose birth anniversary is celebrated at noon on
that day in his temple. On this occasion, all visitors to the temple
offer a pice or two to his image and receive his Prasad, that is,
consecrated food, which consists of a mixture of curdled milk and
sugar. The birth of Krishna is celebrated at mid-night on the eighth
day of the dark half of Shravan, when people keep awake for the whole
of the night.
The Jains observe a fast for seven days from Shravan Vad Baras, that
is the 12th day of the dark half of Shravan, to the 5th day of the
bright half of Bhadarva, in honour of Mahavir Swami, one of their
spiritual teachers, who is believed to have been born on the 2nd day
of the bright half of Bhadarva. This period is known as the Pajusan,
during which the Jains cause the slaughter-houses and fish markets
to be closed and give alms to the poor. [872]
A century ago there lived at Nalkantha a sage named Bhansab. He met
a holy death by deep meditations, and a few days after rose up from
his grave in his original form. This led him to be classed in the
category of great men and to command divine worship. [873]
Vithal, a sage of the Kathi tribe, is revered in Paliad. Savo, a
devotee at Zanzarka, is worshipped by Dheds. Fehala, a Rajput and Tolat
his wife, are enshrined at Anjar, a village in Cutch. Lalo, a Bania
devotee of Sindhavar, received divine honours in his life-time and his
image in Sayala is held in great reverence to this day. The samadh of
Madhvagar, an atit of Vastadi, situated in Unchadi a village in the
Dhandhuka taluka in Ahmedabad, is an object of worship. Harikrishna
Maharaja, a Brahman saint of Chuda, received divine honours at Chuda
and the Charotar. [874]
If the souls of the departed ones are condemned to become ghosts,
shraddha ceremonies performed by their descendants are said to be
efficacious in freeing them from their ghostly existence and relegating
them to some other form of life.
The lives of bhuts and pishachas, male and female ghosts, are said to
extend over a thousand years. [875] Shraddhas, such as the samachari
i.e., the death anniversary and Narayanbali i.e., a shraddha performed
in a holy place, emancipate the ghostly spirits from their wretched
existence and make them eligible for birth in a better form. [876]
Some believe that at the end of their ghostly existence (a thousand
years) they take birth in the animal kingdom in the mortal world. [877]
The soul is not said to have finally perished unless it merges into
the divine self and attains moksha or salvation. The passions and
desires of a dying man do not permit his soul ascending beyond a
certain stage, where he or she remains as a ghost until the soul
is purged of all his or her desires and sins by the performance of
funeral ceremonies. For relieving ancestral spirits from the low order
of bhuts and pishachas, shraddhas are performed by their surviving
relatives in such holy places as Prabhas, Gaya and Pindtarak. These
ceremonies are known as Narayanbali, Nilotsarga and saptaha-parayan
(recitation of a sacred book for seven consecutive days). [878]
Those persons who die with wicked thoughts still present and their
desires not fulfilled, enter the order of evil spirits, from which
they are liberated after their desires have been satisfied and their
wicked thoughts eliminated. [879]
Bhuts and pishachas--ghosts, male and female--can be prevented from
doing harm by recourse to certain processes. For instance, the wife
of a Nagar of Gadhada became a witch after her death and began to
torment the second wife of her husband by throwing her out of bed
whenever she was asleep. To prevent this, the husband took a vow
to perform a shraddha at Sidhpur in the name of the deceased wife,
after the performance of which the ghostly presence stopped harassing
the new wife of her husband. [880]
Bhuts and pishachas are believed by some people to be immortal,
because they are supposed to belong to the order of demi-gods. In the
Amarkosha--the well-known Sanskrit lexicon--they are classed with
divinities, such as guhyaks, and sidhas. The bhut is defined as a
deity that troubles infants and the pishacha as a deity that lives
on flesh. Bhuts and pishachas are the ganas or attendants of Shiva,
one of the gods of the Hindu Trinity. They are supposed to be upadevas
or demi-gods.
