Folk Lore Notes. Vol. II—Konkan

by A. M. T. Jackson

At Váda in the Thána District the ploughs are worshipped by the farmers on Saturday and then carried to the fields for ploughing. At the time of harvesting, the wooden post to which the bullocks are tied is worshipped by them and at the close of the harvest the heap of new corn is worshipped and cocoanuts are broken over it.[7]

In the Kolhápur District the farmers worship the plough before beginning to plough the land. At the time of sowing the corn they worship the Kuri an implement for sowing corn. At the time of Ropani or transplanting the crops they split a cocoanut, and worship the stone consecrated by the side of the field after besmearing it with red powders, and make a vow of sacrificing a goat for the prosperity of their crops. At the time of harvesting they also worship the heap of new corn and after giving to the deity offerings of cocoanuts, fowls or goats they carry the corn to their houses.[8]

In the Konkan districts the village deity is invoked to protect the cattle. People offer fowls and cocoanuts in the annual fair of a village deity, and request her to protect their cattle and crops. They have to offer a goat or buffalo to the deity every third year, and to hold annual fairs in her honour. The procession of bali is one of the measures adopted for averting cattle diseases.[9]

When there was scarcity of rain the Hindus formerly invoked Indra, the god of rain, by means of Yadnyas or sacrifices, but such sacrifices are now rarely performed as they are very costly. The general method of ensuring rainfall in these days is to drown the Lingam of the god Shiva in water and to offer prayers to that deity.[10]

The following rural rites are intended to ensure sunshine and to check excessive rain. A man born in the month of Fálgun (March) is requested to collect rain water in the leaf of the Alu plant, and the leaf is then tied to a stick and kept on the roof of a house. Burning coals are also thrown into rainwater after passing them between the legs of a person born in the month of Fálgun.[11]

In order to protect the crops from wild pig the people of Umbergáon in the Thána District post in their fields twigs of Ayan tree on the Ganesh Chaturthi (fourth day of the bright half of Bhádrapada or September) day every year.[12]

In the Kolhápur District the deities Tamjái, Tungái, and Wághái are invoked by the villagers for the protection of cattle. When the cattle disease has disappeared the people offer cocoanuts and other offerings to these deities. The potters and the Chudbude Joshis observe the following ceremony for causing rainfall. A lingam or phallus of Shiva made of mud is consecrated on a wooden board or pát, and a naked boy is asked to hold it over his head. The boy carries it from house to house and the inmates of the houses pour water over the phallus. The Bráhmans and the high class Hindus pour water on the lingam at the temple of the god Shiva continuously for several days. This is called Rudrábhisheka. It is a religious rite in which eleven Bráhmans are seated in a temple to repeat the prayers of the god Shiva.

In order to scare noxious animals or insects from the fields, the owners of the fields throw charmed rice round the boundaries of their fields. The figure of a tiger made of dry leaves of sugarcane is posted at a conspicuous place in the fields for protecting the crops of sugarcane.[13]

Great secrecy is required to be observed on the occasion of the special puja of Shiva which is performed on the first day of the bright half of the month of Bhádrapada (September). This rite is called Maunya vrata or silent worship, and should be performed only by the male members of the family. On this day all the members of the family have to remain silent while taking their meals. Women do not speak while cooking, as the food which is to be offered to the god must be cooked in silence.[14]

Newly married girls have to perform the worship of Mangala Gauri successively for the first five years on every Tuesday in the month of Shráwan (August), and it is enjoined that they should not speak while taking their meals on that day. Some people do not speak while taking their meals on every Monday of Shráwan, and others make a vow of observing silence and secrecy at their meals every day. All Bráhmans have to remain silent when going to the closet and making water.[15]