Indian Antiquary Vol 36

SR No.: 032528
Original Sutra Author: N/A
Author: Richard Carnac Temple
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 430
Language: English
Classification: Book_English
File Size: 15 MB

Page 47

FEBRUARY, 1907.]
HINDUISM IN THE HIMALAYAS.
41
stand round entreating the Dêvi with clasped hands to accept the offerings, and when a buffalo shivers it is believed that the Dêvi has accepted his sacrifice. The people then shout Dévi-ji ki jai, jai, victory to the Dêvi.' When all the buffaloes have been accepted by the Dêvi, the first is taken to the shambles and a man there wounds him with a sword. Then all the low-caste people, such as the Chamârs, Kôlis, Bharos, and Ahirs, pursue the animal, striking him with their clubs and hatchets and making a great outcry. Each buffalo is brutally and cruelly killed in this way, and it is considered a meritorious act to kill them as mercilessly as possible, and if the head of any buffalo is severed at the first stroke of the sword, it is regarded as an omen that some evil is impending, and that both the person who inflicts the blow and the one who makes the sacrifice will come to harm in the course of the ensuing year, the belief being, that as the buffaloes are the children of the Devi's enemies, it is fitting to kill them in this way, 30 After this sacrifice, food is offered to the Dêvi, and arti is performed at six in the evening.
The fair is the occasion of much merriment and even debauchery. Women of all classes attend, unless they are secluded (parda nishin), and those of loose character openly exact sweetmeats and money for the expenses of the fair, from their paramours, and put them publicly to shame if they do not pay. The plain is a sanctuary, and no one can be arrested on it for any offence, even by the Rajâ, but offenders may be arrested as soon as they quit its boundaries and fined, the fines being credited to the temple funds. Offences are, however, mostly connived at. There is much drinking and a good deal of immorality, with a great many petty thefts. The Râjâ, with his family, spends the night on the site of the fair. The bhojki and the pujdri, who, with the bhandari, receive the offerings received at the fair, are Sarsût Brâhmans of the Rai-Bhât group, while the bhandart is a Kanêt. Brahman girls are also brought to this temple, where they worship and are fed, and also receive money and dachhná (dakhna),31
On the third day of the Dasahrâ, the goddess is worshipped at 2 P.M., in the darbar, all the weapons being first taken out of the arsenal and worshipped, and then all the musical instruments. The essential worship is that of the sword and flag. After this the Râjâ holds a darbar with full ceremonial and then visits the temple of Thakurji Lachhmi Narayan, whence the image is brought in a palanquin, while the Raja walks just behind it, attended by all his officials, in order of precedence, to the plain set apart for this festival. On this plain a heap of fuel 32 is piled at a short distance from a green tree, which is adorned with small flags and round which is tied a wreath containing a rupee. The Raja with unsheathed sword goes round the heap, followed by the rest of the people, and the heap is then worshipped and set fire to. It is essential that the wazîr of the State should be present at this ceremony, and if he is unavoidably absent, a representative, who wears an iron sanjud, is appointed, and the heap is then fired. The man who cuts the wreath on the tree in the midst of the burning fire and takes the rupee is considered a hero, and his prosperity during the ensuing year is assured. Before the heap is fired, a pitcher of water with a mark on it is placed close by, and whoever hits the mark is deemed lucky, besides receiving a prize from the Râja. If no one is able to bit it, the man who represents Hanûmân, and who accompanied the idol, smashes the pitcher with his mace. The image is then carried back to its temple with the same pomp as before, and a turban is given to the Raja on behalf of the Thakurdwara, while his attendants are given bhog and charnamrit.33 Wreaths of flowers are then distributed. The festival is believed to commemorate the conquest of Ceylon by Râm Chandar, the ancestor of the Rajputs, which was accomplished after worshipping Dêvî.
A somewhat similar festival is the Saêr Fair held at Khad Ashni: On the morning of the first of Asanj, a barber, having lighted a lamp in a thál (plate) and made an idol of Ganêsh in cow-dung, comes to the Raja and his officials and makes them worship the idol. The Raja and
Mahi Khashwa, Mahisâsûra, who tormented the Devi, was a bull-buffalo, and, when he was killed, bis descendants were metamorphosed into ball-buffaloes.
31 A fee for spiritual service.
82 The stack is called lanka.
ss The water with which the feet of the idol have been washed.