Folk Lore Notes. Vol. I—Gujarat

Several stories, in addition to the legend of the Rāmāyana, are related of the birth of the god Hanumān. Dasharatha, king of Ayodhyā, being childless, once performed a sacrifice with the hope of thereby obtaining male issue. On the completion of the ceremony a heavenly being rose out of the sacrificial fire and presented the king with a celestial preparation, called pāyas, which he directed the king to give to his wives if he desired a son. The king divided the divine gift among his three queens; but the share of one of them was snatched away by an eagle. It was dropped into the hands of Anjanī, who was herself childless, and was practising austerities for the sake of obtaining a son. On partaking of the pāyas, Anjanī conceived, and the son born to her was afterwards known as the god Hanumān.

Another story relates how Anjanī was one of those persons who helped Indra in his evil designs on Ahalyā, the wife of Gautama. She had on that account been cursed by Gautama, and threatened with the birth of a fatherless child. To prevent the curse from taking effect, Anjanī buried herself in the ground as far as her waist, and began to observe religious austerities in the hope of propitiating Shiva. The latter was pleased with her devotion, and sent her a mantra through Nārada, who was ordered to deliver it in her ear. Vāyu, the god of wind, forced the mantra into her womb, and she conceived a son named Hanumān. This son had the form of a monkey, because, at the time of conception, Anjanī happened to behold a monkey, named Keshi, on a neighbouring tree.

Hanumān is a chiranjīva, i.e., one of those seven1 persons who are to live for ever and are therefore considered to be immortal. He is represented as possessed of miraculous strength, and his body is vajramaya, i.e., adamantine. When Sītā was carried off by Rāvana, it was he who crossed the sea and brought news about her to Rāma. When Ahi and Mahi, two cousins of Rāvana, carried off Rāma and Lakshmana by magic and decided to offer them as victims to their favourite goddess Panoti, Hanumān entered the temple of Panoti, crushed her under his feet, and released Rāma and Lakshmana. Hence he is known as the conqueror of Panoti. After the death of Rāvana, Hanumān was left to guard the kingdom of Lankā, which was conferred by Rāma on Bibhīshana, the brother of Rāvana.2

Hanumān is an incarnation of one of the eleven Rudras,34 is a brahmachāri (i.e., one who has taken the vow of celibacy), a powerful and benevolent deity, and a giver of many blessings. At the same time, he is considered to be the master-deity of all bhuts, prets, pishāchas, (ghosts, goblins, fiends), of dākans (witches), shakans, chudel, vantri, of the forty-nine virs (male fiends), of the fifty-two vetāls, of yakshas and yakshinis and of all evil spirits in general, who are believed to obey his commands.5 Vows are observed in honour of Hanumān if a person is possessed by a bhut or a pret, or if he is scared by a jhapat (sudden encounter) with a devil, or if he happens to step inadvertently within the kundalan6 of an utār. Persons who are possessed by evil spirits are exorcised by the bhuvas by reciting the zanzira mantra in honour of Hanumān.7

Kāli-Chaudas, i.e., the 14th day of dark half of Ashvin8 is considered to be the most favourable day for practising the black art; and the god Hanumān is accordingly worshipped with much ceremony by bhuvas on that day.5

All bhuts, prets and spirits are thus believed to obey the commands of the god Hanumān. In the course of a sādhana (i.e. the process of procuring the fulfilment of certain desires through the favour and by the agency of spirits) the latter are conjured in the name of Hanumān, so that the sādhana may not prove inefficacious. For this purpose the Hanumān raksha mantra is repeated one hundred and eight times before the image of the god, the devotee remaining standing all the time. A lamp of clarified butter is also lighted, and frankincense is burnt. The mantra runs as follows:—‘Om namo Hanumān bālā ghatapīdam, pānikā rakhavālā, lohaki kothadi, bajarkā tālā, deva-dānava-kumār, nikal Hanumān āsan, Mahādev bāsan, Hanumān hathēla, bajarkā khīlā.’ It is neither pure Sanskrit, nor Gujarāti, nor Hindustāni, but roughly it means:—‘Bow to the young Hanumān, the tormentor of ghata, the guardian of water, the iron-safe, the lock of vajra, the son of the gods and the demons. Take your seat, the receptacle of Mahadev, O stubborn god, O Nail of adamant.’ After the repetition of the mantra, four nails are driven into the four corners of the seat of the votary, and it is believed that the sādhana is thus rendered sure of success.9

The god Hanumān is sometimes worshipped when a serious epidemic is to be warded off. The usual mode of propitiating him in such cases, and also in exorcising spirits, is to pour red lead and oil over his image, to make an offering of udad seeds (Phaseolus radiatus) and molasses, and to invest the image with a wreath of one hundred and eight flowers of ānkadā10 or of as many leaves or berries of the same plant.11

The influence of the god is believed to be so powerful in some places that it is said that a bhut or a pishācha is at once exorcised from the body of a person who observes certain ceremonies there. In some places the mere sight of the image of the god has the same effect, and it is believed that ghosts shriek and fly from the bodies of possessed persons, if these visit the images of Hanumān. In Kodolia, about half a mile to the west of Lilapur in Gujarāt, there is a temple of Hanumān where persons suffering from fever go on a Saturday, and take a meal before 2 p. m. at which time the god goes out to graze his cows. This proceeding is believed to work a cure in cases of fever and is called anagah.12 A mere glance at the temple of Hanumān at Khandia and Saranghur, or of that image which is known as ‘Bhīd-bhanjan,’ is sufficient to drive out evil spirits from the bodies of possessed persons.13 The same virtue is attributed to the images of Hanumān at Bhurakhia, near Lathi and at Nariana, near Dhrangadhra, in Jhalavar,14 Kathiawar.14

There are certain peculiar conjunctions of planets, which if they appear in a person’s horoscope, always bring him misfortunes. In such circumstances, the person is said to be under the influence of panoti.15 Such influence lasts for a period varying from one year to seven years and a half.16 When the planet Shani (Saturn) enters the 1st, 11th, or the 12th rāshi in relation to a person, the latter is said to be affected by sādāsāti-panoti, i.e., panoti extending over seven years and a half.17 The panoti enters the life of such a person with feet either of gold, silver, copper or iron: and in most cases the result is disastrous. If the panoti affects the head of a person, he loses his wits; if it affects the heart, it takes away his wealth; when it affects the feet, it brings bodily ailments. In order to counteract the evil effects of panoti, people worship Hanumān as the god who crushed the malignant goddess Panoti under his feet. On Saturdays red lead and oil, adad, molasses are offered to the image of the god.16 Frankincense is burnt, a lamp is lighted, and a wreath of ānkadā flowers is sometimes dedicated.18 A fast is observed on such days; and sometimes the services of a Brahman are engaged to recite verses in honour of the god.17

There is a belief that Hanumān cries out once in twelve years, and those men who happen to hear him are transformed into hijadās (eunuchs).16

Oil which has been poured over the image of Hanumān and caught in a vessel is called naman. It is sometimes carried in a vātki (a small metal cup) and is burnt to produce anjan (i.e., soot used as collyrium). This anjan is believed to improve the eyesight, and to protect a person from the influence of evil spirits.14 There is a saying in Gujarāti that ‘Kāli-chaudasno ānjyo, ane koine na jāy gānjio’. i.e., a person using anjan on Kālichaudas day cannot be foiled by anyone.19

Of the days of the week, Saturday is the most suitable for the worship of Hanumān. Of all offerings, that of red lead and oil is the most acceptable to him.19 When Hanumān was carrying the Drona mountain to the battlefield before Lankā, he was wounded in the leg by an arrow from Bharata, the brother of Rāma. The wound was healed by the application of red lead and oil, and hence his predilection for these things.14 It is also said that after the death of Rāvana and at the time of the coronation of Bibhīshana, Rāma distributed prizes to all his monkey followers, when nothing was left for Hanumān except red lead and oil.

Mostly Ānkadā flowers are used in worshipping Hanumān, but sometimes Karan flowers also are made to serve the purpose.14 The favourite dishes of Hanumān are maliddā20, churamā21 and vadān.2219 The usual naivedya is malidda of Savāpāti, i.e., of wheat weighing about six pounds and a quarter and vadān.23

Bhīma the second of the Pāndavas was begotten from Kunti by Vāyu, the god of wind, and hence was called Vāyusuta. From his childhood he was possessed of miraculous strength, and had a voracious appetite. Every day he consumed 12 kalashis24 (or 192 maunds) of corn, and as much oil as is yielded by 13 ghānis.24 He also required a maund and a quarter of betelnuts after each dinner. These habits had procured him the name of Vrikodara, i.e., wolf-bellied. He played a very important part in the Great War, and on the last day of the battle smashed the thigh of Duryodhana with his ponderous mace. In his early days he killed several demons including Baka and Hidimba.25

Bhīma never took food without first worshipping Mahādev. On one occasion no temple of Shiva could be found within easy distance, and in a rage, Bhīma turned his bowl upside down and set it up as Mahādev. Such was the first installation of Bhīmanāth Mahādev revered to this day by all Hindus.25

Once upon a time Bhīma obstructed the stream of a river by laying himself across it, when the river rose to the banks and submerged a temple of Shiva near by. Shiva thereupon assumed the form of a lion and pretended to chase Pārvatī in the guise of a cow. Bhīma, in his true Kshatriya spirit, instantly rose from the water in order to save the cow from the lion. But the latter gave Bhīma a blow on the shoulder with one of his paws, and instantly transformed himself into a sage. After Bhīma had fruitlessly searched for the lion for a long time, he was informed by the sage that it was he, Shiva, who had assumed the form of a lion in order to rouse him from his position across the river. Shiva then favoured him with a boon that the half of his body which had received the blow would be turned into vajra (adamant). On Bhīma’s request a further boon was granted to him that he should in future be able to digest as much as he could eat without suffering discomfort. Hence the proverb: Bhīma khāve shakuni aghe.26

It is said that Bhīma once played at navateri (lit. nine and thirteen), i.e., he flung into the sky nine elephants with his right hand and thirteen with his left. The corpses of these animals were afterwards brought down to earth by Shukamuni to expiate king Janmejaya’s sin of Brahmahatyā (Brāhman-slaughter).26

In his whole life-time Bhīma is said to have fasted only on one day, which happened to be the eleventh day of the bright half of Jyeshtha and is now called Bhīma-agiāras. On this day people who desire to be cured of dyspepsia observe a strict fast, taking neither food nor water, and pass their hands over their bellies repeating the name of Bhīma and also offer cocoanuts to his image.27 On the night of Bhīma-agiāras, persons who are anxious to obtain health, wealth and victory over their enemies, bathe the image of Bhīma in water and panchāmrit28 and worship it according to the prescribed ceremonies.29

In some places there are vāvs (or tanks) called Bhīma-vāvs which are said to have been formed by the strokes of Bhīma, when playing gilli-dandā.30

There are huge images of Bhīma on Mount Pālitānā.31 There are many places in different parts of India which possess such images and which are believed to have been visited by the Pāndavas during their exile from Hastinapur. The Pāndavas never attained the status of gods and there is no systematic form of worship for them.25

Bhīshma, the uncle of the Kauravas and the Pāndavas, was an incarnation of one of the Ashtāvasus32 and was the son of king Shantanu by Ganga. The stories about Bhīshma are chiefly derived from the Mahābhārat, and need not be repeated here. He is not regarded as a god and does not receive systematic worship.33

A fast is observed on the eighth day of Māgh, the anniversary of the death of Bhīshma. A dorā (a knotted piece of string) tied in the name of Bhīshma is believed to cure fever.34 The Yantra (a mystical formula or diagram) of Bhīshma is sometimes 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. Bhīshma-worship is supposed to facilitate the observance of the Brahmacharya-vrat (the vow of celibacy) and to bestow heroism and learning.35 Bhīshma is credited with having composed the well-known poem, Bhīshma-stavarāj, which recites the glory of Krishna and shows the way to attain salvation.36

There is a large temple of Ganpati near the eastern gates of Dhhank. It is said that this Ganpati informed a goldsmith, by appearing in a dream, that he was buried in a particular spot, and promised that a son 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 from the repeated taunt of the vānziāpanā (i.e., the barrenness of his wife).37

The following tradition is connected with a place, about a mile from Dhhank, called Dhhank-ni Fui. Dhhank was in ancient times a great city and was known as Preh Pātan38. Once a bāvā (recluse), named Dhundhalimal, came to reside with his chelā (disciple) in a cave on a neighbouring hill. Every day the chelā went about the city begging alms for himself and his guru; but nobody except a poor kumbhāran (a potter-woman) ever gave him anything. So the chelā was obliged to cut and sell fuel in order to obtain means of subsistence, although he did not mention this fact to his guru. One day the guru noticed the growing baldness of his disciple and on being questioned about it, the latter had to admit his difficulties in earning a livelihood. The next day the bāvā decided to test the charity of the neighbourhood, and went on a begging round in person. He moved about the city from door to door, crying aloud ālek ālek, but nobody except the kumbhār woman offered him so much as a handful of flour. He then addressed the latter thus:—“Girl, this city is sinful and will shortly meet with destruction. Fly, therefore, instantly with your family and never turn your face towards the city in your flight”. Having thus warned the only righteous person in the city, the bāvā returned to his cave where, after reciting an incantation in high exasperation, he pronounced a terrible curse for the destruction of the city ‘Let Pātan be buried and let māyā39 be reduced to māti (dust).’ A whirlwind at once arose and destroyed the whole city. The kumbhāran had already fled with her children; but she unfortunately happened to look back in her flight, in spite of the warning, and she and her children were all turned into stones. In this form she can be seen even to-day, with two of her children on her shoulders and leading the other two.

