Read Ebook: Πελοποννησιακός Πόλεμος Τόμος τρίτος by Thucydides BCE BCE Zervos I Ioannes Translator

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The following are days of special importance.

Gudhi-p?dva, i.e., the first day of the bright half of Chaitra:--This being the first day of the year, gudhis and toranas are hoisted in front of every house and are worshipped.

Bh?u-bij:--On the 2nd day of the bright half of K?rtik every sister waves round the face of her brother a lamp, and makes him a present.

The ceremony on the Bh?u-bij day has come into vogue on account of Subhadra having given a very pleasant bath to her brother Krishna on that day. The Court of Yama is also said to be closed on that day, since he goes to his sister; and consequently persons who die on that day, however sinful they may be, are not supposed to go to Yamaloka, i.e., hell.

Akshya Tritiya:--On the third day of the bright half of Vaish?kh cold water and winnowing fans are distributed as tokens for appeasing the Manes of ancestors. On this day is also celebrated the birth of the god Parashur?m.

Ganesh Chaturthi:--On the 4th day of the bright half of Bh?drapad, an earthen image of Ganpati is worshipped and a great ceremony is held in his honour. The fourth day of the bright half of every month is called Vin?yaka-Chaturthi; while that of the dark half is called Sankasti-Chaturthi. On the Vin?yaka-Chaturthi day, people fast the whole day and dine the next day; while on the Sankasti Chaturthi day, they fast during the day time and dine after moon-rise. That Sankasti Chaturthi which falls on Tuesday is considered the best.

N?gpanchami:--On the 5th day of the bright half of Shr?van, pictures of serpents and snake holes are worshipped.

Champ?-Shashti:--On the 6th day of the bright half of M?rgashirsha, some ceremony relating to the family-deity is performed.

Ratha-Saptami:--On the 7th day of the bright half of M?gh, the sun is worshipped and milk is boiled until it overflows.

Gokul-Ashtami:--On the 8th day of the dark half of Shr?van the birth of the god Krishna is celebrated.

R?ma-Navami:--On the 9th day of the bright half of Chaitra the birth of the god R?ma is celebrated.

Vijay?dashami:--On the 10th day of the bright half of Ashvin people cross the boundary of their village and distribute sone . It is a popular belief that a work commenced on this day is sure to end well. Weapons are also worshipped on this day.

Ek?dashi:--On the 11th day of Ash?dh and K?rtik a special fast is observed. People also fast on the 11th day of each month. A man who dies on this auspicious day is supposed to go to heaven. Sometimes the Ek?dashi falls on two consecutive days; in which case the Sm?rtas observe the first, while the Bh?gvats observe the second.

W?man-dw?dashi:--On the 12th day of the bright half of Bh?drapad W?man is worshipped and one or twelve boys are adored, being held to represent W?man. The marriage of the Tulsi plant is sometimes celebrated on this day.

Dhana-Trayodashi:--On the 13th day of the dark half of Ashvin, Lakshmi, the goddess of wealth is worshipped.

Narak-Chaturdashi:--On the 14th day of the dark half of Ashvin, the demon Narak?sur was killed. In consequence, on this day people take their bath before sun-rise, break Karinta , regarding it as a demon, and apply its seeds to their heads.

N?rali Paurnima:--On the 15th day of the bright half of Shr?van, people worship the sea and throw into it a cocoanut.

Wata-Paurnima:--On the 15th day of the bright half of Jyeshtha, women whose husbands are alive fast the whole day, and worship the Wata-tree.

