TREE AND SERPENT WORSHIP.
Certain trees are considered holy, and they are neither cut nor their
wood used as fuel.
The Pipal is one of such trees. It is considered to be the incarnation
of a Brahman, and to cut it is considered to be as great a sin as
murdering a Brahman. It is believed that the family of one who cuts
it becomes extinct. [1338]
Some people believe that the spirits of the deceased do not get water
to drink in the next world. The water poured at the root of the Pipal
on the 13th, 14th and 15th day of the dark half of Kartik and Shravan
and on the 14th day of the bright half of Chaitra is believed to
reach these spirits and quench their thirst. [1339]
Although to cut the Pipal is supposed to be a great sin, it is
believed that if a corpse is burnt with its wood, the soul of the
deceased attains salvation. [1340]
The Vad or banyan tree is believed to be a representation of the god
Shiva. [1341] There is a proverb to the effect that one who cuts this
tree is punished with the extirpation of his family. [1342]
According to another belief, the god Vishnu once slept on this
tree. [1343]
The Tulsi or sweet basil is considered to represent Lakshmi, the wife
of Vishnu. It is also related that Krishna wanted to kill the demon
Jalandhar, but he could not be killed on account of the merit of the
chastity of his wife Vrinda. Krishna, therefore, assumed the form
of Jalandhar, violated the chastity of Vrinda, and was thus enabled
to kill the demon. Krishna next expressed a desire to marry Vrinda,
when she transformed herself into the Tulsi plant. It is considered
an act of great religious merit to wed Krishna with the Tulsi, and
this marriage is celebrated every year by all Hindus on the 11th day
of the bright half of Kartik otherwise called Dev Divali.
It is considered a great sin to uproot this plant, though no sin
attaches to the plucking of its leaves during the day time. The leaves
of the Tulsi are considered holy and are offered to the image of the
god Vishnu and are required in all religious ceremonies. [1344]
The Khijado or Shami tree is also held sacred. When the Pandavas lost
their kingdom in gambling with the Kauravas, the latter promised the
former that they would give them back their kingdom if they lived in
the forest for twelve years and unknown for one year. After having
completed their stay in the forest, the Pandavas remained unknown
for one year in the city of Virat. During this year they concealed
their weapons on a Khijado tree. Before taking these weapons, they
worshipped the tree. Next took place the great battle of Kurukshetra
in which the Pandavas won a splendid victory. This has given rise
to the custom of worshipping the tree on the tenth day of the bright
half of Ashvin or the Dasara day. [1345]
It is a common belief that a tree haunted by ghosts should not be
cut. So the Khijado is not cut, because it is the favourite residence
of ghosts. [1346]
The Kadamb (Anthocephalus cadumba) is considered sacred because it is
believed that God Krishna rested under this tree when he took cattle
to graze. [1347]
The Limbdo (Nim tree) is also considered sacred as it represents the
god Brahma. [1348] Some believe that it represents Jagannathji. [1349]
The Rudraksha is believed to be a representation of the god Shiva. It
is therefore considered a sin to cut it. Garlands of Rudraksha beads
are worn round the neck by the devotees of Shiva.
The leaves of the Bel (Aegle marmelos) are offered to the god Shiva
as they are supposed to be liked by him. It is also considered a sin
to cut this tree. [1350]
The Karan (Mimusops hexandra) is believed to be a representation
of Shiva. A grove of the Karan trees is supposed to be inhabited by
natural powers called Matas and to cut a Karan is supposed to bring
disaster to the cutter. [1351]
The Maravo (Marjoram) is considered sacred by Musalmans. They dip
its leaves into oil and rub them against the face of a corpse. [1352]
There is a temple of Bhimnath Mahadev near Baravala in the shade of
an ancient Jal tree. The worshipper at the temple, a wealthy man,
once thought of erecting a grand temple over the image, but he was
prevented from doing so by the god appearing in his dream and telling
him that he preferred to live under the tree. [1353]
Under a Jal tree near Dhandhuka there is a shrine of Bhimnath Shankar
who is known as Bhimnath Jalvalo after the tree. [1354]
There is a Sakhotia tree near Kutiana, which is supposed to be the
abode of a snake deity. [1355]
Near Rajkot in Kathiawar there is a tree called Gandu or mad, vows
in honour of which are said to cure children of bronchitis. [1356]
In the village of Vadal near Bhiyal in the Junagadh State there is
a banyan tree called Lal Vad said to have sprung from the sticks of
a Vad (banyan) used as tooth brushes by Lal Bava, a preceptor of the
Vaishnav school. A silver staff and silver umbrella belonging to Lal
Bava are kept near this tree, which is visited and worshipped by the
followers of the preceptor. [1357]
It is related that in this Lal Vad there is an opening through which
