3 1822 01098 5836

LORE
NOTES.
Vol.

I-GUJARAT

COMPILED FROM MATERIALS COLLECTED BY

THE LATE A. M.

T.

JACKSON, INDIAN

CIVIL SERVICE.

R. E.

ENTHOVEN,

CLE., LCS.

..\U

FOLKLORE NOTES.
VOL.
I

GUJARAT.

FOLK LORE
NOTES.
VOL.

I-GUJARAT.

COMPILED FROM MATERIALS COLLECTED BY

THE LATE

A.

M.

T.

JACKSON, INDIAN

CIVIL SERVICE.

R. E.

ENTHOVEN,

ci.e., lc.s.

BRITISH INDIA PRESS, MAZGAON BOMBAY.

1914

:^*.c.

REPRINTED FROM THE " INDIAN ANTIQUARY "

BY

B.

MILLEK, SUPERINTENDENT, BRITISH INDIA PRESS, BOMBAY.

^^h^

Oversize

^/^

30 5

INTRODUCTION.
The
to a

circumstances attending the murder of Mr. A.

December 19C9 led to the raising of a small subscription

memorial
in in

M. among

T.

Jackson in Nasik in

his friends, to be devoted

some shape or form, showing the respect and affection with which he
Western India.

was regarded

large part of

tlie

fund then raised was expended

on the purchase of his valuable library, which ];ow forms a part of the collection owned

by the Bombay Branch of the Royal Asiatic Society.

It

was subsequently decided that

the balance could nob be better spent than in defraying the cost of publishing certain
folklore materials which he had collected and intended, at
to
tlie

lime of his untimely death,

publish in the pages of the Indian Antiquary,

enquiry set

These materials were the result of

His plan of operation was
list

an

on

foot

by him about the year 1900.

the Education
tlie

to

forward,

tlirough

the

agency of

Department, Crooke's
Presidency.

of folklore
is

questions to schoolmasters in various parts of

The

question paper
liave

given

below

the

replies

form the raw material from which these notes

into

been compiled.

For convenience they are divided

I

two

series

Gujarat and the Konkan.

desire at the outset of these introductory remarks to explain that,

when

at the request

of the memorial committee I undertook the task of seeing these notes through the press,
I

did not contemplate any critical handling of the materials found in

I
e.,

tlie

papers made

over to me.
intention,
i.

had neither the

leisure nor

the knowledge

to

carry

out Mr. Jackson's

to edit the notes

carefully with
I

such criticisms and comparisons as his

claim, tlierefore,
to liave effected

ripe scholarship would have suggested.

make no

more

than to have rescued from the wastepaper basket a number of replies to questions regarding
the beliefs

of the people in Gujarat

and the Konkan.

The

notes as
;

now

presented

doubtless contain

much

that

is

trivial,

and possibly many inaccuracies

but among them

students of folklore
are, they
will, I
trust,

may on

the other hand discover material of real value

to

such as
the

they

repay careful study, and perhaps serve one day

of
the
folk-lore

form the basis

of

further

and more comjirehensive examination

of

Bombay

Presidency an

examination which should not be too long deferred, for the old practices

and

beliefs are yearly tending to decay

field

and vanish

in contact with the spread of education.

fail to

The
deal,

for enquiry

is

wide and

rich,

but workers

come forward

and meanwhile

the old beliefs and practices slowly disappear.

On

the subjects with which these notes

much information of

value has

already been collected

and recorded by another

found partly
in
tlie

oriental scholar, the late Sir

James Campbell, K.C.I.E., and

will be

pages of the

Bombay

Gazetteer, and partly in the notes on the Spirit Basis of Belief and
to

Custom which he published from time

and religious practices

time in the Indian Antiquary

Tiie present notes

carry striking confirmation of Sir James Campbell's theory regarding the extent to which
beliefs
in this

country can be traced to the desire to propitiate

INTRODUCTION.
spirit

presences.

It

may

be reiuarkcd

tliat

Campbell's work in
it

tlic
tl:e

domain of Indian
works of writers
tlie

folk-lore does not seem to liave received the notice that

deserves in

on folk-lore generally, possibly because so

Gazetteer or
in

nuicli

of

it is

buried in the pages of

Bombay

scattered numbers

of

the Indian Antiquary.

The

notes

would ami)ly

repay the labour of republication, with a summary and suitable index. Tlicy deal very They fully with spirit worship and possession, witchcraft and magic, and the evil eye.
differ

from the present notes

in

b.-ing

to a

large extent comparative, assembling under

the various heads of ancestor worshij),

spirit

haunts, spirit

possession,
to

exorcism,

etc.,

kindred beliefs from

all

parts of the world.

Doubtless his work

is

no small extent

suggesttd to Mr. Jackson the line of enquiry which

contained in the question paper.

From

tlie

materials accumulated by

these

two scholars a comprehensive study of the

folk-lore of western India

may one day be

very
fully

compiled.

The

notes

illustrate

the

common

beliefs

in

unseen presences causing

of protection by propitia-

misehief of various kinds.

tion,

They

illustrate the

common methods

of spirit and disease scaring, and of avoidance of the effects of the evil eye.

full

list will be found (pp. 126-130) of the lucky and unlucky omens besetting the undertaking of

various acts, and

much information
names which has

is

recorded

regarding lucky

and unlucky numbers,

and

spirit scaring

not, so far as I

am

aware, been made public before.

Ceremonies for exorcising spirits that have possessed human beings are given in some There will also be found an account of the interpretation commonly put on sueh detail.
natural phenomena as the rainbow, an eclipse, thunder, lightning, meteors, comets. &c.

Many
pregnancy.

examples are given of the beliefs regarding the means for securing successful

The
is

trees

and animals worshipped

in the

country side are described, with the

ceremony that

held to be suitable in each case.

An

unusually interesting belief

to

is

that

which attributes

to a certain lake in

Gujarat the power

transform males into females

and

vice versa

(see p. 39).

The curing of
is

diseases by the wearing of

also dealt with in

magic threads
detail.

and the application of mantras or holy verses

a list
in
is

some

Finally

given of

the shrines of the country side with the tradition regard

ng the holy man

whose honour and to whose memory they have been erected. part worshipped alike by Hindu and Musalman.
In conclusion,
I

They

are for the most

would refer once more to the fact that no attempt has been made to
In the scanty leisure available

edit eriticallv the

information embodied in these notes.

after

official

demands on

my

time have been met,

it

has only been possible to see the

materials through the press

as they stood, after translation.

The

task has been greatly

Joshi who undertook the li<litened by the generous assistance received from R. B. P. B. I am also greatly indebted preparation of the whole of the MSS. of the Konhan series.
to

Mr. G. M. Kalelkar for many arduous hours of work on the compilation of the Gujarat

papers.
the

To both

these gentlemen

my

cordial thanks are

due for their co-operation.

the subject
are,

If

publication of

these

materials

serve to stimulate interest in

of Indian
I

folk-lore',

they will not have been printed in vain.

Such as they

they will,

trust

remain as a small tribute to the memory of an oriental scholar, of no services India was deprived in so untimely a manner.

mean

merit, of

whose

R. E.

Enthovex.

QUESTIONS ON FOLKLORE.
By W. CROOKE,
Late of the Indian Civil Service.

Author of the Popular Religion and Folklore of Northern India.

I.

NATURE POWERS.
tlie

1.

Give any indications of the connection of the worship of the Deota or minor local
.as,

deities with the lower races,

for instance, where

village deity is served

by a

priest

drawn

from the lower

2-

castes.

Give any current beliefs about sun worslnp.

is

How

and at wliat periodical feasts

is

the worship conducted and what form of ritual

3. in

adopted ?
in the course of the

Give any customs of moving round temples or sacred objects

sun

the heavens: cases in which

women

after childbirtli are exposed

:

to the

sun:

conception

believed to be caused by exposure to the rays of the sun

4.

the use of the Swastika as an emblem.

:

Give any legends or customs connected with moon worship

:

the spots on the surface

;

of the moon

the

moon

as a healer of disease

the custom of drinking the moon's rays

any

ceremonies at new or full moon.

5. 6.
7.

Give any legends and

rites

connected with eclipses.

;

Similarly for star worship

superstitions connected with the rainbow

the milky way.

Rites comiected with worship of the eartli mother: sacred things not to fall on earth;

occasions
8.

when people

sleep on the earth.

Superstitions connected with thunder and lightning.

9.

Popular belief regarding earthquakes.

Collect instances of and ritual for worship of sacred rivers
;

10.

springs

waterfalls

water

spirits

and goblins: prejudice against saving drowning people; ceremonies at digging and
:

dedication of wells
the water.
1 1
.

well water as a cure for disease

instances of sacred lakes

palaces under

Instances of sacred momitains and legends connected with tliem

dread of climbing

mountains.
12.

Name any

deities

supposed to control the weather, and describe the modes of causing

liail.

or averting rain, of checking storms and

13.

Give instances of any

:

rites in

which women alone take part or from which they are

excluded
14. 15.

any

rites in

which the worshipper must be nude.

to influence the rain?

Are there any sacred stones which are believed

Note any superstitious
II.

in connection witli aerolites

and meteors.

THE HEROIC GODLINGS.

16.

Describe the ritual and any legends or superstitions connected with the worship of

Hanuman, Bhimsen, Bhishma.

iv

QUESTIONS ON FOLKLORE.
17.

Name and

describe tbe local deities most generally worshipped in your neighbourhood.

What

legends are connected with them;

who

arc their priests

what offerings and on what

occasions are offerings

1819.

made

to

them?

How
What

is

the local deity of a

is

new setlUment

selected

and

installed';
is

local deity

considered responsible for crops and catUe ? Wlien and iiow

he worshipped?

20

Describe the worsliip of Bhairon or Bli.iirava. Ganr.si, the Malri- or Mothers, the

deities of the jungle, those

who

assist parturition.

III.

DISEASE
who

DEITIES.
are believed to have the power of averting
etc.

21.

Describe the worsliip of any deities

or causing disease, such as cholera, small pox, fever, 22.

Is epidemic disease attributed to witchcraft, and, if so.

what precautions are taken?

Give particulars of observances in connection with cattle disease. What methods are in vogue for tlie exorcism of disease? Give examples of 23.
charms used for
24.
25.
Is
this purpose.
in

any rural

dancing used

exorcism? If

so,

give instances of religious dances.

What

are the position and functions of the village sorcerer and

how

is

he appointed?

26. 27.
28.

Give examples of the offering of rags, coins, etc, at sacred trees, wells, etc.

Give any methods of transferring disease to another person. Give instances of the use
IV.
ol"

scapegoats.

THE WORSHIP OF ANCESTORS AND SAINTS.

:

29.

Give instances of worship of ancestors

the belief that spirits are mortal

and

lliat

the spirits of the dead are re-born in children.

30.

Give instances of miracle-working tombs, and of saints wlio have been deified

in

modern

times.
31.

Give instances of Muliammadan saints wliose worship has been adopted by Hindus.
Give the rural methods. in vogue for the cure of barrenness.
V.

32.

THE WORSHIP OF THE MALEVOLENT DEAD.

tlie

33.

What
Is
it

are

current beliefs.as to the cause of dreams and the omens derived from

them?
34.
instances.

considered possibli- for the soul to leave the body temporarily?

If so, give

35.

What What
What What

is

the popular conception of

the

character

and functions of the Bhut or

disembodied soul?
36beliefs are current as to the state of the soul after death
:
;

tlie patli to

the other

world

the condition of souls in the other world

belief
is

the possibility of the soul returning thence ?

37. 38.

current as to the souls of those dying by a sudden or violent death?

are believed to be the appearance and habits of the

Bhut?

39.
40.

In what

way do

spirits enter or leave the

body?
yawning?

What
What

is

the current theory regarding sneezing and

41.

is

known of

the Rakshasa or malevolent dejnon?

42.

Name and

describe any other varieties of malignant spirits.

QUESTIONS ON
43.

FOLKLORE.

Do

any

evil spirits

go about headless?

44-

What

special evil spirits infest burial or cremation grounds, find what ore the other

haunts of such spirits ?

4546-

Docs any

special class of evil spirit infest mountains, jungles, trees?

47. 48.

What What

fiends attack the

young mother and her child ?

by tigers or other wild beasts?
during her menses

belief prevails as to the spirits of those killed

^Miat form does the ghost of a

woman dying

at childbirth or

assume?
49.
his child?
Is tl>erc

any belief any belief

tliat

the father has to take special precautions at the birth of

50.

Is there

in a connection of the bat or

owl with

spirits of the

dead?

51.

Describe the

evil spirits

which haunt ruins and guard buried treasure; or occupy

caves and mines.

VI.
5253.

THE EVIL EYE AND THE SCARING OF GHOSTS.

belief in giving opprobrious

Describe the belief in the Evil eye and the modes of evading'it.

Does the

names

to children prevail,

and

if so,

how

is it

accounted for?
54-

Can you

give instances of change of sex ?

55-

Illustrate the value of tlie following protection against evil spirits

iron and other

grain
;

metals

coral and shells

precious stones

blood

incense

spittle

salt

water

colours

grasses; tattooing; leather; garlic; glass.

56-

Describe the amulets generally used.

Illustrate the sacred circle as a protective.

5758-

Illustrate the belief in

omens, numbers, Incky and unlucky days.

tlie

59.

What means
to secure

are adopted to l>elp

its

spirit to the otlier world,

to

prevent

it

from

returning and
60.

good-will to the survivors?

Illustrate the prevalence of earth burial

and cremation

the customs of shaving the

hair

placing food or other articles for the use of the dead.

61.

Does the

spirit

reappear in the form of insects and animals?

vessels of the household broken at death
:

62.

Are the earthen

if so,

why?

Describe

rites

connected with mourning.

5354-

What What What

spirits are benevolent ?

Illustrate the belief in tree spirits.

spirits are special protectors of crops spirits are

5566-

and cattle?

invoked to frighten children?

VII.
67.

TREE AND SERPENT WORSHIP.

Name any
Are any

sacred groves in your neighbourhood and describe any prejudice against

cutting trees.
68.
69.
trees specially connected

with any local deity or saint?

Name any
Does
tlie

trees which receive particular respect or devotion

and note any legends or

superstitions in connection with them.

70.

custom of marrying a bride or bridegroom to a tree prevail?

;

Any

instances

of marriage

to a

god

religious prostitution.

vi

QUESTIONS ON FOLKLORE.
71-

Give instances of

snakt-

worship and

silirincs

of serpent deities: of deified"; snake

heroes.
72. 73. 74.
75.

Does the

belief prevail tliat snnkes

guird treasure? Give

ritual.

details.

What
Wiiat

snake festivals are observed? Describe the

is

the village treatment of siiikt-bite?

The

siiake has a

jewel

in liis

head

he

is

connected witli the rainbow; he has a palace

under the water; he weds mortal girls; he protects the household

illustrate these beliefs.

VIII.
76.

TOTEMISM AND FETISHISM.

which are suggestive of Totcmism? Arc any clans named

Can you quote any

beliefs

after or do they claim descent

from animals or plants? What animals are treated with special

special castes refuse to tat any special food?

resptet by particular tribes?

Do

7778-

Are any

local deities specially associated

with animal worship?

Is

Illustrate the worship of slocks and stones.

any respect shown

to

perforated

stones ?
79-

Arc

tliere
fetisli

any modern survivals of human

sacrifice?

80.

Are

stones supposed to cure disease or to be the abode of spirits?

to jjarticular families or castes?

8182.

Are any fetishes peculiar

Is special respect

shown

to tlie corn sieve, the

winnowing basket, the broom, the

rice

pounder, the plough?

83fire

Give instances of

fire

worship.

Is the sacred five maintained in

any

shrine;

Is

made by

friction for special rites.

IX.
84.
Illustrate

ANIMAL WORSHIP.
ass, lion,

from

local

examples the worship or respect paid to the horse,

tiger, dog, goat,

cow, buffalo, antelope, elephant, cat, rat and mouse, squirrel, bear, jackal,

hare, crow," fowl, dove and pigeon, swan,

and other

birds, alligators, fish

and

insects,

and give

any legend or superstition

in connection with them.

X.
85-

WITCHCRAFT.
tlieir

How
What

far does the belief in witches and

powers prevail?

Do

they appear

as

animals and have they special haunts and seasons ?

86-

ordeals are used to test a witch aiul what means to guard against her

mtchcraft?

XI.
87-

GENERAL.
connection with j)loughing, sowing the various
crojjs,

Describe the rural ceremonies

in

reaping and harvesting.

88.

Rites
;

intended for the protection of cattle; to ensure

:

sunshine
:

and favourable
these

weather

to scare noxious animals or insects

to protect special crops

illustrate

from

local custom.

S9. 90.
91.

Are th;re any

rites in

which secrecy and silence are essential?

at"

Describe the observances

the Holi.
girls attain puberty.

Give details of any

rites

performed when boys or

TABLE OF CONTENTS.

CHAPTER
Nature Powers^

I.

Paoe.
Circumambulation
rouiid

Worship
Swastika,

of minor local
objects.

deities.

Sim-worsliip.
to

images
Tlie

and other sacred

Exposure of women
Eclipses.

the

Sun

after

child-birth.

Moon-worship.

Worship
earth.

of

planets

and

stars.

The rainbow.
Earthquakes.

The milky way.

Worship

of

the

Thunder and

lightning.

Worsliip of sacred rivers, springs and pools. Water spirits and goblins. Ceremonies at

digging of wells.
the water.

Well water as a cure for disease.

Deities

Sacred Lakes.

Palaces

under

Sacred mountains.

who

control the weather.

Methods of causing
only by

or averting rain and of checking storms.

Vratas or religious vows practised

Rites
in

women.
be nude.

Rites in which

women

are excluded.

which the worshipper must

... ...
...

Superstitions in connection with aerolites and meteors.

CHAPTER
The worship
deities in

n.

The Heroic Godlings.

of

Hanuman, Bhimsen and Bhishma.

Deities responsible for

Local

deities.
cattle.

Installation

of
of

new

settlements.

crops and

The worship

Bhairow, Ganesh, Matrikas or mothers, the deities of the jungle and the deities wlio
preside over childbirth.
... ... ...

...

...

...

...

...

...

54

CHAPTER
who can

in.

Disease Deities.
Deities

cause or avert diseases such as cholera, small pox, fever,

etc.

Causes of the outbreak of cholera.

outbreak of small pox.
fever.

Remedies adopted

to stojj

cholera.

Causes of the

Remedies

adopted for the cure of small pox.

of
fever.

Causes of

Remedies adopted in cases

Cattle

diseases.

Remedies practised

by the

village people in connection with them.

The methods The

for the exorcism of disease.

sorcerer.

Methods of expelling evil spirits

of rags, coins,
etc.

from the body.

village

Offerings

at sacred trees

and

wells.

The transferring

of disease from one

person to another.

Scapegoats

74

VIII

TABLE OF CONTENTS.

CHAPTER
The
Shraddhas and
of the deceased.
oilier

IV.

tvorship of ancestors

and

saints.

Page

ceremonies performed for the propitiation and emancipation

the

Worship of
their life.

founders of religious

sects,

of saints, etc.

Ghosts.

The length of
tombs.

Rebirth of ancestors in the same family.

wliose worship lias
... ... ...

Miracle-working

Muhammadan
llie

saints

been adopted by Hindus.

...

Rural
. _ _

methods for

cure of barrenness,

...

...

...

gg

CHAPTER
The worship of
Popular notions about dreams.
by the

V,

the malevolent dead.

Auspicious and inauspicious dreams.

soul.

Temporary

abandonment of the
disembodied soul.
souls of persons

bod}'

Character and functions of the bhut or

after di
atli.

The

state of the soul

Tlie rebirth of the soul.

The

dying a sudden or violent death.

The ways by which

ghosts enter

and leave

tlie

body.

regarding sneezing and yawning.

Methods of driving away evil spirits from the body. Beliefs Rdkshasa or the malevolent demon, Maharakshasas.
Evil
spirits

Other malignant
evil spirits.

spirits.

which

go about headless.

The haunts of
menses.

Ghosts of

women dying an
parents
Spirits
...

unnatural death.

Spirits of persons killed

in

by tigers and other wild beasts.

Precautions taken by
at

Ghosts of
the
birth

women dying
of
children.

child-bed or
Beliefs

in connection

with

bats

and owls.
...

whicli
...

haunt
...

ruins,
...

guard
...

buried
... ...

treasure
...

and
...

occupy

valleys.

102

CHAPTER
The
Effects
evil

VI.

eye and the scaring of ghosts.

liable

of

tlie

evil

eye.

Objects

to

be influenced

by

the

evil

eye.

Precautions taken to evade

of sex.
bers.
otiier

the influence of the evil eye.

Opprobrious names.
circles.

Change

Protection

against evil spirits.

Amulets.

Charmed
to

Omens,
the

Numthe

Lucky
world.

and

unlucky

days.
burial.

Rites

performed

help

soul to

Cremation and

The customs

of shaving the hair.

Offerings of

food to the dead.

Manifestation^ of evil spirits in form.

The
cattle.

practice of breaking
spirits.

earthen vessels at death.

wliich

Rites connected with mourning.

spirits

Benevolent

Spirits

haunt

trees.

The guardian

of crops

and

Spirits

invoked to

frighten children

120

CHAPTER
Trees connected with deities and
with them.
saints.

VII.

Tree and Serpent worship.

Legends and superstitions connected
trees.

Marriage of brides and bridegrooms to

Deified snakes.
jewicl in the

Snake worship.

Shrines

of snake deities.

Snakes guarding treasure.

The

village

treatment

of snake-bite.

The

head of the snake.

beings.

Its connection

with the rainbow.

'

Weddings of snakes with

human

Guardian snakes

13^

TABLE OF CONTENTS.

is

CHAPTER
Names derived from
from
trees

VIII.
Paoje.

Totemism and Fetishism.

auimals.

Names derived from

human

plants.

Clan names derived

worsliip.

and animals.

Sacred animals.
Survivals of

Deities associated witL uiumal

sacrifice.

Worship of stocks and

Respect shown
lo

stones.
sieves,

Disease-curing stones.
Fire

corn

corn

pounders,

the

broom and the plough.

worship

144

CHAPTER

IX.

Animal worship.
Sacred animals and the legends and superstitions connected with them
150

CHAPTER
Human
and ghost by Ddkans or witches.

X.

fVitchcraft.
... ..
-

152

CHAPTER
General.

XI.

Rural ceremonies connected with agricultural operations.

the protection of cattle.
Rites performed

Rites performed for

for staring noxious animals and insects.

Rites performed for ensuring sunshine and favourable weather.

Rites performed for

are

the protection of crops.

Rites

in

which secrecy and

silence

observed.

The
...

observances^at the HoZi festival.

Rites performed

when

girls attain puberty.

153

THE FOLKLORE OF GUJARAT

NATURE POWERS
CHAPTER
BESIDES
worship
the higher-grade deities,
is

whose
tlie

There are a number

thess
lower-class
deities

of

ways
be

in

w;hicli

enjoined and treated of in

otlier

can

installed.

Shastras and Piiranas, numerous

deities,

minor

none of

whom however
The

find

a place

or metal.in

Their images are made either of wood, stone, No temples or shrines are erected
their

in

the Scriptures, are

worshipped by the

honour.'
is

An

ordinary

way

of

lower classes.
deities,

principle underlying the

whole fabric of the worship of these minor who for the most part are the spirits

of dead ancestors or heroes, has more in it of fear for their power of harming than of
love for their divine

nature.

All

untoward
all

occurrences in

domestic

affairs,

bodily

by drawing a trident, (trishul^ a weapon peculiar to god Shiva) in red lead and oil on an upright slab of stone on a public road, on any dead wall, on the confines of a village, or a mountain side, or a hill top, in an underground cellar, or on the bank of a stream.* Some people paint
tridents in their
trident,

representing them

ailments and unusual natural phenomena, inexplicable to the simple mind of

tiie

own

villager,

may
oil

also be

houses. The trishul, or made of wood, in which

are attributed to the malignant action of these

case

its

three points arc plastered with

red-

nameless and numerous

spirits,

hovering over

lead and

and haunting

the habitations of

mcn.^

The

from these evil spirits results in the worship by the lowclass people of a number of devas and matSs,
latent dread of receiving injuries

and covered with a thin coating of tin." Sometimes carved wooden images in human shape, daubed over with red-lead and oil, are i)laced in a small wooden chariot
or in a recess about a foot square.
shrines two

as they are called.

spirits,

rounded on all sides ready to take

The poor villager, surby hosts of hovering

offence,

In some brooms or whisks of peacock's feathers are placed on either side of the
image-*"'

or even to

slight

difficulty

possess him, on the smallest pretext, requires

disease remedied

by a vow

in

overcome or a honour of any

for

from up and enshrines the spirit that he believes to have been beneficent to him, and so deserving of worship, and makes vows in its honour, himself the officiating often becoming
some tangible protector
to

save him
sets

of these deities
installation,

offers the

occasion

an

such malign

influences. ^

He

and

in all future

emergencies of
a

the

same kind similar vows are observed.

installed to protect a fortress or

mats,

Gadluri ]\ISta,and the worshippers of a fortress, or street, mother are

street is called a

priest.

Each such
hardly a

deity has
or

its

ow;n

parti-

known

as Pothias.^

At the time of

installation

cular thSnak
there
is

{sOhSna)
village
its

locality.

Thus

flags are hoisted

near the dedicated places.

jingling
anklets

particular deity of

own.

which has not a But in addition

villages

troop of

dancers with

recite holy
priest,

verses, while the bhuva^ exorcist-

to this deity, others in

far off

are

generally held in high esteem.'

1

performs the ceremonies. Generally are frequ-ont during the installations

2
*
'=

3 5 '

Khan Bahadur Fazlullah and Mr. K. D. Desai. The Deputy Educational Inspector, Gohelwad. The Deputy Educational Inspector, Gohelwad,
Mr. K. P. Joshi, Schoolmaster, Limbdi.

Mr. D. K. Pandya, Schoolmaster, Dhhank. Mr. N. D. Vora, Schoolmaster, Rajpara, Mr. M. D. Vyas, Shastri, Bhayavadur.

THE FOLKLORE OF GUJARAT

Nnvaratra* holidays when, if no humanshaped image is set up, a trishiil at least is Sonie of these drawn in red-lead and oil.'
evil deities require, at

The

days

for

special

worship are the

Navaratra holidays, the

briglit half

second
or

day of the
fifteenth

of .\shadh, the ninth month of the

tlie

the time of their

in-

Hindu Calendar,^ Divasa"

day
of

stallation, the haliddn (sacrifice or

oblation)

of the dark half of Ashadh, and Kall-chaudas^ or the fourteenth day of

tlie

of a goat or a he-buffalo. Also, when a spirit familiar is to be exorcised, the symbol of the
spirit of the exorcist is set

dark

lialf

Ashvin, the last month

besides other extra-

by him.i
nection

After the
with

installation,
is

up and invoked no systeconare

ordinary occasions when a spirit has to

exorcised out of a sick person.

be

matic form of worslii])

tlieni.-

followed in

The Navaratra days are

auspicious days
for

said to be the

Regular forms

devi-worship.

most People

prescribed for the real gods of the Puriinas. But upon these the low-caste people are not
authorised to attend.

believing in the power of the

fast fast

matas observe

on these days.

on the

Most of them at least eighth day of the Navaratra

a light

two forms of Still, and samanya-puja or ordinary worship worship vishesha-puja." Ordinary or special which can is performed by bathing the deity drops of few sprinkling a by be done an oil, or a ghi, burning it over water lamp before it, and by offering a cocoanut
in practice there
:

are

known

as Mata-ashtami, taking only

meal which consists of roots, as a rule, especially the suran (Amorphoiihallus campa On the nulatus), and of dates and milk.**
Navariitra days red-lead and
to the
oil are applied images of the devis, and a number of oblations, such as loaves, cooked rice, lapsi\

and a
last
is

pice

or

half-anna piece.

The

vadcinX

and bakla^ are

offered.'
is

The utmost
is

taken away by the hliuva, or priest, who returns generally half or three-quarters of the cocoanut as a prasad of the god.

ceremonial cleanliness

observed in the pre-

paration of these viands.

The corn

sifted,

cleaned, ground or pounded, cooked, treated

There are

no

particular days prescribed

with
lastly

frankincense, offered to the

gods and
all

for such worship, but Sundays and Tuesdays would seem to be the most favoured,*

partaken of before sunset, and

these

operations must be performed on

;

On

such

days, offiirings are

made
in
evil.

for

the
to

same day for the offerings must not see lampthe

light.'"

fulfilment of a vow recorded avoid a badha, or impending

order

Girls

are not allowed

All

to

partake should

In the
abstains
butter,

of these offerings.

ceremonies

oliservancc of this

vow

the devotee

from
the

certain things,

such

as
till

ghi,

be conducted with reverence otherwise

;

much
tlie

earnestness

and

offerings will fail to

milk, rice, juvar. beteliiut

the period of
is

prove acceptable to

the matjis or devis.'''

vow

expires.

M'hen a vow

thus dis-

On

Miita-ashtami and Kall-chaudas devoor devas in addition

charged, the devotee offers flowers, garlands, incense, food or drink according to the terms
of his vow.^ Tlic dhfipa,
i.e.,

tees sometimes offer rams, goats or buffaloes

as victims to the devis

to the usual offerings

burning incense
of

of

lapsi^

vadan and
is

of gZgal (balsamodendron) is one commonest methods of worship.

the

bakla,^"

The night

of

Kall-chaudas

believed to be so favourable for the efficacious

*The
1

first

nine days of Ashvin, the

last

month of the Gujarat Hindu Calendar, known otherwise

is

as

Matana

dahada-mfitri's days.

The

influence of the matas

very strong in these days.

^
'

Mr. K. D. Desai.

The Deputy Educational Inspector, Gohelwad.

Mr. M. D. Vayas, Mr. K. D. DPsai.

Shastri,

Bhayavadur.

Mr. B. K. Dave, Schoolmaster, Kotda-Sangani. Mr. N. D. Vera, Schoolmaster, Rajpara. ' Mr. K. D. Desai. Mr. N. D. Vera, Schoolmaster, Rajpara. with molasses or sugar. in sweetened wheat-flour fried ghi and coarse is Lapsi t of is allowed to remain in water with spices until the paste flour generally gram or peas Vadan-bean X acquires a suflicient degree of consistence, when it is rolled into small biscuit-sized balls anJ fried in oil.
'

lirikl<i are small

"

round

flat

cakes of dry boiled beans.

'

Mr, N. D. Vora,

Schoolmaster, Rajpara.

Mr.N. M. Dave,

Schoolmaster. SSnka,

THE FOLKLORE OF GUJARAT

recitation

(sadhana)

of certain

viantras,

to gain.

bowl-full of water
iiead

is

then passed

mysterious

incantations

possessing

sway
leave
certain

round the

of

the

ailing person (or

over

spirits, tliat
sit

bhuvas (exorcists)

the village and

rites in

up

performing
places

cemeteries, on

burning-ghats,

in

other

equally

suitable

and where

animal) to be cliarmed, and the contents are swallowed by the exorcist to show that he has swallowed in the water all the ills
tlie flesh

of

tlie

patient

is

heir

to.''

spirits arc

supposed

to congregate.^

On

Divasa, the last

day of
milk,

Ashadh, the
bathe
their

In the cure of certain diseases by exorcising the process known as uldr is sometimes

ninth month, low-caste people

gone

through. of

An

ufdr

is

sacrificial

gods with water and

wif^h red-lead

besmear

them

offering

the nature of a scapegoat,

and

oil,

and

make
of

ofTerings

consists of a black eartlien vessel,

and open and

of cocoanuts,
solens
offerings

lapsi, bclkla

adad (PhanParticular

radiatus)

or

kansar*.
to

are believed
deities
:

be

particular
(rice

for

instance,

favoured by khichdo

broad at the top, and containing /ap^t, vadiin bdkld^ ,a yard of atlas (dark-red silk fabric), one rupee and four annas in cash, pieces of
cfiarcoal,

red-lead,

sorro

(or

surmo-lead

and

pulse

boiled

together)

and

oil,

or tavo

(flat

unleavened loaves) are favoured

!Mcldi, boiled rice

by the goddess

by Shikotar
as

and

lapsi

by the goddess
holidays,

Gatriid.^

On
second
spirits,

these

as well

on the

and Very often a trident is drawn in red-lead and oil on the outer sides of the black earthen vessel.^ The bhuva carries the utdr in his hands with a drawn
tiiree

ore used as eye-powder), an iron-nail

cocoanuts.

"

daj' of the bright

half

of

Ashadh
of
the
instru-

sword

the devotees hoist flags

in

honour

and play on certain musical ments producing discordant sounds.

spirits,

in a profession, to the noise of the jingling of the anklets of his companions, the beating of drums and the rattling of cym-

Mean-

bals.
tlie

After placing the utdr in

procession
returns

tlie

cemetery

while bhuvas, believed to be interpreters of

the wills of evil

with

tumultuous

undergo self-torture,
thai

shouts of joy and

with the have

they

firm

conviction
their

the

spirits

Sometimes bhuvas are

or tliree nights

much jingling of anklets.^ summoned for two

entered
lash

persons.

Sometimes
iron

themselves

with

chains

preceding the day of the utdr ceremony, and a ceremony kno^vTI as

or

or cotton braided scourges.-' At times a bhuva places a pan-full of sweet oil over
a
it,

Ddnkldn-beswdn
ddnkld~'
spirit
is

the installation of the

performed.

(A
tlie

(/ani-Zr?! is

aspceial

fire till

it

boils.

He

then fries cakes in

witli his

and takes them out

unprotected
oil

hands, sprinkling the

hair.

boiling

over

his

He

further dips thick

cotton

wicks

shape of a small kettle-drum producing, when beaten by a stick, a most discordant, and, by long association, a melancholy, gruesome and ghastly

instrument in

into the
his his

oil, lights them and puts them into mouth and throws red-hot bullets into mouth, seemingly without any injury.

sound

K. B. Fazlullah).
sects

Many
order.*
in

have

special deities of their

own, attended upon by a bhuva of the same

This process secures the confidence of the

sevakas or followers, and
is

The bhuva holds a

society

high position

very often used

spirits

the

of
to'

his

easte-fellows.

He

by

bhuvas

when

exorcising

from

persons whose
1

confidence the

bhuvas wish

be possessed by the devi or mata whose attendant he is, and declares,

believes himself

Mr. N. M. Dave, Schoolmaster, Sanka.

is

* Kansar

coarse wheat-flour

and taken with ghi. B. L. Dave, Schoolmaster, Kotda-Sangani. ^ The Deputy Educational Inspector, Gohelwad. ^ Mr. G. K. Dave, Schoolmaster, Sultanpore, Mr. N. D. Vora, Schoolmaster, Rajpara. = Mr. B. K. Dave, Schoolmaster, Kotda-Sangani. Mr. N. D. Vora, Schoolmaster, Rajpara.
'

cooked

in

three

times as

much

water, sweetened with molasses or sugar,

'

Mr, Girijashankar Karunashankar, Schoolmaster, Songadh.

Mr. Jagannath
Hirji, Schoolmaster,

d'dnkli

is

otherwise

known by

the

"

Chok.

name

of diig-dudioon.

THE FOLKLORE OF GUJARAT

while possessed by her, Ihc will of the mata, replying for her to such questions as may be to put to hini.i The devis .-irc supposed
establishments worship
observe vows in her
(6)
tliis

goddess

and

honour.'-*

appear in speeially favoured bhuvdx and to endow them w-ith prophetic powers.-

a temple set

Thc followingisalistof sonieof the

local deities
(1) Suro-puro.

inferior

She has neither an idol nor up in her honour, but is represented by a heap of stones lying on the Padal or Jampa. All marvillage boundary
Todalia

of Gujarat and Katluawar

:
heroic

riage processions, before entering the village

This

is

generally the spirit

died a

(Sanka) or passing by the heap, pay homage

to this deity

some brave ancestor who death, and is worshipped by his descendants

of
as a as at

and

offer

a eocoanut, failure to

do which

is

believed to arouse her wrath.

family-god at his birthplace as well

the scene of his dtiath, is erected to his memory.''

where

a pillar

(palio)

She does not command daily adoration, but on occasions the attendant, who is a Chumvalia Koli, and who appropriates all the
presents to this
giigdl
deit.v, burns frankincense of (balsamodendron) and lights a lamp

(2)

Vachhro,

otherwise

known by
is

the

name of Dfula

(sire).

This

said to have

been a Rajput, killed in rescuing the cowherds of some Charans, who invoked his aid,

before lur.'"
(7)

Buttaya also
a

is

represented by a heap
in
is

from

a party of
to

free-booters.^

He

is

con-

of stones on

hillock

the
a

vicinity

of
her
for are

sidered

be the family-god of the Ahirs of

is

Sanka.

Her worshipper
season of

Talabdia Koli.
leads
to

Soianki descent, and

in

the sole village-deity

Districts."'

long

drought

Okha

and

Baradi

Other

propitiation

pLtces

dedicated to this god are Padanfi, Aniala, Taluka Mengani,'^ Khajurdi, KhiraHe is represented by a sara and Anida."
horse,

feasting Brahmans, by which purpose four pounds of corn taken in her name from each threshing

floor

in the village.!"

stone

duties in

and Charans perform priestly front of him.*^ Submission to, and

this god, are believed to

This seems to have (8) Surdhan. warrior who died Kshatrij-a brave some
battlefield.

been
on a

vows

in

honour of.

temple

is

erected

to his

me-

cure rabid-dog-bites.*
(3)

mory, containing an image of Shiva.

attending priest
(9)
is

The

Sarmalio commands worship in Gondal,

an

Atit.'"
is

NewlyKhokhari and many other places. the loosen castes many of couples married
knots
tied
in

Ghogho.

This

shipped in the village of

a

cobra-god worBikhijada having

his

their

marriage-scarves as a

Bajana
(10) Pir.

(tumbler)

for

attending

mark

of respect for

him.*

Persons

bitten

priest.!''

by a snake wear round

their necks a piece

This
is

is

Musalman

saint, in

of thread dedicated to this god.

(4) Shitala is a goddess known for the Persons attacked by this cure of small-pox.

whose honour no tomb is erected, the special site alone being worshipped by a devotee.!"^
(11) Raneki
stones,

represented by a heap of

disease observe vows

in

her honour. Kalavad

and

is

attended
a

upon by chamars
is

and Syadla are places dedicated to her.^ (5) Ganagor. Virgins who are anxious

(tanners).

Her
('.e.,

favourite resort

near the

Dhedvada
sweepers).
'
*

quarter

inhabited
is

by

to secure suitable husbands and comfortable

1

childless Girasia

said to

'

Mr. Jethabhai Mangaldas, Schoolmaster, Gondal. Mr. D. K. Pandya, Schoolmaster, Dhhank.

Mr. L. G. Travadi, Schoolmaster, Upleta.

Mr. Nandlal Kalidas, Schoolmaster, Chbatrasa.

Mr. H. R. Pandya, Schoolmaster, Khirasara.

"

Mr. D. K. Pandya, Schoolmaster, Dhhank,

Mr. H. R. Pandya, Schoolmaster, Khirasara.

Mr. D. K. Pandya, Schoolmaster, Dhhank,

'

Mr, L. G. Travadi, Schoolmaster, Upleta.

bridegroom and the bride, and they to. Mr. K. D. Desai.

"

Two

pieces of cloth, a shculdercloth

It is

ard a scarf are

cast over the

are tied together by a knot.

'0

the unloosening of this

tie

which

is

here referred

Mr. N. M. Dave, Schoolmaster, SankS.

THE FOLKLORE OF GUJARAT

have observed a vow in her honour for a
son,

four
lastly

or

five children,

then

his

wife and
his

and a son being born

to her
;

to

him, he dedi-

himself.

In

reward for

self-

cated certain lands

but they are no

devotion the goddess

faced towards Miani

to take place la

Jonger in the possession

(12)
there

of the attendants.'^

and no mishaps are believed

the village.^
(15)

Hanuman.

On a

mound of

earth

is an old worn-out image of this god. People sometimes light a lamp there, offer cocoanuts and plaster the image with red-

Hinglaj.

This goddess has

place

of worship a

Karachi in
believers

hundred and fifty miles from Sind, to which her devotees and

lead and

oil.

sadhu of the Maragi

sect, a

make pilgrimage."
an
ancient shrine of Kalu-Pir
there
itt

Koli by birth, acts as pujari.^

In
there

the village of Jasdan, in Kathiawar,

is

This is a Girasia (13) Shakta (or shakti), goddess attended upon by a Chumvalia Koli.

On
nd

the Navaratra

days, as well

as on

the

following day, Girasias worship this goddess,

if

two sepulchres covered with costly fabrics, and a large flag Both Hindus and floats over the building.

whose

memory

are

necessary observe vows in her name.^

Musalmans believe*
cocoanuts,
soul.

in this saint,

and

offer

(14) Harsidh.

Gandhavi

in

Barda

and

sweetmeats

and

money

to

his

Ujjain are the places dedicated to this goddess. There is a tradition connected with her that her image stood in a place of worship facing the sea on Mount Koyalo in Gandhavi. She w^as bolieved to sink or swallow all the vessels that sailed by. A Bauia named Jagadusa, knowing this, propitiated her by the performance of religious austerities. On being asked what boon he wanted from her, he requested her to descend from her mountain-seat. She agreed on the Bania promising to offer a living victim for
every
footstep

part of the offering being passeid

through the smoke of frankincense, burning in a brazier near the saint's grave in the
shrine, the rest
is

returned

to

the

offerer.

Every morning and evening a

big kettle-

drum
by

is

beaten in the Fir's honour.^

deities are Shikotar, believed
to protect

Other minor

sailors to be able

them from

the dangers of the

deep;* Charmathvati, the

:'

goddess of the
tlie

Rabaris
;^

shepherds
go'd

Meldi,
believe

in
;**

Macho, the god of whom Vaghries

Pithad,
Dihavdi,

(bird-catchers)
vourite

the

fai
;8

she

took

in

descending.

of

Dheds
a

'J

who

one victim after another until the number of victiius he had brought was exhausted. He then first offered his
sacrificed
'

Thus he

worshipped
Khodiar;9 Chavad,!"
^

by
Gela.s

hajdm

(barber)

Dadamo,*

Kshetrapal,*^

Mongal,i Avad,io Palan," Vir

Mr. N. M. Dave, Schoolmaster, Sankii.

to fraternise as

Mr. D. K. Pandya, Schoolmaster, Dhhank.

Indian
life.
;

* The tendency
saying goes
the follower of

much

in belief as in nationality is a notable feature of

bij6

The

: Hindu Musalman
:

ek

Ram

Rehman.

Ram, the other of Rehman (the The Hindu and Musalman are as closely connected as the breast and the skirt of a garment The Hindu pays homage to the Pir, the Muslim repays the (Hindu n^ Musalman moli daman jo vehevar). compliment by holding some of his Hindu brother's lower class deities, such as Vaital and Kali and Amba, in awe. The Hindu worships and breaks cocoanuts before the Moharram taazias the Musalman responds by
another proverb

The Hindu and Musalman are not far most compassionate a Kuranic name of Allah).

apart

one is Again says

showing a sneaking sort of a regard for the Holi, whom he believes to have been a daughter of the patriarch Abraham. This reciprocal good fellowship in time of political agitation, like those of the Indian Mutiny, results in the " chapati ", or unleavened bread loaf, being considered a symbol to be honoured both by Muslim and Hindu and in more recent times, as during the plague troubles in Allahabad and Cawnpore, shows itself in the Muslim garlanding the Hindu on a holiday, and the Hindus setting up sherbat-stalls for Musalmans on an Id
;

day,

Khan
'

Bahadur FazluUah.
N. Patel, Schoolmaster, Jasdan.
Hirji, Schoolmaster.

Mr.

].

Mr. Jaggannath

Chok.

'
'

Mr. Nandlal Kalidas, Schoolmaster,

Chhatrasa.

Mr. O. A. Mehta, Schoolmaster, Lakhapadar.

Mr.
J.

Mr. N.

J.

Bhatt, Moti Marad.

D. Khandhar, Sayala.

Mr. N. M. Dave, Sanka,

^o

Mr, N. D. Vora, Rajpara.

6
Vaital,^
Sevalio,'
Jalio,*

THE FOLKLORE OF GUJARAT

Gadio,*
Paino.^ Parolio,'IJIioravo',^

"I

am

the very light of the sun

and

tin-

Andhario,*

Fulio'

moon.*'*

Being

the

embodiment or the

Ragantio,'
Verai.3

Cliod,- Gatrad,- Manimai and Thera are frequent additions to the

fountain of light, the sun imparts his lustre

either
to'

the bodies or to the eyes of his

It is said that a

number, as any new disease or unusual and

devotees.

Rajput woman of by vows

untoward incident may bring a new spirit

existence.
is

into'

Gomata

in

Gondal and a Brahman of Rajkot

wliite

The

installation of

such deities
is

were cured of

leprosy

in

not a costly concern,* and thus there

honour of the sun,^

Persons in

Similar vows are

made
oj)!]-

no serious check on their recognition.

to this daj' for the cure

of the same disease.

The

sun,

the beneficent

night-dispelling,
is

Kathiawar suffering from

white
leprosy
are

light-bestowing great luminary,

believed to

thalmic disorders, venereal affections, leuco-

be the visible manifestation of the Almighty

derma

and

known

to

God,' and inspires the human mind with a

feeling of

observe vows in honour of the

sun.'*

grateful

reverence

which

finds

The Parmar Rajputs

believe in the efficacy

expression

in titles like Savita^ Life-Produ-

of vows in honour of the sun deity of Miindavraj, in curing hydrophobia.''^

cer, the nourishcr

and generator of

all life

and

activity''.

Women
rain-sender'^; there
is

believe tJiat a

vow

or a vrat

made

He is the chief
let

a coup-

to the sun is the sure

means

of

attaining

It

"Oblations are cast into the runs:

smoke carries the prayers
to the

used in Gujarat illustrative of this belief.

Fire
:

their desires.

Chiefly their vows are

made
the

with, the object of securing a son.

On

the

sun ; the

fulfilment of this desire, in gratitude to the

Divine Luminary, propitiated, responds in sending down gentle showers." " The sacred

Great Luminary, the child

after him,

is

often called
as Suraj-

and given such a name

smoke, rising from the

Sun.

sacrificial offerings,

Ram, Bhauu-Shankar, Ravi-Shankar, AditRam.ii

ascends through the ethereal

regions

to the

He

transforms

it

into the

rain-giving

Many
barren
deity

cradles are received as presents at

clouds, the rains produce food,

and food produces the powers of generation and multipliand plenty.

^'"

the temple of Mandavraj, indicating that the

women who had made vows

have been
satisfied in their fulfilled
tlie

to the

cation

Thus, the sun, as the

life, is

desire for

propagator of animal
the lugliest deity.
It
in
is

believed

to

be

a son, the

vows being

by the present
In
tlie

of such toy-cradles to

sun.

case

pretty

generally believed that

vows

of

rich donors, these

cradles are

made of
of

honour of the sun are highly

eye-diseases

efficacious in

precious metal. ^-

*uring

and strengthening the

At Mandvara,
the Kathis,
their

in the

Muli District

-eyesight.

Mr. Damodar Karsonji

Pandya

Kathiawar, the Parmar Rajputs, as well as

quotes

from the Bhagvadgita the saying

bow

to tlie

image of the sun, on

with their
tlic birlii

of Krishna:

marriage-day, in company

newly-married brides.'1

After

of

Mr. N. D. Vora, Rajpara.

Mr. G. K, Dave, Sultanpore. Mr. K. D. Desai.
Allah
'

The Deputy Educational

Inspector, Gohelwad.

Mr. K. D. Desai.

Mr. D. K. Pandya, Dhhank.

Uhayavadur.

'

Mr. M. D. Vyas, Schoolmaster,

Cf.

All;'.ho nur-us-samawiltiwa! ard, mathalo nurihi-ka miskatin bih;i

!

nusbaL Koran.
His Light being similar
to

He

is

the light of the

Heavens and the Earth.

The

likeness of

lamp
^

in a glass.

Fazlullah LatfuUah.
,

Mr. jcthabai Mangaldas, Schoolmaster, Gondal

Mr.
13.

and Damodar Karsonji, Schoolmaster, Dhhank.

'"
-'

K. Iiave, Schoolmaster, Kotda-Sangani.

Vora, Kajpara.

Mr, N. M. Pave, Sanka.

Mr. N. M. Dj.ve, Sanka.

" Mr. N. n.

THE FOLKLORE OF GUJARAT

a son to a Rajputani, the hair on th<> boy's head is shaved for the first time in the presence of the Manda%'raj deity,* and a suit of
rich clothes
is

The following

are

some of the standard

books on sun-worship:
(1) Aditya-hridaya

literally,

the Heart

presented to the image by the

all

of the Sun,

It treats of the glory

of the sun

maternal uncle of the child. The sun is H%r^ the observer of

things and nothing c^n

and the mode of worshipping him.

(2) Brihadaranj-akopanishad and

escape his notice.^

the lustre of

Manduview)

His eye

la-Brahmans
ted

is

believed to

possess

portions

of Yajur-veda reci-

the three V^edic

lores, vis.,

Rigveda, Yajur-

by Vedic Brahmans

with a

to

veda and Samaveda, and is therefore known by the name of iA-=i'-(\, The attestation of a document in his name as Surya-NarayanaSakshi is believed to be ample security for the sincerity and good faith of tlie parties.^ Oaths in the name of the sun are considered
so binding that persons swearing in his

tender symbolic as well as mental prayers to

the sun.

(3) Bibhrad

the

fourth chapter of

the

Rudri.
(4)

passage in Brahman

portion

of

the Vedas, beginning with the words

name

Thou

art self-existent

^^WTl^

is entirely

devoted to

are held to be pledged to the strictest truth.*

Sun-worship.^
(5) Surya-Purana

the

Virgin girls observe a vrat, or vow, called ' tili-vrat ' in the sun's honour, for

treatise relating

attaining

3T^^ yHI'fl
In

number of

stories in glorification

of the sun.

eternal exemption
this

(6) Siirya-kavacha.^*
(7) Siirya-gita.
(8) Surya-Sahasranama

from widowhoodped the

sun,

making
wet

vrat, or

vow, the votary, having bathed and worshipsprinkles

red-lac drops

list

of

one

before him.^

thousand names of SQrya.^^

It is

According to Forbes 's Rasmala, the sun revealed to the Kathis the plan of regaining
their

customary among Hindus

every
as

to cleanse

their
stick,

teeth

morning with a wooden

datan\ and then to offer
in'

kingdom, and thus commanded The their devout worship and reverence. temple named Suraj-deval, near Than, was
lost

known

salutations to the sun

the form of a verse

set

up by the Kathis
In
it

in

recognition

of this

which means: "Oh God, the ddtans are torn asunder and the sins disappear. Oh the
penetrator of the innermost parts, forgive us

favour.

both the visible

resplendent

disc of the sun and his image are adored.'^

our

sins.

Do good

unto the benevolent and

Tliis

People w^iose
Jiave

horoscopes declare them to

unto our

neighbours.'

prayer

is

com-

been born under the Surya-dasha^or solar

mon

in the

mouths of

tlic

vulgar laity, '^sliloka,

influence, have from time to time to observe vows prescribed by Hindu astrology/

Better

educated

people recite a

which runs:

Cultivators

are

said to

observe vows in

honour of the sun for the safety of their

cattle.*

unto Savitri, the sun, the observer of this world and its quarters, the eye of the universe, the inspirer of all
energy,
the

"Bow

holder of a three-fold person-

* A similAr custom is observed in Gujarat. Unfortunate parents, who have lost many children, vow to grow the hair of their little children, if such are preserved to them, observing all the time a votive abstinence from a particular dish or betelnut or the like. When the children are 3 or 5 or 7 years old, the vow is fulfilled by taking them to a sacred place, like the temple of Ranchhodji at Dakor, to have their hair cut for the This vow is known as biibari in Southern Gujarat. first time. K. D. Desai. ' Mr. K. D. Desai. ' ^ Mr. Jethabhai Mangaldas, Gondal. Mr. N. M.Dave, Sanka. ' The Deputy Educational Inspector, Gohelwad. Mr. N. M. Dave, Sanka. ^ Mr. M. M. Rana, Barton Femile Training College, Rajkot. ' Mr. G. K. Dave, Schoolmaster, Sultar.pore. ' Mrs. Raju Ramjee Kanjee, 2nd Assistant, Girls' School, Gondal. 'o Mr. M. M. Rana, Rajkot. 9 Mr. D. K. Pandya, Dhhank. >i Mr. Girijashankar Karmeashankar, Schoolmaster, Songadh. After they have done t The Hindus use the tender sprigs of the Nim or Babul trees for tooth-brushes. duty as brushes they are cloven into two and the tenderest part is u?ed as a tongue-scraper. Khan "^ Bahadur Fazlullah. Mr. N. M. Dave, Sanka.

THE FOLKLORE OF GUJARAT

Hlity (being

an

iiiibodiniiiit
tin-

of

tlie

forms of
Trinity,

the

sun.

is

performed

as

part

of

the

the

three

gods of

Hindu

sandhyii,"

Maheshvar) the Bralmia, and Vishnu embodiment of tlic thr<r Vidas, the giver of happiness and tlie abode of God.*
Aftor his
take a bath
toilet

Of
day

the days of the week, Havivar, or Sunthe most suitable for

to

is

Sun worship^o.
goodespecially

Persons wishing
health

secure wealth,

a high-caste

and

oftVr

arghyas to the sun.is enjoined by the

the Sandhyci
thrice

Hindu should morninj; prayers and The Trikdla-Sandhya

Shastras

and

liappy

progeny,

people suffering from

disorders caused by

heat and from diseases of the eyes, barren

on
daj'

every

women, and men

battlefield,

Brahman, i.e., every Brahman should perform

during the
:

in the

an.xious for victory on the weekly observe vows in honour of the sun, and the day on which the vow is to

morning, at mid-day and in the eveningThe Sandhya is the prayer a Brahman offers, sitting in divine meditation, when he offers three arghyas to the sun and recites the
Gayatri mantra 108 times.*
Tlic arghya
is

be kept
votee to

is

Sunday.*'^

It is left to

the

de-

number of Sundays on which he will observe the vrat, and he may choose to observe all the Sundays of the year.^^
fix

the

On
sesamum
white

an offering of water in a
riee,

.spoon lialf filled with barlt-y seeds,

such days the devotees undergo ceremoby means of bathe and the putting on of clean garments, occupy a
nial purifications

seeds,
flowers.

sandal
folded

ointment,

and

reserved clean
cite

seat, light a

ghi-lamp and reis

In offering the

arghya the right

the

the Aditya-hridaya-patha, which

the

foot

is

belo'w the left,

lifted to

the forehead and is wards the sun after reciting mantra.* If water is not available for offering the arghyas, sand may serve the But tlie sun must not be deprived purpose.

spoon is emptied tothe Gayatri

prescribed mantra for Sun worship. ^^

follows

Then
certain

the Nyasa,

(-<<|y)

in the recitation
to

of which the devotee has

gestures (or
nials).

make

to

perform physical
as

ceremo-

First the tips of all the four fingers

to

are

made

touch the thumb

is

done

of his arg'hyas_^

in counting.

Then
the
is

Ihe tips of the fingers are

The Gayatri is the most sacred mantra in Lonour of the sun, containing, as it does,
the highest
laudations
to recite

made to touch Then one hand

the fingers are

laid over the other.

to'

palm of the other hand. Then

touch
tlie

of

man ought
every day.
ingly
a

this
lie

him-'' A Brahmantra 324 times

made
is

heart, the

head, the eyes, and the hair in regular order.

Otherwise

incurs a

sin

as

The

right

hand
to

great as the slaughter of a

cow.^

Accord-

and made

smite the left.-^

is

then put round the bead An ashtadala

Rudrakshmala, or a rosary of 108

is

or eight-cornered figure

drawn

in gulal.

,udraksh beads,
Blvely the right of

used in connecting the

recited.'
It is exclu-

number of Gayatris
the Gayatri.

the twice-born
else
is

to recite

None

authorised to
it.

recite or even to hear a

word of

Neither

females nor Shudras ought to catch an echo' of

even a single syllable of the Gayatri mantra*.

A
a

ceremony, called Sfiryopasthan, in which

to stand facing the sun with his hands stretched upwards at an angle towards

man has

' The Deputy Educational Inspector, Gohelwad. Mr. N. M. Dave, Sanka. Mr. K. D. Desai. Mr. Jethalal Anupram, Schoolmaster, Aman. " The Deputy Educational Inspector, Gohelwad. " Mr. K. D. Desai. ' Mr. N. D. Vora, Rajpara. Mr. K. D. Desai. " Mr. K. P. Joshi, Limbdi, and L. D. Mehta, Mota Devalia, Mr. M. D. Vyas, Shastri, Bhayavadur. " Mr. N. D. Vora, Rajpara, and Mr. B. K. Dave, Kotda-Sangani. '' Mr. B. K. Dave, Kotda-Sangani. I' Mr. Nandlal Kalidas, Schoolmaster, Chhatrasa
>

'

'

'^


THE FOLKLORE OF GUJARAT
(red powder) and frankincense, red ointment and red flowers are offered to the sun.^ Durva grass is also commonly used in tlie
process of Sun-worship.(6)

In

Chaitra,

people should break

their fasts with a little ghi

and molasses.

(7) In Vaishakha, the only satisfaction allowed to those observing the vrat is to lick
their

Sometimes a hexangular figure

is

drawn

own palms

three times.

the fast is observed (8) simply on three anjalis or palmfuls of pure

water.
(9) In Ashadiia, three chillies
(10)

In Jyeshtha,

may be eaten.
and

In

Shravana,

only

cow-urine

molasses are tasted. (11) In Bhadrapada, cow-dung and sugar are partaken o'f.
(12)

In Ashvina,

the application of chanin the

dan (sandal wood) either

ointment or of powder.
instead

form of an

of the
it

ashiadal^ a
is

copper disc

is

devotees observe

Only a few very pious and enthusiastic all Sundays in the above
In

placed over

and the sun

worshipped by
especially

manner.

average

cases,

the

devotee
i.

Panchojvichar or the five-fold ceremonials.'

allows himself rice,

ghi, sugar, milk,

e.,

Of

all

ceremonials a namaskar
sun.'*

is

white food, the

colour,^

restriction being only

as to

dear to the

It is said

People observing vows

qOq^nriJ'fr Rs^pn^^jofr
^frsprnr!?:
II

in

honour of the

sun take food only once during the day, and

;

namaskar or bow

is

dear to the sun

that too in hdjas or dishes

(or palash) leaves.

made of hhakhara
is

stream of water (pouring water in a small stream over Shiva's idol)

a
is

This

considered one
there being

dear to Shiva

of

tliie

conditions

of worship,

benevolence to Vishnu and a good dinner to

some mysterious relation between Surya and

the khdkhara,^

Brahman.*
In observing vows in the sun's honour on
the

Sundays,
(1)

following special foods

v"

prescribed in particular months

are

Pushya Naksliatra happens to fall Sunday, the worsliip of the sun on that day is believed to be most efficacious in
If the

on

In Kartika, the
is

first

month,

the

fulfilling the desires

of the devotees.^

devotee

to take only three leaves

holj' basil plant.

of the

Of

the days of

th<?

month, the seventh day

Tulsi or the

of both the bright and the dark halves of each

(2) In

Margashirsha, the

devotee

may

only lick a few pieces of candied sugar.

(3)

last

month* and the AmJivasyii day, i. e the day of a Hindu calendar month," are

In

Pausha, the devotee

may chew

set apart for Sun-worship.

The ceremonies
same as those on
all

three stalks of green darbha grass.

(4) In Magha, a few seeds of sesamum and sugar mixed together may be swallowed. (5) In Phalguna, a consecrated of curds and sugar may be drunk.
'

of the

worship

are

the

Sundays.

In

fact, in almost

the obser-

draught

vances in connection with the sun the same ceremonials are to be gone through. Very
often
2

Brahman

recites the

patlia

direct-

Mr. K. P. Joshi, Schoolmaster, Limbdi. Mr. B. K. Dave, Schoolmaster, Kotda-Sangani.

Mr. G. K. Bhatt. Songadh.

Mr. Girijashankar Karunashankar, Schoolmaster, Songadh.

Mr. Nandlal KaUdas, Schoolmaster, Chbatrasi.

The Deputy Educational Inspector, Gohelwad. Mr. K. P. Joshi, Limbdi.

' 9

Mr. D. K. Shah, Charadavah. Mr. N. D. Vora, Rajpara.

10

THE FOLKLORE OF GUJARAT

much
mind, and well-to-do people give in alms as as they can afford of all kinds of
grain.'

ing his hosts or hostesses to perform certain the last of the ceremonial gestures. On

number of days which

decided to
observe,

the
vrat

devotee
is

has

the

celebrated

The Chaturmas-vrat, very

Kathiawar,
is

common
this

in

and Brahmans of the vrat is known as vratujavavun} The special occasions for Sun-worship
are feasted. are
the

This celebration

a favourite one witii Hindus.

in

The

devotee,

performing

vrat,

ab-

stains

Sankranti

days

and the solar

Sankranti

from food on those days during the monsoons on which, owing to cloudy weather,
the sun
is

clipses.

not

visible.

Even

if

the sun

is

In each year there are

twelve

concealed by the clouds

the

for days

together,

days on which the sun moves from one sign Sun-worship is of the zodiac to another.

devout

votary keeps fasting

till

he sees

the deity again.*

performed on all these Sankrfintis, but Makara-Sankranti, which falls on the 12th or 13th of January, is considered the most important.- The TJttarayana-parvan falls on this
-day,
i.

Barren women, women whose children die, and especially those who lose their male children, women whose husbands suffer from diseases caused by heat, lepers, and persons
suffering

e.,

the sun

now

crosses to his north-

ern course from his

southern, and the time

the

of that Parvan is considered so holy that a person dying then directly attains salvation. On this day, many Hindus go on a pilgrimage to holy places,
fices to
oft'er

prayers and sacrigaras

the sun, and give alms to Brahmans

in

the shape of

sesamum

seeds,

gold,

ments and cows.*

open, charity
cotton-seeds are
is

Much
given
to

secret, as well

dispensed,'
cows,

grass

and

and lapsi*

Sweet balls of dogs.' and loaves to sesamum seeds and molasses are eaten as a prasad and given to Brahmans, and dainties such as lapsi are partaken of by Hindu households, in company with a Brahman or two,

from ophthalmic ailments observe in the following manner." The vows are kept on Sundays and Amavasya days, and the number of such days is determined by the devotee in accordance with the Tlie woman behests of a learned Brahman. observes a fast on such days, bathes herself at noon when the sun reaches the zenith, and dresses herself in clean garments. Facing the sun, she dips twelve red karan flowers in red or white sandal ointment and recites the twelve names of Surj-a as she presents one flower after another to the sun with a bow. t On each day of the vrat, she takes food

vow of the sun

only once, in the shape of lapsi, in bajas of khakhara or palash leaves ; white food in the

who

are given daksliina after the

meals.'''

form of
times

rice, or rice

cooked in milk

is

some-

On

solar eclipse days, most of the

Hindu
Durto

allowed.

She keeps a ghi-lamp burn-

sects bathe

and

offer prayers to

God.

ing day and night, offers

sleeps at night on a bed

ing the eclipse the

combating with the

sun

is

believed

be
the

demon Rahu, prayers be-

frankincense, and made on the floor. ^'> People who are declared by the Brahmans

ing offered for the sun's success. jsun has freed himself from the

When

to

grasp of

the

demon and sheds

the

his full lustre

on the
baths,

be under the evil influence (dasha) of Surya, observe vows in the sun's honour and go through the prescribed rites on Sundays.

earth,

people
to

take

ceremonial
a

offer praj'ers

God with

concentrated

Such persons take special kinds of food and engage the services of priests to recite

'

'

" Mr. G. K. Bhatt, Schoolmaster, Songadh. Mr. N. J. Bhatt, Moti-Murad. Mr. K. D. Desai. ' Mr. M. M. Rana, Rajkot. Mr. Ranchhodji Becher Pandya, Shastri, Jelpur, Sanskrit Pathashrila. ' Mr. M. M. Rana, Rajkot. Mr. K. D. Desai. Wheat flour fried in ghi with molasses. Mr. N. D. Vora. Schoolmaster, Rajpara. Mr. K. D. Desai. The names are; 1 Aditya, 2 Diviikar, 3 Bh,"iskar, 4 Prabhrikar, 5 Sahasranshu, 6 Trilochan, 7 Hari-

tashva, 8 Vibhrivasu. 9 Divakrit, 10 Divrvdarshatmaka, 11 Trimurti, 12 Surya.

">

Mr. N. D. Vora, Rajpara.

THE FOLKLORE OF GUJARAT

holy texts in honour of the sun.
well
If all goes
to cause the destruction of
sin.''

11

The

subject

on

Sunday,

Brahmans,

Sadluis

and

has been dwelt on ah length in the Dharma-

other pious persons are entertained at a feast.

sindhu-grantha, Vrataraja, and Shodashopa-

This feast is kno\rn as vrat.ujavarun. Some persons have the sun's image (an ashtadal)

chara

among

the

Dharma-Shastras of the
which
turns are taken-

Hindus."

engraved on a copper or a golden plate for daily or weekly worship.^ On the twelfth day after the delivery of a child, tlie sun is worshipped and the iioma
sacrifice
is

The
is

object round

either

the image

of a god, such as of

Ganpati, Mahadev or Vislmu* or the portrait

of a guru,
or his footmarks engraved or impressed upon some substance, or the agni~^

performed.
to

If at a

wedding the sun happens

position according

be in
to the

kunda (the

fire-pit),"

or the holy cow*'', or

an unfavourable
is

bridegroom's lioroscope, an image of the sun drawn on gold-leaf and given away in
Charity in any other
occasion.

charity.

form

is

also

some sacred tree or plant, such as the Vad (banyan tree), the Pipal (ficus religiosa),^^ the Amba the Shami (prosopis spieegera) (mango tree), tlie Asopalava tree (Poly
,

common on such an

althea for

longi

folia), ^-

or

the

Tuisi (sweet

A Nagar

bride performs

sun-worship

basil) plant.
It
is

the seven days preceding her wedding.^

said

to

have been a custom of the

sunrise

In Hindu funeral ceremonies three argh.yas are offered to the sun, and the following

Brahmans
daily
rites

in ancient times to complete their

before
to

every morning,

mantra

is

chanted'*

and then
?:i%:

take

turns round temples and

is

3TTff?4r HPF^rfr

HPT

^jsTr f^^r^T.-.

The practice common now than formerly.^*

holy objects.
to a

much

less

Still,

visitors

one should ever recite the six It means names of the Sun, Aditya, Bh;iskar, Bhanu, Ravi, Surya, Divakar, which destroy sin. The sun is also worshipped on the thirteenth day after the death of a person, when arghyas containare offered, and two earthen pots, ing a handful of raw khichedi rice and and covered with yellow pieces of pulse

temple or an
it

idol, usually

are careful to

go round
five

few times

at least (generally

or seven).
is

The

a time

to strike

usual procedure at such gongs or ring bells after

the
or

turns,
tlie

to

cast a glance at the

shikhar

pinnacle of the temple, and then to

return.^^

Women

observing the chdturmas-vrat, or the

lasting

cotton are placed outside the house.

This

monsoon vow,

ceremony Rajahs

is

called gadaso bharvo*

the bright half of

o'f

the solar race alwaj-s worship

the rising sun.

They also keep a golden image of the sun in their palaces, and engage
to

from the eleventh day of (the ninth month) to tlie eleventh day of the bright half of Kartik (the first month) first worsliip the object,

Ashadh

learned Brahmans
honour.

recite

verses

in his

round wliieh they wish to take turns, with panchamrit (;i mixture of milk, curds, sugar,
ghi and honey\ be
Tlie
either 5, 7, 21 or 108.

On Sundays they take only one meal and that of simple rice (for white food is most acceptable to the sun).'^ Circumambulations round images and other holy objects are considered meritorious and

number of turns may At each turn

fine

thev keep

entwining a

cotton

thread

and place a pendd'^' or a hantasa] or a betelleaf or an almond, a cocoanut, a fig or some

" Mr. H. M. Bhatt, Schoolmaster, Ganod. Mr. G. K. Dave, Sultanpur. Mr. Girijashankar Karunashankar, Schoolmaster, Songadh. * Mr. H. M. Bhatt, Schojlmaster, Ganod, 5 Mr. Chhaganlal Motiram, Wala Taluka. Mr. R. B. Pandya, Jetpur Sanskrit School. ' Mr. D. K. Pandya, Schoolmaster, Dhhank. ' Mrs. Raju Ramjee Kanjee, Girls' School, Ganod,. '0 Mr. ^ Mr. R. B. Pandya, Jetpur Sanskrit School. J. D. Khandhar, Sayala. '- Mr. N. D. Vora, Rajpara. " Mr. D. K. Pandya, Dhhank. " Mr. N. D. Vora, Schoolmaster, Rajpara, " Mr. D. K. Pandya. Schoolmaster, Dhhank.
3

Milk and sugar

ball.

tA sugar

cake.

12

THE FOLKLORE OF GUJARAT

the object
the cere-

other fruit before the image or

case of Shiva, one must not cross

d'hari*

tlie

jale^

walked round.

These offerings are claimed

or

the small passage for conducting

thlt:

by

tjie

priest

who superintends
a

water poured over

repeats the
tlie

Sliiva-linga."

mony.*

When

sacred

tree

is

circum-

Sometimes in pradakshinas

the

votary

ambulated, water is poured out at the foot of the tree at each turn.Dnring the month of Siirfivan (the tenth

name of the
of

deity

round which

turns are taken wJiile the priest recites

the gods in Shlokas.**
is

the names

Some-

Purushottama (or the intercalatory) montli, men and women observe a number of vows, in respect of wliich, every morning and evening, tlicy take turns round
month) and during
tlic

times the following verse

^rff

repeated.*

m^'^O^rsT

^^qf"T?Tr '^^

ii

images and objects.'' People observing the chdturmds-vrat (or monsoon vow), called Tulsi-vivaha (marriage
lioly

'

am

sinful,

the

doer of

sin,

a sinful

soul

of Tulsi), worship tliat plant and take turns round it on every eleventh day of both the bright and the dark halves of each of the monsoon months.^ The gautrat-vrat (gau = cow) necessitates perambulations round a

protect

and am mo and
sins

born of sin.
takti

lotus-eyed One!

Whatever
well as iu

my

from me. I maj- have committed now as former births, may every one
all sins

away

of them perish pradakshind,'

at

each

footstep

of

my

cow and

tlie

VatSavUri-vrat round the Vad

The
to free

recitation

or banyan

tree.

The banyan

tree

is

also

the

soul

and the turns are supposed from tlie pherd of lakhto the

circumambulated on the Kapilashashthi day (tlic sixth day of the bright hinlf of Margashirslia, the second montiln) and on tlu- Amavasya
or the last day of

c}ioryasi'\.

Alms are given many times

poor aiier pradakshinas.^^ The reason why pradakshinas

are taken

Bhadrapada
to

(the

eleventh month).*

during the day is in the presence of the sun, the great everlasting witness of all

that they have to be taken

Women who
lives of their

are anxious

prolong the

human

actions.**

husbands take turns round the Tulsi plant or tjie banyan tree. At each At the turn they wind a fine cotton thread.

/T

end of the
rice
a.

last turn, they

throw red lae and

over the tree and place a betelnut and pice or a ]i;ilf-anna piece before it.^

The Shastras authorise

(or perambulations)

four pradakshintis

for

Vishnu; three for

the

goddesses,

half)*

and a lialf (or one and a But the usual number for Shiva.'
is

of
108.

pradakshinas
In

either

5,
tlie

7,

21

or

taking turns

round

Vishnu, one must take care to right side towards the image, while in the
2 The Deputy Educational Inspector. Golielwad. Mr. N. D. Vora, Schoolmaster, Rajpara. Mr. P. L. Metita, Schoolmaster, Luvaria. Mr. D. K. Pandya, Dhhank. " Mr. M. H. Raval, Ganod. ' Mr. Jeram Vasaram. Schoolmaster, Jodia. ' Mr. H. M. Bhatt. Ganod. * See figure above. A shows Shiva's image: the arrow-head, the jaliidhari which a person is not to cross. lie is to return from the point B in his first round and from the point C in his half turn. Thus B C remains K. U. Desai. uncrossed. The circle round A shows the Khfil, place wherein god Shiva is installed ' The Deputy Educational Inspector, Gohelwad. Mr. G. K. Pave, Sultanpore. t Hindus believe that a soul has to go through a lakh and eighty-four thousand transmigrations before it The cycle of 1,84,000 births is called the phera of laklichoryasi.K. D. Desai. attains final emancif ation. " Mr. D. K. Pandya, Schoolmaster, Dhhank. '0 Mr. N. M. Dave, Siink'v.
'
'

image of keep one's

THE FOLKLORE OF GUJARAT

As
all

seeds and

vegetation

receive

their
tlie

widespread, nor does

In Kathiawar, on

it

prevail in Kathiawar.

nourishment from solar and lunar rays,

latter are believed in the

tlic

contrary,

women are

same Way

to lielp

kept secluded from sunlight in a dark room

at the time of

embryonic development.^

child-birth,

and are warmed

the other
to

The
fore he

heat of the sun

causes the
sprouts,

trees

and

by
it

artificial
is

means. ^'

On

hand,

plants to give
is

forth

new

and

there-

customary in many places

into the sunlight after
a.

bring a

called 'Savita' or

Producer.-

Solar

woman
ration
to

certain period

and lunar rays are and expedite

of the

also believed to facilitate

has elapsed since her deliverj'.

The du-

delivery. ^

The medical

science

of this period varies from four days

Hindus declares the Amavasya (newand Purnima (full-moon

day) both of which days the influence of
the

month and a quarter.

is

Sometimes a
after
to'

moon day)
days

woman

not allowed to see sunlight presents

the

on

cliild-birth until she

child
either

the sun and

moon

is

most powerful

to

the sun with certain

ceremonies,

on

be so critical for child-bearing

women
made
to

as to

the fourth or

the sixth

day from the date

cause, at times, premature delivery.* Hence,

of

lier

delivery .^is

before
turns
in

delivery,

women
and

are

take

ceremony called the SIiashtlii-Karma

in the sunlight

also in moonlight,

performed on the sixth day after the birth of

a child,

order

to

invigorate

the

foetus,

thus
eas\'.

securing that their delivery

may be
solar

ceremony of giving
day.

and the Namkaran ceremony the a name on the twelfth

child
is

[The assistance rendered by

facilitating the delivery
is

rays in

The mother of the

sometimes
the

said to impart a

not allowed to see the sun

before

com-

hot temperament to the child so born, and

that by the lunar rays a cool
delivery, a

pletion of these ceremonies.''

Occasionally,

one.]'

After

on the eleventh day after child-birth, the

woman

should glance at the sun

mother
sun.i^

is

made

to

take

bath

in

the

with her hands

rice

clasped,

and

sliould

offer

and red flowers

is

to him.'"'

Sitting in the

Exactly a month and a quarter from the

date of delivery a

sun after delivery

considered beneficial to
tlie

woman

is

taken to a neighto

women enfeebled by
cure for
the

effort,^
<

It is a

bouring stream

to offL-r praj-ers

the sun

paleness due to

xhaustion,*

and

to

fetch water

thence in an earthen
is

and infuses new vigour.*

vessel.
Iht;

This ceremony

known

as

Zarma-

The Bhils
child
heat.i"

believe that

exposure of a

zarj'an.i-'

Seven small betel-nuts are used in

new-born child to the sun

confers upon the

the

ceremony.

They

are

carried
to

by

the

immunity from

injurj-

by cold and

mother,

and distributed by her

that,

barren

women, who believe

from her
ceive.
^'^

by eating the nuts

likely
to

The practice of making recently delivered women sit in the sun does not seem to be
I

hand, they

are

con-

Mr. D. K. Pandya, Dhhank.

^Mr. N. D. Vera, Rajpara. > Mr. Jethalal Anupram, Schoolmaster, Ainan. Mr. D. K. Pandya, Schoolmaster, Dhhank.
9

Mr.
Mr. Mr. Mr.

" Mr.
IS >5
1"

Mr. N. M. Dave, SSnkri. Mr. D. K. Pandya, Schoolmaster, Dhhank. Mr. R. B. Pandya, Jetpur Sanskrit School. 8 Mr. N. J. Bhatt, Moti-Murad. 10 Mr. D. K. Shah, Schoolmaster, Charadwa. N. D. Vera, Rajpara, ': Mr. Nandlal Kalidas, Schoolmaster, Chhatrisa, K. P. Joshi, Schoolmaster, Limbdi. Chhaganlal Motiram, Schoolmaster, Wala Talu. '* The Deputy Educational Inspector, Goholwad. B. K. Dave, Kotda-Sangani, and the Schoolmaster, Movaiyam. K. D. Desai.
'

*
''

14
In
is

THE FOLKLORE OF GUJARAT

ditticult

labour cases,

c}Mkrai('e

water
cha-

soinetinics
is

given

to wonioi).

