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16
THE INDIAN ANTIQUARY
the names of those who are not eligible. These latter are the yajamāns or patrons of the inviting Brahman, who is himself their pūjya, i, e., deserving to be worshipped by them. A bindu or dot, in place of the Swastika, is considered inauspicious.
The Swastika is used in calculating the number of days taken in pilgrimage by one's relations, one figure being painted on the wall each day from the date of separation, 10
It is said that the Swastika when drawn on a wall is the representation of Jogmāya, Joymaya is a Natural Power, bringing about the union of two separated beings11
The Jains paint the Swastiku in the way noted below and explain the figure in
leading to the heavens. Others suppose it to be a representation of the terrestrial globe. and the four piles of corn placed in the figure, as shown below (p. 16) represent the four mountains, Udayachala, Astāchal, Meru and Mandārāchala.2 The Swastika is also believed to be the foundation-stone of the universe,
The Swastika is much in favour with the gods as a seat or couch, and as soon as it is drawn it is immediately occupied by some deity. It is customary therefore to draw the Swastika on most auspicious and festive occasions, such as marriage and thread ceremonies, the first pregnancy ceremonies and the Divali holidays. In the Konkan the Swastika is always drawn on the Antarpät, or the piece of cloth which is held between the bride and the bridegroom at the time of a Hindu wedding. And at the time of the Punyaha-wachan, a ceremony which precedes a Hindu wedding, the figure is drawn in rice and is worshipped. Throughout the Chaturmās some persons paint the auspicious Swastikas, either on their thresholds or at their doors, every morning.
On the sixth day from the date of a child's birth, a piece of cloth is marked with a Swastika in red lac, the cloth is stretched on a bedstead and the child is placed upon it. An account of this ceremony is to be found in the treatises Jayantishastra, Jätakarma, and Janakalaya.
Before joining the village-school, little boys are made to worship Saraswati, the goddess of learning, after having installed her on a Swastika, in order that the acquisition of learning may be facilitated.
A Brahman host, inviting a party of brother-Brahmans to dinner, marks the figure one (1) against the names of those who are eligible for dakshină, and a Swastika against
H
the following manner:-The four projectors indicate four kinds of souls: viz., (1) Manushya or human, (2) Tiryach or of lower anímals, (3) Deva or divine, (4) Naraki or hellish. The three circular marks denote the three Ratnas or jewels, vis., (1) Jnan or knowledge, (2) Darshana or faith, (3) Charita or good conduct; and the semicircular curve, at the top of the three circles, indicates salvation 12
1 Mr. L. D. Mehta, Motā Devāliā. * The Schoolmaster, Agashi and Arnālā,
Mr. Girijashankar Karunashankar, Songadh. Mr. D. K. Pandya, Schoolmaster, Dhbank. . Mr. M. H. Raval, Vancd. 11 Mr. Girijasbankar Karunashankar. Songadh.
• The Schoolmaster, Ganod.
Mr. T. D. Khāndbār, Schoolmaster, Sayala. • The Schoolmaster, Mith-bão, Ratnagiri. • Mr. Jethalal Anupram, Schoolmaster, Aman, 10 Mr. D. K. Pandya, Dhbank. 19 Mr, K, D. