CHAPTER IV.

WORSHIP OF ANCESTORS AND SAINTS.

In the Konkan, especially among the lower classes, a strong belief prevails regarding the mortality of the spirits of the dead and of their re-appearance or re-birth in their children. And for this reason, as well as for protection against evil, the dead ancestors are worshipped.

The custom regarding the worship of ancestors prevailing at Kálshe in the Ratnágiri District is as follows:--The worship of ancestors is called Shráddha (anniversary). It is performed on the no moon day of every month, on the date of the death of the person every year, and also on the same date of the dark half of the month of Bhádrapada (September). Among the Bráhmans, Bráhman priests are invited, worshipped, and are given a feast, after worshipping balls of boiled rice as representing the dead ancestors. The special materials used for worship are sesamum and barley grain. The same custom prevails among non-Bráhmans with the exception that the balls are made of rice flour and not of boiled rice. To partake of the food on such occasions, the lower classes invite married persons of their own caste. The anniversary day of Sádhus and Mahants, i.e., saints, is called Punya tithi, i.e., the day of merit.

It is commonly believed that spirits are mortal. The life of the deceased remains in the spirit condition until the sins which he may have committed are washed away by the good deeds of his descendants. There is no belief that one spirit dies and another takes its place, but it is believed that the ancestors are sometimes reborn in the same family. [410]

At Ubhádánda in the Vengurla taluka of the Ratnágiri District ancestors are worshipped every year on the same date of the month (according to the Hindu calendar year) on which the person died, by performing a Shráddha rite. They are also worshipped on the same date in the second half of Bhádrapada (September) every year. This is by a rite called Mahálaya Shráddha. On both these occasions Bráhmans are invited, and the worshipping ceremony is performed by repeating the mantras. After the ceremony, all the invited guests men and women partake of food.

Sádhus are worshipped after washing their feet with sandal paste, flowers, cocoanuts and gifts of money.

It is believed that evil spirits undergo a transformation after a lapse of twelve years. The practice of giving the names of ancestors to children is common, and it is due to the belief that the spirits of the dead are reborn in children in the same family. [411]

At Pendur in the Ratnágiri District the ancestors are worshipped on the last day of every Hindu calendar month. This monthly worship is called Darsha Shráddha. The annual anniversary of the manes is celebrated by the ceremony called the Sámvatsarik Shráddha. If any ancestor has died after becoming a recluse or Sanyási, his body is buried, and a tomb called a samádhi is erected over it; and his descendants, instead of performing the annual Shráddha, worship the tomb of the recluse every day. It is believed that the spirits take a different form after the lapse of seven generations. The belief that the spirits of the dead are reborn in the same family prevails among the people of this district. The following measures are adopted for the purpose of identification. When a person dies in a family, a basil or bel leaf is placed on a certain part of the body, or some familiar sign is made in sandal paste; and when a child is born in the family, its body is carefully examined to ascertain whether there are any signs on the body of the child such as were made on the dead body of the ancestor. If the same sign appears to the satisfaction of the members of the family, it is believed that the dead person has been reborn in the same family. [412]

At Navare in the Ratnágiri District Bráhmans are invited, worshipped and given a feast in honour of ancestors. Sádhus and Mahants, or saints, are worshipped by giving them the same honour accorded to the family deities. [413]

At Basani in the Ratnágiri District the anniversary day of saints is observed by the performance of a Bhajan, which consists in singing the good deeds of saints and in offering prayers. It is believed that spirits are mortal, but they do not die like ordinary human beings. They cease to exist as spirits as soon as the period of their release is over. The spirits obtain absolution by visiting certain holy places. [414]

At Dabhol in the Ratnágiri District the people believe that the souls of ancestors are reborn in children in the same family if some of their desires remain unfulfilled at the time of their demise. [415]

At Shiravde in the Ratnágiri District ancestors are worshipped every year by performing the rites called tarpan, which consist in offering oblations of holy water, sesamum, barley grains and repeating prayers. The tarpan is observed on the very date of the month in which the person died. The procedure of worshipping the Hindu saints is similar to that of the other deities. Owing to the belief that the spirits of the dead are reborn in children in the same family the name of the grandfather is given to the grandson. [416]

At Náringre in the Ratnágiri taluka ancestors are worshipped by inviting Bráhman priests, and worshipping them with sandal paste and flowers. These Bráhmans are supposed to represent the father, grandfather and great grandfather of the worshipper. [417]

At Bándivade in the Ratnágiri District the leaves of the herb called pudina, (a good medicine for worms) sesamum, and darbha grass are required for the worship of ancestors. The man who worships the ancestors has to turn his sacred thread from the right hand to the left. [418]

At Anjarle in the Ratnágiri District Mahants and Sádhus are worshipped in their life-time like family deities, and their tombs are worshipped after their death. [419]

At Fonda in the Ratnágiri District ancestors are worshipped by making balls of boiled rice on their anniversary day. The balls are supposed to take the place of the dead parents, and they are worshipped with sandal paste and flowers, and by burning incense and lighting a lamp of clarified butter. Betelnuts and leaves, cocoanuts and Dakshina (presents of money) are given to them. People also bow before them. Mahants and Sádhus are worshipped by washing their feet, sandal paste is applied to their body, and they are garlanded with flowers. Cocoanuts, a piece of cloth and a gift in coins are given to them according to the means of the giver. It is said that spirits can remain as spirits for about a thousand years. [420]

At Vijayadurg in the Ratnágiri District the method of worshipping ancestors is as follows:--In some cases elderly parents as well as a grandfather and great grandfather are also worshipped, their feet are washed with water, and the water is accepted as tirth or holy water. While worshipping the Mahants and Sádhus, or saints, water is poured on their right hand, and they are worshipped with sandal paste and flowers, and given a dakshana or gifts of money according to one's means and will. The pádukas, or foot prints, of saints are worshipped after their death. [421]

At Mithbáv in the Ratnágiri District holy persons such as Sanyásis are worshipped after their death by performing their anniversary ceremony every year. It is believed that spirits are mortal. Evil spirits such as munjas, etc., undergo a kind of transformation, and it is believed that this occurs at places like Narsoba's Wádi. [422]

At Devgad in the Ratnágiri District ancestors are worshipped on their anniversary days, the manes being represented by pieces of Darbha grass and balls of boiled rice. [423]

At Poladpur in the Kolába District a person whose father is alive but who has lost his mother's father, has to perform the Shráddha of that grandfather on the 1st day of the bright half of Ashvin (October). This Shráddha is called Duhitra. A person who has lost his wife has to perform the Shráddha for that wife on the 9th day of the dark half of the month of Bhádrapada. This day is called Ahev Navami. These different sorts of Shráddhas are observed only by the high class Hindus. The lower classes worship their ancestors on the last day of the month of Bhádrapada by preparing a ball of boiled rice or flour, and putting it out for the crows to eat. It is believed that spirits are mortal. The ceremony called Narayan Nagabali is performed when it is believed that the spirit of an ancestor is giving trouble to the family. When this rite is performed, the spirit is saved and the ailment ceases. It is believed that the spirits of the dead are sometimes reborn in children in the same family, and in such cases the names of the ancestors are given to their children by the people. [424]

At Khopoli in the Karjat taluka of the Kolába District the form of worship of ancestors is similar to that of the ordinary Hindu deities. In the case of the worship of the deities the person performing the worship has to sit with his face towards the east, while at the worship of the ancestors he has to sit with his face towards the south. [425]

At Chaul in the Kolába District, the tombs of Sanyásis, i.e., ascetics and Sádhus are worshipped on their anniversary days, and a great fair is held in their honour. The other ancestors are worshipped by the shráddha rites. The anniversary of the founders of the different sects is observed by their followers by a bhajan, i.e., singing songs in their own style and exhibiting the different insignia and flag of the sect as advised by their founders. [426]

The people of Chidhran in the Kolába District believe that the period for which the soul has to remain in the spirit state depends upon the sins of the person, or the wishes which remained unfulfilled during his life time. It is not that all the spirits of the dead are reborn in children. The rebirth depends upon the good or bad deeds of the deceased. However, if the nature of any child suggests the nature of any dead person in the family, it is assumed that the spirit of the deceased has returned to the family. [427]

At Nágothane in the Pen taluka of the Kolába District some of the communities worship small images called tánks on the anniversary of their ancestors' death; among the Shudras food is given to the crows on the last day of Bhádrapad. The custom of giving a grandfather's name to the grandson prevails largely, and is due to the belief that the spirits of the dead are sometimes reborn in the same family. [428] It is also said that in some of the Hindu communities, if a child cries continuously, ashes are applied to its forehead in the name of one of the ancestors in the family; and if the child sleeps quietly or stops crying, the name of that ancestor is given to it. [429]