Tlic

The drawn

figure 'Swastika (literally auspicious), as

shown below,

is

an auspicious

kravd

a figure of seven eross lines

tlie

drawn
finest

on a bell-metal dish, over which

white dust has been spread,
hliown to

Tliis figure is
:

the

woman
figure
is

in

labour

water

is

then poured into the dish and offered her

drink. 1

to

The
of

said

to be a repreIt
is

sentation

Cliitrangad.'-

also

believed
in

to be

coniu-eted

witli

story

the of

Mahabliarata.^

Subhadra,
tlie

the

sister

god Krishna and

five

wife

of

sign,

and

is

believed to be a

mark of good
It
is

.'Arjuna,

one of the

Pandavas, eonecived
Tlie

luck and a source of blessings.

one

a demon, an

enemy of Krishna.

demon

of the sixteen line-marks on the sole of the

lotns-like

would not leave the womb of Subltadra even

twelve months after the date of
tion,
lier
tlic

feet

of

the

god

Ishwar,

the

conceii-

Creator of the Universe.^

The fame
is

of the
said

and

began

to

harass

mother.

good
to

eH'eets of tlie
first

Swastika figure

Krishna, the incarnation of god, knowing of

the demon's presence and
tlie

have been

diffused tliToughout society

as

cause of his

by Narad-Muiii,
Brahma.-'

instructed by the god

delay, took pity on the afflicted condition of

his sister

and read chakravii, (Chakravyuha)

of
seven
of

Various conjectures have been made concerning the

origin of this figure.
is

book consisting
the

chapters and

explaining

method

conquering
cross-lined

lowing explanation
Siddhantsar.
that

found

in a

The folwork named

n labyrinthine fort
forts.

with seven

Tlie Eternal 'Sat or Essence,

Krislina com))lited six chapters, and

tlie

has

neitlier

beginning nor end nor any

the
religious

promised to teach the demon

provided he came out.
troubling
the

seventli,

maker, exhibits all

in a clialcra

principles

The demon ceased

and

or

wheel-form.
;

This round
but any point

Subhadra

emerged
seventh

from

shape has no circumference

in
it is

womb.
then

He

was called Abhimanyu,

tlie

a centre

which being
the
figure

specified,
in

the

Krishna, never
for

read

chapter

explanation of
is

tlie

whole universe
'

a circle
tlie

Abhimanyu

would
take
his

have
life.

been This
Abhi-

easy.

TIius

indicates
Sf;/or

invincible and able to

creation of the universe from

Essence.

ignorance of the seventli chapter cost

manyu
in

his life on the field of

Kuru-kslietra

conquering the

seven
the
art

cross-lined laby-

The centre with the circumference is the womb, the place of creation of the universe. The centre then expanding into a line, the
diameter thus formed
principle, Jingu-rup^

rinthine forts.

As

of

conquering

represents
that
is

tlie

male
great

a labyrinthine fort
in

when

tauglil to a

demon
of

tlie

producer,
tlie

the

womb
figure

facilitated
spre.id
tlie

the

delivery

througli the

medium
a eross,

of activity in

Subhadra, a
in
the'

belief

tliat

drinking
cross-lined

womb
of
tlie

or maha-yoni.
o'f

When
it

the line assumes

tlie

of

seven

the form

explains

creation

labyrinthine
child-birth."

fort

would

facilitate

the

universe by an unprecedented combi-

deliver}' of all

women

wlio liad difficulties in

nation of the two distinct natures, animate

and inanimate.
'^

The circumference being

'

Mr. R. B. Pandya, Jetpur Sanskrit School.

Mr. K. D. Desai, Mr, D. K, Pandya, Schoolmaster, Dhhank.

Mr. P. K. Shah, Charadwa.

Mr. N. D. Vera, Schoolmaster, Rajpara.

'

THE FOLKLORE OF GUJARAT

15
in tlie

removed,
creation
Satl'.i.i,

tlic

reuiaiiiing cross represents the

originally

drawn

form of

a cross

):

of

the

world.

Tlie

Swastika, or

as it is souittiines called, in its winged form ( ft ) suggests the possession of creative powers by the opposite natures, animate and inanimate.^ Another theory is that an image of the

Some persons therefore supjK)se that the Swastika may be nothing more than the letter
h [I'"), written in tiie old style and standing for the word kali/an or welfare.* Tliough the Swastika is widely regarded

as the symbol of the

sun,

some

people
viz.,

asto

eight-leaved lotus, springing from the navel

cribe the figure to different deities,

Agni,"'
to

of

ishnu, one of the

Hindu

Trinity,

was

Ganpati," to Laxmi,'' to Shiva,*

It is also said to'

formerly
a sign of
the

drawn on auspicious occasions as

good
luck.

besides the sun.

represent

of

The exact
difficult,

imitation
latter
is

Swasti,

the

daughter
all

of Brahma, father

who

re

original

being

the

ceived the boon from her

of

being

assumed

a variety of forms, one of

which

worshipped on
as

auspicious

occasions."

the Swastika.

Most persons, however, regard the Swastika

see

Some people
Ganpati
in

an

the figure.

TJiat
all

image of the god god being the

auspicious cereall

the

symbol of the sun.

It is said that

particular

figures are prescribed as suitable

:'

master and protector of

monies has
sions.

to be

invoked on
of
of
picture

such occadevotees to

for the installation of particular deities a triangle for one, a square for another, a

The

incapacity

the

pentagon for a
the sun.i*
the Ratnagiri

draw

a faithful

Ganpati

gave

The Swastika

]fise to

a number of forms which came to be

the

and the Swastika for is worshipped in district, and regarded as the

third,

known by

name of Swastika.-' There are more ways than one of drawing Swastika, as shown below, but the tl'.e

symbol as well as the seat of the Sun-god. i* The people of the Thana district believe the Swastika to be the central point of the helmet of the sun and a vow, called the
;

Sirastika-vraf^

is

observed by

women

in

its

The woman draws a figure of the Swastika and worships it daily during the Chaturmas (the four months of the
honour.
rainy season), at the she
presents a
silver |)latc with the
it.i-

expiration
w-ith a

Brahman

which golden or
of
up:>ii

Swastika drawn
ideas are

A number
about
four
the

of

other

prevalent

significance

of

the
it

Swastika.
tlie-

Some persons
directions

believe that
;''

indicates

some think tliat it represents the four margas courses or ob-

jects of

human
;

desires

vi::,,

(1)
;

original
cross.

form

was

of

the

shape

of a

religion

(2)

Artha,

wealth

(3)

Dharma Kam,
Souie

The

first

consonant of the Gujarati

tlius
H,

love

(4)
it

Moksha,
to be

salvation. i'

alphabet,
>

Aa,

now drawn

was also

again take
*

an image of the ladder

'

Mr. N. J. Bhatt, Sclioolmaster, Moti-Murad. Mr. H. R. Pandya, Schoolmaster, Khirasar'i.

'

Mr. D. K. Pandya, Schoolmaster, Dhhank. Mr. D. K. Shah, Charadwa. Mr. D. K. Shah, Charadwa.
Ratnagiri,

Mr. K. P. Joshi, Schoo'.mister, Limbdi. Mr. Girijashaakar Kariinashankar, Scliojlmi SoQgadh. Mr. H. R. Pandya, Khirasara. The Schoolmaster, ChanV, Kolaba. '" Mr. N. M. Dave, Sfvnki.

''
>

;,ter

" The Schoolmaster, Pendhur,

'^

''*

Mr. Jethabbai Mangaldas, Schoolmaster, GonJa'.

The Schoolmaster, Anjar. Mr. Girijashankar Karunashankar, Siboslmaster,

Songadh.

16
luavtns.i

THE FOLKLORE OF GUJARAT

till-

Iradiiif: to

OlIuTS suppose
placed in

it

the

names

of those

who

are

not

eligible.

to

bca

ripr<sciitation of the terrestrial globe,

These
pujyo,
them.

latter are the

ynjnmans or
is

jiatrons of

.111(1

the
as

four

piles of corn

tlie

the inviting
>.

Brahman, who
or

himself their

Ixlow (p. 16) represent the. four mountains, Udayachala, Aslachal, Mcru and Mandaraehala.- The Swastika
figure,

shown

e.,

deserving to be worshipped by
dot, in

hinilu
is

place of

tlic

Swastika,

considered inausiiicious."*
is

is

also belieh'ed to

In-

(lie

foundation-stone

The Swastiki
number of
days

used in calculating

the
bj'

of the universe.' The Swastika

is

niueli in

favour with

taken

in

pilgrimage

tiie
it

cods
is

.as

a seat or eoueli, and as soon as

it

one's relations, one figure being

the wall
tion.'"

painted on

drawn

is is

iiuuiediateiy oeeupitd

by son\e
to

each day from the date of separa-

diity.^

It

customary therefore

draw

the Swastika on most auspicious and festive occasions, such as marriage and thread

It is said that the .Swastika

when

drawn

on a wall

is is

the representation of Jogm.ay.i. a

ceremonies, the

first

pregnancy ceremonies

Jogmaya

Natural

Power,

bringing

and the Divali holidays.^ In the Konkan the Swastika is always drawn on the Aniarpiit,

about the union of two separated beings.*'

The Jains
nottd

paint the .Swastika in the

way
in

or the piece of cloth which

the bridegroom

is

held between
at

below

and

explain

the

figure

the bride and

the

timd

of a Hindu wedding.''

And

at the tiniO of

the Punyiiha-wiichan.a ceremony

whicii pre-

cedes a Hindu wedding, the figure is drawn Tiiroughout in rice and is worshipped."'
the

o o o

Chaturmas

some

persons

paint

the

auspicious Swastikas, either on

tlicir

thresh-

olds or at their doors, every morning."

On
child's

the

sixth

day
in

from
red
lac,

the

date
is

of a

birth, a

piece of

cloth

marked
cloth
is

with a .Swastika
stretched

the

on a bedstead and the cliild is An account of his cereit.^ mony is to be found in the treatises Jayantishastra, Jjitakarma, and Janakalaya.'*
placed upon
:

rJ'
the

following manner:
or Iiuman,
(3)

The
(2)

four

projec(I)

Before

joining

the

village-school,

little

tors indicate

four kinds of souls: rh.^

Tirj-ach

boys are made to worship Saraswati, the goddess of learning, after having installed her on a .Swastika, in order that the acquisition of learning

Manushya
lower

or

of

animals,

Naraki or

hellish.

Deva or divine, (4) The three circular marks

or jewels,
I'Js.,

may
host,

be facilitated.*
inviting

denote the three Ratnas

of

(l)

A Brahman
one

party

fcrother-Brahmans to dinner, marks the figure

iX) against the
eligible for

Jnan or knowledge, (2) Darshana or faith, (3) Charita or good conduct; and the semicircular curvci at the top of the three circles,

names of those who are dakshina, and a Swastika against

indicates salvation.'^

'

Mr. L. D. Mehta, Mota Devalia.

The Schoolmaster, Ganod.

Mr. T. D. Khandhar, Schoolmaster, Sayala.

'

The Schoolmaster, Agashi and

Arnala,

Mr. Girijashanltar Karunashankar, Songadh.

Mr. D. K. Pandya, Schoolmaster, Dhhank.

"

The Schoolmaster, Mith-bao,

Mr,
Mr. D. K. Pandya, Dhhank.
Mr. K.

Ratnagiri.

'

''

Jethalal .\niipram. Schoolmaster.

Aman.

Mr. M. H. Raval, Vancd.

Mr. Girijashankar Karunashankar, Songadh.

'"
'2

"

Desai

THE FOLKLORE OF GUJARAT

Every Jain
devotee,

17

while

visiting

the

images of his gods, draws a Sathia (Swastika) before them and places a valuable object over
it.

moon, will be obtained in abundance if they ook at a silver piece immediately after seeing
the moon.**

Moon worship on

this

day

is also-

The

sign
it

is

held

so sacred

that a Jain

woman

has

embroidered on
she

the

reticule

supposed to guarantee the safety of persons atsea.^ In the south, milk and sugar is offered
to the

or hothali in which
places.*
'

carries rice to holy

moon

after the

usual

worship,
satisfying

and
the

learned Brahmans are invited to partake of

the

am

very light of the sun and the

it.

What remains
is

after

moon,' observes Lord Krishna in his dialogue

Bralimans

divided

among

the community.'"'

with Arjunaj2 and the moon also receives Moon-worship divine honours like the sun.
secures

On

wealth,

augments
such

progeny,
are

and

betters the condition

of milch-cattle.*

The
the

suitable

days

for

worship

this day, those w;lio keep cattle do not churn whey nor curd milk nor sell it, but consume the whole supply in feasts toThe Ahirs and friends and neighbours.^ Rabaris especially are very particular about

second and
half of

the

fourth

days of the bright

or Bij

the use
believe

of

every month (Dwitiya

or

Chaturthi

Choth,

respectively)

and and
or

that
in

milk in feasts only: for they thereby are their cattle

preserved

good condition.'*

every
devotees

full-moon

day
of

(Purnima
these

Punema).
the whole

On
of

either

days the
fast

The fourth day of tlie dark half of every month is the day for the observance of the
cliai nrthi-vrat

of Chandra (the
the day and
the

moon)
risen

for

(or choth-vrat).

This

i^rat is

take their

food
after

only

after

moon has

and

observed in h'onour of the god Ganpati and by men only. The devotees fast on this
day, bathe at night after seeing
light a
glii
tli)e

they have

seen and worshipped her.*

Some
the

moon,

dorinty dish

such as
is

hansdrj or plantains
cooked
for

lamp, and
also

oft'er

prayers to the
and, after

and

puris,t

specially

moon.
verses

They
in

recite a path- containing

occasion.

honour

of

Ganpati,

moon on the second day of the bright half of every month is considered After seeing the moon on this auspicious.
sight of the

worshipping that god, take their food con* disli. sisting of some specially prepared This vraf is said to fulfil the dreams of the
devotees.*"

day some people also look at

coins for luck,^
this practice
is

silver

and gold
value of

The
so

belief in the

The day

for

the

chaliirtlii-vrat

in

the

strong that,

immediately

after

seeing the moon, people refrain

object.

beholding any other

from Their idea is

as

that silver, which looks

'

as

bright

the

month of Bhadrapad (the 11th month of the Gujarati Hindus) is the fourth day of the bright half instead of the fourth day of the dark half,*^ and on this day (Ganesh

Mr. Girijashankar Karunashankar, Songadh.

''

The Swastika
in a butt of

is

Assyrian coins and in

drowned
2

in tlie Greek 'key' pattern. It is also found on Persian and Catacombs at Rome. It is to be seen on the tomb of the Duke of Clarence, who was Malmsey wine, at Tewkesbury, and occurs in Winchester Cathedral, where it is described

found at Pompeii and

tlie

as the fyle-foot. R. E. E.

Mr. D. K. Pandya, Schoolmaster, Dhhank. Compare a similar idea in the Kuran (the Lights): " Allah is the Light of the Heavens and the Earth. The semblance nyche wherein there is a light." K. B. FazluUah.

in

the chapter
his

An

Nur

of

light is the

Aman. Mr. N. D. Vora, Schoolmaster, Rajpara

Mr,
].

A. Jani, Schoolmaster,

and Mr, B. K. Dave, Schoolmaster, Kotda-Sangani.

t Kansar

is

coarse wheat flour sweetened with molasses and cooked in water until the whole quantity of

water
:J:

is

absorbed and taken with ghi.

'-

Paris are cakes of fine wheat flour, fried in ghi.

Mr. D. K. Pandya, Dhhank.

*
1'

Mr. K. D. Desai.

' "

The Schoolmaster, Rajpara.

Mr. K. P.
Joshi, Lirabdi,

and B. K. Dave, Kotda-Sangani.

">

Mr. D. K. Pandya, Dhhank. Mr. K. P. Joshi, Limbdi. Mr. G. K. Bhatt, Songadh,


THE FOLKLORE OF GU J. lit AT
tlic

18

diaturtlii')

moon

is

not

worshipped.
ominous,
story
is

the

moon through

it,

repeating while doing

:

Tlie very sight of

ht.r is rij;ardt(l ,is

so a vorset

wliicli

and

is

purposely

.-ivoidcd,^

The

madi, hhichadi
gether)
is

means (rice and

Poshi-Puneth-e

pulse mixed to-

tliat unci'

upon
tliiir

a time tlic gods

wont out for

It

cooked on the terrace, and

brother takes
lier

ridi-

in

respective

conveyances.

sister of tjie

meal.''

The

Ganpati fell oft' and this awkward mishap drew a sniili; from Chandra (the moon). G.uipali, not relisliing the joke, became angry and cursed Chandra saying that
so liapixiicd
that

the

i,'od

his usual eliarger, the rat,

meal usually consists eitlicr of rice and milk or of rice cooked in milk and sweetened with
sugar, or

of

kansar.

She has
and

to

ask the
brother

permission of her brother or brothers before

she

may

take

her food

if the

no mortal would care to see his face on that day (which hap))ened to be the fourth day of ti)e briglit half of Bhadrapad). If any one happens to see the moon even
unwiltingly
trowhle

refuses his permission, she

has to fast for

the wliole of

the

day.*^

The whole

cere-

mony
is

is

believed to prolong the

lives of her

brothers and her future husband.

also

The moon

on

this

day,

he

may expect

very

soon.-

however, out of the

difficulty,

There is one way, and that is to

worshipped at the time of gnhashanti^ i. p., tlie ceremonies performed before

inhabiting a newly-built house.''
If the

throw stones on the houses of neighbours. AVhen the neighbours utter abuse in return, the abuse atones for the sin of having looked
at the

moon

is

unfavourable to a maj born

account
8tli

under a particular constellation, on

of his

occupying

cither

the 6th, the

moon on the
is

i'orbidden
called

night.

The

or the 12th square in a kundaliX (see below)

day

therefore
i,

(in

Gujarat)

Ddgad-choth,

e.,

the Choth of stones.^

On

tlie

fourth day of the dark half of

5tli month of (iujarati Hindus) some villagers fast for the whole of the day and remain standing from sunset till the

Plialgun (the

luoun

rises.

They break
moon.
{i.e,,

tlieir

fast

after

seeing

the

TJie

day

is,

therefore,

called iibhi
\'irgins

standing) choth,*

sometimes observ<- a vow on Poshior

Punema
(the

the

full-moon day of Pausha

On

3rd month of the Gujarati Hindus). this day a virgin jirepares her evening hands on the upper She then bores a hole
loaf,

meal with her own

terrace of Iter house.

prayers are offered to the moon

\

occasion of rice,

is
is

through the centre of a

* All observers of
tlie

and observes

and if tlie a marriage, a bell-metal dish, full presented to Brahmans.^

;

Chaturthi-vrat worship the god Ganpati on this day, and offer him one thousand (cynodon dactylon). The dish specially prepared for the occasion is Gohina/(ij sweet-balls of wheat flour fried in ghi and mixed with molasses. Mr. N. M. Dave, Siinka. J Mr. N. M. Dave, Sfinkfi. The Deputy Educational Inspector, Gohelwad. t Mr. K. D. Desai. Tlie Schoolmaster, Vanod.
trifoliate sprouts

of diFrva

'

The

original

is

Posbi Poshi Punemadi,

AgSshe rfindhi khichadi, jame bhaini benadi.

The Schoolmaster, Kotda-Sangani and The Schoolmaster, Jodia. "Mr. R. B. J'aiulya, Jetpur Sanskrit School, ^ Mr. L. D. Mehta, Schoolmaster. MotaDevalia. J A Kundali is an astrological diagram of the position of planets at any particular time. The numbers

in the diagram

change thtir positions according Mr.^Chhaganlal Motira, Wala Taluka.

to the position of planets at

any given time. Mr. D. Desai.

THE FOLKLORE OF GUJARAT

Tlie

19

appearance
times
are

of

the

moon and the

crescent
at

position

of the liorns

of her

particular

carefully watclied

as

on Wednesday, intense cold is said to be Their occurring on a Tuesday, threatens absence of rains, and on a Monday,
fall

the result.

omt-ns of future events.

that if the

Cultivators believe

Thursday or a Friday, foreshadows ex-

moon

is

visible on the second

day

cessive rainfall."'

of the bright half of Asliadh

of

(the 9t]i moutli

Gujarati

Hindus),

tlie

sesamum crops
;

of that season will be abundant

but

if

the

Thunder on Jeth-Sud-Bij, or the second day of the bright half of Jyeshtha, is a bad omen and threatens famine.''
TJie spots on the

moon be hidden from

sighl on that day, the

moon have given

rise

to

weather will bo cloudy during the whole of

numerous
fanciful.

beliefs,

Ashadb, and will prove unfavourable to vegrowth.^ If the moon appears reddish on a Bij day (or the second day of the bright haJf of a month), and if the
getable

One

mythological as well as of them is tliat they are Vhe

result of a curse,

pronounced by the sage

Gautama on Chandra. Indra, the god of rain, was infatuated with the eliarms of Alialya,
the wife of

northern horn of the crescent be high up,

prices in the market are believed
if,

to

rise

on the other hand, a

fall in prices. level,

it is

low,

it

prognosti-

Gautama, and with the help of Chandra laid a cunning plot to gain his ignoble object. Accordingly, one night,

cates

If the two horns are

on a
cent,

current prices will continue.^

cres-

Similarly, the nortlicrn horn of the

if
it

up on the Bij day of Asliadh, augurs abundant rainfall if it is

is

liigh

Chandra set earlier than usual, when Indra assumed the form of a cock and crowed at midnight in order to deceive Gautama into the belief that it was dawn, and therefore
his time for going to
his
tlie

Ganges

to

perform

low,

it

foreshadows a season of drought.

If the

moon presents a greenish aspect on

if on that and reddish, there
;

the full-moon day of Ashadh, excessive rains

may be
day she
is

expected in a few days

rises quite
little

clear

was and the holy sage being thus got rid of, Indra assumed the form of Gautama himself and approached Ahalya, who was surprised to see her Imsband (as
trick

religious

services.

The

successful,

very

hope of good rains

if

she

is

partly covered by clouds

when she

rises

and

then gets clear of the clouds, and then again

disappears in.the clouds inthi&e gliadis ,'* three
polwrs^'"' or three daj's, rain is

she thought) so quickly returned. The wily god allayed her suspicions by explaining that it was not yet time for the morning

sure to

fall.''

If on the 5th day of the bright

half of

and thus enjoyed the favours due to her husband. Gautama, in the meanwhile, finding the water of the Ganges
ceremonies,
cool

Chaitra, the
Roliini

moon appears
;

to the

west of the
of
cotton

and placid, and discovering that

it

was

constellation,

the prices
if

not yet dawn, returned to his hermitage.

On

are believed to rise

said to
fall;

to the east, they are

reaching
Indra,

and

if in

the same line, the

to

home he who tried to

TJie

detected

tJie

treachery of

escajie in the disguise of

current rates are believed

continue. *

be likely to

exasperated sage then cursed Indra, Chandra and his wife Indra
:

tom-cat.

The Bij (2nd day) and Ashadh (the 9th month

the ninth day of of the

to

Gujaratis

and the 4th month of the Hindus of the Deccan) falling on a Sunday is a combination that foretells excessive

have a thousand sores on his person Ahalya to turn into a stone, and Chandra to have a stain on his fair face.'^

Another mythological story

is

that

Daksha
all

heat.

If they

Prajapati, the son of Brahma, gave

his

2 The Schoolmaster, Khandhar. One ghadi is equal to 24 minutes and one pohor (prahara) lasts for three hours. 3 Mr. M. P. Shah, Schoolmaster. Mr. N. M. Dave, Zinzuwada. Sanka. 'Mr. M, P. Shah, Schoolmaster. Zinzuwada. Mr. N. M. Dave. Sanka ' The Schoolmasters of Dhhaak, Rajpara and Limbdi
'

Mr. N. M. Dave, Sanka.

20
twenty-seven
of

Tin:
daughters

FOLKLORE OF GUJARAT
to

in

marriage

with a

Chandra, wlio was inspired with h)ve for onu Rohini, tlieni onl_v, named the most
beautiful of
six
llieui all,

goat tethered near her.8 If the droppings of the goat were to fall on earth, departed souls would return to the carth.^
It
is

Tlie slighted twentytlwir

said

that a child and

tree

are

sisters

complained to

father,

never seen to grow except tluruig the night-

Daksha, of Chandra's preference for Rohini, Dakslia in anger cursed Cliandra to be attacked by consmnption (whieli is supposed to be the reason of the waning of the moon) and his face to be marred by a stain. ^ The curse of Gautama and the curse of

Such growth
lunar
thrive

is

therefore held to be due

to

rays.^"

As

all

trees,

jdants,

etc..

the

owing to the, influence of the moon,, moon-god is called the lord of herbs. The moon is also a reservoir of nectar and is
Hitdhakar,
i.

called

one having necta-

Daksha are
the

also supposed to
tht'

be
llio

reasons of

rine rays."

As the

lord of herbs, the

moon-

waxing and
that

waning of
liead

moon.

god

Another belief regarding the moon-spots

is

supposed to have the i)ower of removing all diseases that are curable by drugs^
is

when
the

the

of
it

Gaupati
flew
oft'

severed by Sliiva's trident,

fell

into

chariot

of

the

moon.

was and The

and of restoring men

Persons
black
the eyes
suff"ering

to liealth.^-

from

white

leprosy,

leprosy, consumption

spots are either the

to

head
fallen

itself- or are

drops of

blood

due from the flying

are

believed to
tlie
Ti'ij

and diseases of be cured by the

observance of

severed head.'^

Consumption
the

in its incipient

The
the

spots are also said to be explained

fact

of

by image of god Krishna or

is

also said
tlu-

to

and Punema vows.^' and latter stages be cured by exposure to the

Constant glimpses
lustre of

rays of
the

moon.'*
to the

of

Vishnu* residing in the heart of tht- moon who, as a devotee of Vishnu, holds iiis image
dear to his heart.*

moon add

the eyes.is

On
the

the Sluirad-Punema, or the

15th day of

the bright half of Ashvin (the last

called mrigdiila

The moon
deer-marked)
deer-stained)
;

is

often

and mriga IdnchUaiia (lit and a further explanation of the spots in this connection is that the moongod took into his lap a strayed deer, out of compassion, and thus his lap became
stained.''

{lit,

Gujaratis

Deccani

month of and the 7th month of the Hindus), tailors pass a thread

through their needles in the belief that they will thereyb gain keener eyesight.'*^

cotton-wick

is

exposed to the moon on

Jains

believe

that in the nether

vehicle, there
is

Sharad-Punema, and is afterwards lighted in The oil poured over the image of Hanuman.
soot,

parts of the moon's

is

vivian or

which

is tlwis

produced,

if

used on

tlie

an image of a deer whose shadow

seen

in the spots.''

the fourteenth day of the possess much dark half of Ashvin said
Kali-chaudas day
in
is

to

Some persons
a

declare

the spots

to

be

eflScacy

strengthening the

shami tree

{prosopis

spicigera)J
is

The

also in jjreserving the eyes

eyesight and from any disease

belii'f

of the masses in Gujarat

said to be
is

that

the spot on the moon's disc

the seat

of an old
'

woman, who

sits

spinning her wheel

during the ensuing year.^^ Sweetened milk or water is exposed to moonlight during the whole of the night of
^

= The Schoolmaster, Dadvi, The Schoolmaster, Kajpara. Throughout the Hindu Scriptures, Vishnu and his incarnations

The Schoolmaster,

Lilapur.

are described as being of

Shyama-^

varria or dark complexion.

Mr. K. D.
= '

Desai.
Inspector, Ilalar.
" Mr. K. P, Joshi, Limbdi. Mr. M. P. Shah, Zinzuwada. " Mr. Nandlal Kalidas, Chhatrasa.

'

>o
'J

The Schoolmaster, Dadvi. The Schoolmaster, Lilapur. The Mistress ot Rajkot Civil

The Deputy Educational

Mr. Nandlal Kalidas.Chhatrasa.

Station Girls' School.

1*
>'

'' The Schoolmaster, Rajpara. Rao Saheb Shelke and the Shastri of Bhayavadur. The Schoolmaster, Dhhank. He refers to the books Vrataraj and Pathyapathya on this point. The Deputy Educational Inspector, Halar and the Schoolmaster of Chauk, Kolaba. " The Schoolmaster, Kolki. The Schoolmaster, Jodia.
;

a -

THE FOLKLORE OF GUJARAT

Sharad-puncma
moon, and
is
is

21
fearing lest
the whole

(the full-moon

day of Ashvin)
rays of the

the son of

Sinhika,

in order to absorb the

:iectarine

drunk next morning.

Drink-

of the nectar might be exhausted before the turn of the demons came, took the sliape of
a god and placed himself amongst them between Chandra (the moon) and Surya (thf sun). The nectar was served to him in turn, but on Chandra and Surya detecting the trick, the demon's head was cut off by

ing in the rays of the

believed to
as

manner cure diseases caused by heat

in this
ej'(

moon

well

;is

eye-diseases,

strengthens

the

complexion. *
preserved
of in
in

and it similarly and improves the Sugar-candy thus exposed and

sight

an

air-tight

jar

is

partaken

Vishnu's
tasted the
throat.

discus,

the not

sudarshana-chahra,
die
:

small quanlities every morning to gain

Rahu however

did

for

he

!iad

strength and to

improve
or

the

complexion.
rays through
also

nectar, which

had

reached his

The

absorption

of the lunar
ej-es
is

the open
to be of
jects.^

mouth

believed

great effect in

achieving these ob-

The head and trunk lived .uid became immortal, the former being named Rahu, and the latter Ketu. Both swore revenge on Cii.indra and Surya. At times,

Once upon

time

the gods

by their united
vious things.*

efl'orts,

and demons, churned the ocean and

ralnas or
pre-

obtained therefrom fourteen

therefore, they pounce upon Chandra and Surya with the intention of devouring them. In the fight that ensues, Chandra and Surya

These were distributed among them. Lakshmi, the kaustubhfl jewel, the Sharnga bow and the conch-shell fell to the Haldhal siiare of Vishnu, and the i)oison,
visha,

are

successful

only after

long

contest,

with the assistance of

the gods, and

by the

merit of the prayers that

men

offer.^
is

The reason

of the eclipse

either tliat

Only two things remained, siidha, or nectar, and sura To both gods and demons the or liquor. nectar was the most important of all the prizes. A hard contest ensuing between them for the possession of it, the demons, by force, snatched the bowl of nectar from the
was disposed of
to Shiva.

Chandra and Surya bleed in the fight with Rahu and their forms get blackened' or that the demon Rahu comes between the two luminaries and this earth, and thus causes an
;

eclipse

or because Riihu obstructs the sun

in their daily course,

and the moon

and

this

intervention causes an

eclipse'

or

because
their

Vishnu <:ame to their help in the form of Mohini most fascinating woman and proposed to distribution of the the demons that the
gods.

In

this disaster to the

gods,

Rahu swallows
his throat

the

sun

and the moon, but

they
escape,

being

open,

short disappearance causing an eclipse.''

Besides the mythological story, there

belief
in

is

immortalising
her.

fluid

should be

entrusted to

On
the

their consent,

made

gods

opposite

rows

Vishnu or Mohini, and the demons sit in and began first to serve
gods.

Gujarat that a bJtangi (scavenger or sweeper), creditor of the sun and the moou,
goes to recover his debts due from them, and
that his shadow falling against them causes an eclipse.'
either

of

the nectar to
1

the

The demon Rahu,

Tt\e Schoolmasters of Rajpara, Limbdi,

and Ibhrampur.
i

Mr. K. D. Desai.
following Sanskrit verse mentions
all

* The

of them:

The

Shastri of Jetpur, Pathashala.

tr^Ht? =^5T5r
*
5

^M^ ^t^

it

Tir'7w||xii

>

Rao Saheb P. B. Joshi. The Schoolmasters of Jodia, Dhhank, Songadh, Rajpara, and Limbdi. " Mr. D. K. PanJya, Dhhank. The Schoolmaster of Khirasara. ' Mr, K. Mr. Laxmichand Hemji, Vasawid. Mr. G. K. Bhatt, Songadh.
'

P. Josti L'mbdi.

'

22

TUlu I'ULKLOUE
third fxpl.iii.itioii
<clipsc
is

Of CUJAHAT
of

A
the

(il

llir

tliat
llic

charity during
tlie

tlie .utu.il

pnind of an
as

sun

aiui

tlu-

iiiotui

rivolvi'

round
of

eclipse are
bliangis,
|

lowest cl.isses only, sucll

Meru
an

uiouiitaiii,
f'alliiip;

ind
ujioii

tlw

sliadow

tho

iiuihfirs

and

miings.

When

an

mountain
cclii>si--.

citlxr of

Hum

causes

eclipse

is

at its full, these

peojile go about
cries as
tlie

the streets giving vent to such

ap6

It is bi-liovcd .imongst

Hindus

that eclipses

dtin

chhutv chiind (give alms for

relief of

occur when too

world.-

niucli

sin

accumulates in this
eclipse

the

moon

1).^

Most Hindus regard an eclipse as

period to

Among

the

gifts

such people receive

as

are

ominous, and consider the

be
unliol)'

cotton clothes, cash, grain such

seeds, udad^ pulse.s,

and inausi>ici<ius. The contact of the demon Ralui with tlie rays of the sun and the moon pollutes everything on earth. Great precautions therefore become necessary to avoid pollution,'

and

salt.'"'

sesamum The gift of

pair of shoes is much recommended.^ Sometimes a figure of tlie eclipsed sun or moon is drawn in piari seeds and given away
to a hhongt^^

period
of

of three

pohors* (prahai.i)

in the

case

the moon,

Although the period of an eclipse

dered inauspicious,
tions,
it

is

consi-

and of four
the

in

the

case

of the sun, before

eclipse, is

is

actual
as

commencement of an
vedha,
i,

profess the black art.

valued bj' those who All mantras^ incanta-

known

e-,

the

time

when

the

and pini/ogas^

applications or experi-

luminaries are already under the influence of

the demon.
th'e

ments, whicli ordinarilj- require a long time

to take effect, i)roduce the wisln-d for

During
an

this period

and during
observe
suiahi

result

time

of

eclipse

people

without delay

if

performed during
he

tlie

pro-

strict fast.

Anyone taking food within the

period
is

cess of an ecliiJse."

prohibited

considered
as
if

or

ceremonially

iinjjure,

death

had

happened
is,

in

his

family.'

An

exception

made in the case of children, pregnant women and suckling mothers who
liowever,

If a man's wife is ))regnant, smoke during the period of an his child become deformed.^" farm on a lunar-eclipse day is

may

not

eclipse lest

Ploughing a supposed to
i.

cause the

birth

of

Chandra-children,

p.,

cannot bear the pri\ation of a strict fast. From the beginning of an eclipse to its end,
everything
polluted,
it

children afflicted by the mooii.">

After an eclipse Hindus bathe,

clean

ixrform
cleansed

in tJie

liolise

is

believed to

be

ablution ceremonies, and dress themselves ia

touclied.'
Ih'c

garments.

Tlie

houses are
are

As
be

the sun and

moon arc believed

an
their
eclipse,

to

in

trouble

during
for

offer prayers to vedha the of

God from

the

people beginning
It
is

by cowdunging tjie and cleansed, and

order to
wool,
belief,

floors, vessels

are rubbed

clotlies

washed,

ia

get rid of the

pollution

caused by
cotton,
j>o])ular

release.

the eclipse. 1^
silk

Unwashed
not

clotlies of

the custom

some holy place on an eclipse-day, to take a bath there, and to read holy passages from the Shiistras. Some people, especially Bralimans, sit devoutly on river-banks and offer prayers to the sun.' Much secret as well as open eliarity is given But the receivers at tlic time of an eclipse.
to
visit
'

or hemp, according

to

do

become

polluted,'^

The

placing of dnrhha grass on things which are

otherwise
to
liable to pollution
'is

also sufficient

keep them unpolluted.

Bralimans cannot accept anything during

the imj)ious time of an eclipse, but
2

after

it

"

Mr. K. P. Joshi, Limbdi. Mr. La.xmicliand Hemji, Vasawad.

Ml. D. K. Pandya, Dlihank.
Tlie Sclioolmastersof Jodia

*
''

Mr K. D. Desai. A pohor ot prahar

Mr. K. D. Desai.

is

equal to

tliree

hours,

Mr. Kljan Babadur Fazlullab.

" 8

and Songadh.

'

Mr.

D, Vora, Rajpara.

">
I

Mr. K. D Desai. Mr. D. K. Pandya, Dliliank,

Mr. G. K Bhatt, Songadh. " The Schoolmaster o( Jodia.

"

THE FOLKLORE OF GUJARAT

is

23

over, alms are freely giveu to

them

in the

bodies seems to be that they are the souls of virtuous and saintly

shape of such costly

gold, cattle

articles as fine clothes,

like.
^

persons,

translated

to

and the
the}'

the heavens for their good deeds and endow-

After an eclipse Hindus

tlieir fast till
di.se

may

not break

ed

with

lustre

proportionate
is

to

their

have again seen the full

sun or
tlie

merits.*

And

this idea

illustrated in

the

of the

released

the moon.

It

traditions that are current about some of the

stars.

sometimes happens that

sets

sun or the moon

eclipsed
),

The seven

briglit

stars of

the con-

ghcrayuld (while

still

and
or

stellation

JSaptarsJd

(or

the

Great

Bear)

l)eople

have then
tlie

to

fast for

the whole of

are said to be
Atri,

the seven

sages,

Kashyapa,
(iautama,

the night or the

day

after, until the sun

Bharadwaj,

Vishwamitra,

moon

is is

again fully visible.a shloka in

tlie

Jamadagni and Vasishtha, who had mastered

several parts of
tlie

There
Cliandra
of
tlie

Jyotish.Slmsira

I'edas^

and were consi-

lo tlie effect that if

tlie

Rrihu would surely devour

dered

specialists in the branches studied

by

nakshatra^ or constellation

each, and were invested with divine

in

honours

second

day of the dark half of a

were
to

reward for
relates

their

proficienej'.''*

Another
his

preceding

month,

recur

on

the

story

how

a certain liunter and

Purninia (full-moon day)

of the
solar

succeeding
eclipses,

family,

who had

unconsciously

achieved
asi

month.
similar

Similarly,

in

a the

great religious merit, were

installed

the

catastrophe

would
were
day)

occur

if

constellation Saptarshi* (or the Great Bear),

constellation of the second

day of the bright

to

hunter,

it

is

narrated
arrested

in the

Shi I'tu till idebt

half of

month
(tlie

recur on
tliat

tlie

mcihrilmya,

was

for

on

Amjivasya

last

of

month.'''

Shivratri] day, and

while in jail heard by

The year
diseases.'*

in

which many

eclipses

occur

is

chance the words 'Shiva, Shiva* repeated by

believed to prove a bad

year

for

epidemic

some devotees.
words,
evening.

Without understanding their

repeat the
released

meaning, he also began to

in the

same
in the

The Jains do not believe

theory of grahana (or
the

Hindu
Musalcere;

even after he

was

eclipse).'

He had

received no

food during

mans do

not perform

the

special

the day, and liad thus observed a compulsory

fast.

monies beyond the recital of special prayers

In order to obtain food for himself

his

and even these are

gatory.''

held to

be

superero-

and
or

family,
tree,

he

stationed
to

himself
deer

behind a BelX
be-

hoping

shoot a

With the exception that some people

lieve

some other animal that might come to

its

that

the stars are

the abodes

of the

quench

thirst

at

a neighbouring tank.
his

gods,^ the popular belief about the heavenly

1

While adjusting an arrow to

2

bowstring,

Mr. D. K. Pandya, Dhliank.

Mr. D. K. Shah, Charadwah.

^r. K. D. Desai.
Mr. T. D. Khandhar, Sayala.

<
' '

*
9

Khan Bahadur Fazlullah. The Schoolmaster, Jodia. Rana, Barton Female Training M. College, Rajkot. M. Mr. Mr. Nandlal Kalidas, Chhatrasa, and Mr. M. M. Rana, Barton Female Training College,

Rajkot.

Mr. Motichand Vasanji Doshi, Kaluwad.

I

believe the

name

of the constellation is

wrongly given
is

it

ought

to
(;'.

be Mriga.
e.,

One

of the stars in this

group,

known The Mrig

as 'Sirius', in
constellation

Western astronomy,
is

often called Vyiidha

the hunter).

Mr. K. T.

Gupte.

also said

to represent the

goddess Saraswati,

who had assumed

the form of a

is Saraswati, the

gazelle in order to escape the amorous grasp of Brahma, her father. While the deer in the Mrig constellation Ardra constellation is Mahadev who had followed to chastise Brahma, who also is seen as

the

Brahma constellation. Mr. N. M. Dave, Siinka. t The thirteenth day of both the bright and dark three-leaf-clusters of this tree are loved by J The

halves of a month,
the god Shiva
if

sacred to the worship of

god

Shiva.

put

upon

his

image.

Mr. K. D. Desai.

24

THE FOLKLORE OF CLJARAT

tlit-

he plucked some Uavos out of

thick

foli-

position in the
birth-

heavens at the
i,

time of
like the

his

age of

tile

tree aiul threw tliiiu

down.
on
a

The
ifhiva-

itindnVi^

c.,

a figun

one

leaves, however, chanced to fall

linga which

Ia[>j)enid to
liiui tin-

stand below, and

liaving

secured

for

merit of

wor-

shipped
JShiiriilri

god
day.

Siii\a

with
>va..

Bel-lea\c.s

on

He

also

all

the while

repeating the god's name and had undergone

a fast.
liis

The

result w-as that

not only were

tie

past sins forgiven, but

was placed

with his family in heaven.'

Similarly, Dhruia, the son of king Uttana-

pad,

attained

divine

fa\our

by unflaggii'g
in

devotion, and was given a constant place

tlie

lieavens as the
to

immovable

pole-star.-

shown
are
planets.

here,

is

drawn

by astrologers to
positions

According

Hindu

astrology,

there
reishis't

illustrate

the the

respective

of

the

nine graftn* * or planets, twelve

signs

The twelve squares

twelve
signs

of the diagram

or

represent

of the zodiac,
in different

of

the
or

zodiac,

and

twenty-seven

and the positions of the planets

squares

TiaL-slMras^

constellations.

Books

on

influence persons in differtjnt ways.

astrology

explain the

distinct forms

of the

Ravi (the Sun), Budha (Mercury) and Shukra (Vacuus) occupy one
rdsJii for one month Chandra (the Moon) occupies it rashi for 135 gVin(/j.y,1! /. e., two days and a qu;rter ; Moiiiga! (Mars) for one montli and a half Cfiiru (Jupiter) for thirteen months Shaiii (Saturn) for two j'ears and a half, and Rahu for a year and a half. This is their normal and ordinary motion. But if they take an .abnormal course and move i itlier too fast or
;

nakshalras.

For instance, the Aslivini con-

stellation consists of

two

stars

and presents
ascends the
1

the

appearance of a horso.

It

zenith at midnight on the purnima (the

5th

day of the

briglit half) of

Ashvin (the

f.rst

mouth of the Gujarati Hindus), The constellation of Mrig consists of seven stars, four
like

the

legs

of

a sofa
line.

and three
All

otlijers

under them
seven groups

in a

these twentythe
zenith
at

too slow, the.v finish their revolution

through
occupies

of stars

r<'acii

rdsJii

within a shorter or a longer period.^

midnight on particular days in

i)articid,ar

If the

planet

Guru
it is

(Jui)iter)

months

and the months of the Hindu calen-

either the 1st, 3rd,4th, 6th, 8th, 10th, or 12th.

dar are named after thcm.^

All planets influence the life of a person,

square of a kurulali^
a

said to bring about

rupture

with friends, pecuniar}' wants,

in the

one way

or

the other,
Pand.v.-i,

according to their

and an increase
^

number of enemies.

''

Mr. D. K.

Dhliack.
(the

Mr. N. M. Dave, Sankfi.

(i.Iercury),

The

nine gralias ate, Ravi (the Sun), Chandra

Moon), Mangal (Mars), Budh.^

Guru

(Jupiter),
t

Shukra (Venus), Shani (Saturn), and Rahu and Ketu.

of the twelve
rdslris sie
,

The names
10

Karka

(Cancer;), 5 Sinha

(f.eo)

1 Mesha Kanya (Virgo).

:

(Aries),
7

VrisUabha (Taurus),

Mithun (Gemini).
'j

Tuli

(Libra), 3 \rishchika

(Scorpio),

Dhanu

(SaRittarius),
J

Makara (Capricornus)

11 Kumlilia (Aquarius). 12

Mini

(f'isces).

6 Ardra.

twenty-seven vakshatrar.: Ashvim, 2 Bharani, 3 Kritikfi 4 Kohiui, 5 Mrig, Punarvasu, 8 Pushya. 9 Ashlesha, 10 Magha, 11 Purva-plialguni, 12 L'ttara-phrilguni, 13 Hasta, 14 Chitrii, 15SwAti, 16 Vishakha. 17 Anuradha. 18 Jyeshtba, iy Miil, 20 i'urviisfaadlia, 21 UttarashOdha, 22 Shravana, 23 Dhanishtha, 24 Shalalfirakrt, 25 Ptirviib';i'Jrap,ida, 20 Lttarabhadrapada, and 27 Kevati. Mr. D. K. I nndya, Dhhank. "J One ghaili-2^ minutes.
1

The

following are the

Mr. Motechand X'aanji Ooshi, Kjlaw.ad.

'

The Schoolmaster, Dadvi,

'

THE FOLKLORE OF GUJARAT

If Shaiii
(Salurii) occupies
9tli,
it

25
when pumaand
piece of red

the Isl, 2iid,

loger; and on the last Tuesday,

4th, 5th, 7th, 8th,

in
.1

or the

12th

square

kuti*

is

offered, IJrahmans are feasted

is

man's kvndali,

causes despoudenc)' of
innninent
injuries

dakshina

given to tliem.

mind,

family quarrels,
foes,

cloth and some corn are used in the installation

from

and pecuniary wants.'

of

of

the

planet

these

and the golden

priest.

Tlie

presence

Manual (Mars)
1

in

tile

engraving are carried away by the

Similarly, in

3rd, the 6th, or the

cious.'

Kli

square

is

auspi-

propitiating RTiliu and Ketu

;

the s.iine ceremonies are gone through

the

only,
is

Of
are

nine

jilanets,

Budlia, (Juru, and

instead of wheat,

mug

(Phasoleus miingo)
In
to

Cliandra

are henevolent,

Mangal and Ravi

nor

eaten

by

the

devotee.
is s.iid

the

same way

neitiier

bene\olent

baneful; and

Shani (Saturn)

favour the diet of

Shani, Raiiu, and Ketu are downrijjht malevolent.-'

adad

(or

lentils):

(iuru (.lupiter) inclines to

Each planet
concerning
its

lias

a story

connected
mali
v-

chana (or gram),

favours cholii

while

Shukra
called

(Wnus)
inandals
,uid are
tlieru.

with

it

benevolence or
.also
tlie

(di)lielios sinensis).''

olence, and
its

sliowing

way

to secure

Certain

I'ornis

or figures,

propitiation.

For

instance,

the malevto to

are favourid by

partieul.ir gnilias^
in
,ire

olence

drove King Vikrama unknown countries, and subjected him

of

Shani

drawn

in their

honour

worshipping

Different things, too,

gi\ rn in charitv in

grave calamities.

On

the advice of

.i

wise

honour of different planets."

All the nine grahii.s ,ind
the tw<nt v-seven

man, however, he observed tlie .Saturdavvows and tiius overcame his difficulties.''

nakshatras are

W()rslii|iped

on the

occasion
is

When
person,
it

.1

planet

is

unfaM>ur.il)le

to

of the Griha-Shanti ceremony, which

per-

lias to

be ]>ri)pitiated by vows, and

is

formed before occujiying

building.'It
is

newly

erected

the i>erson

who

under

its

<

vil

influence

often lays

upon himself Ihe obligation of

.articles

considered

inausj)icious

to

hold

a
is

abstaining from |)articular

of

food

marriage ceremony while Shukr.i

invisibh-.

(Venus)

or from wearing certain articles of clothing for a certain

da,j'S

In such a ease, however, the cere-

of

the

number of d.iys.^ Particular week are set apart as .approthe

mony may be performed

worshipping
planet.
a

after setting up ;ind

small

golden image

of

the

priate for the worshi|> of particular plam-ls,

and, on such days, the person keeping

Of
is

the stars, the constell.itioii of saptiusJii

vow observes

a fast

and worships the planet

Brahman,"'

perhaps the one most

forms
a part

often Worsliipped.

through the medium of a

For

Its worsliij)

of

tlu'

ceremonies

instance, vrais or vows are observed on Tues-

performed on the occasion of investing boys

with the sacred thread' and
moiiits of
.also

days

in

honour of

Mangal (Mars), when an

a

of the cere-

image of the planet, engraved on

dish,
is

golden

marriage.

The worship of
is

the

worshipped, and the person observing

only,

sapiorsJii on
to be

marriage occasions
tile

believed

the

vow takes food consisting of wheat

too, onlj'

an attestation of

marriage, and to

and that

once during the day.

This

secure

the benigii care of the sapiarshi for

THode of fasting

is

followed for a number of

bj-

the couple.

The form

of

worship

is

some-

consecutive Tuesdays prescribed

'

an astro-

times as follows: a red and white

2 *

piece of

"

The Schoolmaster of Dadvi. M. H. Raval, Vanod.

N. D. Vera, Rajpara. D. K. Pandya, Dhhank.
/. e.,

N. M. Dave, Sanka.
Hirji Monji,

Ganod.
Lilapur.

'

"

Gangaram Tribliowandas,

a handful of rice, ghi, cocoanuts, and

some other

objects are cast into the 6re as an offering.

2G

Till-:

FOLKLORE OF GUJARAT
luariiig an
.

cloth

is strtti'li((l
llic

<iii

lln-

groiiiui,
ovt-r
it:

calf

and a luitVr
bt iiig

In

lii-

married, an enter-

image of

sapUirshi

wheat

anil

taiiinitiit

simultaneously givtn to one

rice are scattered over

is lin-hled,

tlu' clotli,

a ghi-lauip
ofl'ered

hiindnd and
sion
ol'

eiglit Brahtnaiis,

and on

tiie

oeca-

and red
"^

la(

and Howcrs are

\'astii

or

the ceremonies

performed
newly-

to
is

tile

image.

Ano.hci-

form

of worship
p(ill(i

before or at the time

built house, burnt
ofl'ered to
I

of occupying a

tu

wooden
seven

mark seven red) stool, and to

betel-nuts

ic-dols on a
pl.iee

or a

oHVrings and

worship are

seven

pice

and

Hk

sapltirxliiS'

thereon.

After

worship-

Every Bralimaii must and worship, thr

hut of
(igaxti/ii

oH'ir

tirglii/ns^

to,

ping the seven pice, the bridal pair arc

to take four turns

made
,

constellation, in a

round

tlu-

stool,

touching

clarblia^ .and

Lasadci^^ within

seven

the stool with their great toes at every turn.

days

from

the

date
this

of

its

appearance.
brings
pollu-

A proverb runs to the eft'ect

happen
satpati
secure.'to the
(/'.

that,

whatever may
piee of

Failure to
tion on
fies

make

ort'ering

couple,
the

still

the seven

him for seven months, and disqualirites

e.,

ceremony described) are

process
is

him from performing any of the

th-

or

third

to

form seven

ceremonies prescribed by

Shastras.''

small

piles

of

kamod*

on

each of which,
right
I'oot

Married couples

.ire

m.ide to look at
after
the

the

successivi ly, the bride places her

Pole star immediat<ly

knot
is

Hymenal

while the bridegroom

removes each pile one

tied

by the

jiriest, in

the hope that

inflexible or

by

one.-'

they may be

as long-lived or as

The
drapad

fifth

day of the

bright

iialf

of

Blia-

(the eleventh
is

month of the Gujarati

worship
in

Hindus)
honour
observe
a
II

observed as a day of
the

unmoved by the ups and downs of lift.The twelfth day after the death of a person, known as Tnra-htlia.\ (or the startwilfth)
is

of

sapturshi
that

group.

People

kept as the day of star-worship by

of
the

fast on
chats'^ in
i

day.

Hrfdmians set

the

relatives

deceased,

when one
tliat

up

sev(

honour of the seven sages,

in

member
day
in

of the family observes a fast on

adding an

ighlh

lionour

of

Arundhati,

honour of the deceased, and

after

takes

the wife of Vasishtha, and worship them

by

food only
night.

worshipping the stars at

this

shodashoparliar

(i.

e.

sixteen-fold ceremonial).
to

It is

eustoniary on

day

to

give

The worship
The
day of

is

said

secure

felicity for

up the use of bronze vessels and

to give

them

departed souls.'
saplar.ihi are also annually

away
worship-

in charity.

'^

lust as persons carrying or accomjianying

a corpse
siitaki

ped by Brfdimans on eoeoanut-day (the 15th

the

to

the

cemetery

are

considered
tliose

bright

lialf

of

Shravan) on the

(under ceremonial impurity), so

this
rite

occasion of

changing their sacred threads.

also worship the constellation

who

witness
:

are

also

considered
a sigiit

Hindu seamen

unclean

but they are

'^

purified

by

of

on the same day.^

In the performance of the N'll-panriii cereheld to |)roi>itiale the

the stars.

^'oung

girls

watching

the starry
I

sky at

mony, which

is

spirits

night recite a verse which means, "

worshipfirst

of departed ancestors, and

'

which requires a

ped the star-spaiigled firmament

''

and

K. P.

Joslii,

I.imbdi.
of Khirasara.

' 5 '

The Schcolmaster

'

B. K. Dave. Kotda-Sangani.

"

R. B- Pandya, Jetpur Sanskrit Pathasbala. D. K. Tandya, IMihanli. and N. M. Dave, Sanka. Jairam Vasaram, Jodia.

Kalyanji Bliaishankar, Koiki, and K. B. I'andya, Jetpur.

G. K. Bhatt, Songadh.

*
I

superior kind of
is

rice.

t
in a

Twisted braids of darbha grass.

barley seeds,

Arghya

an offering of water

spoon

filled

with

sesamura seeds, sandal ointment,.

rice, i\nd flowers.

Two

varieties of sacred grass,

used in thatchinf; roofs.

THE FOLKLORE OF GUJARAT

then

27

my
and

lover

Ablila
stars
if
!

dablila

Kankuna
prowling

dablila*
thief

" Ye
seize

blind

tlie

appears at particular hours and in particular directions. If a rainbow appears

it

as

him

he tries to steal away,

in the cast a speedy rainfall

is

expected

if

and your blessings on

my

lord confer !"^

constellations,

on the other hand

fall
is

it is

seen in the west, rainto be

The Rohini and

indicate

Krlttika

apprehended

distanl."

Some
i.e.,

popularly known as Gadli, are

the
rise

supposed
the

to

people, however, believe

the contrary,

and

fall

in

cotton-

they regard the appearance of a

in the

rainbow

market.

west as

;in

indication of good rains^

The dimmest
foretells

star of the

saptarshi

group

and

in the east as a sign of scarce r:infall.'f

botli ideas are reconciled

the death

of

person within six

it

Perhaps
belief

by a third

moutlis from the

invisible to
him.''

date on which

becomes

according to which the appearance of

in
a

Again,

if

man cannot

rainbow

direction

facing

the sun,

perceive the saptarshi or the

skv,
his
it

galaxy in the

indicates the proximity of rain."^

is

considered such a

bad omen that

If a rainbow
just
fall

is

seen at sunset or sunrise

of
;

end

is

believed to be near at hand.'

is

before the commencement

of rain
will

rain the
if
it

The rainbow
Indra,t the
called
Iiidra
fri>ni
'

believed to be the
rains,

bow of when
rains

be

excessive

but
will

god of
his

and

is

therefore
it

appears after rainfall,

bably cease.*-

the rain
to

pro-

Indra-dhanushya,'

We

see

According

some persons
tlie
is,

draws
the

bow

to

release
;'

the
or,

the appearance of a rainbow in

morning

rakshasas
in

(demons)

when
Indra
;''

portends a drouglit."

There

however, a

successful

bringing

down

rain,

popular
kachbi^
rise in
i.

saying to the effect that were the

e.,

manifests his glory by drawing a bow

or

the r.iinbow, to be
west,
it

seen at sungreat
floods

when
his

in the struggle for

supremacy between

the

foretells

Suunner and the rainy season, Indra draws

before nightfall."

bow

to

defeat Summer."
believed
that

The
when
Ramchanan
for
(or

sight of a rainbow

is

sometimes rebelie ve that it

It is also

garded as a bad t>men.

to him.''

Some
that

dra, the hero of the Rdmai/ana, adjusted

.arrow to the
tile

shortens a man's life and brings misfortunes

bow

of
in

Shiva, to compete

Others

believe

it

is

calami-

hand of Sita

the swayanivara

tous to a man's relations

by marriage, espe-

maiden's-choice marriage) celebrated by her,

the

cially to the mother-in-law,

who

is

sure to lose

bow was

split

into

three

pieces,

which

her power of

hearing.**

People sometimes one ano'her to

ever since present themselves as rainbows in

the sky.s
Tile rainbow
is

clash earthen vessels against

avert

the evils which are

to be feared

from
of
:

popularly regarded as an

a rainbow.'-'

It is also said that the sight

is

indication of
'

good or bad rainfall according

the

whole of the rainbow

i

a good omen

Odhowji Avichal, Lakhapadar.

Talakshi Dharamsi, Khandhar.

''

'

The Deputy Educational Inspector L. D. Mehta, Mota Devalia. N. M. Dave, Sanka. D. K. Pandya, Dhhank.
Tlie Schoolmaster of Luvaria.
Tlie Schoolmaster of Khandhar.

of

Gohelwad.

HTJi Monji, Gano

NanJlal

I.

'^

Ka'.iJa-, Chhatriisa.

'0
!''

The Schoolmaster K. P. Joshi, Limb

of Palanvar.
!i.

"

Mr. Kalyanji Bhaishankar, Kolki.

"
>5

'

Mr. R. B. Pandya,

Jetj

ir.

Mr. M. M. Rana, Barton Female Training College, Rajkot.

Meaningless terms.
greate:it.

* f

Indra has full sway over the twelve meghas (or clouds), of which Shamaghana is the At the time of the deluge he directs them to pour down waters in whatever regions he likes.
twelve meghas under the lead of

Indra
the.

lets loose all

Shamaghana an i

thus

brings about the

destruction of

is

world.

N. D

Vora, Rajpara.

28
but
till!

THE FOLKLORE OF GUJARAT

siglil
<>1'

a part,

however large,

is

celestial regions

is

held in great respeet by

the heavenly bodies,
the

inauspicious.^

the gods' and purifies

According to the Purdnas,

or ahiish-ganga
wliich
is

the milky way

[

just as

tlie

earthly

Ganges washes away

the

celestial

River Ganga

worst sins of mortals.'

was brought down by Bhaglrath to King Sagar once performed an the earth.ashwa-mcdha'' saerifiec, when, aeeording to
custom he
let

Some people, however, believe the milky way to be the track by which the holy
Ganges descended from heaven
Aiiotliir belief is that the
| I

to earth.''
at

loose a horse,

and

sent

his

God Vishnu,
the

sixty thousand

sons witii

it.

Indra, jealous
stole

the time of his

tion,

Vaman

(or
(i.

Dwarf) incarnaEgg)
in his

of the growing

power of Sagar,
it

the

touched the ina

footstep

e.,

horse and concealed

in

the hermitage of

third

and thus caused a

is

flow of

Kapila, wlien the sage was deeply absorbed

in religious meditation.

waters,

which

The
it

sixty thousand
this asylum,

Some
it

su))pose the

known as milky way

tikash-gatigo/to

be a ladder
call

sons of Sagar

followed

to

leading to

the

heavens."

Astrologers

where they taunted and insulted the sage,

believing

J'atsa, a fictitious creature

with numerous

him

to be the thief.

Kapila,

who
of

horns,

mouths,

and
of

tails.**

According

to

was ignorant of the

closed eyes
in

theft,

opened his longsparks

another bilief, the milky

reklu'is

way consists The

of two

anger,

emitting

lines one

sin

and the other of

length

flame
of
their

from them, and destroyed the sons whole of the Sagar together with
army.
Bhagirath, the

good and meritorious actions.

of one line compared to the other betokens

the

grandson

of

predominance

of

good or

evil as the
is

Sagar, propitiated the sage, and on his advice

practised
religious austerities in

case

may

be."

The milky way

left

also sup-

honour of

posed to be the track

of Ramacliandra.^''

by the rath or ear

Shiva for the purpose of bringing down the

River

kindness of

Ganga from heaven. Through the God Shiva, Bhagirath was at last
bringing
the
celestial

Akash-ganga
consist
stars.''

or the milky

way

is

said to

of

one

crore

and

eighty laes of

successful in

river

If a

man cannot
is

perceive the milky

believed to be near

down

to this

world

and with the water of

way

in the sky, his end

the river he revived the sons of Sagar.

The
world

at hand.'-

River Ganga
is

(;.

<".,

tlie

Ganges) in
the

this

The Musalmiins
to be

declare

the milky

way

therefore also
It
is

known by
this

name
river

of Bha-

the track

formed
of

by

the

footstep

giratlii.

heavenly

which

of

the

horse of the Prophet

occasion
his

^luhannnad,
to

we see as the milky way.^ Like the sacred Ganges on tlie earth, the River Ganga in the
'

on the

night-journey

Heaven.'

Mr. D. K. Shall, Charadwali.

Mr. Jairam Vasaram, Jodia, and B. K. Dave, Kotda-Sangani.

*
'
'

Mr. Vallabh Ramji, Mendarda. Mr. Nandlal Klidas, Chhatrasa.

Mr. N. D. Vora, Rajpara.

Mr.
Jetl.alal

Anupram, Aman.

Mr. Jairam Vasaram,

Jodia.

' '=

Mr. N. M. Dave. SiinkS,

Mr. K. B. Fazlullah.

Mr. D. K. Pandya,

Dlilianlf.

Mr.

G. K. Bhall. Songadh.
to be

Mr
all

Hirji Monji,

Ganod.
to

Wlien a king desired

let

Chakravarti
copper-plate

Sovereign of
fastened
to its

India

he used

perform a horse-sacrifice,
of the king

and a horse was

the plate.

loose with a

head uith the name

engraved upon
willing to acif

The

horse

moved
of

in

front

followed by the

king's

army.

Those who were not

knowledge the suzerainty

successfully completed,

the king challenged his

army by seizing the horse.

Such a

horse-sacrifice,
to

threatens the

power

of Indra,

who

is

therefore said

to

be very jealous and

create

obstacles to the performance of such sacrifices

K. D,

Desai.


THE FOLKLORE OF GUJARAT
Tlie occasion Tor earth-worsliip most fre

29
to

constructor
influeiiee

who ha pens
)

be under

tl)e

queiitly arises wlicii anytliin^-

is

to bo

built

of

Siiilui
:

(Leo), Kaiii/a (\'irgo)

and

upon

its

surfacf.

At

tlu-

time of setting the

pillar

Tula

(Lii)ra)

in

the

north-east corner, if

manek-stambha, or
monj',' before
wells,

tile tirst

of a mar-

riage-bower or a bower for a tliread-cerc-

under the influence of Vrishcliihu (Scorpio), Dhaiiii (Sagittarius) and Malar (Caprieornus)
;

commencing the construction of

and tanks' and
in laying

in

the south-east corner

if

under the

reservoirs,

the foundation-stone of a house, a temple, or

sway ,>t' Kumbha (Aquarius), M'lii (Pisces) and Mciha (Aries): in the south-west corner in
the

a sacrificial pit,- or of a street, a fortress, a

<city,

case

of

J'ri.^liabh

(Taurus),

Mithuii

any constructive work raised upon or made under the ground,

or
a
village,-^

or of

(Cancer).-' After the worship of the earth-mother, sugar or molasses is distributed

(Gemini)

and Kailc

certain

ceremonies, called

khat.muhiirt

or

among

neighbuurs,

hvstaii-

hhat-puja^ are performed.

is

then worshipped in the

Shastras^

The earth-motiier manner prescribed

hor

ders and relatives, in token of the auspieious-

ness of the occasion.-'

is

An image
is

of G-injiati
is
it

in tlie

to propitiate

against

worshii)ped

in a eopper-dish, this

Ijuried

interruptions in the completion of the work

undirground, and a brick

starting
setting

laid on

when
I-i

undertaken.
ested in the

The owner or the person new construction pours a

sprinkles

interlittle

the

work

of

construction.-^

water on the earth where the found ition-pit

is to

up the manek-stambha on marriage occasio:is, a small earthen bowl is filled with

milk,
curds,

be

dug,

red

lac

and

giilal

turmeric,

f/((;'i'-sprontst
,

and
in

(red powder), places a betel-nut and a few

precious coins, and digs out the earth himself.'
to
first

mag

seeds (phasoleus

mungo) and buried

clod of

the ground after being sprinkled over with

Some of

the tilings offered

red lae .uid

rice.*^

the earth at the time of

khatpuju are

The ceremonies
miihilrt
,-ire

appertaining
length

to
in

Ickat.

pcinclidmrif," betel-nuts, betel-leaves, pancliaicitiia

treated of at

book

(or

the
gold,

five

kinds of [jreeious things,

co])per,
coral,

called Dharma-sliiilhii.'

They are

lielieved

namely,

silvi r,

and

to secure durability of construction.'

pearls), a bowl
tlie

and green garments.- Under

On

the Dasaid^ day or the

10th day of

influence of particular rashis (signs of

the bright half of Aslivin (the last month),

the zodiac), particular corners of the build-

Rajas go

out in state with their ministers

to

ing

uinler
in

construction

arc required to be

and subjects

worship the eartli-mother and

dug

the

Icliat-muhiirl ceremanics.*'
little

For

the holy sliami tree (prosopis spieegera).

wettf d plot of

A
and

instance, a

digging

in

the north-west
to the

ground
(tender

is

first

dug over with

plants)

corner
'

is

believed to be

favourable

pikes,

javdld
=
"

wheat

Mr. N. D. Vora, Rajpara.

Mr. N. M. Dave, SankiT.

Mr. D. K. Pandya, Dhliank.

Mr. Talakshi Dharashi, Sayala.

c T

The Schcolmaster The Schoolmaster

of Dadvi.
of

Mr. Jairam Vasaram. Jodia.

Gondal Taluka

mixture of milk, curds, ghi, honey and sugar.

is

+ Dfirva
X

a kind of sacred grass.

is also known as Vijay^uliislniu, Hindus take special dishes, dress themgarments and go out of towns and villages to worship the eirth-mother and the holy shumi, with yiTuSM stalks, a few of which are inserted in the folds of their head-dress as auspicious tokens. In towns, and big cities a procession is formed, conducted by some city magnate or a native chief riding an elephant.

On

the Dasara holiday, whicli

selves in their besi

They go

in state to the

pUce

of

wjrship, and after

the

preferably the latter,

is killed,

and

a salvo of three to seven or

completion of the worship a goat or a he buffalo, more cannon is fired. People then return home

-and prostrate themselves before their elders, and receive from them a handful of candied sugar, a betel-nut and Su:h blessings are considered likely to prove effective. leaf, with blessings for long-life and prosperity.

K. D. Desai.

'

30
sJuimi Ic.ivcs nrf
c.irlli,
tlii-ii

THE FOLKLORE OF GUJARAT

uiixod with the

muddy
in

cooked food
on
this

is

allowed to

fall

on

llnr

ground

and small

balls

of

the mixture anjjlaced

la the

day: even the leavings

after meals-

uiadf.

|)ici'

and Ixtcl-nut arc

tin v art- pr) siiid
ol'
<1

are given

away

to cows.''
is

tad;

li.ill,

and

wor-

When any ceremony

the earth's
is

to be

performed on

sliippi-r as a

mark

good luck.

Travellers

surface, as

nuich of the spot as

is

carry such balls with them on their journeys

lor
luek.

required for the ceremony

it

cleansed

b.v

Kings carry the same

Iiattli-firld.

to

obtain

watering

and

i)lastering

it

with cow-dinig.
it

success

on the
balls

Tin-

Pandavas
field

betel-nut and a pice are then ])laced on

had such

with

tluui
tht y

on

the

of

as the CJk'kIu or rent of the spot."

K'.ii'ukshi tra

when

obtained a victory
balls

On
to

those occasions

when

dalislunit

is

given-

o\(

the

Kaur.ivas.^

'I'lie

are

also

15rahmans outside the \iliage

of the earth-mollier
is

limits,

wor-

used as pastdnd/^

The
witii

jovdlii in the balls

to

ship

perfornn d

by

are taken out and allowed

grow
wht

in

an

pouring milk on the ground, and by j)lacing

seven
betel-nuts

earthen vessel
til!

filled

clay

and manure
m

and

seven single cop2)cr-

lh(y reach a s])an

in litiglh,

tiny

|iieces thereon.'*

are taken up and uscd.-

Some
before bury-

ambitious

Brahmans dig
(arth,

earth

Earth-worship

is

));rfornuil

from near the roots of a

offering
it,

banyan tree after

and
out

ing treasure underground, atul also

marriage-procession, at the time of
ing, reaches the limits of
village.-'
Ill

when

prayer to the

oF

return-

make an image of

I'aitJiisliiidr

Lord
obtaiir

the

bridegroom's

of the
wealth.

Earth hoping
the
roots
is

thereby to
if

The same ceremony,

of
a

obscrvtd
(ficus

souir places, virgins worshi[) the j)lot

lui

near

pipal

tree

of groiiiui

which the Holi

twelve

is

lighted, for

religiosa),

believed to

confer wialtli

and

about ten
lioliday.

or

days after the Iloli

male

issuc.'-

When Vishnu
is

killed

the

demons JNIadhu
Therefore

Auotle. r occasion for earth-worship

the

and

Kaitabha, the earth

was strewn with and for the same

third day of the bright half of Chaitra (the

sixth month), on

their flesh

and marrow

{meda).

which day Vishnu

(or Boar)

saved

the earth

is

called nicdini,

the earth in his \'arrdia

tion,

incarna-

reason

is

unclean, and no holy objects are

it.^

when

it

was being carritd

to the nether

allowed to touch

Another explanation
surface

is

regions by the

demon Shankhasur.''
the bright half of
(the fourth and the

that the earth was rendered unclean because

On the eighth day of Magh and also of A^hvin

last

blood

was

shed

on

its

in

thi-

combat of the demon \'ritrasur with the god

Indra.i"

month respectively), nnucdija (an oblais

tion of food)

offered to the earth-mother,

The
earth

things polluted by a contact

w-itli

the

and
'

is

then used as her prasacl (gift).

No

are

either
^

objects which

are
Jodia.

to be

Mr. N. D. Vera. Rajpara, Mr.

II.

Mr. Jairam Vasaram,

" "

M. Bhatt, Ganod.

Mr. Talakslii Dliarasbi, Savala.

Mr. B. K. Dave. Kotda-Sangani.

'
'

Mr. Nandlal Kalidas,

Cliliatrasa,

and the Sclioolmaster

of Jasdiin.
s

Tlie Scliool master of Patanvav.

Tlie Schoolmaster of

Suhanpur.

''

Mr. Laxraicliand Hemji, Vasavad.

">

Mr. Madtiowji Tulsirarn, Movaiya.

to tlie

Some Hindus,

wlien

intending
If tl.ey

to

go on a journej-, consult an aslrologer as

to leave their place at the

multiirt or auspitliey

cious liour for setting out.

pasrUii'i

do not happen

prescribed

moment,

put

some of

the articles to

be carried by

tl

em

in th.eir journey

such as a

suit of clothes or

a box in a

neighbour's house as a token of the'r having

set out at the stated time.

K.

D. Desai.

THE FOLKLORE OF GUJARAT

dedicated to gods, sucli as sandal-wood ointriient,

31
grass or

slec})

on thirbha

on clean woolle.n
"^

pdiichamrit^^

tlic

leaves of the bel tree leaves

blankets, spread on the bare ground.

(Aegle

marmelos),

Uilsi

(leaves of

the holy or sweet

basil

plant), betel-leaves

are the

Other occasions for sleeping on the floor days of the observance of certain.
\ows
;

and flowers

;'

or

objects

which are sacred

dedicated
to
j

vrnts or

such as, the Divasa

or

the

because of their liaving been

tlie

15th day of the dark half of

Ashfidh (the

gods, including
the

t'irtha-

or water used in
;

ninth month), the Jamiidslitami or the

8th

bathing

images

of godst

or
it

things

which are by nature so holy that

per to

is

impro;

place them on the bare earth

deities,

for the

day of the dark half of Shravana (the tenth montii), the days of Ooatrael, a rrat lasting from the lllh day to the 15th day of the
bright
lialf

instance, images of

water

of

of

Bhadrapad, Mahashivariitri

sacred
writ,'

Ganges or
a

the

Jumna," anv holv

and
even
gold.-^
it

conch-shell

day of the dark Iialf of Magh,. the Ekadashi day or the 11th day of both
or tiie Itfli

Cooked
a

food

also

deserves

respect, as
it

the bright and

supports the lives of men, and

is

sinful in

Xcivrntni

dark halves of a month,* the days or the first nine days Ashvin,.

Hindu

to let

it

lie

on

the bare ground.

eclipse days,

Any
the
deity

irregular conduct in this respect arouses

15th

and the day of Jagran or the day of the bright half of Ashadh,'*
months
the

wrath
).

of the

Annadeva

(or the

food,

besides, sometimes, the whole of the

of Shravana and the Purushottam or intercalary month

;

It is,

however, maintained by some that the

and the

cliatiirmdtt,
seasdii.'*

i._

e,

reason

why
is

certain things, such as materials

four montiis of the rainy

of worship, are
earth,

not

allowed

to

touch the

A Brahman

in

his hrtihmacluiri/ii

(or the

that the earth itself being a deity,

period of his life

which,

according to

the

such things would be dedicated to this deity

S/idstras^ should be devoted to the acquire-

by

a contact with the earth

and would thus

further use, as

ment of learning, and which commences from

the

become

incapable

of any

date

of

his

being invested

with

the

things that are iTeclicatcd to one deity cannut again be offered to another."

sacred thread and terminates at the age of

twenty-three
of

and a widow are not allowed

to sleep elsewhtre

During the course

mantras (holy hymns)
,

of
in

the

recitation

by the SJidsfras

than on

honour of Vishnu

beds made on the ground.^

and ilahiideva
prayers to the
propitiation
i/'iga,t
;

on the occasion of offering

graJias

Women,
the floor

while
for

in

menstruation, sleep on
days.-

(planets)

for

their

four

Some women,
tiieir

and on occasions
and
the

like Vishnii-

when they are separated from

also sleep in this fashion.*

husbands,

Mahanidra,^ Shalachandi,

Gayatr't.

piirashchara^

Brahmana-varana'

the

dying person, two or three minutes beis

devotee
'

or

sacrificer

and the

priest

fore his death,

''

placed on the ground, which

of Lilapur.

'
'
'^

Mr. N. D. Vera, Rajpara. Mr. Jairam Vasaram, Jodia.

Mr. K. D. Desai.

The Schoolmaster The Schoolmaster

*
"^

Mr. D. K. Pandya. Dhhank.

of Dadvi.

The Schoolmaster of Gondal Taluka. Mr. M. M. Rana, Barton Female Training

College, Rajkot.

mixture of milk, curds, ghi, honey, and sugar.

t Such objects are taken in a plate and thrown over a tnlsi (or sweet basil) plant.
J Sacrifices in
5

honour of Vishnu, Mahadev and the goddess Chandi, respectively

K. D. Desai.

K.

D. Desai.

form of devotion requiring the recitation of the Gayatii-vi antra a hundred thousand times with

certain symbolic ceremonies.

II

K. D.

Desai.

The appointment

of duly authorised

Brahraans

to

perform religious ceremonies

K. D. Desai.

32
is
first

THE FOLKLORE OF GUJARAT

purified
willi

cow-dung-plastcr.^

Another
season,

belief

is

that

during the rainy

For ten
the

d;iys after a death, tlie lueinbers of

Indra

plays gcdi-ddndiif^

and the
or

deceased's household and his

oil

relatives
f>;ro""d.-

strokes given to the gedi in the course of the

sleep

beds

spread on the bare

game, produce what we

that

call

tlmiuler
foothills,

;*

If tlie cU'niise be very

aft\etliig, tlie nearest

the

clouds
is

arc

god's

and

relatives sleep on the Hoor lor |)eriods

Jiiay

which

thunder

produced
l)lay

by

his

foot

striking

extend

In

llirre

iiKHillis, six

months, or

them, while at

during the rainy suason.-

even for

a year,

and sometimes the

lives.'

penance

Some

believe thunder to be due to the loud

lasts for tiicir

It is

whole

sounds produced by xarious musical instrusects, not to

customary,
sutharn

among souu

ments which arc played

thunder
;'

upon

the occasion

allow

(lie

i-

c .^ the spot lately occu-

of the marriage-ceremony of

Inilra.''

Accordbj'

jiied l)y

a corpse in the house

to

be suna or

ing to others,

is

produced

the

unoccupied for a single night.

Someone must

cannon of Indra

or,

as

some again say, by

sleep on the spot for twelve consecutive days

the trunipetings of Airiirtit, the elephant of

from the date of demise '^

Pilgrims,* after pilgrimage, .abandon sensual pleasures, take
their

Indra*; or,

draws
of

his

we hear thunder when Indra bow and adjusts an arrow to the

meals only once

Hoor.'
It is cus-

bow-string, in order to bring about the fall

rain.-'

every (lay, and

sleei)

on

tlie

tomary
in

to sleep

always on the ground while

Devotees, ascetics, sSdhus,

A
very

further belief attributes tlunider to the

holy

places-

rapid pace of the

chariot

of Bliagth.it
it

and

their disciples sleep on the ground.

wan.'"

Some

people, however, say

is

The

(Jod

Indra

has

twelve meghas or

produced

when
)

Bhiuia
his

(niu

ot

the

iive

clouds under his control, and he directs each

Pandavas
or

wields

prodigious

club or

of them to pour out their waters wherever he

likes.

bludgeon."

In the opinion of others, \'idyut

(>f

When
world

in the least irritated in the exeis

Tanyatun, the oH"spring

I.aniba, the
(it

cution of his orders, Indra's voice

in this
in

heard

daughter of Daksha, and the wife

DliarIt is

thunder-claps which rise to

if

maraj thunders

in the

rainy season.'rains

a terrible pitch

the deit}- becomes downis

also suggested that the god of

'

shakes

right angry.

