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 dokdās[87] 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 nakshatras[89] 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 Mahākāli[91] or the sixty-four Joganis.[92][93] 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:—
| Shrisakhā[101] | Dhanurdhāri | Gājidhanā[101] | Krishna-sakhā. |
| Dhananjaya | Lalanlārkhā[101] | Kapidhwaj. | Jayahari. |
| Gudākesh | Pitabhavā[101] | Narsinh | Pārth. |