On the 15th day of the bright half of Ashvin, people keep themselves awake the whole night and amuse themselves in a variety of ways. On the 15th day of the bright half of K?rtika houses are illuminated. This day is called Tripuri-Paurnima. On this night people illuminate with earthen lamps all temples in the village, but particularly the temple of Shiva. This is done in commemoration of the triumph of the god Shiva over the demon Tripur?sura. The full-moon day of the month of M?gha is called Chudi Paurnima. On this night people light chudies torches and with them slightly burn certain flowers, trees and plants. The full-moon day of the month of F?lguna is called the Holi or Holi-Paurnima and is the biggest holiday of the lower class Hindus. On this night the Hindus kindle the Holi-fire and worship it. On the 15th day of the bright half of Ashvin people eat grain of the new harvest. On the full-moon day of Shr?van they perform the Shr?vani ceremony and give a lamp in charity. On the full-moon day of the month of Chaitra, Vaishakha and M?rgashirsha, the births of M?ruti, Narasimha and Datt?traya respectively are celebrated. The Kunbis of the Ratn?giri District believe that on the 15th or full-moon day of Pausha, the Hindu gods go out hunting and that they return from their hunting expedition on the full-moon day of the month of M?gha. During this period the Kunbis abstain from worshipping their gods.

Am?v?sya:--On the 15th day of the dark half of every month, oblations are given to the Manes of the dead. The commencement of a good deed, journey to a distant place, and the ploughing of land are postponed on the no-moon day of a month. Sany?sis are enjoined to get their beard shaved on the Paurnima and Am?v?sya days only.

People do not set out on a journey on the following tithis, regarding them as rikta :--

Chaturthi, Navami and Chaturdashi.

The Ch?ndr?yana Vrata:--Widows fast on the no-moon day of a month. They are required to regulate their diet in such an increasing proportion that on the next full moon day they should have a full meal. The reverse process follows for a fortnight after, so that they observe an absolute fast on the following no-moon day.

People have various ideas about the cause of the eclipses of the sun and the moon. Some say that the sun and the moon are superior deities, and that the demons R?hu and Ketu who belong to the caste of M?ngs attempt to touch them and to devour them. Others believe that the planets R?hu and Ketu stand in the path of the Sun and the Moon and thereby darkness is caused on the earth. It is believed that about 5 hours before the commencement of the obscuration, in the case of the Sun and about 4 hours in the case of the Moon, the Vedha or malign influence of the monsters begins and during the period till the whole eclipse is over a strict fast is observed. At the commencement of the eclipse, as well as at its close, people bathe. Some sit on a low wooden stool with a rosary in their hands repeating the names of the gods, or the g?yatri or some of the mantras. But those who want to acquire the art of magic or witch-craft or the power of removing the evil effects of snake-poison, or scorpion sting, go to a lonely place on the riverside, and there standing in water repeat the mantras taught to them by their guru or teacher. People give alms to Mah?rs and M?ngs on this occasion, and therefore persons of this class go about the streets saying loudly "Give us alms and the eclipse will be over." De d?n sut? gir?n.

A strict fast is observed on an eclipse day, but children and pregnant women who cannot bear the privation are given something to eat under a sike. The eclipse time is so inauspicious that children and animals born at that time are considered unlucky. Sometimes an eclipse cannot be observed owing to the intervention of clouds. On that occasion the people of the Konkan resort to the following expedient in order to ascertain whether the luminary is eclipsed or not. They take a potful of water and hold in it a musal. If it stands in the pot unsupported it is regarded as indicative of the existence of an eclipse. M?ngs, Mah?rs, etc., are supposed to be the descendants of R?hu and Ketu; and for this reason gifts are made to them in charity on an eclipse day.

The people of the Th?na District believe that corn grows abundantly in a year that witnesses many eclipses.

The popular cause of an eclipse in the Kol?ba District, is the Girha, a minor deity which is said to wander through the sky and swallow the Sun and the Moon when they cross his path. Besides the mythological story regarding the cause of an eclipse, the people of the Ratn?giri District also believe that the Girha throws his shadow on the sun and the moon, when he comes to demand his dues from them. The Konkan villagers, on an eclipse day, strike barren trees with a pestle, in order that they may bear fruits and flowers. A barren woman is also beaten with the same motive. Similarly many other superstitious beliefs are connected with an eclipse. Pregnant women are not allowed to see the eclipse of the sun or the moon, nor are they to engage in cutting, sewing, etc. as this is believed to be injurious to the child in the womb. The eclipse time is supposed to be the most suitable to learn mantras or incantations. The mantris also mutter incantations during an eclipse in a naked condition. The people who believe that the eclipses are caused by the influence of the planets R?hu and Ketu offer prayers to R?hu on the lunar eclipse day and to Ketu on the solar eclipse day.