To the south of the same village on the banks of a small lake are situated the temples of Hinglaj Mātā and Kāmdev Mahādev. If there is a prospect of a drought in any year, the people of the village make an offering of lāpsi to the former deity in order to bring about a fall of rain. About two miles from Dhhank there is a temple of Vikani, in whose honour vows are observed for the cure of fractured bones of men and animals. Brāhmans are feasted at the temple of Hanumān at Timbo, four miles away from Dhhank. At a distance of about two khetarvās (fields) there is the shrine of Ashabi-pir where Mussalmāns feast fakirs and other co-religionists of theirs.40

Besides the above there are the temples of Shankar Tapakeshwar Mahādev and Mungeshwar Mahādev near the hill mentioned in the paragraph above and the temples of Pipaleshwar Mahādev and Rāmchandraji, to the south of Dhhank. There are also temples erected in honour of suttees known as Nomalmātā, Hulmātā, etc.40

The river Vinu meets the Bhādar, at a place two miles to the east of Ganod, and the Moja also joins the Bhādar a little further to the east. Hence the spot is called Traveni (a confluence of three rivers) and is regarded as holy. The beautiful temple of Baraneshwar Mahādev is situated here. Vows for feasting a certain number of Brāhmans, are observed in honour of this deity.41

The celebrated shrine of Husen-pir is situated in the vicinity of Ganod, and is much revered by the Khoja community, who hold a fair there on every Āso-sud-bij, i.e. the second day of the bright half of Āshvin. The fair lasts for seven or eight days, when Khojas from Bombay and even Zanzibar visit the place. A large building, the Khoja-khana, is set apart to the west of the shrine for the sabhā (or meeting). The largest fair was held in samvat 1940 (1884 A.D.), when H. H. the Agashah paid a visit to the shrine. There is a large gathering of people at the place every bij day.41

Husen-pīr was a native of Kadi and a Saiyed by birth. In his youth, with his father’s permission, he decided to remain unmarried, and took to travelling. In the course of his wanderings he halted for a week on the spot where his shrine stands at present, and was so charmed with the place, that he asked the owner of it, a Rabāri, Almora by name, for permission to reside there always. The Pīr was accompanied by two followers of the Mujāvar fakir sect. The present Mujāvar attendants at the shrine are descended from them, and stand in the 12th or the 15th degree of descent.41

One evening (it was the 5th day of the dark half of Bhādrapad) the Pīr accompanied by his two followers went to the Bhādar to offer the evening prayers. After the prayers 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. One of them left the place as directed: but the other placed his head on the Pīr’s lap and was drowned along with his master in the flood, which came down as if in obedience to the Pīr’s words. Before dying the Pīr granted a boon to the Mujāvars that their line of descent would never fail for want of their heirs, and that their heirs would always be his attendants.41

The same night the Pīr informed the Khojas of Keshod and Kutiana that his corpse and that of his Mujāvar follower lay unburied at a particular spot. The Khojas, accompanied by the Rabāri Almora, visited the place in the morning and made ready to carry the corpses to Junāgadh. They found to their astonishment that the corpses could not be removed. Almora then recollected the request of the Pīr, and told the Khojas of his favourite place. The corpses were then carried to their present place of rest, and all efforts of the Khojas to proceed further proved unavailing. At that time there was a village called Keralun about a mile from the present site of Ganod. It is, however, uninhabited and in ruins and its site is now known as the timbo of Keralun. The Khojas erected a shrine over the place where the Pīr was buried, and the tombs of his relatives were afterwards erected in the vicinity. Vows observed in honour of the Pīr having proved fruitful in many cases, the Pīr’s fame spreads wider every day. The Gondal Durbar has granted a wādi (a piece of land) for the maintenance of the Mujāvar family, who also receive the things that are offered to the Pīr. The Khojas consider it a merit to dedicate a portion of their earnings to this Pīr. People of all castes from Ganod offer one kori42 at the time of the marriage of a girl at their house. The knots of the marriage-scarves of newly-wedded couples are untied here, and the ceremony of shaving children for the first time is also performed in the presence of the Pīr. The usual offering to the Pīr consists of churamu and kansār: some people, however, offer a goat or a ram and call it pānechednāriel.43

There is a hollow log of wood on the boundary of Lath, a sub-village of Gondal and a mile to the South of Ganod. Long ago a fakir, while accompanying a band of outlaws bārvatias, was killed in a scuffle and was buried here. A bābul tree grew over his tomb, and came to be known afterwards as Lakkad Pīr (the wooden Pīr). The tree after a time withered till its stem was reduced to a small log with a hole in the centre. People observe vows in honour of this Pīr for the cure of cough and bronchitis in children. After recovery, the children are made to pass through this bākān or hole and an offering of kansār is made to the Pīr. It is not only the Musalmāns who observe vows in the Pīr’s honour: Hindus also have the same strong faith in him.43

Nearly twelve miles from Vanod lies the temple of Bechrā Mātā, who is the patron goddess of the Pāvaiyā sect. A male buffalo is offered to her as a victim on the 15th day of the bright half of every month. Near the temple there is the holy kund of Mānsarovar, the legend about which has already been related in these notes.44

The village of Dādvi possesses the shrine of Mangalshā Pīr. Friday is the day for special worship of the Pīr, when dainties and cocoanuts are offered, and a flag is hoisted. Frankincense is burnt every evening.45 There is also a temple of Māchho, the goddess of the Bharvāds, who offer her lāpsi and cocoanuts on every bij day. They also light a ghi lamp and lop off the ears of a goat or a ram, and offer the blood to the goddess.45

In Kolki a bāvā of the Bharvād caste named Hado Bhagat is said to have set up the images of all the gods in a certain temple. It is believed that he possessed miraculous powers. His descendants do not sell goats to Kasāis (butchers46).

There is a temple of Khodiār Mātā in Chok. The goddess is worshipped by Atits, who offer her lāpsi on every Dasarā day. There is also a temple of Hanumān, where the Khākhis bring an offering to the god every Saturday.47

In the village of Motā Devaliā are the temples of Bholānāth, Mahādev and Pipaleshwar Mahādev. Both the deities are worshipped by Atits, who perform the ceremony with the usual materials of frankincense, a ghi-lamp, cooked food, and who also blow a conch. It is said about Pipaleshwar Mahādev that none can stay at night in the temple. Once a Brāhman, who insisted on passing the night there, was hurled to a distance of two fields. There is also a temple of Swāmi-Nārāyan and three temples of Thākorji where the ceremony of worship is performed every morning and evening in the usual way with frankincense, a ghi lamp, and ārati. The shrine of Nilā-Pīr on the village boundary is revered alike by Hindus and Musalmans.48

In the vicinity of Chhatrasa, there is a temple of Kishordās Hanumān. On Kāli-Chaudas day the people of the village offer churamu and vadān to the god. The shrine of Gebalashā Pīr is situated two miles away from Chhatrasa, on the boundary line between that village and Kalānā. Sweet-balls, or sometimes only molasses, are offered to this Pīr on the fulfilment of vows observed in his name. Near the village gates lies the shrine of Daudshah, of whom it is said that he deprives thieves of their eye-sight, if they try to enter Chhatrasa. In the Vishnu-mandir, annakūt49 is offered to Vishnu by the attendant priest, on the first day of the bright half of Kārtik.50