'^

Thunder

also said to

be

the heavens

and
it is

thus

produces

thunder.'

the loud laughter of Indra

mood,'*

when

in a

happy

The ShSslras^
is

said, declare that thunder

caused by the sounds of the diinduhhi

2
'

or

Mr. M. M. Rana, Rajkot. Mr. Jairam Vasaram,

Joclia.

Mr. D. K. Pandya,
Mr. L.
I.

Dliliank.

' 5
" '

Joslii, Siu'ela.

Mr. K. P. Joshi, Limbcli.

Mr. N. D. Vera, Rajpara, or Mr. N. M. Dave, Sanka.

of Bliagwaii, according to

Jairam Vasaram, Jodia.

"

s
'1

The

Stiastri of Jetpur. Patliashala.

'"
'-

Mr. G. K. Dave, Sultanpur.

Mr. N. D. Vora, Rajpara. The Schoolmaster of Prioirmvav. The Schoolmaster of Rajkot Girls' School.

* Intending pilgrims

cular articles milk, others

sometimes impose such self-denials upon themselves, vowing abnegation from partiof food or wear till they have performed their pilgrimage. Some renounce the use of ulii, some of
wear a turban or a dupatta

of betel-leaf or nut, otl;ers swear not to

till

they are given the merit

of a pilgrimage.

Khan
much

Bahadur Fazlullah.
resembling the English boys'

t This game,

game

of

Tip

cat, is also

known

as tiiUl-tliinda.

The

gedi or gilli

is

a small piece of wood, two or three inches in length, an inch or

less in

diameter and sometimes

tapering at both ends.

The
played.

il(inihi is

a small

round
to

stick, of the

same thickness

arid a foot or

more

in length,

by whicli the gcdi

is

There are two sides

the

game

as in cricket,

though not composed of a

definite

number

of players.

There are a number of ways

in

which the game can be played.

D. Pesai.

THE FOLKLORE OF GUJARAT

kettledrums
at

33
goddess
S'

beaten by
of
rain.*

the gods in deliglit

that

T'ijli
fire,

is

who

rests
is

upon
are

the

sight

There

is

also

winds,

and rains

that J'ijU

but the

popular belief in the

old

Surat district that an

either

thunderbolt of Indra:' that lightnings

the flashes

hag

causes

thunder

when she

of the bright
is

weapon of Indra :8
in

grinds corn or
clouds.

when she

rolls stones in the

that lightning

the lustre of the fireworks

and the lamps lighted by the gods

j

honour
IS

Tlie prevalent belief about lightning seems to be that

it is

of the nuptials of

Indra

that lio-htnin g

the girl

whom Kansa

tried to

dash against a stone, but who

escaped

and

produced by the sparks caused by the friction of the gedi and the ddiidd of Indra when the

went up
of

to the sky.

Kansa, the tyrant king

a

god plays the game.^o

I

Fijli is also

known

Mathura, was informed by

heavenly

as

Saudamini,

/.

c.,

one residing on iMount

voice,

by way of prophecy, that

his sister

a son

would
his

Sudauia.'*

be born to
destruction.
sister

who would cause

Kansa thereupon confined

them with

his
in

The occurrence of thunder and the appearance of lightning on particular days and in
particular directions are regarded as signs of the abundance or scarcity of rain during the season.

Dovaki and her husband Vasudeva

fetters,

prison, loaded
strictest

and kept the

took

watch over them.

He

from

Devaki, and slew, every child of hers as soon

as
it

TInnider during the Robini nakshatra*

a

is

was born.
first

In this way ho disposed of

children.

bad

omen

it

foreshadows
i,

either

her

six

On

the

seventh

famine,*- or a Boterun^

c..

complete cessa-

occasion, however, on which Devaki gave birth

to a son named Krishna, a girl was born at

tion of rains for seventy-two

days after the

thunder-claps

arc
if

heard.*'

According

to

the same hour to

Nanda

in

Mathura

and
two

another view,

the Rohini nahshatra lasts

is

Vasudeva

secretly

interchanged

the

for a fortnight and if the sky

clear during
tluinder

children in spite of the vigilance of Kansa.

the period and

yd

lightning

and

When Kansa knew

to

of his sister having been

occur, a Botentn will be the consequence; but

if

delivered, he seized the infant girl

and tried
little

lightning and tliunder were to accompany

dash her against a stone.

The

one

the clouds in the plentiful rains

same nahshatra, heavy and

be confidently expected..*^

immediately flew away to the

she
still

skies,

where
liglit-

may

dwells in the form of Fijli or

Lightning without clouds in the same nak.

shaira
is

ning.^

believed to be the cause of what

i.e.,

is

The Shastras

describe FijU as the distine-

i)opularly called Rohini -f/n-j,

the burning

tive weai)ou of Indra, just as pashiipatdka is

heut of Rohini.*^

peculiar to Shiva and the Gnndiva

bow

to

Some persons
hend

expect

Boterun

after

Arjuna.^

kadakas or crashing thunder.

that
a f.imine if they liear

Others appre"
thunder on the

Other beliefs about lightning are

Vijli is the sister of

Megharaja, the god of

second day of the bright

(the eightli
2

half of Jyeshtha

rains,

and appears

to

announce his approach

month

.*

'

Mr. H. M. Bhatt, Ganod.

Mr. K. V. Deia;.

' '

The Schoolmasters
Mr. M. M. Rana, The Schoolmaster

of

Dhhank, Sanka, Limbdi, and Sultanpur.

t

Rajkot.
of

The Schoolmaster

of Lilapur. of Surela.

Charadwa.

'

The Schoolmaster

Mr. N. M. Dave, Sanka.

11

Mr. n. D. Vora. Rajpara.

" The Schoolmaster of Kolki. " Mr. D. K. Pandya, Dhhank.

" The
Schoolmaster of Dadvi.
*
i."..

The Schoolmaster

of Gondal.

13

Mr. B. K. Dave, Kotda-Sangani.

the period for which the Rohini

nakshatra

lasts.


THE FOLKLORE OF GUJARAT
or

84
Tliundcr
lightning

in

the

Hasta*

Long-continued thunder shows that the rain.

fall
is

nakshatra forttells good harvests and a prosperous ycar.^ Thundi-r in the same nakshatra
is

distant.

Similarly, continued

flashes

of lightning intimate danger to the lives and

believed to

muzzle the jaws of

to

property of people.^
tends

Sudden thunder porcessation

serpents and other noxious creatures, and

an

immediate

of

r.iin.^

achieve this object, also, a samelu (or a log

Thunder or lightning out of season threatens

calamity to the country.^
I'ijli

of wood)

is

struck against a mobhard (or a

corn).If

hollow stone used for threshing

or lightning

is

said to be fettered on

thunder

is

not heard during

tiiis

nahshatra,

the fifth
(or, as

day of the bright half of Asliadh

which
date no apprehensions

mosquitoes and other insects and vermin are

believed to be likely to uuiltiply.^
If

some say, on the second day of Shradestructive

van)the Ardra

after

thunder

is

heard

during

of

its

powers

need be
it

enter.

nakshatra, the rainfall will be delayed for a

month.''

tained.''
is

Till then, however,

is

free and

likely to

injure those persons!

who have
from
their

Lightning

is

commonly seen on the second

day of the bright
half of

not

cut

or

shaved

their

hair

and

the

fifth

birth.ii'

Asliadh,

and

is

considered a
its

sign of

good

rainfall, while

absence indicates a pro-

bable scarcity of
the fifth day of
to foretell

rain/
is

Its

appearance on
Since

Ashadh

believed by some

The occurrence of lightning is believed to eausD the delivery and sometimes even the death of pregnant women. ^^ Any period marked by the occurrence of
lightning
is

an early

fall

of rain.^

considered inauspicious. ^-

the

rainfall,

and therefore the

state of the

The Puranas speak of fourteen worlds

the

crops during the ensuing year, are suggested

seven swargas (celestial regions) and

(nether regions)!.

by lightning on
a rise or fall in

tliis

day, corn-dealers settle

price of corn according

the seven patals

Under(the

tlie

neath

the seventh

jmtal^ lies Shesha

all the

as lightning
sion. (i

is

or

is

not seen on that oeca-

divine cobra)

who supports

fourteen

worlds on one of his one thousand hoods.

in the east predicts a

On

Thunder
of
rain.'^

speedy

fall

account of the heavy burden, the serpent-god

If flashes of lightning are

seen

sometimes gets
position.

tired,

and

tries to

change his
is

in the north-east or

the north, rain will fall

The

result of the

movement

au

within three

dnys."^

Lightning

in the south-

earth-quake.^

According to another version,

east or the south foretells extreme heat."

'

an earthquake occurs when Shesha changes

"-

Mr. D. K. Pandya, Dhhank. Mr. B. K. Dave, Kotda-Sangani.

Mr. N. M. Dave, Sanka.

The Schoolmaster
The Schoolmaster

of Luvaria. of Snngadh.

'

The Schoolmaster

of Dadvi.

6 '

^ 5
''

Talakshi, Dharashi, Saya'.a.

Mr. Li H. JadowjVasawad,

Mr. M. M. Rana, Rajkot,

'0 '-

Mr, G. K. Dave, Sultanpur.

Mr. Jairam Vasaram, Jodia.
of Ashvin

The Schoolmaster
*

of

Charadwa.
generally
rains
is

lasts

The Hasta nalishatra The for a fortnight.

commences at

the

end of Bhddrapad or the beginning

ghi.
it

and

during this period,

said to be

which are required

for the rabi crops, are so

/KT/Zj/o-fiTrs/iiiii

much
or the

esteemed that each drop of them

worth a drop of

People store the

rain water of Hasta in reservoirs for drinking purposes, believing

t

to

be very pure and digestive.

K. D. Desai.

for a certain

time.
I

the Hindus it is customary for those whose children do not live to keep their children uashaved number of years, after which the children are taken to a holy place and shaved there for the first The temple of Ranchhodji at Dakor is a favourite place for such ceremonies. K. D. Desai. The seven nether worlds are Atul, Vital, Sutal, Talatal, Mahatal, Rasutal.and Patal. In an ocean, as son-e sa\ D. K. Pandy.-i, Dhhank.

Among

THE FOLKLORE OF GUJARAT

his posture
liair

3o
r.

in

slfcp/ or
t lit-

is

tlu-

result of

.i

outbreak of
war.'-'

fire,

revolution,
is,

or

great
re-

falling from

body of Shesha.'- Som.docs not

The phenomenon
;

therefore,
it

people

say

tliat

ordinarily Sliesha

garded with great fear

people endeavour
evils
to

and when

occurs,

feel the weight of the fourteen' worlds on his

avoid

the contingent

head

he

bears the load

as

if it

were only

a single sesiiraum seed.

sin

But when too much

for

by such meritorious acts as the giving of alms, and generally by leading a virtuous
life."

accumulates

in

any of the regions, the him

:

burden

becomes

unbearable
it,

he

begins to shake under

occurs.*

and an earthquake
under
;^

The most popular of tlie holy rivers the Ganges, the Jumna (or Janiuna),

are
the

Some
others

believe that there

is

a tortoise

the divine cobra

who supports
said
that

the

world

Narbada, the Saraswati (near Sidbpur), the Kaveri. the Godavari, the Gandnki, the Sarayu, the Damodari, the Sindhu (or Indus),
the

go further, and add a frog below the

Mahanad,

the (Jomati

(near

Dwarka),

tortoise:'

and

it is

the

slightest

the Brahmaputra, the Sabarmati. the GJiels

(near Gaddheda), the Tungabhadra, the Suvarnabhadra, the Bhadrashita, the Jambuvati, the

motion on the part of either the

the eobra
is

tortoise or

the cause of an earthquake.

is

Another belief

that

eartluiuakes

occur

Phalaku

(or

Phalgu), the Kaushiki. and the Alakais

whenever there
part of a

is

tyranny or injustice on the

or

the Tamraparni,

the Sita

king,

whenever
because
the

innnorality

nanda.

Any

point where three rivers meet

spreads

in

society,

earth
at

is

also a sacred place.

Most of

the holy rivers

unable

to

bear the sin, and

it.*^

trembles

the

are

tlu'

subject

of

many

traditions,

and

sight of

books
to
a

have been written

to celebrate their

According
earth
is

dirtrrent

opinion,

the

merits.

supported by the

Polhia
his

or

the

The Ganges,
are said to

the
the

Jumna, and
holiest

the (iodavari
all
rivers.'*

favourite bull of Shiva on one of

horns.

be

of

An
fers

earthquake
till'

is

laused whenever he transto

There are a
the Ganges

number of
is

beliefs

about the
is

earth from one horn

another in

origin of the Ganges.

One

of them

that

order

to relieve the

former from the constant

the stream

caused

by

King-

pressure of the burden."

Bali washing the feet of

Vaman

(the

Dwarf
storv

There

is

also a belief that deities of

some

incarnation

of

Vishnu). ^i^

Another

strange species reside in the netlier

regions,

relates that the

god Brahma was exhausted

and the earth

ings fight

is

shaken whenever these bethemselves."

among

by overwork at the time of the marriage of Shiva and Parvati. The gods, therefore,
created water from their
it

According

to the \"araha-sanliita,

an earthof

own

lustres,

and gave
in

quake

is

always the precursor

calamitv."*

some
that

to

Brahma

in a

gourd, to be used

unprecedented

The
of

prevalent
to be

similar contingency.

When

Vislinu

in

his

belief in the popular

mind seems
result

Viiman avatar{or Dwarf incarnation) bestrode

the heavens with a single step,

an earthquake and
sin,

is

the

immorality

Brahma wash-

and further

that

it

forebodes some

ed his toe

in the

water from this gourd.

dire calamity, such as famine, pestilence, an

'

stream was thus created called Swarga-ganga

'

>

2 Mr. G. K. Blmtt, Songadh. Mr. Jethalal Devji. Bantwa. Mr. D. K. Pandya, Dhhank.and Mr. M. M. Rana, Rajkot. = Mr. Jairam Vasaram, Jodia. The Deputy Educational Inspector of Gobelwad. Mr. K. F. Josi, Limbdi. and Mr. Raju Ramjee Kanjee Pathak, Girls' School, Gondal. Mr. J. K. Upaddhyaya. Patanvao, ' Mr. D. K. Pandya, Dhhank. Mr. Raju Ramjee Kanjee Pathak, Gondal. " Mr, M. M. Rana Rajkot. Mr. K. D. Desai.

'

'

36
and brought down
the
IVII

THE FOLKLORE OF GUJARAT

to the <;irtl]
!s;ig;ir.
it

by

Bliagir.ill],
tlie

woman
Shiva,
at

is

dressed

grandson

ol'

from

till-

luavons,

Ganges was supported and

or uialtid
his

When

and
feast,

.as Uma, Brahmans are

the

wife

of

entertained

ihthsh'inii

being

given

to

held fast by (rod Shixa

hair.
It

in liis ./"/"

theiu.-

was
in

ri

b'asi-d

by

loosening the

The water
cannot be
for

of the (ianges, as well as that

is

hair,
ficial

and

its

course, inundated the sacriTJie

hitter,

of the ,lunma,

i)elieved to be so

pure that
if

it

ground of King Jahnu.

its

att'ected

by microbes, even
house.

kept
is

being angry, drank up

entreaties
of

waters.

On

the
the

years

in

the

This quality
its

Bliaglratli,
ort'

he

released

beli(\((I to be a

manifestation of

divine
(lit.

stream by tearing
then flowed to

his thigli."

The
the

river

nature.

It is

further called patlt-pitvan

fallen),
sins,

the

spot

where

sixty
;

purifier of the

and exculpates the

eitlier
it."

thousand sons of Sagar were burnt

to ashes

sinful

from their

by

a single
is
it

and
sixty

it

is

said

by some that one

of

the

(Iraught or by bathing in

Gangiijal

thousand

was saved
to
all

at

the

end

of

kepi

in

most Hindu families,

draught of

each year up
era

to the

year 1955 of the Saiuvat

\.
i>.

taken by a dying person

being believed to
the

(corresponding

189')),

by the

secure mokulut or .ternal salvation for

soul.

end of which period

had
the

the sixtj* thousand

attained

salvation.
to
tiu>

From

the

earth

vow

is

observed by women,
first

in

honour of
days they

Ganges went Thus flowing in the heavens, on

and
In
in

nether

regions.

the Ganges, for the

ten

days of the

the
is

earth
called

month of
rise early

Jyeshtlia.
in

On

these

the

Fatal,
('. >'.,

the

(ianges
in three

the morning and bathe in the

Tripatiiaga
its

flowing

courses).
is

holy waters of the (ranges.^

divine

form,

the
to

Ganges
the

the
of

.Sometimes

glii

lamps

.-ire

placed upon the

wife

of

Shiva.

Owing
in

eurse

waters of the Ganges or

vessels

the

Jumna,

and

Brahma, she was born

world and

human form
to

in this

of metal,

pice,

and cocoanuts are

banks
or

was married

Shantanu, by
of

cast into the stream.

At such a time, when

the

whom
the

she became the mother

Bhishma,
the

many

jjcople

arc

standing on

heroic unelr

of the Kauravas and

offering

praA'ers

with folded
I

h.inds,

Pandavas,
It is

eng;iged in the aniti.

the river presents a

custou'.ary

among Hindu
(Benares)
fillrd

})ilgrims,

very picturesque scene, the numerous lights

when tluv
till

visit Kaslii

to take

with

being reflected

in the water.''

ni

copper-vessels

with Gangdjal

The Jainuna
of Death.
w"ell
|

or

Yamuna

is

the daughter the god

(water of the Ganges), and to worship the

of the Sun, and the sister of

Yama,

Ganga when they

the pilgrimage.
ditt'erent

rcacii

their

figure is
;

homes after drawn in se\en

is

kinds of corn

the bowl

(ilaced

on

it

iihit guliil

(red powder), frankincense,

The banks of the Jumna are known as the scene of the amorous The story of the sports of God Krishna.^ defeat of the demon Kaliya N.ag who was
ejected from the .Tunnia by Krisllna
is

and

iiuii'cdijn
:

(an

oblation
is

ol'
:

I'ood)

are

wclJ-

oft'ered

glii

lamp

lighted

Brahman

known.
-

'

Mr. M. M. Kana, Rajkot.

The Schoolmaster
The Schoolmaster
of

of Lilapur. of Kolki.

=
'

Mr. D.

I'andya. Olihank.
of Upleta.
'

'

The Schoolmaster The

The Schoolmaster
and

of Ivolki

snd the Shasiri

Jetpur Pathashala.

'

Mr. N, M. Dave, Sanka.

river
is,

* f

therefore, regarded as his daughter,

is

called Jalmavi

The waving

of lights to

ant",

fro before

an object

of worship.

THE FOLKLORE OF GUJARAT

It is said that those

37

who have bathed

its

in

the

Jumna

or

have once tasted

water,

image of Shiva, and that fragments of the stony bow of Shiva arc to be found in its
bed.5

need not be afraid of Yama, the god of

Death.^
It is

considered meritorious

among

stones in tlie bed of this river have the same sanctity as the images of god
Shiva.i' Shdligram stones, whieli are worshipped as the images of Vishnu, are found in this river." It is an act of high merit

The

the Hindus to batlie the imago of god Shiva

in water or
in
tlie

from the holy Jumna or the Ganges Godavari.- There is a popular s/t/o/i'a

honour of the Jumna which runs:

to thee
!

"Victhe

among Hindus
the Narbada,
i.

to take
e.,

a pradakshina round
along the banks of
is

tory
tlie

Oh Yamuna, flowing
(the

through

to travel

Madhu-vana

Madhu

woods),

the river, inhabited as the region

by many

bearer of shining waters, the companion of

Sadhus and other

Jahnavi, the daughter of Sindliu,

tlie

orna-

ment of the enemy of Madhu (i)is., Krishna),

the

Ashvatthama, the immortal son of Drona, is believed to reside on the banks of this river and

lioly

persons. ^

appeaser of Madliava, the dispellcr of

of Gokal, the destroyer of the

to

pay occasional

visits

to the

Bhils in the
situat-

the danger

neighbourhood."

The
is

Shiihla.i'irtha,

sins of the world, the giver of intellect, the

ed on the Narbada,
pilgrims,

visited

by numerous
on every

scene of

the

amorous sports of
!

Keshava.
difficulties,

and a

fair is held

there

Victory to thee

remover of

sixtieth year.''

purify me.""

The sage Kapila

of the Godavari are

instructed

his

mother
on
the

The banks
tlie site

known

as

Devahuti
river

with

divine

knowledge
Since

of the hermitage of Gautama.

Wlien
tlie

banks of the Saraswati.

is

then, the

the

planet Brihaspati

(Jupiter) enters

held sacred and funeral ceremonies

Sinha-rashi (the constellation Leo)* the holy

Shruddhas
honour

are

performed on
female
in

its

banks in

Ganges goes
there

to

the
year.

Godavari, and remains

of

departed

ancestors.'

for one

During

that year, all

tliis

Similarly Shraddhas

honour

of

male

the gods are believed to bathe in

river.

ancestors are performed at the confluence of

the Ganges, the Jumnii, and the Saraswati at

Thousands of pilgrims
in the river, give
larly,

visit

Nasik

to

offer

prayers to the Godavari, and after bathing

Allahabad

t s

alms to Brahmans.

Simi-

on the Kapilashashti day, on

which

Of the Gandaki it is said that it as many shankars (images of Shiva)

are sankars (stones).
is

contains
as there

six jogs or conjunctive incidents occur simul-

The shaligram
also.

stone
is

taneously, the virtue of all tirthas or holy

places
is

found in

this

river

The Saryu

believed to be concentrated in the

sacred as the scene of the childish sports of

Godavari at Nasik.^

The mere sight of the Narbada has the

same
effect

On

Ramachandra, the hero of the Ramdyana. the banks of the Phalaku or Phalgu,

as

a bath in the

Jumna, ^
1

It is said that the

Ganges Narbada

or the
is

Ramachandra performed Shraddha ceremonies in honour of his father Dasharath.^

the

Mr. B. K. Dave, Schoolmaster Kotda-Sangani.

Mr. D. K. Pandya, Schoolmaster Dhhank.

' *

The Schoolmaster
The Schoolmaster

of Dadvi. of Upleta.

3
=

The Schoolmaster

of Luvaria,

'
i.

Mr. L. D. Mehta, Mota Devalia.

'

Mr

K. D. Desai.

The Schoolmaster

of Jodia.

The year of Sinhastha e. the year when Brihaspati stands in tha Sinha-rashi, is the only one in which marriages among the Kadva Kunbis take place and for this reason the smallest children in the community, sometimes even those who are in the womb, are married in this year.- Mr. M M. Rana, Rajkot.
;

* This happens every twelfth year.

The

Saraswati

is

believed to be present, but ininsible at this spot.

38

THE FOLKLORE OF GUJARAT

balli
ill

A
also

the

waters
of

of

holy

river
It is

These kunds are the subject of numerous

beliefs,

washes away

the sins

the bather.^

and

each

of

them has a certain

its

meritorious to repeat the

names of the
of

mahdlmya
coast,

or peculiar merit of

own.

Six

The performance several holy rivers.Shraddka eeremonies on the banks of a holy

river secures the felicity of deceased ancestors in heaven.
1

miles to tho east of Dwarka,

there
is

near the sea-

a kund called Pind-tarak,

go to

where many

persons

perform

the

At the time of

perform-

ing

Shmddhas

at a holy i)lace,

Hindus shave

Shruddha and the Nfirayan-bali ciremonies. They first batlie in tlie kund IIk n, witli its
;

their moustaches, batlio in the sacred waters,

water, they prepare pindas, and place them

in a

and then go through the

necessary cere-

metal dish: red

lac is

applied

to

the

monies, in the course of which pindas are offered to the Pilars (spirits of dead ancestors).

jnndas, and a piece of cotton thread

wound

round them

the metal dish being then dip-

Brahinans are feasted after the cere-

ped

in the /iwnrf,

when

the pindas, instead of

monies, and dalishind is given to them." Tarpan or an offering of water with flowers, ointment, red lac, cocoanuts, and betel, is frequently made to the river on the banks of

sinking, are said to

remain floating on the

is

water.

Tlie

process
for

believed
of

to

earn a

good

status

the

spirits

departed

ancestors in heaven.^

It is furtlier said tliat

which

the

ceremonies

are

performed.'*

physical ailments brought on by the (ivugali

The bones

of a deceased person, left

unburnt

degradation or fallen condition

tors in the other world,

of

ancesbj'

after cremation of the

body, are gathered

are remedied
this

the

together and thrown into holy rivers such as the Ganges, the Jumna, and the Godavari,
for the purification of his soul.^

performance of Shraddha on

kund.^

The

Damodar kund

is

situated

near

Junagadh.
the

It is said that if tlie

bones of a kund, the

When heavy
city

floods

threaten a village or a
the king or

deceased person which remain iiiiburnt after

his cremation are

with serious

injury,

dipped

in

this

headman should go in procession to propitiate the river with flowers, cocoanuts, and other
offerings in order that the floods
side.''

soul of that person obtains nioksha (or final

emancipation),^

may

sub-

There
Girnar,

is

vdv or reservoir on
as

Mount
It
is

story

is

related of the occuri'ence

known

Rasakupika-vav.

of heavy
taluka,

floods in a village in

the

Jatalpur

believed that the body of a person bathing in

it

when a

certain

lady

placed

an

becomes a& hard as marble, and that

is

if

earthen vessel (ordinarily used for curdling

milk), containing a gbi lamp, afloat on the
floods,

piece of stone or iron

it

dipped in the vav^

into

is

instantly transformed
is

gold.

But
sages

whereupon the waters were

recede.''^

at

once

the vav

only visible to saints and

seen to

who

are gifted with a supernatural vision.'

Besides the holy rivers, there are numerous

Kashlpuri (Benares) contains a vdv called

hunds or sacred pools which are regarded with equal reverence, and in which a bath
has the same eflicacy
for

Gyan-vav, in which

there

is

an image of
i.e.,

Vishweshwar
Shiva).
is

(the

Lord of the universe,

this

destroying

sin.

bath in the water from

vau

Similarly, they are equally suitable

for the performance of
'

places

believed to confer upon a person the gift

<S'/jrfl(irf/i

a ceremonies.

of divine knowledge.^

Mr. D. K. Pandya, Dhhank.

Mr. D. K. Shah, Charadwah.

'
'

The Schoolmasters of Dhhank, Vanod, and The Schoolmaster of Dadvi.

Mr. K. D. Desai. Mr. D. K. Pandya, Dhhank, and

Kolki.

Mr, M, R. Raval.

The Schoolmaster
School.

of

Limbdi Taluka.

'
*

Mr. Jairam Vasaram, Jodia.

the Headmistress of

Gondal

Girls'

THE FOLKLORE OF GUJARAT

In the village of Chunval, a few miles to
the north of
V^iranigfiiii,

39

Persons anxious to attain heaven, bathe in

the Mrigi hiind on
in the

tht-re

is

kititd

Mount Girnar; and

whieh
issue
is

a batii

known

as

Loteshwar, near which stands a

Persons possessed hv ghosts or

Revati

fniii</,

in

the

same
an

pipal tree.

place,

confers male
is

on

the

bather.'"'

devils, are freed

from possessioii hy
of
the tree

|>oiiriiig

There
I

also

a l.iutd

of

the shape of

water

at

tlio
it,

foot

and

taking

elephant's

footprint

Piigaheiii
is

on

Mount
most
the
in
.-i

turns round

remaining

silent the wliilc.*

Girnar.

It

never empties and

li.ld

hath
i-.

in the

Man-sarovar
cause
the

near

Haliu-

sacred

by pilgrims.'^
/.-H/if/

People bathe

cliaraji

said to

wislus
is

of
a

Uie
local
'

bather

to

be

fulfilled

Tiiere

near Dwrirka and take little of the earth from its bed, for the [)urification

Gomati

tradition* that a
into a

Kajput woman was turned male Rajput of the Solanki class by a

a l,uiid called
a

of their

souls. ^

In

the \illage

of
is

Babara, Babhruvahan, the son of -Vrjun,

said to lia\c eoustrueted several
l.iiiids,

bath

in its waters.'^
is

nU of

Tiierc

Zilaka nearZin/.u-

whieh are believid

to

be

holy.''

wada with
near
at
it.

temple of

Naleshwar Mahadev
have been built
It
tluis
I

The Lasundra
Kaira
on
Distrie'l"*

hiind luar Lasundra in the

The

liiiid is said to

and the Tulsi-shyama

contain
hot

htiiid

the lime of King Xala. year, on

believed

Mount
is

Girnar'J
.-i

waters.

locally that every

15th day of
tin-

There

also

hot Iniiid called Dcvlii-iiiiai,

the

briglit

half of

Bhi'ididpad,

holy

about thirty

miles to the south of Surat."*

wat-.-rs

Ganges
route.

visits the

Liiiul i)y
is

an

uiiil!

rgrouiul

There the
tlu-

remain hoi
year,
i)right

throughout
on
the

A
to

great fair

held
in the
is

there

on

that

whole

of

the

ixcept
lulf of

day,

when people bathe

the ])Oor.close by,

kund and
also

give

fifteenth

day of the
the

Cliiiit ni.

alms
hit lid

There
as

another

On

this (lay,
in

waters

cool,

and

ptopl,'

known
is

HIioIa\a, win re tin

can bailie

the Litiid

Many
to
lo

pilgrims \isit
offer
idiiiI

river Saraswati

believed to have halted and

to the sea.-'

the jilace on this oceasion,

money,
miitd^
It
is

manifested herself on her way

coeoanuts,

and red

lac

the

There
wan,

is

a hiiiiil in

iladaiia

near

^\^l(lh-

whose

temple stands near the

/.inid.

dedicated to IIol, the favourite maid

said that

King Rama
local

built

this

hiind while

of the Clu'irans.

In this lund^ black or red

pieces of cotton thread
in the water.

performing a
water
u|)

saeiifiee,
patfil (

and

brought
)

gagar hedinus

are
Tluy
any

from the

nether regions
earlli.^''

sometimes seen floating

by shooting an arrow into the

appear only for a moment, and sink

<>ne

if

Other holy

Icuiids are: the

Bhiui

/.</,

ibc

endeavours to seize them.

The appear-

Gonuikhi-ganga,

and the Kamandalu Lund

Itind ^

ance of black pieces forebodes famine: but

the red ones foretell prosperity.^

on Mount Girnrir near the tem])le of Bhimiirah

Mahadeo; the Radha

tfie

Ijic

Lalita
;

In Bliadakon near Chuda there

called Garigavo.

is

a hiiiid

'

hund^ and
the

Krishna-sarovar in
the Sita Icuiid

Dwiirka
and

The place

is

celebrated as

Rama

sarovar,
in

the

the spot of the hermitage of the sage Bhrigu

and a fair is held there annually on the day of Bhddrapad,*

^
'

last

Ayodhya (Oudli): i' and the Suraj hund^- and the Hanumandhara^^ kund on Mount Girnar.
-

Devki-unai hund

The
Mr.

Sclioolmaster of Kolki.
:M. S.

Shah, Zinziiwfidri.

' ' '

' '
'

The Shastri of Jetpur Fathashala. The Schoolmaster of Khirasar.i.

Mr. M. H. Raval, Vanod. Mr. N. M. Dave, SfinkS. Mr. L. D. Metha, Mota Devalia.

The Schoolmaster
Mr. K. D. Desai.

of I.ewaria.

i-''

Mr. Jairam Vasaram, Jodia. " Mr. N. D. Vera, Rajpara. The Schoolmaster of Gondal Taliika.

"J
'"'

The Schoolmaster

of Moti

Murad.

* See P. 42.

40
\\'aterralls arc not

THE lULKLOliE OF GUJARAT

\<ry
I'.iiniliar
is

to

tlit-

'

Persons who are possissed

in this n.anner,

piopk- of Ciujaral,
t\<r, that
liatliiII

Tlnri

a Ixlif f, liow-

can

lie

freed

by

hliuvas,^

wlio give

tlum a

hamii

foiJi)l<s <)l)lain issiu- it tlicy

magic thread

to wear.''

in

a watt-rfail,

and

()H"cr a

cocoanut.'

There
Movaiya,
carder
to

is

a vtir

called
.i

yUliantli

viir

near

a rivt r soui-fc i.ssiK s

from an opening,
(i-ow's-nioutli),

in

which

I'injari (a

female cotton-

in

tiie

sliapc of a
is

go-mid,- li

) is

said to

have

been drowned, and

ghost, in

the stream

ealled dhodJi,
tli<-

and

is

consider-

have been turned into a

slie oeeasi(uially

which

.ed as sacred as
in siieli

lioly
tlic

Ganges.

batli

form

presents lierself to tin

ilhodli

lias

same

<fficaey for

people,"

absolving persons from

A^'lun a person
dii s

tlu-ir sins.-

Another ghost haunts an old

dc

iiTc,

called

an

accidental

alh

-Madlia, in \'adhwrin

and drowns one human

and

bit'or<-

tlic

fiiltilnicnt

of

liis

worldly

being every
mall' s])irit

third

year as a victim.

But

desires, his soul receives uvaiiuti {i.e., passes

named Kshctiapal
)

resides in
viiv,

tlif

into a degraded or fallen condition), and

is

it

not released from this state

till

Slndddhas
name, and
it

kothn
those
is,

or entrance
fall

of the

and

saves-

liavo

been duly performed

its

in its

who

near the entrance.

if

person

the obi( cts of

desire dedicated to

with

however, sure to be drowned

oilier

he falls in

proper

ritual.

Tiie

same fate befalls those

'

anv

part of the vdv.'

v(iv

ghost

also-

souls which do not receive the funeral p'indas

resides in the

at

Hampar

near Dliranga-

with the proper obsequies. Such fallen souls

dhra and

terrifies the

people at times."
resides in water,^
fifteentli

become
f<ind

gli )sts

and

goblins,''
is, i. e.,

and are
near

to

be

The goddess Rainadevi

and
is

where water

a well, a

worshipped by virgins on the

tank, or a river."
Tiiose
goblins,

day of the bright half of Ashadh^ win

I

n they
in

who meet death by drowning become

residing

grow javaras (tender wheat-plants)

earthen
vessel

an
her,

near

the

scene

of

their

and

present them

to

death, and are a source of danger to all

who

remaining awake for the whole of the night

to sing

al)proach the water; for instance, in jMonapuri

songs in her honour.

of

and Sasai, there are two gJninas (mysterious

watery pits)

haunted
lives of

by

Darya-Pir, the patron

bhiiis

lananas (uk

r-

(ghosts)
chants) and Kharvas (sailors), resides in
sea
;

which take the

every year.'

one or two buffaloes

tlie

Malils

and

Slianlchiiiis also

and vows are observed

in his

honour by

haunt wells, springs, and

tanks aiul either

these people on the second day of the bright

drown, or enter the persons of those who go

near their resorts.

half of every month,

when

tJity

pass a

little

water through his sieve-"

Tlie Sliastri of Jelpur Pathasbala.

"

Mr. K. D. Desai.

'

D. K. Pandya, Dhhank:

the Shastri of Jetpur ratliashala

and the Schoolmaster of Limbdi Taluka.

Mr. L. IX Mehta, Mota Devalia.

The Schoolmaster The Schoolmaster

of Limbdi Taluka and the Shastii of Jetpur Fathashala.

of

Movaiya.

'
_

>'.

IM-

Dave, STinkS.

'
*

The Schoolmaster
There are
in
i.

of Kolki.

several stecies of lliiifs

and

/'(7;

ghcsis r.nd gobhr:

thuf,
i.

for instance, Julcicliar,

i.

e.,.
:

those wlio hve

Gagaiiacliiir,

water
e.,

Agnichar,].
in

e.,

those found in fire; Ebtichar,

regicns,

e.,
i.

those hovering
e.,

on

the

eartli

these moving

ethereal

Riom/shycuhar,
\.

those moving

among men

h'hagttchar or those moving amcng bircs,

K^jparr.
t

s.zd Pr.il.uchar.

e.,

tl

cse living

among

beasts.

N. D. Vera,

ViJe page

1.

THE. FOLKLORE OF GUJARAT

It is Moll

41
then spread on the spot,
a

known

that a

drmrning

p<

rson him,

two feet

long,

is

clings fast to Jinyone

who
also

tries to save

and

pound

and

(piarter of

wheat, a

and endangers the

his

lives of both himself

and

coeoanut, betels, d.;tes

and copper coin are

filled

saviour.'

It

is

believed bv

some

placed on
silver or

it.

A copper bowl containing some

with water,
is
is
;

people that the

lord

messengers of \'arum (the

gold coins and

of

all

waters) seize those persons

who

also

i)laced there

the mouth of the bowl

bathe
the

in a river earlier
;

than the usual hour in

covered
(Jliiesid

with

the leaves of

the .\shoka tree

is

morning and the

act of saving a

drowning

Asoka) and a coeoanut

After
this,

placed

person thus deprives Varuna of his victim,

over the leaves.

the priest recites

and brings down

Sometimes,

tlie

wrath of that deity.

sake
(i.

sacred
a

hymns and asks

ceremonies.'-

his host to

perform
favourite
in the

for the

of

mohsJia^

the

L-liati

Among
the

person takes sawddhi

c.,

drowns

liimself

offerings to Ganpati

and

earth

with a religious motive) in a holy river, such

as the

course of worship and in the performance of

the
Itliiit

Ganges or the JuuinS.

and do not try

In such a case

ceremonies are

curds, milk, honey,

the relatives and other persons refrain from

interference,
to

molasses, cocoanuts, tlhaiid (a kind of spices),

leaves of Hngaree/
(

rescue

the

a kind
is

of creeper) and
called to choose
offers

person.^

red lac."
a will
is

The expert who

site

When
.\

to

be dug, an expert

is first

proper

for

the

well

frank-

called to srleet a likely spot on which to dig.

incense
lights a

and

coeoanut
thereon.
the

to the

spot,

and
]

Hrahraan

is

then

consulted

as

to

the

lamp

After
host

the khfil

auspicious hour on which the work of digging

ceremonies are over,

j 1

distributes

should be commenced."

For on

tiiis

purpose,
the

sugar or molasses among the bystanders, and

offers a

Tuesdays and those days

earth sleeps are to be
is

wliieh

sum of money
it,

to the

expert,

who
spend

avoided.

The

earth

usually refuses
it

asking the host to

su|)posed

to

be

asleci)

on the following
1st,

in charity.

Those who accept money give

it

six

days

in

every month, namely: the

the

away

a jjart of

in

alms to the
the

(loor.''

7th, the 9th, the 10th, the 14th

and the 24th

the day on
I

Sometimes,

to

secure

unobstructed

days following a sankranti

(/. e.,

completion of the work, the god Ganpati and

the goddess Jaladevi are
installed

which the sun crosses from one constellation

to
is

and
in

worthe

another).

Excluding these days, a date

shipped
well.'

dail_y,

till

water

appears

generally fixed on which' the Cliandra-graha

Some when

people,
after
is

however,

install the

(or the planet

moon)
tin;

is

favourable

to

the

goddess Jaladevi
water,

the appearance
out

of

constructor of

well.^

a stone

taken
is

from the
cere-

On

the

appointed day, the expert,

the

bottom of the well and

lead to

plastered with red

constructor of the well, the Brahinan priest,

represent

the goddess

and

is

and the labourers go to the place where the well is to be dug, and an image of the god Ganpati the protector of all auspicious ceremonies is first installed on the spot and worshipped with pancliajnrif.^'' A green

moniously worshipped.

When

the construci.

tion of the well is complete, vastu,

e.,

the
a

ceremony

in

vogue after the completion of

new
is

building, or jalolsava (the water-festival)

celebrated,

Brahmins being

entertained

coloured piece of atlas (silk cloth), about

'

at a feast,
-

with dakshind given."

Kolki.

N. D. Vora, Rajpara.

'
'

D. K. Pandya, Dhliank. The Schoolmasters of Dhhank and PruanvSv. The Shoolraasters of Ganod and Dadvi. .\ mixture of milk, curds, ghi. honey and sugar. Rich persons use silver or golden spades and lioes

* s

The Schoolmasters of Vanod and H. M. Bhatt, Ganod. The Schoolmaster of Dadvi.

t Vide page 29,

\'i\^en

turnmg up the

first

clod of earth.

42
Tile island

THE rOLKLORE OF GCJ.IRAT

water of
ol' tlic'

Knik.ilas
is

well in the
t.o

Naray.'in-sarovar in C'utch, Ravanrliad in the

Siiaiikliochvar

brlicvcd

cure
lieat.

Himalayas,
))opnlir

;ind
is

Hrimarhad.

The
that

following"

fever and diseases

caused

by

inorliid

myth
kings

related about Man-sarovar.

Adraufllit of the water of the {iomuklii-ganga

Two
should

once
should

agreed
first

the

lwf>

near Cnrnar, makes

attack of cholera."
'I'lie

one proof against an

children that

be born to

them,

marry

each

other.

Hut

it

hap-

w-ater of a
is

:;o~n/r7

well

(i.

<"-,

a well

penid that

both

the kings

had daughters..

vrliieh
Ixiuf"-

polluted on
in

account of a person
cures
children

One
gave
son.

of them, however, conce.iled the fact, and

drowned

it)

of

out

that
that

the child

born to him was a

ehildren attained a
to

bronchitis and

eougli.-'^

So

when

the

There
the

is

a well near
is

Ranidorana, of which
against
J5hauiaria
cough,-'

marriagable age, they were married

other according to the agreement.

each

the water

effective

and
near

water

of

the

well

But the wife found out the

and disclosed
to her

secret

when
invited'

X'asawad possesses the same \irtue.'

she went to stay with her supposed Imsband,.

The water of Juuagadh remedies

Till'

the

Mrigi

hand

near

it

parents,

who

leprosy."

the counterfeit son-in-law to their house with

I'ipli

well

near

Zalawrul

and the
for

the

object of ascertaining

the

truth.

The
design

Detroja-vav near Kolki are well-known

the stimulative effect of their watefs on
digestion."
If a dark stone
is

alleged son, however, suspected the

the

and

fled,

with

mare and

bitch.

On

.-irriving

near Man-sarovar. the animals went

order to refresli themselves,
p

found

in

the

course of
well
is

into the lake in

digging a well, the

water of that

when

there was an immediate transformation

believed to have medicinal properties.''

and the bitch and the mare came out

nnh.
but
its

a horse

The

birth of a child under

the
its

mtil

and a dog.
turned
into

On
a

observing this miracle, their

shatra endangers the life of

the misfortune
is

father:
child and

mistress followed their

averted

if tlie

male.

cxamph and was The story is

garahi (song)

also'
still

parents

bathe

in

water

hundred
if

and

eight
is

drawn from one Such water, wells. ^

to

sung by girls in a the Kavardtra holidays."

during
golden
of

swallowed,

said

cure

sanipdt

or

There
city

is

a belief that the ancient

delirium."

of

Dwarka,
to the

the

capital

god
it

In the island of Shial

their childrc n
for

llicre is a

vnv called
suckle

Krishna,
invisible
is

still exists in

the sea, although

mortals. '

is

Than-i'"r, where mothers,

who cannot

eyes of

storv

want of milk, wash their

told of a

man named Pipo

Jihagat,

who^
the

bodices,

^^'llen

they afterwards wear these

once perceiving a golden bowl floating

sea.

in

bodices, these are believed to be able to cause

the due secretion of milk.**

plunged into the water and saw the golden palaces of Dwarka and god Krishna
It is said that lie

The most famous of tlie sacred lakes are Pampat, BinduJ, Pushkar and Sjimbhar
near Aj mere, Man-sarovar near Bahucharaji,
'

resting therein.

returned
to-

with

tl;e

tide

and related

his

experience

several people.'^^^
^

B. K. Dave, Kolda, Sangani.

'

The

Sclioolmaster of I'pleta.
s

The schoolmasters of Limbdi and Chhatrasa. The schoolmaster of Mota Devalia.

D. K. Pandya, Dhhank. G. K. Bhatt, Songadh.

'
'

Tlie Schoolmaster ol Kolki. Tlie Schoolmaster of Ffitanvfiv.

" *

Jairam Vasaram,
It is a

Joilia.

'0

The

Shastri of Jetpur, Pathashala.

tlie

common

<ncli a well

and
is

practice to hrinu' a small circular piece of an earthen vessel from to hang it by a piece cf string round the neck of a child to cure it of

neiglibourliood of

hadaklii-ndharas or
i.

strong cough.
t

K.

D.

Desai.
tlie

Pampa
to

described in

RiiitiTiyatia

as

being situated

in

the

Dandaka

forest,

c,

in the

Deccan.

end Eecms
J

be the modern

Hampi

In Bellary district.

Perhaps the one

in Si'lbtipur

K. T. G.

THE FOLKLORE OF GUJARAT

Similarly,
slill
tlu-

43

golden Lanka

of

Ravan

is

believed to exist under

the sea,

ruled

end burnt by the queen of Nandraj and the treasure still lies hidden iu tlie waters of the
sea.^
It is narrated in

over by Bibhishan, the brother of Riivan, and

visible

only to the
It
is

eyes of saints and

holy
the

the

fourtli

chapter

of

persons.^

common
half

belief that

Bhagvai-pitran that the

of

ten

thousand

sons

nether regions are inhabited

of seuii-divine beings,
serpents,
called Nags,

by a species

Praehetas used
water.**

to reside in

palaces built

men and
The

half

under

who

2)ossess magnifi-

Mountains are
variety

held to be
;

sacred

in

cent

palaces

under the water.-

story

of

circumstances

thus,

some are
:

of Krdiya NTig,
the .(innn;i

who

resided at the bottom of

valued for possessing medicinal drugs

are revered as
the birthplaces
:

some

and was driven from that place

is

of

the gods,

by

Krishna,

well known.

There are

or as the residences of saints

some for pos:

number of mythological

traditions in

tlie

sessing

many

i'lrthas

(holy spots)

some be-

Pinfnias of kings and princes

having visited

cause

they were visited

:

by Rama or the

tiRsr palaces in watery regions,

lia\

ing brought
of

(daughters
instance,

and of their Xagakanyas back beautiful Nags) therefrom.'' For

married
a

Pandavas

some serve as guardians- of the

:

four quarters
of holy rivers.

and some contain the sources

ranges of the Presi-

Arjuna

Xagakani/a
in

Both the important

dency, the
subjects of veneration

named Ulupi when he was

witii his

living

exile

Sahyadri and the Satpuda, are

in the

brothers,

He

also stayed for

some

popular mind.

time with the Nags.

The Himalayas,
sometimes
inhabit

the Vindliya ^lountains,

and

Ghosts
palaces

and demons
under
the

the Nilgiris

command

special respect.

Otlier

water.

Deep
the

waters,
favourite

sacred mountains are GirnSr and Shetrunja

Kiithi.lwar, Mount Abu, Pavagad near Baroda, Brahmagiri Arasur, Tryambak near
in

unfrequented

by

men,

are

resorts of such beings. "

The god Varuna

and
(the
is

resides

in

the waters,
oft"

Nasik, Koyalo,

Govardhau near
Dwi'irka,

]\Iatluira,

said to

have once carried

father
of

Nand
to

Revatachal near
Sind.
It
is

and Hinglaj

in

adoptive

Krishna)

his

watery aboJe, for

Jumr.a before dawn.-"

having

bathed in the

said

that

in

ancient

times

there

Kalindi, the daughter

of the king of

the
a

were deep miry ditches where Girnar and Abu stand at present. One day a cowbelonging to the
one of
sage

Kalingas, practised religious austerities in

Vasishtha

fell

into

palace under the waters of the Jumnii with

the object

them
the

and was found by Kacha, was

he
to

of

securing a

suitable

husband.
this

the son of Brihaspati, after a long search.

Krishna,

on

being
to the

informed of

by

When

incident

brought
requested

to

the
(a

Arjuna, went

place and married

the

her.'^

notice of A'asishtha,

Meru
two
fill

There
king,

is

a story in

Purdnas
to

that a
his

mythical

mountain)

send

his

sons
the

named

Nandriij,

used

burj'

Girnar and
ditches.
to
'

Abu
;

to

occupy and

treasures in the sea with

the assistance of a

Girnar required

sixtj'-eight I'lrthas

mani (jewel) which furnished a safe passage through the water. The mani was in the
'

accompany him

and the boon was granted

bv the gods.*
* " "

The Schoolmasters
H. M.
N.

of

Dadvi and Kolki.

D. K. Pand.Ta, Dhhank.

3
"

Bhatt, Ganod.

Jairam Vasaram, Jodia.

'

M. Dave. Sinki; The Schoolmasters of Dhhank, Moti Parabadi, and

The Schoolmaster ofKolki. The Schoolmaster of Khirasara. The Deputy Educational Inspector

of Hril'ir.

I.iivaria.

.44

THE FOLKLORE OF GUJAUAT

one of the seven great mountains
possessed wings.'*
tin-

Ciirniir is
liic'li

could not disobey the order of his

l.e

lord,

and

once
.is

It

is .'lUo

had

.-iceordingly to drii]i
iie.ir
.M;itiiiir."i.

the (iovardhan
to
fulfil

known
place

pl.uT

wlicri-

llic

siige

DattaTlu-

mount.iiu

In order

Iraya pcrl'ornicd religious ansti ritics.is

HanCiman's promise, however, A'ishnu

the mountain over
at the

held

so lioly tliat

any person dying withfrom

it

his

head for seven days,

in a radius of twelve gaus^

is

believed

time of his Krishna incarnation.'

the inll.lbit.lut^ of the dis-

to attain

ntokshci,''-

visit to

the temples on

It is s.iid that

Girnar absolves one from

a turn
to

all sins;

and taking
is

tricts

round (io\;irdiian fornu rly revered and

round (iirnar and

Slietriinja

said

adored Indra.
custom,

Hut Krishna condemned

introduced
the

this

biing good fortune/

to

Hliagwan manifests
tlie
is

and

worship

of

himself

those

who ascend
it

Bhairaa rock

Govardhan.
conduct, and
Gok.il
in

Indra was

exasperated at this
rains

vajaya summit on Girnar.

There
is

poured
to

Ireniendous

on
his

on

this

mountain of which
cast

said
it

that

order

drown Krishna and

held
ii])

those

who

themselves

from

direelly

followers.

15ut Krisjin.i

the Gov.irfinger
its

jitlain heaven.'''

dhan mounl.iin

on

his

little

and
cover.

Pavagad

is

known
It
is

for

the

teuijile

of

sheltered

all

his

pcojile

under

Mahakali Mata.
being desired
goddess
to to

said that

King Patai
and on
palace.
re-

Tlu mountain was sujiported

for
se\

in this

manner

once propitiated her by

austerities,

en d.iys, by

tile

nd of which the

demand
highly

boon, asked the

to his

rains subsided .ind

Indra confessed himself

accompany him

vanquished-

F.ven

now

\'aishn.i\as

form

The goddess was

incensed at this

an image of
worship
the
it

(iovardhan out

of

mud and
day
half
('.e.,

quest, and promptly destroyed him."'

on the

Janinashiam'i
of
the ilark

Ilanfiman, the monkey-god, once promised

to

eighth

day

of

take

the
It
is

Mountain (iovardhan
well

to

meet

Shravan).^

Rama.
allies of

known

liow

tile

monkey-

The Oshnma
jurisdiction

Hill ne.ir

Pat.iiu av
is

(in the

Rama

constructed a bridge of rocks

of

Gondal)

noted

for

the

across the sea to

Lanka, and how Hanunian

material

beautiful temples of Tapakesliwar Mahadcv,

supplied the

requisite

by fetching
this

and Matari Mata.

the

It is

said that
.is,

BhimaJ
first

huge mountains.
work, he
dlian

Whilst engaged on

second of

tiie

five l'."uida\

met

was one day carrying

to

the Govar-

the giantess
charcoal-like

Hidimb.a, on
stones which
this
hill

this
.-ire

iiill.^

The
in

mountain

the site

of the

bridge,

dug out

when Rama issued an ordcrth.it all monkeys who were fetching mountains siiould dejiosit
their br.rdens at

numbers from
people
to

are

believed bv the
tlie

have been blackened by

blood of

the spot where

tiie

they stood

the giant Hidinib, the brother of Hidimbfi

at

the

moment of

order.

Hanunian

who was
-

killed bv Bliima.^

'

'
'

'

Th? The The The The

All

Schoolmaster of Chhatrasa.
Shastri of Jetpur, Pathashala.

Tlie Schoolmaster of Lilapur.

Tlie Schoolmaster of Kolki.

Schoolmaster of Lilapur.

Schoolmasters of Kotda-Sangani, Vanod, and Luvaria.

Schoolmaster of Ganod.
s

xhe Schoolmaster

of Piltanvriv.

miuntains once possessed wings and caused mucli havoc when they flew about^ their wings with his thunderbolt and they are lying motionless since. K. D. Dcsai.

So India clipped

t Three-fourths of a rti/-one mile.

t

After the conflagration of Lakshabhuvan. the

Prmdavas escaped
sitting

to the

Ilidiml-a forest.

There one day,

in his excursions, Bhinia

if

came across

the giantess
is

Hidimba

on a see-saw.
it

On

her offering to marry him

he succeeded in swinging her see-saw, he

said to have

swung

so

liigli in

the stars during daytime.

K. D.

the skies that she could even see

Desai.

THE FOLKLORE OF GUJARAT

Mount Shetrunja
sesses

45
to the excessive
difficult

(or Shatruiijay<a) pos-

there to-day.
the

Owing

cold,,

numerous Jain shrines and attracts

of
all

place

is

extremely

to

reach.

thousands
hearts
ot'

pilgrims
pilgrims

every
are

year.
to

The
be

Pilgrims

carry burning hearths

with them
Besides,
(or

believed

to protect themselves against cold.

it is

purified

from the moment

tliey

come within

necessary to

cross Ihc Pathar-nadi

if

six miles of the

mountain/

stony river), of which the water, turns one into stone.

touched,
of crossor slings
slings

Mount Abu possesses the temple of Amba Mata where Krishna's hair was clipped for
the
first

The nutliod
silcans

ing this river

is

to

suspend

time.-

temple of
of the holy
it

Tryambak is known for the Tryambakeshwar and the source

Godavari.'^

above

its

water and to swing

from one

to another.^

About

Rcvatachal,
in

A
and

hill

called

Swargarohan
lead to

is

believed to be

is

said that the

times. ^
tlie

mountain was golden

of

twenty miles
is

to the nortli of

Badrikedarnath
In ancient
to lliis

ancient
is

In the Vindhya Alountains

said to

heaven.

situated

famous temple

Omkar

times the

Pandavashad repaired
penance for the
in the

place

Mandhata.''
in the

The hermitage of Kakbhushundi Xilgiris was visited by Rama when he

stories read

in order to do

sin of

having

killed their

kinsmen
tried to

Great War.

But

listened to the religious

out by
said to

when they
faithful

ascend to heaven by the

that sage.

The sage Agatsya

also

is

Swargarohan

Hill, only Yudhishthir

to

and his
;

have resided

in these mountains.''

dog were able

reach their goal

The temple of Hinglaj stands on

which
daj-s'
is

a hill,

the rest were frozen in the snow.^

situated at

distance of eighteen

Mount
posed
to

Kailasa, the abode of Shiva,

is

sup-

journey by road from Karachi.

is

The
and
low-

be situated in

tlie

northern part of
is

-Mala

ministered
is

to

by a ^lusalman

the Himiilayas.

The mountain

described
full of"

the place
KliatriSj

mostly visited by Atits^ BSvds,

as always covered with verdure

and

Chkipfis, Mocltis,

and

other

beautiful gardens

and of palaces made of

with golden
stone). ^

caste Hindus.

On occasions
open,
visited the

the doors of the

jewels, with

roads paved

dust
It is

temple spontaneously
devotees

and after the

they again

and

spliatilca-mani

(crystal

have

.V,'.-;,

said that Ravan,

the king

of Lanka,
it

once on
thc-

shut in the same mj-sterious manner.''

uprooted this mountain

and held
to

As

Ihe abode of
tlie

Shiva and as containing

palm of
prowess.

his

hand,

in order

display

his

the sources of

holiest of rivers, the

Hima-

The demon Bhasmasur, who was

is

layas are the most sacred

of

all

mountains,

enamoured of the goddess Parvati,

have performed the
frighten Shiva.

said to
to-

and possess many holy places of pilgrimage,

such as Badrinaravan, Kedarnath, Hardwar,
etc.

same feat

in

order

Badrinarayan

is

the favourite resort of

Another mythical mountain

is

is

Meru, which

those

who

liave relinquished the

world and

supposed

to

occupy the centre of the

who only wish to meditate on the Divine Being. The sages Nara and Xarayan are
said to have peformed religious austerities in
this place,

earth.*

The

sun, the

moon,

and
part

all

the
it

planets revolve
therefore

round

this

mountain, and
in

plays an

important

the

and

cight_v-eight

thousand

rishis

causation of day and night.

I'or night falls

(sages) arc believed to be similarly occupied

'

on one side of the earth when the sun goes

^
' '

The Shastri of Jetpur Pathashala. The Schoolmaster of Ganod. The Schoolmaster of Jodia. M. M. Rana, Rajkot. The earth is believed to be tlat like

The Schoolmaster
R. B. Dave.

of Lilapur.

Tte Schoolmaster

of Luvaria.

a dish and to consist of S3ven large islands,

which

am r.oiiiparcd

to

the seven petals of a lotus.

'

46
ti)tlic (itlicr .>i(if

THE FOLKLORE OF GUJARAT

of Mii-ii;
iiiui

tlic

dav begins

The changes
by some
(Shiva),
to
tlie

in the

s.

asoiis arc attributed

wlien the sun emerges from that side of the

innunlain.
i/ojans*
ill

Brahma, Vishnu, and Mahesha

gods
of the

Mem
iniglit,

is

sixty eiglit

tliousand

Hindu

Trinity.

and penetrates the earth

sixteen

Brahma sends down

corn,
j (

the rains
\'ishnu

to the deptli

of

thousand yojans,
tlie

grass,

ite.,

and produces and jirotects

and Shiva

Its eastern side

is

appears
is

w-liite,

southern

nourishes

the harvests in winter,

yellou', tlie western

black, and the northis

causes the

heat of the

summer.''

There

is

ern red.

The mountain

also

believed to
CJanges, in

also a belief that

in turns to

these three gods go

down
and
des-

consist of
licr

goM and
thifirst

<;(ins.

The
is

tlie pdt(il

(nether

regions)
\'ishnu

fall

from

hea\ens,

said to liave
tliis

stav

there for

four months.

desecnded

on the top of
in

mountain

cends on the eleventh day of the bright half

of Ashadli, .nul on that day the rainy season
begins.

and then
four

to

ha\c Howed
Tlu;

four streams in

directions.

southern
;

stream

is

When
i)laei',
:

\'ishnu comes

up and Shiva
keeps a

known
Tartar}-,
is

as
is

the

(ianges

the
;

northern, in
the eastern
is

takes his

people experience the cold of

called

Hhadrasoma
;

winter
dhuiii'^

but

as this

god

always

the same as the Sita

C'liax
is

and the western

burning near him, the wattrs under

named

or the Oxns.

The

top

of

this

the surface of the earth, such as those in the

wells, remain hot during this

mountain
(sages).'

believed to be inhabited by gods,

(celestial

period.

Such
but the

ga7i(lharr(is

musicians) and rishis

to the

waters

are

cooled

when Shiva
to

returns and
:

According
a

Yoga-vdsishtha,
the

Brahma goes down

rtturii

the

patal

there

is

kalpa-vrihshii^

on
rishi

Lalmani

of

Shiva

causes

smnmer

on

the

summit of Mcru, where a

shundkak
since
is

named BhuPurJinas
first

earth.'

engaged

in

drvotional prayers

According

to

auotlur
is

belief,

tli'-

sequence

time

immemorial.-

The

of the seasons

controlled by the sun-god.*

lilus

declare that Vaivaswat Manu, the

man,
I

There
changes

are

six

or

seasons

and the

resided near Meru, and that his descendants

in the
in

lilits

depend upon the position

twelve
ritii

migrated

to

Ayodliya

to

found

there

of the sun
j

the

riishis

or signs of

kingdom
Rama.
It is

whieli

was afterwards ruled over by

the Zodiac.'-'

Each
riishix,

lasts for a period of

two months, during which time the sun travels

believed by

some

peo2)le that

moun*
I

through two

Vasant-rliu
to
i

is

the period
.1//

tain-tops are inhabited

by a

class of recluses,

which the sun takes

(Pisces)
lilu

pass through the

called
beings."

Agliori-bavas,

who
hill
bj'

devour

human
is

and

-Vcs/irt

.\ries) rfishh.

Orishma-

The

Kalika

near Girnar

corresponds

to

the time

during which

believed to be frequented

Joganis (female
i

the sun passes through Vrishahlia

(Taurus)
rarshd.ritit

harpies)
hill,

who
it

take the lives of visitors to the

said that none

and Mifhun (Gemini),

the

During
the
(Leo),
Raiii/d

and
is

is

who

visits the

sun

moves
and

through
Sinlia

signs

KarJid

l)laee

ever
till'

known

to

return.^

Persons

(Cancer)

and

during

who

visit

templf of Kalikamata on Mount

j)arty,

Sharad-ritn

through

(\irgo) and
is

Girnar always lose one of their

falls a victim to the goddess."''

who

Tula

(Libra).
the

Hemaiil-ritu
takes
to

the

time

which
'

sun

trael

through

'

M. M. Kana,

Kajkot.
of Limbdi.
of

D. K. I'andya, Dhhank.

The Sclioolmaster The Schoolmasters The Schoolmaster

The Schoolmaster

of Upleta. of Zinzuvvfidi. of

Dhhank and
Mendarda.

Srmlifi.

'

The Schoolmaster

'
'

of

The Schoolmasters

Dhhank and Gondal

Taluka.

The

Shastri of Jetpur,
tree,

* One
to f;rant all desires.
t

yq/'ini=eight miles.

A magic

supposed

rire used for the purposes of smoking.

THE FOLKLORE OF GUJARAT

Vnshchika
tarius).

47

(Scorpio)

and
occurs

Dhaiiu

(Sagit-

recited,

and prayers are offered before a

This ceremony, called Parsaid to have been

Shishir.ritu
in

when

the

sun

sacrificial fire.

stands

the

Makar

(Capricornus)

and
lord

jant/a-ihdnti,

is

performed
to

Kumbha
Indra
of
all

(Aquarius)
(tlie

rrts/i/.s.'

within recent years in

(tiu"

Bombay, and

have

god of rain), \'aruna

been successful
It is also said

in

bringing rain.*

waters),

Vayu

(the

god of wind),

that rainfall can be caused

Agni

(the

god of

fire),

and the

moon-god

by singing a song or a sacred

malar tune.

hymn

to

the

are also believed by some to have power over

the seasons.-

There

is

a tradition

that the

well-known saint Narsinha ^lehta once sang

is

The
and

belief

as old

as the

Vedas that
fall

this tune

on the occasion of the celebration

demons sometimes obstruct the

Indra who
fights

of rain,
It is

of
the

the

first

pregnancy of

his daughter,

and

confine the waters of the clouds.

performance was immediately followed

with

them and
of

breaks

through their castles by means of

bolt,

his thunder-

by a shower of rain. Rain, which is brought down in this manner, can be put a stop to by
singing to a different
tune.''

sending
of

down showers
worshij)pers.

rain for the

benefit

his

So, whenever
still inj

Low-caste

women have

recourse

to

the or

there

is

an unusual drought, people

following expedient to bring rain.

six of

Five

yoke the aid of this god, and celebrate a

festival
in

them place a quantity of muddy earth

stool,

his

lionour,

called

Ujjaiii

or

on a wooden
of tiiem.
leaves of the

which
of

is

c irried
is

by one

Indramahotsava,

Homas*

are performed to
enter,

The lump
called

mud
or

covered with
creeper,

propitiate the god, and

Brahmins arc
the
village,

Gidotan or Tiniotan
meliulo

tained at a
is

feast.

Sometimes the

festival

and

is

meghalo.
visit

The
every
is

celebrated

outside

where

whole party then sing songs, and

house
in the village.

people go in large parties to dine together.

bowl of witer

The

usual

dish

on

such

an

occasion

is

poured over the mehtilo and the

women

receive

Megliladu or sweet balls of wheat-flour fried

in ghi.

some corn for

their trouble.**

Some
supposed
to
fall
is

believe that
is

when

the worship of the

Another favourite ceremony

cause rain to
the

village-gods

neglected and
ill-treat

when the people

saints

submersion of the

grow corrupt,

the

and are
col-

image of Shiva

in water,

hhal or passage in

by blocking up the the Shiva-Unga by which

usually runs
as Jala-jatra,

given to the killing of cows and Brahmans,

Yama,

the

God

of

Death,

directs his

water poured over the image

oft'.-

leagues, Indra and Varuna, to

threaten the

This ceremony
^

is

known

world with a drought.

only

The

rainfall returns
to righteous

RudrabMsheka
of Shiva for
nights,
is

or the ceremony of

pouring
days

when

the people

revert

water in a constant stream over the image

eleven consecutive

ways, and after

Indra

and Varuna have

and

sometimes performed with the same

been conciliated by offerings. The lower classes of the people believe a

prolonged cessation of rain to be due to the

object.''

Sometimes the assistance of Shringhi

is

rislti

wrath of local minor

neglect of

deities,

aroused by the
a

invoked to bring about a fall

rishi
is

of rain.

their worship.

In such

con-

The
1

installed in water,

mantras are

tingency, therefore, they prepare bdklanf of

* *

'

K. D. Desai. D. K. Pandya, Dhhaak.

N. D. Vora, Kajpara. The Schoolmaster of Ganod.

'
">

The Schoolmaster of Upleta. The Deputy Educational Inspector

of

Gohelwad and K. D. Desai.

fire.

* Offering oblations to gods by throwing ghi into the consecrated t

flat

round

loaf,

about two

to four

inches in diametre, prepared from the flour of

uiad

48
U(lad
(lentils),

THE FOLKLORE OF GUJARAT

lapsi* vadan\

and

otlier

some places
magicians to

people engage the services of

restrain

dishes,

and

off'cr

them

to tiic local

gods for

the
tiic

fall

of

rain.'

their propitiation/

Farmers sometimes brand

("all

rain

by casting
stop an

To

stop an

incessant
tle

of

rain,

people

burning sparks upon

incessant
fall.'-'

it

in

order to

often observe

Aladra vow.

The

patel or

Vows

in

honour of samudra

headman
ticular

issues a proclamation that on a par-

(the ocean) are also observed with the

object."

same

day none should cook, or churn wher,

wasli clothes, or attend to

or fetch water, or
an}'

In

the

changing circumstances

of life,

of the multifarious
all

household

duties

women more
than
vrats

readily have recourse to reli-

but that

should pass the

day

in

prayer.

gious vows for the fulfilment of their wishes

complete cessation
devotion to
features of

from
divine
this
:

toil in

favour of

men.

This fondness of

women

for

earnest
peculiar not

powers are the

People
do
food must be
If the rains

vows has
or

brought into vogue a number of

religious

vow.

observances which
only.

are
or

abstain from food

but

practised

by
or

women
Alunda^

Gangigor

prepared on the previous day. do not cease

in spite

Ganagor,

Vat-Savitii^

Moldlat^
Eva-vrat,

Goiitrat,

of this vow, but threaten

Alavana

Tidsi-vrat

the village with inundation, the

headman

leads

Uma
is

7nashesJitvar-vrafj

and Surya-vrat

are

procession to

the confines of the village

to the waters.

instances of such vows.^

The Moldhat-vrat
bright
is

and makes an offering

In some places a

observed by virgins from the eleventh to

fifteenth

sjjiuning wheel,

somebones,

the

day of

the

half of

times specially constructed of

is

human

AsJiadh.''^'-'

The

Goulrdt-vrcit

believed to

turned by a naked person in the reverse

the the

secure

male progeny,

as well as long life to

direction to

usual

one, with the object

the husband.

It is observed on the fourth

of

causing

cessation

of

immoderate

day of the dark half of Shravana, on which

rainfall.*

day women fast

is

till

the evening,

and then

cessation of rains

also believed to be

take food after worshipping a cow. ^^

object of the Eva-vrat (or Jivo-vrat)
secure eternal exemption

The
is

brought about by

offering'

an oblation

to the

to

god Kasatia, and by the observance of the vow called Kasatia ganth (or tying the knot

from widowhood,
llie

the day for this vow being

last

day of

The vow and those who observe

of Kasatia).
anj-thing

lasts for three weeks,

it

AshSdJi.
fast
till
is

It

is

then necessary to observe a

;

do not partake of
(or,

the

evening

and the only food

except

rice^

according

to

allowed

a preparation of wheat, taken at

others, jirSn, a kind of spice'').

nightfall.i2

Some persons
nious

attribute a

heavy
offer

fall of

On
choth.

the fourth day of the dark half of

rain to the wrath of Indra,

and

ceremo-

kS/irai'rtw,

women

observe a vrat called Bol.

prayers to
K. D. Desai.

appease

that

god.'

In

In the morning the

woman worships
Rajkot.

M. M. Rana,

''

"

The Deputy Educational Inspector of Gohelwad. The Shastri of Jetpur Prithashrili, and the Schoolmaster

D. K. Pandya, Dhhank.
of

Vanod.

The Schoolmaster

of

Mota Dewalia.

According

to

him, the same

vow

is

also observed to bring about a

rainfall.

"

The Schoolmaster of Ganod. The Shastri of Jetpur Piitliashfiiri. " The Schoolmaster of ZinzuwAda.
'

lo
'-

The Schoolmaster of Vanod. The Schoolmaster of Jodia. The Schoolmaster of Mendarda.

in

* Coarse

wheat-flour fried in ghi and sweetened with sugar or molasses.

or peas,
is
it

t Bean-flour, generally of gram

allowed
is

to

remain

water with spices, until the paste

acquires a sufficient degree of consistency,

when

rolled into small biscuit-sized balls

and

fried in sweet oil.

THE FOLKLORE OF GUJARAT

a

49

cow and her

calf (wliici)

must

liotli

he of

tlie s.inie
tlie

colour),

applies a

little ccjtton to

horns of the cow, and makes an auspici-

women, who bring offerings of o-hi to the goddess, and dance in a group at niglit to the accompaniment of melodious iianihis
(songs)
.2

ous
lac.

mark on
rice

the foreheads of botli witli red

Sometimes,
is

if a

child

is

ill,

or
i,e.,

She then places an offering of betel

before the
pair,

some misfortune

apprehended, ^ornH/i,

and

cow,

takes four turns

in tlie ears

round the
tile

and wiiispcrs

of

a certain number of unmarried girls and unwidowed women, are invited to a feast iu

cow the words tarun satya

miiriin vrilya

honour of Randal.

(your truth and

my

devotion).

Bralnnan

On
day of

the

NdgapnncJiami day,

i.<\,

the

5tli

then recites the legend of the vnil*

the

bright half of *S7/rcH,t

women

After narrating this story, the Brahman

takes the betel and other things ])laeed before

ship
it

draw an image of a nag (cobra), and worit withsprouls oi' Ix'ijrd, In some places
is

the cow.

The woman then

returns

home and

the custom to avoid all food

hut lliL

takes food for the Hrst time during that day,

the meal consisting of loaves of bajra-flour

ched'i%

on this day.
(the

The wad
on the
first

and some preparation of mng

{phaseliis

mimso).
forbidden.

Some women

take

alii

and
is

hliir

On

banyan tree) is worshipped day of the dark half of Shrdvaii. that day tlie woman wears a necklace of
and prepares
a dish

but any preparation of cow's milk

Similarly, there
is

strictly

tiftreu leaves of this tree

a prohibition
I

called string

iiainmiilh'utm,^
is

A
th.-

donl or piece of
person

against using things which have been cut by

a knife or scissors.^

also

worn on

toward

off evil.-

The worship
favourite
vraf

of the goddess

Randal

is

Rishi-pancJtaini^W

Gauri-pii jmi,

tSliitaldi-

with

Gujarat!

women.

A
is is

pujaii, Shili-sdtcm nre holidays observed onlj-

bower
placed

is

erected for the

installation of the
stool

by women.
nlar*l\

On
is

the R't.ihi-poncliami d.iv only

to those

goddess, and a bajat or a wooden

therein.

rice

allowed

who

(ibscrvc

A
.\

piece

of

fine
is

cloth

the vrat,*

spread on the
seeds of

biijat^

and

a figure

drawn

in

Besides the observance of

picious, in

viiit.t^

there are

corn.
it,

kalitsio

or bowl, with a

otlier ceremonies, auspicious as well as inaus-

cocoanut on

is

placed over the figure.

it

The
is

which women alone can take part.

are concerned with
all

cocoanut has two eyes painted on

coll3Tium and a nose in

in black

Onlj'

women

those

ceremonies which are gone

birth of a child.
birth, a

through on the

red lac, and

de-

On

the

twelfth day after

corated with rich clothes and ornaments to

represent the goddess Randal.
are kept constantly
Glii

lamps

aunt

name is given to the child bj' its The ceremony of making an auspicious

burning before the god-

dess for three consecutive davs and nights.

mark on the throne of a king is 25'''f'>i""if:d by an unwidowed woman or an unmarried

girl.-'"'

An
'

invitation

is

sent

to

the

neighbouring

The Schoolmaster

of Jodia.

Tlie Schoolmasters of

Vanod and

Kolki.

3 ^

The Schoolmaster of Surel. Mr. M. M. Rana, Rajkot. The story tells how a woman and
;

The Schoolmaster
to

of Jasdan.

her daughter-in-law,

intending

observe this vow, killed and cooked

a calf by mistake

covered with shame, they locked themselves up in their house, and refused admission to the
they confessed their crime.

neighbours, to

whom

On
fifth

searching for the remains of the

calf,

the neighbours dis-

covered that

it

had been miraculously restored

to life,

R.
day

E. E.

t
%

Some

observe the NU^apanchitini on the

of the bright half of Bbfidrapad.

svater.

A
A

mixture of rice and pulse treated with spices and cooked in

preparation of nine handfuls of wheat.

Vv.!e
II

Page

24.

^ A

kind of rice grown without ploughing.

50
At
tlie
tlic

THE FOLKLORE OF GUJARAT

time of a marriage,

women make

Vishnttyag^

Shahtiyag^ Ashvamedha, Rajacan only

bi;

auspicious

mark on

tlu-

forehead of the

ijajna^ .-lud Gdi/iil ri-piira.ilicliciran

bridegroom and carry a Iciman-divo* to fetch ukurdi* Tor nine days preceding the date
of marriage the bride and the bridegroom
or yellow turmeric

performed by men.'
It is the

duty of men only

to

worship the

shanti tree (prosopis spicegeia) on the Dasurii

are besmeared

with

/"'/"'

day, .and
Holi.-'

the Iliilasliniii

fire

on the day of

powder, wlicn auspicious songs are recited

bv

party of

women

invited to witness

tiie

WoniLii are not allowed to worship the god

ceremony.
(

When
tlie

the bridegroom reaches the

is

Kartikey,

who

is

said to slum

nti-auir

nt'

marriage bower, he
his

wel-

have pronounced a curse against

his image.

women, and to all who ^isit

comed there

by

mother-in-law,

who

carries him on her hip to his seat in the

The
Chtiilia

fifteenth
is

diy

of

the bright half of the

birth

marriage booth/
It
is

the anniversary of

of

necessary to

the c(n-pse

make certain marks on of a woman, and these marks are

only.-

Hanuman,
jciyanti
I'/Y//,''

and

;i

vrat

called

HanumanThis

is

observed

on this day.

made by women

Similarly,

women

as well as the Ganesh-clmturthi-vrat''

alone take part in the ceremony of getting a widow's hair shaved on tlie ninth day after

.are

meant only

for men.

The
only.

ceremonies of Shraddhaf and

the

her husband's death." The Shastras have enjoined the worship of

Baleva^ ceremonies can be performed by men

The duty
i.e.,

of

giving

agni-sanslcar^

higher-grade deities, and have i^rescribed certain ceremonials for the purpose. 15ut women are not authorised to make use of
certain

to corpses,

of performing the necessary

rites at a funeral, is also laid

on men.

these ceremonies.
Shdstriis
.uid

The reason is that the regard women as inferior to men

People who

practise the art of attaining

spirits

mastery

over

and

fiends,

usually
in the
rites.
:

the latter.

do not grant them the privileges given to They are not allowed to learn
I'edas

remain naked while they are engaged

performance

of

their

mysterious

the

nor

can the Gayatri-muntra be

There are many branches of

for
instance,
Mdiciii,''

this black art

taught to them.

The

result

is

that

women
as

Uchchalan^^^

Lam-

are not qualified to

perform the ceremonial

higher-grade
deities

ban
etc.,

J'ashlknian,^^

Muhan,^'- Statnbltan,^'^
(sacrile-

worship

of

such

and although the meli vidyd

is

\'ishnu, Shiva,

Durga, Ganpati, and Hanuthe

sacrificial
rites

gious art)
I

not held in respect by

it is

high-

nian
'
"

similarlv

of

class Hindus,
2

popular among the lower

The Schoolmaster of Ganod. The Schoolmaster of Zararari-ZfiravS.

Tlie Schoolmaster of Kolki
'

Mr^ m. M. Rana, Rajkot.

'

and

the Head-Mistresi of Rajkot Civil Station Girls' School.

Mr. K. D. Desai.

The

Shastri of Jetpur

Prithashfil,"!.

'

The Schoolmaster The art of taking

tliis

of Surel.

Mr. N. M. Dave, Sanka.

process called iiiiith-niSravL
is

the

life

of

a person

by means of a magical
life,

The

victim of

process suddenly vomits

blood and loses his

unless the evil influence

counteracted by

another sorcerer.
'"

B.

K. Dave, ICotda Sangani.

to leave his business

Causing a person

by making him disgusted with

it,

by means of magical

spells.