The planets and stars are worshipped by the Hindus. It is believed that a person who is to die within six months cannot see the polar star. From the movements of the planets past and future events of one's career are foretold by Br?hman and other astrologers. And as it is believed that man's good and bad luck are dependant upon the influence of the planets, offerings of various kinds are made and sacrifices performed for securing the favour of the Navagrahas or the nine planets. In order to avert the effect of the evil influence of certain planets people sometimes wear rings of those precious stones which are supposed to be the favourites of the planets.

The rain-bow is called Indra dhanushya or the Indra's bow, and it is believed that if the rain-bow appears in the east, it indicates the coming of more rain, and if it appears in the west it is a sure sign of the close of the monsoon.

The milky way is believed to be the heavenly Ganges. Well known tradition relates how W?man went to Bali the king of the lower regions and asked him to give him land measuring three feet only. The king consented, whereupon the god W?man enlarged his body to such an extent that by his one footstep he occupied the whole earth and by the second he occupied heaven. Upon this the god Brahma worshipped the foot of the god Vishnu which was in heaven, and from that foot sprang the heavenly Ganges which flows in heaven and is called Dudha Ganga or the milky Ganges.

Some people of the Ratn?giri District believe that the rain-bow is the bow used by R?ma, the hero of the R?m?yana. Its appearance on the east is regarded by them as symptomatic of the approach of rain, while its appearance on the west is equivalent to the departure of rain.

The short duration of the rain-bow is held to indicate an excessive fall of rain while its long duration forbodes a scarcity of rain. The appearance of the rain-bow on a river is supposed to indicate the approach of rain, while its appearance on a mountain means the departure of rain. Of the two bows of which the rain-bow seems to be composed, the larger is believed to belong to R?ma, and the smaller to Lakshman. Since the God Indra is supposed to send rain, the Indradhanushya is regarded as a sign of the advent of rain.

On the authority of the Mah?k?la Nirv?n Tantra, some people of the Th?na District believe that a person who cannot get a view of the polar star will die within six months; while others substitute the Arundhati star for the polar star and determine the duration of life of a diseased person by the same process.

The people of the Th?na District believe that the rain-bow is caused by the accumulation of moisture in the air. The rain-bow is said to consecrate the region over which it appears. The appearance of the rain-bow in the morning is supposed to forbode the approach of rain.

Some people of the Kol?ba District believe that the holy persons such as K?shyapa, Arundhati and other sages, who lived on this earth in ancient times are seen shining in the sky by the sacred lustre of their powers. Hindu women worship the planets Budha and Guru in the month of Shravan.

The Sapta-rishis are somewhere called Khatale and B?jale . The rain-bow is held by some to be the symbol of R?ma and Lakshman, who visit the world in that form with the view of watching its proceedings. Others, however, believe that it represents God Indra who assumes that form to see how his orders are executed by his subordinates. The rain-bow is said to foretell good if it appears either at the beginning or end of the rainy season, while its appearance at any other time is supposed to forbode evil.

Hindus regard the earth as one of their important deities and worship it on various occasions. It is enjoined upon Br?hmans to worship it daily at the time of their Sandhya rite, as well as while performing the Shr?vani ceremony. The people of the Ratn?giri District pray to the earth as soon as they leave their bed in the morning. The earth is required to be worshipped at the time of laying the foundation-stone of a house, as well as at the time of bringing into use a newly built house. Since it is held unholy to sleep on the bare ground, those whose parents die, sleep on a woollen cloth on the ground till their parents' anniversary is over. Wanprastas, Sany?sis, and Br?hmans are required to sleep on the ground. Some pious men sleep on the bare ground during the Ch?turm?s , at the expiry of which they present a bed to a Br?hman. It is enjoined upon a prince to sleep on the bare ground on the eve of the coronation day.