At Shirgaon in the Thána District, the worship of ancestors is performed on the day of the father's death, every year. On any auspicious occasion the rite called Nandi shráddha is performed at the beginning of the ceremony. It is believed that evil spirits or ghosts have to remain in the ghostly state for about one thousand years, or at least until one of the descendants in the family goes to a holy place like Káshi (Benares) and there performs the shráddha rites of his ancestors. [430]

At Málád in the Thána District, the worship of ancestors is performed on the day of the father's death every month till the completion of one year by inviting Bráhmans and giving them a feast. This is done among Bráhmans only. The other communities worship their ancestors by performing the rite called Chata Shráddha and by giving Shidha, i.e., rice, pulse, vegetables and ghi to Bráhman priests. A feast is then given to their castemen. [431]

At Kolhápur, ancestors, Mahants and Sádhus are worshipped by the rites known as the Puranic ritual, that is, no Vedic mantras are repeated while performing these rites. It is a common belief in this province that the soul of the person who has committed a murder, or has incurred debt and enmity, is obliged to repay the debt by being born again as a servant or in some other subordinate capacity of the debtor. [432]

The tombs of the Hindu and Mahomedan saints are considered holy, but they are not supposed to possess miracular powers. [433] The following is a list of saints who have been deified and worshipped by the people of the Ratnágiri District. (1) Mukundráj, (2) Dnyándev, (3) Tukárám, (4) Eknáth, (5) Námdev, (6) Rámdás, (7) Akkalkotche Swámi, (8) Ranganáth, (9) Dev Mámlatdár, (10) Kabir, (11) Kamál, (12) Nipat Niranjan, (13) Tulshidás, (14) Pundalik, (15) Vashistha, (16) Dattátraya, (17) Sohiroba, (18) Gorakshanath, (19) Purnanáth.

At Shiroda in the Ratnágiri District a practice prevails of making vows to the tombs of women who burnt themselves as Satvis. Vows are also made to the Musalman Pirs, and offerings are often made in fulfilment of such vows. [434]

At the fort of Vishálgad there is a tomb of a Pir (saint). It is usual to make a vow to worship this Pir with fetters on one's legs, and it is believed that, at the time of worship, the chains break off. [435]

There is at Dahibáv in the Ratnágiri District a tomb of a Hindu saint named Shri Anand Murti, to which the people of that locality make vows when severe calamities befall them, and it is believed that the saint listens to their prayers. [436]

When a Bráhman assumes the garb of a recluse or Sanyási, he is considered by the people as sacred as a Hindu god, and is worshipped with great reverence, provided he abides by the rules contained in the shástras. [437]

There is a tomb of a Pir at Báwa Málangad in the Panwel taluka of the Kolába District, where the people make vows to the Pir, and it is believed that the Pir fulfils their wishes. Hindu saints such as Rámdás, Dnyáneshwar, Námdev are held in great honour in this District. [438]

There is a temple of Nágoba at Avas in the Kolába District where persons suffering from snake-bite, if carried to the temple while still alive, are said to be cured. [439]

At Kawad in the Bhiwandi taluka of the Thána District there is a tomb of a Brahmachári named Sakhárám Báva who has been deified by the people of that District. A great fair is held at the tomb every year. [440]

The following instance is given of a miracle at the tomb of Sakhárám Báva of Kawad. A man suffering from fits showed an inclination to go to Kawad to read Guru Charitra for seven successive days. He was taken to that place accordingly. After his arrival, he continued to suffer from these fits in the morning and evening at the time of the worship at the tomb. Once during the fits he said that he would be free from the disease if Rs. 200 were spent in giving a feast to the Bráhmans at Páli. The relatives of the sufferer agreed to arrange accordingly, and instantly the man put his head on the Samádhi (tomb) and threw himself on his back. He came to his senses after ten minutes, and from that time he was completely cured. A feast was then given to the Bráhmans at Páli, and Rs. 200 were spent over it as promised. Another instance of miracular power is cited, and that is of the priest of the goddess Mahaluxmi of Kolwan. This priest goes up and hoists the flag of the goddess on a steep hill which no other person can climb, and it is believed that he can do this only when the spirit of the goddess enters his body. [441]

At Umbergaon in the Thána District there is a miracle-working tomb of a saint called the Dátár "Pir." Sakhárámbáva of Angaon Kawad, a Hindu saint, is held in high honour in this village. [442] At this place it is also believed that some of the Pirs walk round the village at night, and their tombs are said to be seen in motion. The Dátár Pir is worshipped even by the Hindus of that locality. [443]