A temple of Khodiar Mātā surrounded by Pandari creepers is to be seen on the way from Mojidad to Sanka. The Thakor of Limbdi used to kill a goat before the goddess during the Navarātra holidays; but an offering of lāpsi is now substituted for the goat. There is another temple of the same goddess on the way to Zābālā where she is worshipped by the Bhadkavā Durbar. The attendants at both places are Atits, and the usual offering consists of lāpsi and khīr.51 At a place near the boundary-line between Mojidad and Ayarda, Swāmi-Nārāyan Bhagwān and Sahajānand Swāmī are said to have bathed in the company of Hanumān in the river Vansal. The Brahmachāris52 of the Swāmi-Nārāyan sect hold a fair there and offer prayers to Hanumān on the 15th day of the dark half of Bhādrapad.53

Every marriage-procession on its way to and from the place of marriage has to offer a new earthen jar to such field-deities as Dādmokhodiar, Lālo, Hardās, etc. Failure to do so arouses the wrath of these deities and brings disasters to the married couple. The only form of worship in use for these deities is to apply red lead and oil to their images. Seven kinds of corn, viz. adād (phaseolus radiatus), mag (phaseolus mungo), kalathi, math, chanā (gram), wheat and juvari are mixed and cooked together and the preparation which is called khichdi is offered to the deities at sunset. If the deities are not propitiated in this manner, they are believed to do harm to the people of the village.54

On a hill near the village of Patanvav there is a temple of Mātāji, where a ghi lamp is kept constantly burning at the cost of the Gondal Durbar. In Patanvav itself there is a shrine of Ahabā Pīr attended upon by a fakir. At the approach of the monsoons, all the villages offer lāpsi to Mātāji and churamu to the Pīr.55

In Paj, near Sultanpur there is a shrine of Gebansha Pīr surrounded by a number of bābhul trees; and it is said that if a person were to cut any of the trees, he would meet with death or at least fall ill. There is a cobra deity, called Khetalo, near Sultanpur whose gors (attendant priests) are Nāgmagā Brahmans. It is believed that this deity confers once on each generation of the gors, as much wealth as would suffice for the lifetime of all men of that generation.56

There is a temple of Hadmatio Hanumān about half a mile to the west of Luvaria. A Kanbi of the Dhani tribe once, while pursued by robbers, took shelter behind the image of Hanumān, and vowed that he and his descendants would discharge priestly duties towards the god if he escaped safely out of the difficulty. The god protected him in his danger, and his descendants are now the recognised attendants at the temple.57

The village of Aman possesses the holy tomb of Davalshah Pīr. This Pīr lived in the 15th century and was a native of Ahmedabad. He had come to serve in the Amaran thāna, when he was killed in a battle. A tomb was built over his body, and he soon came to be regarded as a Pīr. His name became famous when a blind Bharvād regained his eye-sight through his favour. The Pīr also gave a son to a Bania from Ahmedabad who visits the tomb every year in a black suit. Once a Miana killed a cow and took refuge at the shrine of this Pīr: but the shrine spontaneously caught fire and he was burnt with it. The present building was erected by the Bania, and the ladies of the Jamsaheb’s court have supplied silver gates and copper railings to it. The Jamsaheb also presents kinkhab coverings for the tomb every year. On the night of the Uras (or the fair held in the Pīr’s honour) sandalwood is burnt before the Pīr.58

Charadwa is well-known for the temple of Rājeshwari Mātā. King Prithwi Rāj Chohān suffered from white leprosy and was once going to Dwārkā, with the hope that residence in the holy city would cure him of his disease. On the way, one of his best bullocks suddenly fell. The animal was almost given up for dead when a young woman named Rājbāi, daughter of Udā Chāran, happened to pass by while carrying water in earthen pots. Rājbāi touched the bullock with one of her toes, and to the astonishment of all beholders, the animal at once got up. Prithwi Rāj got rid of his leprosy by the favour of Rājbāi, who granted him an additional boon that she would come to help him on another occasion if he remembered her and sought her assistance. Rājbāi then directed him to visit Dwārkā. Long after, king Prithwi Rāj, when he was at his own place, remembered her in a moment of distress, and she went there (in spirit) after giving instructions to her relatives not to dispose of her body, as she would return soon. But the relatives did not understand her, and before she had returned from Prithwi Rāj’s place, her body was disposed of according to the usual manner. For this, Rājbāi cursed her relatives that one of their descendants in each degree would turn out a lunatic. In her memory a pillar was raised and an image set up, both of which are worshipped every morning and evening. Milk, sugar and cakes are offered to her every morning in a thāl or dish, and milk and sugar every evening. There is a festival in honour of Rājbāi during the Navarātra holidays.59

The temple of Swāmi-Nārāyan at Charadwa contains the images of Shrikrishna, Baldev, Rādhā, Rāma, Lakshman and Sītā. The ceremony of ārati is performed before the images five times every day. The first is called mangalārati or the auspicious ārati and is performed early in the morning. The second is Shangār (Shringār) ārati, when night garments are taken off the images and new ones are put on for the day. The third Rājbhog ārati, takes place at the time when dainties and cooked food are offered to the gods. The Sandhyā ārati follows the offering of milk, sugar and cakes to the gods in the evening. The last, Pidhān ārati, is performed at night, when night garments are substituted for the rich dresses of the day. There are five occasions during the year when a fair is held at this place: (1) the Annakūt fair on the first day of Kārtik; (2) Vasantapanchamī fair, on the fifth day of the bright half of Māgh; (3) Hutāshani or Holi fair, on the 15th day of the bright half of Phālgun; (4) Rāmanavamī fair, on the 9th day of the bright half of Chaitra, (5) Janmāshtamī fair on the 8th day of the dark half of Shrāvan.60

To the north of Charadwa there is a field-goddess, named Motisāri Meldi Mātā, in whose honour persons who are afflicted by diseases take a vow of presenting a tavā (a cake fried in oil in a pan). There is also a serpent-god named Charmaria who receives an offering of lāpsi on every Aso-sud-bij, i.e., the second day of the bright half of Ashvin.60

Besides these there are four temples of Shiva, one of Shaktimātā, one of Hanumānji and two Mahomedan Pīrs in the village.60

In Limbdi Taluka, there is a temple of Kālikā Mātā, in whose honour vows are observed by persons suffering from physical or mental afflictions. The attendant at the place is a Brahman, and the worshippers of the Mātā visit her temple on a Sunday or a Tuesday and offer sweetmeats or lāpsi. On the eighth day of Ashvin a havan is made (i.e., offerings are burnt) before the goddess.61

Vows in honour of Khodiar Mātā are efficacious in the prevention of such epidemics as cholera. The Khiyado Māmo quells evil spirits, bhūts and prets. The Khodo Māmo cures such diseases as cough and bronchitis. In the temple of Rāmnāth, a brahmabhoj—a feast to Brahmans—is given on the last day of Shrāvan.61

