The Siras.
In the Panjâb the leaves of the Siras (Acacia sirisa) are a powerful charm. In many villages in Upper India they will be seen hung up on the rope crossing the village cattle path, when epidemics prevail among men or animals.[59] In this case the effect of the charm is enhanced by adding to them a tile covered with some hocus-pocus formula, written by a Faqîr, and rude models of a pair of wooden sandals, a mud rake, a plough-share and other agricultural implements which are considered effectual to scare the demon which brings the plague.
The Mango.
The Mango is used in much the same way. It is, as we shall see, used in making the aspersion at rural ceremonies. The leaves are hung up at marriages in garlands on the house door, and on the shed in which the rite is performed, and after the wedding is over these are carefully consigned to running water by the bride and bridegroom. It is also used as a charm. Before you see a flower on a mango tree shut your eyes and make some one lead you to a tree in flower. Rub the flowers into your hands, and you thus acquire the power of curing scorpion stings by moving your hand over the place. But this power lasts only for one year, and must be renewed when the season of flowers again returns.
The Tulasî.
The Tulasî or holy basil (Ocymum sanctum) is closely connected with the worship of Vishnu. At the last census over eleven hundred persons in the North-Western Provinces recorded themselves as worshippers of the plant. It is known in Sanskrit as Haripriya, or “the beloved of Vishnu,” and Bhûtaghni, or “destroyer of demons.” It seems to owe the favour with which it is regarded to its aromatic and healing properties. Vishnu, so runs the legend, was fascinated with the beauty of Vrindâ, the wife of Jâlandhara, to redeem him from whose enthralment, the gods applied to Lakshmî, Gaurî, and Swadhâ. Each gave them seed to sow where Vishnu was enchanted. The seeds given by the deities sprang up as the Dhâtrî or Emblica Myrobalan, the Mâlatî or jasmine, and the Tulasî, or basil, and appearing in female form they attracted the admiration of the deity and saved him from the wiles of Vrindâ.[60]
Another legend comes from Bombay.[61] Tulasî was daughter of the Râja Dharmadhwaja, and by her devotions gained the favour of Vishnu, but she married the demon Sankhachûda, who by the virtue of his wife overcame the gods. They appealed to Vishnu, but he could not help them, as the demon was his votary. At last it was resolved that he should personate her husband and gain her love. When Tulasî was aware of the deception she was about to curse him, but he pacified her by promising to marry her and make her name immortal. He added that those women who married an image of him to the Tulasî on the eleventh day of the month Kârttik would prosper.
The Tulasî is also connected with Sîtâ and Rukminî, and the prayer to her is: “I adore that Tulasî, in whose roots are all the places of pilgrimage, in whose centre are all the deities, and in whose upper branches are all the Vedas.” The plant is specially worshipped by women after bathing, and more particularly at the full moon of Kârttik, if the bathing be in the Ganges. The chief ceremony is, however, the marriage of the infant Krishna to the plant, which is carried out by pious people, often at a considerable cost, in accordance with the standard ritual.