" The
'-

conduct of a person as to bring him perfectly under control. Bewildering an enemy by means of magical charm?.
art of so influencing the

13

The suppression of any force cr feeling by magical means. The mother of the bride, accompanied by other women who
The lamp
is

to the village-boundary,

are burnt.
t

sing songs on the way, carries an iron lamp and from that place the party bring earth to erect the altars on which sacrificial 6res called lUman-divo and the earth which is brought is called ukanli^ K. D. Desai.

Viilc question 10.

THE FOLKLORE OF GUJARAT

classes.
this

51
of
the

There

is

a belief that knowledge of

person to
it

The worshippers
also remain

goddess

Jakshani

art

dooms

hell

but

it

naked when they attend upon her.^

secures to those

who master

a position of
finds

Persons who practise tlieartof curing

men

much importance, and therefore followers. The art consists in

ledge
of
certain

'many
know-

from the

effects of serpent-bites

by means of

the

incantations,

have to

sit

naked under water

mysterious

incantations,

in order to gain efficacy for their manlras,*

which enable a person

to influence the spirits

Followers'of the Devi-panth, Shaldi-panth

and

to

bring about certain results through

and Aghorl-panth
worshipping or
gods.'**

sects

remain naked while

victims
to

their agency.

Not only has every person when

naked, but
all
it

offering

their

learning this art, to remain

those

Tiima-margis worship a nude image

who make

pr'J^og"* or experiments in

of the goddess Digambard.-'

afterwards must observe the same precaution.

The

hook-shaped instrument, known as

is

The night

of Kdli-chaudas or the 14th day of

is

ganeskio, which

used by thieves in boring

is

the dark half of Ashvin^

considered to be
the sitilhan or

a hole through the walls of a house,

some-

the most favourable time for

times prepared by a blacksmith and his wife

accomplishment of this secret art of rcmaininfr

naked.'^

on the

night of Kdli-chaudas^ both being

On

this day,

it

is

the

custom of

naked at the time.

Instruments prepared in

those
a

who

exercise the art, to go stripped to

this fashion are believed to secure success for

cemetery in the dead of night, and to cook

neighbourhood.

the thief,

who scrupulously
blacksmith
as
a

sets aside the first

food in a human skull as an offering to the

spirits

booty acquired by the help of the ganeshio

for

residing

in the

On
vil-

the

reward

for

his

the same night, some sorcerers,

after strip-

services.

He

docs not grudge the

be.-

reward

ping themselves, are said to ride round the

lage on some mysterious conveyance.

however large the booty may

practice

is

noted among low-elass people

In making dice according to the directions of Ramalashdsira, the workers should remain
naked.
Tliere
is

of performing a sadhana before the goddess

Jhampadi for the sake of progeny.

The
go

a belief

that granulations
if

in the

man who
naked
to fetch

performs the sadhana, has

first to

eyes of a child are cured

uncle
tree,

the

maternal

to a

cemetery on a Sunday night, and

fetches naked the beads of the Arani

therefrom the ashes of a corpse.

and puts

a circlet

of them

round

the

At the time of the sadhana^ the man takes his seat on a corpse, fills a madaliun or hollow bracelet with the ashes brought from the
cemetery, and puts
it

neck of the child.^

If a person uncovers himself on hearing

the

screech of

an owl, and then

ties

and
the
the

on his arm above the

unties seven knots in a piece of string, re-

elbow

peating the process twenty-one

Malis,
J'alands

times,

DkobiSj

and other lowof

piece of
virtue

string

is

believed

to

possess
or

caste people remain naked while worshipping

Bhairav.''

of curing

Taria

Tdv

periodical

In

the

performance

the

anushthan (propitiation)
Kal-Bliaira%-,5

of such deities as
etc.,

Batuk,^

Mani," Griva,"

the devotees keep

1

their persons

uncovered.

Another remedy for the same go to a distance of three miles from the village and there to eat food which has been cooked in a state of nudity.^
fever.io

ailment

is to

Mr. K. D. Desai. Mr. N. M. Dave, Sanka.

Mr. B. K. Dave, Kota Sangani.

'

The Schoolmaster of Ganod. The Schoolmaster of Moti Murad.

Mr, N. D. Vora, Rajpara.
Ttie Schoolmasters of

Mr. D. K. Pandya, Dhhank.

s
'o

Dhhank and Songadn.

and Aman.

The Deputy Educational

Inspector of Gohelwad.

The Schoolmasters

of Upleta

52
In the
preparation
of

THE FOLKLORE OF GUJARAT

Nargudikalpa* or
of so

many

righteous persons

who

are trans-

Gujalialpa*, some drugs liavc to be procured

lated to s}varga for their good actions, and

by a naked person.
It is

are

endowed with

a lustre proportionate to

considered meritorious by
early in
tbe

some perto

their individual merits.

But every moment

thus

sons

to rise

morning and

of enjoyment in sivarga diminishes the store

of merit
:

bathe naked on the Makar Sankranti day." A Brahman boy must be naked at the time
of the peformance of his thread investiture

and those whose whole merit

receiving their

is

exhausted, on

proportionate

share of pleasures, must resume their worldly

existence.
^ait Tlie Bhagavad-gltii says
r^5TP?T " Ke.,
:

ceremony.

After the ceremony, the maternal

"

!air

uncle of the

boy presents garments

on.^

to liim,

JT?^f?f^-

"they enter the

is

which he thereupon puts

mortal world

when

their
to

merit

expended.''

In Gujarat, for the most part, the people

Meteors are believed

description
stars, to live

be

spirits

of this

seem

to

be umcquainted with the belief that

virtue of influen-

who

fall

from

their

position as

certain stones possess the

again on this earth."

is

cing the rain.

this

Some
to

persons however attribute

Another
they
ai e

explanation of meteors

that

quality
as
is

the stones

on such sacred
Paviigadh.''

the sparks produced

when

the vimdns

mounts
There
to fall
it."

Girnar,

Abu, and
Toiik,

(or vehicles) of celestial people clash against

point called
it is

on
is

mount
certain

each other.^"

Girnar, of which

said that rain

Meteors are also held to be the

charah
(i.e.,

age'ir

or

whenever anyone succeeds

is

in climbing
tliat

excreta)

dropped either by a
or

There
a

also a

common belief

arasi

curious water-bird,- or by Garud, the favourite

marble if heated has influence over rain."

It is

eagle,

and vehicle of Vishnu, ^^

by

common

practice to

submerge the
tlie

fabulous bird Anal.^at

The

latter

is

said to

flj-

imaget of Shiva in water with

bringing rain.

object of

an immeasurable height from the surface

almost impossible to catch the
it

Siaularly the imaget of the

is

of the earth, and to take food only once a

day.^It is

goddess Harshadh
rain
is

sometimes bathed when

or thcl>I>ui^
i.e.,

desired. ^

The bhuva

charah wlien

falls to

earth: but if

ever

it

the male

and the female attendants of the

can be secured, the application of

eyes of a blind
It

it to

the

goddess are at the same time given a bath, and

an ofi'ering of Khirl^
is

man

will restore his eyesight.

made

to the goddess.**

also

furnishes

an

effective

remedy for
to

There are two goals

tries

which a pious Hindu

life

leprosy,

and gives a golden

a

lustre

the
that

to attain
virtue,
vi::,,

and
tion,
(ii)

by leading a (i) moksha or

of j^urity

body

of

person

sufl'ering

from

final

emancipa-

disease.^'

merging into the Eternal

Spirit,

and

Some
fall

declare that meteors are stars which;

bo the curse of

sivarga (heaven or

paradise) where meri-

owing

Indra, and subse-

torious persons enjoy pure pleasures unalloy-

quently assume the highest

earth.
-"^

human form

on-

ed by earthly cares.

The

stars arc the spirits

'

5 '

"
'-

Mr. Nandlal Kalidas, Chhatrasa. The Deputy Educational Inspector of Halar. The Shastris of Jetpur and Bhayavadar. The Schoolmaster of Chok. Mr. K. D. Desai and the Schoolmaster of Dhhank. The Schoolmaster of Ganod, The Schoolmasters of Dhhank and Ganod and the Mistress

'

' '"

The Schoolmaster of Aman. Mr. K. D. Desai. The Shastri of Jetpur Pathashiilii. The Schoolmaster of Putanvfiv. The Schoolmaster of Jodia.

of Rajkot Civil Station Girls' School.

Name

of a medicinal preparation.

t But the virtue of influencing rain belongs to the Shiva liiiga and to the idol of Harshadh, not becausethey are made of any particular kind of stone, but because they represent certain deities,
t

Rice cooked in milk and sweetened with sugar.

THE FOLKLORE OF GUJARAT

It
is

oo
Vfiyu) portend
:

also said

that the stars

forii\

descend to

known by the name of

breaking out of

the

earth in

Imman

wlien sins aeeuiuulatc

an epidemic
to

those

from from
to all

in the celestial

world/
ol'

Vanina.mandal, are believed

aft'airs

be favourable
fall

The
is

influeiiee

meteors on human

to

human happiness
those

if

they

treated at length in the Vurahasanhitd.'-

Indru-mandal^ they
kings
:

forebode

danger

Tlie
evil

phenomenon

is

popularly regarded as an
to

from Agni-mandal^
nations.'"
is

threaten

omen
by

it is

supposed

portend devastafamine, an

war between

tion

fire,

an earthquake, a

During the monsoons, rain

fall

believed to
is is

epidemic, danger from thieves, and storms at

sea."

in that direction in

which a meteor

The appearance
supposed

of a bright shooting

seen to shoot. ^

meteor in the west

if it falls into

star is

to foretell the

death of some

ominous
it

to kings,

and

the sea,

great

and on beholding one, it is customary to repeat the words Ram Ram ** A showrr of meteors is beseveral times.-'
;
'

man

forebodes evil to

tlie

dwellers on earth.*
a

The appearance of
portend
the nation.*
It
is

comet

is

believed to

lieved to

presage some

civil

commotion or

some dire calamitj' to the king

said that
if

and

change in the ruling dynasties.

heavenly
kings

Some

persons, however, regard the appear-

body
(
'.<'.,

is

seen, chhogalo,^

chhogala

ance of meteors as auspicious or baneful, according to the manilal or group of stars,

great

and
their
tlireatt

celebrated
lives."
.\

kings) are in

danger

of

comet

is

also

from whicli they are seen to fall. Meteors from the Vayu.mandal, (or the group of stars
1

believed to
destruction.''

all

tailed animals with

saints of hea.en in
if

The Schoolmaster of Sayala. Perhaps it is the accumulation of sin in this world that brings down the humaa form. The earth is unable to beir too much sin and woulJ soon coBe to an end
balance between virtue and sin were not maintained.
to the store of merit
It is

the

for

tliis

purpose that saints are born in this

to people

world and add

on

eartli,

by preaching righteousness

and by leading a virtuous

life. K. D. Desai.

The Schoolmasters of Rajpara, Vasiwad, Upleta, and Khirasara. The Schoolmaster of Ganod. ' The Schoolmaster of Sultanpur. The Schoolmasters of Fitanvfiv and Sultfinpur. " The " The Schoolmaster of Charadwfi. Deputy Educational Inspector of Gohelwact ' The Schoolmaster of Songadli, ' The Schoolmaster of Jodia. * It is an act of merit to repeat the name of lifim, the seventh incarnation of Vishnu. As the death of a righteous person is due to the growth of sin in tliis world, people utter the name of Rim in order to atone for The name is repeated as long as the shooting star is visible. Vaishnavas recite the name of .hat sin. Krishna. K. D. Desai. It is also said that the name of Kfim or Krishna is repeated, because tlie falling star enters the Court of God Bhagwan. The Schoolmaster of Lakhnpadar.
*
''

(/.e.)

with a

tail.

ChhogJi

is

the

end of a turban, which

is

allowed to hang

down

the back.

CHATTER

II-

HKROIC GODLINGS

QKVEKAL
of
tlic

stories, in addition to the

,

legend

a son

named Hanuman.
a

This son had

at

the

Ritmayam

are related of

tlve birtli

form of

mankey, because,
Keshi,

the
to

time of

of the god Hniuinian.

Dasliaratha, king nf
oiiee

eoneejjtion,

AnjanT ha])pcned
on
a

behold

Ayodhja, being
a sacrifice

eliildless,

performed

monkey,
tree.

naine'd

neighbouring

witli tlie

hope of thereby obtaining

completion of the ceretlic

male

issue.

On

tlie

Ilanuinaa

is

a clnraltjiiui

i.i-,,

mie of those
ever and

mony
ficial

a hcaveni)' being rose out of

sacria

seven *
arc

fjcrsoiis

who arc

to Jive lor to

Hre and

presented

the

Iving

witll

therefore
is

considered

be

immortal.

celestial preparation, called

l>ii.'/",

which be
if

He
|

represented as possessed of miraculous

directed the king to give to his

wives

he

strengtii,

and

iiis

body

is

lajramai/a,

i.e.,

desired a son.
gift

Th<- king divided the divine

;

adamantine.

Wlien Sita

w.is carried otf

by

among
It

his three queens

but the share

Havana,
j ;

it

was he who crossed the sea and

lior

of one of them was

eagle.

snatched away
into

by an
of

brought news about

to

Kama.

When
earri-

was dropped

the

hands
.-md

'

Abi and
ed
off

:\Iahi,

two cousins of Havana,

Anj.-uii; wlio

was herself childless,

was

Kama and Lakslimana by magic and

to
ofi'er

practising austerities for the sake of obtainin"-

decided
!

them

as

vietiu.s

to

their

son.

On

|)art,aking

ol'

the

p''!)"'',

favourite

goddess Panoti,

Hanuman

entered
his

Anjani
Avas

coiieeived.

and the son

as the

boni

to

her

the temple of I'anoti, crushed her under

feet,

afterwards

known

god Hanuman.
Indra

and

released
is

Rama and I.akshmana.

Panoti.

Another story relates how Anjani was one

of those persons who
evil

Hence he
\

known as the conqueror of

helped
tin

in

liis

After the death of Rfivana,

left to

Hanuman was

designs on Ahalya,

wife of (iautama.

guard the kingdo'm of Lanka, which

She had on that account been cursed by Gautama, and threatened with the birth of a
fatherless child.
f-ikiiig

was conferred by llama on Ribhishana, the

brother of Ravana.^

To
Jier

))re^ent the

curse from
in

Hanuman
who
fid

is

an incarnation
-

ol

one

of
{i.e.,

the

elFect, .\njani buried lierself

the
to

eleven Rudras.t

is

a hrulimacluiri

one

ground as far as

waist,

and began was

a

has taken the

vow of
.\t

celibacy), a power-

observe religious austerities in the

j)ropitiating Shiva.

hope of
])Ieased

and benevolent
blessings.
to

deity,

and a giver of
time,
lie

The

latter

many
hhuts,

the same

is

with

Iier

devotion, and sent

her

mantra

eonsidered

be

the

master-deity
(ghosts,

of

all

through Narada, who was ordered

it in

to deliver

prels,

pisluuhas,
diikan.1

goblins,
sliakans,
virs

her car.

Vayu, the god of wind, forced

fiends),
rliiidcl^

of

(witches).
forty-niut

the maiiirn into her

womb, and she eoneeived

niiifri,

of the

(male

'

K. D. Desai, from the answers of various Schoolmasters.

Tlie following couplet niPDtioiis
nil

'

The SchoDlmaster

o( Vasavad.

"

of

them

A ;roup of gods supposed to be inferior innnifostations of Shiva,

who

is

said to be the

lie:id

of the group.

THE FOLKLORE OF GUJARAT

flends), of tlie fifty-two
vetnls,
all

55
to the

of

yahslias
j

means
the

'

Bow

young Hamiinan, the

of vajra, the son of

and

yalcshinis

and of

evil

spirits

in his

tormentor of ghala, the guardian of water,

iron-safe,

who nrc Vows vouimands.'

general,
ol'

believed

to

obey

the lock

arc observed in
is

honour

the gods

and the demons.

Mahadev,
nails
th';

Take your
()

seat,

Haminian
<ir

it"

a perso:i

possessed

by a
it

the receptacle of

stubborsi god,

hhnt

a pret^ or if

he

is

scared by a jhap
a
devil, or
if

Xail of adamant.'

After the repetition of

are driven into the

(sudden encounter)

with

he
the
))os-

the

mantra^
corners

four
of

happens
sessed

to

step

inadvertently
iitdr.

within

four
it

seat of the \otary,

and
thus

httiidalan^ of

an

Persons who are

arc exorcised
Iiy

is

believed

tiiat

the

xddliana

is

by

evil spirits

the
in

rendered sure of success-"

bhitfas by

reciting the

znnzirn mantra

bonour of Hanuuian.Kali-C'haudas,
i.

i\, tlie

Ith

day of

dark

The god H.-uium.au is sometimes worshipwhen a serious ei>idemic is to be warded i>tf. The usual mode of i>ropitiating him in
])ed

half of Ashvint

is

considered to be the most

such cases, and

to

also in exorcising spirits,

oil

is

favourable day for practising the black arl

pour red lead and

and

over his image, to

(

and the god Ilamuuan is accordingly worshipped with much ceremony by lihiirax <>ii
that day.^
All
blutts,
prft.s

uiike

an offering of iidad seeds

mol.isses,

Phnscolus
iu\estthe

radiatiis)

and

to

image with a wrc.ith of one hundred and

and

spirits

are

thus

eight

flowers

of

dnlcada^

or

of

as

many

Relieved

to

obey

the

commands

of the god
(j. e.

leaves or berries of the same plant.'

Hanumaii.
the
ijrocess

In the course of a sad liana

of

The
so

influence of the god

in

is

believed to be
it is

procuring the

fulfilment of

powerful

some

[)Iaces that
is

said

certain

desires

through the favour and by

spirits
)

that

a bhiit or a
till'

pishdcha
a

at once exorci-

the agency
jured
in the

of

the

latter are con-

sed from
certain
the

body of

person
In

who

observes

name of Hanunian,
not

so tliat the

ceremonies

there.

some places

^(idhana
tliis

may

prove ineflicacious.

For
is

mere sight of the image of the god has

purpose the

Hanuman

raksha mantra

the

same

effect,

and
fly

it

is

believed
tlie

that

repeated one hundred and eight times befors

the image of the god,

ghosts

shriek

and

from

bodies of

the devotee remaining

possessed persons,

if these- visit

the images of
a mile
to'

standing
butter
is

all tlie

time.

lamp of

clarified

Hanuman.
'

In Kodolia, about half

in

also

lighted,

and frankincense
as follows
:

burnt.

The mantra runs

is

the west of Lilapur

(Jujarat,

there

is

'

Om
tala,
'

temple of

Hanuman where
p.

persons suffering
a

iiamo

Hanuman
lohaki

bfda

ghatapldam,

panika

from fever goon a S.iturday, and take

before 2
out to

meal

rakhavrda,

kothadi,

bajarka

m.

at

whieli time the god goes

deva-danava-kumar,

nikal

Hanumiiu

asan.,

graze
to

his cows.

This proceeding
in

is

Mahadev basan, Hanuman

khila.'
It
is

hathela, hajarkii

believed
,

work a cure
anagah.^'
Ilauum.'ui

ca?es of fever

neither

pure

Sanskrit,

nor
it

and
the
*

is

called

A
at

mere glance
Kliandia

at

Gujarati,
'

nor

Hindustani,

but

roughly

temple of

and

Tlie Schoolmaster of Kajpara.

Tlie Schoolmaster of Dadvi.

'
"

The Schoolmaster The Schoolmaster

Kumldlaii
is

of

Limbdi Taluka.

The Deputy Educational

lie

Inspector, I'rant Halar.

of Lilapur.

the circle formet round the utar hy a bliuv^i, after

has placed

tiie uta,r in

a ceraeteiy or

over a crosswaj-. The Schoolmaster of Dadvi. I This is the day to learn such arts as that of iniitli, cliot, inaraii, etc., by means of magic even to persons who are at a distant place. The process
the dead of night.
I

i.e.,

is

the art of doing bodily injuries gone through in a cemetery at

The

Solioolmaster of Rajpara.
in cases of

poisonous plant, the leaves of which are used in fomenting troubles, The Deputy Educational Inspector, Pnlnt Hiilar.

palpitation

and of stomach

56
Saruiighur, or
as
'

THE FOLKLOHE OF GUJARAT

oi' tli.it

ini,ig>- wliicli is

known

happen

to

lirar

liini

are

transformed into

BIiid-Mianj.-in,'

is siifficii

nt

to drive out

hijadiis (eunueiis).

evil

spirits

I'roni

tlu-

bio(U<s

of possessed
attril)utcd to

Oil whicli has been Jjoured o\

of

tJie

image

persons.'
tlie

Tlie

same

virtue

is

imager of Hanuinan

at Bliuraklii;i,

near

Haniiman and caught in a vessel is called naman. It is sometimes carried in a vSlkt

(a

Lathi

and

at

Xariana, near

l)lirMiiga<lIir.i,

small metal cup) and

(i. e.,

is

burnt to produce
Tlii!

in Jlialavar,'- Katliiawar.-'

aiijait

soot used as
to

collyrium).

Thcre arc certain i>eculiar eonjunctions of planets, which if they appear in a person's
horoscope,

anjan

is

believed
protect
a

improve the eyesiglit,

and
of

to
evil

person
Ther<:

from the influence

is

always bring him misfortunes.

liie

spirits.'-

saying

In such circumstances,

person

is

said to
Sueli

Gujarati that Kali-chaudasno anjyo,ane koine

"" }"y
g''>*j'0
i.

be

under the

infliieiiee

of

panoti,'^

e.,a person using anjan

on

influence lasts for a period

varying from one

a

Kaliehaudas day cannot be foiled by anyone.*

year to

seven

years

and

hall.'

^\

hen
1st,

Of

the days of

the week,

Saturday

is

the

the planet
11th, or
son,
tlie

Shani
12th

(Saturn)
raslii in

enters

tlie

most suitable for the worsliip of Hanuman.

relation to a perto

Of

all

oft'erings, that

of red lead and

him.''

oil i&

the

latter

is

said

be affected by

the most acceptable

sadasuti-panoli,

i.e.,

jmnoti extending over

a
lialf.''

man was carrying

the
battlefield

seven
enters
eitlier

years
the

and
of

Tlie

punoli

When HanuDrona mountain to before I.anka, he was woundto

the

life

sueli a

person with feet

:

ed in the
tile

leg

by an arrow from Bharata,

of

of gold, silver, copper or iron

the result
is

and

in

brother
tin-

Rama.
his

Tlie

most cases
panoti
his wits

disastrous-

If the

iiealed i)y
oil,

application of red
predilection
said
at

wound was lead and

for
after
these

aflY'cts tlie liead

;

of a person,
the
it

he loses
it

and

Iieiice

if

it

affects
;

heart,

takes
it

things.-

It

is

also

that

the

away
act

his wealtii

when

affects the feet,

death of

Uavana and
all

the time of the

brings bodily ailments,

the
evil

in order to counterof
panoti,

coronation of Bibhisliana,
prizes
to

Rama

distributed

effects

people

his
left

monkey
for

followers,

when

worship

Hanunian

as the

god who crushed

adad, molasof the
is

nothing was
lead

Hanuman

except red

the malignant goddess Panoti under his feet.

and

oil.

On

Saturdays red lead and

to
is

oil,

^lostly .tnkada flowers arc

used

in

\vor-

ses are offered

the

image
a

god.

shipping Hanuman, but

flowers also are

sometimes Koran
the

Frankincense

burnt,

lamp

lighted,

made

to serve

purpose.
are
usual

and a wreath of
dedicated.''

anlcudii flowers is

sometimes
on
such
of a

The

favourite

dishes

of

Hanuman
''

A
are

fast

is

observed
the
to

viaHdda\_ chiirama^ and

vadt'in,^

The

days

and

sometimes

services

naivedya

is

malidda of

Savapati,
six

i.e.,

of
a

Brahman
There
once
' '

engaged

recite

verses in

wheat

weighing about
the second of

pounds and

lionour of the god.^

is

quarter and radiin.'

a l)elief that

Hanumrui
those

cries out

Bhima

the

in

twelve rears, and

men

wlio

begotten from Kunti by VTiyu,

'
*

Panda vas was the god of

'

The Schoolmaster cf Songadh. The Schoolmaster of Jodia, The Schoolmaster of Dadvi. K, P. Desai. The pnunii ;annot affect anybody who has an the eldest male member of a family. K. D. Desai.

Ttie Schoolmaster of Ganod,

Tlie Schoolmaster of Sanka.

'

The Schoolmaster
living.
/.

of Rajpara.
it

elder male relative

c.,

influences only

J
^

sweet preparation of wheat flour fried in ghi, Sweet balls of wheat flour fried and afterwards soaked in ghi. Small biscuit-sized cakes of p\il' flour treated with spices and

fried in oil

K. D. Desai.

THE FOLKLORE OF GUJARAT

wind, and hence was called VSyusuta.
his childhood he

57

From

ant).

On

was possessed of miraculous strength, and had a voracious appetite. Every day he consumed 12 kalashis* (or 192 maunds) of corn, and as much oil as is

was granted
eat

Bhima's request a further boon to him that he should in

future be able to digest as

much

as he could

without

suffering

discomfort.

Hence-

the proverb:
It
is

Bh'ima
that

kJi.ave

shakuni aghe.^
at

yielded by 13 ghanis,*

He

also

required a

said
(lit.

Bhima once played

thirteen),
i.e.,

maund and
dinner.

a quarter of betelnuts after each

j)'"oci"'cd liim

navatcri

nine and

he
his

These habits had

Vrikodara,
i.e.,

the

flung into the sky

right

nine

elephants with
his
left.

name

of

wolf-bellied.

He

hand and thirteen with

of
these animals
to

The
to

played a very important part in the Great

corpses

were afterwards

War, and on the

last

day of the battle smash-

brought

down

earth

by Shukamuni

ed the thigh of Duryodhana with his ponderous mace. In his early days he killed several

expiate king Janmejaya's sin of Brahmahatya

(Brahman-slaughter).
In his whole life-time
Bliinia
daj-,
is

demons including Baka and Hidimba.'

said to

Bhima never took food without

shipping Mahadev.

first

wor-

have fasted only on one

to

which happened
half of

On
rage,
set

one occasion

no

be the eleventh day of the bright

is

temple of Shiva could be found within easy

distance,

Jyeshtha and

and

in a

Bhima turned
it

his

On
of

this

now called Bhlma-agidras, day people who desire to be cured

observe a
strict
fast,

bowl upside down and

up as Mahadev.

dyspepsia

taking

Such was the

first

installation of

Bhimanath

neither food nor water, and pass their hands

Mahadev revered to this day by all Hindus.' Once upon a time Bhima obstructed the
stream of a river by laying himself across
it,

over

their

bellies

repeating the

name

of
"*

Bhima and

also offer cocoanuts to his image.

On
are

the night of Bhhna-agiilras^ persons

who
and

when

the

river rose to

the

banks and subShiva

anxious

to

obtain

health, wealth

merged a temple of Shiva near by.

victory over thoir enemies, bathe

the

image

thereupon assumed the form of a lion and

of

Bhima
it

in

water and pancliamrit^ and

pretended to chase ParvatI in the guise of a

cow.

worship
monies.*

according to the prescribed cere-

Bhima,

in his

true

Kshatriya
in

spirit,

instantly rose

from the water

order

to

In some places there are

called Bhima-vavs

vavs

(or tanks)
to

save the cow from the lion.

But the

latter

which are said

the
strokes

have

gave Bhima a blow on the shoulder with one

of his paws,

been

formed

by

of

Bliima,

and instantly transformed himAfter Bhima

when playing
Palitana.*"

gilli-dandaj'

self into a sage.

had

fruit-

There are huge images of Bliima on Mount There are manj' places
to in differ-

lessly searched for the lion for a

long time,
it

he was informed by the sage that

Shiva,

was

he,

ent parts of India

which possess such images

have

who had assumed

the form of a lion in

and which are believed

by

been visited
exile

order to rouse him from his position across the

river.

the Pandavas durijig their

from

Shiva then favoured him with a boon

Hastinapur.

The Pandavas never

is

attained

that the half of his

body which had received

the status of gods and there

no systematic

the blow would be turned into vajra (adam-

form of worship for them.'

^

K. D. Desai.

The Schoolmaster

of

Aman.
Ganod.
oil mill,

3 ^

The

Shastri of Jetpur Pathashala.

of Kolki.
oil

The Schoolmaster
The Schoolmaster

of Rajpara. of

The Schoolmaster

*
t

A ghani
A

is

that quantity of

seeds

which

is

put in at one

time to be crushed in an

mixture of milk, honey, curds, sugar and ghi.

58

THE FOLKLORE OF GUJARAT

and
Dhundlialimal, came to reside with
liis

Bhislima, Hie unck: of the Kauravas

chela
liill.

the Pandavas, was an incarnation of one of the Aslitavasus' and was the son of king
Sliantanu

(disciple) in a cave on a neighbourinif

Every day the chela went about

begging alms for himself and
his

the city

by Ganga.

The

stories

about

guru

but

Bhlshnia are chiefly derived from the Mahabharat, and need not be repeated
is

nobody except a poor kumbhdran (a potter-

liere.

He

woman)
cheld

ever

gave him anything.

to cut

So

tlie

not regarded as a

god and does not receive

"^

was obliged

and

sell

fuel in

systematic worship.

order to obtain means of subsistence, although

fast

is

observed on the eighth

anniversary
of the

day of
of

he did not mention

this

fact to

his guru.

Magh,

the

death

One day
about
it,

the guru noticed the growing bald-

Bliishma.

dora (a knotted piece of string)

ness of his disciple and on being questioned

the latter had to admit his
difficul-

name of Bhishma is believed to The Yanira (a mystical forcure fever.of Bhishma is sometimes diagram) or mula
tied in the

ties in

earning a livelihood.

The next day

the bdvu decided to test the charity of the

drawn on a piece of paper, water is poured over it, and the water is offered to women in
labour to drink, as likely to expedite delivery.

neighbourhood, and went on a begging round

in person.

He moved

about the
iileic

citj'

from
but

door

to door,

crying aloud

iilek,

Bh?shma-worship
the
(the

is

supposed

to

facilitate

observance

of the

Brahmacharya-vrat

nobody except the kumbhar woman offered him so much as a liandful of flour. He
then addressed the latter thus:
city
is

vow

of celibacy) and to bestow heroism

"Girl,
your

this

and learning.^ Bhishma is credited with having composed the well-known poem, Bhlshmastavaraj, which recites the glory of Krishna

sinful

and

will

shortl}'

meet with
face

destruction.

Fly, therefore, instantly with

your

familj'

and

never

turn

and shows the way to attain salvation.* There is a large temple of Ganpati near
the eastern
tliat this

tow-ards

the city in

your

fliglit"-

Having
person in
his

thus warned the only righteous

the
city,

gates

of

Dlihank.

It is

said

the

bdvd

returned

to

cave

Ganpati informed a goldsmitli, by

where, after reciting an incantation

in higli

appearing in a dream, that he was buried in a particular spot, and promised that a son

exasperation, he pronounced a terrible curse

for the destruction of the city
'Let Patan
to

would be born to him if he raised a temple in honour of the god. The goldsmith satisfied the wishes of the god and was soon relieved

be buried and
(dust).'

let

mdydX be reduced
Tlie

mati

whirlwind at once arose and

destroyed the wliole city.

kumbhdran
;

from the repeated taunt of

(t. e.,

the vfmsidpand

had already fled with her children

flight, in spite

but

slie

the barrenness of his wife).^

unfortunately happened to look back in her

of the warning, and she and

The

following tradition

is

connected with

a place, about a mile from Dhhank, called

Dhliank-ni
Fui.

her children were all turned into stones.

this

In

Dhhank was
(

in

ancient

form she can be seen even to-day, with

times a great city and was known as Preh

two of her children on her shoulders and

leading the other two.

Pdtan\,
>

Once a bdvd

recluse

named

The Shastri of Jetpur Piithashala. The Schoolmaster of Charadwa, The Schoolmaster of Rajpara. > The Schoolmaster of Dhhank. * The Vasus are a class of deities, eight in number, and are often collectively called Asht.=ivasus. t Vide Bombay Gazetteer, Vol. VIII, page 414. philosophy, means the illusion, by virtue of which, one considers the unreal universe as } Jl/aya, in Here it means the effect of jiidyii, the unreal splendour of the existent and distinct from the supreme spirit.

Mr. K. D. Desai.

'

world, in fact plienomena opposed to the noumenon.

THE FOLKLORE OF GUJARAT

To
tlie

59
a large gathering of people

south of the same village on the

small lake are
situated

shrine.

There

is

banks of a

the

at the place every bij day."

temples of Hinglaj .Mata and Kanidev Mahfidev. If there

is

Husen-pir was a native of Saiyed by

birth.

Kadi and

a
his^

a prospect of a drought in

In his

youth, with

any year, the people of the \illage make

an

otl'ering oi lapsi

to the

former deity in

order to bring about a fall of rain.

About

father's permission, he decided to remain unmarried, and took to travelling. In the course of his wanderings he halted for a

two miles from Diihank there

\'ikani, in wliose

is

a temple of

week on the spot where

that he

his shrine stands at

honour vows are observed

present, and was so charmed with the place,

for the cure of fractured bones of

men and
at
tlie

animals.

Briilimans

are
at

feasted

asked tlie owner of it, a Rabari, Almora by name, for permission to reside
there always.

temple of

Hanuman

Timbo,

four

miles

away from Dhhank.

two hhetarviis
Ashabi-pir

At a distance of about

The Pir was accompanied by two followers of the Mujavar fakir sect.

(fields) there is llie shrine of

The present Mujavar attendants

at the shrine

where Mussahuans feast fakirs

eo-roligiouists of theirs.
tliere are the

are descended from them, and stand in the 12th or the 15th degree of descent.

and other

Besides the above

temples of

One evening
by
his

(it

was the 5th day of the

to the

Shankar Tapakeslnvar Maliadtv and Mungeshwar Maliadev near the

in the
hill
tlie

dark half of Bhadrapad) the Pir accompanied

mentioned
temples of
to

two followers went

Bhadar to

paragrapli

above and

offer the evening prayers.

After the prayers

Pipaleshwar Mahadev and Ramchandraji,

the south of

Dhhank.
honour

There are also temples

of
suttees

erected

in

kno-n

as

were over, he told his followers that a flood was soon coming in the river, and asked both of them to leave him and return with their
horses.

Xomalmata, Hulmata, etc.^ The river Vinu meets the Bhadar,

j)laee
tlie

One
tlie

of

them

left the place as directIiis

at

ed: but
Pir's

otlier

placed

head on the

two

miles to the east of Ganod, and

the

lap and was

flood,

to

Moja also joins the east. Hence

confluence

Bhadar
is

a little further

master in the

drowned along with hiswhich came down as if

Before dyMujavars-'

the spot

called Traveni
)

in obedience to the Pir's words.

( a.

of three rivers

and

is re-

ing the Pir granted a boon to the

garded as holy.

The

beautiful

temple of

that their line of descent would never fail for

Baraneshwar Maliiidev is situated here.

for

Vows

want of

their heirs,

and that
Pir

their

heirs

feasting a certain

number of Brahmans,
of

would always be

his attendants.

are observed in honour of this deity.-

The same night

is

the

informed the

The celebrated
situated
in

shrine

Husen-pir

the

vicinity of

Ganod, and

is

Khojas of Keshod and Kutiana that his corpse and that of his Mujavar follower lay-

mucli revered by the Khoja community,

who

hold a fair there on every -Iso-sud-bij^ i.e.

the second day of the bright half of Ashvin.

The Khojas, accompanied by the Rabari Almora, visited

unburied at a particular spot.
the place in the morning and

The

fair lasts for seven or eight days,

when

carry the corpses to

made ready tO' Junagadh. They found

recollected the

Khojas from
visit the place.

Bombay and

even Zanzibar

to their astonishment that the corpses could

A
(

large building, the Khoja-

not be removed.

Almora then

kliana,

is

set

apart to the west of the shrine

or meeting
).

request of the Pir, and told the Khojas of

his favourite place-

for the sabha

fair

The

largest

The corpses were then

to

was held

in

samvat 1940 (1884 A.D.),

carried to their present place of rest, and all

efforts

when H. H.

the

Agashah paid
of

a visit to the

of the

Khojas
2

proceed

further

The Schoolmaster

Dhhank.

The Schoolmaster

of Ganod.

60
proved unavailing.
a.

THE VOLKLOliE OF GUJARAT

At that time
It
is,

tlierc
uiik-

was

vows

in the Pir's

honour

Hindus

also have

village called

Keralun about a

from

the same strong

faitii in liim.'

the present site of Ganod.

iiiiinliabited

howevtr,
is

Nearly twelve miles from V.mod Uls the

temple of Bechra Mata, who
goddess of the Pavaiya
is is

and
tlir

in ruins

and
of

its site

known
tlie

as

limho

Keralun.
tlic

now The
his
tiie

the patron
bufl'alo

sect.

A male

Kliojas iTtcUil a sliriuc over

place where

olfrrcd to her as a victim on the 15th day the

Tir

was buried, and the tombs of

were afterwards
erected
in

of
tin-

bright

half of every month.

is

relatives
vicinity.

temple there

the holy

hiiittl

of

Near Man-

Vows observed
I'ruitful

in
in

honour of the Pir

sarovar, the legend about which lias already

having proved
Pir's

many

cases, the

been related

in these notesf

fame spreads wider every day. Durbar

for
lias

The
j |

The
special
!

village of

Dadvi possesses the shrine

Friday
is

<ii>ndal

frranled a niidi

(a piece

of Mangalshii Pir.

the

day for

of

land)

the

maintenance
also receive

of
tlu!

the

worship

of the Pir, when dainties

offered,
is

Mujavar family, who

that

Hiings

and eocoanuts are

hoisted.

and

flag

is

are

oft'ered
it

to

the Pir.

The Khojas
People of
all

Frankincense
is

burnt <'very even^Machiio,

offer her

consider
tlieir

a merit to dedicate a portion of

Pir.

ing.-

There

also a temple of

earnings to this

the goddess of the Bharvads,

lapsi
j

who
j

<'astcs

from Ganod

offer

one Aoci*

at the

and eocoanuts on every

bi

day.

They

time of the marriage of a girl at their house.

also light a ghi

a goat or
!

The knots of tlie marriage-scarves of newlywidded couples are untied here, and the
ceremony of shaving children for the first time is also performed in the presence of
the
Pir.

.-i

lamp and lop off the ears of ram, and offer the blood to the
a
bdi'ii

goddess.

In

Kolki

of
is

the

Bharvad caste

named Hado Bhagat

the

said to have set

np

The
of

usual

offering

to

the
;

Pir

images of
It
is

all

the

gods

in

certain

<'onsists

churamu

and

kansiir

some

temple.

believed that he

possessed

people, liowever, offer a goat

call
it

or a ram and

miraculous powers.
sell

His deeendants do not

piinechednariel,'^
is

goats to Kasiiis (butchers-').

is

There

hollow

log

of

wood on

the

There
Chok.

temple of Khodiar Mata

is

in

boundary of Lath, a sub-village of

Gondal

The goddess
her
Itipsi
is

worshipped by

Atits,

and

a mile to the

South of Ganod.

Long ago
of
out-

who

offer

on every Uasara

day.

a fakir, while accompanying a band

There
every

also a temple of

Hanuman, where
to

laws

hdri'dliiis,

was

killed in a scuffle
hilbiil

and

the Khakhis

bring an

offering

the god

w.as buried here.

tree

grew over

Saturday-.

his tomb,

and came
(the

as

Lakkad Pir
a

known afte.rwards wooden Pir). The tree

to be
till

after

time
to a

withered

its

stem
hole in

was
the

Mota Devalia are the temples of Bholanath, JSIahadev and PipaMahadev. Both the deities are leshwar
In the village of

reduced
centre.

small log with a

worshipped by

Atits,

who perform the

cere-

People observe vows

in

honour of

mony
also

with

the

usual materials

of frank-

this Pir for the cure of

cough and bronchitis

children

incense, a ghi-lamp, cooked food,

and who

in

children.

After recovery, the

blow a conch.

It is said

about Pipalesh-

are

made
is

to pass

through this bakan or hole

and an offering of kansar

It

not only the

made to the Pir. Musalmans who observe

is

war Mahadev that none can stay at night in the temple. Once a Brfdiman, who insisted on passing the night there, was hurled to a
2
*

'

'

The Schoolmaster of Ganod. The Schoolmaster of Kolki. * I\cri may mean either a new garment

Xhe Schoolmaster The Schoolmaster

of Dadvi.
of

Chok.
t See p. 42

or an unused earthen jar.

Supra.

THE FOLKLORE OF GUJAUAT

distance of

61
Bral>macharis'
hold a
fair

two

fields.

Tl.cre

is

also

river

Vansal.

TIk-

temple of Swimi-Narayan and thro- temples of Thakorji where the eeniuo.iy of worshi,.
is

of

the

.Swa.ni.\r.rAyan seet
r.ffVr

Hure and

pcrforiaed every morning and .Aoning-

the usual

way wth frankineense.

Thiis

a gin lamp.

and

arati.

shrine of Nila-Plr

on

th<

on tlu- 15th dav dark half of Bhadrapad." Krery marriage-proeesJion on its way to and from the piaec of marriage has to
f
t|,,-

pra.y.rs to Hanuuir.n

otter

village

boundary

revered alike

bj'

Hindus

new earthen jar

I.Alo,

to sueii

lield-deities
<te.

and Musalmans.'
In the vicinity

as

Dadmokhodiar,
of
Cidiatrasa, tiiere
is

Hardas,

Failure to

temple of

Kishordas Hanuman.

On
'i'lie

Kali-

Chautlax day the people of the churamu and vadun to tiie god.
of Gebalasha Pir
is

village offer

til,' wrath of these deities and brings disasters to the married couijle. The on'.v form of worship in us(' for these deitic*

do so arouses

shrine

's

to

apply red had and

eorn,

oil

to tlu

ir

imao-e.s

situated Iw.o miles

line

away
or

^'uven kinds of
"idiatus),
III (I

((.:.

addd (phaseolus
niuiigo), /i-oZn/A;

from Chhatrasa, on the boundary

that
village

between

mag

(phasioliis

and

Kalan.'i.

Sweet-balls,

sometimesoulymolasses, are offered

to this Pir
in

(gram), wheat and ./!< are '""X'd and eooked tog<ther and the preparaIII
,

cliani't

ou the
name.
of

fulfilment of

vows observed

his

''""
*"
'"'

"'"'<''

'*

ealled

khichdi
If

is

ottVred
d.'iti<s

N'ear the village gates lies the shrine

w-lioni
it

""'
""'

''"'1'^'*

at sunset.

th<-

Uaudshah, of
enter

is

said that he
if

l""<>P't'-'t"'J '" this

manner,
the

tliey

,ire

deprives thieves of their eye-sight,

try
to

thev

believed to do
village.'

harm

to

peojile

of the

Cidiatrasa.
is
I

In

the

Vishiui-

maudir, annakuf^
attendant priest,
half of Kfirtik,-

offered to Vishnu by the

On ^"
'^''*''"^'

a '
'* is

'''"
'

"*'""

'^'"

^'Hage of Patanvav
Matajt, where a ghi

oil

he

first

day of the bright

temple of

lamp
of
there

tle

temple of Kliodiar .Mata surrounded bv

is

kept constantly burning at the cost Goudal Durbar. In Patanvav itself

a
a

is

Pandari creepers

to

be seen on the

way

shrine
fakir.
all

of
.\t

Ahaba Pir attended

the a|)proaeh of the
offer

from Mojidad Limbdi used

during
offering

to

.Sauka.

The Thakor of
holidays but

upon by
monsoons,

the

villages

lapsi

to kill a goat before the goddess

to

the
of

Navaratra
lapsi
is is

Mataji and churamu to the Pir."

In
Paj, near Sultanpur there
is

an
for
a shrine

now

substituted

the

goat.

There

another temple of the

of Gebansh.a Pir surrounded by a number of

biibhul trees
;

same goddess on
she
is

the

way

to

Zabfda where

and

it is

said that if a person

trees, he
fall
ill.

were

to cut

any of

tJie

worshipped by the Bhadkav;! Durbar.

would meet There

is

with death or at least

The

attendants at both plaees are Atits, and

liipsi

the usual offering consists of

and

Ichir^'f

cobra deity, called Khetalo, near Sultanpur whose gors (attendant priests) are Nagmaga

At a place near the boundary-line between

Brahmans.

It

is

believed that

this

deity

Mojidad and Ayarda, Swai.ii-Narayan Bhag-

confers once on each generation of the gors^

;

wan and Sahajanand Swami are said to have bathed in the company of Hanuman in the
'

as

time of
*

much wealth all men

as

woidd

suffice for

the life-

of that generation."

'

'

The Schoolmaster of Mota Devalia. The Schoolmaster of Mojidad. The Schoolmaster of Patanvav.
.\n offering of all sorts of dainties

The Schoolmaster of Chhatrasa. The Shastri of Jetpur, PathashiilA The Schoolmaster of Sultanpur.

and

vegetables.

t Milk
+
/. e.

and

rice boiled together

and sweetened with sugar.

persons

who

have taken the vow of celibacy.

62
Tlifriis

TUK
M

O/.KI.ORH

or GU.IAU AT
of all
iH-lioldeT.-.,

temple

ot"

Undiii.tt

ii>

H;iiuiiiiriii

the
rid

.inini.il

at once got up.

about half a mile to the w.sl of Luvaria.

A'rtHbj

Prithwi RSj got

favour
of

of

his leprosy

of

tli<-

Dhaiii tribe once,

wliili-

pursued

Rajbai,

who
if

arranted

by tlw him an

by

robb<r.s, took shelter

behind the image of

lie

additional boon that she would come to help

liini

Hanuuian and vowed that

the

and

liis

descen-

on another occasion

he
.

remembered
Kajbai then

dants would discharge priestly duties towards

her and sought her assistanei

'

"od

if

he

escaped

safely

out of
liiin

the
his

directed

him

to visit

Dwarka.
lie

Long

after,

ditticulty.

The god protected

his

in

king I'rithwi Uaj, wlien

place,

was at
a

danger, and

descendants an

now

the

remembered
and
of
sh<

lu r

in

his own moment of

recognised attendants at the temple.'

distress,

went there
to

(in spirit) after

The villag,- of An. .1, possesses the holy lomb of Drvalshah Pir. This Pir lived in the 15th century and was a native of AhmedHe had come to ser\e in the Amaran :ibad. A Ihnna, when he w.is killed in a battle.
toinl>

g'^'ng
i

instructions

her

relatives not to

'i'sp"^'
|

her

body,

as she would return

*"<>"

^ut the relatives did not understand and

before
siie

her,

had returned

from

I'rithwi
j

Rfija's placr, her

body was disposed

was
to

built over his body,

and he soon

"f according to the usual manner.

For

this,

tame

be

regarded as a Pir.
wlicn
a

became
regained

famous
his

blind

His name Bharvad

favour.

Kajbai cursed her relatives tbat one of their

{

descendants in each degree would turn out a

Kinatie.

eye-sight throiigii

Jiis

In her

memory
set

a pillar

was raised
are

The Ahmedabad who

in a

Pir also gave a son to a Bania

visits

from
;

and

ail

imag(

up,

both of wh^eh

the tomb every year

.t

worshipped
Milk,

every
.and
in

morning and
thai or dish,

evening.

black

suit.

Once

Miana

killed a

cow
and

sugar

cakes are offered to her

.1

and
bill

look refuge at the shrine of this Pir:

the shrine spontaneously caught fire
it.

every morning
aiVd

and milk
is

sugar every evening.

There

a festi-

he was burnt witli

The present building

and the ladies of
silver
'

val in

honour of Rajbai during the Navaratra

was

ere-etcd by

the Hania,

iiolidays."

Ihe Jamsaheb's court have supplied

The temijle of Swami-Narayan at Charadwa

contains the imiges of Shrikrishna, Baldev

gates and copper railings to

it.

The Jamsaheb
tomb
(or

also presents hinkhah coverings for the

Radha,

Rama, Lakshman and

(irati is
fivt

Sita.

The
is

every year.

On

the night of the Uras

ceremony of
1

performed before the

the fair held in the Pir's honour) sandalwood

is iiurnt

images
called

times

every day.

The

first

before the Plr."

is

mungalSrati or the auspicious

arati

Charadwa
haii

well-known for the temple of

and

is

performed early
is

in the

morning.

The

Rajeshwari Mata.
suffered

King Prithwi Raj Cho-

second

Shaiigur (Shringdr) arati, when

from white leprosy and was

night garments are taken off the images and

once going to Dwarka, with the hope that

residence in the holy city would cure him of
his

new ones arc

dainties

))ut

on for the day.

The

third,

lidjbJilog arati, takes place at the

time when
to the

disease.

On

the wa}', one

fell.

of

his best
al-

and cooked food are offered

arati

bullocks suddenly

The animal was

of

gods.

The Sandhya
evening.

follows the offer-

most given up for dead when a young woman

ing of milk, sugar and cakes to the gods in the

named Rajbai, daughter happened to pass by while

earthen
pots.

Uda

Chiiran,

The

last,

Pidhdn

arati^

is

carrying- water in
,

performed at night, when night garments arc

substituted for the rich dresses of the day.

Rajbai touched the bullock

toes,

with one of her

and

to the astonishment
"

There are
of

five

occasions during
Ttie Schoolmaster of

the

year

The Schoolmaster

of Luvaria.

The Schoolmastor

Amnn.

Charadwa.

a;

THE FOLKLORE OF GUJARAT

when a fair is held at Annakut fair on the
this place
rirst
:

G:;

(1) tho

the queen of

tile

reigning prince of Patau

day of Kartik
the fifth

could not be deliAered of a child even though

(2) Vasantapanchami fair, on

day

two years had passed since the time of conception.

part}'

of the bright half of Mfigh

(3) Hutashani

Once while on tour

the

queen's

or Holi

fair,

on

thi;

15th day of

the hriglit
fair,

half of Plialgiin
tlie

(4) Kfimanax ami

Jialf

on

encamped near the nehiido of Zunza Bharvad. The latter, when he learut of the
queen had bewitched her by the
I.
(".,

9th day of the bright

of
8tli

Cbaitra,

queen's misiortuiie, said that the co-wives of

the
art,

|5)
-the

Jamnashtaoii

fair

on

tfii

day of

kfnnuii

dark half of Shravan.'

the north of Cliaradwa tli<re
is

by Jiassiug an earthen pot round her

To

a fieldin

named Motisari Meldi whose honour persons who arc

goddess,

Mata
afflicted

live
in

and by burying the pot underground with a frog hanging with its head downwards
it.

by

He

added that the queen would

unless the

not

diseases take a vow- of presenting a faid (a

be delivered

frog

was brought
queen

cake fried in
serpent-god

oil

in a

pan).

There

is

also a

out by some stratagem.

He

aslved the

named Charmaria who

every

receives

and iuT followers

to stay there for

some time,
messenger

an offering of lapsi on
i.

Aso-stid-bij,

and sent word

that
the queen

to

Patan
deli\

with:

e,,

the second

day of the bright half of

was

ered of a son.

The

Ashvin.^
Besides tluse
there are

co-wives of the queen, dismayed at the unex-

four temples of

pected news aiul at the futility of the Jeanian

art,

Shiva, one of Shaktimata, one of

Hanumanji
a temple of

went

to look at the buried frog, wliich

and two Mihomedan Pirs

In

in the village.*
is

instantly

jumped out and

(pieen

at the

same mobirlh
to a
tin-

Limbdi
Mata,

Taluka, there
in

ment the jjregnaut

son.

gave

KalikT

whose

honour

vows are

As the

child

was brought

to birth

by

observed by persons sutt'ering from pliysical

-or

instructions of a "Siddha-piirusha (a magician),

it

mental
is

afflictions.

The attendant

at the

was named Siddharaj.

built in

Brahman, and the worshippers of the Mata visit her temple on a Sunday or a Tuesday and offer sweetmeats or /n/j.s/. On
placo
a

zuwada was

The town of Zinmemory of Zunza BharMata

w.as erect-

vad, and a temjjle of Rajbili

ed in honour of the queen.

large lake
in

the eighth day of Ashvin a haraii

(i.
e,,

is

made
god-

offerings arc

burnt)

before

th<'

named Sensasar was also constructed memory of Sensa, the brother of Zunza."
Soon afterwards people began vows
honour of Rajbai Mata.
All newly-married

dess.

to observe

Vows

in

honour of Khodiar Mata are

effi-

in

The

devo-

cacious in the prevention of such epidemics

as cholera.

tees of the goddess visit

her temple every

couples in
tiie

spirits, bkiits

The Khiyado ^lamo quells evil and prets. The Khodo Mamo

evening.

village offer salutations to the Mritil accom-

cures such diseases as cough and bronchitis.

panied by hired musicians and a party

of

In

tlie

temple of Ramnath, a brahmabhoj

feast to

Brahmans

is

women who
virgin

sing on the
in

way

to the shrine.

is

given on the last day

walks

front of the party with an

of Shravan.-

earthen

pot and a coeoanut on

the

her

head.
to

Near the western gates of Zinzuwada

After

salutations, sweetmeats

the
all

seen the celebrated shrine of Rajbiii Mata.

amount vowed for are distributed among

those

In old times Zinzuwada was only the tiehado*

of a Bharvad
1

who are

present.

Sometimes a woman

called

Zunza.
Charadwa.
Zinzuwada.

At that time

who
"

has observed vows for the sake of a son.

'

The Schoolmaster The Schoolmaster

of of

The Schoolmaster
is

of

Limbdi Taluka.

Neliado

the residence of Bharvads or shepherds

64

THK FOLKLORE OF GUJARAT

The
princes.s

presents a silver umbrella to the goddess, of

tlie

happened

to look

back

.at

Ganpati

value of one rupei- and a quarter or Hvo

a quarter,

on the ridge of .'^umaria near Keshia. three

miles to the east of Jodia.
."^o

rupees and
lier.

on the birth of a son

laps'i
I

to

(i.anpati

would

Uiinit offerings and

are [)resented

not leave Sumaria, and w;is installed there

to the god<less to protcet

he town from such

etc.'

as

Sumaria Ganesh.

Tin-

s.ami'
'.

happened
to

misfortunes as cholera, plague,

There,
is

to Itatneshwar called

near I5.uianpnr

well-known

place

nSth, at a place
(the

Kanakmidway between Kanakpuri

B.'idanpur;

X'achhda-solanki about eight miles from Zinziiwada.

modern Kunad) ami

and

t(v

Once

Rajput boy. aged sixteen,

at
liie

was going round the marriage -altar

time of his wedding,
in

the village of Knar,

Hanuman, near Kunad. in the same manner, Nagnath wasinslalic-d n( ar the Balambha gate of Jodia, The old town of Kanak]>uri
was
its

when he heard
by freebooters.
rescue the
encounter.
in

a piteous cry

from a distressed

buried

by

an

earth-cpiake,

and the

cowherd, whose cows were being carried away

image Kunadia Hanum.an was found among

ruins.

The
;

boj'

immediately ran to
the

cows

but he was killed in

The attendants of Sumaria (ianesh

Atits.

arc

temple was built on that spot

fair

is

held there on the 4th day

his honour.

There

is

a small

kund near
is

of \'aisliakh,
to the place.

the temple, the water in which

believed

when thousands of Dheds Hock The usual offering to the god

Kanaknath
offered
is

never to dry up

and to possess the (piality of

from

consists of sweet balls.

attend-

curing hydropliobia.

ed upon by Atit Biivas who share among

lies
is

Goradia

Hanuman

three

uiiies

themselves

whatever

is

to the god.

Zinzuwada, and there

is

a tradition that there

Shaivas hold a

fair here on

tite b^th

day of

treasure hidden near by.

Many vows
Hanuman,

the dark half of Shravan.

aro observed in honour of Diiama

whose place

is

at

distance of two miles

The devotees of Kunadia Hanuman observe anagh (vulgarly called anrigodha) at his
place on Saturdays.

from Zinzuwada.'

They cook

their food

The

holy

kund of Zilanand
It is a

is

one

mile
I

there and

make

offerings to the

god before

from Zinzuwada,
bourhood
to

custom of tlie neighbones of deceased

is

partaking of
day.

it,

fasting afterwards for the

is

throw

the

The anagh

observed in

the

month
of
this

i)ersons into this kund^ and a fair

held

of Margashirsha

The attendants
the

annually

at the

place

on the

last
is

day of
one mile

god are Khrdchi

Oiie

Bjiviis.-

Bhadrapad.
distant
this

The Bhotavo kund

mile

to

north-wist
is

of Jodia,
;i

from Zilanand kund; the bottom of

;i

towards the sea, there

I

n stone image of

kund presents

bluish api)earanec,
liot.
It

and
said

borse
PIr.

set

up on a pedestal, known as Itaval

heroic
Gir.asia

the water

always remains

is

of

the Dal

sect,

that there are sulphur mines below.

named
live
,

Rfival,

was once shipwrecked while on

A
gods

princess of
:

Marwar used

to

worship

Sumaria Ganesh, Kanaknath, Katnesli;

an expedition from Cutch, and is said to have landed at the spot where Kaval Pir stands
at present.
at

war Mahadev, Nagnath and Hanuman and she had taken a vow never to take food before
she had worshipped all of them.

He

received a hearty reception

the

hands of the then ruling prince of

The gods

Jodia (who M-as a Khavfis) and was installed'

in the

followed her everywhere in

all

her tours, but

Durbar
the

as

Nana

Rslval Pir.

they had madeone condition, that they would

stop if she looked behind at

On
,

second day of the

bright

half

them on the way.

of Asliadh

(which

is

the

new

year's day

'

Tlio Schoolmaster of

Zinzuwada

Tlie Schoolmaster of Jodia.

THE FOLKLORE OF 'GUJARAT

according
to the

65

Halari year) Hindus offer

that he would find half a rupee every morn-

lapsi to Raval Plr as also on each

Monday

in

ing in the temple unlil he saw and partook of the

the

month of Bhiidiapad.
sncli as the

On

occasions

of

new

harvest.
to

In the

month of Shra-

popular distress,
cholera
or

breaking out of
rains

van, he happened

wlirn

the

stop

for

seeds
usual
|

some new and the coin could not be found as

partake of

days together, the bhuwas at the place, who

are
Iieap

after this, although the

till

new harves

Dal Rajputs, receive

of lapsi) ou behalf
possessed,

i\ie

pedi (a small
Pir,

was not quite ready

wards.

three

months after

of the

and

being
as to

declare the will of the Pir

ever, the ^latil again told

'

when

rain

may

be expected
off.

or

when
un-

At the entreaties of the bhuva, howhim in a dream that he would find a silver anklet, weighing
60
tolas,

an epidemic

will

be warded

Persons
their

on the

bhog/ivil (village

boundary)
of vows

who

are anxious for the success of

of the village of Shiyani.

A number

dertakings observe vows in honour of the PTr

are observed in honour of this goddess with

various motives.

which may cost them anything from

pice to twenty-five rupees.

single

At

the shrine of
i

The Shakta Mata

the

in

the western part of

the Joganis or

Nana Raval

Pir,

huge kettledrums are beaten

)V(^;
Is

same

village

prevents

and the ceremony of

performed every
j

female

fiends

from

spreading

contagious

morning and evening.^

diseases.-

The present
mile
off.

site

of Lilapur was

formerly

The Surdhans near

represent two heroes

the gates

of

Lilapur

uninhabited, and the village stood nearly one

who were

killed in an

Once

the goddess Bhavani directed

j

encounter with
I

freebooters in
a. d.).

the

Sarnvat
of
the

the patel of the village in a dream to reside on the present site, and promised him that ho Would be always happy and that iu)nc of his

year

1836 (1780

The knots
thent,

'

marriage-scarves of the descendants

of

the

Surdhans arc untied before

without a

and any of
subjected

descendants for seven generations would die

their female descendants visiting the images

veil

of cholera.
the

In testimony of the reality of

lac, a

on their faces,

are

dream a box of red

cocoanut, a reel

to serious calamities.-

of red thread

were found under

village

called

uaddsddi and chunadi

About
together,

tein

years

ago

Unad Bhagat and

collected seven
other,

the patel's pillow.

The
called

Jiva Bhagab of Paliad were one day walking

was then removed

to its p^resent site.

when Unad Bhagat

Yadoda.

The descendants of the The ^lata chose

to be her attendant.

patel

are

stones and placing them one over the

said to Jivii
a pdliOj
i,

to take a

Bharvad

On

the 15th day of the

Bhagat that he was constructing e., a tomb for Jiva, Immediately

bright half

of Shr.'ivan offerings are burnt

the attendant hhtivd
^v?orth
five

Jiva died, and Uniid had to carry out

what
are

before the Mata, when his

to

was merely meant

and a
Bhagat.
pitjdri

in jest.

Some rooms
worship
his

offer

sweetmeats

rupees.
|

built at the expense of the

d.iil.v
is

Jasdan Durbar,
to Jiva

Every Bharviid family spends a rupee and a

quarter

offers

every third year in honour of the

fair

also held in

honour

Mata.

on the second day of Bhadrapad.''

of
u.)

During tlie famine Samvat era (=1839 a.

thinking of leaving escape

the
tlie

year

1895

About two miles from Jasdan

of Bakhalvad
Matii.

in the village

bhuvd
in

was
to

there

is

a temple

of

Avad
of

the

from
in a

starvation,

Mata when

order

Tlie latter represents the

the rulers
i.

queen

th: goddess
told

one

of

of
e.,

Jasdan,

On

every

appeared
'

dream
of

to him,

and
'

him

Vijaya-dashami,
of Lilapur.
3

the lOtfi day of the

of Jasdan.

The Schoolmaster

Go 33.

The Schoolmaster

The Schoolmaster

66
hriglit liair

THE FOLKLOUE Of GLJ.IUAT

of Ashvin,
tlic

jirincc of

Jasdan

ui.irrird ci>ui>le3

of

high class

Hindus untie

noes h) visit the image in a procession, offers lapsi to Avad Mfita, and then a feast is coleliralcd.

the
this

knots of
deit.v,

their

marriage-scarves before

in

the

DurbTrgadli there are

assistance

Formerly
before
is

it

was

tlic

custom to

kill

tombs of seven ghorls with whose

the
ills

buffalo

tlie

goddess on this day:

It
is

(Irst

king uf (ioiidal

is

said to Iiave

won
as

but only liipsi

now

offered instead.

erowii.

There

is

also a family goddess of

in

usual

to

take

some

wine

also

on

this

the Hliadeja
A>lii|)uri,
a

Itajpufs
\

(ioiida]

known

occasion.^

ow

in wlio-e iioiiour is

believed

On
dess

tiie

Chitalia

hill,

two

miles

from

(i>

I'liKil

-ill

desires.'-

.laijdan, there is a tenijile

of Shilala, the god-

TIk

re

is

a
is

female

spirit

named Meldi
hhiiveis

in

of small-pox, where children

who have
I

Movaiya who
14th day of
Ihat

worsliij)pe<l

by

on the

lately recovered
to

from that disease are taken

to tlie

the

dark half of Ashvin.

oil

On

offer

salutations

goddess.
sugar,

Silver curds,
'

day they heat

in

an iron pan and

oil

images of human eye,

grapes,
cocoanuts,

milk,
sheet

take out cakes from the burning

with un-

of blank paper,

protected hands.
sacrificed

goat and a cock are also

and a number of other things

to

aro

presented

on

this occasion,
in

and the meat

is

the

goddess on such an occasion.

Some

partaken of
goddess.*
j

order to win the favour of the

[icrsons

vow

to visit the goddess with a burn-

ing hearth

on their heads.
i.

Such vows are

the 7th

There

is

:i

heda Iree near Movaiya about

is

discharged on a satem,
the

<".,

day of

which the following story

I

told.

I^ong ago

bright or the dark half of a month.

On
I

there was a kanhi (farmer) in Movaiva

who

Shili

Sraem, the 7th day of the dark half of

is

used to see a boy moving in front of him with

Shravau, there
at the place.'-

a large gathering of people

an imeovered head whenever he was ploughOne day the hanbi lopped off ing his field.
the hair

The

village-gods of Uplcla are

Kakshwar,

from the boy's head who followed

home, entreating him
to

Pragateshwar,

Somnath,

Nilkanth,
is

Dadmo
have

him

to his

return the

and Khctalio. Pragateshwar emerged from the earth of

and
is

said to

'

lock of hair.

The kanbi however

did

not
in

his

own accord
(self-

heed him, and concealed the lock of hair

jar containing gram.

therefore

called Swcii/amhhu
is

The boy then served

wlien one day he

existent).

The same

said about

Nilkanth

the
j

haiihi

as

fiehl-boy,

and Somnath
lies

little

The temple of Dadmo also. away from Upleta. Persons

was asked by
the
.jar

his

master to lake gram out of

for

sowing.

The
it,

bov,

from cough observe vows in his honour and partake of parched gram. There before wliom a is a flevi near Pragateshwar
suffering
sacrifice
is

bhut^ found his lock of hair there, and

who was a when

a very

once

he had

obtained
to

he

took

heavy load of gram

tlie

kanbi

and bade had

tied

performed on the 9th day

of

him good-bye.
with
his

JJut

before the boy

liair,

the bright half of Ashvin, and cakes, bread,

lock

of

the kanJ>i beggid of

sliould

khichdi and khir are offered.-

him a boon that

of

a bed(i tree

grow

in

In Gondal there

is

teniplo

Gondalio

his field,

where

vows

eould be observed in

Nag and
milk
is

one of Nagnath Mahadev.

Purr
tlic

honour of the bhnt .^

the usual offering

made

to

bolli

The

villagers

in

Sayala

accompanied by

deities.

Gondalio Niig
is

is

installed in

Dur-

b3rgadh and
'

white in appearance.

Newly

and by niusieians who beat the dhols and the danklan go outside the village
Several bhuviis
'

'
'

The Schoolmaster of Jasdan. The Schoolmaster of Ganilal Taluka and The Schoolmaster of Movaiya.

The Schoolmaster

of Upleta.

the

lead Mi?'ress cf

"kW

school, Gondal.

THE
til

I'OLKLOHl: OF QLJ.LRAl

67

vi.<it

the temple

of Kliodiar Mata on
half of

tlic

of their residence, and produces a desire to

Ijtii
'I'hc

day of the
hhtivas
ihi-

briglil

of Shr.Txaii.
cotton-thread

move

to

a safer home.
tlie

wind
village,
in

piece

occasions

Very often on such bhuvas or exorcists are possess-

riiuiid

milk or water
Secure
the
its

and sometimes pour out the same place in order to

from any epidemic.

ed by the Devis, or Miitas, and declare the will

of
the

gods regarding a
a

safety

On
gene-

Sometimes
tot

change of home

new settlement. is recommended

:

saiiii-

oeca-iion four divers, wlio are

he villagers in a dream
voice
is

sometimes a

rally

healthy young- athletes, are

in

presented
to

heavenly

said to direct the change,

villagers.-'

with

earth
iu

11

pot

eacli

and are made

till

in addressing

one of the

stvnd
reaches
dive

the

village-tank

the

water

An
of the

astrologer has

first to

be consulted as to

to their necks.

They

are

asked to

the auspicious date on which the boundaries

simultaneously

in the

water at a signal

new

settlement should be marked out.

delimitation,
to

from the headman of the

out
inmiediately.

village,

and
is

to get

Tliree or four days before the

Each of them
four

named

learned

Brahmans are sent

site
'

purify the
of

after one of the

months of the rainy

the amount
tlie

chosen mantras.

by

the

recitation

sacred

scHson and the amount of water in the pot of

On the appointed day the headman

installing the

each
rain

is

supposed

to

indicate
fall

of

of the village leads a procession to the site,

which

would

in

respective

and performs the ceremony of

village gods.
It
is

months of the next year.

water
tlie

After leaving the

said that, at the time of

it is

divers break the pots on the spot,

founding
install
five

new

settlement,

iicccssarv to

and the fragments are taken away by the

prople, to be

and worship the panch-deia or the

naiiiely,

kept in

tlieir

jars of corn, in

deities,

Hanainan,

Ganpati,
is

the

belief that

they will

bring

jn-osperity

Maludev,

Vishnu and Devi.

tlie

Hanuman

in the

ensuing season.

The four

divers are

installed at

made to run a race on the maidan^ and who wins the race gets a small plough and a cocoanut as a prize. The winner is called halino-jUijo^ and it is believed tliat lie
then he
will he successful in all his undertakings.

tiated

and is prcjiiwith an offering of churmu ,iiid vaddn.

village-gates,

The images
up

of

(j.inpati

and Vi.shnu are

set

in a central

place in the village,

in

temples

being built for them

is

due course.

!Mahadev

generally installed on the village-boundary

a temple
set

On

the same day the bhuvas place a small

tJie

and has
tion

built for

him afterwards.
installarecei> e

four-wheeled chariot of the MItl outside

village,

Devi may be
is

up anywiiere: her
nor

and

it

is

believed that

the cliariot-

not permauent

dees she

carries

off the

plague,

cholera

and similar

systematic

worship.*

diseases with

it.

Such ceremonies are perthe

only

Ganpati,

But more generally Hanumaii and Matii are

occasion.^

formed
holiday
tile

In

most of the villages on the Balev

e.,

installed

on

this

Occasionally

(J.

Nurel-Purnima day, or
half

other deities, such as the Earth, Shesh Nag,'"

15th day of the bright

of

Shra-

the
star

Navagrah (the nine

and Kshetrapil are

planets), the

pole-

vaa).i

also worshipped."

The foundation of

new

settlement

is

carried out in various waj-s.

series of un-

The village-gates are fixed after the ceremony of installation, and a torar. a string of

usual accidents befalling the residents of a

village

asopalav leaves (Jonesia asoka) with a cocoanut in the centre

makes them doubtful of the security

is

fastened across them

2 k_ -,_ Pesai. The Schoolmaster of Sayala. ' The Schoolmaster of Chhatras;'. The Schoolmaster of Khirasara. ' The Schoolmasters of Jodia and Khirasara. The Schoolmaster of Rajpara. * The celebrated serpent of one thousand heads who supports all the worlds.
'

"

68
near the top.*
Hi.tc
tlic

Ttli:

l-OLKLORE OF

(IL.'.lli.lT

ceremony of khat.
afterwards the
i

n imed after

the

particular

incident

whicli
.'

muhurl*
lieadman,

is

perforiueil-

and
l>y

drove the people to seek tlnir new homi

accompanied

Hr.ihiuan,

who

failure of the harvest

is

in

most cases
rains.
It is

recites mantras, either winds a

eotlon-thread

due to

the

irregularity of the
to

besmeared with red lae round the village or pours a stream of milk (Iharavatli along tlic
village

therefore

ascribed

the

displeasur<

of

Indra, the god of rain, and Varuna, th<

god
tliesi

boundaries.

ther to perform the

village,
lioly

The headman has furhoma at the gates of the

recite

of

water.

The mode

of ])ropitiatinjjr

gods has already been described.

when
.\t

company of Urahmans
in

Sometimes a cessation of rains

ted
to the

is

attribu-

passages

honour of H.'inumTn and

wralh of the village-gods, whereUjiim

is

Mitl.
/lomfl,
is

the time of the completion of the the

upon the
a

festixal of

celebrated in

when

(Vmil (an oblation of ghi)

order to appease them.

One

day, preferably

thrown on the

fire, all

persons present offer

(ire.'

Sunday,

all

the inhabitants go outside tin

cocoanuts to the sacrificial

In some places
...wly
into
it is

village,

and rich viands are cooked to be of-

usual

to

worship

the
I

fered to the village-gods.

the

chosen

site

itself,

and then
jieg

to drive

At the same time, headman performs a /loma sacrifice and

sacrificial fire.

the ground
lac,

wooden
Ichili

besmeared

the dainties are partaken of after the villagers

with red

called the

(peg) of Shesh

have thrown cocoanuts into the

Nag, which
with red

is first

ceremoniously worshipped
rice.''

In similar circumstances people someliniis

seek the protection of
the

lac,

sandal-ointment and
th('

gods Annadcx.i,
Six doktldst

After these ceremonies,

at liberty to build
neWi settlement.
plete
to
tlieir

villagers

are
the

Annapfirua, and Kriya Bhaudai.

or six pice
in the

own houses within

the houses
it

are

collected
to

from every house

wliat
is
is

When

are com-

village
.".nd

make
in

called

and ready for habitation,

is

necessary

chhalcadi^

the whole
the

amount

then besabovi
-

perform the ceremony known as vastun

Uotli the

towed

in charity

name of

tin-

(or graha-.shdnli) for the j)ropitiation of the

inamed deities.'

nine planets,
jrwJ-arrd

day of installing the

eereuionj-,

Rain during the Ashlesha and Majjiia naksh.ttrjts* is

the

day of vastun
chiiDnii

are

destrnctrve to the crops, and

is

a
In

obseived as festivals, at which Hr:ihmans are

feasted,

sign of the wrath of

Indra,

who should
to

and

U'lpsi,

.and fittiisar

are

appeased with

sacrificial offerings.''

offered to the gods.*^

Diseases among

cattle are believed

be

The new
(he
deity

settlement

may

be

named

after

brought on by the wrath of minor deities

such as Shitala Maliakali" or the sixty-four
Jogants.^'J
2
*

whose advice

brought about the

It is

move or after the headman.

1

sometimes

The

hhiivds^

when

ihey

an-

3
5 '

The Schoolmasters of Chhatrasa and Rajpara. The Schoolmasters of Khirasara, Jetpur and Rajpara. The Schoolmaster of Jodia. The Schoolmaster of Clihatrasn.
Tlie Schoolmaster of Kotda-sangani.

The Shastri of Jetpuf Pathashrilfi. The Schoolmasters of Clihatrasa and

K.
I).

Jeipur

<!

Desai.
of Dadvi.

Tlie Shastri of Jetpur fathashaKi.

'

The Schoolmaster

Vide Cliapter 1., p. 2'J. t 100 ilol;iias = l rupee. % Tlie time taken by the sun to move through the constellalions Ashlesha and Magha, which mately the month of .'\ugust.
*

is

appro.\i-

Generally the same ideas prevail regarding diseases of cattle

or magical
tl

.is

in

the c.\se of

human

ailments.

Doni-i

reads and slips ol paper are often used in cases of fever.

In epidemics like cholera polKi-

tion is believed to be at the root of the evil.

oH' the disease,

Bhangis are engaged to prepare images of corn to keep and they forfeit their homesteads and property if the epidemic is not checked thereby. The Schoolmaster of Barton Female Training Collcjie-, Rajkot. (These images represent evil Certain oblations are offered to these evil spirits, and after spirits presiding over particular diseases.

the recital of certain incantations they are either burnt or buried.)

THE FOLKLORE OF GUJARAT

possessed, declare to the people which particular deity
is

69

tied

round the neck of the diseased animal,

tlie

exasperated, whereupon that

ofiVriug

fastened over
cattle pass,

gates

through wliich the

deity
ties

is

conciliated eitlier by

dain-

or suspended over the street

or a goat or a ram, or by the observance

which the
is

cattle

go out

to graze,

^'

of Ujatti,
is

A dharavadi-a stream
to

by The jantra

of milk

as follows:

poured on

the

ground adjoining the

Shrlsiikha

village side,

and torans of dsopdlav leaves

fastened on
tlie

(Jonesia asoka) are

of the offended

doors

deity's temple.^
Ixikltln

It is also

customary
a

to

place
tliree

and

vadiln

at

spot

where
-'

roads meet in order to

propitiate the evi! spirits,

jilaces.

who
to

freipient sueh

Small-pox

is

supposed

be

tiu'

result of

the displeasure of the goddess Shitala.

cases of small-pox the victim
is

In all

left to suH'er,

the

only remedy being the observation of

in

vows

honour

of

the

angry

goddess.

Diiferent things are dedicated to the goddess

according as the disease affects one part of

tlie

body or another

and

tliey are usually offered

on a Sunday or a Tuesday,
ing consists of kulera* a

The
''

usual offer-

(a slieet

of

paper), fried

juviiri,

fried gram,

and other

articles varying according to the symptoms.-'

To ward
village
etc.,

off this disease

the

women
a

of the

sometimes prepare cakes, gdnthids^f

tlie

on

sixth

day

of

month, the

preparations being partakein of on the next

day,

when no fresh food

tlie

is

to

be
of
it

cooked.''
cattle,

KJiaravS affects

hoofs

in

which

it

produces irritation;

is

generally
|

due to worms in the hoofs.

jantra (a

mystical arrangement of words) of the twelve

names

o'f

Mahavir (the great warrior,

i,

e.

Arjun)is written on a piece of paper, and

70
But
if this is
tlic

THE FOLKLORE OF aVJAKAT

not
successful
it is

in

checking

of

the cattle

in

order

to

increase

their

the course of
the

disease,

usual to swallow
(

earnings.''

cheltins*

of

Muii;;!

Mata
lh.<

thr

Dunih
of

The god
h<-,

Kal-I)liaira\

was brought god Shiva,

into

Mother).
tile

I'or this piirpos)

hliuii'i.i

existtiice I)y the fury of

-Mata,

who
tlie

arc Biiarvails, are invited to

affected cattle,

when bring extremely angry with Hrahmu,

oil'
till

the stalls of
recite

wlure they
Iminiltii-

cut

fifth

head of the

latter.

Kal-

magic

incantations

amidst

l)liaira\

is

the leader of all

blhiits

(ghosts)

ous shouts and yills. with

rice,

After

tliistliey are

fed

ghi and sugar, this latter process

'

and ddkan.s (witdies), and resides at Kaslli (Uenares) by the order of Shiva. His
favourite' liauiil
is

being called
Mata.'i

swallowing

tin: rhrliiiix

of the

a eeiui'tery.