Preta is the spirit of a person that dies a sudden or unnatural death
with many of his desires unfulfilled. His soul attains emancipation
by the performance of a saptah, that is a recitation of the Bhagvat
on seven consecutive days. It is described in the Bhagvat that
Dhundhumari, the brother of Gokarn, who had become a preta, was
released from his preta existence by the performance of a saptah
which his brother caused to be made. The Garudpuran mentions that King
Babruvahan emancipated a preta by the performance of a shraddha. The
mukti or salvation of a preta is in itself its death. This would
prove pretas to be mortal. [881]
The span of life of the bhuts and pretas is very long, but those whose
descendants offer them the usual oblations gain their emancipation
sooner. There is a kund or spring called Zilanand in the vicinity
of Jhinjhuvada, on the banks of which is a temple of Zilakeshwar
Mahadev. The performance of the pitri shraddha by the side of this
spring is believed to expedite the emancipation of the spirits of
the deceased from ghostly life. Every year, on the Bhadarva amavasya,
that is, the new moon day of the month Bhadarva, a great fair is held
on this spot, when people from long distances visit the place to get
their relatives exorcised by the bhuvas or exorcists.
It is believed, that though bhuts, pretas and pishachas are immortal,
they are scared away by the sound of a European band and of other
musical instruments. [882] It is said that all drums and other weird
instruments whether European or Indian, have the power of scaring
away evil spirits.
An evil spirit called Babaro had entered the person of the uncle
of Maldev the king of Jhalavad much to the king's annoyance. Maldev
offered a stubborn fight to Babaro, who, unable to cope with Maldev,
promised to extend his kingdom over those villages in which he would
hang up bunting in one night. It is said that the present extent
of the Jahlwad territories was due to king Maldev's enterprise in
hanging up bunting over these territories as asked by Babaro. [883]
Though at the time of a man's death the faculties may hardly be sound,
yet the varsana--the impressions--left on his mind by his past actions
are in themselves good or bad enough to impress him so as to make his
departing spirit assume a new form of life in keeping with them. For
instance, a man following a particular profession becomes subject to
dreams bearing on that profession. When the impression created by his
actions in daily life is so deep as to induce dreams, his mind, even
after death, leaves to his departing soul an inclination to be engaged
in the subject of his mind's last activities. This is vasana. [884]
It is a popular saying among Hindus that children inherit the nature
of their parents. It is for this reason that high caste Hindus do not
utter the names of their eldest sons. There is a further belief that
the Pitriyas departed from the world with certain desires unfulfilled
reappear as descendants of their children to have these desires
satisfied. [885]
As the saying goes Pita putrena jayate, that is a father is born
in the form of the son, so the Pitriyas are born as descendants of
their children, or according to the Bija vrikshanyaya, as a tree
springs from its seed, that is, its offerings, so parents take birth
as children of their offspring. [886]
The Pitriyas, whose attachment to their children or family or wealth
does not die with them, reappear in the same family as descendants. It
is also believed that persons dying with debts unpaid with the
consciousness that they must be paid, are reborn in this world for
the discharge of their obligations. [887]
It is not always that the Purvajas reappear in the same family. It is
said about the departed spirits, that after undergoing punishment for
their sins and enjoying the fruits of their good actions, they come
down on earth again as drops of rain, and forming part of the grain
which grows on rain water make their way into the wombs of animals
and are thus reborn. [888]
On account of the community of their feelings, habits and ideas
in previous births, members of different families form different
groups. The actions performed in this life keep them bound to one
another either as recipients of the return of the obligations given
in the past or as givers of fresh obligations. The members of a family
stand thus to one another in the relation of debtors and creditors. It
is for the discharge of these debts and recovery of dues that several
individuals are united in a family. This naturally leads to the
members of a family taking birth again in the same family for the
proper discharge of debts.
