Before joining the village-school, little boys are made to worship Saraswati, the goddess of learning, after having installed her on a Swastika, in order that the acquisition of learning may be facilitated.[187]
A Brahman host, inviting a party of brother-Brahmans to dinner, marks the figure one (૧) against the names of those who are eligible for dakshinā, and a Swastika against the names of those who are not eligible. These latter are the yajamāns or patrons of the inviting Brahman, who is himself their pūjya, i.e., deserving to be worshipped by them. A bindu or dot, in place of the Swastika, is considered inauspicious.[188]
The Swastika is used in calculating the number of days taken in pilgrimage by one’s relations, one figure being painted on the wall each day from the date of separation.[188]
It is said that the Swastika when drawn on a wall is the representation of Jogmāya. Jogmāya is a Natural Power, bringing about the union of two separated beings.[189]
The Jains paint the Swastika in the way noted below and explain the figure in the following manner:—The four projectors indicate four kinds of souls: viz., (1) Manushya or human, (2) Tiryach or of lower animals, (3) Deva or divine, (4) Naraki or hellish. The three circular marks denote the three Ratnas or jewels, viz., (1) Jnān or knowledge, (2) Darshana or faith, (3) Charita or good conduct; and the semi-circular curve, at the top of the three circles, indicates salvation.[190]
Every Jain devotee, while visiting the images of his gods, draws a Sathia (Swastika)[191] before them and places a valuable object over it. The sign is held so sacred that a Jain woman has it embroidered on the reticule or kothali in which she carries rice to holy places.[192]
‘I am the very light of the sun and the moon,’ observes Lord Krishna in his dialogue with Arjuna,[193] and the moon also receives divine honours like the sun. Moon-worship secures wealth, augments progeny, and betters the condition of milch-cattle.[194] The suitable days for such worship are the second and the fourth days of the bright half of every month (Dwitīya or Bīj and Chaturthi or Choth, respectively) and every full-moon day (Purnima or Punema). On either of these days the devotees of Chandra (the moon) fast for the whole of the day and take their food only after the moon has risen and after they have seen and worshipped her.[195] Some dainty dish such as kansār,[196] or plantains and puris,[197] is specially cooked for the occasion.
A sight of the moon on the second day of the bright half of every month is considered auspicious. After seeing the moon on this day some people also look at silver and gold coins for luck.[198] The belief in the value of this practice is so strong that, immediately after seeing the moon, people refrain from beholding any other object. Their idea is that silver, which looks as bright as the moon, will be obtained in abundance if they look at a silver piece immediately after seeing the moon.[199] Moon worship on this day is also supposed to guarantee the safety of persons at sea.[200] In the south, milk and sugar is offered to the moon after the usual worship, and learned Brahmans are invited to partake of it. What remains after satisfying the Brahmans is divided among the community.[199] On this day, those who keep cattle do not churn whey nor curd milk nor sell it, but consume the whole supply in feasts to friends and neighbours.[201] The Ahirs and Rabaris especially are very particular about the use of milk in feasts only: for they believe that their cattle are thereby preserved in good condition.[202]