Near the western gates of Zinzuwada is seen the celebrated shrine of Rājbāi Mātā. In old times Zinzuwada was only the nehado62 of a Bharvād called Zunzā. At that time the queen of the reigning prince of Pātan could not be delivered of a child even though two years had passed since the time of conception. Once while on tour the queen’s party encamped near the nehado of Zunzā Bharvād. The latter, when he learnt of the queen’s misfortune, said that the co-wives of the queen had bewitched her by the kāman art, i.e., by passing an earthen pot round her and by burying the pot underground with a live frog hanging with its head downwards in it. He added that the queen would not be delivered unless the frog was brought out by some stratagem. He asked the queen and her followers to stay there for some time, and sent word to Pātan with a messenger that the queen was delivered of a son. The co-wives of the queen, dismayed at the unexpected news and at the futility of the kāman art, went to look at the buried frog, which instantly jumped out and at the same moment the pregnant queen gave birth to a son. As the child was brought to birth by the instructions of a Siddha-purusha (a magician), it was named Siddharāj. The town of Zinzuwada was built in memory of Zunzā Bharvād, and a temple of Rājbāi Mātā was erected in honour of the queen. A large lake named Sensāsar was also constructed in memory of Sensā, the brother of Zunzā.63

Soon afterwards people began to observe vows in honour of Rājbāi Mātā. The devotees of the goddess visit her temple every evening. All newly-married couples in the village offer salutations to the Mātā accompanied by hired musicians and a party of women who sing on the way to the shrine. A virgin walks in front of the party with an earthen pot and a cocoanut on her head. After the salutations, sweetmeats to the amount vowed for are distributed among all those who are present. Sometimes a woman who has observed vows for the sake of a son, presents a silver umbrella to the goddess, of the value of one rupee and a quarter or five rupees and a quarter, on the birth of a son to her. Burnt offerings and lāpsi are presented to the goddess to protect the town from such misfortunes as cholera, plague, etc.64

There is a well-known place called Vāchhdā-solanki about eight miles front Zinzuwada. Once a Rajput boy, aged sixteen, was going round the marriage-altar at the time of his wedding, in the village of Kuar, when he heard a piteous cry from a distressed cowherd, whose cows were being carried away by freebooters. The boy immediately ran to rescue the cows; but he was killed in the encounter. A temple was built on that spot in his honour. There is a small kund near the temple, the water in which is believed never to dry up and to possess the quality of curing hydrophobia.

Goradia Hanumān lies three miles from Zinzuwada, and there is a tradition that there is a treasure hidden near by. Many vows are observed in honour of Dhamā Hanumān, whose place is at a distance of two miles from Zinzuwada.64

The holy kund of Zilānand is one mile from Zinzuwada. It is a custom of the neighbourhood to throw the bones of deceased persons into this kund, and a fair is held annually at the place on the last day of Bhādrapad. The Bhotāvo kund is one mile distant from Zilānand kund: the bottom of this kund presents a bluish appearance, and the water always remains hot. It is said that there are sulphur mines below.64

A princess of Marwar used to worship five gods: Sumaria Ganesh, Kanaknāth, Ratneshwar Mahādev, Nāgnāth and Hanumān; and she had taken a vow never to take food before she had worshipped all of them. The gods followed her everywhere in all her tours, but they had made one condition, that they would stop if she looked behind at them on the way. The princess happened to look back at Ganpati on the ridge of Sumaria near Keshia, three miles to the east of Jodia. So Ganpati would not leave Sumaria, and was installed there as Sumaria Ganesh. The same happened to Ratneshwar near Badanpur; to Kanaknāth, at a place midway between Kanakpuri (the modern Kunad) and Badanpur; and to Hanumān, near Kunad. In the same manner, Nāgnāth was installed near the Balambha gate of Jodia. The old town of Kanakpuri was buried by an earth-quake, and the image Kunadia Hanumān was found among its ruins.

The attendants of Sumaria Ganesh are Atīts. A fair is held there on the 4th day of Vaishākh, when thousands of Dheds flock to the place. The usual offering to the god consists of sweet balls. Kanaknāth is attended upon by Atīt Bāvās who share among themselves whatever is offered to the god. Shaivas hold a fair here on the 8th day of the dark half of Shrāvan.

The devotees of Kunadia Hanumān observe anagh (vulgarly called anagodha) at his place on Saturdays. They cook their food there and make offerings to the god before partaking of it, fasting afterwards for the day. The anagh is observed in the month of Mārgashīrsha. The attendants of this god are Khākhi Bāvās.65

One mile to the north-west of Jodia, towards the sea, there is a stone image of a horse set up on a pedestal, known as Rāval Pīr. A heroic Girāsia of the Dāl sect, named Rāval, was once shipwrecked while on an expedition from Cutch, and is said to have landed at the spot where Rāval Pīr stands at present. He received a hearty reception at the hands of the then ruling prince of Jodia (who was a Khavās) and was installed in the Durbār as Nana Rāval Pīr.

On the second day of the bright half of Āshādh (which is the new year’s day according to the Halari year) Hindus offer lāpsi to Rāval Pīr as also on each Monday in the month of Bhādrapad. On occasions of popular distress, such as the breaking out of cholera or when the rains stop for days together, the bhuvās at the place, who are Dāl Rajputs, receive the pedi (a small heap of lāpsi) on behalf of the Pīr, and being possessed, declare the will of the Pīr as to when rain may be expected or when an epidemic will be warded off. Persons who are anxious for the success of their undertakings observe vows in honour of the Pīr which may cost them anything from a single pice to twenty-five rupees. At the shrine of Nānā Rāval Pīr, huge kettledrums are beaten and the ceremony of ārati is performed every morning and evening.66

The present site of Lilapur was formerly uninhabited, and the village stood nearly one mile off. Once the goddess Bhavānī directed the patel of the village in a dream to reside on the present site, and promised him that he would be always happy and that none of his descendants for seven generations would die of cholera. In testimony of the reality of the dream a box of red lac, a cocoanut, a reel of red thread—called nādāsādi and chunadi—were found under the patel’s pillow. The village was then removed to its present site. The descendants of the patel are called Yadodā. The Mātā chose to take a Bharvād to be her attendant. On the 15th day of the bright half of Shrāvan offerings are burnt before the Mātā, when the attendant bhuvā has to offer sweetmeats worth five rupees. Every Bharvād family spends a rupee and a quarter every third year in honour of the Mātā.