A virtuous child is declared to have been born to return the debts
contracted in its past lives, and a vicious one to recover the
dues. [889]
When an atit or holy man or a recluse dies, his body is interred, and
a platform rising waist high from the ground, or a small dome-shaped
temple, is built over the spot. This is called a samadh. An image
of the god Shiva is generally installed in the samadh; but sometimes
padukas i.e. the impressions on stone of the footsteps of the deceased,
are installed instead. Instances of the latter are the padukas of
Dattatraya, Gorakha and Machchendra Nath.
Both the Samadh and the image of the god Shiva as well as the padukas
installed therein, are worshipped by the people, who, in course of
time, give currency to the belief that the Samadh possesses certain
miraculous powers, such as curing long-standing diseases, blessing
barren women with children, etc. Offerings are made to the Samadh by
pious persons and festivals or fairs are held in its honour by the
inhabitants of the village in which the Samadh is located. [890]
Kabars or tombs raised over the graves of Mahomedan saints or Pirs
are held in equal reverence both by Mahomedans and Hindus. To these
offerings are made, and fairs are held in their honour.
Some Samadhs and Kabars noted for miraculous powers are given below.
1. Gorakhnath:--The Samadh of Gorakhnath lies on Mount Girnar. It
is said that when the word Salam is shouted by any one standing on
the brink of the hollow wherein the Samadh is said to be, the word
"Aleka, Aleka, Aleka" is heard in response. [891]
2. Kevaldas:--The Samadh of Kevaldas stands in Susavav. It is told
that, on one occasion, when a festival was being celebrated in honour
of the Bava Kevaldas, a nimb tree (Azadirachta Indica) overhanging
the Samadh was transformed into a mitho Limbdo (Ailantas excelsa).
3. The Samadh at Kanga:--In the religious house at Kanga, a village
in the Junagadh State, there lived a bava given to religious
austerities. It is said that he took Samadh [892] during life. This
Samadh is said to work miracles at times.
4. Similarly, a bava in the religious house at Navanagar called
Sharada Matha has taken a Samadh during life, and his remains and
the structure over them have become an object of worship.
5. The Samadh of Lala bhakta:--Lala bhakta was a native of
Sayola. He was famous for his piety, and after his death his Samadh
was deified. It is said in reference to this Samadh that a meal of
dainty dishes prepared for five or six persons by its side, would
satisfy the hunger of a company of fifty, if one happened to arrive
there at the time of serving the meal [893].
6. Datar [894] Pir:--The tomb of this Pir is situated on Mount
Girnar. Almost all people in Kathiawar and many from Gujarat offer
vows to this Pir. [895]
This Pir is also known by the name of Kala Yavan. [896] It is believed
that he has the power of releasing the chain bonds of a person falsely
accused with an offence provided he approaches the Pir in chains. The
sanctity of this Pir is so great that vows in his honour secure to
persons desiring male heirs the birth of sons. [897]
7. Asami Pir:--The tomb of this Pir is in Lunar. He is believed to
ensure the fulfilment of certain vows made by those who have faith
in him. [898]
8. Devalsha Pir:--The tomb of this Pir is situated at Amaran about
seven miles from Todia. Many Hindus perform the first hair-cutting
ceremony of their children at the shrine of this Pir with an offering
of a sweet preparation of ghi, sugar or molasses, and wheat flour. The
Muhammadans distribute cooked rice among the Fakirs about this shrine.
