Folk Lore Notes. Vol. II—Konkan

by A. M. T. Jackson

FOLKLORE OF THE KONKAN.

CHAPTER I.

NATURE POWERS.

The worship of minor local deities is connected with such low castes as Guravas, Bhopis, Marátha Kunbis, Dhangars, Wághes, Murlis, Mahárs and Mángs in the District of Kolhápur. It is believed by the Bráhmans that once an image is consecrated and worshipped, it should be worshipped uninterruptedly every day, and he who neglects to worship such an image daily incurs the sin of Brahma-hatya or Bráhman-murder. For this reason Bráhmans generally do not worship minor local deities. In former times Bráhmans who worshipped these deities were excommunicated by their caste-men. Such Pujáris were compelled to wear a folded dhotur or waist cloth, and were forbidden to put on the gandh or sandal paste mark in straight or cross lines. They were allowed to put on the tila or circular mark of sandal paste. Another reason why Bráhmans are not the Pujáris or worshippers of such deities is that Bráhmans cannot accept or partake of the Naivedya offering of cooked food, fowls, etc., made to them. Lower class people can partake of such offerings, and are therefore generally the worshippers or ministrants of minor local deities.

At Palshet in the Ratnágiri District, there are two grámdevis, viz., Jholái and Mhárjái, and the pujáris of these deities are respectively a Gurav and a Mahár.[1] The pujáris of goddesses are generally men of the lower castes. The guardian goddesses of the villages of Pule, Varavade, Nandivade, and Rila have Kunbis as their pujáris; while the pujáris of the goddesses Mahálakshmi, Bhagvati, Mahákáli, and Jogái are generally chosen from the Gurav caste.[2] In the Konkan the Ráuls (Shudras) are the pujáris of the deities Vithoba, Ravalnáth and Bhaváni; the Ghádis are the pujáris of the deities Sáteri and Khavaneshwar; while the deities Mahádev and Máruti are worshipped by pujáris belonging to the Gurav caste.[3] The goddesses Makhajan and Jakhmáta at Sangameshwar in the Ratnágiri District are worshipped by pujáris who belong to the Gurav and Bhoi castes respectively. The god Ganpati at Makhnele has for his pujári a Wáni. The pujáris of the temple of Shiva at Lánje in the Ratnágiri District are Wánis.[4] It is said that the pujári of Pundárik at Pandharpur is a Kiráta (fisherman) by caste.[5]

The pujári of the goddess Narmáta at Sidgad in the Thána District is a Koli; whilst the pujáris of Kánoba, Khandoba, and Vetál are of the lower castes.[6] The goddesses Mahálakshmi of Kolvan and Vajreshvari have their pujáris chosen from the lower castes.[7] The pujáris of Jari-Mari, Mhasoba, Bahiroba, Cheda and other deities which are said to prevent contagious diseases, are always men of the lower castes.[8]

The pujáris of the guardian goddesses of the villages Petsai, Dasgaum and Nizámpur are a Mahár, a Kumbhár or potter, and a Marátha, respectively.[9] The pujári of the guardian goddesses of Chaul in the Kolába District belongs to the lower castes.[10] The goddess Mángái has always a Mahár as her pujári.[11] Everyday the god Shiva is required to be worshipped first by a pujári of the Gurav caste. The pujári of Bahiri, a corruption of the word Bhairav, one of the manifestations of Shiva, is a man belonging to the lower castes. Similarly the pujáris of Bhagavati, Bhaváni, Ambika, Kálika, Jákhái, Jholái, Janni, Kolhái, Vadyájái, Shitaládevi, Chandika, etc., are persons belonging to lower castes.[12]

It is considered by the Hindus very meritorious and holy to worship the Sun; and by Bráhmans the Sun is considered to be their chief deity. The Gáyatri Mantra of the Bráhmans is a prayer to the Sun-god or the Savita Dev, and the Bráhmans offer arghya or oblations of water to the Sun thrice a day. Those who want health, wealth and prosperity propitiate the Sun-god by prayers and ceremonies. The Ratha Saptami is considered to be the principal day for special worship and festivities in honour of the Sun-god. On this day, on a low wooden stool, is drawn, in red sandal paste, a figure of the Sun in human shape seated in a chariot drawn by seven horses, or by a horse with seven faces. This figure is then placed in the sun-shine, and it is then worshipped by offering it arghya or spoonfuls of water, red powder, red flowers mixed with red sandal paste, camphor, incense and fruits. Some people kneel down while offering the arghyas to the Sun. These arghyas are either three or twelve in number. Some persons make a vow not to eat anything unless they have worshipped the Sun and performed the twelve Namaskaras by falling prostrate and bowing with folded hands twelve times, and at each time repeating one of the twelve names of the Sun.[13]

In the Ratnágiri District some people worship the Sun on the Sundays of the month of Shrávan. A ceremony held on the Rathasaptami day, i.e., the 7th day of the bright half of Mágh, is deemed a special festival in honour of the Sun-god. On that day people draw, on a small wooden stool, an image of the Sun, seated in a chariot drawn by seven horses, and worship it with great reverence. Milk is then boiled on a fire made of cow-dung cakes in front of the household Tulsi plant. If the milk overflows to the east, it is believed that there will be abundance of crops, but if it flows to the west it is taken as a sign of the near approach of famine.[14] The Sun-god is also worshipped on the following occasions, e.g., Trikal, Gajaccháya, Ardhodaya, Mahodaya, Vyatipát, Makar-Sankránt, Kark-Sankránt and the Solar eclipse.[15] Though there are few temples dedicated to the Sun, the village of Parule has the honour of having one called “the temple of Adi-Náráyan.” Non-Bráhmanical classes are not seen worshipping the Sun in this district, despite the fact that the Sun is said to be the embodiment of the three principal deities of the Hindus.[16]