Widows and women are required to sleep on the ground during their monthly courses. Women whose husbands are away are also to do the same. In the Ratn?giri District Katkaris, on the day on which they wish to be possessed by a particular deity or spirit, are required to sleep on the earth. When people are on the point of death, they are made to lie on blades of darbha grass placed on the earth. The performer of a sacrifice as well as one who has observed a vow are to sleep on the ground. The following articles should not be allowed to touch the earth, viz. pearls, the Sh?ligram stone, an image of the god Vishnu, the linga of Shiva, a conch shell, the sacred thread of a Br?hman, flowers intended for worship, basil leaves, and Govardhan.

The following lines are repeated in the morning before setting foot to the ground :--

O Goddess! who is clothed by the sea, whose breasts are mountains, and who is the wife of Vishnu, I bow down to thee; please forgive the touch of my feet. O Goddess Earth! who art born by the power of Vishnu, whose surface is of the colour of a conch shell and who art the store house of innumerable jewels, I bow down to thee.

Some women of the Th?na District worship the earth daily during the Ch?turm?s , at the end of which they give a Br?hman a piece of land or the money equivalent of it. Persons who perform a particular rite, e.g., the Sol?somav?r-vrata are required to sleep on the bare ground. At the sowing and harvest time, farmers appease the earth by offering it cocoanuts, fowls, rice mixed with curd, etc. The blood of a king and the balls of rice given to the manes of the dead are not allowed to touch the ground. People convey to a distant place the water of the Ganges, without placing it on the ground.

The earth is required to be worshipped before taking a portion of it for sacrificial purposes. A vessel containing water over which incantations have been repeated is not allowed to touch the ground. On the 15th day of the bright half of Ashvin every farmer prepares some sweetmeats in his house, and takes them to his farm. There he gathers five stones, worships them, and offers the sweetmeats to the earth. Afterwards he takes a portion of the food and scatters it over the farm. His family then gather there and take a hearty meal. In the evening the person who carried the food to the farm, picks up some grains of barley and puts them into a basket. On return home the grains are thrown over the house.

Various conflicting notions are entertained regarding thunder and lightning. The people of the Ratn?giri District believe that the clouds are animals that roar. When these animals emit water it bursts forth on account of the circular motion of the winds called Chanda and Munda. This bursting is supposed to produce thunder and lightning. Somewhere thunder and lightning are said to be the signals given by the god Indra, to birds, beasts, etc., of the setting in of the rainy season. Some people believe that the god Indra sends rain through his elephants who, being excited, make a noise like thunder.

Others regard the thunder as the roaring of the elephant of the gods, while sucking sea-water. The thunder is also believed to be the roaring of the god Varuna, the king of the clouds. The boys of the Ratn?giri District believe that thunder is a sign of the wedding ceremonies performed in the heavenly houses of the gods. Some Mahomedans believe that an angel called Mekail has control over the rain. To cause a fall of rain Mekail strikes the clouds with a whip of lightning. The clouds then utter a cry, and this is the cause of thunder. Some people of the Th?na District believe that there are big stones in the sky which strike against each other owing to the force of the wind, and produce thunder. The dashing of these stones against each other also generates lightning.

In the Kol?ba District it is believed that thunder is the military band of the king of clouds and lightning is his banner. Lightning is said to be produced by the fighting of celestial elephants; while thunder is heard when they pour out water. Some people think that thunder is the noise of the feet of the elephants that give rain; lightning is also said to be generated from their foot fall. The clouds are supposed to be the messengers of gods, lightning being the manifestation of Divine power. The gods are said to confine these messengers from the nakshatra of Ardra to the nakshatra of Hasti, in which latter nakshatra they again begin to roar.

Thunder is supposed to take place when the god Indra draws his bow; while lightning is said to be produced when the same god strikes his adamant against a mountain.