At Shirosi in the Murbád Taluka of the Thána District, Sakhárámbáva of Kawad, Dev Mámlatdár, Chandirámbuva of Khed, Narayanbuva of Nanuri, the Swámi of Akkalkot, the Swámi of Kumbhar Peth at Kolhápur, and the Dandekerbuva of Rájápur are the principal saints held in honour by the people. [444]

At Mánikpur in the Thána District it is said that a bright light or flames emanate from certain tombs of Musalman saints. [445]

At Umela in the Thána District it is said that flames and smoke are given out from the tombs of certain Mahomedan saints situated in the locality. These flames appear and disappear very suddenly. [446]

In the Kolhápur District people believe that the Samádhi of Swámi Anandmúrti, who was a disciple of Raghunath Swámi of Bhramanál, shakes on the Shiwarátri day, that is the 13th of the dark half of Mágha, and on the Rámanawami day i.e. the 9th of the bright half of Chaitra, at the time of the worship called Bhajan. Among the tombs held most sacred by the Hindus of the Konkan may be mentioned the following viz.: Bhujang Swámi of Lokapur, Rámdás Swámi, the Samádhi of Shri Shankaráchárya at Shirgaon, Chintaman Swámi of Murgud, and the Samádhi of Mangalmúrti Morya at Chinchwad near Poona. All these Swámis were Brahmacháris or bachelors, and they spent their lives in the service of God and preached virtue and morality to the masses. These Samádhis are of two kinds: (1) of saints after death, and (2) of saints on the point of death. The third kind is called Jal Samádhi, i.e., immersion in water, but no tomb of the latter kind is to be found in this Province. It is said that, if a lime is placed above the Samádhi of Bhujanga Swámi, it begins to shake at the time of the Arti ceremony. The present disciple of Bhujanga Swámi sits in (Samádhi) meditation continuously for four to eight days. There prevails a belief at Kolhápur that the swámi whose body is buried in the tomb at Chinchwad is still alive. Some years ago when the present disciple of the Chinchwad Swámi was anxious to take Samádh, he had a dream in which the swámi in the tomb told him that he was still living in that Samádhi, and that therefore there was no need for his disciple to take Samádh. He was thus obliged to forego the project. The Peshwas of Poona, who were staunch devotees of the Chinchwad swámi, and by whose favour they were raised to a position of social equality among the Deccan Bráhmans, granted an Inam of some villages for the maintenance of this Samádhi, and the British Government have allowed the descendants of the swámi to retain the Inam. The following are the principal Musalman saints who have been deified in the Kolhapur District:--

(1) Bába Jamál, (2) Ghod Pir, (3) Bara Imám, (4) Avachit Pir, (5) Buran Sáheb and (5) Mira Sáheb of Miraj. All these Pirs have been supplied with annual grants of money by the Kolhápur State. [447]

At Ubhádánda in the Vengurla taluka of the Ratnágiri District some Hindus have adopted the worship of Mahomedan saints. Mahomedan Pirs are worshipped in the month of Moharram. On these occasions Hindus beg in the town in the disguise of Fakirs, and the alms thus obtained are offered to the Pir. They make offerings of water to the Pirs, while the tábuts are being carried to the sea for immersion. But this practice is being slowly discontinued. [448]

At Bándivade in the Ratnágiri District Hindus offer cocoanuts and khichadi to the Pirs at the time of the Moharram, and at some places a lamp is kept burning every Monday in honour of a Pir. [449]

At Kálbádevi in the Ratnágiri taluka there is a tomb of a Musalmán saint who is worshipped by the Hindus. Similarly there is a Pir at Gaonkhádi in the Rájápur taluka who is held in reverence even by high caste Hindus. [450]

At Ade in the Dápoli taluka of the Ratnágiri District there is a tomb of a Musalman saint which is worshipped by the Hindus including the Bráhmans. The building and also the mosque in that village have been repaired from contributions obtained from high class Hindus. [451] Many Hindus of Devagad in the Ratnágiri District worship Musalman saints. Occasionally they offer cocoanuts to tábuts, and throw red powder over them. They also make vows to the Pirs. [452]

There are two Pirs at Vijayadurg who are worshipped by the Hindus. The same practice prevails at Rájápur and Khárepátan. [453]

At Chauk in the Karjat taluka of the Kolába District some Hindus worship Pirs. The members of the Ketkar family of Chauk are the Pujáris or ministrants of the Musalmán saint known as Báva Málangad. This shows that even Bráhmans worship Musalmán saints. [454]