A tradition runs that, once seven eunuchs defied the power of this
Pir saying that they would put no faith in him unless they conceived
sons. This they did, and when in terror regarding their approaching
confinement, they were told that the children would have to be taken
out by cutting their bodies open. The tombs of these seven eunuchs
and their sons still stand near the tomb of Devalsha to bear testimony
to his glory and miraculous power. [899]
9. The Kabar of Haji Karmani:--Is situated at Dwarkan and is much
respected by both Hindus and Muhammadans. [900]
10. The tombs of Jesal and Toral:--These are said to be the tombs of
a husband and wife of the names of Jesal and Toral. They are situated
in Anjar, a village in Cutch. It is said that originally these tombs
were at the distance of twenty-seven feet from one another, but now
the distance between them is only 7 1/2 feet. A belief is current
that the day of judgment will come when these two tombs meet. [901]
11. Haj Pir and Gebansha Pir:--The tombs of these Pirs are at
Mendarda. Vows are offered to the Haj Pir (Pilgrims saint) with the
object of securing a good rainfall after an unusual drought, also
for the restoration of stolen property. Vows to the Gebansha Pir are
believed to be efficacious in curing foot diseases of cattle and skin
diseases of children. [902]
12. Panch or Five Pirs:--The tombs of these Pirs are situated in
Dahura, each of them measuring about twenty-seven feet. A miracle is
attributed to these tombs in the phenomenon that they can never be
accurately measured, each attempt at measurement giving a different
result. Women whose sons die in infancy make vows in honour of the
Panch Pirs, and take them to their tombs on their attaining a certain
age, where they observe fakiri [903] for ten days. [904]
13. Aulia Pir [905]:--The tomb of this Pir lies on Mount Girnar. It
is believed to possess the miraculous power of stopping the career of
galloping horses and bringing them to the ground, and of stupefying
the senses of a person who enters the shrine. [906]
14. Miran Datar:--The celebrated tomb of this Pir is in the
village of Unjha near Baroda, where a fair is held every Friday in
Shravan. Persons possessed by evil spirits are said to be cured by
visiting this tomb and offering an image of a horse stuffed with
cotton, and a cocoanut. People from all parts of Gujarat and from
distant places suffering from physical infirmities, observe vows in
honour of this Pir. Some wear iron wristlets round their wrists in
his honour. [907]
15. Pir Mahabali:--The tomb of this Pir is situated at Gotarka near
Radhanpur. Every year a fair is held in honour of this tomb, when
the chief Pujari of the shrine of Varalu goes there, holding in one
hand a bayonet with its point touching his breast, and in the other,
a cocoanut. It is said that when the Pujari reaches the third step
leading to the entrance of the shrine, the locked doors of the shrine
fly open, and the Pujari throws the cocoanut into the shrine. If the
shrine gates do not open of themselves on his approach, the Pujari
has to stab himself to death then and there. [908]
16. Kalu Pir:--It is said that this Pir leads a procession every night,
when monstrous kettle-drums are beaten by his phantom followers. On
every Friday this procession goes on its rounds, which cover a large
area. [909]
Other tombs noted for miraculous powers are those of Gebalsha Pir
in Charadwa, of Daria Pir in Morvi, of Hajarat Pir in Baghdad and of
Khoja Pir in Ajmere. [910]
The followers of the tenets of Swami-narayan, Vallabhacharya, Kabir,
Shankaracharya, Ramanuja, Madhwacharya, Nimbark and Talo Bhagat look
upon these personages as gods, and worship their images. [911]
Some of the spiritual teachers mentioned above maintained
large establishments and made their supremacy hereditary. Their
representatives (that is either their heirs or disciples) are looked
upon as the embodiments of the same virtues as were concentrated in the
founders of the sects. The great teachers are worshipped either in the
form of their footprints, their images or their representatives. [912]
The worship of the following Muhammadan Pirs has been adopted by
Hindus:--
(1) Datar Pir in Junagadh.
(2) Datar in Rataiya near Khirasara.
(3) Gobalsha Pir:--This Pir is noted for curing boils.