the virtuous can pass to the other side, but not the sinful. [1358]
There are two banyan trees near Anandpur, one of which is called
Bhut-vad or the banyan tree of the evil spirits, as it is supposed
to be inhabited by ghosts. The other is called Visalvad, because a
devotee named Visaman Bhagat lived under this tree. [1359]
There is a branch of the followers of Kabir called Khijada Panth. They
worship the Khijada or Shami in their temples. [1360]
There is a belief that the sanctity attached to the Pipal tree has
been the act of the god Krishna. This tree is invested with a sacred
thread. [1361]
According to tradition, Krishna breathed his last under a Pipal
tree. [1362]
It is related that once blood gushed forth from a Pipal tree when it
was cut. Thenceforward it came to be regarded as a Brahman and it is
no longer cut. [1363]
There is a Pipal tree in the village of Prachi near Prabhas Patan,
vows in whose honour are believed to favour childless persons with
children. [1364]
It is described in the Puranas that Savitri, the daughter of King
Ashupati, lost her husband within a year after her marriage. The
death took place under a banyan tree, by worshipping which, Savitri
succeeded in reviving her husband. Since then women perform a vow
called Vat Savitri Vrat on the 13th, 14th and 15th days of the bright
half of Jetha by observing a fast and worshipping and circumambulating
the banyan tree. [1365]
There is a legend that in mythological times a woman named Vrinda was
cursed to be a plant for infidelity to her husband. She became the
Tulsi (sweet basil), which is held sacred by Hindus, and worshipped
by women. [1366]
On the top of the hill in the village of Jasdan there are two tall
trees called 'mad trees'. As the fruits of these trees resemble
the face of a saint, they are considered divine and worshipped with
offerings of red lead, oil and cocoanuts. [1367]
Amongst Rajputs, during the marriage ceremony, the bride has to
walk four times round the sacrificial fire in the company of the
bridegroom. Two of these turns are generally taken with a wooden
blade called Khandu. [1368]
When a girl loses her betrothed twice in succession, she is married
to a Pipal tree before being betrothed for the third time. [1369]
If the betrothed husband of a girl dies before the celebration of
the marriage, she is married to a Pipal or Ankda (a poisonous plant)
in the belief that the danger of death will fall on the tree, and
that the next husband of the girl will survive. [1370]
If a man loses two wives one after the other, he is married to a
Shami tree before he is married again, and his third marriage is
called the fourth. [1371]
In some places, such a man is married to a Bordi (Zizyphus Jujuba)
instead of a Shami. [1372]
In some places, if a man's wives do not live, his next wife is married
to an Ankdi plant before her marriage with him. [1373]
A belief prevails that an insane maiden is cured of her insanity if
married to the field god Kshetrapal. [1374]
If a girl attains puberty before marriage, she is married to a Pipal
tree. A girl with congenital deformities is also married to a Pipal
tree. [1375]
It is generally believed that if a betrothed girl touches red lead,
she is carried away by Kshetrapal. [1376]
The belief that Kshetrapal carries away the bride from the marriage
altar is so common, that a stone representing the god is placed on
the marriage altar and touched by the bridal pair at every turn round
the sacrificial fire. [1377]
If this is not done, disastrous consequences follow, to avert
which, that portion of the marriage ceremony in which Kshetrapal is
propitiated has to be performed a second time. [1378]
Disagreement between husband and wife soon after marriage is attributed
to the wrath of Kshetrapal. To bring about a reconciliation between
them, they are taken to a triangular field and married there to please
the god. [1379]
All Hindus worship the snake. The day especially devoted to its worship
is the fifth day of the bright half of Shravan, which is called Nag
panchami. In some places Nag panchami is observed on the 5th day of
the dark half of Shravan. On this day an image of a snake is made of
cowdung or earth, or its picture is drawn on the wall.
The image is worshipped as a deity, and kulera, a mixture of wheat,
oat or rice flour, clarified butter, and sugar or molasses is offered
to it. After worship, the members of the household take their meal
and eat kulera, cocoanuts and cucumbers. Only one meal is taken on
this day by men and women. [1380]
The Nag panchmi is observed as a vrat or vow, generally by women. They
do not take any meal on this day, but live only on kulera. On this
day, her Highness the Maharani of Baroda, mounted on an elephant,
goes in procession to the woods to worship an ant-hill. The pipers who
accompany the procession blow their pipes, and allured by the sound,
the snakes come out of their holes, when they are worshipped and fed
with milk. [1381]
Women do not pound, grind or sift corn on the Nag panchami day,
and all people try to see a snake.
