Folk Lore Notes. Vol. I—Gujarat

by A. M. T. Jackson

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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 gorāṇis[133] (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]