His iinige

is

always represented as
avail
It
is

fierce

and ugly."
entered the
reli-

In event of this process being of no

in

said that this

god

onct'

restraining

Uie

disease,

tlie
iiis

lieadman of
wife
]>er-

mouth of Gorakhnath and performed

gious
austerities
in
tliat

the village in

line

company
ott'ers

of

strange

abode.

forms a hovin
to the

saerifiee in liir places dedicated

Although Ciorakhuath was

he
eiuild

ni-arly sufl'ocated,

Matas, and

an

tlhitti

-a

sacrifi-

only persuade Kal-bhairav to comt

liy

cial oblation

when
to

all

the villagers dedicate

out by extolling his glory and

conferring
bhufs

cocoanuts

to tlie sacrificial fire.-

on him

the

leaderslii))

of

all

and

Sometimes the wrath of the god Clorakhdev

is

the guardianshi]) of the

Kaslli."
Kal-liliaira\
<lois

Kot\alu fortress at

supposed

be responsible for eattleof the leaves of a poison(inlcdo is

diseases.

A bunch

not eoiuiiiaud worship on

ous medicinal plant

passed seven

any auspicious occasion.

he
is

On

the otlier hand,

times over the body of the ailing animal with

much

re\'ered

by persons wlio practise

Ki'dt-chaudas day his devoin

the

prayer

'May Gorakhdev be
is

pleased,'

the black art.

tees

On
liiiii

and a cocoanut

dedicated to the god.'

worship

lemrtery, oH'er

an

is

Another method of cheeking cattle-disease to bury the corpse of an animal which

died thereof near
the
village-gates.
to

oblation of
tions
till

IxiJilan^

and

reeile iiiagie incanta-

late at night.

has

The
l;hir,\

offerings favoured

by Krd-bhairav are
flour,

It is believed that this puts a stop

any

cakes

of

wheat

sugar

and
is

further deaths
disease.'

among

cattle

from the same

vadaii,^'^

The

sacrifice of a live

animal

also acceptable.^"

The

otl'ering after present-

When

such a disease as nhiVi (small-pox),

ation to the god, are giv<n to black dogs.

sahharado^ or Icharava prevails largely

cattle, a belief gains

among
their

Pregnant women
delivery sometimes
till

in order to secure a safe

ground that the Dlieds

sell

vow

to

abstain from ghi

(who
hides)

flay

the

dead cattle and

they iiave offered an oblation to Kal-bhai-

have })oisoned the drinking

water

rav.ii

The Schoolmaster of Kolki. The Sliaslri of Jetpur Pathashalfi. The Schoolmaster of Ganod. ' The Schoolmaster of Chhatrasa. ' The Schoolmaster of Aman. The Shastri of Jetpur Pathashfila. * The word cliela in ordinai-y language means
3
'

"
*
'

The

Sclioolmaster of Kolki.

Ttie Sclioolmaster of

Ganod.
Murad.

Tlie Sclioolmaster of Moti

'

Tlie Schoolmaster of Jodia

and Dodiala.

lo

The Schoolmaster

of

Patanvav.

a pancake (ptnialo)

of wheat
to be

or yiam, sweet or

salt,

and

it

is

favourite oblation to Matri.

So the word chelan may have come

used for any oblation to Matii

and the expression swallowing the chelans may mean partaking of t Milk and rice boiled together and sweetened with sugar.
:j:

the oblation or offering of the Miiti.

Vide page

48.

THE FOLKLORE OF GUJARAT

TIe follo^^^n2 lines are ofton repeated in
Iionuur of this god^:

71

worshipped with rod lead, red flowers, milk,

curds, honey, etc.

The image of
ointment
is

the god is
tiic

besmeared with

red lead and ghi, and

remnant of
doors
^rrm^rstrftr^rM' ^3Frp7^r^
rsr
II

tliis

applied to the
house.''

and windows of
with

tlie

Sweet-

>.

II

balls of wheat-flour fried in ghi

eui'd

and sweetto

(I worsliip Kal-Winirav, the jiiver of food

molasses arc

first

dedicated

and of

salvation, of auspicious

and comely
)

(ianpati and are afterwards partaken of as

the god's gift.'

aj)pearancc,

who

is

kind

to lils devotees.

Ganpati or Ganesh, about whose origin the

traditional legends
)>revail,
is

The people

of Maharashtra observe Gan-

represented
lie lipoids

pati choth on the 4th

day of the bright half

earthen

with four hands,

in

one of which
in tiie
thi:

of Hkadrapad, wlien an
(ianpati
is

image of

kamandalu (a gourd),
(or
a sweet-ball), in

second
a
a

}(idu

made and worshipped with twenty

tiird

panisha
jap-intil

kinds of leaves."
It is a

(or an axe), and in

(or a rosarj').

the

fourlli

custom among the Vaishnavas to

in those vessels

He.

is

sometimes called Duuliis

draw an image of Ganpati

which are
time
to

dalo
a

(lit.,

big-bcUicd) because of

having

be used for cooking food at the

the

protuberant belly.

He

puts on a yellow

of

performing

obsequies

of

g.irment and rides a mouse.

Kiirtik-swami

His brother
a

is

di'ceased Vaislinava.''

who
fried

rides

peacock.

His

The

Matrikfis are sixteen in number,

and

favourite dish consists of Indus or sweet-balls

are worshipped on such auspicious occasions

as a ;/a)na
{i. r.,

of wheat-flour

in giii

and sweetened

a sacrifice), a

wedding, or

with molasses.

Siddiii

and Buddhi are the

the ceremony

known
lac

as vasliij

Their

in-

two wives of Ganpati. Before their marriage

their father

stallation consists in painting

the following

Vishwarupa had made a promise

marks with red

house.

on the back walls of a

that he would bestow the hands of both on

whomsoever circumambulated the whole. Earth

within one, day,

Ganpati reasoned that a cow

in

and a mother are equal

hands of both.
fastest writer of

merit to the Earth

and by passing round the former, he got the

Ganpati
all,
is

said

to

be the

so tlwt the sage

Vyasa

secured his services as a scribe, at the instance of Brahma, in writing the Mahabharat,

When
had
to

RTivan had conquered

all

the gods and

The marks
and a
a
little

are besmeared with

molasses,

made them

serve in his household, Ganpati

a

ghi and a piece of some precious

become

cowherd and

to

look after

uxetal is affixed to them.*

At the time of

cows and goats.On Vaishakh sud clwth, known as Ganpati

choth,
iialf
i.

marriage, fourteen are worshipped in the

house, one outside the village limits,

and one

e.,

the

fourth day of the

is

bright

near the front door

of tbe house where the

of Vaishakh, Ganpati
Tlie Schoolmaster of

ceremoniously

wedding

is

celebrated."

'

Dhh ink.

3 5 " "

The Schoolmaster of Kolki. The Schoolmaster of Dhhaiik. The Schoolmaster of Aman. The Schoolmaster of .\man.

The Schoolmaster of Barton Female Training 1 The Schoolmaster of Dhank. ' The Schoolmaster of Jasdan. ^ The Schoolmaster of Dhhank.

College.

Rajkot

72

THE rOLKLDUE OE GUJARAT

Matrikfis
till'

Thf
during

or Matas

arc w<)rslippr<l

is

placed over the bowl.

It is

then dressed
is

N'.-iv.iratra Iioliilays also.

On

tlii-.

in

ehgant female
I

attire,

and a ghi lamp

it.

occasion small morins or lartlitii

a liohill

l)o\vls

with

k<rpt

'aiistantly

burning near

This com-

tli<:

I'cntrc

of

cacli,

arc
)

plastered

pletes the sflinpini or installation of

Randal
re-

with

khad'i.

(red or
ij;irls

jireeii

earth

and

kayft;

Mata.

Women how down

of
its

before

this

and young

carry Uuiii

mi

tiieir
Ijo

heads
At

presentation
dious tunes in

the

-Mata,

and sing melo-

with burning' lamps from door

each house they receive
a
oil

door.

presence.

On

the
is

morning
carried

for the lami)

and
on
I

of the following day, the image

to
till-

handful

ol'

corn.
all

On

the lisl day,

J. <".,

temple

of'

llu'

village Mata, the cocoa-

the ninth day,

the howls are placed on

nut

is

deposited there, and the garments are

the
Tile

special
sonsi's,

site

dedicated
.'ilso

to

the

.\lalas.
j

brought home.
I

The cocoanut

is

subsquenlly

which are

aei'oiiipMiiied

hy

taken by the Brahman attendant of the Mata.

dancing, are I'alled i^ardhi or i;iinihdj

On
he
life
th<

the

day of the
five

installation

it is

custom-

The

-Matrlkas

.'ire

also supposed

to

ary

to iiuite

iO)'(7)i/'.v*

(married women
to
a feast
ii

gnihax or planets which influence the

a child in
I

of
is

whose
/./(/;'

husbands are
cakes.

living)

of
tin

he wonih,

and

their

wors!ii[(

.iiul

On

the next day, win

believed to bring about an easy di livery.

'riure
is

Mata
I

is

s<nt away, three virgins are enter-

also a family goddess of the

n.-ime

tuined with rice, sugar and milk.-'

of Matrika.

In worshipping her, seven roinid

j

In som(^ communities a custom prevails of

spots are painted on a wall with red lac, and

"iiuiting the
occasion of the

loltlx

of the Mfitas " on

a

tin-

ghi

is

poured over them

in

such a manner

first

pregnancy of

woman.

as to

form Hvc small

relds (streams).
is

A
il

On

the

day on which
pregnant

the tolas arc to be in-

mixture of molasses and ghi

to these s[)ots with a

tlicn

applied
(r(

vited, the
in the
iiii\

woman

takes a bath early

piice of

iitlachli

morning, and calls upon thirteen ^or"iin ites to

cotton yarn).

15y

this

process the devotee

wliom she

dinner by marking
lac.

secures

till-

motherly regard of the goddess.''

the
is

their
is

foreheads with red

A Brahman

One

of

deities

which preside over

In

called to set up the Matas, whose installa-

child-birth

Randal Mata or Kanna Devi,

tion takes place in the

same manner as that

cloth spread

who

is

said to be the wife of the Sun.^

to

of Randal.
tlu'

The
stool

piece of
is

on

order

secure an easy delivery, pregnant

wooden

required to be green.
to

women
more

take a

vow

that they will invite one or

When

the gordiiiii

lotas (bowls) of this

Mata.
is

The
a

pro-

the pregnant

sit down woman washes

the dinn<

r,

their riglit

toes

cess of " inviting the lotnx"

as follow:

with milk and swallows that milk as charaiiumrit

gori'uiii
(lit.

The
arc

lulls round the shell

out,
tinii'it

of

cocoaiiut

the

nectar of

the feet).
a

The

pulled

is

besmeared with
so

are recjuired

to taste

morsel of

chalk, and marks representing two eyes and

some preparation of milk before they begin

their meal.
dane<'
in

a nose

are'

painted on
the

it.

(Or the nut

on
its

is

At night, a company of women

placed that

Iwo

spots

surfa<'i'

represent eyes, and the pointed tuft of fibres

songs.

round the Matiis, singing Next morning a hhvvd is called, who

a circle

between them serves the purposi' of a nose).

declares the will of the

Matas.

On

receiv-

bowl

is

placed on a piece of
stool,

t'loth stret-

ing a satisfactory reply from the bhuva^ the

ched on a wooden
'

and

the

cocoaniit

party disperses.''
'

'

The Schoolmaster The Schoolmaster

known
as

of

Zinzuwada.

Tlie Schoolmaster of Gaaoc!.

of Sanka.

The Schoolmaster
K. D. Desai.

of

Sanka

"'

Tlie Sdioolmastev of Anandpiu-.

siiriis.atiis.

'

Also

THE FOLKLORE OF GUJARAT

The goddesses Bahucharaji
(or Bechraji)

73
diseases,

cure

of certain

and

tlie

groves

and Ambaji are sometimes worshipped for

the sake of safety during childbirth.

wliich thejr haunt are frequently visited

afflicted

by

ceremony

of

Nandi-Shraddha

wliich

The was

persons.

These

deities are installed

in those places

where they have manifested

performed when Rama was born is sometimes gone through at the birth of a
child.i

their powers.*

There is a belief that if unmarried persons touch sindur or red lead, a cobra deity of
the forest, Kshetrapal, takes them in marriage. But the danger can be averted by vowing to dedicate khichadi, red lead, a dokado* and some fruit to this god at the

The

deities of the forest reside in groves

tree,

of trees or near the Piludi

their devotees

to

which

must go
deities

in order to fulfil their

vows.2

These

formal worship.
'

do not receive any But they are noted for the

of Jodia.

time of marriage.'*
'

The Schoolmaster
Mr. K. D. Desai.

The Schoolmaster of The Schoolmaster of

Kolki.

Kolki.

ball of molasses

and sesamum seeds mixed

together.

CHAPTER

III.

DISEASE DEITIES,

Such diseases as cholera and small-pox are believed to be brought on by the wrath
of the Matas or Davis caused by neglecting
to offer the usual oblations.

Tliis association of the

Bhangis with choa story that once

lera

is

present in most of the beliefs current

about the disease.

There

is

In order

to
to

propitiate thcni,
recite the

Erahmans arc engaged

to
offer

upon a time a number of students had put up in a house by which a Bhangi was in the
habit of passing frequently.

Chandipdth and
as njani

havans
festiall

He

daily used

(sacrificial offerings).

Very of ten the

to hear the students reciting the sacred texts

val

known

is

observed, in which

and this produced

in liismind the desire to be-

the villagers go outside the village to take

their meals,

come a Sanskrit

scholar.

For

this purpose,

and return home

in the

evening
of

having concealed his low birth, he went to

after witnessing the ahuti (the offering

Benares and by diligent study, soon became a

pandit.

cocoanuts to the sacrificial fire).*

He

even married a girl of higli caste.

Another belief personifies the diseases as

malin or
prey.
evil spirits

But

his imposture

being at last discovered,

who

are fond of

human
or

he burnt himself to death, and his ashes gave

rise to the disease

To ward them
is

off,

a dhdra-vadi,

known

as cholera.^

stream of milk,
or a

poured out
is

in the village

At the present day,

out, the

if the

epidemic breaks
in

magic thread

passed round.
is

The

Bhangis arc often suspected

it

some
It

chariott of the
village with the

Mat;!

driven through the

way
is

or other of having brought

about.

same object.

said that thcj'

make

statues of the flour of

There
times

is

a popular tradition that in ancient

adad (pliaseolus radiatus) and after piercing

cholera

was

subjugated
buried

by

king

them with needles and

them
into the wells

pins,

either

throw

Vikrama, and was

underground.

which are daily used by

Once upon a time the British excavated the

place in the belief that treasure was conceal-

the villagers + or bury

them

in a spot

over

which the people frequently

affair
is

jjass.

The whole
and
at the

ed there,
After

and thus cholera was released.

soldiers

managed very

secretly

many

had fallen

victims, the

dead of night.
proceedings

The

slightest

rumour of such

disease deity
oblation,

was

at last

propitiated by an
to the

causes a tumult in the village,

in

and was handed over

-

Bhangis

and the Bhangis are then

danger of being

(or scavengers)
1

severely handled by the enraged villagers.*

2 *

wooden wooden car five or six inches long is covered over with a piece of cotton cloth and the chariot of rath or it. This upon placed lead is red with Kfilku besmeared image of a Mfita Khodirir or shoulders of a low-caste person, who begs corn from door the Mfitfi is then passed through the village on the From thence it is removed of the neighbouring village. gates the the image at places to door and afterwards village and so on till it reaches the sea. Mr. K. D. Desai. the next village to that people of the by with red lead and afterwards are boiled in dirty % Sometimes the statues of adad flour are besmeared into wells, the waters of which are used for drinking thrown then is preparation this of whole The
t
A.

The Schoolmaster of Luvaria. 3 The Schoolmaster of Kotda-Sangani. * Vide Question 19.

small

The Scliooimaster of joJii. The Schoolmasters of Jodia, Dadvi, and Songadh,

water.

in the village.

The Schoolmaster of Songadh.

THE FOLKLORE OF GUJARAT

Another method by which the Bhangis are
supposed
le

75

to send forth cholera

stopi^ed,"

when her
is

oblations are

to

bring about cholera

is

to sprink-

and her favour

regained

by

the

blood of a black cow on

the image

renewing the
times the

offer of these oblations.

sacrifice is

Some-

of

Hanuman.

The god
and
in

is

deeply offended
spreads
this reain

N avachandi
recited
at

performed

at the insult,

consequence

at the principal village-gates,

and the changates.

cholera in the neighbourhood.

son, offerings are burnt before

For

dipath

is

the

other

Hanuman

order to stop an epidemic of cholera.^

number of Brahmans and virgins feasted, and presented with garments.

magic cotton thread
is

are also

A
vilis

Bhangis are also supposed by some

accomplish the same result by the help

to

passed round the

of

lage and a dhdra-vadi, or stream of milk,

malin or

evil deities

who
to

are

first

gratified

by the
ing of

offering of

victims.-

One
the

of sui;b

deities is

Ramdepir,

whom

bali-ddn (offer-

poured out. The bhuvds go round the village playing upon the harsh unpleasant dank. Ian. A goat is then taken to the temple of
the Mata, and the bhuvas, after cutting out
its

a victim)

is

made by

people,
for
the

through the

medium of Bhangis,
cholera
offers

tongue, dip their hands in

its

blood and

prevention of cholera.

strike

them
is

against the doors of the temple.

An

outbreak of

good

The

goat

then killed and Similar bloodin the vil-

opportunity to the Bhangis, who extort dainties and small sums of money from the people.

marks are made upon every door

an iron nail
oblation
cess
is

lage as well as on the village-gates,

is

where

Persons attacked by cholera often seek

driven into

the services of a

Bhangi and promise him

an incantation,
is

lime

is

the ground with then cut, and an

liberal gifts if they are cured.

The

latter

offered to the Mata.

Such a pro-

generally treats his patients \>y tying a

al

magic-

believed to stop the progress of the

thread round their elbows.^

It is said that the

epidemic."
to present

Bhangis have
malin or

Other

deities connected

in

popular belief

an offering
a

to their

evil

goddess

with cholera are the goddesses Visuchika'^

every third year,

kill

and

that, in so doing, they

and Chandika.s
burnt offerings
:

Visuchika

is

conciliated

by

black

animal before
iron

the
full of

goddess.

the recitation of the cliandi-

They then place an

oil

pan

sesamum
that
as

pdtK wins

tlie

favour of Chandika.

There
is

is

on the

fire,

and suspend the body of the

it.

also a giantess

named Karkata who

sup-

animal above

It

is

believed
fall

posed to be responsible for cholera.

said to have sprung

She. is

many human

beings

^vill

victims to

from the sweat on the

to

cholera as the number of the drops of

blood

forehead of

Brahma and

reside

in

the

that fall from the body of the animal into

the iron pan.'

chandra mandal (or lunar sphere).^

One
is

of the remedies adopted to stop of cholera

is

an

Another deity whose wratli

supposed

to

epidemic

to propitiate

Shiva

be responsible for the breaking out of cholera

is

Mahamari Devi.^

The worshippers
She
is

of

by the performance of Rudraydg* Mahdrudra* SKatachandi* Homahavan and by

bestowing gifts on Brahmans and other holy
2 *
8 8

this goddess are Bhangis.

1
3 5 ' 3

believed

The School Master of Dadvi. The School Master of Jodia. The School Master of Movaiya,
The School Masters of Devalia and Vasavad. The School Master of Charadwa.
are different sacrifices, the
first

The School Master

of Chhatrasa.

The School Master of Mendarda. The School Master of Vanod. The Shastri of Jelpur Pathshala.
the goddess

* These
Chandi.

two

in

honour of Shiva, the third in honour

of

76
men. 1

THE FOLKLORE OF GUJARAT

worships the image after the bath.

Sometimes vows are observed with the same object in honour of a minor local Another medeity named L:i\:x Harder.^ thod of driving off the disease is to convey
a ram, or a heit to the body of a goat or out of the animal the drive buffalo, and to
village.^

The
of

image

is

drawn

in

cowdung with two cotton

seeds to represent the eyes.

Iculera f

An
to

offering

and curds

is

made

the goddess.

Five virgins are invited to dinner,

served with cold
food.

and arc

All

the

members

of the household also partake of cold food.

is

Small-pos

believed to be the act of the

On

the

7th

or

the 13th day of the bright

is

goddess Shitala Mata, who spreads the disease whenever she is desirous of having
victims.*

half of a month the patient

temi^le
is

taken to the
a cocoanut

of

Shitnlii !Mata,

when

Thus,
very

in cases of small-pos, the

broken

in

the presence
is

of the goddess.

patient

often

receives

no

medical

Half of the cocoanut

brought home, the

treatment, the only remedies adopted being

directed

other half being carried attendant.

away by

the MatiVs
a

towards

the

propitiation

of

the

Some
filled

people

place

new
the

Mata.*
Mata's

number of vows are taken in the

to

earthen vessel
goddess.

with water

near

name,

be

fulfilled

after

the

Silver eyes, which

may be worth

patient has recovered.

plish their vows before

Alany people aeeomthe

anything between half an anna and half a

rupee, are dedicated to the Mata.*

Shitala

Matu
visit

at

Kalavad

in Jfimuagar.

vow

to

The
place
things

first visit

to

the

Mata should take

Tuesday,

this place after the patient's recovery,

to abstain

and

on a Sunday or a

The
on

from certain things

till

the day

vowed

to the goddess are dedicated

It is also

of the

visit, is

taken by the mother of the

in case of a severe attack.

this occasion.

necessary to go to

affected person

the goddess again on the next

Tuesday or
This
time

But almost every

village contains a temple

Thursday after the

first

visit.

of Shitala Mata, and those, who cannot go

to Kalavad,

only water and red lac are offered.^

vow

in the

name of
is

the

local

During the course of the disease no lowcaste person

Mata.*

One

of such vows

to go to the

and no woman

in her

monthly

temple of the Mata with a burning hearth on the head.*

course

is

allowed to cast his or her shadow

Such a vow

is

generally un-

on the patient.*
are prohibited

The women

in the house
their hair, or

dertaken by the patient's mother.

Ordinarily in
patient
is

from combing

a case

of
to

small-pox,
till

the
is

churning curdled milk, or indulging in sexual intercourse.

not

allowed

bathe

he

Such

acts are believed to

completely free from

ease.

all traces of the

dis-

cause

extreme

displeasure to

the

Mata,

bath

is

then given
,

on

Sunday,

who then causes some limb

be affected.

of the patient to

a Tuesday, or a Thursday

with water which

Branches of nimb leaves are

has been heated by being placed in the sun.

suspended over the doors of the house, and

also
I

An

image of Shitala Mata

is

set

up

in the

round

the

patient's bed.

The same

house near the water room, and the patient

'

leaves are used to fan the patient.*

2
*

The School Master The School Master

Mr. K. D.
Desiii.
is

of

Gaaod.

of Dadvi.

The School Master The School Master

of

Dhank.

of Jodia.

The

patient

often entirely

made over

to the

Mata and

is

again purchased from her at a nominal price

of a rupee t

and a quarter. Mr.

K. D. Desai.

A mixture

of the flour of bajri, ghi,

and molasses.

THE FOLKLORE OF GUJARAT

When
is

11

a child suffers from the disease,

it

They further abstain from sewing and embroidering

often weighed against dates,

which are
child

during that day.

Sometimes
tlie

first

dedicated to the goddess, and then dis-

Brahman
sJiloIca

is

engaged

to

recite

iShitald

tributed

amongst the poor/

The
of

is

from a book called Rudrayamal.''

taken

to

bow

dow;n before the goddess after

nine or ten days from the

date

attack,

and

the mother of the

child

offers

several

The following legend is related of nhili A certain woman once forgot to extinguish the fire in lier liearth on Rdndhan
satem,

things to the Mata,

among which

are grapes,

Chhetha

(lit.

cooking

sixtli),

i.

e.,

the

day

sugar, a pinch of flour, a small earthen bowl

full of water,

previous to shili satem.

the

On

the next day,

and a blank sheet of paper.^

the
disease affects

Different things are dedicated to the goddess according

as

Mata was scorched in the stomach when she came to roll licrself on the hearth. In

one

extreme anger the goddess cursed the

woman
to

part of the body or another.

For instance,

saying that her only son would be burnt

death; and immediately the boy died.

flour of bajrii or jttvari is offered in case of

In

bronchitis

silver

models of the human eye

goras

her anguish the unfortunate mother confess-

when

the disease affects the eyes; a

ed her fault

to a friend,

who advised her

tlie ^Slfitato

to

(a black earthen vessel full of curds) in case

of morbid lieat
;

go to the jungle and entreat

give

a piece of black paper, in

if there is
is

back her son.

She found the goddess rolling

high fever, and salt

sensation.^

an

itching

in distress under a babul tree.

The woman
in

The Mata

said to live on cold

slowly approached her, and began to comb out

the !Mata's hair. the Mata's lap

food and to be very fond of things which have a cooling effect such ag fruits, sugar,
etc.

She then placed her son

The same

things

are

given

to

the

and entreated the goddess to revive the bo}\ The Mala felt much relieved
by the woman's attentions and blessed her
saying
tliat

patient as food.**

To
the

secure the protection of Shitala !Mata

her bosom should be as quiet as

for their children,

women

annually observe

her own head.

Immediately, at these words,

liis

vow of
is

shili

satem on the 7th

day of

the bo}' revived, to the intense joy of

mother.''

the dark half of Shicivan.

On

this

day the

Mata

said to visit every house and to roll

Women whose
a

relatives

have

recovered

herself on the hearth.

No

fire is,
:

therefore,
for if the
fire

from a dangerous attack of small-pox observe

lighted in the hearth on this day

vow on every

scitem,

i.

e.,

the 7th day of

Mata comes and

is

is

scorched by the
that

she

the dark half of everj' month.

They

first

sure to bring misfortune on

housedainties

bathe with cold water and, after offering an

oblation of
Itiilerd,

hold.

For
all

this reason, a

number of

take their meals only once

and

the food necessary for the

day
the

is

during the day.

This food has to be pre-

prepared on the previous day.

of shili sdtem, juvdri seeds
the hearth, and

On

day
on

pared on the previous day.

Shitala
in a

are spread

Mata

is

described as riding an ass

.s'upndtiii,

after being sprinkled with

nude

state with the half of a

red lac, a cowdung bowl containing a plant

called

(a

winnowing fan)

for

an umbrella

and

vana

is

placed upon

them.

The
water

with a swing in one hand, and a broom in

the other."

women

of the house bathe with cold

But more usually the Mata

is

and take only one meal during the day.

'

represented by a mere trunkless head

in

'
5

' The School Master of Sayala. The School Master of Jodia. * The School Master of Zinzuvada. The Deputy Educational Inspector of Halar. ^ The School Master of Vaiiod. The School Masters of Dhank and Ganod. ' Tee School Master of Ganod.

78
stent-,

THE FOLKLORE OF GUJARAT

besmeared
witli

red

lead.

This

is

god Krishna, and

eitation
oi'

it

can be cured by the re-

said to be the head of Babhrivalian, the son

piece called Ushaharan,

from

of Bliima'

tlic

second of the Pandavas by a

thu

Haiivansha.*

Some persons

attribute

Nag

motlier.

At the time of
pul'V
(liio

tl)e

Great War,
j

fever to the wratii of Vishnu, and declare that

it

he was sent by his

mother from
regions

his

resi-

can be avoided by the recitation of /'iWinuOthers

believe
it

dence

in th

below
as
li,'

this

sahasranama,^
to

to
it

be due
can be

world) to assist his

not
join

laliicr,

and

did
to
;

the anger of Shiva, and say that

know
the

the Pandavas, he

was asked

cured by pouring a stream of water over the

weaker
first

side.

On coming

to the

earth he

met with Krishna who took a promise from him to lop his own head off. In return, Krishna promised him that he
would be immortal,
invisible
set

image of Shiva by offering bel leaves (Aegle marmelos) to him, and by reciting the Mrityunjaya

mantra
it

in

his

honour.''

Others

again ascribe

to

the

displeasure of the
tliat

and worshipped

gods Harit and Har,t saying

is

the heat

bj' all,

and the head was

after

the Pandavas.

up on the flag of This head began to trouble

their
victor}-,

caused

bj'

the wrath of Shiva.'

are some of
:

The following
adopted
(i)

the

remedies

the

Pandavas

and
deity

in cases of fever

could only be

quieted by the

promise of

The

recitation

of sacred

hymns

in

Krishna

to

have him recognised as a

honour of the gods.

(ii)
(iii)

with unlimited powers.

This head after-

The worship

of Narsinh. %

wards came
of small-pox.

to

be known as the controller

Rudrfibhisliek

pouring a

stream of

How
came
it is

the head of
to

the

male
with

water on the image of Shiva with the recitation of verses in his honour.
(iv)

Babhrivalian
Shitala Miita,

be

identified

difficult to explain.

Drawing

the jantra

of Mrityunjaya

There

is

a tradition that a
in

Kunbi once
an
attack

re-

{lit,

Deatli-conquering, an epithet of Shiva)

covered his eyesight, lost

of

as

shown below.

small-pox, by worshipping Shitala Mata, and

by vowing not

to tic his lock of hair

till

his

blindness was eured.It is said that the

powderlike substance

which

falls
if

from the scabs of small-pox cures

applied to the cyes.PrajTipati onee celebrated a great
invite
his

cataract

Daksha
sacrifice,

but did not

son-in-law

Shiva.

The

latter

was extremely enraged

sorts of fever

at the insult,
in

and eight

were

consequence produced by his

breath at

that time.5
or fever

According to another story sar

in

was created by Shiva

order to

assist the
1

demon Banasur

in his contest witli

'^

Mr. K. D. Desai.
Tlie School Master of Sanka.

*
5
''

The School Master

of

Ganod

The School Master of Jodia. The Mistress of Rajkot, Civil Station The Shastri of Jetpur Pathshala.

Girls' School.

The School Master of Charadwa. Babhrivahan was not the son cf Bhima, he was the son of Arjun by Chitrangada, a princess of Manipur. t Names of Visknu and Shiva respectivelj'. Tlie half-man and half-lion incarnation of Visl nu, [

THE FOLKLORE OF GUJARAT

(v)

79

On

Tying a magic thread round the arm.i Sunday or a Tuesday a woollen thread
is
hcivc'i

belief that the Bhangis sometimes prepare an image out of the flour of adad (phaseolus

or a piece of five-coloured silken thread

radiatus) and pierce

said

it

with needles, and

it is

taken to a
lu^-stic

or a jogi^

who mutters

few

that for every hole

falls

made
a

in the

image

words, and makes seven ^nots in the

one human being

victim to

some

tlircad.

The thread
and then
tied

is

treated with

frank-

incense,

round the arm.-

is sometimes placed in an earthen vessel and buried under-

epidemic disease. Such an image

Periodical fevers are believed to be under

the control of certain spirits.

ground

in a public

way

so that every passer

it is

There
person

is

a of

by treading on the spot where

buried

story connected with

fever,

almost

every sort

may be
thrown
village

attacked by some disease.

into the well

Or

it is

and

it is

believed that a
storj' is
is

who
with

which
the

is

most used by
that all
maj^"

listens to

such a

cured of fever.*

people,

witli

object

Tile

following

legend

connected

ekanlerio

intermittent
came across

persons drinking water from the well

perish by the disease.^

fever

occurring on
his

alternate days.
to a village,

Once a Bania, on
a

way
dis-

The Bhangis
buffalo
vessel,

are also accused of causing

banyan tree where

Ekanterio (the

an epidemic by means of boiling the ear of a

he unyoked his bullocks and went to a

tance to
spirit

and the
it

flesh of

an ox together in one

seek for water.

being believed that the virulence

controlling intermittent f L-ver) resided

of the disease varies in proportion to the

extent to which the boiling proceeds.
process
is

on

this tree,

and when the

Bani.'^,

had gone

This

sufficiently far

he stole from behind the tree

supposed

to cause a disease

among
charm
magic

and carried away the Bania 's carriage together with his famih'.

cattle also.

The Bania was much

and

Another belief

is

that the Bhangis

bj'

surprised to miss them on his return, but he

seeds of adad and cloves

relocating

soon found out the author of the trick,

incantations over them, and afterwards strew

pursued Ekanterio.

That

spirit

however

them on a highway
step on
i

in order that those wlio

would not

listen to the Bania's entreaties to

them may be attacked by cholera or

return his carriage, and the

last referred for

matter was at
to

some similar disease."

ted for such action
is

One motive suggesthat tiiey are thereby

arbitration

Bochki Bai.

The

latter decided

in favour of the Bania, in

likely to receive their garments,

which would
Also at

and confined Ekanterio

bamboo

tube.

be used
the

for covering

the bodies.*

He was released on tlie condition that he would never attack those persons who listen
to this story.'*

outbreak of such an epidemic, clothes,

glii,

cocoanuts,

molasses,

wheat

flour, etc.,

are offered by the people to the Bhangis,

who
of

There

is

a flower garden to the west of

is

in return give a dorci^ a piece of thread,

Jodia where there

tree

called

ghelun

black

wool

to

be

worn by

the

afflicted

(mad)
It

tree.

Vows

in

honour of

this tree are

persons.^

believed to be efficacious in curing fever."*

But apart from

other causes.
it is

such' beliefs, the apper.ris

is

has been already said above that such

ance of an epidemic

also

attributed

to

epidemic diseases as cholera or the plague are

often supposed to be the result of the sinister
I

There
the
sin
of

the us'jal belief that

caused

b}'

diminution of virtue and

practices

of the Bhangis.
of

There

is

the
2

increase of

among people and

Zinzuvada.

the

The School Master

Dhaak.

The School Master

=
5

'

Mr. K. D. Desai. Mr. K. D. Desai. The School Master of Rajpara.

6
'

T.ie School Master of Jodia. T.ie Deputy Educational Inspector of Gohelwad,

16

School Master of Jasdan.

The School Master

of Rajpara.

0
consequent wrath of
tlic

TllF.

FOLKLORE OF GUJARAT
The remedies adopted
ed above, the most
of
a

gods, wlio arc only

for the abatement of

propitiated by the people again reverting to

righteous

epidemic diseases have already been mention-

ways and by the performance of

the sixty-four

common being
the

the winding

sacrifices in their lionour.'^

cotton-thread,
i.e.,

jjouring
village,

out

of

There
Joganis,

is

also

a belief

lli.iL

dharavadi,

milk, in the

and the

when they

are desirous of victiirs,

taking of the

raili

of the Mata in a procession

cause baneful epidemics among mankind, the

beyond, the village boundary, the epidemic

remedies in such a case being such as offer-

being supposed to be expelled

In the
last

in the rath.
lias

ing a goat or a he-buffalo to them,

observation of an
iijiini

or the

case,

after the

rath

been

in their honour.

taken to the neighbouring village, a charmed

The following
ago

talc

is

related regarding an

peg

is

sometimes driven into the ground near

occurrence said to have taken place not long

in the village of

the village boundary to prevent the epidemic

Verad.
a

The headman

of

from crossing back again.*

Mention has already been made of the
deities

the village

who was
a

Rajput by birth but

to irregular con-

who had
duct

lost his caste

owing

which protect the cattle and

to

whose

with

woman, died of
his

fever,

and as he

displeasure diseases
buted.

among

cattle are attri-

bidy was buried instead of being cremated. Soon after, a number of piTsons in the same village happened to

was an outcaste

It is said that

such diseases are very

.V

common during
of twent}' years
cycles
years.

the vishi of Shiva.

is called a vishi,

cycle

three such

die of the same fever and the people conjec-

making

a complete sa7>ivatsar of sixty

vishis is presided over

tured

that the
its

late pa'.eVs corpse

its

must be

Each of such

lying in

grave with

face

downwards
i.

fhewiiigthc khahan (? perhaps laphaii^

the
cloth
in
wliicii

e.

corjjse

is

wrapped).

and named after each of the three gods of the Trinity, Brahma, Vishnu and Shiva. The vishi of Brahma is characterized by
protection and creation, that of Vishnu
In-

Many

thought that the health of the village

until

would not bs restored

the corpse
its

was
face

replaced in the correct position with

growth and that of Shiva by destruction, the last often bringing on such calamities as
plague, famine and diseases

upwards and unless the hliapan was taken But none ventured to do out of its mouth.
so,

among

cattle.''

The following

are some of the

remedies

being dissuaded by the fear of meeting

practised by the village people in the case of certain cattk-diseases.

with a worse fate.

But although they did not open the grave yet they arranged for certain vows to be
taken
in

In the case of such diseases as movii kharava or the like, there

is

a jiractice of buryis

honour of the dead man, and that

ing a plough near one's gates, which

after-

put a stop to the disease.-

Anothcr stor}- from the same place is that when small-pox once raged furiously in that
village, the people of the place celebrated a

wards covered with dust gathered from three streets and is worshi))ed with a branch of a
tree

a plate

of

iron

and red

lead.

This

magnificent

feast

of

dainties prepared of

ceremony has to be performed either on a Sunday or a Tuesday, and the man who performs
it

wheat-flour, ghi, molasses, rice and pulse,

and

has to remain naked at the

disease

time.*'

afterwards the Dheds of the village lopped

off the
it

For

the cure of valo (a

is

in

which

head of a dead he-buffalo, burj-ing

the throat

inflamed), pieces

of the stalk

at the spot where the feast was held.^

1

of kuhad-vel
-'

(a kind of creeper)

arc

tied

'
*>

Tha School Master of Kotda-Sangani. The Schojl Maslcr of Devalia. The School Master of GanocJ.

<

The School Master of Dtvalia. The School Master of Sanka.

The School Master of Dhfink.

THE FOLKLORE OF GUJARAT

round the neck or the horns of the diseased
animal and
molasses
days.
is

81
lest

guarded for several days,

animals dig
it

some other
the

no other food except ghi and

it is

up and

let lose

buried
It
is

allowed to

for

two or three

epidemic by exposing the

believed
lies in

carcasses.

A handful

of salt

sometimes thrown

that the

contagion of this disease

on the
is

back of the animal.'

Sesamum

oil

the ears; and the ears of all the sheep

work as a good medicine the case of the same disease.Another remedy for the same disease
also said to to pass a knotted

in

in the
bleed.''

herd are carefully watched

if

they

is

bamboo

stick

with seven

knots seven times over the back of the ailing

animal.^

The twin gods Ashivini Kumar are sometimes propitiated by means of an anushthdn (the performance of religious austerities in
their honour)
in order

that they
cattle.''

may put

Ghi
the

is

sometimes used as a medicine in

of
small-pox.

a stop to a disease
It

among

case

In the
is

case

of

appears that dancing often forms a part

Frequently danc-

shakario or kSlo ra, the animal

in the affected limbs.

branded

of the process of exorcism. ing

is

To one

suffering

from

accompanied by the beating of cymbals

a stye in the
of

e3'e

an ointment prepared from

is

and

drums
is

and

other

loud

noises.

the horn of a deer

applied, while a mixture

mandalu

convened at the house of the person

i.

whey and

salt is said to

be useful in most

who

is

to be exorcised to

e.

number of

eye maladies.
of the belly
is

The treatment for the swelling

a mixture of molasses,

hhuvds are invited

attend along with a

ajamo
(a
the

(ligusticum ajwaen) and sanchal (a kind of

salt).

number of low-caste drummers, and afterwards the ceremony of utdr is gone through; the
utdr
is

To

cure an animal of khapari

affects

then taken to a cemetery.

the

disease

which

milch-cattle),
is

Sometimes

beating

of

drums

and

milk of the affected animal

poured on
If after

cymbals

is

alone resorted to for expelling an

rafda (a kind of jujube tree).

delivery,

evil spirit

from

the person of a patient.

is

It is

some part of the embryo remains

believed that this process

effectual in propor-

inside an animal, milk

and molasses are given

tion to the degree of the intensity of the noise

created.''

to expedite its removal.*

In the case of kharava the ailing animal

is

the east.

The The

patient
B.aval

is

asked

to

sit
i.

facing
e.
,

or Vaghri

the

made

to

move about
salt,

in

hob sand and

is

drummer,
beats the

sits in

front of him, and not only

treated with
fire

which

is first

fried on the

of Holi,
as
oil,

The remedy

for

the disease

sings

drum hymns at

as loudly as he can,

but also

the top of his voice in

honour

known
castor

kumbhava is to give a dose of sanchal^ ajamo and hot water to

animal and also to
its

of his favourite goddess.

the hliuva,

In the meanwhile,

who

is

also in attendance, begins to

the

sick

tie

a magic

be possessed, and discloses the fact by convulsive

fits.

thread round

neck.^
{i.e.,

After a while, the hhuvd suddenly

furiously on the floor, and,

disease called okarinu

vomitting)

stamps

his foot

sometimes breaks out among sheep.

case the shepherds separate all

In this

seizing'^the patient

by a lock of

his hair,

and

the affected

perhaps even giving him]^a blow on the back,

asks in a stern voice "
out at once

animals from the herd and remove them to

a distance.
All the sheep which die of the
in

Who

art thou

speak

why thou

hast come or else I will

disease are buried deep

1

a pit,

which

is

burn thee

to death."*

2 *
8

The School Master of Dhank and the Shastri The Shastri of Bhayavadur Pathashala, The Shastris of Jetpur and Bhayavadur. The School Master of Anandpur. The School Master of Zinzuwada.
'

of Jetpur Pathshala.

The School Master of Zinzuwada. The School Master of Wala Taluka. ' The School Master of Kotda-Sangani. 9 Xhe School Master of Kotda-Sangani.
'
=

* All

this of course is

addressed to the

evil spirit

which

is

supposed

to

have possessed the patient.

82

THE FOLKLORE OF GUJARAT

the patient with either the words
I

The patient will tlicn perhaps reply: 'Don't am you know mc? I am charan\ or I
zaniMdi, (a female spirit guarding the village spirit gates) or Vagliaram or Vnrva'j (the the Regarding of n deceased ancestor)
.

'

vacho
'

'

or
'

'vadhavo'

In case the hhuva says

vacho

and the number of seeds happens

j

to be even,

what he declared
trouble
|

to Lc the cause of the patient's

to

is

believed

be

true.

reason for possession, the evil give some sucli explanition us

sjiirit

will
^

llif

Iihuvd says vadhavo and

the

So also if number of
in

follows:
a

seeds

proves

lo

be

odd.

But

case

the
tle

"Once
loaf

upon a time the patient

lie

"as taking
hid

number of
hhuva says

seeds proves to be
*

(nld

wJien

and vegetables which

th'-refore I
his
is

from me,

Vacho

'
,

or even,

when he says

and
with
"life

life."

shall leave his person only The hhuva will then say

vadhavo, then his explanation of the cause of

the patient's trouble
is

not credited.

))rccious

and not so cheap

else,

as

you

Sometimes Brslbmans instead of bhuvas are

engaged
to exorcise
.sick

think.

If

you want anything

say so and

an

evil

sjjirit

from

tile

leave this person."

After a dialogue suc-h as

body of a
and jOK'an,

person.

bellnietal
r.idiatus)

dish,

the above, the hhiiva and the spirit

come

to

containing adad
is

(pliaseolus

wheat

some compromise, and the hhuva then leads a

procession with the uiar either to the village boundary or to a cemetery. The hluiva then

placed

on a copper jar and

so

struck violently with a stick, called velan,

as to produce a loud noise.
is

The

patient,

who
and
also

draws a circle on the ground with the point of a sword which he carries, and places the
iitar

made

to sit in front, begins to tremble

sometimes even to rave.

Tlie

Brahmans

within

the

circle.

He

then slightly

create a loud noise and in a loud voice ask the

cuts the tip of his tongue with the

edge of

patient

the sword, and spits blood into a fire lighted The smoke of this fire is for the purpose.

wants.

who The

the evil

spirit

is

and what
give

it

patient will then

out
or

the

name of some

notorious ddkan

(witch)

of

supposed lo carry the offering to the evil spirit.

one of his deceased ancestors

and

will

add

The u tar is then taken away by the drummers, who share it secretly with the hhuva. In the
event of the patient deriving no benefit
this

that he desires a certain thing which

he

was
evil

used to get while in

spirit
is

human
is

form.

The

from

tlien

propitiated

by

offering

the

ceremony, the hhuva advises the patienfs

things asked for and

requested to leave the

^ relatives to repeat the process.

body of
is

the patient. are other methods of expell-

The
person
or not.

following
in

ceremony

sometimes
whether
a

The following
ing an
evil spirit

performed
is

order to ascertain

from the body:

i.

under the influence of an

evil spirit

Either lohhdii
lies

e.,

incense powder, or chil-

hhuva

is

invited to the patient's

or even

tlie

excreta of dogs are burnt under

house in the
he

company of drummers, and there

some time
amidst the
din
the beating of the drums and by

the nose of the patient, who, overpowered, by the unpleasant odour,

the
is

dances for
bj'

supposed to give out

the

produced

name of
is

the evil spirit and also what

the loud recitation of

hymns

in

honour of his

latter wants.

favourite goddess.

Afterwards a handful of

Water

charmed with incantations, and

is

grain

is

passed round the head of the patient

to the

either dashed against the patient's eyes or

is

and presented

hhuva for inspection.

given to him to drink.*

If
tile
i.

The hhuva
.nnd

selects a

few seeds from the grain

them
to

evil spirit
e.,

possessing a patient

is

making

certain gestures, offers

purvaj
1

the spirit of a deceased ancestor^

t Feminine of Vaghri bslonging to

''

tlie

Vaihri caste.
Kolki.

The School Masters

of

Ganod,

Vanod and

The School Master of Sjinka. The School Master of Dadvi.

THE FOLKLORE OF GUJARAT

either Nirayan-bali

83
Dirvdsd

Shrdddha

or

Tripindi

Shrdddha or Nil-Parvani Shrdddha is

it,

are also invited to dance on the

i.

day

e.,

tlie

last

day of Ashddh.^
liigh

performed in order to propitiate

party of Brahmans
case the purvaj
installed in a
is is

and a
In
is

The bhuvd occupies a

place in

the

invited to dinner.

esteem of the village people, and commands

female,

a cocoanut
wall

much
is

respect.

In the

first

place, his position

gohhalo

(a niclie) in the

to

that of

medium between

the

gods and
beings

represent

it,

ghi lamps
is

are

lighted,

and
it.

goddesses on the one hand and

human

frankincense

burnt every morning before

on the

other. ^

He

is

the

interpreter of the

On
a

the anniversary of the death of the purvaj

will of the gods,

which he expresses to the

Besides he

party of gordnis
'^

(unwidowed women)

is

public
is

when

in a state of trance.

invited to dinner.

believed to have power over

visible to a

the evil spirits

If a

woman
is

is

believed to be possessed

by a

which are

bhuvd though cannot be

ddJcan, she

made

to hold a slioe in her teeth

village

seen by ordinary eyes.'

He

is

the guardian

and

is

taken to the
is

bound iry, where

circle
is

of the village, his duty, being to protect the

the shoe

dropped,

and a

drawn

people from the

evil spirits.^

malignant influence of the

round

it

with water from a bowl carried by

the party.
teetli

The holding of the shoe by the signifies a vow on the part of th*; ddkan

In the next place,

it is

also the office of the

bhuvd

to
is

treat

the

sick.

In

cases

when
is

never to re-enter the person of the exorcised

medicine

unavailing and where the malady

woman.*

supposed
are

to

be the work of some

is

evil spirit, the

The following
religious dancing,

other

occasions

for

opinion of the bhuvd

of the patient and scrutiny of
grain.'"'
is

sought by the relations

namely during the Nav-rdtra

given by the test of the

the sick person is
spirit,

holidays

(i.

e.

the festival which

commences

When

from
and

the 1st

day of the bright half of Ashvin

days)
;

found to be under the influence of a

the

lasts for nine

at the time of offer;

common mode
is

of exorcising

is to

take an titdr

ing oblations to the village-gods

ion of setting up
a
pillar

on the occasa

to the cemetery.

An image

of a

human being

in

memory of

prepared out of the flour of adad (phaseolus

deceased person

at the time of the Nilotsava*

radialus)

and

is

passed round the body of the

holds the image

ceremony.

sick person.

The bhuvd then

At

the time

when Randal the wife of Surya

in a circle before the goddess to

near his heart and stretches himself on a bier

is installed

and worshipped, a party of young

with the image on his bosom.

tion the bhuvd
is
is

In this condi-

women dance

taken to the cemetery, and

believed to be driven

the accompaniment of garabis.^

the evil spirit

by these

The eighth day

is

of the bright half of Ashvin

dedicated to the worship of the Mdtds

and
day,

'devis j[minor

goddesses), and

on

this

means out of the patient's body.'' The bhuvd distributes dords (magic threads) and anklets among the people. Such things
are coveted for their efficacy in warding off the
influence of evil spirits
after
'^

bhuvds have to dance each before his favourite

mdtd.

This

tliey

have also

to

do on the

1st

and are often sought

cattle as well as for

day of the bright half of Ashddh.

1

Bhuvds

by people for

their

Mr. B. K. Desai. The School Master of Limbdi Taluka, honour of a young man. who has * Nilotsava or Nil-parnavuiii is a ceremony performed in come to an untimely end. The chief part of the ceremony is the performance of the weddmg ot abuUSometimes a member of the deceased youth's family is possessed on such an calf with a heifer. answering occasion by the spirit of the deceased man and is believed to have then the power of correctly The School Master of Dhank. questions about future events, etc. ,,,,* The School Masters of Dhank and Kotda Sangani. ' The School Master of Devalia. " The School Master of Dadvi. 5 The School Master of Sanka.

The School Masters

of

Dadvi and Kolki.

84
themselves.^ TJie

THE FOLKLORE OF GUJARAT

prosperity
wlio beat
tlic

of the danhlan-

typical

bhuva has a braid of hair on

or

vagddndrs
to a large
i

(tliose

drum) depends

his head, puts one

more iron or copper

xtent on the success of the bhiivd's

tliis

anklets round his leg or elbow, and

business,

and for

reason, the dtumuiers are

the

mark

witJi

red lead on his forehead.

makes a A bhuvd
is

often very good advocates of

hhttvd and

attending upon the

rally' a

goddess Meldi

gene-

take every opportunity of glorifying bis powers

and

merits.

The

respect which a

bhuvd commands

in this

Vaghri by caste and always wears A Bharvad bhuvd has generally dirty clothes. A bhuvd has a silver anklet round his waist.
to observe a fast

way

is

sometimes increased by the performance

on
a

all

the nine

days

of the
to

of such tricks as his putting lighted torches

into his
oil,

Nav-rdlyas.

If

bhuvd

happens

come

mouth,

placing his liand in boiling

across another bhuvd in convulsive

trance, he

fits

or in a

and similar iierformances.

altliougli

must need go into

fits

as well.

But

there

may

be

some bhuvds

Generally speaking every

bhuvd keeps an
in

by imposing upon the credulity of who the villagers, there are manj bhuvds who do
profit

image of

his favourite indld

or

near his

own

dwelling.

Generally he erects a hut for

not work with the expectation of any reward,

the purpose and hoists a flag

upon

it.

Near

and are only actuated by benevolent motives.

the image are placed a

number of conch-shells

Many

of them honestly believe that at the time

state

and stones and brooms of peacock feathers.

when they are thrown into a

of

trance,

The

deity

is

not systematically worshipped

the mditds or deities actually enter their bodies and speak their wishes through them as a

every day but receives adoration every Sunday

and Tuesdaj'.
disciple

Sometimes the bhuvd has a

medium.
In some
liereditary,
villages, the office of the

a
a

sevaka

who

does

tlie

duty

of

bhuvd

is

dashing bell-metal cymbals at the time when

the bhuvd throws himself in a trance.''

and lands have been assigned

their duly^.
calling,

to

them

in

remuneration for
religious

In

When

addition to this

bhuvd

the profession, he

new bhuvd is to be initiated into is made to sit before an

often follows some other profession as that of

agriculture, weaving or spinning.^

image of the mdtd, where he goes into convulsive fits while the danlddn vngddndrs beat the

The bhuvd generally belongs to some low Koli, Bharvad Rabari, caste and may be a The bhuvds are Charaar. a even Vaghri or good qualificapotliids. One also known as
tion for becoming a bhuvd
is

drums and loudly

recite

hymns

in

honour of

Afterwards he is taken to a cemethe deity. by the drummers and an accompanied tery bhuvd^ where the latter marks out a expert
square on the ground with the edge of a
sword.

to

possess

the

habit of throwing one's self

fits

into

convulsive

The

novice

is

asked to

lie

prostrate

followed by a state of trance, especially on

within the area thus marked out and to get up and lie again, doing the same four times, each

hearing the beating of a ddnlddn (drum).

At

time with his head towards each of the

quarters.

four

such a time the mala or devi

is

supposed to

The bhuvd who

initiates the novice

possess the person of the bhuvd and to speak

out her wishes on

being questioned.

Some

bhuvds are regularly possessed by some devi or 7ndtd on every Sunday or Tuesday.'
1
'

and who is thenceforth considered to be the guru or preceptor of the latter, ties a rdkhadi (a p iece of silk thread^ round the elbow of
the pupil.

The School Masters of Kotda Sangni and The School Master of Zinzuwada^
The School Master
of

Sanka..
3
^'

The School Master

The School Master The School Master

of Jodia.

Sanka.

of Dadvi.
of Patani'av.

Mr. K. D.

''

Desiii.

THE FOLKLORE OF GUJARAT

Every hhuva
favourite
is

85
and
i:hink that

required to propitiate
tliird year,

liis

to be holy places,

by doing so
pile should

goddess every
is

the cere-

they attain the merit of building a temple or

shrine.

mony which

then performed being called

belief

runs

that this

Kliad-Khadya-hesddi-i.

This

is

performed

grow larger
diminished.

an:l larger

diy by day, and not be

is

either during the Nav-ratra holidiys or during

If th? base of such a tree

pile
if

not

the bright half of either the

month of

MSgh
is

marked by a
offered; and

of stones,

rags only are

available,

or Chaitra.
iu^ited

All the bhuvas in the village are

tile

rags are not

the

on

occasion,

when

there

devotee tears off a piece of his garment,

ever costly
tree.*
it

how-

gdnja-smoking or b/inn^-drinkiug, partly at

night.

may

be,

and dedicates

it

to the

After the supper which follows this

party, all the bhiivds gather together and go into

convulsive
fits till

Once,

child

saw

its

mother offering a
tlie

they are almost suffocated.

rag to such a tree, and asked her

of the offering.
I

reason

Coco

inut.s

are

then dedicated

and
is

cracked

The mother
the child's

replied

that iier
uncle,

before the mdta^ and the kernel

distributed

brother, that

is

maternal

among

those

present.

The

party

then

dwelt in the
a chithario

tree.

Hence a

belief arose that

in

break up.^
It is believed

(ragged)

uncle dwells
th:'t

such

by some people that the

saint, living or dead,

spirit

trees.

Others asseft

the

chithario pir

of a

Muhammadan

dwells

dwells in such trees, and they propitiate him

in such trees as

the

Khijado,

i.

e.,

Shami
Bdbhul

by offering cocoanuts and burning frankincense before

it.*

(Prosopis spicigera) and Bdval,

i.

e.

(Acacia arabica). It
chitharia that
is
,

is

known by
ragged

the

name
It

of

There
which
is

is

a Khijado tree
to

near

Sultanpur
of a

the

Pir.

is

believed

be

the
is

residence

common

belief that if a

mother

fails to offer a

demon mdmo.
tils

This demon

propitiated by

rag or a piece of cloth to such a holy

while passing by
it,

tree
risk

offerings of rags.

her cliildren run the

Soms
worn out

declare

that travellers

fix

rags of

of falling
therefore,
trees

ill.

Women

and ignorant people,

clothes to the trees mentioned

above

make

a point of offering rags to such

in order that tlisy

may

not be attacked by the

whenever they happen to pass by them.belief,

evil spirits residing

is

in them.

Another belief

According to another
order
to

travellers, in
safel^',

that the spirits of deceased an3estors residthis

accomplish

their

journey

ing in such trees get absolution through

offer rags to such of the

Khijado^ Bdoal or
be
the

form of devotion.

It is also believed that

Limdo (Nim)
their road.^

trees as are reputed to

goddess called chitharia deui resides in such

trees,

residences of spirits, if they

happen

to

be on

and being pleased with these offerings,

children,
itch

blesses childless females with

and
their

Some
spirits

believe
reside
trees,

that both

male and female

cures persons
disease.

suffering
is

from

of

in the

Khijado^

Bdoal

and

There

a further belief that ragged

Kerado

and throw rags over them with

travellers,

the object of preventing passers by from cutt-

to the Khijado,

by offering pieces of tueir clothes Bdval or Keraio trees, are

ing or removing the trees.

Some

pile stones

blessed in return with good clothes.

round their stems

people come across

and draw tridents over

oil.

Some
spirits,

believe that
resides in

Hanuman,
trees.

the lord

of
call

them with red lead and

pieces of stones on the
1 3

If superstitious

certain

Tliey

such

trees,

they

throw

hiin

chithario

or

ragged

Hanuman.

All

piles,

believing

them

passers by offer rags to the trees inhabited

-

by

Tlie School Master of Sanka.

Tlie School Master of Divalia.

The School Master of Kotda Sangani. The School Master of Ganod.

86
liim.

THE FOLKLORE OF GUJARAT

There
is

such a tree near the station of

is

Rags are never

is

offered
liieii^

to

wells,

but

it

Shiroi.

There

a taninrind Irte on the road

common

to

ofl'i r

cop))er

coins

and
near

from Tainnagar

to

Khantalia Mhieh

is

believed

betelnuts.

Sometimes
in

flags arc hoisted

to be the rcsidenec of chithario

Hanuuian and

holy wells
Jaldevki.

honour of the water-goddess

receives similar ofi'trings.

Another tamarind
near

Travellers hoist flags

on certain

tree of

tliis

deseription

is

Marad and
is

wells and throw copper coins into them in the

there

is

a Khijado tree on the road between

course of
offering

tlieir

journey.

The

origin

of this

Kalavad
treated.
It
is

and

Vavadi

vliicli

similarly

is

said to be in the desire of travellers

to prevent people
related

from committing

a nuisance

by

some

people

that

in
is

near wells.

deserts trees are rare and the

summer heat

oppressive.

To

the lra\cllers passing

through
the

spirits

Some wells are noted as being the abode of who have the power of effecting certain
It
is

such deserts, the only

jilaee of rest is in
is

cures.
wells.

eustoniai y to throw a pice in such

a ))erson
is

shadow of a
occasionally.
to such trees,

solitary tree that

to

be

met

When
who

bitten

by

a rabid dog,^

In order that no harm be done

he goes to a well inhabited by a vachharo^ the

spirit

some people have given currency

cures hydrophobia, with two earthen

milk, with a pice in each,

to the belief that a spirit called

in such trees

mamo

dwells
a

cups

filled witli

and

and expects the offering of

rag

empties the contents into the Mater.

It
is

and a pice

at the hands of every passer by.^

a belief

among Hindus

that to give

Some
b_v

are

of

opinion

that

the hliuvas,

alms in secret confers a great merit on the

donor.
fore,

in order to

raise

money from the credulous

daub a
tree

Some of

the ortli<idox jitople, thereinto wells,

terrifying

tluiii,

within the

throw pice

considering

it

to

limits of each

village with the

form
that

of
it

a
is

be a kind of secret charity.

trident,

and

fix

rags to

it,

staling
iiir.

The

belief

in

the

practices

adopted for

the abode of a

mamo

or a

At times they

transferring

disease

from

one person to

ask their clients to offer certain things to such

trees,

another obtains mostly

among women, wlia

which

the}'

appropriate to themselves.
belief,

have recourse to such practices for curing

their children.

There

is also a

that the holy trees

that receive offerings of rags from travel'ers,

are the abodes

One
act
is

of such practices

is

to lay a

suffering

of

gods or

evil spirits,

and

child in the cradle of a

healthy
in

child.

This
the

are

distinguished

from other
tlie

trees

of the

believed to

result

transferring

same species by

epithet

of

chitliario.

disease of the ailing child to the healthy child.

Some
In
Pipal,

people

Iioist flags

on such trees instead

Another

pr.ictice

is

that

the

mother of the

of offering rags.

sickly child

should touch the mother of a

some

places,

the

Boradi
the

(jujube),
basil

healthy child with the object of transferringthe disease of her child

latter.

Fad (banyan) and

sweet

to

the

child

of the

receive offerings of a pice

travellers, while the

and

a betelnut

from

Some

believe that the

mere contact of
is

Khijado and Baval are

an ailing child with a healthy child

cient to transfer the

suffi-

given rags.^
It is stated

malady of the foru:er

latter.

to

by some people that the belief

pir has

the
that

person of the
tliis

Others maintain

in

chithario

grown during the

last

can be brought about by a mother

touching the
cradle of

four hundred years.

1

either by

another

The School Master The School Master

of

Limbdi Taluka,

'

The Schcol Master of

Kolki.

of Dadvi.

'HIE
child or by touching

FOLKLORE OF GUJARAT
of

87
bier,

the person

another

makes a bamboo

waves an utdr round

lays
his

wojian.

There are

others,

who

hold that the

the patient's head, and

bier with the ;<^nr

himself

on
bier

the
is

disease of a sickly
to

child

can be transferred
latter

by

side.

The

another child
leavings

by feeding the
the

with
is

carried to the burning ground b\ four persons

to the

the

of

former.

There

accompaniment of the beatings of drums,

further belief that a mother can transfer

disease of her suffering child to the
child

the

followed by the exorcists,

who throw
'\\'hen
is

bdlcldns

of

(round

flat

cakes of jucdri flour) into the air

the party

another

woman by applying

the

end of her
latter.

as the procession moves on.

robe to the end of the robe of the

In
its

reach the burning ground, the bier

put down,
offers

some places, when a child begins

mother makes an
idol of

to

weaken,

and the bkuva^ shaking

violently,

the

cow

or buffalo

dung,
in

tddr to a spirit of the place.

tes

He then

prostra-

and keeps

it

fixed to a

wall of

the house,

himself four times with his

face turned

the belief that the child will be cured

as the idol dries.
It is

slowly

towards the four directions and drives a nail

into the

slated

that

instances

ground

at

each

turn.

Next,

the

are actuallj"

known of
called

the recovery of children

bhuvd

lets loose a

goat or a ram, to which the

is

by

this process.

These methods of transferring

tuchakiis
i.

vir in the

body of the patienb

supposed to
the perform-

disease

are

e.

mj'stic

be transferred.

It is said that

methods.
practise
is

As

rule

superstitious

women
it

ance of

this rite relieves the patient's

mind of
disease,

them on Sundays or Tuesdays, as

efficacious,

anxiety regarding the

cause

of his

believed, that to be

they must

and he thereafter shows signs of improvement.^

be practised on these days.

In addition to the
the
utdrs^

luchahas above
,

stated

When
person's

man

is

sufi'ering

from

diijani

(a

doras,

etc.

already

described,

sore or mole on the eyc-Iid) he goes to another

are used for curing diseases.

house and

.strikes

earthen

vessels

Some
ion.

diseases are attributed to vir possess-

against his door saying

vessels.

" I have

shaken the

Virs are male spirits fifty two in number.

bhuviis or exorcists are believed
to

May

the dnjani be

with

me

to-day

The

have

and with you tomorrow".

It is also stated that

control over them, and are supposed to be able

to detect an
vir.

such a patient goes to the house of a

man who
and

illness

caused by possession by a

has two wives while the latter

is

asleep,

In such eases, the bhuvds drive away the

taps his door uttering the words "Anjani gJiar

bJidiigani dj

evil spirits

from the patients by magic incanthem

to others

mane ane

1;al

iane"
house,

i.

e.,

"Mav
This
disease

tations, or transfer

by waving

anjani, the breaker of the

be to-day
''

a certain

number of grain seeds round the

with

me and tomorrow with

is

thee.

head of the patient.

By

another

process the
in

process

believed

to

transfer

the

bJiuvas can confine the evil spirit

bottle,

glass

from the person of the

patient to that of the

which

is

buried underground.

husband of the two wives.

disease,

In order to eradicate a

dangerous

A common method
is
it

for

transferring disease
sick person

an utdr

is

frequently offered to a dog, in

the
is

to
to

wave water round a

another to drink. with water
is

and give
goblet

belief that

by eating the utdr the disease

Similarly, a

transferred to the dog.

filled

passed round a patient's bhuvd^

In some places, diseases of long standingdue to spirit possession are cured by emploj-iug a bhuvi^ (exorcist), who, accompanied by
others of his order, goes to the patient's house,
1

head and offered

the contents.

to a

who

drinks off

belief prevails all over

Gujarat that a
species

disease can be passed from one

of

The

Scliool

Master o' Zinzuwilda.

88

TllK FULKLOliE

OF OLJ.IRAT
with the disease on his back.
the buffalo which
is
is

animals to another, and various practices are

The back
red
lead
cloth,

of

adopted
exorcist

to effect

this.

Generally a bhiiva or

chosen for this purpose

in

arranges the transfer.

The bhuva,
dancers and

marked with a

trident

and
on

accompanied by a
drummers,

troupe

of

covered

with a piece of black

visits the liouse

of the sick person

which are laid a few grains of adad and an

iron
nail.

and, after examining corn seeds th'inds which

Thus decorated,

the

buffalo
village.

is

have been waved round the

patient's

head
the
cock,

driven beyond the limits of the

is

It

on a night preceding a Sunday or Tuesday'

declares that the evil spirit

believed that an animal driven in this

it

wav
is

possessing

carries the disease wherever

goes.

patient

requires a

living victim.
is

Very often,
transferred
is

tlie

beast to which a disease

goat or a male buffalo

substitute for
tlic

then brought as
is
is

kept tied to a post

all its life,

patient,

him, the tip of

is is

its

right car

waved round cut off, and it

is,

with the belief that by so doing the

remains enchained.
disease in a bottle

disease

Jain teachers confine a

offered to

tlie

mala or goddess, that

stray
as
it

it

and bury
is

it

underground.

released to

pleases.

These
matd's

Sometimes, a disease

passed on to a crow,
a pillar, thus making

goats, etc., are called

mat a' s goals,

whose
it

legs are tied to

cocks, or

maid's male buffaloes, and are seen

in
is

a life-long prisoner.

wandering' about
times
tlie

many

villages.

Someimage
the

Once

u])on a time^

when

there was an out-

goat, etc.,

killed before the

break of cliolera in a certain village, a

(recluse)

bdvd
scene.

of the mdtd and the hhnvd

dipping

happened

to arrive on

the

palms of his hands

into

its

blood, presses

He

caught two rams, made them move in

them against the doors of every house in the village. In the case of an outbreak of
epidemic, the victim
tlie
is

circle,

and

left

them

in the

burning ground,

where they died, the ejjidemie disappearing

with
their

set at liberty

beyond
It
is

death.

Hence
on

belief

gained

limits

of the

village

affected.
tlie

ground that an epidemic of cholera can be

expelled
goats.2
It is related

believed

by some people that

disease
is

animal to
the above

by passing

it

to

two rams or

which a

conveyed

in

manner, dies of

its effects. '^

is

that,

at

Gondal,
a

case

of

in some places the patient

supposed to

be possessed by a goddess instead of

evil spirit.

by an
is

was cured by by waving a cock round

cholera

Bhangi (sweeper)
head.*

the patient's
lived
in

goat, cock or a male buffalo

few years ago

in

tlierc

Kliakhi
Kolki,
a

offered to the goddess in the

same way

as to

Jalia, a village

the vicinity

of

an

evil spirit.

KhdhJii (recluse) Darned Narandas, who,

tlierc is
it is

when

In some villages, wiini

of a
serious

an outbreak
to

laid u]) with fever, passed

his blanket,

on the disease to
it

epidemic,

customary

and after a time drew

back to

drive a buffalo beyond the village

1

boundary

his

own
2

person.
Shastri, Talpur.

The School Master

of

Dhank.
^

The Pathasbala

Tlie School Mistress of Gondal.

CHAPTER

IV'.

WORSHIP OF ANCESTORS AND SAINTS

The
spirits

of

deceased

father,

grand

father, great

grand father, and of a mother,

i, e.,

this fortnight, shrdddha is performed in honour of the deceased on the day correspond-

grand mother, and great grand mother,

all

ing to the day of his death,

are feasted.

when Brahmans

the male

and female ascendants up to the

third degree, receive systematic worship

when
are

the

Shrdddha

or

funeral

ceremonies

dying on the 5th day of Kdrtik has his shrdddha performed on the 5th day of the sharddian. On this
a jjerson

Thus,

performed either on the anniversary of the

death of any of them or on the day when the

occasion, water is poured at the root of the Pipal, iarpan or offerings of water are made,

Narayan

hali

is

performed

in

such hoh-

and pinds or
deceased.

balls of rice

are

offered to the

places as Gaya, Sidadhapur or Prabhas Patan.

The

spirits

of those

who meet
their

heroic

deaths

Of

all

the days of the sharddian

the

13th

on fields of battle are called

pillars are erected

Suropuros,

and

I4th and 15th are considered

to be of special

in

spot where they

breathed

their

memory on the last. They

deceased
ancesor

importance.

The death annivesary of

a pitriya

is

called

receive only occasional worship.^

samvatsari^ valgo samachari or chhamachhari

The purvajas or
tors receive

spirits of

when

shrdddha

is

performed and Brahmans

worship on

the

thirteenth

are feasted.

fourteenth day of the dark half

(the tenth

of

Shrt'ivaii

The
cious

pitriyas are also worshipped on auspi-

month of the Gujarat Hindu

j'car),

on the fourteenth of the dark half of Ashvin^ on the death anniversaries and on days on
which the Shrdddhas^ tripindis or
vavi
7iil

such as marriages, by the performance of a shrdddha called ndndi, when pinds (balls) of molasses are offered instead
of
rice.

occasions

parndthese

It is

considered

an

act

of merit to
pitriyas

ceremonies

are

performed.

On
the

perform shrdddha in honour of the

on the banks of a river or tank
at

occasions, the pi^ri^rts (deceased ancestors) are

middav on
the dark

represented by twisted

braids
-

of

durvd

the 8th day of the dark half of a month.

grass (cynodou dactylon)

From
are

the 13th to the 15th day of

Purvajas or ancestral
level

spirits descend to the

half of Shrdvan^ after their morning ablutions,

of

ghosts
to

when they

strongly
sjiirits

orthodox people pour water over the Pipal,

attached

worldly objects.

Such

often possess the bodies of their descendants,

Ber (Zizyphus jujube) and, durvd grass, and on those places wliere cows
the Babul, the

though the necessary JShrdddhas are

per-

are

known

to congregate,

in

the

belief

that

formed for

their release.

The

13th, 14th

and

by so doing the
deceased
is

thirst of

the
It
is

spirits

of

the

15th days of the bright half of the months of

quenched.

also

believed

Kdrtik and Chaitra are the special days for

propitiation

that if feasts are given to the relatives of 'the

of

departed spirits

by

their

deceased and to Bralunans

satisfied.

the pitriyas

are

relatives either at

home

or in holy ]>laces, while

the

whole of the dark half of the month of

is

According to

some, the Sharddian] lasts

Bhddarwd
1

devoted to this purpose.* During

of

from the fuU-moon day of the month of

-

The School Master

Dhank.
is

The School Master

of

Kotda Sangaui.

* This period of 15 days

called

Sharadian,

90 BhSdarva

THE FOLKLORE OF GUJARAT

to the
is

new-moon day of
of
those

the

same
days.

of

the

briglit

half

of

Chaitra

and on the
Kdrlik and
is

month, that

for a period

sixteen
die

same days of the dark half of

Shrdvan,
on
tlie
is

The Shrdddhas of

who
day

on the

On Vaishdkh
of
tlic

.Shud Trij, that

Punema
an-

or

full-moon

of

month
day of

third

bright half of /'ais/wA-A,

Trij,

])trformed

on

lln-

fiill-inoon

wJiich

called

Akhd

women

offer

to

Bhddarvii^ and the Shrdddhas

die on the

of

those

who

Brahmans two earthen

a betelnut, a pice and a

jars

filled witii

water

neW-moon day

aynuvasia of a

month

and covered with an earthen cup containing

are performed on the amavasia of Bhddarvd.

pan

or betel leaf, for

The 13th day of the dark half of Bhadarva

is

the propitiation of
sed ancestors.
''

tlie

spirits of their decea-

called

bdla

terash
is

that

is

childrens'

thirteenth.

This day

specially

devoted

to

For the propitiation of a male

party of Brahmans
is

spirit

the propitiation of tle spirits of children.^

feasted,

and

for

the

On

the

Shrdddha days
of
the

Briihmans
are feasted,

and

propitiation of a female spirit tJirec unwidow-

relatives

deceased

and
and

ed man-ied women.''

oblations called Vdsh^ consisting of rice

sweets, are offered to crows.

Rajputs, Bharvads, Ahirs and Kolis

either a pile of stones or
a

set

up
on
of

single
in

stone

On

Aslio

Fad

fourteenth, that

is,

the
it is

the boundary of their

village die

honour

fourteenth

of

the dark half

of Asho,
to

those

among them who

are

on battle

fields.

customary to apply red lead

erected in honour
of

the pillars

These piles or stones are called Pdlios,

the

On
the
also

men

that die heroic or

to

Pdlios

placed

engraved

images to

noble deaths

on

fields

of battle,

break

represent the deceased in whose

memory
are

cocoanuts before them, to light lamps fed with

ghi and to offer cooked food to their
spirits.^

Pdlios are
raised in

erected.

Small

pillars

the

localities

where
Kali
the

such

persons
or

The

spirits of those

who

die

with strong

met their death.

On

tlie is

Cltaudas

attachment to the objects of

said to enter tlie state

this

world are

black fourteenth, that

of the

fourteenth

day

known
In

as asur gati or

dark

half of
lead

Asho^ the Pdlios are

the path of

demons.

this

condition

tlie

daubed with red

and worshipped with

spirit of the deceased possesses the

person of
family

offerings of cocoanuts.

Women who

have be-

one of his relatives and torments

in

the

come
the

sati

receive

worship

and offerings on
Shankaracharya,
or
spiritual

which he

lived.

The members of the family,

Jiis

Hindu new

year's day.''
as

when worried by
services of a a

persecutions, engage
exorcist,

the

Spiritual guides such

hhuvd or

who

sets

up
in a

Vallab.acharya,

the

maltdrdjas

wooden image of the tormenting

of
the

spirit

niche in a wall

house.

lamp fed
image,
offered

Swaminarayan, Lalo Bhagat and Talo Bliagat are worship))cd by

heads of
tlie

sect called

their devotees with offerings of food, garments

with

gTii is lighted

daily

before this

and cash.

In this Kali

Yuga

or

iron

age,

and
to
it

in times of trouble, a cocoanut is

in the belief

men who
if

are really great are rare,

and even
to

that the spirit can

injuries.

protect

there be some,

they are
the

invisible

the

the offerers

from

faulty vision
spirits
the"

of

present day

degraded

The

pitriyas

or

ancestral

are

mortals.

propitiated by pouring water over

Bordi

holy men by

few come into contact with such virtue of the good deeds perin their past lives.

(jujube), the Ttdsi

(sweet

basil)

the

Vad

formed by them

These

(banyan) the Pipal or durvd grass (cynodon dactyton) on the 13lh, 14th and 15th days
>

are said to attain paradise

by
.

this

saisang'^'

(contact with the righteous)

=

3
''

Mr. K. D. Desai. The School Master The School Master

of lodia.
of

*
<^

The School Master of Luvaria. The School Master of Lilapur.

SSnka.

The

School Master of Dhfink.

THE FOLKLORE OF GUJARAT

Holy men
relics,

91

receive personal worship

during
their

In the Kadavasan woods, near the village

of Daldi, there lives a bSvd called Bhimputi,

their life-time.

After they

are

dead,

such as impressions of their

busts

footsteps,

who

is

believed to possess miraculous powers.

their photos or

are

worshipped with

He

surprises visitors by his

wonderful feats
afflicted

offerings of sandal paste, flowers, red powder,

and commands vows from the

gating their
breakfast,
the
sufferings.

by miti-

frankincense, lamps fed with

glii

and

arati

Every day, before

seven villages
to
in

(swingings of lamps)^

bdvd

visits

Every

sect of

Hindus has
it

Maharaja

or

collect sugar

and

flour,

which he throws

spiritual head,

and

is

considered

meritor-

handfuls over every anthill wliich he

meets

ious to entertain and worship

special occasions.

him on certain Maharaja or Guru is The

'claf.

on

his

way.

This act of charity has establish-

ed liim as a saint, and most of his prophecies

are believed to be fulfilled.

received

with

great

His

followers
in a palan-

form

procession and carry

him

A Musalmfm

named Muhammad Chhail

bj'

is

quin or a carriage and pair accompanied with

music.

held in great respect

the people on account

At the house of
floor
is

the

person

who
rich
to

of his great magical powers.

to

He

is

believed

invites him, the

covered
is

with
led

be in the

good graces of a Pir, who has

the

cloth, over

which the Maharaja

endowed him with

material
distances,

raised seat specially arranged for the purpose.

objects to

He

is

then worshipped by the host

details as the

with

the

power of commanding to him from long and of breaking them and making
come

same
that

image of a god.
(five

His feet
nectars),

tliem whole again.^

arc washed
is

by panchamrita
is

Great men of antiquity often

command
by
of

a mixture of

ghi, milk, honey,

sugar

worship

as

gods.
9tli

fast

is

observed

and water, which

Maharaja.

sipped by

tlie

worshipper
of of
the the
is

Hindus on
anniversary

the

day of the bright half

and distributed among the followers

Chaitra^ the birth day of

is

Rama, whose
all

birth

Very
are

often
in

the

feel

celebrated at noon on that day

Maharaja
Great
this

washed

water,

wl;ich

in his temple.