It is obligatory in some families to offer a cocoanut to the Nagdev
(snake god) on the Nag panchami day. [1382]
In some places, the likeness of the snake is engraved on a stone or
copper plate and worshipped. In others, it is drawn on a piece of
paper which is affixed to the wall. [1383]
In many places there are temples dedicated to snake gods. These gods
are known by various names. Some of the temples with the names of
the gods installed in them are given below:--
1. The temple of Sarmalio Nag at Arani Timba near Bikaner.
2. The temple of Ragatio Nag midway between Kanaza and Vanthali in
the Junagadh State.
3. The temple of Charmalio Nag at Chokdi near Chuda. Vows of offering
sweets are made to this Nag by persons bitten by snakes, who visit
the temple, hold the sweets before the image of the god, distribute
them among the visitors, and are in return presented with cotton
thread which they wear round the neck.
This god is also reputed to have the power of blessing childless
persons with offspring. The offerings concerned consist of cradles,
which are presented to the god after the wished for object has been
fulfilled.
4. The temple of Vasuki Nag near Thangadh. This Nag is supposed to be
a servant of the god Shiva. An old snake with gray moustaches is said
to live in this temple. He drinks milk at the hands of visitors. Many
vows are made in honour of this snake god.
5. The temple of Khambhadio Nag at Khambhada.
6. The temple of Nag Mandal at Dadvi.
7. The temple of Bhujia Nag at Bhuj.
8. The temple of Shimalia Nag near Jadeshvar in the neighbourhood
of Jetpur.
9. The temple of Fulia Nag near Jopanath.
10. The temple of Malodaro Nag at Malod.
11. The temple of Charmalio Nag at Chudia.
12. The temple of Chhatrasia Nag in Chhatrasa.
13. The temple of Monapario Nag at Monpar near Chital.
14. The temple of Ashapal at Nanadiya in the Bantva State.
15. The temple of Khodial Nagini at Khokharda in the Junagadh State.
16. The temple of Gondalia Nag at Gondal.
It is related that there were once divine snakes in the royal fort
of Jodia. When a pair (male and female) of these snakes were found
killed, the heinous act was atoned for by the bodies of the snakes
being buried and a temple erected over the grave. The male snake of
this pair is known as Nag Nath or the Lord of Snakes.
According to others, Nag Nath was a big white snake with gray
moustaches. He once waylaid a milkman of the royal household, forced
him to put down the milkpot he was carrying, drank the milk and went
away. This snake is believed to be divine. [1384]
The god Shiva is supposed to wear a snake round his neck like a
garland of flowers. So, in all temples of Shiva, an image of a snake
is installed behind the idol of the god with his hood spread over
the idol. [1385]
In ancient times dead snakes were buried and temples and altars were
erected over their graves. An image of the dead snake was engraved
on the altar. [1386]
There is a shrine dedicated to Chandalia Nag on the bank of the river
Palavo on the road from Mota Devalia to Tramboda. It is visited by
a sect of beggars called Nag-magas. The Nag-magas beg wealth of the
snake god, and it is said, that he bestows it on them. They are never
seen begging from any body else. [1387]
In the Puranas, the Shesh Nag, the Takshak Nag, Pundarik, Kali Nag
and Karkotak Nag are described as gods. In modern times, Sarmalio,
Bhujo and Gadhio are believed to be as powerful as gods, and vows
are observed in their honour. [1388]
Dhananjaya, Pushkar and Vasuki are also considered to be very
powerful. [1389]
Takshak is believed to have drunk the nectar of immortality. [1390]
A tradition is current that god Vishnu sleeps on the Shesha Nag in
the Milky Ocean. This snake is believed to have a thousand mouths
and to support the earth on its hood. [1391]
It is described in the Puranas how King Parikshit was bitten by Takshak
Nag and King Nala by Karkotak Nag. King Nala became deformed owing to
the bite, but he could assume his original form by wearing a special
dress, through the favour of Karkotak.
Vasuki Nag was wrapped round the Mandar mountain, which was used as
a churning handle by the gods and demons to churn the ocean for the
recovery of the fourteen jewels from the ocean [1392].