The tomb of Báva Málangad situated in the Kolába District is worshipped first by a Bráhman and then by Musalmáns. The Bráhman worshipper performs this task more for the pecuniary benefit which he derives from the worship than from faith in the divinity of the Pir. [455]

At Poladpur in the Mahád taluka of the Kolába District there are no instances of Musalmán saints being worshipped by Hindus, but persons wishing to have children make vows to Pirs, and children born by the favour of such Pirs are required to assume the robe of a Fakir during the Moharram festivities. [456]

The practice of worshipping such saints exists at Khopoli in the Kolába District. Persons in trouble, or desirous of getting children, make vows to the saint Imám Hussein, and when their desires are fulfilled they dress themselves as Fakirs and beg at certain places during the Moharram festivities. [457] A certain Lakshman Gangádhar Joshi of Rewdanda in the Kolába District is the Mujáwar (priest or ministrant) of a Musalman saint Chánsewalli and he holds an Inám in connection with his office of Mujáwar of the saint's Darga. [458]

At Akshi in the Kolába District there is a tomb of a Pir which is worshipped by lower class Hindus such as Kolis, Mális and Bhandáris. [459]

The Hindus of Bhuwan in the Murbád taluka of the Kolába District worship the Pir of the locality. It is said that the cultivators of the village once lost their cattle, and that a Fakir attributed the loss to the rage of the Pir. Since that time they are careful to worship the saint, and the result is that there has been no disease among their cattle. They offer Malinda, i.e., bread and jágri, to the Pir every Thursday. [460]

The Hindu inhabitants of Málád in the Thána District sprinkle water over the roads by which the tábuts are to pass, and allow their children to pass beneath the tábuts. Some throw sweetmeat on the tábuts, and distribute the same to the poor. [461]

At Shirgaon in the Máhim taluka of the Thána District some Hindus make vows to the local Pir and take part in the tábut procession. They pour water over the feet of the tábut bearers, and throw abir (black scented powder) and flowers on the tábuts. They also distribute to the fakirs Malinda, or Khichadi. [462]

The Mujáwar (priest) of the saint Walli Amir Shaha of Shahápur in the Thána District is a Marátha by caste. [463]

In the Kolhápur District Pirs are held in great reverence by Hindus. They make vows to the Pirs in order to get a son, and when their object is fulfilled they offer a preparation of Til (sesamum) and sugar called Rewadi, and other sweets called Chonge, Malinda and Pedhe at the time of Moharram. They also give Fakiri to their sons in the tábut season. Some of them even bring a tábut and Nál sáheb to their houses, and spend much money on them for illuminations, etc. They dance from one Nálpir to the other saying that the Nálpir has entered their bodies. While going through the streets they cry out very loudly the words 'Yalli Dhulla'. The holiday of the Moharram is observed for ten days. On the tenth day the tábuts and the Nálpirs are taken to the river for the purpose of immersion. While returning home from the river with the bundle of the Patka of Nálpir on their heads they cry out loudly the following words: "Alabidáyo ála bidásha ya Husan bani alidosháke sultán albida". On the third day after the immersion of tábuts into the river, the Pirs devotees kill a goat in the name of their patron Pir and make a preparation of the goat's flesh called Konduri. [464]

The following rites are in vogue for the cure of barrenness in the village of Dábhol in the Ratnágiri District.--(1) Walking round the Pipal tree daily; (2) Observing a fast for sixteen successive Mondays; (3) Performing the worship of Shiva after observing the aforesaid fast. [465]

At Kálshe in the Málwan taluka of the Ratnágiri District a barren woman is required to walk round a Pipal tree every day in the morning, and if the barrenness be attributed to the disfavour of any deity or the attack of an evil spirit, the same deity or the evil spirit is invoked and worshipped by the woman herself, or through a medium who knows the appropriate mode of worship. [466]

To steal an earthen image of the God Ganpati, to make a cross or a Swástika on the bodies of children with marking nut, and the worship of the god Máruti or some other powerful deity at midnight in the no moon by a barren woman, after divesting herself of her clothes, are rural methods for the cure of barrenness observed at Anjarle and other places in the Dápoli taluka of the Ratnágiri District. [467]

At Bándivade in the Ratnágiri District copper amulets and black cotton strings are used to cure barrenness. Some people make vows to a particular deity, and some perform the rite of Nágabali. [468]

To walk round Pipal and Umbar trees, to circumambulate the temple of a particular deity, and to make vows to that deity, to recite or have recited the holy scripture Harivansha, are methods in practice for cure of barrenness at Achre in the Málwan taluka of the Ratnágiri District. [469]