On

tliis

occasion,

visitors

considered as purifying as the panchamrita.

festivity

to the temple offer a pice or

two to
is,

his

image

and rejoicings are observed on

host,

and

receive his

Prasad^

that

consecrated

day at the house of the Maharaja's

food, which consists of a mixture of

curdled
is

where crowds of the Maharaja's followers

assemble eager for a
sight

milk and sugar.

The

birth

of

Krishna

of

him.

After

celebrated at mid-night on the eighth day

the dark half of Shrdvan,

of

spending about half an hour in the house, the

when people keep

night.

Maharaja departs,
presents from the

first

receiving

valuable

awake for the whole of the

hosl.

The Jains observe

the

fast for

seven
is

days
12th

Spiritual guides wlio claim

power of
by

from Shrdvan Vad Baras, that

day of
the

the

working miracles are

the people.

lield in

high esteem

day of the dark half of Shrdvan^ to the Sth

bright
half of

Some

of these guides are said to

Bhddarvd^
of
to

in

have control over spiritual beings or to possess

their

honour of Mahavir
spiritual teachers,

Swami, one
is

their

favour.

These

spirits .fare^.

supposed

who

believed

have

to

endow them with

threads,

the

power of preparing
worn,' round

been

born on the

2nd day of
is

the bright half

mystic

which, when

of Bhddarvd.

This period

known

as

the

the waist, neck or arm, cure various diseases.

1

Pajusan, during which the

Jains

cause the

The School Master of Ganod. The School Master of Zinzuvada.

92
slaughter-houses

THE FOLKLORE OF GUJARAT

and
fisli

markets

to

be

The
self

soul

is

not
it

said

to

have

finally

closed and give alms to the poor.^

perished unless

merges into the

divine

A
a

century ago there

lived at

Nalkantha
a

and attains moksha or salvation.

The

sage

named

Bliansab.

He met

holy

passions and desires of a dying

man

do not

death by deep meditations, and a few days

after rose up from
his grave in his original
in

permit his
stage,
until

soul

ascending beyond a certain

where he or she remains as a ghost

the

form.

This led him to be classed

great

the

soul

is

purged of by
the

all his

or her

category of

men and
of
tlie

to

command
tribe,
is

desires

and
from

sins

performance of

divine worship.

funeral ceremonies.

For relieving ancestral

low order of bhuts and

Vithal,

a sage
in
is

Kathi
a

spirits

tlie

revered

Pfiliad.

Savo,

devotee

at

pislidchas, shraddhas are

performed by their
holy
))laces as

Zanzarka,
a at

worshipped by Dheds.
liis

Fehala

surviving

relatives

in

such

Eajput and Tolat

of

wife, are

enshrined

Prabhas,
ceremonies
Nilotsarga

Gayii
are

and

Pindtarak,
as

These

Anjar, a village in

Cuteli.

Lalo, a Bania
divine

known

Nardyanbal\
(recitation

devotee

Sindhavar,
life-liUiC

received

and saptdha.parayan

honours in his Sayala

is

and his image in an

of a sacred book for seven consecutive days).''

held in great reverence to this day.

of

Those
thoughts

persons
still

who

die

with

wicked
not

The samadh
Vastadi,

Madhvagar,
Unchadi a
in

atit

of

present and

their

desires

situated in

village in the
is

fulfilled, enter tlie

order of evil spirits,

after
their

from
desires

Dhandhuka
object of
a

taluka

Ahnicdabad,

an

which

thej' are liberated

worship.

Harikrishna Maharaja,
received
divine

have been satisfied and their wicked thoughts

eliminated.*

Brahman
If the

saint of Cliuda,

honours at Chuda and the Charotar.*

souls
to

BHuts
arc

and

pishachas-ghosts,

male

and

of the

departed
ghosts,

ones

female

can be
to

prevented fron?
certain

doing harm

condemned
are
said
to

become
bj-

shraddha
descendants

by

recourse

processes.

For

ceremonies performed

their
in

instance, the

wife

of a

Nagar of Gadhada
death

be

efficacious

freeing

them

became a witch after her

to

and began

from

their

ghostly existence and relegating

life.

torment the second wife of her husband

tliem to

sbmc other form of The lives of bhtits and

years.*
i.

pishachas^ male

bv throwing her out of bed whenever she was asleep. To prevent this, the husband
took a

and female
tliousand

ghosts, are said to extend over a

Shraddhas,
the
a shraddha

such as the

samachari

e.,
i.

death anniversary

and
in a

Ndrayanbali
holy
place,

e.,

performed

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.''

emancipate the ghostly

spirits

from

their

wretched existence and make them

birth in a
at

Bhuls and pish-achas arc believed by some

people
to

eligible for

better

form.^

Some
ghostly

be

immortal,

because

they

are

believe

that

the

end of their

supposed to belong
In the

to the order of demi-gods.

existence (a thousand years) they take birth in

the anin.al kingdom in the

1

mortal world.''

Amorlcosha the well-known Sanskrit such they are classed with lexicon
divinities,
2 *
5

The School Master

of Jodia.

' ' 7
'

The School Master of Sanka. The School Master of Kotda Sangani.

The School Master of Ganod. The Deputy Educational Inspector, Gohilvsd.

The School The School The School The School

Master of Lalapur.
Masters of Kotda Sangani and Dadvi.

Master of Dadvi.
Master of Mota Devalia.

THE FOLKLORE OF GUJARAT

as guhyaks, and sidkas.

93
a Europi;an

The bkut
infants
lives

is

defined

away by the sound of

of other
that all

band and
It is said

as a

deity
as

tliat

troubles

and the
on
flesh.

musical

instruments.^

pishdcJta

deity

that

Bhluts

and

pishnchas
of
Shiva,

are

the

ganas or
gods of

drums and other weird instruments whether European or Indian, have the power
of scaring

attendants
the

one of the

away

evil spirits.

Hindu

Trinity.

They

are supposed to

An

evil

spirit

called Babaro had entered

be upadevas or demi-gods.

the person of the uncle of iMaldev the king of

Preta

is

the

spirit

of a person that dies a

Jhalavjid

much
offered

to

the

king's

annoyance.

sudden or unnatural death with many of his

desires unfulfilled.

Maldcv
extend

a stubborn fight to Babaro,

His soul attains emanciof a saptdk^ that

who, unable to cope with Maldev, promised to

iiis

pation by the performance

is

kingdom over those

that
the

villages

in

a recitation of the It is

secutive days.

Bhdgvat on seven condescribed in the Bhdgvat

the

which he would hang up bunting

It
is

in one night.

said

present

extent

of

the

that Dhundhumari,

brother

of

Gokarn,

Jahlwad

territories

who had become

his

a preta^

was released from

tlie

enterprise in

was due to king Maldev's hanging up bunting over these

preta

existence

by

performance of
to

territories as asked

by Babaro.^
death the
the

saptdh

which his brother caused

be

Though
faculties

at the time of a man's

m'-de.

The Garudpurdn mentions that King Babruvahan emancipated a preta by the perof of
a
a

may

hardly

vdrsand

the
to

be

sound, yet
left on his

impressions

mind

formin?e
salvation

shrdddJia.

Tiie

mulcti

or

by

his past actions are in themselves

good or

pre'a

is

in
to

itself its death.

bad enough
in

impress him so as to make his

life

This would prove pretax

be mortal.

Tile span of life of the hhnts

is

and pretas
descendants
gain
a

departing spirit assume a new form of keeping with them. For instance, a
particular

man

very

long,

but

those

whose
oblations

following a

profession

becomes
actions

offer

them the^ usual

sooner.

their

subject to dreams bearing on that profession.

emancipation
spring
called

There
'

is

Icund

or

When

the impression created by his

Zilanand

in

the

vicinity

in daily life is so

deep as to induce dreams,

death,
leaves
to

of
is

Jhinjhuvfida,

on

the

banks

of

which
Tiie

his mind,

even

after

his

a temple of

2il ikesliwar
p'ltri

!Mihadev.

departing soul an inclination to be

in the subject of his

engaged

performin:;e of the

shrdddha h\ the

mind's last activities.

side of this spring is believed to"expedite the

This

is

vdsand*
popular saying among Hindus that
reason that high caste

emancipation of the spirits of the deceased from ghostly life. Every year, on the

It is a

children inherit the nature of their parents.

It is for this

Bhddarvd amdvdsya^ that

is,

the

new moon
fair is

Hindus
sons.

day of the month Bhddarvd^ a great

held on this spot,
distances
visit the

do not utter the names of their eldest

when people from long

place to get their relaexorcists.

There

is

a further belief that the Pitrii/as

tives exorcised

by the hhuvds or

departed from the world with certain desires unfulfilled reappear as descendants of their
children to have
these
desires satisfied.*

It is believed, that

though hhuts^ pretas and

they
are

As
that
=

the

pishdchas
'

are

immortal,

scared

is

saying goes Pita putrena jdyate a father is born in the form of the
of Todia.

Bhayavadar Pathshala. ' The School Master of JodiaA vdsann is thp ni,t;nmo\,f supposed by some bm the resuU nf ItisLlievedthIt if at
Shastri

^
.

The School Master The School Master

I'

'''>
h-

ir

hLLem

^Z\'

I^^^ ^<=''"^-

'^
,'

for his children, he

is

born as a derend^ltlf

","*r

of Kotda Sangani. "' the last desire'of a man as ''^\--'^--SS of his mind during

tX.i::g -^TT'schoorMasL'of

^^^^^^^ ^ ^^^

94
son, so

THE FOLKLORE OF GUJARAT

the Pitrii/as arc born as descendants

small dome-shaped temple,

s])ot.

is

built over the

of their

children, or according to the as a tree springs

Bija
seed,

This

is

called a
is

samadh.

An image
i,

frUcshciiii/di/a^

from

its

of the god

Shiva

generallj- installed in
jjaduh-as
e,

that

is,

its

offerings,

so parents take birth

the sanuulh; but

the

sometimes

as cliildrcn of their offspring.^

impressions on stone of the footsteps of

The

Pilrli/as^

whose attachment
wealth
does

to

their

the deceased, are inst'iUed instead. Instances

cliildren or family or

not die
as

of the latter are the paduluis of Dattatraya,

with them, reappea'r in the

descendants.
It is

same family

Gorakha and Machchendra

Both the

Natli.

also believed that persons

Samadh and

the image of the

dying with debts unpaid with the consciousness

this

god Shiva
in course

as well as the piidithas installed

thU they must be

world
for

paid,

are

reborn
of

in

therein, are worshipped

by the people,

M'ho,

the

discharge

their

of time, give currency to the belief

possesses certain miraculous
as

obligations.
It is not

that the

Samadh
such

always that thePurvajas reappear

It
is

powers,
diseases,
ren, etc.

curing

long-standing

in the

same family.
spirits,

said

about the

blessing barren

departed

that

after

undergoing

Offerings are

women with ehildmade to the Samadh

punishment for their sins and enjoying the

fruits of their

by pious persons and

held
in
its

festivals or fairs are

good actions, they come down

water

honour by the inhabitants of the

is located.'"

on earth again as drops of rain, and forming

part of the grain whieh grows on rain

village in

which the Samadh.

Kabars or tombs raised over the graves of

make

their

way

into

the
'

wombs

of

animals

Mahomedan
equal

saints

or

Pirs

are

held

in

and are thus reborn.

reverence

both

b)'

Mahomedans and
and
for

On

account of

the

community of
in

their
birtliF,

Hindus.

To

these offerings are made, their honour.

feelings, habits

and ideas

previous

fairs are held in

members of
groups.

different families

form

difl'erent

Some
1.

Samddhs and

Kahars

noted

The actions performed in this life keep them bound to one another either as
recipients

miraculous powers are given below.

Gorakhihlth
lies

The
Mount

Samadh
Girnar.
is

of
It
is

of
the

the

return of the obligations

or
as

Gorakhnath
said

on

given in

past

givers

of

fresh

that

when

the word Salc'un

shouted
of the
to be,

obligations.

The members of
is

a family stand

thus to one another in the relation of debtors

by any one standing on the brink hollow wherein the Samadh is said
the

and

creditors. It

for the discharge of these

word " Alcha,

Kevaldds

Alclca^

AleUa "

is

heard

debts

and recovery
are

of
in

dues
a

that

several

in response,''
2.
;

individuals

united
lo

family.

This

The
a

Samadh
It
is

of

Kevalthat,

naturally leads

the

taking birth again in

members of a family the same family for the

declared to have
its

das stands in Susavav. one occasion,

celebrated
in
(

told

on

when

festival

was

being

proper diseharge of debts.

honour of the Bava Kevaldas,

Azadiarchta Indica
)

A
born

virtuous child
to

is

been
past

nimb

tree

overhanginto

return the debts contracted in

a vicious

ing

the

Samadh was
(

transformed
).
;

lives,

and

one to recover the dues.'

or holy

mitho Limbdo
3.

Ailantas excelsa
at

When
dies, his

an

atil
is

man
and
the

or a recluse
a

The

Samadh

Kanga
,

In

the

body

interred,

platform

religious

house at Kangil

village

in the

rising
1
?.

^^aist

high from

ground, or a

Junagadh
-

State, there lived a bava given to

of Dadvi. of Charadwa.

Scliool Master of Ganod. Tlie School Master of Mota Devaliu"'The School Master of Ganod.

The

The School Master The School Master The School Master

of Mistress of Gondal,,

Dhank and

the

School

THE FOLKLORE OF GUJARAT

religions
austerities.
It
life.
is

93

said

tliat

lie is

took iScimddh* during

said to
4.

This Samcidh

the shrine of this Pir with an offering of a sweet preparation of ghi, sugar or molasses
at

work

mirac;les at times.
in

and wheat
the
religious

flour.

Tiie

Muhamraadans

distri-

Similarly, a bavfi

bute

cooked rice among the Fakirs

about

Xavanagar called Shdrada Matha has taken a iSamddh duriuo- life, and his remains and the structure over them have
house at

this shrine.

tradition runs that, once seven eunuchs

defied

the

power of

this

Pir saying that

become an object of worship. The Samddh of Laid hhakfa 5.

bhakta was a
native

they would
;

Lalii

put no faith in him unless they conceived sons. This they did, and when
in

of

Sfiyola.

He

was

terror

regarding

their

approaching

famous for
to this

his piety,
deified.

and after his death his

It
is

confinement, they were told that the childrco

Samddh was
prepared for

said in reference

would
their

have to be
bodies

taken out

by

cutting

Samddh
satisfy

that a meal of dainty dishes

open.

The tombs of these

five

or six jiersons by

its side,

would
fifty,

the

hunger of a company of
to arrive there at the

seven eunuchs and their sons still stand near the tomb of Devalsha to bear testimony
to his glory
9.

if

one happened

time of serving the meaU.

6.

The

and miraculous power.*' Kahar of Ilaji Karmdni

Is.

Ddtdrt Pir: The tomb of

on

this Pir is
all

situated at

Dwarkan and

is

much respected

situated

Mount

Girnar.

Almost

peojile in K;ithiawar
offer

and many from Gujarat

by both Hindus and Muhamaiadans.''' The tombs of Jesal and Toral 10.

in

vows

to this Pir.is

This
Kalfi

Pir

also
It
is

known by the name of

believed
that he has

These are said to be the tombs of a husband and wife of the names of Jesal and Toral.

Yavan.'

They
Cutch.

are

situated in

An jar,

a village

the power a

of releasing the chain b^nds of

It is said that originally these

tombs

person falsely accused with an offence

Pir in chains.
so

provided he approaches the

were at the distance of twenty-seven feet from one another, but now the distance

The
vows

sanctity of
in his

this

Pir

is

great that

between them

is

only 7i feet.

belief

is.

honour secure

to persons desiring

current that the day of judgment will

come

male heirs the birth of sons.*

7.
is

when these two tombs

this

meet.*'

Asdmi Pir ; The tomb of

Lunar-

Pir

11.

Hdj

Pir and

Gebdnshd Pir

The
Vows
saint)

in

He

is
.

believed to ensure the

tombs of these Pirs are at Mendarda.

are
offered to the

fulfilment

of certain

vows made by those

Haj Pir (Pilgrims

who have
8.

faith in hini.^

Devalshd
is

Pir

Pir

situated at

; The tomb of Amaran about seven

this

with the object of securing a good rainfall an unusual drought, also for the restoration of stolen property. Vows to
after

miles
the

the Gebansha
cious in

Pir are believed to be

effica-

from
first

Todia.

Many Hindus perform

is

curing foot diseases

of cattle

and

hair-cutting ceremony of their children

skin diseases of children.''

taken during life in the following way. in ttie ground. The person who wishes to take a samddh goes into a deep trance by meditation, and then runs yelling and screaming to the pit, while drums are beaten furiously and a loud din In the midst of this din the is raised, so that none should hear a possible exclamation or cry from the runner. runner leaps into the pit and is covered over with salt and earth. An altar is raised over this spot wtth Shiva's image, which afterwards becomes an object of worship. It is believed that if a word or a cry from the runner is heard while he is taking the leap, the whole village will be destroyed. Mr. K. D. Desai.

* A samddh

deep

pit is

dug

The Pathshala Shastri, Bhayavadar. t Datar means the great giver or munificent. The Pir
'

is

so cal'ed on
3

account of his power of

of Movaiya.

fulfilling

the vows of many.

=

< 6 "

The School Master of Dhank. The School Master of Dhank and Moti Parabdi. The School Master of Dadvi. The School Master of Davalia.

The School Master

5
7 '

The School Master of Dadvi. The School Master of Dadvi. The School Master of Mendarda.


96

THE FOLKLORE OF GUJARAT

Panch
Pirs
<

12.
tl.

Five Pirs
situated in

Tiic tombs of
eai-h of

leading to

the entrance

of the shrine, the

fly

;se

rre

Dahura,

locked doors of the shrine

Pujfi'i

open, and the

^1"; slirlne.

hem

measuring
is

about twenty-seven
to
tlicy
tliese

feet.
in

throws the cocoanut into

shrine
gates

A
tl a

mirac'e

attributed
tliat

tombs
never

If

the

do not open of themthe

phenomenon

can

be
at

selves

on

his

approicli,
I

Pujari has to

accuniev'

nieasii''ed,

eacli

atlcmpL

stab himself to death

16.

lien aird ther-.''

measurement

giving
sons

a
die

difl'crent

result.

Kalu Pir;
a

It is

said

that

this Pir

Womrn whose
vov
i'
I

in

infancy
Pirs,

make

leads

procession

every
are

night,

when
bj'

in
to

honour of the Panch

their

and take
for

monstrous kettle-drums

beaten

his

111

tombs

on their

attaining a
fahiri*

phantom followers.
procession goes on
large area."
its

On

every Friday this

certain age, where they observe

rounds, which cover a

ten days.^
13.
lies

Adlia Pir\ ;- Tl-a tomb of thio Pir

Other tombs noted for miraculous powers

are
those

on

Mount

Girnar.

It

is

believed

to

of Gebalsha Pir in Charadwa, of

in

possess the

miraculous power of

stopping

Daria

Pir

Morvi, of

Hajarat

P'r

in

the career of galloping horses and bringing to ihe ground, and of stupefying the tl ;m
senses of

B-ighdi^d

and of Khoja

Pir in Ajmere.''

The

followers of the tenets of Swamin-

a person

who

enters the slvlne.^

14
of
this

Miran
Pir

Dcitiir;
is

The
is

narayan, Vallabhaeharya, Kabir, Shankar'icharya, Ramanuja, Madhwacharya,

celebrated tomb

Nimbark
';ii-

in the village of

Unjha near
evil spirits

and Talo Bhagat look

ages as
god.'v

upon these pe

roda, where

a fair

held every Friday

and worship their images.''

in Shravan. Persons possessed

by

are

said

to

be

cur d by visiting this tomb

Some
above
n-

of the spiritual teachers mentioned

'

"^ained

large establishments

and

and offering an image of a horse sti'fed with cotton, and a cocoanut. People from
all

made

their

supremacy
(

hereditary.

Their

representatives
or disciples
)

Hnt

is

either their heirs

parts of Gujarat and from distant places suffering from physical infirmities, obser' :
in

are looked upon as the embodi-

vows
iron

honour

of

this

Pir.

Some wear
wrists
in

ments of the same virtues as were concentrated

in
tlie

founders of the

sects.

The
or

wristlets

round

their

his

great teachers are worshipped

either in the

honour.^
15.

Pir

Mdhabali

The

form of
tomb of
this

their

footprints,

their

images

their representatives.'^

Pir

is

situated at Gotarka near Radhanpur.

a fair
is

Every year

held in honour of this

Pujiiri of the

tomb, when the

chi'_-f

shrine

The worship of the following Muliammndan Pirs has been adojsted by Hindus
:

of Varalu goes there, holding in one hand a

(1) Datar Pir in Junagadh. (2) Dat"i-- in Rataiya near Kiilrasara.

(3) Gobalsha Pir:

bayonet with

its

point touching his breist,

It is said that

and

in the other, a cocoanul.

This Pir

is

notid for

when

the

Pujari

reaches

the

third

^lep

curing boils.

The School Master of Suhanpur. * A symbol of servitude of tlie saint. f Aiilia and Pir, synonymous terms, the first Arabic, the second Persian. Aulia is the Arabic plural of wall which means a saint. In Hindustani the plural form is used to signify the singular e. g., a single u-ali The word Pir originally meaning an old man is used in Hindustan or saint is often spoken Of as an aulia.

in the
=

sense of a saint.

Aulia Pir

is

the Gujarjiti for a single or

' 5 '

many

saints.

The School Master

Mr. K. D. Desai.

c s

of Moti Porabdi. Tlie School Master of Surel. The School Mas.er of Charadwa.

Ti,e School Master of Zinzuwadfi. The School Master of Jaseluan. The School Master of Dhank.

THE FOLKLORE OF GUJARAT

(4)

97

Tag

Pir or the live saint near Bhaya-

(10) Mahabali

Dada Pir: Tiiis Pir

close
to

is

to

vadar:

This
go

Pir

is

believed to have

be found
Varai.

the
to

village of

the power of curing enlargement

the spleen.
this disease

of

Milk offered

him

in

his
is

Persons suffering
to his shrine ar.d

from
dis-

shrine in indds (egg-shaped pots)

said
to

remain
tlie

fresli

for

vear.

tribute dry

dates

among

children.

Similarly,

doors

of

his shrine

This

is

supposed to propitiate him

open of themselves after the lapse of

a year.

and
(5)

to effect the cure-^

Miran

Diitar:

Tlie
of

miraculous
this Pir

ai;d

(11) Mangaliu Pir: Tliis Pir

is

worship-

curative powers

are so

ped

at

Dadvi,
Pir:

potent that blind persons are

to

known

(12) Moto

Is

worshipped

at

have their eye-sight restored and

Khandorana.
(13) Hindva Pir: Tliis
is

childless persons to

have their longsatisfied

ings for children

his

through

the Pir of the

Khojas

in

Pirana
called

near

Ahmeehlbad.
he
is

favour.

Persons possessed by
are

He

is

so

because

evil spirits

exorcised by merely
his
is

worshipped by the Hindus

(14) Bh.-.diadaro Pir;

also.

wearing a ring in

name.situated in
the

The

sliriue

of this Pir
in the

Is

in the

village

village of
in

Unava

Gaikwiir's territory
late

of Bhadia near Dhorali.

North Gujarat.

His Highness the

fixed

(15) Ingarasha Pir and Balamsha Pir.

Giiikwar
railings

Khanderao has
round
the

solid
tliis

silver

(16) Tamialslia

and

Kjisauisha

Pir:

shrine of

Pir in

The

shrines of these Pirs are on the

hill.
*

gratitude for a cure effected by him.

(6)

Girnar
(17) Ganj
is

Ramde

Pir:

This
of

Pir has obtained

is

Pir:

The

shrine

of this Pir
to
offer

the epithet

Hindva Pir as he

near Tcdia.

Vows

a
to

worshipped mostly by the Hindus.

quarter
this Pir in

of a pound of molasses

He

has worshippers in
are

many

places,
in

are believed to be efficacious

where shrines
posed and sung
is

erected

his

curing

persons

of

fever

and

honour and verses and hymns comin his praise.^

cliildren of their ailments.'

He

evidently,

as his

one of the

first

name suggests, Khoja missionaries

There
near

is

a Pir in the village of Vadharduii

Viramgam.

Persons
tliefts

suspected

of

who

practised teachings more

Hindu

having committed

are
is

conducted in
said
that,
if

than Musalman in
following among

chains before this Pir.

oreler to secure a

It

the-

Hindu's.

the charge be false, the chains break asunder

of themselves.'"

(7) Haji KarmJini near Dvarikhan. (8)

(9)

The Davalsha Pir near Amariin. The Lakad Pir and the Hussein Pir
in the vicinity of Ganoel.

Apart from the respect paid

mentioned
;

to the Pirs

bovi

the

Hindus hold

in

great

reverence the tabids of the

-

Muhammadans.'

'

' 5

The School Master of Devalia. The School Mistress, Female Training

The School Master
of Todia.

College, Rajkot.

* c

The School Masters of Dhank and Vanod. The School Master of Moti Parabad-. The School Master of Lilapur.

'

Mr. K. D. Desai.


98

THE FOLKLORE OF GUJARAT

in

There are various rural methods

for the cure of barrenness.

vogue

Other preparations taken with the belief

that they cause conception arc
:

One of
swallow
child.*

these
the

is

for the barren

a

woman

to

(1) Ilardc (Myrobalan) put in kansar

(a

navel-string of
is

new-born
))re-

preparation of

wheat

flour

cooked

in

water

Another

to

partake of the

and sweetened with molasses), (2)

of the
pipalo
fruit

extract

paration called katlun.^

called

sarungclha^

(3)

paras

There are two kinds of preparations which

(Thespesia
butter,
*

populnea)
(+)

mixed

with

go by the name of hatldn.

One

is

prepared
Tlic other

clarified

gum

mixed

with
of
(6)

from seven pieces of dry ginger.is

plantains, (5) juice of the cooked leaves

mixture of suva* stinth (dry ginger),

gol

the

Arani

(Elaeodendren

glaucum),'-'

gitndar (gum arabic),

(molasses)

etc.^

powder of
into milk,

Nag

kesar

(Messua

ferrea) put

In order to secure the desired

eifect, tlic

and (7) the roots of Bhong ringdi

jilant)

katlan must be eaten seven times every

Sun-

(a kind of poisonous

mixed with

tlie

day or Tuesday seated on the

in child-bed.''

cot of a

woman

milk of a cow.^"
It is also believed that if a

barren

woman

The longing
a

for a child

is

also believed to

succeeds

in

carrying awaj- grains of rice

be satisfied by partaking of the food

to

served

from the folds of the upper garment of a

prjgn:int

woman,

in

confinement, sitting on her

woman^ and cats them coaked

is

in

bed, either on a

Sunday or Tuesday.^
which
is

milk, lier desire for a child

satisfied.^^

There

is

also another preparation

In celebrating the Shndnt

or
tlie

first

preg-

believed to cause conception.

It consists

of

nancy ceremony of a woman,

pregnant

a mixture of
wellia),

pitpapdo (Glossocardi

Bos-

woman
liouse.

is

taken for a

bath to

a dung-hill or
tht-

sugar-cane and butter.

In order to

to a distance of about thirty yards behind

be

efficacious, it

must be taken on seven con-

After the bath

is

over,

she

returns

secutive days

commencing from the fourth

period.*'

home walking over sheets of cloth spread on

her way.

day of the montlily menstrual

Conception
is

On

this occasion her

company

is

also believed to be

favoured

coveted by barren

women

for the purpose

of

by administering the gum of the babul tree

dissolved in milk for three days

tearing off unseen a piece of her upper

gar-

commencing
period.*^

ment,

as

this
It

is

believed
said
this,

to

bring
if

about

from the

third

day of the monthly

conception.

is

tlint

woman

Some
this

believe that, in order to be

effective

succeeds

in

doing

she conceives, while

mixture must be taken standing.^

places,

In

the victim has a miscarriage. ^-

45ome

seeds

of

a vegetable

\Aant

Some
childless

believe that

a slight pressure by a a

called shivnlangi are also administcrtd."

woman on
is

the upper garment of

sufficient

To

secure conception, a bit of cor.il

is

also

pregnant woman

to

bring about

eaten, withtlie face turned towards the

'

sun.''

the result mentioned above. ^^

5 ^
5

The School Master of Dhank. The School Master of Uptala. The School Master of Sultiinpur. The School Master of Dadvi. The School Mistress of Rfijkot, Civil
Girls' Scohol.

''

The School Master of Chhatrasa. The School Mistress, Girls' School, Gondal. The School Master of Dhank.

'^

The School Master

of of

Ganod.

Station

1"

The School Master " The School Master

Bhayavadar.

of Sultanpur.

' The School Master of

Dhank and Mr. K. D. * An ingredient

Desai.

'3

Tlie School Master of Dadvi.

used in preparing spices.

THE FOLKLORE OF GUJARAT

Others
hold
that
a slight

99

blow

on the

Others daub

their

forelicads

with

the

shoulder of a pregnant

woman by
of

a childless

blood emitted by a

woman

in menses."
in a

woman

satisfies the desire

the Intttr

for

There are some who pour water

at !he village gate on a

circle

a child.^

Sunday

or

Tuesday,

Conception

is

also

said to be effected by
at

and when
flour

in period,

partake of the powder

lapsi (coarse

branding
streets.
It
is

children

while

play

in

the

of mindhcd
fried

mixed with
in

wheat
with

ghi

and

sweetened

believed

that

this

brand,

to

have

molasses or sugar) seated on the threshold of

the house.*

efficacy,

must be

inflicted

on a Sunday or
is

Tuesday.-

The operation

generallj' per-

Many wear
bliojapatras

round their necks leaves caUed

mystical
exorcist.

formed
It
is

in the

evening with a red-hot needle.

on whicli the
is

figure

said that the

branded child dies while

given below

drawn by an

the branding
child."

barren

woman

conceives

Offering bread to black dogs

is

also

sup-

posed to be a cure for barrenness.

Goncention

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. *

Some

believe that

such an ascetic or saint must be a follower of

the Jain failh.^ Others maintain that the desir-

ed end can be secured only

bj'

wearing round
offered
to the

the elbows the grains of rice or coins

to the bier

of a saint on

its

way

cemetery."

Other methods practised for the cure of

barrenness are as follows

The barren woman

hair of a child-bearing
in her

cuts off a lock of the

woman and

keeps

it

custody^
collect the dust

Some women
a child-bearing

trodden on by

woman
grains

in an earthen pot
'^

and

eat

it

every day

till it is

exhausted.
of adad

Some throw
mungo) over
ment.*

(Phaseolus
in

the bed of a

woman

confine-

100
stieam or well.

THE FOLKLORE OF GUJARAT

A
cocoanut
is

then
tlie

broken,

Some take a bath on

their
])erio(l,

the

third
liie

day of

and a
an

))art

of

it

is llirovii

into

water as
fills

and

st.iiid

on

tiireshold

oft'ei'ing.

Next,

the

woman
stream

a jar

of

the

house
(

with their hair sprinkled over

red jiowder
).

with

the

water of the

or well and
the

with kanlcotri

Next, a ^/(/-fed

returns

Jionie,

taking with her six out of

tlie
is

lamp

is

offered to the deities, and the devotee

seven

betilnuts oflVred :o

stream or well.

))rostrates herself before the lamp.''

It
is

On

Irt

way

lionie

she
request

approaehed by
to be
it

also

believed that barrenness can be

barren

women

wlio

favoured
believed

cured

by religious vows, by offering alms in

of

with one of the betelnuts, as

tliat

is

propitiation

malignant
tile

jjlanets

such as

swallowing

such

botelnut

causes

Mars, and
called

by reciting
sunidn

jnp or incantation
the deity of

conception.!

gopal

to

jile-ise

Some

believe that onlj' the smallest of the

that name.-''

seven betelnuts
this result^.

has the power of

tiiat

producing
betelnut
a
is

One
to

of

tile

religious
fasts

vows of

this

nature

Others hold

this

observe,

on twelve

consecutive

must be swallowid on the threshold of

house.^

Sundays or Tuesdays.
devotee
fixes

On

these

days

the

her

gaze on

tlie

sun .md offers

Eating cocoa-kernel and molasses

sitting

him worship, after which

prepared in milk without

she takes a meal

on the

thresliold of the house

])eriod
is

on the fourtii
also

salt or sugar. ^
tlie

day of the monthly

to be a

believed a

Some hold
hundred

a recitation of

cJiandi kaiuich
witli

remedy for the cure of barrenness.

(

times

througJi

Brahmans

Placing a box containing a hori^

silver coin
)

a small

sacrificial

oblations of clarified butter, sesa-

on a
another

spot
is

where
also

three

roads

mum

seed,

kamod

,i

kind

of rice

),

gugal

cross

one

said to favour

(rhododendron),
candy.'"

sandal

wood and sugarthe

conception.^

Others

have

story

of

the

In

some

j)laces,

black

earthen
of

pot

Ilarivansha recited
d;iys,

on seventeen consecutive
(i.e.,

containing
(

charcoal

and
is

grains

adad

during which period the devotee

)

the

Phaseolus

mungo

placed on a spot where

barren woinin
is

observes

hrahmacliari/a that

two roads cross one another,

or Tuesday.

on a Sundaj'

abstains from sexual enjoyment.

is

This cerefiend

On

this

day the barren woman

salt.''

mony

believed

to

exorcise

the

of

has to take her meals without

Cutting off a lock of a

barrenness.!"
hair

child's

and
to

Some keep
for
tlie

vow of standing on
(the
)

their legs

keeping

it

in

custody

is

also

believed

whole day on the fourteenth of the

fifth

satisfy the longing of a barren

clsild.

woman

for a
by-

month of Phcilgiin
Gujarat Hindu year

month of the

Tliis

result

can also be obtained

and of breaking their

securing a piece
child.
Sr.n:e

of a garment

of a suckling

fast after worship))ing the sacred jjyre.^^

There
worship
daily
a

is

another vow called the Ptinema or

vow, the observance of which

cocoanut

i\n\ a

full-moon day
is

betelnut consecrated with incantations.''

believed to favour the birth of a son.^-

3
5 7 ^

The School The School The School The School The School

Master

of Todia.

Master of Luvaria. Master of Rujpara. Master of Jlnnjhuwada.

IMaster of

''

The School Master of Mota Devalia. The School Master of Chhatrasa. The School Master of Khirasara. The School Master of Dlulnk.
School Master of Ganod.
Mr-ster of Ganoc'.

Kotda Sangani.

" The
1-

" The School Master

of Tcdia.

The Schcol

THE FOLKLORE OF GUJARAT

Pouring water at the root
of, or

101

circumam-

stolen

and some next of

kin,

generally the

bulating, a pipal or babul tree after a bath

aunt,

is

made

to

commit the kindly felony.

without

removing the

wet

clothes,

is

also

She afterwards returns the child for a certain

believed to cause conception.^

amount
of
entertaining
as

in

cash or
the
the

clothes.

The custom
there
liow

is

Some observe
thirteen
feast,

the

vow

old

as

scrijjtures,

being an
the
little

Brahmans and

thirteen virgins to a
u|3

allusion in

Koriin

to

and of setting

Randal

JBantva.-

Jose]jh
his

Was made

to steal

some garment of

Women
<
filth ),

whose

children

die in infancy give

aunt and was claimed as a forfeit by her.

Levi, the

them opprobrious names

Ghelo

such

as Kliacliaro

Speaking about

older brothers of
soldiers, " If
)

( stupid), Natiio,

Uko, Ukardo,

Joseph say to the Egy|)tian

hath
stolen
( tlie

he

Bodlio, Pujo,

Adavo, Mongho, Tulhi, Tutho,

in

king's goblet
(

verily the
'"

Kadavi,
the life

etc.

the belief

tliat
is

by

so doing

brother of his too did

formerly

steal.

of

the
is

children

lengtliened."
in

Some make
their children

vow of not cutting

the hair of

The
given

idea

almost
also

Asiatic

extent.

till

they are taken to Ambaji,

cut for the
first

Among Musalmans
;

such

names

are

where their hair

is

time.^
until

and even among the Persians and Arabs

Some

treat their children as beggars

five

boys are given such names as Masriequ and Osaid

they attain the age of

are dressed
till

years, that

is,

they

the Stolen and the Black.

Sometimes

that age in clothes obtained by

the child.
*

parents arrange that their childern be actually

begging.
-

Some bore the nose of

of Khirasara. of Todia.

'

The School Master

The School Master

of Chhairasd. of

The School Master

'

Ganod.

The School Master

CHAPTER

V.

jrORSHIP OF THE MALEVOLENT DEAD.

The

beliefs

current

as

to

the

cause of
is

Dreams occurring

in the first (juarter of the in

dreams are many.

One of
facts or

these

that

night arc believed to be fulfilled

those in the second quarter of

a year,
six

memory of known

incidents heard
are also suj)-

tlie niglit in

or seen causes dreams,

Dreams
over

months, those in

tlie

third

quarter

in

tliree

posed to be caused by disorders in the brain,

months, and those in the last quarter in one

montli.

by brooding

constantly

jjarticular

A dream

seen during an hour and

occurrence, by anxiety or by the perpetration

half before daybreak

bears fruit in ten

is

of sinful acts.i
to

Those

who

are

indebted
are
also

days, while that seen just at day-break

lised immediately.''

rea-

the

pUris

(ancestral spirits)

said to be troubled by

dreams.-

hearty
is

Dreams

that occur

bclore

midnight are

meal

at

night

just

before going to bed

never fulfilled/
If a person has a bad dream,
hi-

also supposed to cause dreams.-^

should
it

go
to

There are
istence, (1)

three conditions of
that
is

human

ex-

to sleep

at

once,

and not communicate

Jiigriti
is

wakefulness (2)
(3)
w-liich

any

one.

If he has a good dream, he sliould

its

Swapna
that
is

that

dream and
incidents

SusMpti
impress

not sleep on that night after

Earl}'

occurrence.

sleep.

The

on

the
it

following morning he should

to a

the

mind strongly during reproduced in dreams. Yevy often thoughts

rtiat

w^akefulness are

communicate
if

preceptor or saint;

but
it

neither

be available, he should repeat

never occur to

our minds strike us in

to the impres^

into the ears of a cow.

good dream should

dreams.
sions

These are ascribed

never be told to a bad or low-mindid person.

If a
a

made

on Uie soul during past lives,

man

sleeps after a good

dream and has

its

It is said that the interpretation

of dreams

bad one,

the former loses

force while
true.''

goes
fully

by contraries.
borne out.
of

But

at times

they are
is

the latter gains ascendancy and conies

It is

good dream

an

in-

related that Allauddin the bloody once

dication

future good,

and a bad one of

entered the house of a blacksmith

latter

when the
a

future

evil.'^

was asleep dreaming that he saw a

trove

There are some persons whose dreams are

always fulnlled.
Dre.ims dreamt by persons
false.

treasure

after

having
little

bathed

in

stream and drunk a

water.

At the
come

pure of mind and heart seldom turn out

The School Master The School Master The School Master
of Chhatrasa.

same time Allauddin saw a small

insect

The School Master

The School Master The School Master

of

Dhank.

3
5 r

of Dadvi.
of

The School Master of Ganod.

of Chhatrasa. of Chhatrasa.

Dhank,
Ganod.

8
8

The School Master

of

THE FOLKLORE OF GUJARAT

out of the blacksmith's
nostril,

103

drink

water
to

garland, (32) driving in a carriage to which

from a neighbouring
the

cistern,

and return

an elephant, a
the moon,

lion,

a horse or a bullock

is

place from whence he came.

over, the blacksmith
it

When

the

yoked, (33) swallowing

or

the disc of the sun

dream was
municated

woke and comthe

(34)

the

hands or feet of a

to Allauddin, which enabled

man, (35) worship of a deity, (36) barley.

(37) rice, (38) sandal
grass
paste.

latter to spot the treasure,

found

b\-

excavathidden.
Iiis
i^

(39)
(40)

the

Dro

ing the place where

tlie

insect

was
in

(Cynodon Dactylon),

the moon,

The king Xala was questioned

several

sleep
to
re-

(41) the sun, (42) a goblet, (43) an ocean of

milk, (44) jewels,
(45)

times
I

by an individual unknown

smokeless
Shiva,

fire,

(45)

him,
plied

''Aray

come now
put

or later

Nala
if it

an image
Ganesli or
celestial

of of

the
the

god

Brahma or
(47) a
(49)

"Come now" thinking

that
liim
to get rid of
life
it

that

was
it

goddess
the the

Gauri,

misfortune

the

question,

vehicle,

(48)
or

heaven,

would be better
the
latter

soon,

so that

the
that

Kalpavriksha
satisfies all
fish,

magic
a

tree

pari of

might be passed
to

desires,

(50)

river in

happily.
fortune,

Tlie questioner proved

be mis-

floods,

(51)
a

(52)

curdled milk, (53)

(54)

and

it

is

related that Xala met

many

going on
(55)

pilgrimage,
a
river,

ornaments,
eating
the

mishaps during

his youth.

crossing

(56)

Similarly, a bad

dre;uu dreamt by Haris-

flesh of a

man's legs or
in a

flowers.'^

chandra
calamities.

was

followed

by

series

of

To
life
tree,
is

sec

dream (1) a person leading a

(2)
a
virgin,

of

celibacy,

(3) a green

Rjivan, the

demon king of Lanka

in the third

or Ceylon,

(4)

or students returning

from

school,

had
that

dream

quarter of the night

also

considered
the

to foretell good fotune.^

sight

Lanka was destroyed, and the destruc-

Similarly,

of

an

unwidowed

tion of

Lanka followed.or think or

as the
:

woman and
may be
is

the thought of the death of any

To
tlie

see

experience in dreams
case con-

person, in a dream, is believed to bring good

luck.^

following,

sidered to be auspicious
(1)

A
bullock,

dream
is

in

which one
is

of the
to-

following
:

cow,

{2)

(3)

an

objects
1.

seen

also

supposed

be good
(2)

elephant, (4) a palace, (5) a

a

mountain, (6)
king, (11)
(13) a

An

assemblage of
(3)
milk, (4)

Briihmans,
a
prostitute,

high peak,

(7)

the droppings of a bird,

gardener,
shield
(8)

(5) a

(>) ointment, (9) weeping, (10) a

gold, (12) the crossing of

the ocean,

and sword, (6) a musket, (7) a scimitar, an antelope, (9) an unwidowed woman
filled

lamp, (14)

flesh, (15) fruit, (16) a lotus, (17) a

carrying on her head a jar

with water,

flag, (18) the

image of one's favourite god,

(20)
a

(10)

mongoose,
carr3'ing a

(11)
child

peacock, (12) a

(19)

saint,

Brahman,
white

(21)

an

woman
(15) a

on her waist, (13)

(14) a costlj' fan,

ancestral spirit. (22) a

the right side,

snake biting
(24)

newly-washed dry

clothes,

(23)

flowering tree,

man

dressed in white clothes.'''

climbing a

tree-

(25)

climbing

tlie

Rciyan
dressed

In a book called Harit.sanhita the subject

of the influence of
ness or misery
is

(Mirausops hexandra), (26) a

in while, (27)

woman

dreams on human happi-

walking over a layer of lead,

filled

fully treated.
:

(28) lifting a goblet

a lion,
1

with wine,

(29)

The book says

If
the

the

sun, the

moon,
filled

(30)

the

goddess of wealth', (31) a

Dhdnk.

the congregation of
= 4

stars,

a lake

Thie School Master of

The School Master

of ChhatrSsa.
5

The School Master of Todia. The School Master of Ganod.

The Schol Master

of Kolki,


104
witli

THE FOLKLORE OF GUJARAT

expanded
lotuses, or crossing

clusters of

vishotak covered

disease
)

in

which the skin

is

the

sea

or

a
in

river
a

lull of

water be seen or
lie

with ulcers

(27) one carrying

away

experienced
wealtli,

drcain hy a man,

attains
relief

one's vehicle, wife, jewels, gold, silver or bell-

happiness

and

pr()S))erity

and

metal utensils, (28) the breaking of one's

own

from
a

diseases.

house
elijiliant, a
is

(29)

the

drinking

of

poisonous

" If

cow, a horse, an
called

king or

liquid.^'

flower
a

prashasta
liis

seen in a dream

If

in

dream one

relishes

dish

of

by

sickly person,

illness

disappears;
;

if

sweetmeats, plays upon a musica' instrument,

or sees
a

by one

laid in sick bed, he is cured

jail,

if bj-

one

widow dressed

in the
it

garment of
believed
to

confined in a
If

he

is

released."
its

an

unwidowed

woman,

is

child
it

grinds

teeth and

weeps in a
pecuniary
die
in

prognosticate evil and bring misfortune.

Similarly,
if

dream,

indicates liquidation

of

in

dream, the sleeper

tlie
it

liabilities.

One who by
a white

sees

man
in a

marries or hears the crowing of a crow or

dream

is

blessed with longevity.

bark of a dog, or an owl sjieak

like a

man,

bite

snake

dream

is

an

])ortends misfortune

"

omen of increase of
" All

wealth.-'

Seeing an auspicious mark, or bathing

in
is

black

objects except a cow, a horse,

fish,

or

being besmeared with

oil,

in a

dream,
near
a he-

a king, an elephant, and

seen in a dream,

an indication of one's death

in the

are the precursors of disease and calamity.''

"

future.
buffalo,

Going
or
'^

to

the
a

south

riding

One who

sees in a

dream
wolves,

his bodj'

devoured
boars,

seeing

widow,

brings

on

by crows, herons, camels,

eagles,

serpents,
asses,

misfortune.
If
in
a a

foxes, dogs,
in
tiie

buffaloes,

man

in health comes across a corpse

birds

moving

sky, tigers, fishes, alliga-

dream, he

apprehends

illness.

If

tors or monkeys, experiences in the immediate

patient does the same, he fears deatli.^

It
is

future

heavy

loss

or a terrible disease.'

common

belief

that

the soul can

The following
enced in
evil
1.
:

objects seen, heard or experito forebode

leave the body temporarily.

dream are believed

When
is

man

feels thirsty in sleep,

liis

soul

supposed to leave the body to drink water,

if
it

Cotton, (2) ashes, (3) bones,

(4)

whey,

and
not

finds
to

the the

water pots covered,

body, which
It
is is

(5) singing, (6) merriment, (7) laughing, (8)

studying, (9) a
a red

to

return
the

found

woman

dressed

in

red,

(lU)

dead

next

morning.*

for this

mark on

the forehead, (11) a gandharva bard,

reason that most people drink water at the

time of going to bed.^

or heavenly
wizard,

(12)

demon,

(13)

(14) a

witch, (15) a prickly shrub,

eat,

Sliankaraeharya

was a

life

long celibate.

(16) a cemetery, (17) a

(18)

vomiting,

Once, in a discussion with the wife of

Mishra, she
subject

Mandan
life.

(19)
witli

darkness,
a

(20)

a hide,

(2l) a
thirst,

woman
(23) a

put to liim

question on the

bad reputation,

(22)

of the

pleasures of
it

married

between two planets, (24) fall of a luminous body, (25) a whirlwind, (26)
contest
'

To answer

the question

was necessary to
life.

have the experiences of a married

To

The School Master of Todia. The Shastri, BbaySvadar Pathashala. The School Master of Gondal. ^ The Shastri, Bhayavadar Pathshala. The School Master of Chhatrasa. ^ The School Master of Kotda Sangani. ^ The School Master of Dadvi, ' The School Master of Gondal. The School Master of Dhank. * The Musalman Haditte has it that spirits cannot open closed doors, uncover covered 3
''

pots, or

even remove a piece

of

cloth

if

it

is

spread over a tray or vessel

to

save

its

contents from view.

THE FOLKLORE OF GUJARAT

gain
soul
these
left

105
siddJiis

experiences
his

Sliiinkaracluirya's

There are eighteen kinds of

accomplishments, one of which
is

or

body and entered the corpse

parahdya-

of a king just dead, and enjoyed the pleasures

of married life for six months in the of
the queen of the deceased king.
hi-;

pravcsh or the power of entering the body

of
at

company
It

anotlur
will.

and returning to one's own bodv

soul

then

The
is

cannot exist
a person

separated
revives
to life,

returned to
his

body, wliich was preserved by

to
his

from the body.

after

When
he

who

disciples

according

instructions,
to

death

asked liow he returned

and answered the question put

wife of

him by

tlie

he declares

that

has been carried to the

Mandan

Mishra.i

presence

of

the god of deatli by his messen-

It is

related that the spirit of the daughter

gers, being

mistaken for another bearing the

living
is

of

black-smith

in

Luvaria returned

to her
wliicli

same name and

Wlien
death
su."h
tells

in the

same

locality.

body two hours after her death, after

she lived for a fortnight.

mistake

detected,

tlie

god of
that
it

the soul of

tlie

man concerned
to

similar story
live:!

is

told of

Nagar Brah-

liis

life's sjiaii

Ins not yet ended, and sends

man, who

for

some years after the

back
dead.''

to

the

body,

which appears

be

return of his

sjiirit

to his bod}'.tlie

About forty years ago,

corpse

of a

Often the soul of a man ascends

temples,

to his

Kanbi in Lilapur was carried

to the

burning
the
soul

when

the
is

man

is

supj^osed to be dead

aUhouigh he

alive.

In

such cases,
is

ground for cremation, and there

returned to
liis

when

his spirit

body-

On

descends, the

man

supposed t)

being asked where

come
It

to life again.
is

he had

been,

the Kanbi replied that he liad

hell,

believed

by some people that

if all

been
told
his

to

Dharmaraja, the lord of

to go

who

the

desires

of

man

are not satisfied at the

him
life's

back

to his body,

saying that
It is

time

of his death, his soul leaves the body to

thread had
the

not

yet ended.

satisfy

them and subsequently returns

to

the

related

that

Kanbi

lived for

some years

corpse,

whereupon the body

revives.''

after this incident.

A
It

devotee in his meditative trance can send

tlien

Another instance of the soul departing and returning to the body is that of a Kanbi
in

forth his soul whithersosver he pleases."

is

also

believed
in
it

that the soul of

sleep
to

man

woman
the body

Lilapur,
slie

wliose

soul returned to
to tlie
five

leaves

the

body

enjoy

those

after

had been carried

pleasures
ness.''

which

cannot enjoy in wakeful-

burning ground.

Tlie

woman

lived for

years after this occurrence.^

A
had,

The popular conceptions

Brfdiman
in

of the character or

Limbdi named

Vaijnfitli

and functions of the

soul are as follows
:

hliut

disembodied

by the iserformance of y^ga, obtained

sending
it
liis

the power of

spi-it out of his

A
blaze

ghost

has no recognised form.

It

may
other

body and

recalling

at pleasure.*

assume the form of a human being,

leives
its

a goat, a

The
about.

soul

of

li\ing

Toeing

of
it

fire,

whirl-wind

or

any

physical tabernacle
It

dari'.ig sleep

and hovers

object

pleases. '*

can go tj and return from even

Some
feirfully
=

assume

terribly

gigantic

and

the heavenly and infernal regions.

1

uncouth frame, with big fang-like

3 5

The School Master cf Dhank. The School Master of Lilapur. The Scl*)ol Master of Vanod. The School Master of Kolki.
5

The Schcol Master of Luvari i. The School Master of Ganod. The School Maste- of Dadvl, s The School Master cf Mojidiid. The School Maste' of Dhank.
1
'

106
long matted
the
h.iii-

THE FOLKLOltE OF GUJARAT

.ind

teeth,

lieiglit

thai

live

on
(

tlie

f'ipal

Tieus
)

religiosa
trees.''
tlie

or

reaches

At sky. ery hearl-breakingly at and ehild a lorm of Sliould a a road. of a concealed corner
out
of
conip.-ission, try to save
it,

times they assume the

Shami

Prosopis spieigcra

ghost

presents itself to
its

vision of a

man by

blocking

way

in the

form of a

passer-bj",

goat or some otlier animal.''

the
its

supposed infant
legs to

begins

to
its

lengthm
real
it

Ghosts

arc

believed

to

infest

woods,

show

its

benefactor

and
trans-

unused wells, cellars

are
far
also
as

and old tanks.

supernatural dimensions.

Sometimes and

fcnind in ruins

and cemeteries.

They As

forms

itself into a gigantic

terrible being,
if

possible

they

keep themselves aloof

times they are visible

taking possession
afraid.^

of

the

man

he becomes

from mortals; but at

to

human

being.s,

mostly to those destitute of

Some

evil

spirits

manifest themselves as

religion
terrify

and morals.
people.

They roam about and

they
Sueii

showers of burning charcoal, while some are

so forward as to
to offer their services as guides

Sometimes
beings.

enter

the

persons

of

human

men

citiier

strangers

from one

village

to

another.

gain in strengtli, fall sick, or

less.

become sense-

Some assume the form

in

of Bhensasiirn

demon
most

The

ghosts

who possess them make them

they
originally
jiosses-

the

form of a buffalo sa'd

to be a

laugh or work, without being fatigued, with

ten times the vigour

malignant ghost.

The
fine

throat

of a ghost

is

as

narrow as the
believed
to

sed.^

end of a needle, and yet

it is

Ghosts
feed upon
the day,

keep
flesh

their

persons
blood,

unrovered,

require a dozen potfuls of water to quench It cannot get pure water, as such its thirst.

and

sleep

during

and roam about

at nisht.

water

guarded by the god Varuna. It has, therefore, to quench its tliirst with sucli
is

Often a large concourse

together
uttering

of

ghosts meet

and dance, sing and make merry

loud

dirty water

as

it

can get.

Similarly,

it

canits

and

fierce
its

slirieks.

ghost
It

not

get

clean

food,

and has

to satisfy

has no back, and has

feet reversed.

hunger on human excretions, the droppings and the of birds and other animals, urine,
filth

keeps away from man, but terrifies him by pelting him with stones from a distance."

of houses.^

spirits It is generally believed that evil

do

On
Ashi'iii

the fourteenth day of the dark half of

(

not cast

shadows.
futilr, as

All

attempts

to

catcli

the
)

twelfth month of the Gujarati

all

*hcm prove
of a flame.''
If

they vanish in the form

Hindu year
about

ghosts are believed to go

witli

playing pranks

poor mortals and

possessing tliem.^"

sought to catch hold of a goat-shaped ghost, the goat swells into such a monstrous wheresize that the spectator gets terrified,
it is

The Navarcitra iiolidays is tl:e season when ghosts appear in many places.^
Giiosts

upen the

ghost

finds

an

opportunity

of

enter

corpses

or

possess liuman

disappearing in a flame.
It
is

beings and speak through tliem as a medium.

believed that
light

ghosts

prefer

darkTlicy

ness
'

to

and

silence
of Kollu.

to noise.

Sometimes they assume their original Iiuman form, and often torment people witli disease.
'

3
5

The School Master The School Master

7
9

Ganod. The School Masters of Sanka and Songadh The S;hool Master of Dhank. The School Master of Vanod,
of

4 "
i^

'0

The School The School The School The School The School
of Lilapur,

Master of Dadvi.
Master of Master of Master of Master of
BfuUva.

Charadva. Kotda Sangani.

Kolki.

" The School Master

THE FOLKLORE OF GUJARAT

They present themselves away in a blaze. They
out
as animals and

107
mastery over ghosts can
of
incantations
or

pass be

It is believed that

lium in the air with-

obtained

by

dint

being seen, wrestle with

men

or carry

mantras.

Those who subjugate ghosts

to

in this

unseen
another.
ceive

human beings from one place to Some women are believed to con-

way have power

their

command them
jirocess
is

to

do

behests.

But the

by

which

by intercourse with male ghostsA

a

such

powers are procured

believed to be
lose their lives

If

man happens

to

step in the circle

beset with dangers, and

in so doing.*

many

described by

water round the oifering given

is

to a
ghost.

ghost, viz., /?-, he

possessed by the
a ghost is the

There
a lock

is

also a belief tliat a hhtit or ghost

house haunted

by

can be brought under control

of
its

by lopping

ofi^

scene of great mischief .^

Gliosis are
said

hair or top knot

and keeping

it

to

be most
of
the

mischievous

in one's custody.^ It
is

during the

first

part

night.

Their

said that this lock ought to

be kept
in the

fury diminishes with Ghosts are inimical

tlie

advance of night.
beings, terrify

inside the right thigh

flesh.

by tearing a hole

to

human

It is believed that the thigh can be cut

injury.^**

them, and son^etinies,

a
cobra,
kill

assuming the form of

open by a hair of the ghost without

t::ose

wliom they hated most

The ghost
master. ^1
It
is

so

subjugated should never be

;

during

life.*

kept unemployed

otherwise

it

oppresses

its

They

are pleased with ofl'erings of blocd.^'

stones at houses and trees and to
fire

To throw
set

believed that the spirits of deceased

tlie

them on

are their usual pranks.

persons became ghosts under

following

The

ghost called Jan manifests itself as a

If a
it

condtions
1

giant, its height reaching the sky.

man
and
the

If

scriptural

ceremonies

are not per-

formed with the

If the

comes under
contrary,

ce" enionial offerings

its

shadow, he

of rice

is

seized bj'

dashed to pieces on the ground.

if

On

balls to the deceased.

man wins
Hence
a
" seizing

its

favour, he becomes

deceased

dies

with

strong

prosperous.

current

that meaning " being attacked

proverb has been another as by a jan "

attachment to worldly objects.

3

If

tlie

death

is

unnatural

tliat is,

caused

hy

a dire misfor-

by an accident.
All

tune.

"*
is

ghosts

get absolution

by the perfor-

mance of
a

propitiative

ceremonies

by

their

There
Its

female ghost called Chiidel,

flesh,
its

descendants as prescribed in the scriptures. ^^

back

is

covered with

feel are
its

There arc various beliefs current

the
state

as to

reversed,

its

form

is

hollow and

face
'^.

of the

soul

after

death.

The
illus-

handsome
It
is

like that of a

charming woman.

'Garud puran
trating
its

contains

many passages
it

said that a

becomes a chudel.
behind with the
front.

woman dying in childbed Her form is a skeleton figure of a pretty woman in

movements after
:

leaves the body.

Says the book

"When
a
-

the soul leaves the

body

it

assumes

form as small as a thumb.

School Master of Dadvi. School Master of Oman. School Master of Rajpjira. School Master of Vanod. Mr. K. D. Desai. The School Master of Ganod.

At

this very

The School Master of Ganod. The School Master of Kolki 5 The School Master of Khirasara, ' The School Master of Dhank. 9 The School Master of Dadvi. " The School Master of Gondal. * The word Jdn is the plural
1 '

"

8
i
1-

The The The The

the Kathiawar half a century after the Prophets" death.

and occupation

of

of the Arabic jimii. It has remained as a relic of coast just in the beginning of Islam during its first

Arab

conquests

supremac\ aboui


108

THE FOLKLORE OF GUJARAT

it

moment

is

caught
is

bj'

the
!

servants

of

has performed righteous or sinful acts during

life.

Yama
at
its

wliiU-

he

crying out hn
''

ha

hioking

corporal receptacle.
:

The
the

righteous attain to lieaven

Va'ikunia

and enter

And again
" Covering
suffers

Pdrshad
go
to

of

Vishnu.

The

the
)

iuidy of the soul (

which
forciit

sinful

to hell or

Yamaloka,^

intensely

and

strangling

it

The

sinful

souls go to

Yamuloha and arc

to

bly,

the

servants of the god

is

Yama

carry

made
nurahs

suffer the miseries of twenty-eight

hells
in

away

soldiers.

just as a culprit "

carried by a king's

or

proportion

the sins

perpetrated by them, after which they return

to the earth.

The

verses

tliat
tlie

follow describe the miseries

inflicted

upon

poor

thumb-shaped soul

The following
meted out
(o

are some of the punishments

sins, in

for the sins comuiittid by him during his lifetime.

wicked souls for their

:

their next lives

1

The

sinful soul has to undergo similar

miseries in hell.

From

Those who murder

Brahmans

suffer

hell

it

returns to this
to

world guarded by the servants of Yama,

partake of
tlie

from consumption.
2

rice-balls

and other
other

articles of
relatives.

Those who slaughter cows are born as

tortoises.

food offered by the sons or

It is

then again taken to hell to suffer more

I

Those

guilty

of

female infanticide

suffer

from white leprosy.

kills

miseries and penalties in expiation of past sins.

Then
If,

it

returns once more bo receive the offer-

ings of rice-balls

made at shrdddha ceremonies^

this,

One who woman guilt}'

4 a beggar.
5

his

wife,

as well as a

of causing abortion,

becomes

even

after
it

any

desires

remain

Those who commit adultery

become

unfulrilled,

has

to

continue a wretched
impotent.
6

existence in the otiier world.

In
a

He who
of
liis

seats

himself
is

on the bed or

chapter

of the Prcliimanjari of the

is

seat

preceptor

affected

by skin

Garud
ed .2

Pumn

jt

stated that

tlic

souls of

diseases.

righteous

men go

to the

next world unmolest-

7 8

Flesh-eaters get a red bod}'.

Those who indulge

in

drink get black

Some people
soul

believe

that
like

the departing
a

teeth.

assumes
in

form

thumb,

and

Braliman

paitaking of prohibited

remains

that

state until relieved

by the
It

food suffers from dropsy.

10

performance of
then
fruits

shntddha by
world

liis

heirs.

One who
with
the

eats sweets without sliarina

enters

the other

to

enjoy the

them

by-slanders

suffers

from

of

its

good actions.
of
the

The Yamapuri
deatli
is

cancer in the throat.

11

or

tlic

city

god of

8,6'

Yojans
to
this

One

who

oti'ers

i>()lluted

food

to

a 1

djan being equ.il to four miles

of
tlie

departed spirits
of
12

suffers

from black leprosy.

despises
liis

the

.outli
is

eartli.

The

lord
is

One who disobeys and

place

Dharmaraja.
is

Yama

his

teacher suffers from wind apasmcir.

13

servant, whose duty

to carry the saul

from

One who
suffers

does

not

believe

in

the

one place lo another."

shastras

from enlargement of the

is

soul

Others maintain that two states await the after death according to whether it
'

spleen or Briglit's disease.

14

j)erjurer

horn dumb.

Ttie Shrvstri, Bhriyfivadar Prithshiila

'

"

The School Master

of

Ganod.

The School Master of Dhank. The D. E. Inspector, Hfilar.

THE FOLKLORE OF GUJARAT

15
to
all

109

One who does not serve food equally the members at a dining table loses
Those

northern, or

western gates.

ved

there

with great respect.

They are receiHere they

one of his eyes.

16

enjoy the fruits of their merit, after which

off

who break

marriage
(

they return to this world and are born either

in
in

alliance

are punished

with thick

negro-

the

family

of a wealthy virtuous

man

or

like ) lips.
17

that of a poor

Those

who

steal

books

lose

their

the knowledge of

Brahman who has attained God. In this new life they

higher spiritual

eye-siglit.

accumulate further merit, in virtue of which

kicks
a

18

He who

Brahman becomes

they
life

are
in

endowed with a

lame.
19

the

following birth, and so on until

A liar
Those
of

becomes a stammerer.

they attain final emancipation.

20

who
what
is

listen

to

contradictory

After attaining mohsha

soul

or

salvation

the

versions

generally believed to be

becomes free from the wheel of birth

rebirth.

true become deaf.

21

and
poisons

One

wlio

another becomes

To

the souls of the sinful,

who

leave their

lunatic.

bodies with a great struggle, the messengers

22

One

who

steals

precious

metals

of the god of death present themselves in a

terrible

becomes indigent.
23

form.

They
gate,

are carried to hell by

An

incendiary

is

jiuiiished

with a

the

southern
the

being constantly lashed

bald head.

on

way.
the

There they are relegated to

twenty-eight
to

24
25

Meat-sellers

meet

with misfortunes.
gold
lias

one

of

pits

of hell
to

One who

steals

his

nails

appropriate

their

misdeeds,

suffer

deformed.

retribution for their sins.^

steals

26
27

He who
One
One
is

food

is

born a mouse.
to be

The
it

soul

is

carried

to

Dharmaraja after
with the per-

stealing

corn

has

reborn

leaves

the

body.
god,

Thence,
it

as a locust.

mission
stealing

of

the

returns to this world

28

opium or other poisonous

leaves or vegetables

and
of

halts
its

for

thirteen days at the tlireshold

drugs
29
is

born a scorpion.
steals

house.

On

the

thirteenth
is

day an

One who

earthen, jar filled with water

emptied on a

born a peacock.
30

pipal tree ( Ficus religiosa

stealing

after which its

ceases.

One who enjoys perfumes by

is

connection with this world

it

Then

them
31
eagle.

born a mole.
steals

returns

to

the heavenly judge of actions

),

One who

honey

becomes

an

Dharmaraja

and

is

again born in the

species

prescribed
spiritual

32

One who
a

steals flour,

rice.,

etc. is

strictly

by him. The soul of a being merges into the

becomes
free

born

monkey.^
state of the soul

divine
after

entity

ai;d

from birth
emancipat-

The
upon
Tlie

death depends
in life.

and rebirth.

a man's

good or bad actions

Mohsha
ion
into
is

or Mukti^ that
kinds,

is

final

souls
an}'

of the righteous leave the body

trouble.

of two

sdyujj^ vr

merging
or enter-

witliont
tlie

The messengers of
to these

the the

divine form

and samishya

god of death present themselves

in

ing

divine order and living in this stale

souls

the form of saints and carry them

so long as one's merits allow.^

to that part of the

heaven which

is

presided

Dharmaraja

keeps

an
all

account

of

the

over by
I

their favourite deity,

by the eastern,

good and bad actions of

2

men
of

in his

book

The

Shiistri, Pathshala, Bliiiyavadar.

The School Master

Dhank.

no
called
.siilillii

THE FOLKLORE OF GUJARAT

hardily
it.

and dispenses justice

guilty of adultery
a redliot

attendants of the god

Vaitals,

Sliiva,

Gandharvas,
Kuslimunds

according to
Is

A man
embrace

liralimaraksliasas,

sentenced

to

image of

and

otlier

demigods.

\'irtuous
ileils

women

are

a
is

woman

one who has slaughtered animals

born as goddesses or
celestial

or as apsuras or

devoured by those animals; while those have committed

are are
tlie

songstresses.

Those wlio have peracts of

wlio

sin of
to hell

murdering
for ever.^

formed
enter

only
the

few
of
the

rigliUousness
Kinnaris,
ol'

lirahmans

relegated

ranks

Jakhanis,

There

seven

rungs to the

ladder

Mfitrikiis,

and

maid servants

the

wliich leads to the next world.

covered with a
bristles

tliick

forest.

with
witl

pointed spears.

The firslj is The second The third is

).

goddess Durga.-*

The .souls of the righteous are carried by Yamadutas or Uie messengers of the god of
death tlirough
five cities,

strewn
Tlie
fifth

gokhani (a species of thorns

blasts.

by a route passing

fourth has piercing

runs
tlie

On

the

through beautiful gardens; while those of

the
sinful

river V'aitarna.

full of red-hot iron.

"with

The sixth is The seventh is covered

are

led barefooted over brambles

and pointed spears by roads running llirough

dense forests
Tlie
latter

deep streams.^

hidden
also

in

piteliy darkness.

After death, the soul has to cross the river Vaitarna ( vide the fifth rung above )
on
its

liave

to

cross large rivers

filled witJi

and pass through streams

and puss.
their bodies

blood

waj-

to

the next world.

in

Those who
tliis

As they

pass,

eagles

prey upon

have given cows

Tiver
of

charity

can cross

and they are bitten by venomous

without

difficulty

by holding the

tails

snakes.^

the cows,

who present themselves

to lielp

The

souls

of those

who have

in life "the

per-

them.
Tliose

who have given

Iiave
to

formed good actions pass through

shoes in charity

sun

and assume divine

ordinary

forms

while

those of

can tread the third step with ease.

Tl.e
sinful

beings pass through the moon .ind

walk barefooted on

return to this world.'"

ground studded

with pointed spears, and to

pillars.

embrace red-hot iron

It is

with the

A
hell

sinful soul lias to go to

Yamaloka
its

or
it

object of avoiding these miseries that people

distribute shoes

through sixteen
to

cities.

On

way

and clothes
expiate

in charity."

has
sists

cross the river Vaitarna, wliieli con-

The
ha\e

sinful

their sins

by passing''

of blood mixed

through a cycle of 8,400,000births.

to
l)e

They
in

has presented a cow to a

this

born

2,10O,C0O

limes

river

with ease.
is

puss. He who Brahman can cross Beyond this river lies

witli
sjiikes.

Ihe class of crea urss born of eggs, 2,100,000

larid

wliich

covertd with
in

Tliose

times

in

the

species

of

worms produced

who have
that
salt,
is,

given

charity

a.shtiDiuih'dTjn,

from sweat, 2,100,000 limes from embryonic birth and a similar numlur of times in the
vegetable kingdom.

sesamum

seeds.

Hour, gold, eotton,

clarified

butter,
this

milk and sugareandy,

can

walk over
\^"]ien

ground withont being

has reached Yaina or
sun

Those who lack

are

virtue but

commit no
a of

-liiis

hurt.

the soul

born

in

the

divine

order of

low
the

the god
the

of death, the

and the moon,

grade such as the

1 -

servants

Ruber,

ever-living witnesses

of

human

actions.

The School Mistress, Barton Female Training The School Master of Limbdi.
'
'

College, Rfijkot.

Like

tlie

bodies.
5

Maulana

grass on the turf Ilaluddin Kumi.

green

' The School Master of Kotda Sangani. I have visited have often grown and regrown. The School Master of Ganod.
<

770,000

The School Master

of

Vanod.

The School

blaster of Jetalpur.

THE FOLKLORE OF GUJARAT

testify to its virtues

111

and

sins, cand it is

meted

this

world, again commits suicide, and again

the

out a punishment appropriate to

its sins.^

meets

same fate after death.

times,

This

is

In order
find
its

that

the departed soul

to a

way difficult, his heirs Brahman of a bedstead, bedding,

a
pair
deatli.

may not repeated seven make a gift to pass through

a lamp,

after

which he

lias

8,400,000 species of animals

before again obtaining the

If

human

life.s

corn,

of shoes and otlier articles, on

the suicide
person, in
;

be

caused by
life,

poisonings
ser-

the thirteenth day after

called seraja.-

This gift

is

the

his

next

becomes a

pent
of living beings.

if
'^

by drowning or strangling, he becomes

believe

One

enters the liuman order after passing

a ghost.

through 8,400,000 species

It is in the

Some

that

the souls

of persons

human

life that

one can accumu-

meeting a

late

merit,

and wipe out the influence of

death enter the order of such ghosts as Jinni, Mfimo, etc. For their
violent

past sins.

emancipation
their

sJinlddhas are performed

by

Those who meet a sudden or violent death

e. g.,

descendants.

At times these ghosts

declare their desires.

by drowning

by being crushed under a falling house, in a well, by an accidental fall.

bite,

possess the persons of their nearest relatives

and through
If

this

medium

by a snake
]>ave

etc.

enter
etc.,

the

order of
said to
path."'

they express a

desire to have a palio or

bhuts^pretas^ pishdchas,

and are
a

gone

to durgati

or

to

bad

erected in their name, one is erected on the spot where they breathed their last.
pillar

But those who

die on a field of battle are

On

this

pillar

is

engraved a figure riding a

the

believed to attain heaven.

horse, representing

deceased,

which

is

According to another
a violent

belief,

persons dying
tiirough the

besmeared with red lead or

representation
offerings
is

ochre.

This

death have to pass

is,

worshipped as a deity with

cocoanuts

same
seven

fate, that
lives.

die violently, for the next

of

frankincense,

and
wor-

lamps fed with ghi,^"

are
said to be liable to enter

Their

souls

The

palio

is

called

surdhan^ and

is

the asurgati or the order of devils.

They

are

shipped, especially on the death anniversary

emancipated

from

this condition

by the per- of the deceased. 1^

In

formance hx their descendants of the ceremony called Nil parnavavi or of those

ceremonies
It is

some castes the surdhans are

installed

in the house of the deceased.^*

prescribed
believed

in the

POl Sltastra/'
souls after

There are various

the

beliefs

current as to

also

that

such

way

in

which

spirits

enter and leave

entering

the order

of

ghosts

oppress and

the body.

and relatives.'' According to one belief, when a person suicides, when the crime is of case In the gets frightened by the apparition of a ghost, proved before the god of deatli the culprit is hurled into a hell called Mahdraurava^ where the ghost enters his body through one of the and makes him senseless and he has to pass a thousand years. After the organs,
torment their descendants
expiry
1

of

this

period he

is

born again into

violent. ^3

The D.

E. Inspector, Halar.

a
*

3
5
'

Mr. K. D. Desai.

The School Master of Dhank. The School Master of Kolki.

'

'

The School Master of Dhaak. The School Master of Charadva. The School Master of Kotda Sangaui. The School Mistress, Barton Female Training
College, Rajkot.

i" The SchoolMaster of Todia The School Master of Bhayavadar. 12 1 he School Master of Devalia. " The School Master of Songadh. '3 The School Masterof Dhank.
9

^ ^

THE FOLKLORE OF GUJARAT

belief,

"

112

According to another
stated above,

a gliost, as

As soon
ches
or ties

as

it is

ascertained that a

man

is

takes an airy form and enters

possessed by an evil spirit, somebody cat-

the body tlirough any channel through which

air

hold
it

of
into

the
a

top-knot of

the
is

man

can enter the body.

route.

It leaves the

body

knot.

Next he

lasted

by the same

with a whip or chain until the ghost in him

a

There
enter

is

also

belief

that evil spirits

cries

out " Please don't beat me.

the
the

shall

the body of a

man through any

under
their

part

leave

body and
ghost
is

shall

never
it is it

return. a liar, that

of

the

body

and

influeuce

Then
it

told that

the person possessed, dances,

jumps, foams

said a thousand times that

would leave
it

or

sits idle-.

the
a

body and not return, but

did not do

There
out

is

further belief that

a gliost

it.

No

enters the body througli the tluimb and gets

bj- tlie

word.

would be put in its After a haggling dialogue of this

faith, therefore,
its

ears.^
its
its

kind and on the ghost's confirmation of

-Vccording to some, a ghost makes

into the body tlirough the anus

way
exit

offer

never
oath
or

to

return

by

some satisfactop-knot
is

and

tory

assurance,

the

by the same route.

Olh'ers

unloosed and the ghost disappears. i"

maintain that
the nostrils

A
it

third

method
or

is

to subject the

person

enters

tlie

body
possessed to the
of

fumes of red
to
tie

chillies or

through

and gets

out by the

black wood,
his elbow.

sacred thread

same passage.'
round

Some say

that

it

finds
"^

an entrance and

After one of these processess has been

outlet through the skull.

performed
gives
a

to

expel the ghost,

it is

the victim

There are others who are of opinion that the immaterial form of a ghost can find
.admission
into

deep yawn, and

goes
out
is

said that the

ghost

in

the

yawn.
to

the

body by

tlie

right side

relieved person

given water

Next the drink, and

to

and egress the same way.^

It
is

an exorcist
is

is

engaged
possibility

to take

measures
the

said that

when
it

the body

unclean,

prevent
return. ^^

the

of

ghost's

gliost

can enter

through any of the

organs.*

In

book entitled Brahman Xighanta

is

To

drive

away an
or

evil

spirit

from the
en-

Ratnakar

described the method of driving

body of a person, a conjuror^ Vanjha, Koli

Vfighri, Atit, Fakir

away an

evil spirit

from the body of a man

frankincense.

other exorcist

is

by an offering of dhup or

gaged

to set a drinkl'in*

and

to offer a victim

and frankincense
is

to

the

evil spirit,

which

supposed to drive the

it

spirit out

by the

The dhup to be used for this purpose must be made of g'lgiJ; and it must be ofl'ered with honey and clarified butter, repeating
the following mantra
;

same route by which

-Vnother
spirit

entered the body.t^

evil

method of driving away an

is

" Amen.
evil
spirits,

Bow
the

to

the

divine

Lord of the
and

from the body

as follows

Lord whose

teeth, jaws,

'

The School Master

Tlie
5 "

of

Ganod,

2
* ^

D. E. Inpector, Gohilwad,

The School Master of Bantva. The School Master of Viila.

5

The School Master of Piitan Vao. The School Master of Luvaria. The School Master of Riijpara,
Tlie School Master of

Ganod.

The School Master

of

Dhank.

t If a lock of the hair of the person possessed by an evil spirit be knotted round and round while the exorcist is trying to cast the spirit, it cannot get out. The School Master of Vanod.

10

Mr. K. D. Desai.

See

p. 3.

i'

The School Master

of

Patan Vao.

THE FOLKLORE OF GUJARAT

mouth are
forehead
is

113

fierce,

by whose three eyes the

is

of this etiquette, one sneezes, he excuses himself

ablaze, whose lustre

anger,

marked

by saying that he

is

suff"ering

from

cold.is

by
the

irresistible

wlio holds a crescent

Some people
on
tlie left

believe that a sneeze in front

broil

moon on
head,
;

the

forehead and matted hair on

an indication of a

on the road, a sneeze

money, one

wliose

body
is

is

besmeared

with

side portends loss of

is

ashes

whose neck
fierce

adorned by the poison

from above

a harbinger of success, one

from

of the
success

lord of the cobras.

to

Oh may
!

below foretells danger, while the sneeze of the

attend
of
;

thee!

Oh! Great one!

thy
tie

man who

is

engaged or
is

is

starting on

tlie

act

The Lord
dance,
chain,
kill,

spirits!

manifest

form,
a

contemplated

believed to be very injurious.

is

dance
tie; kill

move,

move
by a

with

sneeze on the right

considered

neither

terrify

neigh,

terrify;

good nor bad."

by
the

the

adamantine

wand;
off",

cut,

cut
off"

off"

by a sharp weapon; tear

point of
a spear
;

sneeze in the east causes anxiety, in the

foretells

south-east

happiness, in

tear

the

south

b}'

reduce,

reduce to

atoms by the bludgeon

the evil spirits Sw'iha"^
various
superstitious

speaks of coming
;

loss,

and

remove
is

in the south-west

remove,

an indication of good.
is

sneeze from the

all

West or north-west

There

considered good, from

are

beliefs

the

north

injurious,

and

from

the

east

entertained by people regarding sneezing.

auspicious.''

