(12) Hanuman.—On a mound of earth there is an old worn-out image of this god. People sometimes light a lamp there, offer cocoanuts and plaster the image with red-lead and oil. A sādhu of the Māragi sect, a Koli by birth, acts as pujari.[43]
(13) Shaktā (or shakti).—This is a Girasia goddess attended upon by a Chumvāliā Koli. On the Navarātra days, as well as on the following day, Girasias worship this goddess, and if necessary observe vows in her name.[43]
(14) Harsidh.—Gāndhavi in Bardā and 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 was believed to sink or swallow all the vessels that sailed by. A Bania named Jagadusā, 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 she took in descending. Thus he sacrificed one victim after another until the number of victims he had brought was exhausted. He then first offered his four or five children, then his wife and lastly himself. In reward for his self-devotion the goddess faced towards Miani and no mishaps are believed to take place in the village.[44]
(15) Hinglaj.—This goddess has a place of worship a hundred and fifty miles from Karachi in Sind, to which her devotees and believers make pilgrimage.[44]
In the village of Jāsdān, in Kathiawar, there is an ancient shrine of Kālu-Pīr in whose memory there are two sepulchres covered with costly fabrics, and a large flag floats over the building. Both Hindus and Musalmans believe[45] in this saint, and offer cocoanuts, sweetmeats and money to his soul. A part of the offering being passed 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 is beaten in the Pīr’s honour.[46]
Other minor deities are Shikotār, believed by sailors to be able to protect them from the dangers of the deep;[47] Charmathvati, the goddess of the Rabarīs;[48] Macho, the god of the shepherds;[48] Meldi, in whom Vaghries (bird-catchers) believe;[49] Pithād, the favourite god of Dheds;[50] Dhavdi, who is worshipped by a hajām (barber);[51] Khodiar;[52] Géla,[52] Dādamo,[52] Kshetrapāl,[52] Chāvad,[53] Mongal,[53] Avad,[53] Pālan,[53] Vir Vaital,[54] Jālio,[54] Gadio,[54] Paino,[54] Parolio,[54] Sevalio,[54] Andhario,[54] Fulio,[54] Bhoravo,[54] Ragantio,[54] Chod,[55] Gātrad,[55] Mammai and Verai.[56] There are frequent additions to the number, as any new disease or unusual and untoward incident may bring a new spirit into existence. The installation of such deities is not a costly concern,[57] and thus there is no serious check on their recognition.
The sun, the beneficent night-dispelling, light-bestowing great luminary, is believed to be the visible manifestation of the Almighty God,[58] and inspires the human mind with a feeling of grateful reverence which finds expression in titles like Savitā, Life-Producer, the nourisher and generator of all life and activity[59].
He is the chief rain-sender[60]; there is a couplet used in Gujarat illustrative of this belief. It runs:—“Oblations are cast into the Fire: the smoke carries the prayers to the sun; the Divine Luminary, propitiated, responds in sending down gentle showers.” “The sacred smoke, rising from the sacrificial offerings, ascends through the ethereal regions to the Sun. He transforms it into the rain-giving clouds, the rains produce food, and food produces the powers of generation and multiplication and plenty. Thus, the sun, as the propagator of animal life, is believed to be the highest deity.[60]”
It is pretty generally believed that vows in honour of the sun are highly efficacious in curing eye-diseases and strengthening the eyesight. Mr. Damodar Karsonji Pandya quotes from the Bhagvadgītā the saying of Krishna:
प्रभास्मि शशिसूर्ययोः