It is a common belief that treasures buried underground are guarded
by snakes.
Generally a miser dying without an heir is supposed to be born as a
snake after his death, to guard his hoarded money.
It is believed by some people that on the establishment of a new
dynasty of kings after a revolution, a snake makes its appearance to
guard the accumulated wealth of the fallen dynasty. [1393]
It is also believed that a rich man dying with his mind fixed on his
wealth is born as a snake, to guard the wealth. [1394]
There is a further belief that one who collects money by foul means
and does not spend it, is born as a snake in his next life to guard
his buried treasure. [1395]
There is still another belief that a man who buries his treasure in a
secret place becomes a snake after death, to guard the treasure. [1396]
The beliefs mentioned above have given rise to the impression that
places where big snakes are found are sure to have a treasure trove
concealed in them. [1397]
It is believed that the snake guarding the treasure of his previous
life does not allow anybody to remove it, and bites any one who
attempts to do so. [1398]
If in spite of this, a man succeeds in seizing the treasure by force
or by the power of mantras or incantations, it is believed that he
leaves no heirs to use it. [1399]
A belief is also current that such guardian snakes allow those persons
to take away the treasures guarded by them if they are destined to
possess them. [1400]
To the south of Kolki there is a site of a deserted village. It is
believed to contain a buried treasure which is guarded by a snake with
white moustaches. This snake is seen roaming about the place. [1401]
It is related that a Brahman once read in an old paper that there
was a treasure buried under a Shami tree in Deola. He communicated
the information to the Thakor of Dhrol who secured the treasure by
excavating the place. The Brahman went to worship the spot, but was
buried alive. The Thakor buried the treasure in his castle, but the
Brahman, becoming a snake, guarded the treasure and allowed none to
touch it. All attempts to dig it up were frustrated by attacks of
bees and the appearance of a snake.
A Kshatriya named Dev Karan, while the foundation of his house was
being dug, found a treasure guarded by a snake. He killed the snake
by pouring boiling oil over it and secured the treasure.
A Kunbi of Malia, while digging a pit for storing corn, found a large
vessel filled with costly coins guarded by a snake. He killed the
snake and secured the vessel. [1402]
There are many practices in vogue to render the poisonous bite of a
snake ineffective.
If the man bitten by a snake be bold, he cuts off the bitten part.
Some have the bitten part branded.
Those who have no ulcer in the mouth suck the poison, and spit it out.
The powder of the fruit of the Nol Vel is also administered with water.
Sometimes emetics and purgative medicines are given.
A mixture of pepper and clarified butter is also believed to be
efficacious. [1403]
Other remedies for the cure of snake bite, are as follows:--
The patient is made to wear a cotton thread in the name of Charmalia
Nag, Sharmalia Nag, or Vasangi Nag, and certain observances, as stated
above, are promised to the snake deity. [1404]
The ends of peacock feathers are pounded and smoked in a chilum
(clay pipe) by the patient. [1405]
A moharo (stone found in the head of a snake supposed to be a cure for
snake poison) is applied to the wound caused by the bite. It absorbs
the poison, and on being dipped into milk, transfers the poison to
the milk.
Thus it can be used any number of times. [1406]
There is a Girasia in Lakhtar who is believed to cure patients
suffering from snake poison. As soon as a person is bitten by a snake,
one of the garments worn by him is taken to the Girasia, who ties it
into a knot and this cures the patient. [1407]
There is a Bava in Rajpara, a village near Anandpur. He and all the
members of his family are reputed to be able to cure snake-bites. When
a person is bitten by a snake, he or a friend goes to the Bava's house
and informs him or any member of his family of the occurrence. The Bava
or the person who receives the intimation folds into a knot a garment
of the informant, which he afterwards unfolds. As soon as this is
done, the patient is in great pain, loses his senses, is seized with
convulsions and tells why the snake bit him. Thereupon the relatives
of the patient implore the pardon of the snake, which is granted on
condition that the patient should give alms to the poor. [1408]
In some places, Bhagats or devotees of Mataji are invited to dinner
along with a number of exorcists, who are generally Rabaris. After
they have assembled at the house of the patient, they start out in
a procession headed by one who holds in his hand a bunch of peacock
feathers, to bathe in a river. On their way to and back from the
river they sing songs in praise of the goddess to the accompaniment
of drums and other musical instruments. After their return from the
river, the whole party are treated to a feast, which is supposed to
cure the patient of the effects of the snake-bite. [1409]
Some people believe that snakes, like evil spirits, can enter the
bodies of human beings. Such persons, when possessed, are supposed
to have the power of curing snake-bites. [1410]
Every village has an exorcist who is a specialist in curing the effects
of snake-bites. When a person is bitten by a snake the exorcist is at
once sent for. He gives the patient Nim leaves and pepper to chew,
to determine the extent of the effect of the bite. Next he asks
one of those present to bathe and bring water in an unused earthen
jar. He then recites incantations, and sprinkles water from the jar
over the body of the patient. If this does not counteract the effects
of the poison, he throws red-hot pieces of charcoal at the patient,
when the snake speaks through the patient and states that he bit the
patient because he committed a certain offence, and that he will leave
him if certain offerings are made. After he has ceased speaking,
the patient begins to shake and to crawl about like a snake, and
is then cured. If the man be doomed to death, the snake would say,
"I have bitten him by the order of the god of death, and I will not
leave him without taking his life." [1411]
Sometimes the exorcist fans the patient with branches of the Nim tree,
reciting mantras, and thereupon the patient becomes possessed by the
snake and declares the cause of his offence.