In the Ratn?giri District it is believed that earthquake occurs whenever the thousand headed Shesha shakes its head. It is said that at one time a demon named Gay?sur became very troublesome, and all the gods held him down by standing on his body. Thereupon the demon requested all the gods to remain on his body for ever. Occasionally this Gay?sur shakes his body and this causes the earthquake. Some people believe that the earth trembles of its own accord when sins accumulate upon it. Others hold that the earthquake takes place in the hollow parts of the earth. Some people, however, believe that since the earth floats upon water, it naturally quakes at times.

The Hindus being element worshippers naturally hold in reverence certain rivers, ponds, etc. In the Ratn?giri District the spring at R?j?pur, called the R?j?purchi Ganga is considered very sacred. It flows from the roots of a Banyan tree. There are fifteen Kundas or ponds, and the principal Kunda always remains filled with water. On occasions a big j?tra fair is held and people from distant places come to bathe and worship at the spring. Some people believe that many of the lakes, springs, etc., situated in the Kolh?pur State are sacred. A spring or rivulet that flows to the east is considered specially sacred. It is called a Surya-Vansi spring, and it is considered meritorious to bathe in it. In the village of Kunkauli in the Ratn?giri District if a person is bitten by a snake or other poisonous reptile, no medicine is administered to him, but holy water brought from the temple of the village goddess is given to him to drink, and it is said that the patient is thus cured. The water fall at Maral near Devarkuha, where the river B?n takes its rise, is held sacred. At Shivam in the Ratn?giri District the people use the tirtha of a deity as medicine for diseases due to poison. They say that it is the sole remedy they apply in such cases. There are ponds at Manora in the Goa State, and Vetore in the S?vantw?di State, the water of which is used as medicine for the cure of persons suffering from the poison of snakes, mice, spiders, and scorpions. When a well is dug, the people call a Br?hman priest to consecrate it. The Br?hman takes cow's urine, milk, curds, ghi, sandal paste, flowers, basil leaves, and rice, and mixes them with water, and after repeating sacred mantras over the water, throws the mixture into the well. After this ceremony, the people are at liberty to drink water from the well.

Before a well is dug, an expert is consulted to ascertain the place where a spring flows. A well is then dug, after offering a sacrifice to the spirits and deities that happen to dwell at that spot. A dinner is given to Br?hmans after the well is built. A golden cow is often thrown into a newly built well as an offering to the water deities. There is a well at Mandangad, the water of which serves as medicine to cure the poison of snakes and other reptiles.

It is believed that there is a class of wicked water nymphs called Asar? who generally dwell in wells, ponds, or rivers, far from the habitation of men. Whenever these nymphs come across a lonely man or woman entering a well, pond, etc., they carry that person under water. The village of Mithb?v in the Ratn?giri District is a well-known resort of these Asar?s, and many instances are given by the villagers of persons being drowned and carried off in the river by these wicked nymphs. A tank in the village of Hindalem in the same district has a similar reputation. The people of the Konkan believe that water nymphs are sometimes seen in the form of women near wells, rivers, and ponds. Some say that the water nymphs and water spirits confer objects desired by worshippers if they are propitiated by prayers.

There are seven kundas, ponds, at Nirmal in the Th?na District, forming a large lake. This lake is said to have been formed from the blood of the demon Vimal?sur. At Sh?h?pur there is a holy spring of hot water under a Pipal tree. It is called Ganga. There are kundas, pools, of hot water in the Vaitarna river in the Th?na District, in which people bathe on the 13th day of the dark half of Chaitra. There are also springs of hot water on the bank of the Surya river at Vajreshvari and at Koknere, in the Th?na District. A handful of corn, if thrown into the hot water kundas at Tungar, is said to be boiled at once. It is held holy to bathe in the kundas of hot water that are situated in the rivers T?nsa and B?nganga in the Th?na District. The water of a well which is drawn without touching the earth or without being placed upon the ground is given as medicine for indigestion. Similarly the water of seven tanks, or at least of one pond, in which lotuses grow is said to check the virulence of measles, small-pox, etc. A bath in a certain tank in the Mahim taluka is said to cure persons suffering from the itch, and water purified by repeating incantations over it is also said to be a good remedy for the same disease.

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