During the famine of the year 1895 Samvat era (= 1839 A. D.) the bhuvā was thinking of leaving the Mātā in order to escape from starvation, when the goddess appeared in a dream to him, and told him that he would find half a rupee every morning in the temple until he saw and partook of the new harvest. In the month of Shrāvan, he happened to partake of some new seeds and the coin could not be found as usual after this, although the new harvest was not quite ready till three months afterwards. At the entreaties of the bhuvā, however, the Mātā again told him in a dream that he would find a silver anklet, weighing 60 tolas, on the bhogavā (village boundary) of the village of Shiyani. A number of vows are observed in honour of this goddess with various motives.67

The Shakta Mātā in the western part of the same village prevents the Joganīs or female fiends from spreading contagious diseases.67

The Surdhans near the gates of Lilapur represent two heroes who were killed in an encounter with freebooters in the Samvat year 1836 (1780 A. D.). The knots of the marriage-scarves of the descendants of the Surdhans are untied before them, and any of their female descendants visiting the images without a veil on their faces, are subjected to serious calamities.67

About ten years ago Unād Bhagat and Jivā Bhagat of Paliad were one day walking together, when Unād Bhagat collected seven stones and placing them one over the other, said to Jivā Bhagat that he was constructing a pālio, i.e., a tomb for Jivā. Immediately Jivā died, and Unād had to carry out what was merely meant in jest. Some rooms are built at the expense of the Jasdan Durbar, and a pujāri daily offers worship to Jivā Bhagat. A fair is also held in his honour on the second day of Bhādrapad.68

About two miles from Jasdan in the village of Bakhalvad there is a temple of Āvad Mātā. The latter represents the queen of one of the rulers of Jasdan. On every Vijayā-dashamī, i.e., the 10th day of the bright half of Ashvin, the prince of Jasdan goes to visit the image in a procession, offers lāpsi to Āvad Mātā, and then a feast is celebrated. Formerly it was the custom to kill a buffalo before the goddess on this day: but only lāpsi is now offered instead. It is usual to take some wine also on this occasion.69

On the Chitalia hill, two miles from Jasdan, there is a temple of Shitalā, the goddess of small-pox, where children who have lately recovered from that disease are taken to offer salutations to the goddess. Silver images of human eye, milk, sugar, curds, grapes, cocoanuts, a sheet of blank paper, and a number of other things are presented to the goddess on such an occasion. Some persons vow to visit the goddess with a burning hearth on their heads. Such vows are discharged on a sātem, i.e., the 7th day of the bright or the dark half of a month. On Shili Sātem, the 7th day of the dark half of Shrāvan, there is a large gathering of people at the place.69

The village-gods of Upleta are Kaleshwar, Pragateshwar, Somnāth, Nīlkanth, Dādmo and Khetalio. Pragateshwar is said to have emerged from the earth of his own accord and is therefore called Swayambhu (self-existent). The same is said about Nīlkanth and Somnāth also. The temple of Dādmo lies a little away from Upleta. Persons suffering from cough observe vows in his honour and partake of parched gram. There is a devi near Pragateshwar before whom a sacrifice is performed on the 9th day of the bright half of Ashvin, and cakes, bread, khichdi and khir are offered.70

In Gondal there is a temple of Gondalio Nāg and one of Nāgnāth Mahādev. Pure milk is the usual offering made to both the deities. Gondalio Nāg is installed in Durbārgadh and is white in appearance. Newly married couples of high class Hindus untie the knots of their marriage-scarves before this deity. In the Durbārgadh there are tombs of seven ghoris with whose assistance the first king of Gondal is said to have won his crown. There is also a family goddess of the Bhadeja Rajputs in Gondal known as Ashāpuri, a vow in whose honour is believed to fulfil all desires.71

There is a female spirit named Meldi in Movaiya who is worshipped by bhuvās on the 14th day of the dark half of Ashvīn. On that day they heat oil in an iron pan and take out cakes from the burning oil with unprotected hands. A goat and a cock are also sacrificed on this occasion, and the meat is partaken of in order to win the favour of the goddess.72

There is a bedā tree near Movaiya about which the following story is told. Long ago there was a kanbi (farmer) in Movaiya who used to see a boy moving in front of him with an uncovered head whenever he was ploughing his field. One day the kanbi lopped off the hair from the boy’s head who followed him to his home, entreating him to return the lock of hair. The kanbi however did not heed him, and concealed the lock of hair in a jar containing gram. The boy then served the kanbi as a field-boy, when one day he was asked by his master to take gram out of the jar for sowing. The boy, who was a bhut, found his lock of hair there, and when once he had obtained it, he took a very heavy load of gram to the kanbi and bade him good-bye. But before the boy had fled with his lock of hair, the kanbi begged of him a boon that a bedā tree should grow in his field, where vows could be observed in honour of the bhut.72

The villagers in Sayala accompanied by several bhuvās and by musicians who beat the dhols and the dānklān go outside the village to visit the temple of Khodiār Mātā on the 15th day of the bright half of Shrāvan. The bhuvās wind a piece of cotton-thread round the village, and sometimes pour out milk or water in the same place in order to secure its safety from any epidemic. On the same occasion four divers, who are generally healthy young athletes, are presented with an earthen pot each and are made to stand in the village-tank till the water reaches to their necks. They are asked to dive simultaneously in the water at a signal from the headman of the village, and to get out immediately. Each of them is named after one of the four months of the rainy season and the amount of water in the pot of each is supposed to indicate the amount of rain which would fall in the respective months of the next year. After leaving the water the divers break the pots on the spot, and the fragments are taken away by the people, to be kept in their jars of corn, in the belief that they will bring prosperity in the ensuing season. The four divers are then made to run a race on the maidan, and he who wins the race gets a small plough and a cocoanut as a prize. The winner is called hālino-jityo, and it is believed that he will be successful in all his undertakings.

On the same day the bhuvās place a small four-wheeled chariot of the Mātā outside the village, and it is believed that the chariot carries off the plague, cholera and similar diseases with it. Such ceremonies are performed in most of the villages on the Balev holiday (i.e., the Nārel-Purnimā day, or the 15th day of the bright half of Shrāvan).73

The foundation of a new settlement is carried out in various ways. A series of unusual accidents befalling the residents of a village makes them doubtful of the security of their residence, and produces a desire to move to a safer home. Very often on such occasions the bhuvās or exorcists are possessed by the Devis, or Mātās, and declare the will of the gods regarding a new settlement. Sometimes a change of home is recommended to the villagers in a dream: sometimes a heavenly voice is said to direct the change, in addressing one of the villagers.74

An astrologer has first to be consulted as to the auspicious date on which the boundaries of the new settlement should be marked out. Three or four days before the delimitation, learned Brahmans are sent to purify the chosen site by the recitation of sacred mantras.75 On the appointed day the headman of the village leads a procession to the site, and performs the ceremony of installing the village gods. It is said that, at the time of founding a new settlement, it is necessary to install and worship the panch-deva or the five deities, namely, Hanumān, Ganpati, Mahādev, Vishnu and Devi. Hanumān is installed at the village-gates, and is propitiated with an offering of churmu and vadān. The images of Ganpati and Vishnu are set up in a central place in the village, temples being built for them in due curse. Mahādev is generally installed on the village-boundary, and has a temple built for him afterwards. Devi may be set up anywhere: her installation is not permanent nor does she receive systematic worship.76 But more generally only Ganpati, Hanumān and Mātā are installed on this occasion.77 Occasionally other deities, such as the Earth, Shesh Nāg,78 the Navagrah (the nine planets), the pole-star and Kshetrapāl are also worshipped.79