At Vijayadurg in the Ratnágiri District, it is believed that beating a woman at the time of an eclipse is one of the surest methods of curing barrenness. Some people give charity, observe fasts, worship certain deities and make vows to them to obtain children. [470]

At Ubhádánda in the Ratnágiri District, stealing the idol of Krishna when it is being worshipped on the 8th day of the dark half of Shráwan (August), the birth day of the god Krishna, and putting a cocoanut or a betelnut in its place is believed to be the best method of curing barrenness. [471]

At Chauk in the Kolába District, the same plan of stealing the idol of the god Krishna is observed as a cure for barrenness. But here the idol is returned with great pomp, and replaced in its original place after the birth of a child. The godlings Hanumán and Bawan Vir are also worshipped for the cure of barrenness. [472]

At Poladpur in the Kolába District the favourite method of curing barrenness is to obtain copper amulets and black or red cotton strings from a Fakir. [473]

The following are the methods in vogue for the cure of barrenness at Khopoli in the Kolába District.

(1) To inquire from a sorcerer the cause of barrenness, and then to perform the rites mentioned by him.

(2) To use copper amulets and cotton strings taken from a Mántrik, i.e., one well versed in the mantras.

(3) To walk round the Tulsi (basil) plant or the Pipal or Banyan tree daily in the morning after worshipping it.

(4) To feed another woman's child, or to give milk to a child. [474]

At Náta in the Kolába District, a woman wishing to have a child is required to strike with a knife the Jack, the Tamarind, and the Chámpa trees during an eclipse. It is believed that by so doing the woman will bear a child, and the trees will also bear flowers and fruits. [475]

At Medhe in the Roha taluka of the Kolába District, the following methods are in vogue for the cure of barrenness:--

(1) To worship the god Shiva and to observe fasts on Mondays.

(2) To worship the god Ganpati and to observe fasts on Sankasthi chaturthi, i.e., the fourth day of the dark half of every month.

(3) To walk round the temple of Máruti and Pipal and Umbar trees every day, in the morning. [476]

At Padaghe in the Bhiwandi taluka of the Thána District, images of Ráma and Krishna are put into the lap of a barren woman on their respective birthdays i.e., the 9th day of the bright half of Chaitra, and the 8th day of the dark half of Shráwan. Cocoanuts are also placed in her lap with these images. [477]

At Mánikpur in the Thána District the goddess Shitala is worshipped by women to cure barrenness. They observe fasts, and go to the temple of the goddess bare-footed with their hair loose and throwing milk on their path. They offer to the goddess wooden cradles and children's toys in fulfilment of their vows. [478]

At Shirgaon in the Máhim taluka of the Thána District, it is said that the repetition of the mantra "Santán Gopál jáy" is resorted to as a cure for barrenness. [479]

At Wáde in the Thána District, women make vows even to minor deities such as Chedoba to get rid of barrenness. They also use copper amulets and cotton strings procured from a sorcerer well versed in the use of mantras. [480]

At Dahigaon in the Thána District the worship of the god Shri Satya Náráyan is held to cure barrenness. Some women also distribute to the poor jágri equal to the weight of a child. [481]

At Dehari in the Murbád taluka of the Thána District, the village deity Dehari Máta is invoked and worshipped by women for the cure of barrenness. [482] In the Kolhápur District, the help of the family deities and of the household deities is invoked. Women take turns round the Banyan, Pipal and Umbar, trees. Some make vows to the gods, and perform certain propitiatory rites as well as the Náráyan Nágabali. It is believed that the children do not live long if a member of the family has killed a snake, or if the funeral rites of a person in the family have remained unperformed. The following ceremony is known as Náráyan Nágabali. A snake is made from the flour of Rála (panie seed), and another made of gold is put into it. It is then burnt like a dead body. All the ordinary funeral rites are performed. After performing the eleventh day rites, homa, i.e., sacred fire, is kindled at night time, and after keeping vigil for the whole night, milk and a dakshana are given to Bráhmans. A feast is given to eleven Bráhmans on that day. On the twelfth day sixteen Bráhmans are fed, and on the thirteenth, five Bráhmans are given a feast, after performing the Shráddha rites. On the fourteenth day, again, a feast is given to about 100 to 500 Bráhmans according to the means of the host. It is believed that, after the performance of these rites, the soul of the deceased reaches heaven, and there is an end to the troubles and misfortunes of the family. [483]