(4) Tag Pir or the live saint near Bhayavadar:--This Pir is believed to
have the power of curing enlargement of the spleen. Persons suffering
from this disease go to his shrine and distribute dry dates among
children. This is supposed to propitiate him and to effect the
cure. [913]
(5) Miran Datar:--The miraculous and curative powers of this Pir
are so potent that blind persons are known to have their eye-sight
restored and childless persons to have their longings for children
satisfied through his favour. Persons possessed by evil spirits are
exorcised by merely wearing a ring in his name. [914]
The shrine of this Pir is situated in the village of Unava in the
Gaikwar's territory in North Gujarat. His Highness the late Gaikwar
Khanderao has fixed solid silver railings round the shrine of this
Pir in gratitude for a cure effected by him.
(6) Ramde Pir:--This Pir has obtained the epithet of Hindva Pir as he
is worshipped mostly by the Hindus. He has worshippers in many places,
where shrines are erected in his honour and verses and hymns composed
and sung in his praise. [915] He is evidently, as his name suggests,
one of the first Khoja missionaries who practised teachings more
Hindu than Musalman in order to secure a following among the Hindus.
(7) Haji Karmani near Dvarikhan.
(8) The Davalsha Pir near Amaran.
(9) The Lakad Pir and the Hussein Pir in the vicinity of Ganod.
(10) Mahabali Dada Pir:--This Pir is to be found close to the village
of Varai. Milk offered to him in his shrine in indas (egg-shaped pots)
is said to remain fresh for a year. Similarly, the doors of his shrine
open of themselves after the lapse of a year.
(11) Mangalio Pir:--This Pir is worshipped at Dadvi.
(12) Moto Pir:--Is worshipped at Khandorana.
(13) Hindva Pir:--This is the Pir of the Khojas in Pirana near
Ahmedabad. He is so called because he is worshipped by the Hindus also.
(14) Bhadiadaro Pir:--Is in the village of Bhadia near Dhorali.
(15) Ingarasha Pir and Balamsha Pir.
(16) Tamialsha and Kasamsha Pir:--The shrines of these Pirs are on
the Girnar hill. [916]
(17) Ganj Pir:--The shrine of this Pir is near Todia. Vows to
offer a quarter of a pound of molasses to this Pir are believed
to be efficacious in curing persons of fever and children of their
ailments. [917]
There is a Pir in the village of Vadhardun near Viramgam. Persons
suspected of having committed thefts are conducted in chains before
this Pir. It is said that, if the charge be false, the chains break
asunder of themselves. [918]
Apart from the respect paid to the Pirs mentioned above, the Hindus
hold in great reverence the tabuts of the Muhammadans. [919]
There are various rural methods in vogue for the cure of barrenness.
One of these is for the barren woman to swallow the navel-string of a
new-born child. [920] Another is to partake of the preparation called
katlan. [921]
There are two kinds of preparations which go by the name of katlan. One
is prepared from seven pieces of dry ginger. [922] The other is
a mixture of suva, [923] sunth (dry ginger), gundar (gum arabic),
gol (molasses) etc. [924] In order to secure the desired effect,
the katlan must be eaten seven times every Sunday or Tuesday seated
on the cot of a woman in child-bed. [925]
The longing for a child is also believed to be satisfied by partaking
of the food served to a woman, in confinement, sitting on her bed,
either on a Sunday or Tuesday. [926]
There is also another preparation which is believed to cause
conception. It consists of a mixture of pitpapdo (Glossocardi
Boswellia), sugar-cane and butter. In order to be efficacious, it
must be taken on seven consecutive days commencing from the fourth
day of the monthly menstrual period. [927]
Conception is also believed to be favoured by administering the gum
of the babul tree dissolved in milk for three days commencing from
the third day of the monthly period.
Some believe that, in order to be effective, this mixture must be
taken standing. [928] In some places, seeds of a vegetable plant
called shivalangi are also administered.
To secure conception, a bit of coral is also eaten, with the face
turned towards the sun.
