Folk Lore Notes. Vol. I—Gujarat

by A. M. T. Jackson

To stop an incessant fall of rain, people often observe the Āladrā vow. The patel or headman issues a proclamation that on a particular day none should cook, or churn whey, or fetch water, or wash clothes, or attend to any of the multifarious household duties; but that all should pass the day in prayer. A complete cessation from toil in favour of earnest devotion to divine powers are the peculiar features of this vow. People do not abstain from food: but food must be prepared on the previous day. If the rains do not cease in spite of this vow, but threaten the village with inundation, the headman leads a procession to the confines of the village and makes an offering to the waters.[552]

In some places a spinning wheel, sometimes specially constructed of human bones,[553] is turned by a naked person in the reverse direction to the usual one, with the object of causing the cessation of immoderate rainfall.[554]

A cessation of rains is also believed to be brought about by offering an oblation to the god Kasatia, and by the observance of the vow called Kasatia gānth (or tying the knot of Kasatia). The vow lasts for three weeks, and those who observe it do not partake of anything except rice[555] (or, according to others, jirān, a kind of spice[556]).

Some persons attribute a heavy fall of rain to the wrath of Indra, and offer ceremonious prayers to appease that god.[557] In some places people engage the services of magicians to restrain the fall of rain.[558] Farmers sometimes brand the rain by casting burning sparks upon it in order to stop an incessant fall.[559] Vows in honour of samudra (the ocean) are also observed with the same object.[553]

In the changing circumstances of life, women more readily have recourse to religious vows for the fulfilment of their wishes than men. This fondness of women for vows has brought into vogue a number of vrats or religious observances which are practised by women only. Gangigor or Ganāgor, Vat-Sāvitri, Molākat, Goutrāt, Alavana or Alunda, Eva-vrat, Tulsi-vrat, Umā masheshwar-vrat, and Surya-vrat are instances of such vows.[551] The Molākat-vrat is observed by virgins from the eleventh to the fifteenth day of the bright half of Āshādh.[560] The Goutrāt-vrat is believed to secure male progeny, as well as long life to the husband. It is observed on the fourth day of the dark half of Shrāvana, on which day women fast till the evening, and then take food after worshipping a cow.[561] The object of the Eva-vrat (or Jiva-vrat) is to secure eternal exemption from widowhood, the day for this vow being the last day of Āshādh. It is then necessary to observe a fast till the evening; and the only food allowed is a preparation of wheat, taken at nightfall.[562]

On the fourth day of the dark half of Shrāvan, women observe a vrat called Bolchoth. In the morning the woman worships a cow and her calf (which must both be of the same colour), applies a little cotton to the horns of the cow, and makes an auspicious mark on the foreheads of both with red lac. She then places an offering of betel and rice before the cow, takes four turns round the pair, and whispers in the ears of the cow the words tārun satya mārun vritya (your truth and my devotion). A Brāhman then recites the legend of the vrat.[563]

After narrating this story, the Brahman takes the betel and other things placed before the cow. The woman then returns home and takes food for the first time during that day, the meal consisting of loaves of bājrā-flour and some preparation of mag (phaseolus mungo). Some women take ghi and khir: but any preparation of cow’s milk is strictly forbidden. Similarly, there is a prohibition against using things which have been cut by a knife or scissors.[564]

The worship of the goddess Rāndal is a favourite vrat with Gujarati women. A bower is erected for the installation of the goddess, and a bājat or a wooden stool is placed therein. A piece of fine cloth is spread on the bājat, and a figure is drawn in seeds of corn. A kalasio or bowl, with a cocoanut on it, is placed over the figure. The cocoanut has two eyes painted on it in black collyrium and a nose in red lac, and is decorated with rich clothes and ornaments to represent the goddess Rāndal. Ghi lamps are kept constantly burning before the goddess for three consecutive days and nights. An invitation is sent to the neighbouring women, who bring offerings of ghi to the goddess, and dance in a group at night to the accompaniment of melodious garabis (songs).[565] Sometimes, if a child is ill, or some misfortune is apprehended, gorānis, i.e., a certain number of unmarried girls and unwidowed women, are invited to a feast in honour of Rāndal.

On the Nāgapanchami day, i.e., the 5th day of the bright half of Shrāvan,[566] women draw an image of a nāg (cobra), and worship it with sprouts of bājrā. In some places it is the custom to avoid all food but khichedi[567] on this day.

The wad (the banyan tree) is worshipped on the first day of the dark half of Shrāvan. On that day the woman wears a necklace of fifteen leaves of this tree and prepares a dish called navamuthium.[568] A dorā or piece of string is also worn on the person to ward off evil.[569]