According to one
face to face with

belief, if a

person sneezes
is

another
act,

who
witli

about to

Some

lines

from the sayings of GorakJiraj

sneeze
in

begin an auspicious
journey, decking

such as starting on a

run to the effect that a

the

east

liis

person

ornaments,
like,

causes anxiety, one in the south-east

a

inflicts

performing a marriage ceremony^ and the

it

sound beating, one

in

the soutii brings

portends

misfortune to
his

visitor or guest,

the
liis
.1

latter

but

one in the south-west subjects

sneci'.e

on

right or at

back foretells
person starting
is
I

the person concerned to a taunt, one in the west

good.

sneeze in front of

bestows a tiirone or crown, one

in tiie north-

to perform an auspicious

.ict

supposed to

west promises sweets or dainties, one

north foretells good,
one
in
tJie

in the

mean
If, in

that a blow has been struck on his fore-

north-east

head, suggesting that the act should be stopped.

spite

brings disappointment, while one's

is so

own sneeze

of
evil

this

warning,

the are

ominous that one should never start out

act

is

on any business after sneezing/'

commenced,
follow.

consequences

sure

to

The
at

beliefs

enumerated

above relate

to

sneeze

man's back confirms the

^

unobstructed
hand, as
it is

fulfilment of

the act taken in

week days. The sneezes which occur on Sundays have the

sneezes which occur on
certain

believed to have patted the

in

man
j

following consequences.

on his back or shoulders

Sneezes on either
neither good nor

token of approval.
or left, portend
j

A
one's

sneeze from the east

is

good, one from the

side, right

south-east points to delay in the fulfilment of

evil.

intended
i"

object,

one
f"""'"

from the south

^^'^

As
evil,

a rule, sneezes are believed to forebode

it

bring"

\^''^^'

""^

south-west
in happiness,

and

is

considered
is

liiglilv

unmannerly

to

results in death, one

from the west

sneeze while one

about

to

begin an auspicious
If, in spite
i

one from
society of

the north-west throws one into the

act or start with a good purpose.

he School Master of Bhayavadar.
of Sfrnka.
5

good men, one from the north

is

'

The School Master

The School Master of Kotda Sangani. The School Master of Kolki.

The

Scliool

Master

of

Chharadva.

114

THE FOLKLORE OF GUJARAT

and
oiit-

productive of pecuniary gain,

tJif nortli-east

from
one

n'llcshasas

are called Malidrdkshasas. other

In the
are

of general welibeing.i
is

Ramdyan and

pindns^

idh.shasas
flesh.''

It

is

(.iHiunon belief that if wliile

act,

represented as feeding on

human

about to conimenec some

once, the act
is

somebotly sneezes
fail,

rdkshasa

is

supposed

to be sixteen miles

doomed
be

to

and to avoid Hut

if

in height and to

roam about for

his

prey

failure

it

n)ust

jjostponid.

the

within a

irele

with a radius of sixteen miles."

to

sneeze

IS

repeated, no h.irm ensues.^

is

A
tlie

The Mahdrdksliasas are supposed

believed to
their abode in the seas.
It is said

have
tliey

sneeze by an ailing person

tiiat

be a sign of his recovery, and more sneezes by

burn or swallow

sliips sailing

thereon.^

same person are supposed

to

indicate his

complete recovery, even though

tlie

symptoms

The rdkshasas
60,000,000 and

are
the

supposed to

number
of the

mahdrdkshasas 20,000
is

be not favour.ible.

sneeze by a cow at
is

lie

commencement of
prover-

Kubera,

mahunikshasa

tile

lord

rdkshasaii.'^

an auspicious act

supposed to be the worst

is

possible omen, and a sneeze by a eat

bially

It is said that the

rdkshasas^ mahdrdkshasas

a portent of failure in any act taken

time.to be harmless,

wizards and witclies were visible to the liuman

eye during the ireidyuga. With the commence-

in liand at the

A yawn is generally believed

as
it

ment of the present

become
invisible.

or

kaliyuga they

Jiave

does
as

not

foretell
it

eitiier

good or
in

evil.

It is stated in the
tiie

Piirdns

Still

sometimes
dealli,

results

accidental
a

that during the recitation of

Surya kavach^
kavach
fall
if

instantaneous

the elders of
"

person

Saptsasani or the
rdkshasas
or

Ndrdyaii

the

when he yawns,

exclaim,

Be

long-lived

mahdrdkshasas

into

or

Patience! Live long!",

and the spiritually

of
their

approaeii the limits

eireuiuseribed

for them,

disposed repeat the name of the god

devotion.-'

the recitation jjroves ineffective."

It is a

common
tlie

belief that there is bitter

Lest spirits

may make
lest his

their

way

into

tlie

body
is
it,

enmity between the gods and rdkshasas.

The

of a person through his mouth when

he

former follow
latter lead

path of virtue while the

lives

yawning, or

soul

may

pass out of

immoral

devouring Brahmans

some people pinch him

others utter
the

to stop the

yawn while
"

and cows, feeding on

intoxicating
drinks.

flesh,

and indulging in
habitat

words

" Riim "

Ram

" to

The

of

the

divert his attention.^

rdkshasas

is

the pdtdl or nether world,

Hawan

In mythological times, Brahma, one of the

being their king.^"

Tile exploits
oi"

gods of the Hindu Trinity, once

for a time.

left his

body

Some people began

lie

to molest the

described in the Mahdhhdrat,

some of the rdkshasas are Bhdgvat .and the

tlie

body,
that

wilt

11

cried out,

"Rflkhol R(ihho\"
!

Rdmdyan.
Jarasandii,

For

instance,

misdeeds

of
are

is "

Keep aloof! Keel) aloof

Tliese people
in

"

'*''

" ^Vait!

Gliatolkaeha

.md
;

Medamba

Wait !"

came

to be called

Rdkho*
into

described in the

Mahdhhdrat

those of Kansa

ich

course

of

time

corrupted

Banasur, Pralambasur, Adhjisur, Dhenukasur,

Rilkshasa.

The beings who

hold sway over

Kalanemi,
2
4

Shankasur

.uid

\'ritrasiir

in

the

'

The School Master of Limbdi. The School Master of Vanod.

ra/.-.s7insis 13

no connection with the

protect.
'

* This derivation of the word Giijaruti

obviously

The School Master of Jhinjhuwada. The School Master of Dhank. fanciful. Rdkshasa is a Sanskrit word and has
is

word rdkho which

itself
s >"

derived from

the

Sanskrit

root

raksha

to

7 ^

The School Mastr of Dhank. The School Master of Moti Parabdi. The School Master of Charadva,

The School Master

of Bflntva, Ti,e School Master of Rajpara. The School .Master of Kotda Sangani.

THE FOLKLORE OF GUJARAT

Bhagvat
;

115

and those of Ravan, Kiimbliakarna

in the

(26)Ubhi, (27) Avi, (28) Chaurar, (29)

Pavanti, (30)

Madku

and Indrajit

Kfimdytin.^

Mansa
(33)

Kliavanti, (31) Bh;"isika,

rdkshasa named Tripurasur conquered the

(32)

Pratfih,

Vira,

(34) Vavanchara, (37)

heavens, the earth and the nether regions, and

(35) Chorasi Viru, (36)

Jaikha,

Nao Narasing,
(39)

began to annoy the gods.

burnt the ralcshasa to ashes.

Tlie

god Sliiva

(38)

Jutaka,

Masida,

(40)

Gandharavi,

The two

rdlcsJiasas

Hiranyaksha and Hiran-

Mamikula,5
(46) Balla.6

(44)

(41) Jami, (42) Asmani, (43) Zampadi, (45) Meladi

yakashyapii were originally the gate-keepers

of Vishnu, one of the gods of the Hindu trinity.

Of

the above, the

first

forty-three together

Once they

affronted Sanatkuniar, the son of

with Chudela or Vantri and Preta are believed

Brahma, when they were cursed by Vishnu who

decreed that they would be born rdkshasas in
three successive
lives.

by some
female

to be the

names of

so manj? Joganis or

evil spirits or witches.

In these lives they had

areliving
to

Ddkans

or witches

The remaining who are believed

evil
^

to play the jjart of the enemies of gods and

cause illness or even death by their

eye

men, and were destroyed by

^'islinu as
is

such

to those on

whom
live

they throw a glance.

A
met was

rdkshasa named Jal.mdhar

his

stated to liave
liis

Wizards
air,

upon ordinary

food, witches

on

death when

tiie

chastity oi

wife

while prctas require nothing to eat for

is

violated

by the god Vishnu

in the disguise

their maintenance. It

said that their backs

filth

of her husband."

and shoulders are covered with

also

and

emit)

Mahdrdkshasas are
of

known by

tlie

name
dying

an offensive odour.
It is generally believed that the spirits of

Brahma

rdkshasas.
all his

Bralnuan

without imparting

learning to his discitlie

such male members of low unclean castes as

die a

ples or with the guilt of

murder

of a

violent death'

Brahman

or a

cow on

Iiim is believed to enter

believe that Khavis or

become Khavis.^ Some Khahith is a Musalman

is

the order of

Brahma rdkshasas

after his death.

ghost. 1''
all

Others hold that he

the lord of

In this state he possesses a body without a head.

ghosts. ''^

A Brahma rdkshasa is also called

In
addition
to

Khavis,* *

Khavis has no head

in the chest.

His eyes are located

one hand
flesh.

the

wizards

and witches

He

is

as tall as a cocoa-palm or

mentioned above,

there are others the names

:

bamboo.
a

He roams about holding in

in the other a
his

of which are as follows

(

weapon and

lump of

1 )

Dakini,

Sakini,

Kushmand

Those over whom

fall ill.i-

shadow
is

falls are said to

(4) Zod,

(5) Dholio,
(8)

(6)

Pale Marad, (7)

His appearance

so terrible that a
first

Bhuehar,

Khechar, (9) Jalaj, (10) Jakharo,

person v,ho sees him for the

frightened to death. ^^

time

is

(11) j^hikotrum, (12) Ashtabharo, (13)

Chand
(19)
(22)

It is stated that

he

Chani, (14) Chorosi Kantiui, (15) Jogani, (]6)

starts on his excursions after sun-set.^''

Hathadi, (17) Miyali,

Mochini,

(18) Gjiiuuhini,

The attendants of
in

the god SJiiva

known

as

(20)

Baladi,

(21)

Molani,

Vaifdlikas are said to have no heads. ^'

live

They
a

Khuntini, (23) Suti, (24) Gavati,

(25) Belhi,

cremation grounds, as
Lewaria.

they have

The School Master of Ganod. The School Master of Upleta. * The word Khavis comes from

the

who has become impure or unholy. 6 The School Masters of Khirasara and 8 The School Master of Anandpur. 10 The School Master of Khirasara.
^2
14

The School Master of The School Master of Arabic Khabith fro.ii the root verb The School Master of
-

Venod.

Khabotha and means one

Sultanpur.

Pipalana.

" 8

Mr. K. D. Desai.

The School Master of Kotda Sangani. The School Master of Khirasara.

The School Master of Lilapur. " The School Master of Vasavad. 13 The School Master of Chhatrasa. '5 The School Master of Ganod.

116
burning
to

THE FOLKLORE OF GUJARAT

desire

possess

tJie

bodies

of

of high caste people not emancipated

from

deceased persons.

the trammels of birth and rebirth have their

tliat
tlie

A
sjiirit

belief runs

trunk of
ih-it
is

the evil
spirit

abode

in the

Pipal

tree.^'^

called

Siiropiiro^

the

It is related th;it

once
a

.-i

numi>er of hoys, on

of one

who meets
a

a heroic death,

moves about

their return

from

tank to wliich they had

like a Khavis.It
is

gone on a swimming excursion, passed by a

hclicr thai evil spirits haunt

common

Khijada

tree,

when one of them suggested

throw stones at the
tree,

to-

trees, groves, deserted tanks

and woods.

the others

to

saying

Fetal roams
grounds,
as

over

burial

and cremation
Khechar,

that any one not doing so would fall under

the displeasure

also

Bhuchnr,

Kdl

of God.

One

of

the boys

Bhairav and a number

of other ghosts.

threw a stone at a neighbouring Babul tree

with the result
ill

The

Jivip^

reside in

Babaro and some other ghosts fortresses and unoccupied houses and
burning- grounds. Cliudela^

tiiat

on reaching home he fell

in a

fit

of terror.

He

began

to

shake and
?

roam about in tlie Kolda and Brnhma

abodes on
spicigera),

said "
liad

Why

did you strike

tie

me

with a stone
tree
I

Rdkshasa make
^ham'i
trees

their

resorttd to

Babul

from the
shall not
it

the tamarind,

(Prosopis

Khijado and you struck me

depart until
I

there.

Babul and Kerado

in

and

in

take your life."

Evidentlj'

deep tanks and wells

deserted

places.

was the Khijadio Muino who had possessed

the boy

Their favourite haunts are river banks.-'

It is stated

who spoke

the above words

and an

Vantrl,

by some people that the Chtidel^ Dakan, Jimp, Khavis and other
battles have been fought,
thres-

exorcist was called who drove him out by the

incantation of mantras
recovered. ^^
It is

after which the boy

ghosts
fields

generality haunt cremation grounds,

where
of

believid that a wouian

who

dies

an

holds
roads."

houses

and

latrines

and

cross

unnatural

death
i"

becomes
litr

a Chudel

and

troubles her husband,

successor or co-wife,

Some
found

declare that

ghosts

are also

to

be

or her children.

in temples in

which

tiiere

are no images

There
(1)
Pas'/i;',

are

three

classes

of

Chudels^

and

in

dry wells.'
is

(2) >Soshiand(3) Toshi.

Ttose
death

The ghost preta

camel, the passage of
as the bore of believed to

said to be as tall

as a

women
the

that have not enjoyed before

its

throat being as small

It
is

pleasures

of this world to their satisthe

needle.

therefore

faction enter

order of

Poshi

Chudels.

be

always wandering about in

haunts mountains and
filth,

They fondle
to their

children and render good service

quest of water.5

widower husbands.

The
forests

evil spirit Jtin

and Muino the centres of

found
in

while

Vetiil is

cremation grounds.^

Those women that are persecuted beyond endurance by the members of ti.eir families become Soshi Chudels after death. They
dry up
the

Jdn^

Brahma
trees,

Riikshasa and Khavis reside

or on

blood of

men and prove very

in woods,

mountains, Khijadio
tree

troublesome to the

members of the family.

Moino lives in the Khijada or Shami Amalho Mdmo in a grove of trees.

'

and

Spirits

Those women who bear a strong attachment to their husbands enter the order of
-

The School Master

of

Gcmdal.

3
^

The School Master of Dhank.

1 6

The School Master of \'.inocl. The School Master of Kolki. 9 The School Master of Dlank. " The D. E. Inspector, Gohilwad.

8
1

1-

The School Master of Bfintva. The School Master of Talpur and Luvaria. The School Master of Dadvi. The School Master of Chhatrasa The School Master of Kolki. The School M.isttr of Dhank.

THE FOLKLORE OF GUJARAT

Toshi Chudels and bring great pleasure and
ha})piness to their husbands in this life.^
-Most high caste people, on the
their first wives, take
It is believed that a

117

woman dying
order

in cliild-

bed or menses enters the

variously

of

ghosts
or

death of
their

known

as

Chudels^
she

Vantiis

an impression of

Taxamis.

In order

tliat

may

not return

feet

on gold leaves or leaf-like tablets of gold

their second wives to

from

tlie

cremation ground, mustard seeds are

bier,

and cause

wear them

strewn along the road beliind her

belief

for a

round their necks. 2

These impresses of feet are called shok-pagalans or mourning footprints.

prevails

that

she

can only succeed

in returning if she can collect all the

mustard

Among

the lower castes, the hands

seeds thus strewn on the wav.^"

or the feet of the second wives are tattooed

in the belief that this prevents the deceased

In some places, loose cotton wool

over the bier so as to be scattered
tlie

is

thrown
along

all

wife from causing injury to the second

All female
spirits

wife."'

road

to the cemetery.

It is believed that

called

Pishdchas

or

the Chiidel can only return to the house if she

Dakans and male

spirits called f^irs or

Bhuts

can collect

all

the cotton scattered behind her

Tliis is
is

oppress their descendants.'

It is also believed that

in one night.
task,

considered an impossible
therefore entertained of
lias

any male member of

and no fear

A family dying with certain of his desires unfulfilled becomes a Surdhan and oppresses
the surviving relatives, wliile a female

her return after the cotton

been scattered.'

member

prevent the return of the Chudel, some people pass underneath the bier the legs of
the cot on which the

To

troubles others as Sikotiini or Mai'adi.^

woman

lay in her confinj-

The
enter

spirits of

men

that fall

victims to

tigers or other wild animals are believed to

tlie

others drive in an iron nail at the end of the street immediately after the

ment,

while

gliostly

order and

wander about
by the

corpse has been carried

beyond the village

driven into

until they are relieved

from

this state

boundary. 1In some places, the nail

threshold of the house. ^"
is

performance of the prescribed shraddha by

the

some pious surviving

spirits live in
flesh.^

relative.''

These

evil

forests

and eat notliing but

bodies.

If they do not get flesh to eat they

flesh of their

eat the

own

At times
them,
their

Even after the precautions mentioned above have been taken, to prevent the return of a Chudel or Vantri^Shrdddhas are performed
and a number of Braliman women feasted ou
the twelfth and thirteenth day after death to
propitiate her as the fear of
is

they put their relatives to great annoyance

by entering
images are
walls.

their persons.

To pacify
and

polios are erected in their name,

set

the

miscliief

up

in the square cavities of

done by her

very sirong.^^

These images are besmeared with red

oil

A
to

lead and

by

tlieir

descendants on the four-

coming across her

him, passes the
brings
Iiis

teenth day of the dark half of Ashvin.

relief of such spirits
is

The

Chudel has no shoulders. i^ Any passer by is asked by her to take her his home, and if he agrees, she accompanies
night
in his

sought by the jjerfor-

company, and
In the village

mance .at Giya

'

of a shraddha either at Siddhapur or

"

life to a

speedy end.

of Charadi under the jurisdiction of Dhrangaof

of

The School Master

The School Master

Vanod.
Songadh.

3
5
'

The School Master

of Jhinjhuwada.

The School Master of Kotda Saagani, The School Master of Vanod.

Mr. K. D. Desai, Mr. K. D. Desai.

11
13

The School Master of Jetpur. The School Master of Kotda Sangani. 6 The School Master of Dhank. 8 The School Master of Rajpara. > The School Master of Dhank. 1- The School Master of Vanod. 1* The School Master of Lioibdi.
'

118
dhra, a Girasia
clutches

THE FOLKLORE OF GUJARAT

named
Halfiji
fell

into the

If the birth time of a child happens to fall

witliin the ecliptic period, that is the
i

of a Chudcl wlio was driven from

period

his person by the enchantment of a Jali on

of nine hours before an eclipse takes place, as

well as in
tlie

condition that he should not go into the eastern

duration of the eclipse, the father

ciiild

part of the village.^

It is believed that a

does not see the

before performing ceris

woman can
a

be relieved
bj'

tain rites, as to do

so

supposed to

bring

from the ghostly order of

There

Chudel

the

misfortune.''

performance of a shrdddha at Siddhapur."

is

If a
to

man

lias a

child in his twentieth year

no belief that the father has

tlie

he does not see the child before he comjiletcs

it.'f

take special precautions at

cliild

birth of his
to

except that care

is

taken

note the

If a child

is

born at a wrong juncture or

exact time of the child's birth for the purpose

conjunction of the stars, the father does not

see
it

of casting

its

horoscope correctly.

An inkstand

for twenty-seven days.**

and pen are

as
it is

also placed in tlie lying-in-room,

eliild

born on the
a

fourtli,
is

fourteeiitli

or

believed that the creator writes the

it

fifteenth

day of

month

supposed to become

destiny of a child as soon as

makes

its

a burden to
It is a

its father.'-'

apj)earance into
All

tlie

world."
in

children born

Jyeslita Nahshatra.

common
her.^'*

belief that a

woman

in child

Mula-nahshatra^ or Yamagkunia are said to

cause the death of their male parent.

bed should not see the face of her husband nor

lie

Such

of

children were left to starve uncared for in

forests in olden times
;

^Vomen who do not obey the commands of

tlieir

but now-a-days they

husbands,

who partake

of

their

meals

are kept alive, as certain performances are

believed to avert the evil.

secretly before their husbands,* or violate

any
owls

One

sucii

perfor-

of their duties towards their husbands, are

believed to enter the order of bats or
after their death. i'^

mance

is

only to see the child after clarified

butter has been given in donation.

is

Another

to see its face after

it

has been bathed with

According to another belief, men who

been
incontinent

liave

the water collected from eigliteen wells in a

become owls after death,

bats.^-

pot with a thousand holes.

parents
goblets

In a third, the
in

while such

women become

of the
filled

child

liold

their

hands
see
child

The owls and

bats are blind during the day,,

with clarified butter, and

their faces reflected in

is

them before the

but they can see corpses and the spirits of the deceased and converse with them in their own
tongue. ^^

presented to the sight of the father.

Such children are named Mulubhai, Mulchand, IMuli or Mulo.

The
remain

spirits of the in their

deceased are supposed to

worldly tenement for twelve

A
1

child

born

in

the

month

of

Jyestlia

prognosticates poverty.''

days, and owls and bats are supposed to be able to see them at night and talk to them.i*
'

3
5 6 8

The School Masur Mr. K. D. Desai.

of Lilfipur.

The School Masters of Dhank and Vanod. The School Master of Vanod. The School Master The School Master
in of Lil.ipur. of Kolki.

The School Mistress, Female Training The School Master of Todia,

College, Rajkot.
" 9

The School Master of Gondal. lO The School Master of Devalia.

*

This

is

a point of conjugal etiquette in India^

Hindu, and
--

Gujarat and the Deccan, Musalman

women, would much rather starve than dine before 1' The School Master of Dhank.
13

their husbands.

Tlie School Master of

Kotda Sangani.

The School Master of Vanod. " The School Master of Chhatrasa.

THE FOLKLORE OF GUJARAT

One of
about
tlie tlie

119
the household.*

beliefs entertained
is

owl

by Hindus that none should throw a

as the owl
it

relative or of a

member of
dies

If

miser
liis

after

accumulating vast

lump of
tank
it

earth at

it,

is

believed to

treasures,

spirit

becomes a ghost or a snake

pick up the missile and throw

or an}' sheet of water,

into a well or

and guards

his wealth. ^
belief, a

with the result that

disappears,
is

According to another

miser dying

gradually dissolves

and

and
said

without an heir becomes a snake to guard his

treasure.''

simultaneously the body of the person

to be consumed.^

It

is

believed
to

that

such
(those

treasures

are

If perchance an owl utters some note per-

accessible

batrisas''

possessed

of

ching on the top cross beam of a house on a

thirty two accomplishments).

Sunday

or

Tuesday night, the owner of the

Those persons that

the houses built by

die while ousted

from
and

house should pass a dark woollen thread below

the cross beam, to wliich a nude person should
give a knot at every screech of the owl. If

them become

ghosts,

residing in the houses, do not allow any body

to live therein,

and leave them only when they

such a ttread be kept in one's anklet, one need

are demolished.'*

have no fear of ghosts nor can he be seen by

a diikan or witch.
If a person in sleep responds to the call of

Some
It is

evil

spirits

guard treasures in the

form of drones."
related that there
in
is

pond

called

an owl, he

is

believed to expire within

six

Lakhota near Jamvadi

Gondal.

It contains

months from that date.If

a treasure guarded by a cobra which tries to

for
six
bite

an owl screeches every night

whosoever attempts

to

remove

it.^"

months on one's house or an adjacent tree, a

terror seizes the

The Janchar, Bhuchar^ Jin and some

^^ spirits are believed to haunt valleys.

other

members of the house that

some sure and certain calamity not short of

-death
is

Some

believe that

those persons that meet

imminent.'^
sitting
is

their death in valleys

become

evil spirits

and

An

owl

on the house of a person and

haunt the valleys. 'Rakhevdlio^ Andkario, Heualio, Sidio and

screeching

said to be uttering threats or

forebodings of calamities and misfortunes, and

is

Ragatio are

evil spirits that liamit the ruins

^'^

believed to foretell the death of some near

Mr. K. D. Desai.

of magnificent buildings and also valleys.

The School Master

4

of Kolki.

s 5

"
5

The School Master of Zinzuvada. The School Master of Dhank. The School Master of Dhank.

Mr. K. D. Desai.

The School Master of Mavaiya. The School Master of Vanod.

The School Master

of Sayala.

" Tae School Master of Kotda Sangani.

'3

*) The School Master of Gondal. The School Master of Vanod.

The School Master

of Rajpara.

CHAPTER

VI.

THE EVIL EYE AXD THE SCARING OF GHOSTS

superstitious dread of an evil eye

Till

is to
j

or near

tlieir

necks with a black pigment or

it is

be seen mostly among ignorant people, especially

ill,

collyrium, as
i

believed that the dark colour

among women.
in the

If a bo_v were to fall

is

an antidote against

the influence of

the

they say, " Clihotio (the name of the boy)

house wearing a
fine dress

evil eye.

was playing

(2)

Some

eflieacious

inscription
is

is

engraved

and was prattling sweetly, when came to the house and her evil eye
or
Tlie

that
fell

wretch
*

on a copper

plate, wjiich

suspended round

on him"

the child's neck.

(3)

boy was eating a

daintj- dish

when

A
)

bead of

A-c/irti-af/n is

also

worn round worn round

that devilish

woman came up and

her evil eye

the neck.
(

influenced the boy."-

tiger's nail or tooth is

Persons born on a Sunday or Tuesday are

generally believed to have an evil eye."

the neck.
(

An

iron ring

is

The

evil

eye causes

its

victim to vomit wjiat

A
An

lime

is

worn on tht finger. worn in the turban or

he has eaten in

its presence.''

headdress.

If a child weeps

all

day long, or a person

weak, the
evil is attri-

(7)

incantation in the praise of

Hanu-

finds his apjjetite very

nian

is

written on a piece of paper and put in

is

buted to an

evil eye.^
if

an anklet which
seva

worn.
silk

If milch cattle do not give milk, or

(vermicelli)

(S)

piece of thread of five kinds of

pdpad (wafer

biscuits)' pickles,

or cotton spun

by

a virgin

is

given seven knots

tJuclhpdk (rice cooked in milk and sweetened

on the fourteenth day of the dark half of

with sugar) or such other eatables are

it is

spoilt,

Ashvin and worn on the person.

(9) In order
eatables

b elievcd that the evil eye

trouble."

is

at the root

that
as

sweet meats and other

of

tlie

such

pdpad

(wafer

biscuits),

It is believed that the

following objects are

evil

pickles, etc.,
lime,

may

not be spoilt by an evil eye, a

into them.

liable to be influenced

by an

eye

an iron

nail or a knife is put

(l) Persons having

fine glossy

hair,

fiery

(10) In order that a cot or cradle

may

not

eyes, esquisite form, refined gait, fine speech

be broken by the influence of an

black woollen thread
is

evil eye,
it.

or good handwriting, (2) good sportsmen, (3),

pickles. (4)

tied

round
(rice

pdpad (wafer
),

biscuits), (5)

Seva

(11)
milk

To

Y>re\ent dtidhhdk

cooked in
being-

(vermicelli

(6) all attractive objects

ill

and sweetened with sugar) from

is

If a person falls
is

after he

is

praised, he

spoilt, a piece of charcoal

put into the pot

said to have been a victim of an evil eyc.^

in

which

it is

prepared.*

The
of
)

precautions taken to evade the influence

While taking one's meal one should avoid

the

tlie evil
(
1

eye are as follows:

children are dressed and decked
is

company of an

evil-eyed person,

but

if

When

with ornaments, a spot

made on
Dhank.

their cheeks

perchance one happen to be present, a morsel of the food should be thrown behind him or
* 6

'

' ' '

The School Master The Scliool Master The School Master The School Master

of

Mr. K. D. Dasai.

of Koiki of Jetpur. of Sayala.

The School Master of Chhatrfisa. The School Master of Devalia. The School Master of Ganod.

THE FOLKLORE OF GUJARAT

set aside
evil eye.^

121
places

on the ground as an

ofl'ering to

tliL-

after

it

is

lieated,

it

overturned in a
it

bell-metal pot
tlie

and pours over

water mixed

If,

in spite of

precautions mentioned

with cowdung, so that the cup adheres to the

pot.

above, the influence of the evil eye prevails, the following remedies are adopted to remove
its effects:

This sticking of the cup

is

called najar
is

chonti gai (the evil eye has stuck fast) and

believed to cure
tlie

child.

(1)

The

evil

eye

is

fastened or curbed, as

(6)
filled

An

exorcist is engaged to

wave a bowl

they say, by one of

in Chapter III above.

tlie

processes described

with water round the head of the patient.

drinks off the water, and the patient
that

He then
dinner
believes

(2)

A red-hot charcoal is placed on a

with water
is

the disease

has been drunk

plate and covered with an

earthen jar.

with

it.

bowl

filled

then passed round the

(7)

handful of

salt

and

chillies

is

head of the patient, emptied over the jar and

placed on
it

passed thrice round the head of the patient

with
is

its

mouth touching the

jar.

and thrown into the

without
odour, the evil eye

fire.

If the chillies burn

Next, a scj-thc
jar,

placed over the bowl.

The

giving out fumes of an unpleasant

is

which is heated with the heat of the burning

it

believed to be at the root

charcoal placed under

produces a hissing

of the illness. t^
(8)

sound as soon as
in

it

is

touched by the water

said
to

A
and

little

dust collected from

spot
red

the

bowl,
is

and

is

speak.
is

This

where two roads

lead
chilly,
oil

cross one another, or

to

process

called

Ghadulo and

jjcrformed

offered

Hanuman, a red

after sunset.^

an iron nail and grains of adad (Phaseinto a piece of white

In some places,

it is

a belief that the plate

olus

mungo) are packed

to be used in this process

must be of
fire

bell-

cotton cloth with a black woollen thread, and

tied to the cradle of the suffering child.

metal, and that over

the

placed

in

it

mustard seeds,
before
(3)
it is

chillies

and

salt

must be thrown

(9)

A side

of a loaf of miUet flour

fire,

is

baked

covered with the earthen jar-^

by being exposed to

clarified butter is

An

utcir' or sacrificial offering is taken

applied to this side, and a fine cotton thread

is

to the village gate on a Sundaj' or Tuesday.

passed round the loaf.

Next, the loaf

ailing child
is

is

(4) Milk is passed three or seven times round the head of the ailing child, poured into
a

waved round the head of the

thrown
into
fire.

and
not

If the cotton thread

black earthen pot, and offered to a black

burnt by the

fire,

an

evil

eye

is

believed to be

bitch on a

Sunday or Tuesday.*
or some other near relative
tlie effects

the cause of the

illness.'*

Sometimes the loaf

(5)

is

The mother

offered to a black

dog

after

it

has been waved round

the child's

of the child suffering from

evil eye,

of the

head.^

puts in a beU-metal cup mustard seed,

salt, chillies

and seven stones from the

village

(10) If the illness be due to the influence of the evil eye of a woman, she is called in

gate, passes the

cup thrice round the child's

in the cup,

and asked to pass her hand over the

head.9

child's

head, puts

burning charcoal

and

'

Mr. K. D. Desai

The School Master

See page
3.

of

Ganod.
Vanod,
other ailments

^
^

The School Master The School Master The School Master

This process
is

of

Dhank.
Kotda Sangani.

*
5 7

of Ganod.
of

The School Master

Mr. K. D. Desai.

of

t
8

gecerally adopted in cases of milch cattle not

giving milli and

all

to ascertain the influence of the evil eye.

The School Master

of Dadvi.

Mr. K. D. Desai.

122

THE FOLKLORE OF GUJARAT

Some people throw
dung-hill
a newly-born child on a baek^ saying that they

(11) In order to avoid the effects of the

evil eye,

when a

child returns
filled

home from an
is

and take

it

outside

visit,

a bowl

with water

passed

found

it

on the dung-hill, with the belief that

thrice round its head

and emptied outside the

the threshold of the

a child of such

low origin c.muot be snatched

house before
house. ^

it

cros-ics

away from them by Fate. Such cliildren are named Punjio, Uukardo or Kucharo meaning
'

(12) The grains of Adad^

r/jo;-

twigs

of the
are

dung-hiil.

'

(Eupiioria uerifolia), salt and dust

Some
Jutho,

children are

named Khoto, Amatho or

false'
,

passed seven times round the head of a person

suffering

all

meaning

'

with the belief

th;it

from the

effects of

an

evil eye,

on

children so

named

are considered to belong to

the threshold of the house, and thrown away.^

gods or Fate, and hence cannot be taken away

(13) Grains of Adad, twigs of the

salt,

Tlior^

from

their ))arents

by the god of death.

their

an iron nail and cliarcoal are put into an

to the village

Some people exchange

sweets, or offer

children for

unused earthen pot and taken

them to others and purchase

boundary with a howl

filled

with water.

The

person carrying the pot and bovl should not

look'

them back at a nominal price. Others roll them in the dust and name them Dhulio or
dust.

behind either on his way

to,

or on his

This

is

believed to ensure a long life

return from, the village boundir}^.

is is

The

))ot

to the children.*

pliced on the village boundary, and water

In some places, a relative of the child's on

the mother's side presents
it

poured over
(14)

it

seven times from the bowl.^

with a

necklace
ants.

baked on one side, with seven grains of Adad^ ssven grains of salt and seven
cotton seeds placed over
tinr.-s
it,

A loaf

of gold beads shaped like large black

When

the child attains the age of eight or ten

is

is

passed seven

years this necklace

goddess.

offered to
is

some god or
as
it

round the patient's head and placed on

The
its

child

named Sankalio

a spot where two roads cross one another.

The

wears round
is, necklace.'-*

neck this sankal or chain, that

person carrying the bread sliould

not look

behind while carrying

it.*

It is
live,

held by some that children bearing

Those whose children do not

infancy, or
give

or die in

contemptuous
magic. ^'*

names

are

not

affected

by

who

get children with difficulty,

as
it

them opprobrious names,

is

believed

that objects so named, being considered of no

value, are left
gods.''

the
'

unharmed both by men and by

Some Weigh the child against corn and give name of that corn to the child, e. g., Juviirio TKs corn is tlieu Kodario distributed among beggars, which is sujjposed
' '
.

'.

Some

peo])le believe tliat children so

named

i' to ensure a long life to the child.

are considered impure by Fate or Destiny, and

Some make earthen

the village on the

figures of children, call

consequently not molested by her."

It is

them Ila Hi or Pithad, and carry them through

believed by some that, as good

names
names

Holiday

(the f idl-moon day

attract attention,

giving

opprobrious

of Fdlgun), with the belief that by 9o doing

averts the danger of the evil eye.^

"

they ensure a long life to the children.

*
'^

Mr. K. D. Desai.

^ 5
^ '

The School Master of Araan. The School Master of Dliank. The School Master of Vanod.
Mr.

The School Master of Bfmtva. The School Master of Sfiyala. The School Master of Devalia.

M. M. Rana, Barton Female Training College, Rfijkot. " The School Master The School Master of Sultanpur. *' The School Master of Khirasara.

of

Moti Khilori.

THE FOLKLORE OF GUJARAT

It is related that

123
live
'

a carpenter's cliildren used

whose children do not

name them Pithad.

'

to

die
'

in

infancy, so he
lived.

named one of
Siace
tiien,

his
j

Some name

their children

Jivo

'

that

is

'

Live

sons

Pithad 'and he

parents

with the hope that they

may

live long.^

Tlie opprobrious and oilier special spirit-scaring

names generally

gi\

en to bovs are

as

follows

NAME.
Amatho

MEANING.

NAME.

MEANING,

124

THE FOLKLORE OF GUJARAT

The contemptuous names

THE FOLKLORE OF GUJARAT

A
belief
is

125

current that change of sex can be

effected

by the performance of the Shatchandi

In some places, frankincense of gugal (Canarium strictum) or lobdn (olibanum) i*

offered to the amulets before they are worn.i*

or the pratjoga of Rudra, Bahueharaji, Ashapuri and Mahakali.i

It is also believed that

Amulets are also made of fad-patras (palm-

change of sex can

leaves).

They

are tied round the

arm with an

also be effected

by the

spell of magic.-

indigo-coloured cloth. '^i

There

is

a further belief th'at Yogis

by

their

Doras

or threads are also

incantations,

and Mahalmds by
efl'eet

their blessings

same object as amulets.

worn They are

witii the

generally

or curses, can

change of sex.^
are

made of

five

kinds of silk thread, black wool,

The
spirits:

follo'wiug

things

considered

or red or black cotton thread.

The length of
They must have

efficacious in

protecting oneself against evil

the dora must be eight feet, one and a quarter

of a cubit or a man's height.

(l)

sword,
(4)
fire,

(2) iron,^
(

woollen

three folds and must be twisted seven or twenty-

blanket,

coin in the funeral

one times.
knotted

After they are twisted, they are

or twenty-one times

pyre, (6) a nail of a tiger, (7) a blue thread,

seven, fourteen

(8) the red lead offered to

(

tiic

god Hanuman,

lime consecrated

with incantations,

(10)

five

kinds

of cotton thread worn round

when they become ready for use. An offering of frankincense made of gugal or of lobdn is made to a dora before it is worn.iIt is believed

the elbow, 3
incense,

(ll) blood, (12) corn, (13) franksalt,

by some people, that a

chili

(14)

(15)

water (16) leather,

(17) an amulet of iron procured from a well

polluted by the death of some one in
its

(amulet) or dora in order to be effective, must not be touelied with water.

water,

'J

The dora
which
is
is

(18) a garland, the beads of wiiich are made of the wood of the Ehal her (ZizypJius jujuba)
(19)

of the god Kalbhairav at Benares,

silk

made of

thread with seven twists,

in

The sacred thread worn by Brahmans,'^

ii"on

tied round the wrist of a patient

it

the

belief that

cures illness.

(20)

nails extracted

from

a wheel of a

cart used for carrj'ing fuel for cremation,*

janjiro (black cotton thread witJi seven

is

knots) of the god H.munian

(21)

human

blood,* (2^!) a costly jewel.

worn round the

arm with the same

Surakano^ that
crated

belief.

Amulets are generally used as a precaution

against the attack of evil spirits or the influ-

is,

twisted iron wire, conse-

ence of an evil eye.

cure diseases.
tin, gold, silver,

They
are

are also used to

iron, copper,

by the worshipper of the goddess

is

They

made of

Machhu,

worn by the Bharvads round the

it
'

alloys of precious metals, or

elbow or the wrist with the belief that

cures wind.

leather.

Chitkis or pieces of paper on which mystic

signs are

Those people whose children do not

live

drawn are put

into the amulets

and

long put silver anklets round their left legs

in the belief that ^by so

are tied to the

silk thread.*

forearm with black woollen or

doing their

life

is

lengthened.^'
2
*

The School Master of Kotda Sangani. The D. E. Inspector, Halar. 5 The School Master of Kotda Sangani. ' The Deputy Educational Inspector, Gohilwild. * Anklets are made of these nails and worn round The School Master of Vasvad. 1 The School Master of Dhank. '2 The School Master of Dhank.
'

'

The School Master of Mota Devalia. The School Master of Dhank. The School Master of Kolki.

the wrist.The School Master of Zinzuwada.

' The School Master " The School Master > The School Master

of
of of

Kotda Sangani. Gohilwad. Todia.

126

THE FOLKLORE OF GUJARAT

amiilet

An
by
.1

made of a

piece of cloth
ol'

is called

who go

to the

burning ground to propitiate or

themselves
in

dhdga.^
lioly

It is citlici-

a piece

clotli

used

subjugate

e\il spirits, seat

such

man, a piece of cloth containing a

oil offered to

circles while reciting

mantras^^
circle,

mixture of red lead and

the god

After entering the

the

some people

recite

Hanunian,2 or a piece of

clotli in which are

wrapped up the things put into an amulet. The (llidga is either worn round the wrist or
suspended from the
neck.''

name of Hanumfin, Some people, after

make
reciting
easily.

CJiandi or IShairav.^'

seating

themselves in

the circle,

offerings to the evil spirits,

to

while

mantras,

propitiate

tliem

Amulets tied to the horns of pet animals

such as cows, bullocks, horses,
etc.,

more

The Kali chaudas or the fourthe

are called

teenth day of

d.uk

li.ilf

of Ashvin

is

damands.

Sometimes they are

also

suspended

considered

a suitable

day fur propitiating or

from

tile

necks of these animals.

They are

subjugating

evil spirits. i-

made of

tlie

hides of sacred animals and are

There

are

various

superstitious

beliefs

believed to protect the animals against the evil

eye, evii spirits

entertained by people regarding on-ens.

1.

and magic.* by soiue people that one can

evil

If

when leaving
definite

the house on a visit or

in

It

is

believed

with

some

object
fron.

view,

deer
it

escape injury from an

spirit bj'

seat-

crosses

one's path

right to

left,

is

ing oneself

in a circle or

square drawn in and

considered a bad omen, while crossing from

left to right is consid'i-ed good.

plastex'ed with

cowdung/'

On

returning

Others hold that the circle must be drawn

with the point of a sword.

home,

this

omen

is

re.id in the

reverse

way

to

that just stated. ^"

circle cannot be a
2.

Some maintain
protective unless

tliat tlie
it is

When

starting on a journey, the brayis

drawn with enchanted

oil.

ing of an ass on the right

a good

omen and

water, milk or sesanmin

on the
3.

left, evil.^'

There are others who are of opinion that

the entry of evil spirits into the circle can be

If on leaving the house, a

man meets an

unwidowed woman or

a virgin with a jar filled

it is

prevented only by calling upon God not to allow the evil spirits to enter it."

with water on her head,

an indication that
will

the object of the expedition

plished. '^
'I.

be

accom-

When
circle of

an

evil spirit
it is

is

expelled from the

body of a
iron nail that
it

jjerson,
is

buried underground, a
the spot and an

While starting on

good errand,

if

one

water
is

made round

breathes through the left nostril or comes

across a person carrying a basket of eggs,
a good omen.
5.
it is

driven into the ground, in order

there."

may be imprisoned

If anybody step into such a circle, the evil

spirit confined therein takes possession of

If at the time of leaving for a visit to

him,

another town or village, the jjosition of the

and

is

thus freed.

moon
il

in the circle

exiilaining the position of

To

prevent

this, e\

sjiirits

are generally

stars

with reference to one's birth-day stars,

that position,

confined in secluded spots.^

be in the rear or on the left of

jjoint evil

As the
is

circle

drawn by the
an

of a sword
those

it

is

bad omen, but

it is

if

it

be in the front

a protection against
'

spirit,

or on
-

the right

a good omen.

'
5 '
''

Mr. K. D. Desfij. Tlie Girl Sctiool-JIistress, Gondal. The Scliool Master of Dliank. The Scliool Master of Dadvi.

The

Falliashala Shastri, Jetpur.

<

The School Master of Dadvi. " The School Master of Chok. '3 The School Master of Dhiink.
'5

Mr. K. D. Desai. 6 The School Master of Kotda Sangani. 8 The School Master of Todia. '0 The School Master of Ganod. " The School Master of Zinzuvada. '* The School Masters of Dadvi and Dhaak.

The School Master

of

Dhunk.

THE FOLKLORE OF GUJARAT

Tlie

127
of a king, an armed man, a Dhed,
is

moon

in

front

uieans

fulfiluient
it

of

The

sigJit

the intended purpose, on the right,

liappiness

confers

a Bhangi or a Darji

also considered to be

an

and prosperity,

on

tlie

back

it

auspicious omen.^

causes deatli, and on the

6.

left, loss

of wealth.

The

sight of
is

boys

going to or returning

Tlie warbling of the bird bhairav

on

from school

a good omen.^

the right while going out and on the left while

returning
bad.i
7. is
is

labourer carrying a load of fuel on his

a good omen, but the opposite

is

head, a corpse in front, a potter carrying earth

on his head or on his donkey, a

woman

carry-

A
it

cat or a serpent crossing one's path

evil
;

ing her son, a

man

carrying molasses, are all

ominous of

but

if either

passes on the

auspicious omens.''

right,
8.

foretells good.^

A male
fire

monkej' or a donkey crying on the

A jackal
;

howling in the evening prog-

right while going out, and

on the

left

while

nosticates
village

damage

by

to

the

town or
predicts

returning home
omen.''^

is

considered to

be a good

its
;

how-ling

at

midnight

robbery

wiiile in the last part of the

night

it

Wine and good

good omens.

siieech are also

considered

foretells good,
9.

Kdg-rashids (expounders of the uttercrows)

The
ing
its

sight of a

herdswoman, a dog scratcha good omen.^

ances of

know

the

good and bad

right side, a cuckoo singing on a tree

is

indications of the croakings of crows.

10.

or a black sparrow

The wailing
evil.^

notes of the bird Favadi

Fuel,
fire,

hides, grass,
oil,

vegetables,

smoking

forebode
11.

scsamuui

molasses, a

barren woman,

in the case of
in tlie case

The throbbing of the right e3'e or men and of the left eye or
of

side

an

eneraj', a disorderly

mob, a woman without

a

side

the auspicious

mark on her forehead,

oil,

man

women

is

considered
is

to

be a

besmeared with

a eunuch, mud, wet clothes,

all

good omen, while the contrary

12.
<jne's

bad.^

an ascetic, a beggar, are

considered to be

If the

bird holo

sweeps the roof of

bad omens,
business.-^"

if

one sees them while going on

house continuously for a number of days,

is

a calamity
13.

supposed

to

be imminent for the

The The
bad.i2

sight of

dry cow-dung cakes

is

sup-

inmates of the house.

If a dog barks in front of a

posed to be a bad omen.^^

man

it is

sight of a

widow

or of

a corpse*

is

considered to be a bad omen.-

Brahman, a cow,

fruits,

flowers,

milk,

Weasels crossing the road, dogs shaking

their
vessel,
ears,

pearls, jewels,

a prostitute, an
fish,

elephant, an
a

umbrella, meat,

gun,

bayonet, a
its

man carrying woman with loose

a

a black
hair,

earthen

a person

mirror, a mongoose, a peacock with

plumage

carrying clarified butter, a

man with gray

hair on his chest,
flour,

expanded,

girls

singing songs, band-players

moustaches, a

man having no
the sacred

and a washerman carrying washed clothes are

all

a cat-eyed man, a person carrying

considered to be good omens,

if

one comes

Brahman without
head are
=

mark on

his fore-

across them while going out on business.^

all

bad omens.^^

The

School Master of Ganod.

The School 5 The School ' The School 9 The School " The School
3

Master of Master of Master of Master of

of a

Dhank. Gaaod.
Dadvi.

Songadh.
is

Master of Kotda Saiigani.

corpse
a good
'^

The School Master of Vanod. The School Master of Kotda Sangani. 6 The School Master of Vanod. 8 The School Master of Bhayavadar. >" The School Master of Dhank. " The School Master of Ganod.

The

sight

business.

omen when on3 sees it on The School Mrster o.' Vano^.

entering a village where he go s on

128

THE FOLKLORE OF GUJARAT

tlie

Tlie sight of

husk of corn, a man with

is

The numbers 5,7,

9,

10,

11, 13,

15,

and
and

a medicinal application, or a lunatic,

bad

21 are believed to be lucky while

3, 4,

omen. ^
Tlie

12 are considered unlucky. i"

question
" hiiin

jao chho " that

is a

is

A
start

belief

exists that

if

company of three
is

" W'liere are you going "

bad omcu."
and cow-dung,

on a mission, the mission

rise to the
is,

sure to fail.
irihat

The mixture
cough, and a

of

whey, mud

This has given

proverb" Tran

a recluse with malted hair, a

man

spitting, a
liis

ane maha

vikat " that

"Three persons going

difficulties

man with

tlie

whole of

head

on an errand meet with great

danger. ''^^

or

shaved are bad omens''.

Similarly, the sight
or cotton seeds
is

of

dnmkard, Adad

zero

is

believed

to

be inauspicious.

a bad omen.^

In monetary transactions or bargains, thereentry

into the
fore, all

bride stumbling on
is

her

numbers ending

in a zero are avoided.

bridegrooin''s house

said to be a

bad omen.^

If such

numbers are unavoidable, the sign

A
a

dog scratching

its left side

with his paws,

donke)',

of
is

J is

placed before them.

The number 12
is

man

riding a he-buffalo or a

two

considered unlucky, to avoid which llo

its place.-'^

BaniSs, one Musalm'ni, one male goat, one ox,

five

used in

she-bufFaloes,

six

dogs,

three

cows,

or

Some people
5, 7,

believe that

the luunbers

1],
is

seven

horses, confronting a

man on
evil.'''

starting

21, 108

and 1,008 are lucky while 12

from the house are ominous of

unlucky. ^^
It is a belief

Some numbers
and some
this

are believed to be auspicious

that in the sales of cattle and

is

inauspicious.

There

is

book on
evil
is

certain other things if the price

1],
it

raised
seller

by

subject, in

which some good or

the undertaking

results in

good both to the

and

attributed to each number.

One who wants

to

buyer.'
It is

know

the

result of

in liand

for this reason that in subscribing to

puts his

finger on any number in the book,

science, reading the

charitable funds people write 401 instead of

and the expounder of the

the undertaking will end.'

400 and

so on.

But
So
to

1:^ is

preferred to 1 in

passage bearing on the number, explains how

valuing things.
sales I]
is

in

all

purchases

and
a

added

the actual price of

The numbers,

12, 18,

56 and 58 are consi-

thing.i'

dered inauspicious.*

The numbers
is

and 7 are believed to be

An odd number
inauspicious.

generally believed to be reason that newly-

auspicious, because on starting on a journey

It is for this

from the house one

.'\

is

given

five

betelnuts as

uiarried girls are not sent to their

husbands'

sign of good omen, while

in all

auspicious

Louse for the

first

time

in

any of the odd

are
also not sent

ceremonies seven betelnuts are

used.'**

years of their age.

They

Certain days of the week are considered

back to their parents' house in an odd year

of their age for the same reason.'

lucky while others are considered unlucky.

It
is

also

believed that

certain

days

are

'
6

9
>l

The School The School The School The School The School
Mr. K. D.

Master of Dadvi. Master of Bhayuvadar.

2 *

Mr. K. D. Desai.

Master of Todia.

Master of Dhank.
Master of Vanod.
Desiii.

" The School Master of Limbdi. W The School Master ot Todia.

The School Master of Limbdi. " The School Master of Songadh. ^ The School Master of Ganod. 10 The School Master of Dadvi. '2 The Scliool Master of Mota Devalia. Mr. K. D. Desai.
"G

The School Master

of Todia.

THE FOLKLORE OF GUJARAT

auspicious for performing certain acts, wliile

129

cious for sending a boy to sciiool for the first

time.*

others are inauspicious for the performance of the same acts.

Wednesday

is

considered unfavourable for

it is

Jlonday, Wednesday, Thursday and Friday

are considered lucky, while Tuesday, Saturday

the separation of brothers and sisters, but

considered a suitable day for their meeting.^

It
is

and Sunday are believed

It is a

to be unlucky.^

believed

that

if

man wears new

;

common

belief that one should not

;

clotlies

on Sunday they will be burnt

;

if

on

^o

in certain directions on certain days

is

for

Tuesdaj', they will be lost

or Saturdaj-, a
result.io It
is

if

on W^ednesday
is

doing so results in what

called

liisha-shul

quarrel witli

sou\e one

the

or pain caused by directions.

Going
on

to the north

on Sunday, to the west

considered

auspicious

to

go

to

Tuesday, to the north-west on Monday, to

Chauiiir or l.'inner on Sunday, to a prostitute

the south-west on Wednesday, to the south on

on Monday,

to a KSchliia (vegetable seller)

on

Thursday, to the south-east on Friday and to

the east on Saturda}'
evil.^
is

Tuesday, to a washerman on Wednesday, to a

considered oniinous of

Brahman on Thursday,
and
to a

to a

Bania on Friday

barber on Saturday. ^^

According to another

belief,

Sunday and

The

beliefs regarding the luck}' and unlucky

Thursday are
south-east
;

inauspicious for going to the

days of a month are similar to those of the

lucky and unlucky da3-s of the week.

Monday and

Friday, to the south-

west

Saturday and Tuesday, to the northbelieve that by

According to some,
bright
half of a

all

the

days of the

west and Wednesday to the north-east.*

month are auspicious for

act,

Some people west on Monday

going to the
secures the

performing any good

while the days in

or

Saturday one

the dark half are considered favourable for

fulfilment of the desired object.''

perpetrating black deeds. ^^

Many
wise of

bold that the favourableness or otlierthe

Some
10th,

believe that the 1st, 3rd, 5th, 6th, 8th,

full- moon

days

for

going in particular

nth, 13th and the

day of a

directions varies according to the occasion.'^

month are
be
half

auspicious, while the 2nd, 4th, 7th

The

auspicious days for sending a girl to

9th and 14th, whether of the bright or dark

,

her husband's

house

are

believed

to

as well as the

new-moon day, are

in-

Monday, Thursday and Friday. Sunday and

Tuesday are alo considered auspicious for a o-irl to go to her house, but they are considered very unlucky for her to return to her
parents.^
It
is

au'spicious.^^

According to another

belief,

the 1st,

6tli

and

1th days of a

month are good, the 3rd

of
success (that
is

and 8th are

dates

acts

gram)
Friday.

forbidden to eat dalia (baked split on Sunday, but it is favoured on

considered to be a lucky day

commenced
success)
tithis,
;

on these days are

crowned with

the 5th, lOth and 15th are

is,

puma
one-

that

complete days, (meaning that

these

Wednesday
articles.

is

the

moon on
full

days appears

full

for sowing corn, and making purchases of new Thursday is believed to be auspi-

third,

two-thirds and completely full)

while the 2nd, 7th and 12th are auspicious days.

-

The School Master of Dbank. The School Master of Sayala. 5 The School Master of Vanod. ' The School Master of Kolki. 3 The School Master of Zinzuvada. 11 The School Master of Songadh. 13 The School Master
'

Mr. K. D. Desai.

8
10

The School Master of Ganod. The School Master of Ganod. The School Master of Bantva.
The School Master
of Todia.

f The
of

School Master of Dhank.

Kotda Sangani.

130

THE FOLKLORE OF GUJARAT

and 14th days of a montli are
WJjen a man
floor is
if
is

Till- 4lli, 9tli

on

tlie

point of death the

inauspicious.^

cowdunged and an offering of sesamum

Some
and
30tli

hold that

the 1st, 4th,

fall

12lh, 14lh

seeds,

Dunu

gr.iss
is

(eynadon dactylon) and

to the deities.
is

day of a month
;

on a Saturdav

Java (barley)

made

Next,

they are good

otiierwise bad.14tli

water of the Ganges or the Jumna

into the

dropped

The

1st,

13th or
lialf

day of either the

of

mouth of the dying man and the name

is

bright or dark

of a month, as well as the

full-moon and new-uioon day, are

Ram

whispered
liis

in

his ear,

as

this

is-

considered
believed to turn

unfavourable

consciousness to

to [lalicnts.-'

God and

The
there

2n(l,

14th and the last day of a month

thus facilitate his

way
is

to the other world.

c

are consideied unlucky.

is

Those

da^-s

on which
is

^A'hen a patient

mvinced that his case

a pancUak
for
five

a grouping of constellations
consecutive

hopeless,

he distributes money or other

lasting

days

are

\ery

valuable articles
believed to

among Brahmans,
his

as this
eas}'.

is-

inauspicious
acts.'

fur

commencing

auspicious

make

way

to

heaven
is

When
belief prevails that
five
is

life is extinct, the

corpse

placed on

A
that

any one dying

to

in a

the cow-dunged floor and then carried on a

bier to the burning
"

panchak draws
is,

companions

lieaveii,

ground with the

",

cries

of

his death

followed by the death of

village."'
is

Shri

Riim

",

"

Ram

"

Ram nam
"'.

satya

four others of the same

hai ",* or " Jaya Shri Krishna

believed

In the fuel

A
to

son born on

tlie

full-moon day
is

with which
basil) Pipal

it

is

burnt

is

put Tiihi (sweet

turn out brave, but

supposed

to

forebode

and sandal wood and cocoanuts.

ashes are collected and pre-

evil to the parents.''

The bones and

on
a

If a girl

is

born on the 2nd, 7th or 12th

falling

served, to be tlirown into the

DSmodar kund,

day of

month
in

Tuesday or

(pool of water) at

Gaya

or other holy waters.

Saturday

the Ashlesha, Kritikd or Shitt-

For three days after death, holy water and

milk
is

bhilla nakshatra^ she loses her husband.^

The Mid nakshatra

of a

falling on the

st

day

offered

to the spirit of

tiie

deceased.

month, Bharani on the 5th, Kritika on

On
on

the 10th, 11th and

ail

12th day after death,

the 8th, iZo/iiw; onthe 9th and /is/i?e/fa on the

10th, has an effect like a volcano.

the days of every

to tiie
tiie

month

in

the

first

girl born

year corresponding

day of death, and on

deatli,
is

on the on
a

1st,

6th or 11th day of a month falling

every anniversary of

Shraddha

is

.Saturday,

Tuesday or Sunday
is

in

the

performed.

Shraddha

also

performed

Kritika

or Mrigsliar nakshatra

like poison_

annually on the day corresponding to the day

of

She

is

supposed to cause the death of herself,

all the

death

in

the dark half

of the month

her husband, or
family.**

members of her

father's

of Bhadrapad,

The ceremonies mentioned above are

the

believed

Some of

Hindu holidays are considered

to

auspicious for performing certain deeds, while

inauspicious for performing certain others.''
"

make

the passage of the soul to the other

World easy.

For
all

liis

final

emancipation a

man

The ceremonies

described

below are per-

must renounce
all
1

pleasures of the senses and

formed
'

to help the spirit to the other world.

egotism.^"
School Master of Charjidvj. Schaol Master of Kolki.
School Master of Mota Devalia.

3 5 '

The School Master of Moti Parabadi. The School Masters of Ganod and Vanod.
Mr. K. D. Desai.

The School Master

of Limhdi.
^
'

The The The The

School Master of Zinzuvada.

is illusion.

Mr. K. D. Desai. * " The name of Rfim is alone true meaning all else except God c The School Master of Dhank and Mr. K, D. Desai.
'

'

THE FOLKLORE OF GUJARAT

Giving alms to the poor,
lioldiiig recitations

131

The same means which

return also secure
vors.^"
its

are adopted to help

of the Bhaguat^ performing the Vishnu Ydg,

Gtii/atri-purashcanin iind the
arc also believed to
soul to heaven easy.^

the spirit to the other world and to prevent its

Chdndrayan

vrat

good-will to the survi-

make the passage of the

Persons living on the banks of the Ganges

In order that the departing spirit

may meet

do not burn the dead, hut throw the corpses

into the holy water of the river .^^

with no obstruction on the way, cows, articles

of dress, shoes

and

food are presented to a

If a pregnant

woman
tlie

dies in

the eighth
is

Brahman

for one year after death.

month of her pregnancy, the foetus

out by cutting open

taken

Places for offering water to j)assers by, and

womb and

buried,

houses in which to feed the needy, are also

established
object."

while the

woman
of

is

burnt. ^-

by well-to-do people with the same

of
sacks
for holding corn,

Corpses

persons dying an

unnatural

death are burnt in a Gondaro (place where

gift

The
is

of

the village cows rest) or on the village com-

umbrellis, blankets and bedding to travellers,

also believed to

mon,

in

the

belief

tliat

by so doing the
is

smooth the passage of the

deceased

escapes

divine wrath and

freed

soul to heaven.*

from

rebirth. 1^

The perforn;ance of the shrdddhas and

otlier

When

a grave

is

commenced

in a

certain
spot,

ceremonies mentioned above

return of the

is

believed
this

spot, the corpse

must be buried on that

to prevent the

spirit to

even though the ground be rocky or otherwise

imsuitable.

world."

As far

as possible, the corpses of

Observing fasts by the survivors of the

deceased on the Rishi Paiicliami (the 5th day

relatives are buried near one another. ^^

The
1.

occasions on which the hair

:

is

shaved

of

the

bright

half of

B^iddrapad),

the

are as follows

Jamdshtami (the eighth day of the dark half

of Sltrdi-an)

When
time.

boy attains the age of three

is

and the

Rdmnavami

(the ninth
is

j'ears, his
first

head

shaved completely for the

day of the bright half of Chaitra)

also

believed to prevent the return of a spirit

from

2.

At the time of performing sTirdddha

in

heaven.

Some worship

the Pipal

with the

holy places, the head, except the top-knot, and

the moustaches and face must be shaved.
3.

same object."
Reading the Garud Purdii for nine days after death is also believed to be a means of
preventing
world.
^

On

the ninth day after the death of a

man,
self

all his

male relatives younger than himheads, except the

the return of

tiie

soul

to

this

have to shave their

Some
shrdddha
this
end.'**

people

believe

that

performing
secures

in sixty-eight holj- places

top-knot, and the moustaches and chin. On the day of investing a boy with 4. the sacred thread his head is shaved before

the investiture.

Dailv offerings of rice and water to the departed spirits also prevent them from
revisiting this world.''

Amongst high caste Hindus the heads of widows are shaved on the tenth day after
5.

the death of their husbands.

of

^ ^ '

The School Master The School Master The School Master

Mr. K. D. Desai.

Ganod. Dhank.

of Khirasara.
of

'
11
'3

The School Master of Vanod. The School Master of Kotda Sangani The School Master of Chhatr.'isa.

The School Master of Pfitanvav. The School Master of Halar. The School Master of Kotda Sangani. 8 The School Master of Kolki. 10 The School Master of Dhank and Mr, K. D. Desai. 12 The School Master of Ganod. 11 The School Master of Dhank.
= i

132
Gorjis

THE FOLKLORE OF GUJARAT

or

6.

preceptors

of
to

the get

Atits,
tlieir

The

ancestral spirits are also represented

Shravalis and Sanyasis ]iave

heads shaved at the time of entering the

order.^
7.

by chats (twisted braids of the Durva grass (Cynodon Dactylon), and to them are offered the Suran (Eephant-foot) cooked rice, fried
cakes of
tlie

All
to

tlie

male relatives of the deceased

tlicir Iicads

flour of

mag (Phaseolus mungo)

etc.''

have

get

sliaved on the ninth

rice cooked in milk,

It is

day after death.

8.

believed that the departed spirits are

A tits and Bavas

into tlieir order.-

get the heads of their

pleased witli offerings

balls.s

of pindas

or

rice-

disciples

shaved at the time of admitting

them
9.

Pindas arc also made of wheat

flour

or

Tlie prcceplors of the

oft'

Swami Narayan

molasses.

Costly

dislies,

sesamum
butter,
to the

seeds

sect shave

their moustaches every time

honey, curdled milk, clarified

they shave
10.

tlieir

heads."
to

sugarcandy are also offered

and manes^
on
tlie

At the time of admitting a Jain

Ti.e pindas are generally offered 10th, 11th

the ascetic order of the religion, the hairs of

and 12th day after death and on

head are pulled out one by one until the head is completely bald.^
Ills

the occasion of performing sTiraddha^^'^

Rice

balls

are

also offered to crows

in the belief that

or

11.

On

the occasion of a

man being

re-

thrown into water

offering they
ancestors.^"

by so

admitted to his o'.vn caste, out of which he has been expelled for some breach of caste
rules,

reach the spirits of

deceased

he has to shave his head and face by

A
if

belief prevails that the messengers of

way
It
is

of prdi/aschitta or atonement.^
is

the god of death eat the flesh of the deceased

believed that if

the head of a

widow

pindas are not offered to them.

So, in

not shaved

on

the tenth

day after the

is

ancient times, offerings of flesh balls were

<ieatli

of

iier

husband, his soul

not admit-

made
It

instead rice ones.^^

is

ted to lieaven, and the funeral

ceremonies

believed that male

and female

evil

jierformed in his honour bear no fruit,

spirits such as bhiits

and pishachas manifest

notably
black
dogs,
or

The heads

of such widows are shaved on

themselves
goats,
fire,

as

dogs,
the

the banks of the Godavari or at Benares or at

whirl-wind,

snakes

some other holy place

in the neighbourhood.'^

children. 12

The
of

spirits of the

dead are represented by

They may assume

tiger or a cat.^*

the form of a he-buffalo, a lion^ a

balls of rice flour or cooked rice, and offerings

a heifer, a ram, a man, a womanji-^

water,

cotton

thread,

red powder, ahir

lead,

(white

scented

powder), red

sandal

The The

evil spirit

called jan

is

believed

to

sesamum seeds and of the leaves of tlic Tulsi^ the tamarind, the Agathio or Agaihi (Sesbania grandifiora)
of

paste, frankincense, lamps,

manifest

itself as

a snake.^"'
evil spirit in

voice of
is

an

any of the

above forms

heard from a distance, and

it is

and the Bhangra, and the flowers and seeds tlie Java, are made to them.
1

the nearer the hearer approaches the more

found
2
4

to recede.^''

' 5 7 5
"^
'-'

'^

The The The The The The The The

School School School School School School School School

Master of Master of Master of Master of Master of

Kotda Sangani.
Baiitva.

The School Master of Ganod. The School Master of Uptela.

Mr. K. D. Desai.

Ganod. Dhank. Ganod.

c s
!

The School Master The School Master

of Kotda Sangani. of Dadvi.

Mistress, Girls' school, Civil Station, Rajkot. 13 7i,e School Master of Kotda Sangani. Master of Dhank. Masters of Chhatrusa and Uptela. '= The School Master of Dadvi.

^ The

School Master of Chhatrasa.

'

THE FOLKLORE OF GUJARAT

Among Bharvads and
earthen
Sonis, seven or nine

133

chief

mourner,

who
is

is

joined afterwards by

pots are broken in the house of the

TJie
tlie

the other relatives. ^'^

Tlie

deeeastd on the tenth day after death.

prdna-poka

believed to open
tile

tlir

gates

number of

the

pots varies according to

^

of heaven

for the admission of

suul.'i
tile
!''

individual merits of the deceased.

Some
is

are of opinion that the object of

Among some

low castes, an earthen pot

death-wail, which begins with "

that
is,
''

nidra bhai
or
'

broken on the village boundary and another

in the burning gromid.^

Oh my

brother

"

O mam

gate on their
tile

Some break an earthen pot at the village way back from the cemetery after
performance of shraddha.^
In

bap I" that is, "Oh my father!'", is that at the moment of death, the soul, by hearing the
sound

'Om may
'

ascend to the

6ra/i)Kflra(//(,ra

or the divine seat of the brain and thus attain

salvation. 12

some places, the earthen pots placed

is

on the spot where the corpse

laid

in

the

When
for the

tlie

funeral party start witii the bier

tlie

house are broken at the village gate.^

burning ground, the women of

In some low castes two tartlien pots are

placed
twelftli
children.''

house, accompanied by otlier

women

of the

on

tlie

village

boundary

on

the

neighbourhood or village, follow them as far

as the village gate, crying
dirges.

day

after

deatl),

and broken

by

and singing fmieral

There they stop a while and sing

Some
the jar
is

carry

the

funeral
tile

fire

in

black

more funeral dirges, keeping time by beating

their breasts.

eartlun jar as far as

village gate, where

They then

start to return hmue,

broken and

tlie fire

carried in the

and, on their way, bathe in a tank or well and

hand, by one of the njourners, to the burning

ground."

again mourn for some time before entering

liouse.

tlie

Tile

funeral party

enter

tlie

house

According
earthen pot

to some,
is

this

breaking of
tliat

an
the
iias

after

the

women and
They

cry aloud for a

tlie

few
set

symbol indicating

seconds.

also cry wlien

pyre

is

connection of the deceased with this world

on

fire.l-'

broken or ceased.
Others hold that
it

Tile

mourning of the women

the Holi,

eoiitiiiuts

for

indicates the disintegra-

thirteen* days after deatli.

They
tlie

also

weep on
tte.,
tlie

tion of the constituents of the

body

into the

such

holidays as

Divdli,

elements of which

it

was formed.*

and on the quarterly, six-montlily and

first

There are others who are of opinion that

tlie

amiiversary Shrdddha day.i^

relatives of the deceased

messengers of the god of death are satisfied

pot
balls

Male

wear a white

with the breaking of an earthen an

ofl'ering
to

after

turban as a sign of mourning-.^'

It is

them of

six

rice

and

generally believed that bhuti- or evil

water.^

spirits
a

prove beneficial to those who succeed

When

death takes place in a family, a

is

in

securing locks of their hair or subjugate

riies.^''

prana-poka or deatli-wail
1 3
5--

raised

by

the

them bv incantations or magical

' * ^

The School Master of Vanod. The School Master of Gunjar. The School Master of Ganod;
The School Master
of

The School Master of Dadvi. The School Master of Bhayavadar.

The School Master of Halar. The School Master of Kotda Sangani.
Todia.
after

7 '
=0

Dadvi.

12

The School Mistress, Civil Station Girls' School, Rajkot. " The School Master of Gunjar. The School Master of Dhank. The School Mistress of Civil Station Girls'Scliool, Rajkot and the School Master of
13

Mr. K. D. Desai.
house for thirteen days Kotda Sangani.
of Todia.

Hence
^i

* It is believed that the spirit of the deceased returns to its the period of mourning is thirteen days. The School Master of

death.

The School

blaster of

Ganod.
>6

The School Master

of

" The School Master Dhank.

134
spirits

THE FOLKLORE OF GUJARAT

generally
tiie

Siicli

belong to the class

the

his

abode (the Khijado

tree), these

persons

of

tlie

Buvan^

Fir,

Dabro^

Mdmo,
these,

recovered their senses.*

ViiitSl^

Daddiiio

and

Yalsha.

Of

The Ilabib-Fad
the
f.ivourite

or Habib's

banyan
to

tree

on
a

JMSmo, Fir.
cial

J'a'ttal .uid

Diidamo prove
tlic

benefi-

road leading from Mavaiya

Gondal

is

through favour, while

rest

becouie the

haunt of blnits, who frighten and

road.''

slaves of those
[t is

who subdue thcm.^

that t^uro

stupefy persons passing by that

believed

Ptiro and

Dado
There
the
is

favour only their blood relations.

It
is

step-well near

Hampar under
wliich
his
is

related

that in building the nuuierous

jurisdiction

of

Dhrangadhra

the

tanks

and

temples

attributed

to

Siddhraj

resort

of a bhut.
here

A
day

Girasia
at

and

wife

Jaysiug, a former king of GujarSt, he was

nssisted

arrived

one

midnight.

The

by the

spirit

Bnhario whom

lie

had

Girasia tied his mare to a tree hard by, and

brought under his

control.-'

went
that

to

the well to

fetch water for the mare.

A
and

tradition

is

current
th,'

Tulsidis,
in

tlie

On

his

return

lu-

found there a number of

tied to tlu- trees.

cclebratfd .uithor of
.1

Rcimayan
Riirn,

Hindi

mares like his own

fore smelt their

He

there-

great devotee

of

had

sicured

mouths

to recognise

which of

personal visits from the god

thf f.ivour of a ghost.

Hanumin through

them was

his

own, but in the flurry caused by the

appearance of so many mares, his waist-cloth

said to have received
evil spirits Vaifal

The king Vikram

gre
it

is

got entangled, and while mounting his mare

services

from the

and

he

fell

down, which frightened him

'

so

much
a.

that he exclaimed

am

overtaken (by

In a

book

tiititlcd
.i

Fuitdla

Pachisi
a

it

is

ghost )" and died.^"

It
is

described

how

hhiit lived

on

banyan

tree

related that

in

tiie

Chhdlidchok at

in Ujjain.'
It is related
tlial

Limhdi. no
in

woman

has yet succeeded in reci:-

Rajkot

.i

bhut

called

ing a garcibi (song) in honour of the goddess

hunthia

lived on a

banyan

tree.''

Mahakrdi
a tree called

to the end,

as a

ghost which lives

the

To

the east of
is

Kolki there

is

on

the

tamarind
is

tree
its

opposite

chok

Jala which

inhabited

by a

mdmo.
at

It is

(square)

averse to

completion.

related that the

mdmo

frightens persons pass-

ing by the tree.

there
is

Near the school

people
passing

Kolki

There

is

a house at

Porbandar haunted by
is

Pipal on which lives a sikoturun

a ghost, in
It
is

which none
that

able to reside.*^
trees, the

who
road.''

frightens

along

tiie

believed

only those

wood of which cannot be used

is

for sacrificial
evil
spirits.

Is

related

that

mdmo

lived on

purposes,

can

be

haunted
the

by
^'-

Khijado

tree at the gate of the village Surel.

Such
the

trees

are

Kliljado^

the

Bdval^

He
Once

manifested

himself, dressed

in

white

Kerddo and
is

the tamarind.

garments, for a period of nearly ten years.

lie

frightened several
It is said that

persons but of

Kshctrapdl
spirit

believed

to

be the guardian

their senses.
tiated with

on his being propi-

of fields and

Suiopuro and

Mdmado

an offering of wheaten bread at

are believed to protect harvest

and

cattle. ^^

'

= *
<''

'

^
>'

The School Masters of Vanod and Kotda Sangani. ' ^he School Master of Kolki. The School Master of Dadvi. ' The School Master of Ddank. The School Master of Uptela. The Scliool Mistress of Girls' school, Gondal, and the School Master of Dhank. ^ The School Master of Surel. The School Master of Kolki '" The School Master of Lilapur. The School Master of Mfivaiya. '= The School Master of Moti Murad. The School Master of Linibdi. '3 The School Master of Kotda Sangani.

THE FOLKLORE OF GUJARAT

It is also believed that the spirit jakhara
this

135

child."

" Bdbara^

come
"

here.

Don't

protects crops

and

cattle.^

come, carry

my child is now
you
away.

silent,''

May Bdghada
gestures,

MSmo
some
cattle.2

to be the

and Dadamo are also believed by guardian spirits of crops and

that if a cousin (father s
spirit

These exclamations are

uttered in such a tone

and with such

is

that generally the child

into silence.^

at once frightened

belief runs

brother's son)

becomes a

after death,

In addition to the spirits mentioned above

be proves beneficial to the cattle of his relatives.^

Babaro

Chudda^

Dakana^ Satarsingo

and

There are
invoke

various

ways

of

frightening
is

other spirits are also invoked to frighten a

crying children to silence, one of whicli

evil spirits.

to

weeping child

to silence.''

A
long

BSva

or Bairdgi, a Fakir, a tiger, a dog,

When

a child continues to cry for a

a cat or a rat are all presented to the child as

time, the mother says, " keep quiet,

has come." "

'

Bdghada Oh Bdu^ come and take away

objects of

terror,

and are called one after

it.*^

another to silence
2 4

3 5

The School Master of Jetpur. The School Master of Zinzuwada. The School Master of Dhank.

The School Master Mr. K. D. Desai. Mr. K, D. Desai.

of Rajpara.

CHAPTER
Certain trees are considered holy, and

VII.

TREE AND SERPENT WORSHIP.

tliey

to

marry

^'rinJa,

when she transformed herIt is considered

to

are neither cut nor their wood used as fuel.

Self into the Tulsi plant.

an

The Pipal
and
to cut

is

one of such

trees.

It is con-

act

of great religious merit

Tulsi,

wed Krishna
is

sidered to be the incarnation of a Brahman,

it is

with the
brated

and

this

marriage

cele-

considered to be as great a
It is

every year

b}' all

Hindus on

the lltli

sin as

murdering a Brahman.

believed

day of the bright half of Kdrtik otherwise

called
It is

that the family of one

extinct.^

who

cuts

it

becomes

Dev

Divali.

considered a great sin to uproot this

Some people
world.

believe

that the spirits of the

to

l)lant,

though no sin attaches

leaves

to the

plucking
Tlie

deceased do not get water

drink in the next

the

of

its

during the

day time.

The water poured at the root of Pipal on the 13th, 14th and 15th day of dark half of Kiirtik and Shrdvan and on
14th

leaves of the Tulsi are considered holy

and

the
the
is

are

offered to

the image of the god Vishnu

in
all

and are required

nies."

religious

ceremo-

day of

the bright half

of Chaitra

believed to reach
their thirst.

these

spirits

and

quench

Tlie
sacred.

Khijado or Shami

tree

is

also held

When

tlie

Pandavas

lost their

king-

Although
a great

to cut the

Pipal

is

supposed
if

to

be
is

dom
latter

in

gambling with the Kauravas, the

sin, it is
its

believed that

a corpse

promised the former that they would

burnt with

wood, the soul of the deceased

give

them back

attains salvation.''

the forest for

tree is believed to

kingdom if they lived in twelve years and unknown for

their

The Vad

or

banyan
of
the

be a
is

one year.

After having completed their stay

representation

god Shiva.*

There

in the forest, the

Pandavas remained unknown

a proverb to the effect that one who cuts this

tree is

for one
tliis

year in the city of Virat.

tlieir

During

punished with the extirpation of

his

year they concealed

tree.

weapons on a

family.^

Khijado
to

Before taking these weapons,

tree.

