Folk Lore Notes. Vol. II—Konkan

by A. M. T. Jackson

Certain persons observe silence at their meals during the period of four months (Cháturmás) commencing from the 11th day of the bright half of Ashádha (July) to the 11th day of the bright half of Kártik (November). Certain classes of Hindus observe the penance of secrecy in the additional month that occurs at the lapse of every third year.[16]

Silence is essential at the time of performing certain austerities such as Sandhya, worshipping the gods, and the repetition of the Brahma Gáyatri mantra and other such mantras. Secrecy is specially observed when a disciple is initiated by his Guru or spiritual guide with the sacred mantras or incantations.[17]

Secrecy and silence are essential when learning the mantras on snakebite, on evil eye and the evil spirit of Vetál. All followers of the Shákta sect must worship the goddess (Durga) very secretly. Silence is also observed by people in welcoming to their homes and worshipping the goddess Párvati or Gauri in the bright half of Bhádrapada every year.[18]

At Váde in the Thána District, one day previous to the planting of rice crops the farmer has to go to his field even before day break with five balls of boiled rice, cocoanuts and other things. There he worships the guardian deity of the field and buries the balls of rice underground. He has to do it secretly and has to remain silent during the whole period. He is also forbidden to look behind while going to the field for the purpose.[19]

Secrecy and silence are observed when performing the rites of Chetuks and evil spirits or ghosts. Widow remarriages among the lower classes are performed secretly. The pair wishing to be remarried is accompanied by a Bráhman priest and the marriage is performed apart from the house. The priest applies red lead (Kunku) to the forehead of the bride and throws grains of rice over their heads and a stone mortar or páta is touched to the backbone of the bride. The priest then turns his face and walks away silently.[20]

The Holi is a religious festival. It is annually celebrated in memory of the death of Kámdev the God of Love who was destroyed by the god Shankar on the full moon day of Fálgun (March). The object of this festival appears to have been a desire to abstain from lust by burning in the Holi fire all vicious thoughts and desires. As a rule, females do not take any part in this festival.

In the Konkan districts the annual festival of Holi begins from the fifth day of the bright half of Fálgun (March). Boys from all the localities of a village assemble at a place appointed for the Holi. The place appointed for kindling the Holi is not generally changed. The boys then go from house to house asking for firewood, and bring it to the Holi spot. They arrange the firewood and other combustible articles around the branch of a mango, betelnut or a Sáwar tree in the pit dug out for the purpose and then set it on fire. After kindling the sacred fire they take five turns round the Holi accompanied with the beating of drums and raise loud cries of obscene words. After this they play the Indian games of Atyápátya and Khokho and occasionally rob the neighbouring people of their firewood and other combustible articles. At the close of these games they daub their foreheads with sacred ashes gathered from the Holi fire. They consider these ashes especially auspicious and carry them home for the use of the other members of their families. This process is continued every night till the close of the fullmoon day. Elderly persons take part in this festival only during the last few days.

On the fullmoon day all the males of the village, including old men, start after sunset for the Holi spot, collecting on their way pieces of firewood from all the houses in the locality and arrange them in the manner described above. After having arranged the Holi, the officiating priest recites sacred verses and the puja is performed by the mánkari of the village. This mánkari or pátil is either the headman or some other leading person of the village and to him belongs the right of kindling the Holi fire first. Some persons kindle a small Holi in front of their houses and worship it individually, but they can take part in the public Holi. In the towns the Holis of different localities are kindled separately while in small villages there is only one for every village.

At Vijaydurg in the Ratnágiri District a hen is tied to the top of a tree or a bamboo placed in the pit dug out for kindling the Holi fire. The fowl tied to the top of the bamboo is called Shit. A small quantity of dry grass is first burnt at the bottom of this tree when the Mahárs beat their drums. The Shit (fowl) is then removed from the tree after it is half burnt and taken by the Mahárs. The Holi fire is then worshipped and kindled by the Gurav. Worshipping and kindling the Holi and taking the Shit (fowl) are considered as high honours. Occasionally quarrels and differences arise over this privilege and they are decided by the village Panch.[21]

After the kindling of the Holi the people assembled there offer to the Holi a Naivedya (god’s meal) of poli—a sweet cake made of Jagri, wheat flour and gram pulse. Cocoanuts from all the houses in the village are thrown into this sacred fire. Some of these cocoanuts are afterwards taken out of the sacred fire, cut into pieces, mixed with sugar and are distributed among the people assembled as prasád or favoured gift. Lower classes of Hindus offer a live goat to the Holi, take it out when it is half burnt and feast thereon.