Some exorcists present a magic epistle or charm asking the snake
that bit the patient to be present. The snake obeys the call, and
appears before the exorcist. The latter then asks the snake to suck
the poison from the wound of the patient, which is done by the snake,
and the patient is then cured. [1412]
In some places, the exorcist ties up the patient when the snake tells
the cause of the bite. Next the exorcist calls on the snake to leave
the body of the patient, who then begins to crawl about like a snake
and is cured.
On some occasions, the exorcist slaps the cheek of the person who calls
him to attend the patient. It is said that the poison disappears as
soon as the slap is given. [1413]
Some exorcists take a stick having seven joints and break them one
by one. As the stick is broken, the patient recovers, his recovery
being complete when the seventh joint is broken. [1414]
It is believed that the Dhedas are the oldest worshippers of Nags
or snakes. When a person is bitten by a snake, he is seated near a
Dheda, who prays the snake to leave the body of the patient. It is
said that in some cases this method proves efficacious in curing the
patient. [1415]
It is stated that exorcists who know the mantra (incantation) for
the cure of snake-bites must lead a strictly moral life. If they
touch a woman in child-bed or during her period the mantra loses
its power. This can be regained through purification, bathing,
and by reciting the mantra while inhaling the smoke of burning
frankincense. Some exorcists abstain from certain kinds of vegetables
and sweets, e. g., the Mogri (Rat-tailed radish), Julebi (a kind of
sweet), etc. They have also to abstain from articles of a colour like
that of a snake. [1416]
A belief prevails that there is a precious stone in the head of the
snake. Such stones are called mohors. They are occasionally shown to
the people by snake-charmers, who declare that it is very difficult
to procure them.
It is stated that on dark nights snakes take these mohors out of
their head and place them on prominent spots in order to be able to
move about in the dark by their light. [1417]
It is believed that snakes give these mohors to those who please
them. If one tries to take a mohor by force, the snake swallows it
and dissolves it into water. [1418]
As stated above, the mohor has the property of absorbing the poison
from snake-bites.
It is because a snake is believed to hold a precious stone in its
head that it is called manidhar, that is, holder of a jewel. [1419]
It is believed by some people that the mohor shines the most when a
rainbow appears in the sky. [1420]
According to the Puranas the patal or nether world is as beautiful
as heaven. It is inhabited by Nags or snakes in human form. The Nag
girls are reputed to be so handsome that an extraordinarily beautiful
girl is commonly likened to a Nag girl.
It is believed that in ancient times inter-marriages between Nags
and human beings were common. [1421]
It is a common belief that Kshetrapal, the guardian snake of fields,
married human brides. So to propitiate him, his image is installed
on the marriage altar, and the bride takes three turns round it when
walking round the sacrificial fire with the bridegroom. [1422]
According to the Puranas, king Dasharath married a Nag girl
Sumitra. [1423] Similarly Indrajit, the son of Ravan, the Lord of
Lanka or Ceylon, married a Nag girl. [1424]
At times snakes are seen in houses. They are believed to be the
guardians of the houses, and worshipped with offerings of lamps fed
with ghi. After worship, the members of the family pray to the snake,
"Oh snake! Thou art our guardian. Protect our health and wealth. We
are thy children and live in thy garden." [1425]
Some people believe that the spirits of deceased ancestors, on account
of the anxiety for the welfare of progeny, become snakes and guard
the house. [1426]