According
once slept on

another belief, the god Vishnu

they worshipped the

Next took place

This

this tree."
is

the great battle of Kurukshetra in which the

The

Tulsi or sweet basil

considered to
It is

Pandavas won a splendid

victory.

lias

represent Lakshmi, the wife of Vishnu.

also

given rise to the custom of worshipping the

tree

related that Krishna

wanted

to

kill the

on the tenth day of the bright half of

demon Jalandhar, but he could not be

killed

Ashvin or the Dasara day.^

It
is

on account of the merit of the chastity of his wife Vrinda. Krishna, therefore, assumed
the

common

belief that a tree

cut.

haunted

of

form of Jalandhar, violated the chastity Vrinda, and was thus enabled to kill
Krishna next expressed a desire
Ganod.
Moti Parabdi.
9

by ghosts should not be

is

So

the

Khijado

not cut, because

it is

the favourite residence

the demon.
1 3
5 I

of ghosts."
2
4 6 8

Tfie School Master of

Tlie School Master of Todia.

Mr. K. D. Desai.
Tfie Scbool Master of

The School Master The School Master

Mr. K. D. Desai.

of
of

Dhank.
Todia.

Mr. K. D. Desai.

The School Master

of Chhatrusa.

THE FOLKLORE OF GUJARAT

The Kadamh (Anthocephaliis caduinba)
consiikrt'd sacrt-d
is

137

In the village of Vadal near Bhiyal in the

Juniigadh State there
is

bicausc

it

is

believed

that

a banyan tree called

God

Krislina rested luider this tree

'^

when he

Ldl
of a

ad said

to

have sprung from the sticks

took cattle to graze.

The Limbdo (Nim

sacred as
it

tree)

is

aUo considered
god
Braliina.-

as tooth brushes by Lai Bava, a preceptor of the Vaislinav school.

Fad (banyan) used

represents
it

tlie

Some

believe tliat

represents Jagannathji.^
believed to be a represenShiva.
It
is

silver staff and silver umbrella belonging to Lai Bava are kept near this tree, which is

Tlie

Rudraksha

is

visited

and worshipped by

the followers of the

tation of

the god

therefore

preceptor. ^^
It is related that in this

considered a sin to cut

it. Garlands of Rudra. ksha beads are worn round the neck by the

Ldl I'ad there

is

an

opening through which the virtuous can pass

to tlic other side, but not the sinful. ^^

devotees of Shiva.

The

leaves of the Bel (Acgle marraelos) are

tlie

There are two banyan

one of which
is

trees near

Anandpur,
banyan
to be

offered to
to be liked

god Shiva as
liim.

tliey are sitpposed

called

Bhut-vnd
it

or the

by

It is also

considered a sin

tree of the evil spirits, as

is

supposed
is

to cut this tree.*

The Karan (Miuuispos

the

inhabited by ghosts.
he.xandra)
is

The

other

called J'isal-

believed

to be a representation of Shiva.

vad^ because a devotee

lived under this
tree.'''

named Visanian Bhagat

grove of

Karan

trees

is

supposed to be inhabited
There
called
is

by natural powers called Matds and to cut a Karan is supposed to bring disaster to the
cutter.-'

a branch of the foUowers of Kabir

Khijdda Panth,

They worship

the

Khijdda or Shami
There
to
is

in their temples. ^^

Tke Maravo (Marjoram) is considered sacred by Musaluiflus. They dip its leaves into oil and rub them against the face of a corpse." Tiiere is a temple of Bhimnath Mahadev
near Baravala in
tree.
tlie

a belief that the sanctity

attached

the Pipal tree has been the act of the god

Tliis tree
is

Krishna.
thread.i"'

invested with a sacred

shade of an ancient Jdl

at the temple, a

According
last

to tradition,

Krishna breathed his

The worshipper

under a Pipal tree.l"

related that once blood gushed forth
tree
to

wealthy
It is

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.^

from a Pipal
forward
it

when
cut.^'^

it

was

cut.

Thence-

came

be regarded as a Brahman

and

it is

no longer
is

There
Jfil

a Pipal tree in the village of Prachi

Under a
as

tree near

Dhandhuka who
is

there is

near

Prablias Pfitan,

vows

in

whose honour

a shrine of Bhimnath Shankar

known

are believed to favour childless persons with

children.i^
It is described in the Purdii'is

Bhimnath
There
is

Jalviilo after the tree.*

a Snkhotia tree near Kutinna, which

to

that Savitri,.
lost

is

supposed

be the abode of
in

snake
tliere

deity.
is

the
I

daugliter

of

King

Ashupati,

her

Near Rajkot
called

Kathiriwar

a tree

husband within a year after her marriage.

Gandu

or mad,

vows

in

honour of which

The death

took place under a banyan tree, by

in revi-

are said to cure children of bronchites.^"

[

worshipping which, Savitri succeeded

-

The School Master of Todia. The School Master of Dadvi. 5 The School Master of Kolki. ' The School Master of Dhiink. ^ The School Master of Dhank. " The School Master of Bhayavadar. '^ The School Master of Anandpur. " The School Master of Dhank. ^' The School Master of Chhatrasa.
'

*
^ '
'
''

The School Master of Zinzuvada. The School Master of Vanod.

Ti e School Master of Dadvi.

I*
18 '8

The School Master of Kolki. The School Master of Dhank. The School Master of Uptela. The School Masters of Ganod and The School Master of Kolki, The School Master of Limbdi.

Khirasara.

138
ving
a
luisband.

THE FOLKLORE OF GUJARAT

Since
tlu-n

lit-r

woim-n ))crform
tin1

bilief prevails that

if

an insane maiden
married to the

is

vow

called

Vat Savitri Vrat on

?tli,

Htli

cured of her insanity

field

.uul 15tli (l.iys of tin- bri^lit

lialf

of J ctha by
circ'\uii-

god Kshetrapal.*"
If a girl attains pub.rty before marria.;e,

obsfrviiiy; a fast

and worsliipping and

trec.^

ambulating the banyan

she

is

married to a Pipal
deformities
is

tree.

girl

with
to

There
a

is

a legend

that in inytliologieal

times

congenital

also

married

Woman
for

named Vrinda was cursed to be a

infidelity

Pipal tree
It
is

"

plant

to

her

husband.
M-]iich
is

She
held
*

g.n^rally b.;lieved that if a betrothed

became

tlie

Tulsi (sweet basil),

girl touches red lead, she is carried

away by
away

sacred by Hindus, and worshipped by woii.en

Kshctrapal.iTlie belief that Kshetrapal carries

tlie

On
As

the top of the hill in the village of Jastall trees called

'

dan there are two

mad

trees'.

bride

from the marriage altar

is

so

common,

the fruits of these trees resemble the face

that a stone representing the god

the marriage altar and touched

is

placed on

of a saint,

they are considered

divine
oil

and and

by the bridal
fire.*'*

worshipiK'd with offerings of red lead,

cocoanuts.''

pair at every turn round the sacrificial If this

is

not done, disastrous

consequences

YVmongst

Rajputs,

during

the

marriage
four
times
the

follow, to .iverl

which,

that

portion of the
is

ceremony, the bride has to

walk

marriage ceremonj' in which Kshetrapal

pro-

round the

sacrificial fire in the

company of

pitiated has to be performed a second time.*'

bridegroom.

Two of

these turns are generally

Disagreement

between
is

husband and wife

taken

witli a

wooden blade called Khdndu.''

betrothed
twice in

soon after marriage

of Kshetrapill.

attrib.ited to the wr.itli

When

a girl loses her

is

To bring about a

reconeil.ition

succession, she

married to a Pipal tree before

between them, they are taken to a triangular

field

being betrothed for the third time.^

If the bfti-othril iiusbaud
tlie

and married there to please the

god.*''

of a girl dies before

is

All

Hindus worship the snake.

its

The day
is

celebration of the marriage, she

married

especially devoted to

worshi)3

the fifth

to a Pipal or Ankila (a ))i)isonous plant) in the belief that the tree

day of the
called

briglit half of Shravaii,

which

is

danger of death will

fall

on the

yUg
is

panclunni.

In some places

^ag
in

and

th-.t tin-

next liusband of the girl will

panchami
dark
half

observed on the 5th daj- of the

of

survive.*^

Shnivan,
is
is

On
of

this

day

If a

man

loses
to

two wives one after the other,

a

image of a snake
earth, or
its

made

cowdung
the wall.

or

he

is

married

Shaml

tree

before he
is

is

picture
is

drawn on

married again, and his third marriage

the fourth.''

called

The image
clarified

worshipped as a deity, and

kutera^ a mixture of wheat, oat or rice flour,

is

In some places, such a man

a

married
of

to

butter,
it.

and sugar or molasses

take their meal

is

Bordi

(Zizyphus

.Jujuba)

instead

offered to

After worship, the members

Sbami.'''

of
il'

the

ho'ise'iold

and eit

In some places,
his

a nrin'^
irriid

wives do not

live,

kulera, cocoanuts

and cucumbers.
this

Only one

next wife

is

to

an Ankdi plant

meal

is

taken

on

dav

by

men and

before her marriage with him.*

'

women. *'^
The School Master of Ganod. Th- School Masters of Dhink and Dadvi. The School Master of Ganod. ^ The School Master of Dhank. "0 The School Master of Dhank. " The School Master of Chhatrasa. 1* The School Master of Zinzuvada. "= The Schoolmistress, Barton Female Training
-

3
3

The School Master of Limbdi. The School Master of Jasdan. The School Masters of Dliank and

Mfivaiya.

''

Mr. K. D. Desai. " The School Master of Khirasara. " The School Master of Vanod. '^ The School Masters of Uptela and Limbdi. 15 The School Master of Kotda Sangani.
'

College. Rajkot.


THE FOLKLORE OF GUJARAT
The Nag panchmi
vow,
generally
is

139
of

observed as a vrat or

4.

The temple
This
the

Vasuki
is

Nag
to

near
be a

by women.
day,
her

They do not
Higlmess
the

Thangadh.
servant of

Nag

supposed

take any meal on this day, but live only on

kulera.

god Shiva.
is

An
the-

old snake
live

On

this

with gray moustaches

temple.
visitors.

said to
at

in

this

Maharani of Baroda, mounted on an elephant,

goes in procession to the woods to worship

He drinks Many vows

milk
are

hands of

made

in

honour of

who accompany the procession blow their pipes, and allured by the sound, tlie snakes come out of their holes, when the}" are worshipped and fed
an
ant-hill.

The

pipers

this

snake god.
at

The temple of Khambhadio Nag 5. Khambhada.

6.
7.

with milk.^

The temple of Nag Mandal at Dadvi. The temple of Bliujia Nag at Bhuj.
The temple of
in the

Women do

not pound, grind or sift corn

da}-,

8.

Sliimalia

Nag

near

on the A'rtgpanc/famj
to see a snake.

and

all

people try

Jadeshvar
9.

neighbourhood of Jetpur.
of
Fulia Nfig near Jopa-

The temple

It is obligatory in

some families

to offer

nath.
10.

a cocoanut to the Nagdev (snake god) on

the

Nag panchami

The temple The

of

Malodaro
Charmalio

Nag

at

day.-

Malod.
11.
jjlate

In some places, the likeness of the snake

is

engraved on a stone or copper

In others,
is
it
is

temple of

and
a

Nag
Nag
Nag

at

Chudia.
12.

worshipped.

drawn on

piece of paper which

The temple
Tlie

of

CJihatrasia

in

affixed to tlie wall.*

In

many

Chhatrasa.
places there are

temples dedi13.

cated to snake gods.

These gods are known

temple
Chital.

of Mouapario

at

by various names.
with the names of
are given below
1.
:

Some of

the

temples
in

Monpar near
14.

tlie

gods installed

them

The temple

of Ashapal at Nanadiya

in the

Bantva State.
at

The temple of

Sarmftiio

Nag

at Arani

Timba near Bikaner. The temple of Ragatio Nag midway 2. between Kanaza and Vanthali in the Junagadh
State.
3-

The temple of Khodial Nagini Khokharda in the Junfigadh State.

15.
16.

The

temple

of

Gomdalia

Nag

at

Gondal.
It
is

related
in the

that there were once divine

The

temple

of

Charmfilio

Nag

at

snakes

royal fort

of

Jodia.
tiiese

When
snakes

Chokdi near Chuda.

are

Vows

of offering sweets

a pair (male and female)

of

made to snakes, who

before
tl>e

this
visit

Nag by
tlie

persons bitten by

were

found

killed,

the

heinous

act

was

the temple, hold the sweets

atoned for by the bodies of the snakes being

buiried

image of

god, distribute them

and a temple erected over the grave.

as

among
round

the visitors, and are in return pre-

sented witli cotton thread which they wear

tlie

The male snake of this pair is known Nath or the Lord of Snakes.
According to others.

Nag
a big

neck.
is

Nag

Natii

was

This god

also

reputed
childless

to

have

the

white snake with gray moustaches.

He

once

power

of blessing

persons with
consist

waylaid a milkman of the royal household,

forced him to put
carrying, drank
!

ofi'spring.

The

offerings concerntd

down

the milkpot

he was

of cradles, which are presented to the god

after the wished for object has been fulfilled.

the

milk and

went away.

This snake
'

is

believed to be divine.''
of Sanka.
of Jodia.

The Scliool Master of Khirasara. The School Master of Dbank.

The School Master The School Master

140

THE FOLKLORE OF GUJARAT

Sliiv; is

The god
round
his

supposed

lo

wear

a snake

'

ocean for the recovery of the fourteen jewels

neck

like a

garland of Howtrs.

So,

from

the oei

an.*"

in all teu)})les of Shiva,

is

an

iiiiagt- of a

snake

It is

a connnon belief that treasures buried

installed

beliind

the idol of the god with

idol.^
i

underground are guarded by snakes.

Generally a miser dying witiiout an heir
is

his liood spread over the

In ancient times dead snakes were buried

supposed

to

be born as a snake after his

and temples and altars were erectid over their An image of the dead snake was graves.
engraved on
the altar.^

death, to guard his hoarded nionev.

,

j^ j^ believed

by Some people that on the

a

establishment

of

new dynasty of kings

a

Th.re

is

a shrine dedicated to

Chandalia

after

re^()lution,
to

snake

makes

its

a|i-

Nag

on the bank of the river Palavo on the

It is

pearance

guard the acciuiiulated wealth of

road from Mota Devalia to Tramboda. visittd by a sect of beggars called

the fallen dynasty.'-'

It is also believed
tliat

Nagthe
it

rich

man dying
is

magas.

The Nag-magas beg wealth of

it is

with his mind

fix<

d on his wealth
^'^

borit

;is

snake god, and

said, that he

bestows

a snake, to guard the wealth.

on them.

They
else.^

are never seen begging

from
the

There
collects

is

further
foul

belief

tliat

one wlnv

any body
in
the

money by
is

means and does not

life to

Purruias,

the

Shesh
Kfili

Nag,

Takshak Nag, Pundarik,

kotak

Nag and

spend
Kar-

it,

born as a snake in his next

^^
tliat

guard

his buried treasure.

is

Nag

are described as gods.

In modern

There

still

another belief
treasure
in a

man

times, Sarmalio,
to

Bhujo and Gadhio are believed are obbe as powerful as gods, and vows

who

buriis
a

his

secret place

becomes

snake after death, to guard the

served in their honour.' Dhananjaya, Puslikar and Vasuki are also

treasure. ^-

Tlie

beliefs

mentioned above

have given

considered to be very powerful." Takshak is believed to have

nectar of immortality.'^

drunk the

rise to the impression that

places where big

snakes

are four.d are sure to

have treasure

trove concealed in them.^''

tradition

is

current

that
in the

god Vishnu

sleeps on the Shesha

Nag

Milky Ocean.

It is believed that the

snake guarding the

This snake

is

believed to

have a thousand

treasure of his jirevious life dots not allow

mouths
Ft is

hood.T ar.d to support the earth on its

anybody
attempts

to
lo

remove
do
so.^'

it.

and bites any one

who

described in

lh<-

Pinunas how King

Parikshit was

l>itten

by Takshak

Nag and
but he

If in spite of this, a

man
or

succi tds in seizing

King Nala by Karkotak Nag.

became deformed owing
lo the

King Nala
bite,

the

treasure

by force

by the power of
believed
tliat la-

manlras or incantations,
leaves no heirs to use
it.'"

it is

a could assume his original form by wearing Karkot^ik. of favour the special dre.'-p, Ihreugh

belief

is

also current that such guardian

Vasuki

Nag was wrapped

round the j\Ian-

dar mountain, which was used as a churning handle bv the gods and demons to churn the
'

snakes allow those persons to take away the treasures guarded by them if tluy are destined to possess them.'''
=

3
!^

~
'

1"
1'<

The School Mabter of Ganod. The School Master of Mola Devalia. The School Master of Ganod. The School Master of Ganod, The School Master of Phank. The Scliool Master of Kotda Sangani The School Master of Khirasara. The School Master of Vanod "J The School Master

6 8

The School Master of Jodia. The School Master of Dhank. The School Master of Vanod. The School Mistress, Barton
College, Rujkot.

Female Training

II 13
15

The School Master of Charadva. The School Master of Ganod. The School Master of Songadh.

of Sonka.

THE FOLKLORE OF GUJARAT

To
a

141

the south of Kolki there

is

a site of a
to contain

Other remedies for the cure of snake

are as follows
:

bite,,

deserted village.

It is believed
is

buried treasure which

guarded by a
This snake
is

snake with white moustaches.

seen roaming about the place.^

Brahman once read in paper that there was a treasure buried under a Shavii tree in Deola. He
It
is

made to wear a cotton thread in tlie name of Charmalia Nag,, Sharmalia Nag, or Vasangi Nag, and cerpatient
is

The

related that a

tain observances, as stated above, are promised

to the snake deity.*

ail

old

communicated the information

of

to the Thfikor

The ends
and smoked
patient.^

of peacock feathers are poimded

in a chiltim

Dhrol

who

secured

the

treasure by

(clay pipe)

by the

excavating the place.

to

Tlie

Brahman went
alive.

worship the spot, but was buried

A
is

moharo (stone found

in the

head of a

The Thilkor buried

the treasure in his castle,

snake supposed

to be a cure for

snake poison)
bite.

but the Brahman, becoming a snake, guarded

the treasure and allowed none
to

applied to the

wound caused by the

touch

it.

All

It absorbs the poison,

and on being dipped

"'

up were frustrated by attacks of bees and the appearance of a

attempts to dig
it

into milk, transfers the poison to the milk.

Thus
There

it

can be used any number of times.

is

snake.

Girasia

in

Lakhtar who

is

Kshatriya named Dev Karan, while the

of his

believed to cure patients suffering from snake

poison.

foundation

house was

being

dug,

As soon

as a

person

is

bitten

by a
is

found a treasure guarded by a snake. He killed the snake by pouring boiling oil over
it

snake, one of the garments worn by him

taken

to the Girasia,

who

ties

it

into a knot

and secured

llie

treasure.

and
vessel
filled

this cures the patient."

is

A Kunbi
storing

of Malia, while digging a pit for

There

Bava

in

Rajpara, a village near

all the

corn,

found a large

Anandpur.

He

and

members

of his

with costly coins guarded by a snake.

killed the snake

He

familj' are reputed to be able to cure snakebites.

and secured the

vessel.

When

a person

is

bitten by a snake,

There

are

many

practices in

vogue to

he or a friend goes to the B(iv(i's house and

render the poisonous bite of a snake ineffective.

informs him or any member of

of the occurrence.

his

family

The Bava
intimation

or the person

If the

man

bitten by a snake be bold, he

who

receives

the

folds

into

cuts off the bitten part.

knot a garment of the informant, -which he

afterwards unfolds.
the

Some have the bitten part branded. Those who have no ulcer in the mouth
suck the poison, and spit
it

As soon
great

as this

is

done,
his

patient
is

is

in

pain,

loses

out.

The powder
is also

of the fruit of the

Nol Vel

senses,

seized with convulsions and tells

administered with watet.

emetics

why

the

snake

bit

him.

Thereupon the

Sometimes

and purgative medi-

relatives of the patient implore the pardon

cines are given.

of the snake, which that

poor.^

is

granted on condition

A
is

mixture of pepper and clarified butter

the

patient

should give alms to the

also believed to be efficacious.

>

The School Master of Kolki. The School Master of Dbank. The School Mistress, Barton Female Training
College, Rajkot.
'

2 4

6
f

The School Master of Todia. The School Master of Kotda Sangani. The D. E. Inspector, Halar.
The School Master
of Lilapur.

The School Master

of

Anandpur.

142

THE FOLKLORE OF GUJARAT

some
places,

In

Bliagals

or

devotees

Sometimes
7nantras^

tlie

exorcist

fans

tlie

j)atient

of Mata.ji are invited to dinner along with

a

with branches of the

Nim

tree,

reciting

number of

exorcists, wlio

are generally

and thereupon the

jjaticnt

becomes
the

Rabaris.

After they have assembled at the

possessed by the snake and

cause of his offence.

declares

house of the patient, they start out in a

procession Iicaded by one wlio holds in his

hand a bunch of peacock

in a river.

fcatliers, to

bathe

Some exorcists present a magic epistle or charm asking the snake that bit the patient
to be

On

their

way

to
in

and back from

praise of the

present.

the river tliey sing songs

and appears before the

The snake obeys the call, exorcist. The latter

patient,

goddess to the accompaniment of drums and

other musical instruiucnts.

then asks the snake to suck the poison from

the

After their rewliole

wound of the

which

is

done by

turn from the river,

the
is

party are
to cure

the snake, and the patient

is

tlien cured.*

treated to a feast, which

supposed

In some places, the exorcist ties up the

patient
bite.

the patient of the effects of the snake-bite.^

when the snake

tells the

cause of the

Some people
spirits,

believe that snakes, like evil

Next the

exorcist calls

on the snake

can

enter

the

bodies

of

human

to leave the

body of the patient, who then

is

beings.

Such persons, when possessed, are

begins to crawl about like a snake and

cured.

-supposed to have the power of curing snakebites.^

Every village has an exorcist who

specialist in
bites.

On
is

some occasions, the exorcist slaps the

calls

cheek of the person who

the patient.
It
is

him

to attend

curing the
a at

effects
is

of

snakesaid that the poison disis given.''

When
is

person

bitten

by a snake

the exorcist

once sent for.

leaves

He
to

appears as soon as the slap

gives

the patient
to

Nim

and pepper

chew,

Some
joints
stick
is

exorcists take a

stick

liaving
one.

seven
the
his

determine the extent of the effect of the

and break them one hy

broken,
the patient

iVs

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
bite.

recovers,

recovery being complete

joint
is

when the seventh

broken."
is

It

believed that the Dliedas are the

of the patient.

If this does not counteract

oldest worshippers of

Ndgs

or snakes.
is

When
seated

the effects of the poison, he throws red-hot pieces of charcoal at the patient, when the

a person

is

bitten

by a snake, he
tlie

near a Dheda, who prays

the

snake to leave

snake speaks through the patient and states

that he bit the patient because he committed
a.

body of the patient.

this

It is said that in

some cases

method proves

efficacious

in

certain offence,

if

and that he certain offerings are made.

crawl about
like

will leave

him

curing the patient.^

It is stated

After he has

that exorcists

who know
life.

the

ceased speaking, the patient begins to shake

mantra (incantation) for the cure of snakebites

and

to

snake, and

is

must lead a

strictly

moral

If they

then cured. If the death, the snake would say, " I have bitten
to

man be doomed

touch a

woman

in

child-bed or during her

its

period the mantra loses

power.

This can

him by the order of the god of death, and I will not leave him without taking his
life."3
1

be regained through purification; bathing, and

by

reciting

tJie

mantra while

inhaling the

smoke
"
^

of

burning

frankincense.

Some

3 5

The School Master of Dhank. The School Master of Dbank. The D. E. Inspector, Ha'iir.
'

The School Master of Dadvi. The Schaol Master of Chhatrasa. The School Master of Songadh.

The School Master

of Sanka.

THE FOLKLORE OF GUJARAT

exorcists

143
in to

abstain

from

certain

kinds

of

vegetables and sweets,

e. g.,

the Mogri (Ratetc.

tailed raddish) Julebi (a kind of sweet)

They have

also to abstain

from

articles of

Nags or snakes The 2Vag girls are reputed handsome that an extraordinarily girl is commonly likened to a Nag
is

inhabited by

human
be so

form.

beautiful,
girl.

colour like that of a snake.

It
is

is

believed that in ancient times inter-

belief prevails that there

tlie

precious

marriages between Xiigs and human beings

stone in

head of the snake. Such stones are

The_v are occasionally shown

were common.*^
It is a

called mohors.
to the people

common

belief that Kshetrapal, the

fields,

by snake-charmers, who declare

difficult to

guardian snake of
brides.

married

human
is

that
It

it

is

very

procure them.

So. to jjropitiate him, his

image

i^

stated that on dark nights snakes

installed

on

the

marriage

altar,
it

and the

take

these

mohors out of their head and

in

bride takes three turns round

when walking
bride-

place them on prominent spots in order to be

able lo
light.It is

round
groom.^

the

sacrificial

fire

with the

move about

the

dark by

their

According to the Piiranas^ king Dasharath

believed that snakes give these mohors

married a

Nag

girl

Sumitra.*
Rilvan,
the

Similarly

to those

take a
it

who please them. If one tries to mohor by force, the snake swallows
it

Indrajit, the

son of

Lord of

Lanka
are

or Ceylon, married a

Nag

girl.''

and dissolves

into water.^

At times snakes are seen

the pro-

in houses.

They
of

As
bites.
It

stated above, the

mohor has

believed

to

be the

guardians of the
offerings

perty of absorbing the poison from snake-

houses,

and worshipped with

fed with
ghi.

lamps
is

After

worship,

the

because a snake
stone in
is,

is

believed to hold a
tliat
it

precious

its

head

is

called

members of the family pray to the snake, Thou art our guardian. ProOh snake
''
!

tnnniclhar^ that
It
is

holder of a jewel.

tect

our health and

wealth.

AVe are

thy

believed by some people that the

children and live in thy garden."^"

mohor shines
appears

the

u'.ost

when

rainbow

Some people

believe

that the spirits of

in the sky.*

deceased ancestors, on account of the anxiety

for the welfare of progeny,

According to the Purdnas the patdl or

nether world
'

become snakes

is

as beautiful as
Mistress, Barton

heaven.

It

and guard the

2

house.i'^

The School

Femals Training

College, Rajkot

''

Mr. K. D. Desai. The School Master

of

Vanod.

The School
Rajkot.

Mistress, Civil Station Girls' School,

The School Master of Dhank. The School Master of Chhatrasa. 5 The School Master of Kolki. r The School Master of Kolki. ' The School Master of Zinzuvada. w The School Master of Vanod, and Mr. K. D.
3

u The School Master

of Sayala.

Desai.

CHAPTER
Tl)c worsliip of totems

VI] I.

TOTEMISM AND FEThSHISM.

is

not

known

to

prevail in Gujarat, but

tlie

names of persons
derived

and clans

or families are occasionally

plants.

from animals and

Instances of names derived from animals

are given below
:

NAME.

ANIMAL FROM WHICH DKIUVED.

1.

THE FOLKLORE OF GUJARAT

Tlie cow, the she-goat,
tlie

145
from
and
suran
that

horse, the deer,

(

Tlie

Shriivaks
),

abstain

the
roots

peacock, the T'dad or singing sparrow, the

goose,
the
JVrtg

Elephant foot

potatoes

or

snake,

the eagle,

tlie

grow underground.^*

elephant and the male monkey are believed

to be sacred by
all

Mahomedans
because " su
is
''

abstain

from

the

siiran^

Hindus.

Of

these, the

the

first letter

of the word suran

greatest sanctitj' attaches to the cow.

Her
sins.

also the first letter of their taboo'd

animal

urine

is

sipjjed
is

for

the

atonement of
the

the pig.^^

The cow

also revered

by

Parsis.^
tlie

There are some

smell

deities associated

with the

The mouth of the

she-goat and

worship of animals.
deities

These animals, with the

they are connected,
are

of the horse are considered sacred.^

with

whom

An

elephant

is

considered sacred, because

given below.
1.

when the head

Shiva, the
to his trunk.2

of Ganpati was chopped oif by

Pothio or the bull

is

believed to be the

head of an elephant was joined

vehicle

of god Shiva.
image
is

In

all

temples of

Shiva
is

its

installed,

facing the image

The peicock
count of
its

considered sacred

on

ac-

of Shiva in the centre of the tenijjle.

2.

being the conveyance of Saras vati,

jSinha or the

lion

is

believed to be

the

the goddess of learning.

vehicle of Parvati, the consort of Shiva.

it

The
))lanet

male monkey
to

is

held holy, because

tlie

is

lion

is

also connected with the

demon

supposed
Mriruti.2

represent

monkey

god

Rahu.
3.

Hansa

the

goose

is

associated

with

Some
is is

sanctity attaches to the rat also, as

it

Brahma
4.

the creator.
the ass
is

the conveyance of
called

the god Ganpati.

He
the

Gadhedo

believed to be con-

Mama
is

or

maternal

uncle by

nected with Shifiala, the goddess of small

5.

pox

Hindus.^

Uiidar the mouse

is

the conveyance of

The pig

held taboo by the Musalmans.^

Ganpati.
6.

Brfilimans, Banias, Bhatias, Kunbis, Sutiirj

Mor
is

the peacock
the

is

the conveyance of
learning.

and Darjis abstain from

flesh

and

liquor.^

Sarasvati,

goddess of

The
Swami.
of

Some Brahmaiis and Banias do not eat tddids (fruit of the palm tree) as they look like human eyes.*' Some Briihmans abstain from garlic and onions. Some do not eat Xorfra '( jjunctured
millet). 7

peacock
7.

also associated with Kartik

Garud

the eagle

is

the conveyance

the god Vishnu.

8.

Pddo

the male buffalo

is

the conveyance

of Devis or goddesses.
9.

Glwdo

the horse

is
is

the conveyance

of

the Sun.
(

The masur
it

Lentil

pulse

is

not eaten by

the

The horse planet Guru or

Mrig
the deer

also associated with

Jupiter and Shukra or

Brahmans and Banias, because, wlien cooked,

looks red like blood.

Venus.
10.
is

supposed to be the
as well as of

The Humbad Banias do not eat whey,

curdled milk and c'arified butter."

milk,

conveyance of the
or Mars.

Moon

Mangal

3 5 ' '

The School Master of Dhank. The School Master of Mota Devalia. The School Master of Kotda Sangani. The School Master of Ziazuvada. The School Master of Pritanvav.

'

The School Master of Todia. The School Master of Kotda Sangani 6 The School Master of Vanod. ' The School Master of Songadh.

1" The School Master of Vala. " The School Master of Songadh.

146
Balad the ox
is

THE FOLKLORE OF GUJARAT

connected with Mars
to represent the

1 1

god Vishnu.

It is

kept in the

and 'Shani or Saturn.

12.
till-

household gods and worshipped daily.

is

Iliilhi

tile

clepliant

sup))Osed to be
also connected

There
stone

is

another kind of hard, white, porous

It is

couvtv.incc of Indr.i.

It

is

found near Dwark.i.

witli liie idol

also

wor-

\vitli

Budha
Tlic

or Mercury.
tiger
I

shipped along

of Vishnu.

13

is

the

conveyance of the

Sometimes tridents are drawn with red lead

on stones to represent goddesses."

goddess

Amba j

The animals

mentioned
deities

above are

wor-

shipped along with

and planets with

earth

There

is

a tank

mar

the Pir in

Kutiana

in

whom
It
is

which bored stones arc found floating on the

surface of the water.

they are associated^.

is

These stones are con-

generally

believed

that
So,

tile

supported by a tortoise.
is

whenever

sidered sacred.''
tlie
ilie

goddess earth or Prithvi

tortoise
is

worslujiiied,

Certain stones

are considered

sacred on

also worshipped.^

account of their supposed curative properties.

hens,

In the temples of the

Matas cocks and

One

of

such sloncs

is

called

Pciro.

It

is

and

in the

temple of

Kfil

Bhairav, dogs, are

believed to be efficacious in curing

tism.8

rheuma-

worshipped."

For the propitiation of goddesses and evil spirits, male goits, he-buffaloes and cocks are
sacrificed.*

There
supposed

is

also a kind of red stone wliicli

is

to cure skin diseases.^

Each of
first

the nine planets

is

supposed

to

be

In

his

incarnation,
fish, in

the god

Vishnu For

in touch

with a stone of a ))articular colour.

in touch

was born
tor,

as a

the second as an alligaas a

For instance, the stone

Saturn
is

with Shaiii or

and

in the

third

boar.

this

black,

and that with

Maiigal or

reason

the

images

of

these

animals

are

Mars

is

red.

Tiiesc stones are bored, and set

worshipped.''

in rings

which arc worn by [XTsons suffering

All the gods, goddesses and spirits mentioned

in the

from the influence of these planets.

preceding

pages are represented by

metal
of
or

idols

made of
to

stone,
idols

wood.
there

In
are

A
the

kind of

stone

called
is

Akik^ found

in

addition

stone

gods

abimdaiice in Cambay,

considered sacred

by

certain stones

which are considered to reore-

sent gods and worshipped as such.

these stones are described below.

Some

of

Mahomedan saints, who wear garlands made of beads carved out of these stonen.i"
In ancient times

human
a

sacrifices

were

All the stones found in the river

Narbada

offered on certain occasions.

Now-a-daj^s, in
or a

are believed to represent the god Shiva and

place of a
(

worshipped.

human being, Cucurbita maxima ) is

making
the

cocomut
the

Kolu

offered.

At the time
cocoanut
is

There
river

is

kind of stone found in the

is

of

offering,

Gandaki which

smooth on one side

It
is

plastered with red lead and other holy applications

and porous on the other.

or square and about
This stone
is

either

round
length.

and covered with

offered

a silk
it

cloth.

The

five

inches in

Kolu

is

by cutting
a

into two pieces

called i'lhaliardm

and

is

believed

with a stroke of

knife or sword. ^^

3 5

' S

The School Master of Dbank. The School Master of Vanod. The School Master of Bfintva. The School Master of Devalia. The School Master of Jetpur. " The School Master

2
4 c 8
'"

The School Master

The School Master

of

Vanod.

of Dadvi.

The School Master of Ganod. The School Master of Chhatrfisa. The School Master of Zinzuvfida.

of

Kotda

Sangani, Zinzuvada and Gohelwad.

THE FOLKLORE OF GUJARAT

Somelirues an image of the flour of
is sacrificed

147

Adad

Sieves are considered sacred for the follow-

in place of a luiman being/

is

ing reasons.
1.

Tliis

sacrifice

generally

made
brigiit

on the
half

Because
etc.,

articles of

food such as Hour,

eighth

or

tenth day of the

of

grain,
2.

are sifted through them."^

Ashvin^

Because, on auspicious occasions, when

In place of human blood, milk mixed wilh

giilid
(

women
3.

go

to

worship the potter's

wlieel,

the

red

powder

and

molasses

is

materials of

worship
fire

are carried in a

sieve.

offered.

Because the
fuel
is

used for igniting the

in
it is

In ancient times, when a well was duu- a

sacrificial

taken

sieve,

or

is

human
bring
stead

sacrifice

was made

to

it

if it

did not

covered with a sieve while

to the sacrificial
4.
altar.'-'

beintj carried

yield water, with the belief that

this

would

water into the well.

of this sacrifice,

Now-a-days, in-

Because at the time of performing the

blood

from

the fouith
spot.-'

ceremonj-

when commencing
is

to

prepare sweets

finger of a

man

is

sprinkled over the

for a marriage, a sieve

5.

worshijiped.i"
like the

It is also related that in ancient times,

when
was

Because,

in

some conmiunitits

a king
offered.

was crowned,

human

sacrifice

Bhcitias,

the bride's mother,

when

receiving

Now-a-days, instead of
is

this sacrifice,

the bridegroom in the marriage booth, carries

in a dish a

the king's forehead

marked with the blood

low caste Hindu

lamp covered with

to door

a sieve. i^i
bj-

from the fourth

finger of a

The
But

flour collected
is

by Brahmans
supposed
to

begging

at the time of the coronation ceremony.^

from door
it is

be polluted.
it is

There are a few stones which are supposed

to have the

considered purified
a sieve. ^is

when

)5assed

power of curing certain

is

through
diseases.

One
Pdro,

of

such stones
It is

known
is

as

Ratvano
lie
it

The sambeln
it is

considered so sacred that

If a

found at a distance of about two

Kolki.
It

not touched with the foot.

time, she

woman

miles from
lines.

marked with red

round the neck
rafatva^' ( a disease

down during day

will not touch

foot.

It is

bored and

either with her

head or with her

iv;orn

by persons suffering from

One
sacred

of the reasons
is

why

it

is

considered

in whicli red spots or pimples are seen

on the

was used as a weapon by Baldev, the brother of the god Krishna.

that
it

skin

).

A
is

sambelu

is

one of the

articles, required

There

another
is

stone

called

Suleimani

for performing the reception ceremony on a

Pdro which
curing

supposed to have the power of

bridegroom's entering the marriage pandal.^'^

It is believed that a fall

many
is
is

diseases.''

of rain

is

expedited

There

a kind of white semi-circular stone

by placing a sambelu erect

there
is

in a dish

when

which

supposed to cure eye diseases when

a drought.^*

rubbed on the eyes and fever when rubbed

on the body.'
Sieves for flour

Among Sln-igaud Brahmans, on the

day, one of the

marriage

and

corn, brooms,

samhelus

or corn pounders, and ploughs are regarded

as sacred.

men of the bridegroom's party made of a sambelu^ broom wreath wears a and other articles. Some special marks are Thus adorned he also made on his forehead.
a.

'

3 5
' S
11

13

The School Master of H-ilfir. The School Master of Devalia. The School Master of Kolki. The School Master of Jetpur. The School Master of Dadvi. The School Master of Todia. The School ^ta3ter of Dhank.

2 1

6
8 10 111

The The The The The The The

School School School School School School School

Master of Kotda Sangani. Master of Todia Master of Dhank. Master of Dhank. Master of Aman. Master of LilSpur. Master of Zinzuvada.

148

THE FOLKLORE OF GUJARAT

witli
till-

goes
])lays

bridi'grnoin's
tin

procissioii
I)i)tli

ami
bride
to
ol'

n soiiK' places,

on the i?aZey day, a number

r

jokis

Willi

p.-imils oC

tlu'

persons gatlier togetin

tlieni
fills

iirar

a ))ond.

and

and

bridi{;r(ii)iii.

His doing so
pair

is

supposed
life

eaeli of

an earthen jar with the

Next, one of the party

bless the bridal

with a long

and a

water of the
is

])ond.

large family.^

made

to

stand at a long distance from the

On

the

niarriaj;-!-

day, after

thi'

eeremony

others with a small plough in his liands.

The
latter,

of propitiating

the

nine

planets has been

others
1

then run a race towards the

performed
three,

in the bride's house, in in others

some castes
is ke])t

He who
It is

wins the

race

is

presented with

and

one samhelu^
j)l

near

molasses and a eoeoanut.''

the

spot
five

where the

mels

are

worshipped.
the

customary among Hrfdnnans

to

per-

Next, hold

unwidowed women of

family
five

form the worship known

the

as Baleviun after

the

samhehtu and thrash them

r(

or

performance of a thread ceremony.

In

seven times on the Hoor

"

piatinj;-

the words

Native States, the prime minister and other

State officials and clerks join the ceremony,
the principal function of the ceremony being

On

the chest of the ill-wisher of the host.''

Tlie

sambelus

are

bound

together

by

thread.2

performed
has to take pari
in

by

the

prime
is

minister.

In

If a

woman
is

an auspicious

villages,

this

function

performed by the

ceremony on the fowrth day of her monthlv

period, she

headman of the
procession lo
a

village.

The party go
village

in

made
the

to thresh

one inaund of

rier

neiiihbouring

or

with a

samhclii.

Her

fourtli

day

is

then

pond where an

earthen image of
is

Ganpati

considered as

fifth*

and

she becomes

besmeared with red lead

cloth two feet square.

installed on a red
this

eligible for taking part in the ceremony.-*

Near

image are
placed a
of

The plough
is

is

considered sacred,

because
the

it

installed

the

nine

planets,

represented by
is

the chief iu'.pliiiunt for

is

euillivatinji-

soil.

nine heaps of corn, on each of which

betelnut.

It

W()rslii]ii)ed
is

cm

the full-moon

day of

This

is

called the installation

Shmfuii which
the

known

as a Balcv holiday,

Balevidn,
is

plough about two feet

in length
its

worship being called Grdlian-pujan.'

consider the plough

kept standing near the Balev'uln with

Some people
the earth
iliold it

sacred

end buried in the ground.

ter

The prime

minis-

because Sita, the consort of Rare, was born of

or

the

village

headman
four

worships the

by

tiie

touch of a i)lough.
it

Others

plough,
plotters

after

which,

Kumbhars
Each of

or

sacred as

was used as a weapini by

wash themselves, and holding four

the

Baldcv, the brother of the god Krishna.

jars on their heads, run a race.

On

account of the sanctity which attaches

it

Kumbhars
the race
is

is

named

after

one of the

four

to the plough,

forms

]iart
is

of the articles,
rec( ived

months of the rainy season.

He who

wins

with wliieh

.-i

bridegroom

in

the-

jiresented with the plough.

The

marriage pandal by the bride's mother.''

It is related that
soil

expenses of the ceremony are paid from the

tlie

king Janak
to

))louglied

State treasury or the village fund.''

on which he had
it

perform a

sacrifice.

According

to

popular saying,

broom

Hence
a

has become a practice to purify with

spot on which a sacrifice
is to

should not be kept trect or trampled under

foot.

])l()i:gh t!ie

be

This indicates that brooms are held

performed.^
1

saered.
-

I
5 '

Tlie School Master of Zinzi^vada. The School Master of Lilapur.

J
'

The School Master of Todia. The School Masters of Dhank and Kotda Sangaai.

The School Master The School Master

of Ganod. of Lilapur.
5

The School Master

The School Master
of Todia. for (our days.

of of

'

Dadvi. Zinzuvada.

The Sshool Master

Among Hindus women

in

menses are considered impure

THE FOLKLORE OF GUJARAT

When
the
fire

149

a newly-born infant

dots not cry,

The Parsis consider

not smoke.

fire

so sacred that they do

fire.

broom are tlirown into the and their smoke is passed over tle child.
leaves of a said that this

Neither do they cross

fire

In their

temples called Agidris a

is

of sandal wood a

It

is

makes the child

consider

cry.^

kept constantly burning.

fire is

It is considered

Some

people

brooms

sacred

great mishap if this

extinguished.^

because they are used in sweeping the ground^

( that is the earth,

which

Fire
is

a goddess ).

is

specially worshipped on the

Holi day,
of

that is the full-moon

In some places, children suffering from

cougli are fanned with a broom.

day of the month

Falgun.^

In some castes, a broom

the marriage day.^

is

worshipped on

Other special occasions on which

of installing a

it is

wor-

shipped are the thread ceremony, the ceremony

Many

people deny any sanctity to a broom.

is

new

idol in a temple, the first

belief

common

that

if

man

sees a
tlie

pregnancy ceremony, and the ceremony perfor-

broom the

first

thing after g-etting up in

med

at the time of entering a

new

house. ^"

morning, he does not pass the day happily.''

Some

believe that if a

broom be kept
There

erect

Fire is also worshipped in Maharudra, Vishnuydg^ Gayairipurascharan, Nllotsarga,

f'astiipujaiij

in the house, a quarrel between the husband

Shatachandi^ Lukshachandi, and

and wife

is suire

to follow.

is

also a

the sacrifices

performed during the Navaidtra

belief that if a person thrashes another witli a

and on the Dasara day.i^

Fire
tlirough
is

broom, the former

gland under the
Fire
is

is

liable to suffer

from

considered to be the mouth of

is

God
all

arm.'' to

wliich he

supposed

to receive

considered

be

deity by

all

offerings.^-

Hindus.

In

all sacrifices, fire is first

ignited

The

offerings

made

to fire generally consist

with certain ceremonies of worship."

In

all

of clarified butter, cocoanuts, sesamum seed the

Brahman

families,

every

morning

before
is

breakfast, a ceremony- called J'aishvadeva

wood of the Pipal and the Shami, curdled milk and frankincense.'^
/nt', chips of the

performed, in which

fire is

worshipped and

The

fire to
is

cooked

rice is offered to it/

agnihotras

be used for sacrifices and produced by the friction of two

the Arani^

in

The Agnihotrisktci) a constant fire burning their houses and worship it thrice a day,

pieces of the
the

wood of

the Pipal^

Shami

i" or the

bamboo while mantras or

morning, noon and evening**.

incantations are being recited by Brahmans.*"

1 3 3

The School Master

The School Master

of
of

Dhank.
Songadh.

2
*

^
3
1'

i:
1'

The School Master of Todia. * The School Masters of Dhank and Vanod. i The School Masters of Ganod and Dhank. The School Masters of Ganod and Kalavad and Mr. K. D. Desai. The School Master The School Master of Todia. '5 xhe School Master The School Masters of Dadvi and Dhank. The School Master of Aman.
>

The School Master of Kolki. The School Master of Limbdi. The School Master of Dhank. The School Master of Kalavad and Mr. The School Master of Dadvi.
of Wala. of Jetpur.

K. D. Desai

'''

"''

CHAPTER

IX.

ANIMAL WORSHIi
The
foUowiiit!: aiiim.ils
bj- tlic
:

an

(.onsidtrcd sacred

At
is

tile

time

of celebrating
is

coronation

and worsliippid
1.

Hindus.

ceremony an elephant
tion waters

worshipped.

There

The cow
She

is

regarded as the holiest of

a tradition that in ancient times the corona-

animals.

is

worsliipped

on the

fourtli
is

were poured over the king by a

she-elephant."
4.

day of the dark half of Shravan which

The

lion

The The
:

lion

is

considered

known

as

Bol Choth* ^n\d

in hi r

vow

is

observed

sacred because
the beasts of

it is

believed to be the lord of

by women

honour on

tiu'

fifteenth da_v

the forest

and
tiger
it is

the vehicle of

of Bhddarva.

It is

ivuown as

Gautrad

J'rat.

goddesses.*
5.

On

tliis

diy women do nut eat wheat, milk,

and the whey of a cow.^
which attaches
that in
lier

The

tiger

is

worsiiipped

clarified butter

with Vagheshvari Mata as

her vehicle.
i

believed to be

The
due
to

sanctity
the

to the

6-

The

she-buffalo

belief

body

reside
to

Some sanctity attaches

it

the she-buffalo, as

is

believed that
to a

thirty three crores of gods.2-

The

horse
to

The

she- buffalo
is

was given
girl)

in

dowry
father.**

Nag

horse

believed

by

kanya (snake

by her
great

some people

be the last incarnation of God.

To

atone

for

sin

shc-bffalo

It is also believed to represent Vachliado, the

decked with a black wreath, iron, red lead

deity wlio cures hj'drophobia.''

and marks made with the

horse
in

flour of

adad

is

Some people
celestial animal.

believe
It
i.s

the

to

be

presented to a Brahman.
7.

said that

ancient

The donkey

Is

believed

to

be

the

times

it

had

wings, traces

of
its

which

are

i" vehicle of the goddess of small-pox.

believed to be still visible in

knees.

It is also believed that the

god Brahn:a
wliich

h.rl

Of
was

the fourteen

jewels

obtained

by

the

formerly

five

mouths, one of

was

like

gods and demons by churning the

a horse

ocean, one

that of a donkey. ^^
8.

Mith seven

mouths.

Hence

the

The dog

The

dog

is

believed

to

liorse is

considered di\ine.^
is

Tile horse
3.

worsiiipped on the Dasuni d.ay.^

:

have divine vision and to be able to see the Some messengers of the god of death.
believe that in
its

The elephant
divine
tlie

The
it

next life a dog

becomes a

ele|)hant
tile

is

consi-

man.^-

dered
Indra,

because

is

vehicle

of

lord of gods,

.iiid

hec.iuse its iiead

tile

The dog is also believed to be tlie vehicle of Kal lihairav and is worshijiped along with his
image. ^''

was

fixed on tile trunk of Ganpati,

son of

Parvati and

Shiva.

It is
to

believtd

by some an

Some people
belief
tiiat

offer

bread

to

dogs in

tlie

people

that

vows

offer

cocoanuts to

they will bear witness to

their

elepiiint are efficatious in curing fever.''

merits before God^*.

The School Master

of

Dhank.

'

''

The School Master of Devalia. The School Master of Ganod. " The School Master of Todia. The School Master of Moti Marad. II The Scho Master of Moti Parabdi. 1' The School Master of ,\min.
.1

li

The School M ?ter of Kotda Sangani. The Deputy Educational Inspector, Gohelwad. The School Master of Chhatrasa. s The School Master of Chhatrasa. i The School Master of Chhatrasa. 12 The School Master of Chhatrasa.
*

11

The.School Master

of

Limbdi.

'

See pp. 48-49.

THE FOLKLORE OF GUJARAT

9.

151

The goat;

is

worshipped by the Bhar-

(famine), and the third sukal (plenty).

Next

vads when they worship the goddess Machhu.^

10-

The

cat:

they are offered to a crow.

If the crow takes

is

worshipped

in the belief

away the

fcdl^ it is

believed that the crops in

;

that

by so doing

man
is

can win over his

the following year will be normal

if it

takes

opponents.11.

away

the dukal a famine

is

The bear:

apprehended in
it

considered

by

some

the following year, and if the sukal,

is

people to be a holy animal because the god

believed that the crops will be plentiful.'

15.

Krishna married Jambuvanti, the

of Jambuvant, the heroic bear

daughter
assisted

The goose;
its
.

is

supposed to be the
It is belie-

who

vehicle of the goddess Sarasvati.

Rama."
12.

ved that

worship ensures success in any

it

Fish:

are

considered sacred because

enterpris'
is

they are supposed to carry the food {pindas)

to the

If a goose is seen in a dream, considered to be a very good omen.''

manes

offered (in water) at the

shraddha

ceremony.^
13. Alligators;

A goose is believed to be endowed with the power of separating milk from water. It is
supposed to feed on rubies.
It is

are worshipped
Karachi."

found

in

in a

pond

lake Miin in the Himalayas.''

16.

at

14.

Magar Pir, near The crows;

arc worshipped
are

The cock:
to

is

considered holy as

it is

because

believed

be the vehicle of

the

goddess

they are supposed to represent rishis^

Bahucharaji.^"
for17.

Some people
merly
divine
rishis.

believe that crows were

The hen

is

worshipped on the
Jeth."^^

last

They

supposed to have
to

vision,

and food offered

them

is

Sunday of the The parrot 8.

1

month of

is

worshipped by singers
vcice.

believed to reach deceased ancestors.

desiring to improve their

It

is

also

A loaf
is

is

cut into three parts.

l^nl

One

of them
f//iaZ

worshipped by dull persons d-sirous of improving their intellect. ^-

designated

(ordiniry), the second

'

'
*

^
' '"

The School Master of Aman. The Deputy Educational Inspector The School Master of Chbatrasa. The School Master of Kolki.

The School Master

The School Master The School Master

of Todia.

of

Gohelwad.
5

of

Dadvi.

of Todia,

The School Master The School Master

of Todia.^ of Luvaria.
12

9
11

The School Mister of Chhatras?, The School Master of Aman.

The School Master

of Todia,

CHAPTER
Dtlkans arc
of

X^:

WITCHCRAFT.
two kinds, liuman and of
/Is'i^M^'fl nalcshalra
fits,

loose their hair, and cry out without

any

the order of ghosts.''

reason.''

Girls born in the

hi} or

on thn
of

ghostlj-

Dakan
flesh

lives

with a

man
The

as his

second daj' of a month, in the Kritika

tile s(

wife, brings him dainties and turns the refuse

nalshalra on
ihc

vcnth day of a

niontl)

and in
'

food

into

and

bones.

man

'Slid I ah hi gha

nakshatra on the twelfth day

gradually becomes emaciated and ultimately

dies.''
J

of a month, are believed to be

human dakans,
indivi-

They

cause the deatli of their husbands, and

all
its

t is

believed that generally a

Dakan

kills

their evil ej*; injures

things and
influence.

duals that come under

man within six montlis.^ The Dakans do not allow

calves to suck,
to

cattle to give milk,

and healthy persons

enjoy

Women who

dit- in

child-bed,
suicide,

meet an unti-

mely death or commit

become Dakans

sound health.

Sometimes they cause

cattle to

yield blood instead of milk.s

or Chudels after death.

A Dakan by virtue of her powers, can .ascend

women
of such low to
the
sky.

Some people
Dakans.

believe that

She

lives

upon the

flesh

of

castes as Kolis, Vaghris and Cliarans

become

corpses.^

High

castr

Dakans
dresses
witli

are rare.^
in
fine

A Dakan
But

can assume any form she

likes.

ghostly

Dakan

clothes

She appears as a cat, a buffalo, a goat or any

other animal.

and decks her person

ornaments.
is

She can swell and shrink her

she does not cover her back, which

to

horrible

body at

will.

Her

feet are reversed.^"

look

at.

It is so frightful that
it

any one

Dakans
They

haunt- trees ^ cemeteries,

deserted

liappening to see

dies of horror.''

tanks, mines or other desolate places.^'

Ghostly Dakans trouble only women,

possessed by ttem, the latter

When

also haunt ruins

and places where four

have convulsive

roads meet.^"

3 5
7

The School Master The School Master

Mr. K. D. Desai.

of of

Dhank.
Gondal.
c

5
='

The School Master of Dadvi. The School Master o Ganod. The School Master of Dhank.

s
'
'=

The School Master of Ganod, The School Master of Sultanpur. The School Master of Vanod, The School Master of Moti Khilori.
Mr. K. D. Desai.

The School Master

of

Ganod.

CHAPTER
GEXERAL.
Various
ceremonies
tlie

XI.

are

perforinsd

by
soil,

Sowing

is

commenced from

that corner of

cultivators at

time of ploiigliiiig the

the field which has been pronounced

by

the

sowing, reaping and harvesting.

These cere-

astrcdoger to be the best for the operation.^

monies
In

ditt'er

in details in different localities.

Sunday
diy for
the crop

is

believed to be the most auspicious

VV'hile

all places,

an auspicious day for ploughing

iixed in consultation
the
witli
is

reaping.'^
is

and sowing
astrologer.

reaping, a part

of

is

an
offered to the image of Kshetrapal
to

On

day when ploughing

be commenced,
is

frhe

front court yard of the house

.in

and

to

other village deities.

In order to secure

cowdunged and
is

a good harvest, sweets are offered to the village

ausi)icious figure called
it

SatJiia'--

drawn on

with

the

grains of

gods on the eighth or tenth day of the bright

half of A.iJivin or on the second

day of the
is

Adisli called
all

kiiiisdr is pr( p.irid, .ind served to

iiriglit

half

of

Kfirtik

which

called

members of the

f.uuily

it

the

morning meal.

AnanakutaM

Their foreheads are marktd with red powder,

No

crop
it

is

brought into the house before a

and a pice and betelnut are offered

household
go:ls.

to

the

part of

has been offered to the local deities.^^

is

Hand-spun cotton

tlireads

^^'hen juice

to
is

be extracted from sugarfirst

marked
tied

at intervals with red

powder are then

canes, the mill

worshipped.

In the

round the plough and

wliieli
tlie

to the horns of the

shed erected for storing the jars of molasses,

bullocks

are to be yoked to the plough.

w.-iiting at tlie front

an image of Ganpati

is

installed,

and worship-

Next,

farmer stands

ped befor./ placing the jars in the shed.^-

door of his house for

goad

omeus_-'

and when

The

first

jar of molasses and

two

bits

of

a few are seen, sets out for his

field.

sugar cane

i^ are offered to the local deities.

In some places, the foreheads of the i)ulloeks

are daubed

Before reaping cotton, offerings are made

to the village gods.^
*

with red lead, clarified butter

is

applied to their Iiorns, and they are fed wit^

molasses.*
a

When

cow

or she-buffalo

is

about to calve

packet containing a few pebbles or cowries,

In others, a
Satlila

betelnut

is

))laeed

over
first

the

the muli (red lead)

from

the

image of

Il.anu-

and given

to the person

who

meets

man,

dust collected from a place where four

the farmer on leaving his house.''

roads meet, and grains of

A dad,

are tied to
in

its

In some

localities again, the

farmer
it

liolds

horns by

an indigo-coloured thread,

the
the

the plough over the 'Salhia^ touching

with

belief that this protects the animal

effects of the evil eye.^'

from

the end, eats a morsel of molasst;s, and bows to

the
Sat'liia

before starting."
is

As

a rule, seed

not sown on Saturdays or

is

To guard cattle against an attack of smallpox, women observe a vow called iShili Satem
on the Seventh day of the bright half
of

Tuesdays.

Wednesday

believed to be the

most favourable day for

1 3

this purpose.''
*
''

5 " 3
'1 3
'''

The School Master of Chhatrasa. The School Master of Devalia. The School Master of Jetpur. The School Master of Ginod. The School Master of Jodia. The School Masters of Zinzuvfida and The School Master of Bhayavadar. The School Master of Kotda Sangani. See p.l4 Supra

The School Master of Vanod. The School Master of Kotda Sangani. The School Master of Jetpur.
Mr. K. D. Desai. School Master of Movaiya. The School Master of Luvaria. The School Master of Kotda Sangani. The School Master of Vanod.

w The
Devalia.
12
i-l

"i


151

THE FOLKLORE OF GUJARAT

prevent a tiger from attacking cattle, a

To
tlieui

circle of the flour of

charonthi

is

drawn round

To drive away insects, a ceremonj' called Adagho Badagho or Marii/un is performed on

the Divali holiday.
It is

by an exorcist reciting mantras or incanIf a tiger tries to enter this protected

as foUows

tations.

One
with
a

m;in holds a lighted torch in his hand,

jar,

area

its

mouth

at

once becomes swollen.^

salt
tlie

and another an earthen

fire

which he beats
two

In some places,
the

heated over the

of

small
ever}"

stick.

The

men

pass

HoU is

put into

food given to the cattle

protects

through

nook and corner of the house

/if/flg/io

in the

belief

that this

them

from

and the cattle-shed crying "

may

go,

disease.*

Badagho may go
,

"',

that
;

is,

"

May
otlier

troubles

and

Instead of
of

salt,

some people

gi^ e cattle leaves

diseases disappear

m:iy bugs, serpents, mice,

castor-oil plants roasted over

the

fire

of

scorpions, mosquitoes
out."

and

insects die

the Holi.^

Next they proceed, repeating the same

through
the
streets

In some places, on the Divuii

Iioliday,

words,

to

the

village

torch and a rice pounder are placed in the

cattle shed,

boundary, where the torch, the earthen jar

and the

cattle

are

made
is

to cross

and the

stick are

thrown aw.iy, thus ending

them one by one. This process protect them from disease.'

believed to

the ceremonj'.^"

In order to secure sunshine

is

aiul favourable
to

A ceremony
also

called the
in the

Doio of Mahiidev

weather,
deities,

oblations
sacrificial
is

are

offered

the

local

performed

month of Shravan

to

offerings

are
the

made and
doors
of

protect cattle against

disease.'''

bunting

suspended from

Vows

in the

honour of Aslipal or Nagdev

temples. ^^

are also observed for the protection of cattle."

In order

to secure a favourable rainfall, a

is

In the Hasta nakshatra during the monsoon,

grand festival
day.

observed on an auspicious
all

when

there

is
is

a thunder storm, a samhelu (rice

On

this

day

agricultural

work

is

pounder)

struck seven times

against the

stopped and megh laddus

(sweet balls called

main cross beam of the house

in the belief that

megli or cloud) are eaten by the people. '^

the sound thus produced destroys insects.^

In some places, for the protection of the

crops, a thread charmed by the incantations of

To

scare the insects called itidio,

vows are

observed in honour of the Itidio

Pir.**

an
not spoil

exorcist is

passed round the hedge of the

In order that insects and worms

may

field.i"

the corn stored in a granary or in earthen jars, the ashes of the

fire

For the protection of

croj^s

of gram, wheat

of the Holi or leaves

it.

of

and sugar-cane
in

against

injury
is

by

rats,

the n'lm tree are mixed with

ceremony caWcd Dddh Bdndhavi

wlieat.

performed,

To

prevent

insects

from spoiling

which a thread over wliieh incantations

is

bajari and juvdri^ mercury and ashes are put

into them, while
it is

have been repeated by an exorcist

i>assed
is

believed that
if
it is

gram cannot

round the
installed

croj),

and an image of Ganpati

ofl'erings

be eaten by insects

mixed with dust

and worshipped with

of

from a pl^ee where

1

tliree

roads meet.'*

sweet balls of wheat flour.^^

-

5
5

^
3

The School Master of Click. The School Master of Chhatrfisa. The School Master of Pfitan \'av. The School Master of Kotda Sangani. The School Master of Sanka.
School Master of KotJa Sangtn'.

s
8 1'

The School Master of Devalia. The School Master of Jetpur. The School Master of Moti Marad. The School Master cf Praaii Vav.

M.

K. D. Desai.

" The

12 1'

Tiie School Master of

Vanod.
Ganod.

" The

School Master of Dhank.

The School Master

of

THE FOLKLORE OF GUJARAT

In some
places,
is

155

the

ceremony of Dddh

of Rama, and implored

Bundhavi

performed somewhat differently.

field,

him to tell them of some remedy for the mischief wrought by the

Instead of passing a thread round the

the exorcist walks round
tlie

field

repeating

demoness. Vasishtha told them to lig-Jit a pyre in honour of the goddess Holika, which
he said,

incantations, holding in his

taining
taining

tire,

over wliich

is

placed a
is

hand a pot conpan congenerally

would consume the demoness.

fire,

The
into

people accordingly lighted a huge

Gugal.

This ceremony

which the demoness was driven by boys wh'o

led

performed for the protection of sugar-cane

crops against the attacks of jackals.
believed that
It is
field

her to the spot by abusing

her and

troubling her in
to ashes
saved.'*
2.

many
tire,

ways.

She was reduced

were

an

animal entering the

by the

and the people

after the performance of this ceremony has

its

dddh. (gums) stiffened.^

Silence
in

and secrecy

are considered essential

belief that

sister

demon named Hiraniaksha had a named Holika and a son named

Hiranifiksha bore great

working mystic

lore, for it is a
its

Prahlad.

enmity to
Hira-

if learnt

openly such lore loses

for obtaining
in

power.
over

Rama,

wliile

Prahlad was
liis

his devotee.

The ceremony
K;"il

command
is

niaksha did not like

son

devotion to
it

Bhairav

is

performed

perfect silence
the

Rama, and
up,

told

him several times to give

to

at midnight on the Kdlichaudas, that

and even threatened

devotion.

take his

life.

fourteenth day of the dark half of Ashvin."'

.Silence

But Prahlad did not swerve an inch from

in

and secrecy are also

essential

the path of his

At

last,

being

the ceremonies

which are performed for subevil

desperate, Hiraniaksha decided to kill him,

jugating

such

spirits

as

Meldi

and

and entrusted
on

his

sister

wiUi the mission.

Shikotar and Matas.'

Holika raised a big pile of cow-dung cakes,

set it
tire,

When
The

Vaishnavas make offerings to their

and seated herself on the

pile,

gods, the doors of the shrine are closed.

initiating

taking Prahlad in her lap.

Shakti

But through the

ceremonies of

tiie

grace of Rama, Prahlad escaped uninjured

Panthis and Margi Panthis arc also performed

in close secrecJ^"

while Holika was reduced to ashes.

3.

The Shravaks
Padakamanu^

demoness

called

Dhunda
to the

had
effect

have

to

observe

perfect

silence at the time of

performing the Shdmag

obtained a boon

from Shiva

that she would not meet her death

during

(a form of devotion to god).

a

Some people observe

during the monsoon.''

vow of keeping

silent

any of the three seasons of the year, either by day or by night. At the same time she was
the

while taking their meals either for life or

warned

to

beware

of

injury

from
at

children between

sunset and
a

nightfall
season.

There are various legends current among

<he people regarding the origin of the Holi
holiday.
1.

commencement of
began
to

new

To

prevent any possibility of injury from children, she

The

chief versions are as follows:

destroy them by preying

In ancient times there lived a demoness

upon

their bodies.

This caused a great panic

named Dhunda who preyed upon children. Her misdeeds caused great misery to the people, who went to Vasishtha, the preceptor
i 3
5 '

among

who went to Vasishtha and asked his advice as to how to kill the demoHe advised them to kill her in the way ness.
the people,

The School Master of The School Mister of The School Master of The School Master of

Chhatrasa.

Vanod.
Devalia

4
8

Ganod

The The The The

School Master of Kotda Sangani. School Master of Dadvi. School Master of Limbdi.
School Masters of

Dhank and Ganod.

156
described in legend Xo.
iiilled

THE FOLKLORE OF GUJARAT

I

above, and she was

Tin- fuel
village

thus collected
th<'

is

heaped
tlie

at the
street.

accordingly.*

boundary or

end of
tlie
is

4.
sisters

The Govardlian mountain had named Holi iiul Divali. Holi was
of bad coiidin good.
t

two
a

AH

the male residents of

village or street

meet at the spot, a pit

pots
filltd

dug, and earthen

woman
ter

while Divali's characunchaste,

with wheat, gram .md water mixed

.ire

was

Although

Holi

logetlier

placed in

tlie

pit

and covered

boasted that she was chaste, and once, to

]>rove her chastity, she

with cow-dung cakes.

the
village or

Next, the headman of

tlie

threw herself on
tlie

to

;i

the

leading resident of

big

fire.

She could not bear

flames,

pain caused
aloud,

street worships the pile with the assistance of

by the

and began

to scream

a lirrdiman
is

priest.

After worshij),

tlic

jiile

wlien people beat drums, abused

her,

and

lighted, at the time fixed

.1

by an astrologer,*

raised such a din that her scream.s

became
using

by

low

c.isle

Hindu, generally a Bhangi or

it

inaudible.

Hence

the

custom

of

Kolwfd,

.-IS

Hindus of good caste consider

Holi
fuel.

abusive language and reciting abusive verses

sin to kindle the

The Bhangi

or

during the Holi

Iiolidivs.

Govardhan could
liis

Kotwal receives a few dates and cocoanut

kernel for this
Tlif
service.''

not bear the disgrace attached to

reputation.
fire

sister's

So he threw himself into the

()ff"erings

thrown

inlo

thi

Holi

fire

and met his death without uttering a word of pain. This has given rise to the
of throwing
into
biie

geiiirally consist of fried juvtiri grain, fried

gram and
into
til-

cocoanuts.

Flowers of mango trees

fruits
It is

custonx

Holi

fire

the
is

and tender mango

Holi
fire.

are

also

thrown

cow-dung

image

of

Govardlian,

whicli

believed that

newly
fire,

installed during

tiie

Divali holidays.
pre"

marri(d pairs, by worsliipping the Holi

are blessed with long
birth of
life,

On

the Holi

day sweet dishes are

with
a
the

jirosperity,

and the

pared and

taken

morning meal.
this day,

children.
over,

After the principal cereit

Some women observe

dine once only in
ing
the
tiie

vow on

and

mony

is

they worship

one

bj'

one witli

evening, after worshipp-

the ends of their upper garments tied in a knot,

Holi

fire

with an

oifering of
it."

and walk seven times round

tiie fire

with their

cocoanut and walking seven times round

In some places, on the day preceding
//o//,

hands folded, the husband leading the wife."

Infants dressed in gay clothes and

decked

tlie

which

is

known

as

Kamala
eaten.^
fire

Holi^ sweet

witli

garlands of

dr}' dates and bits of cocoanut

tlie

stuffed cakt-s are prepared,

and on the Holi

kernel are also taken to

parents.

Holi

fire

by

their

Punema day
The
fuel

vermicelli

Tlie latter worship the Holi

the
fire,

is

Mat

and walk four times round

for the

Holi

takino- the c

is

generally

children in their arms.

to the goddess,
fire

Next they

offer cocoanuts-

At about two in the by boys. afternoon on the Holi day a party of boys
collected

which are

either tlirown into the

or d stributed

among

those present.'*
in

goes from house to house and receive

fifteen

five to

Women whose children die

a

infancy observe
the

cow-dung cakes from each household.

vow of remaining standing on

the

Holi day.
fire,

These cow-dung cakes are bored, and strung

When

Holi

is

lighted they worship the

on

strings.''

after which they

Mistress, li^irton

may

sit

down and

take their

The School

Female Training College, Kajkot.

3

Mr. K. D. Desai.

The School Master

is

of

Moti Khiroli.

'

The School Master of Vanod. The School Masters of Ulu'mk and Songadh.
The School Masters
of

* This
I"

generally in the evening or an hour or two after nightfall.

of Zinzuviida
'

The School Masters

and Moti Marnd,

'

Dhank and Vanod.

The School Master

of Chhatrasa.

THE FOLKLORE OF GUJARAT

meal.
It is brlieved that the

157
This struggle commences

observance of this

cords in their hands.

vow ensures long

day of FiVgun

life to children.^
itself falls

at 10 A. M. on the Dhuleti
till

day and continues

Although the Holi

on the full-moon
it
I
I

one o'clock in the morning on the following

tile

the rejoicings connecttd with

first

day. At last

men

succeed in carrying

away

commence
in

from the

day of

that

month.

the jjost, thus ending the game."'

Tile principal feature of

tlie

rejoicings consists

In some places, a

man

is

tied to a bier as if

indulging

in indecent

and vulgar songs and

fUg-i
in

he were a corpse, and carried on the slioiilders

of f(uir

language.
of the

Vulgar songs or
Holi
are

honour

men

to

the post of

tamarind wood,,

goddess

also sung.
caste,

Songs

followed by a party of
aloud, to

men and women wailing

of the crowd

are composed abusing each

and sung

the great merriment

addressing passers by, by groups of boys

who

assembled near the post to witness the struggle

described above.'

have

full license

during the Holi holidays to

of pranks and abuses.

indulge in

ail sorts

Sometimes contests

are

held between two

Some make wooden

of vulgar

blocks with engravings

in

parties of boys in singing vulgar songs.

The

and indecent words, dip them

contest
a

coloured water, and press them on the clothes

commences by one of the parties singing song. The other party responds to it by
is

of passers by.
Others make naked idols of mud, and place

singing another song, which

indecent

generally more
first.

than

the

song

sung

The
to

them on
Tiie

the tops of houses.

is

contest goes on like this,

and the party which

rival
is

day foUowing the Holi

or Dhulcti.

known

as

fails

to

respond

to

its

said

be

Dhul Pudavo
indulge

On

this

day people
black

defeated. 5
Tiie

in the tin-owing

of cow-dung,

immoral practices described above are

pigments, urine, mud, coloured water and red

only to be seen

among low

caste people,

and

powder.^
In some places, on the Dhuleti day, a
is

even their

women

take part in these practices.

game

play id

witli a cocoanut.

The players form

placed
the

The women of higher castes wear rich clothes and ornaments on the Dhuleti day, and sing
songs in their houses.

themselves into two parties and stand ojiposite

to one anather.

At times they

throw

Midway between them

tries to

is

coloured water and red powder at each other."

a cocoanut.

Each party

take

away

In big temples a festivity called Ful Dol

observed, in wliich water
flowers of

is

cocoanut, and prevents the other from

so doing

coloured

M-ith

the
is

by throwing stones and cow-dung cakes.

party

The
the

the

Khdkhra (Butea frondosa)

which

succeeds

in

taking away

thrown by the party assembled, and kundalids

or indecent songs are sung in a loud voice.

cocoanut wins the game.''

Amongst Dheds,
castes
is

Kolis, Ravals

and other low

In some temples, holy songs are sung at night

a post of the

wood

of the tamarind tree

and prayers are

of God.s

held.

At the

end, fried juvdri^

planted in the ground and surrounded by

gram and sweets

are distributed as the grace

women

holding whips and cords in their liands.

party of

men run

to the

women

to drive

them

The boys who take an

celebrations are

active part in the

Holi

away and take

possession of the post.

The

known

as geraiyds or holias.

women

prevent them from doing so by striking

all their

them with
'

might with the whips and

Todia. Kolki.
-

steal fuel for the

For two or three nights before the Holi they Holi fire a:id beat and abuse
Master of Songadh. Masters of Zinzjvadaand Todia. Mistress, Barton Female Training College, Rajkot. Master of Todia.

3 5

'

The The The The

School School School School

Master of Master of Master of Master of

*
''

Todia. Luvaria.

'

The The The The

School School School School

158

THE FOLKLORE OF GUJARAT

try to prevent thcin

those

who

from so doing.
and play
witii

and a
shoes

fool di ek(
is

with a garland of
it

worn out

They
dirt

also recite coarse songs

freely.

mounted on
tail

with his face turned

and mud
to

Parties of them go from

towards the

of the ass.

He

holds the tail

is

shop
fried

shop and obtain by force dates and

of the ass in his hands as reins and

in procession

carried

gram.^
uiidniglil

through the village

to

be brought

At

of

tlu-

IltAi

day

bow(

b;iek to the
r
is

bower and married

to

another fool,
in the

erected in the centre of the village witli bits of

dust, ashes
service.''

and water being freely used

hroken earthen vessels and cocoanut

fool, generally a son-in-law of

shells.

some low caste

In some localities naked images of a husband

Hindu

in the vill.ige, is

induced, by the promise

and wife are

set in a cart

and taken through

of dates and cocoanut kernel, to dress in a coat

the village accompanied with music, the crowd

on which arc drawn naked pictures. of worn out shoes

is
is

garland
l;e

singing indecent songs

all the

way

long.'"

tied

round his neck and

On
by

the Iluli holiday children are presented

mounted on a donkey.

He

is

tiun called
tlie

with hnrda (garlands of balls made of sugar)

their

Valain and taken from the bower through

relatives

and the

friends

of their

village accomjjanied with music and crowds of

families."

people,

who

utter in a loud voice coarse

aud

The
the
I

IIoll fire

is

extinguished by

wouku en

vulgar expressions as the

on.

procession

moves

morning of

At time?

tliey

play jokes with the I'alam^

their

vessels
j

The earthen containing wheat and gram which are

the following day.
fire
is

and give him blows on the head with

fists.2

put into the pit of the Holi before the

lighted are thtn taken out.
I

The grain
called

is

cooked
It

'

by the
is

fire'

of Iloli^ and

is

Ghugari.

In some

])l;!ees,

this
is

j)roC( ssion

is

called

distributed
fliat

Valama Vcilami and

preceding the
Iloli.

celebrated on the niglit

Two

being

among the those who eat it

villagers, the belief

are protected against

poor stupid persons

disease by the goddess of the Holi.''

are dressed as bride and bridegroom, the latter

They are married on the following morning, when vulgar The J'alam and J'alami are songs are sung. represented by two naked idols, made of rags, of a man and a woman. They are carried tlirough
in

a ridiculously grotesque dress.

There are many other

!

sujjerstitious beliefs

held by people in connection with the Iloli.

According
themselves
I

to

one belief, those who expose

lit

to

the

at of tie

Holi

fire'

keep

good health during the ensuing year.

to some, this

According

the village in a noisy procession

and married on

can be secured by eating sugar-cane

fire.

an

altar of black earthen vessels.

They

are

heated over the

the
fire

Jurdri stems heated over

to cattle

then
side.^

placed erect on two wooden posts side by

are

given

with

tlie

same

object.^
is

In some villages, a large stone

s))aeious

placed in a

Some
fire
is

believe that if salt lieated over the

it

Holi

compound

in the centre of the village,

given to cattle

protects thim against

and broken earthen vessels are suspended over

it

epidemics.^

with cords from the wooden bower erected

Virgins lake home a

little

of the Holi
it

fire

over the stone.

An

ass

is

brought to the spot,

and

light five

cow-dung cakes with

in the

'

The School Master The School Master The School Master The School Master The School Master

of

Patan Vav.

The School Masters

of

Ganod, Vanod and Dhank.

Barton

'
5

of Kolki. of Todia,

The School

Mistress,

Female Training

College, Rajkot.

of
of

Songadh and Mr. K. D. Desai

Patan
Viiv.
8

"

The School Master

of

Songadh.

THE FOLKLORE OF GUJARAT

courtyard of their house.
burnt, the ashes
purified

159

When

the cakes are

is

In some places, the red powder mark

is

made

are removed

and the spot

under the girFs right arm in the belief that this

ensures to
Jier

with a piaster of cow-dung.

Next,

the birth of

many

children.

they draw

some auspicious figures on the spot

tlie

In some

localities the girl is

bathed on the
lier,

and worship them for a number of days in

belief

third day, dainty dishes are served

that

this ensures

good health to their

is

and she
of her

brothers.^

presented with a cocoanut by

eacli

Among Gujarat Hindus no

are performed

special ceremonies
attains

kinsfolk"

when a

girl
fifth

puberty,
is

In some castes, when a

girl attains
is

puberty,
given to

except that on the third or

day she

bathed
a feast of cooked rice and molasses
the
caste people.

by an unwidowed woman and dressed

or
saft'ron-coloured

in green

robes.

She

is

given rice
presented

In

otlier

castes,

pieces of

in milk, sweetened with sugar,

and

is

cocoanut kernel are distributed among children,

with a piece of green satin.

and the
is

girl is

presented

witli a

robe and bodice

In some places, the girl

fourth day and given kansdr

bathed on the

by her parents-in-law.^
In some castes, a
girl is not

to eat.

She then

allowed to cook

bows

to

her mother-in-law and makes her a pre-

sent of half a rupee.

The mother-in-law

before she attains puberty.*

blesses

her and presents her with a bodice cloth.^

No
is

ceremonies are performed when a boy

After the bath, a mark with red powder

attains puberty, probably because in the case

made on her forehead and

temple of the family deity.
1 5
5 7

she
^

is

taken

to the

of boys the cliange

case of girls.

is

not so marked as in the

The School Master of Khirasira. The School Master of VanafJ. The School Mister of Chjk.
Xne S-hool Mister
of Chhitrasi.

The School Mister

of

Dhank.
Dadvi
College, Hiijkct.

*
'^

Tiie School Mister of

The School Mistress of Barto.i Female Training The School Mister of Uptela.

<
^

7 ^