Other preparations taken with the belief that they cause conception
are:--
(1) Harde (Myrobalan) put in kansar (a preparation of wheat flour
cooked in water and sweetened with molasses), (2) extract of the fruit
called sarangdha, (3) paras pipalo (Thespesia populnea) mixed with
clarified butter, (4) gum mixed with plantains, (5) juice of the
cooked leaves of the Arani (Elaeodendren glaucum), [929] (6) powder
of Nag kesar (Messua ferrea) put into milk, and (7) the roots of Bhong
ringdi (a kind of poisonous plant) mixed with the milk of a cow. [930]
It is also believed that if a barren woman succeeds in carrying away
grains of rice from the folds of the upper garment of a pregnant
woman, and eats them cooked in milk, her desire for a child is
satisfied. [931]
In celebrating the Simant or first pregnancy ceremony of a woman, the
pregnant woman is taken for a bath to a dung-hill or to a distance
of about thirty yards behind the house. After the bath is over, she
returns home walking over sheets of cloth spread on her way. On this
occasion her company is coveted by barren women for the purpose of
tearing off unseen a piece of her upper garment, as this is believed
to bring about conception. It is said that if a woman succeeds in
doing this, she conceives, while the victim has a miscarriage. [932]
Some believe that a slight pressure by a childless woman on the upper
garment of a pregnant woman is sufficient to bring about the result
mentioned above. [933]
Others hold that a slight blow on the shoulder of a pregnant woman by
a childless woman satisfies the desire of the latter for a child. [934]
Conception is also said to be effected by branding children while at
play in the streets. [935]
It is believed that this brand, to have efficacy, must be inflicted
on a Sunday or Tuesday. The operation is generally performed in
the evening with a red-hot needle. It is said that the branded child
dies while the branding barren woman conceives a child. [936]
Offering bread to black dogs is also supposed to be a cure for
barrenness.
Conception is also favoured by passing under the bier or palanquin
holding the corpse of an ascetic or holy man while it is being carried
to the cemetery. [937] Some believe that such an ascetic or saint
must be a follower of the Jain faith. [938] Others maintain that
the desired end can be secured only by wearing round the elbows the
grains of rice or coins offered to the bier of a saint on its way to
the cemetery. [939]
Other methods practised for the cure of barrenness are as follows:
The barren woman cuts off a lock of the hair of a child-bearing woman
and keeps it in her custody. [940]
Some women collect the dust trodden on by a child-bearing woman in
an earthen pot and eat it every day till it is exhausted.
Some throw grains of adad (Phaseolus mungo) over the bed of a woman
in confinement. [941]
Others daub their foreheads with the blood emitted by a woman in
menses.
There are some who pour water in a circle at the village gate on a
Sunday or Tuesday, and when in period, partake of the powder of mindhal
mixed with lapsi (coarse wheat flour fried in ghi and sweetened with
molasses or sugar) seated on the threshold of the house. [942]
Many wear round their necks leaves called bhojapatras on which the
mystical figure given below is drawn by an exorcist.
+---+
4 | 2 | 2
+---+-----+---+
3| 3 | 4 | 3 | 3
| | +-+-+ |
+---+---+ 3 +-+----+
| +-+-+ | |
| 5 | 4 | 12 | 12
+-----+---+----+
24 | 24 | 4
+-----+
Pieces of paper on which the following jantra is written by an ascetic,
woven in a string made of five kinds of silk, are also worn round
the elbows:--
Swaha aum rhin kling swaha.
About a month and a quarter after the delivery of a woman, a
ceremony called zarman zarvan is performed, when the woman goes to a
neighbouring stream or well to fetch water for the first time after her
delivery. Near the stream or well five small heaps of sand are made and
daubed with red lead. Next, a lamp fed with ghi is lighted, and seven
small betelnuts are offered to the stream or well. A cocoanut is then
broken, and a part of it is thrown into the water as an offering. Next,
the woman fills a jar with the water of the stream or well and returns
home, taking with her six out of the seven betelnuts offered to the
stream or well. On her way home she is approached by barren women who
request to be favoured with one of the betelnuts, as it is believed
that swallowing such a betelnut causes conception. [943]
Some believe that only the smallest of the seven betelnuts has the
power of producing this result [944]. Others hold that this betelnut
must be swallowed on the threshold of a house. [945]
Eating cocoa-kernel and molasses sitting on the threshold of the
house on the fourth day of the monthly period is also believed to be
a remedy for the cure of barrenness.