The village-gates are fixed after the ceremony of installation, and a toraṇ—a string of āsopālav leaves (Jonesia asoka) with a cocoanut in the centre—is fastened across them near the top.80 Here the ceremony of khāt-muhurt81 is performed82 and afterwards the headman, accompanied by a Brahman, who recites mantras, either winds a cotton-thread besmeared with red lac round the village or pours a stream of milk dhārāvādi along the village boundaries.83 The headman has further to perform the homa at the gates of the village, when a company of Brahmans recite holy passages in honour of Hanumān and Mātā. At the time of the completion of the homa, when the āhuti (an oblation of ghi) is thrown on the fire, all persons present offer cocoanuts to the sacrificial fire.84

In some places it is usual to worship the newly chosen site itself, and then to drive into the ground a wooden peg besmeared with red lac, called the khili (peg) of Shesh Nāg, which is first ceremoniously worshipped with red lac, sandal-ointment and rice.85

After these ceremonies, the villagers are at liberty to build their own houses within the new settlement. When the houses are complete and ready for habitation, it is necessary to perform the ceremony known as vāstun (or graha-shānti) for the propitiation of the nine planets. Both the day of installing the gods and the day of vāstun ceremony, are observed as festivals, at which Brahmans are feasted, and lāpsi, churmu and kansār are offered to the gods.86

The new settlement may be named after the deity whose advice brought about the move or after the headman. It is sometimes named after the particular incident which drove the people to seek their new home.86

A failure of the harvest is in most cases due to the irregularity of the rains. It is therefore ascribed to the displeasure of Indra, the god of rain, and Varuna, the god of water. The mode of propitiating these gods has already been described.

Sometimes a cessation of rains is attributed to the wrath of the village-gods, whereupon the festival of Ujāṇi is celebrated in order to appease them. One day, preferably a Sunday, all the inhabitants go outside the village, and rich viands are cooked to be offered to the village-gods. At the same time, the headman performs a homa sacrifice and the dainties are partaken of after the villagers have thrown cocoanuts into the sacrificial fire.

In similar circumstances people sometimes seek the protection of the gods Annadeva, Annapūrṇā, and Kriyā Bhaudai. Six dokdās87 or six pice are collected from every house in the village to make what is called a chhakadi, and the whole amount is then bestowed in charity in the name of the above-named deities.88

Rain during the Ashleshā and Maghā nakshatras89 is destructive to the crops, and is a sign of the wrath of Indra, who should be appeased with sacrificial offerings.90

Diseases among cattle are believed to be brought on by the wrath of minor deities such as Shitalā Mahākāli91 or the sixty-four Joganis.9293 The bhuvās, when they are possessed, declare to the people which particular deity is exasperated, whereupon that deity is conciliated either by offering dainties or a goat or a ram, or by the observance of Ujāṇi. A dhārāvādi—a stream of milk—is poured on to the ground adjoining the village side, and toraṇs of āsopālav leaves (Jonesia asoka) are fastened on the doors of the offended deity’s temple.94 It is also customary to place baklān and vadān at a spot where three roads meet in order to propitiate the evil spirits, who frequent such places.95

Small-pox is supposed to be the result of the displeasure of the goddess Shitalā. In all cases of small-pox the victim is left to suffer, the only remedy being the observation of vows in honour of the angry goddess. Different things are dedicated to the goddess according as the disease affects one part of the body or another; and they are usually offered on a Sunday or a Tuesday. The usual offering consists of kulera,96 a tāv (a sheet of paper), fried juvāri, fried gram, and other articles varying according to the symptoms.97

To ward off this disease the women of the village sometimes prepare cakes, gānthiās,98 etc., on the sixth day of a month, the preparations being partaken of on the next day, when no fresh food is to be cooked.99

Kharavā affects the hoofs of cattle, in which it produces irritation; it is generally due to worms in the hoofs. A jantra (a mystical arrangement of words) of the twelve names of Mahāvir (the great warrior, i.e. Arjun) is written on a piece of paper, and tied round the neck of the diseased animal, fastened over the gates through which the cattle pass, or suspended over the street by which the cattle go out to graze.100 The jantra is as follows:—

Sometimes the paper on which the jantra is written is placed in a hollow bamboo stick which is then fastened over the gates.102 The jantra is believed to have the power to cure the disease.

Muvā-keshibi causes saliva to flow continuously from the mouths of animals. A gagarbediun (a piece of leather thong or a piece of black wood, on which magic spells have been cast) is suspended over the village gates or is tied to the neck of the animal, in the case of this disease occurring.103

In such diseases as kharavā, sunaku, motudukh (lit. the great malady), valo, pet-tod,104 Bandhāi-javan,105 a jantra is tied by a piece of indigo-coloured cloth or by a piece of thread of the same colour, round the neck of the animal, and is also fastened over the village-gates. A toraṇ is prepared of the ears of juvāri corn with a cocoanut in the centre, and after magical incantations have been pronounced over it, is suspended over the village-gates. All animals passing under the toraṇ are believed to be proof against the disease.

But if this is not successful in checking the course of the disease, it is usual to swallow the chelans106 of Mungi Mātā (the Dumb Mother). For this purpose the bhuvās of the Mātā, who are Bharvāds, are invited to the stalls of the affected cattle, where they recite magic incantations amidst tumultuous shouts and yells. After this they are fed with rice, ghi and sugar, this latter process being called ‘swallowing the chelans of the Mātā.’107

In event of this process being of no avail in restraining the disease, the headman of the village in the company of his wife performs a homa sacrifice in the places dedicated to the Mātās, and offers an āhuti—a sacrificial oblation—when all the villagers dedicate cocoanuts to the sacrificial fire.108

Sometimes the wrath of the god Gorakhdev is supposed to be responsible for cattle-diseases. A bunch of the leaves of a poisonous medicinal plant ānkdo is passed seven times over the body of the ailing animal with the prayer ‘May Gorakhdev be pleased,’ and a cocoanut is dedicated to the god.109

Another method of checking cattle-disease is to bury the corpse of an animal which has died thereof near the village-gates. It is believed that this puts a stop to any further deaths among cattle from the same disease.110

When such a disease as shili (small-pox), sakharado, or kharavā prevails largely among cattle, a belief gains ground that the Dheds (who flay the dead cattle and sell their hides) have poisoned the drinking water of the cattle in order to increase their earnings.111

The god Kāl-bhairav was brought into existence by the fury of god Shiva, when he, being extremely angry with Brahmā, cut off the fifth head of the latter. Kāl-bhairav is the leader of all bhuts (ghosts) and dākans (witches), and resides at Kāshi (Benares) by the order of Shiva. His favourite haunt is a cemetery. His image is always represented as fierce and ugly.112

It is said that this god once entered the mouth of Gorakhnath and performed religious austerities in that strange abode. Although Gorakhnath was nearly suffocated, he could only persuade Kāl-bhairav to come out by extolling his glory and by conferring on him the leadership of all bhuts and the guardianship of the Kotvālu fortress at Kāshi.113

Kāl-bhairav does not command worship on any auspicious occasion. On the other hand, he is much revered by persons who practise the black art. On Kāli-chaudas day his devotees worship him in a cemetery, offer an oblation of baklan, and recite magic incantations till late at night.114

The offerings favoured by Kāl-bhairav are khir,115 cakes of wheat flour, sugar and vadān.116117 The sacrifice of a live animal is also acceptable.118 The offerings after presentation to the god, are given to black dogs.