Placing a box containing a kori, (a small silver coin) on a spot where
three roads cross one another is also said to favour conception. [946]
In some places, a black earthen pot containing charcoal and grains of
adad (Phaseolus mungo) is placed on a spot where two roads cross one
another, on a Sunday or Tuesday. On this day the barren woman has to
take her meals without salt. [947]
Cutting off a lock of a child's hair and keeping it in custody is also
believed to satisfy the longing of a barren woman for a child. This
result can also be obtained by securing a piece of a garment of a
suckling child.
Some worship daily a cocoanut and a betelnut consecrated with
incantations. [948]
Some take a bath on the third day of their period, and stand on the
threshold of the house with their hair sprinkled over with kankotri
(red powder). Next, a ghi-fed lamp is offered to the deities, and
the devotee prostrates herself before the lamp. [949]
It is also believed that barrenness can be cured by religious vows,
by offering alms in propitiation of malignant planets such as Mars,
and by reciting the jap or incantation called gopal santan to please
the deity of that name. [950]
One of the religious vows of this nature is to observe fasts on twelve
consecutive Sundays or Tuesdays. On these days the devotee fixes her
gaze on the sun and offers him worship, after which she takes a meal
prepared in milk without salt or sugar. [951]
Some hold a recitation of the chandi kavach a hundred times through
Brahmans with sacrificial oblations of clarified butter, sesamum
seed, kamod (a kind of rice), gugal (rhododendron), sandal wood and
sugarcandy. [952] Others have the story of the Harivansha recited on
seventeen consecutive days, during which period the devotee (i.e.,
the barren woman) observes brahmacharya, that is abstains from
sexual enjoyment. This ceremony is believed to exorcise the fiend
of barrenness.
Some keep a vow of standing on their legs for the whole day on the
fourteenth of the month of Phalgun (the fifth month of the Gujarat
Hindu year) and of breaking their fast after worshipping the sacred
pyre. [953]
There is another vow called the Punema or full-moon day vow, the
observance of which is believed to favour the birth of a son. [954]
Pouring water at the root of, or circumambulating, a pipal or babul
tree after a bath without removing the wet clothes, is also believed
to cause conception. [955]
Some observe the vow of entertaining thirteen Brahmans and thirteen
virgins to a feast, and of setting up Randal Bantva. [956]
Women whose children die in infancy give them opprobrious names such
as Khacharo (filth), Ghelo (stupid), Natho, Uko, Ukardo, Bodho, Pujo,
Adavo, Mongho, Tulhi, Tutho, Kadavi, etc. in the belief that by so
doing the life of the children is lengthened. [957] The idea is almost
Asiatic in extent. Among Musalmans also such names are given; and even
among the Persians and Arabs boys are given such names as Masriequ and
Osaid--the Stolen and the Black. Sometimes parents arrange that their
children be actually stolen; and some next of kin, generally the aunt,
is made to commit the kindly felony. She afterwards returns the child
for a certain amount in cash or clothes. The custom is as old as the
scriptures, there being an allusion in the Koran to how the little
Joseph was made to steal some garment of his aunt and was claimed as
a forfeit by her. Speaking about Levi, the older brothers of Joseph
say to the Egyptian soldiers, "If he hath stolen (the king's goblet)
verily the brother of his too did (formerly) steal."
Some make a vow of not cutting the hair of their children till they
are taken to Ambaji, where their hair is cut for the first time. [958]
Some treat their children as beggars until they attain the age of five
years, that is, they are dressed till that age in clothes obtained
by begging. Some bore the nose of the child.