Pregnant women in order to secure a safe delivery sometimes vow to abstain from ghi till they have offered an oblation to Kāl-bhairav.119

The following lines are often repeated in honour of this god120:—

(I worship Kāl-bhairav, the giver of food and of salvation, of auspicious and comely appearance, who is kind to his devotees.)

Ganpati or Ganesh, about whose origin the traditional legends prevail, is represented with four hands, in one of which he holds a kamandalu (a gourd), in the second a lādu (or a sweet-ball), in the third a parashu (or an axe), and in the fourth a jap-māl (or a rosary). He is sometimes called Dundalo (lit., big-bellied) because of his having a protuberant belly. He puts on a yellow garment and rides a mouse. His brother is Kārtik-swāmī who rides a peacock. His favourite dish consists of lādus or sweet-balls of wheat-flour fried in ghi and sweetened with molasses. Siddhi and Buddhi are the two wives of Ganpati. Before their marriage their father Vishwarupa had made a promise that he would bestow the hands of both on whomsoever circumambulated the whole Earth within one day. Ganpati reasoned that a cow and a mother are equal in merit to the Earth and by passing round the former, he got the hands of both. Ganpati is said to be the fastest writer of all, so that the sage Vyāsa secured his services as a scribe, at the instance of Brahmā, in writing the Mahābhārat. When Rāvan had conquered all the gods and made them serve in his household, Ganpati had to become a cowherd and to look after cows and goats.121

On Vaishākh sud choth, known as Ganpati choth, i.e., the fourth day of the bright half of Vaishākh, Ganpati is ceremoniously worshipped with red lead, red flowers, milk, curds, honey, etc. The image of the god is besmeared with red lead and ghi, and the remnant of this ointment is applied to the doors and windows of the house.122 Sweet-balls of wheat-flour fried in ghi and sweetened with molasses are first dedicated to Ganpati and are afterwards partaken of as the god’s gift.123

The people of Mahārāshtra observe Ganpati choth on the 4th day of the bright half of Bhādrapad, when an earthen image of Ganpati is made and worshipped with twenty kinds of leaves.124

It is a custom among the Vaishnavas to draw an image of Ganpati in those vessels which are to be used for cooking food at the time of performing the obsequies of a deceased Vaishnava.125

The Mātrikās are sixteen in number, and are worshipped on such auspicious occasions as a yajna (i.e., a sacrifice), a wedding, or the ceremony known as vāstu.126 Their installation consists in painting the following marks with red lac on the back walls of a house.

The marks are besmeared with molasses, and a little ghi and a piece of some precious metal is affixed to them.127 At the time of a marriage, fourteen are worshipped in the house, one outside the village limits, and one near the front door of the house where the wedding is celebrated.128

The Mātrikās or Mātās are worshipped during the Navarātra holidays also. On this occasion small morias or earthen bowls with a hole in the centre of each, are plastered with khadi (red or green earth) and kāyā; and young girls carry them on their heads with burning lamps from door to door. At each house they receive oil for the lamp and a handful of corn. On the last day, i.e., on the ninth day, all the bowls are placed on the special site dedicated to the Mātās. The songs, which are also accompanied by dancing, are called garabi or garabā.129

The Mātrikās are also supposed to be the grahas or planets which influence the life of a child in the womb, and their worship is believed to bring about an easy delivery.130

There is also a family goddess of the name of Mātrikā. In worshipping her, seven round spots are painted on a wall with red lac, and ghi is poured over them in such a manner as to form five small relās (streams). A mixture of molasses and ghi is then applied to these spots with a piece of ādāchh (red cotton yarn). By this process the devotee secures the motherly regard of the goddess.131

One of the deities which preside over child-birth is Randal Mātā or Rannā Devi, who is said to be the wife of the Sun.132 In order to secure an easy delivery, pregnant women take a vow that they will invite one or more lotās (bowls) of this Mātā. The process of “inviting the lotās” is as follows:—

The tufts round the shell of a cocoanut are pulled out, the nut is besmeared with chalk, and marks representing two eyes and a nose are painted on it. (Or the nut is so placed that the two spots on its surface represent eyes, and the pointed tuft of fibres between them serves the purpose of a nose). A bowl is placed on a piece of cloth stretched on a wooden stool, and the cocoanut is placed over the bowl. It is then dressed in elegant female attire, and a ghi lamp is kept constantly burning near it. This completes the sthāpan or installation of Randal Mātā. Women bow down before this representation of the Mātā, and sing melodious tunes in its presence. On the morning of the following day, the image is carried to the temple of the village Mātā, the cocoanut is deposited there, and the garments are brought home. The cocoanut is subsequently taken by the Brahman attendant of the Mātā.

On the day of the installation it is customary to invite five gorāṇis133 (married women whose husbands are living) to a feast of khir and cakes. On the next day, when the Mātā is sent away, three virgins are entertained with rice, sugar and milk.134

In some communities a custom prevails of “inviting the lotās of the Mātās” on the occasion of the first pregnancy of a woman. On the day on which the lotās are to be invited, the pregnant woman takes a bath early in the morning, and calls upon thirteen gorāṇis, whom she invites to dinner by marking their foreheads with red lac. A Brāhman is called to set up the Mātās, whose installation takes place in the same manner as that of Randal. The piece of cloth spread on the wooden stool is required to be green. When the gorāṇis sit down to the dinner, the pregnant woman washes their right toes with milk and swallows that milk as charanāmrit (lit. the nectar of the feet). The gorāṇis are required to taste a morsel of some preparation of milk before they begin their meal. At night, a company of women dance in a circle round the Mātās, singing songs. Next morning a bhuvā is called, who declares the will of the Mātās. On receiving a satisfactory reply from the bhuvā, the party disperses.135

The goddesses Bahucharāji (or Bechrāji) and Ambāji are sometimes worshipped for the sake of safety during childbirth. The ceremony of Nāndi-Shrāddha which was performed when Rāma was born is sometimes gone through at the birth of a child.136

The deities of the forest reside in groves of trees or near the Piludi tree, to which their devotees must go in order to fulfil their vows.137 These deities do not receive any formal worship. But they are noted for the cure of certain diseases, and the groves which they haunt are frequently visited by afflicted persons. These deities are installed in those places where they have manifested their powers.138

There is a belief that if unmarried persons touch sindur or red lead, a cobra deity of the forest, Kshetrapāl, takes them in marriage. But the danger can be averted by vowing to dedicate khichaḍi, red lead, a dokado139 and some fruit to this god at the time of marriage.140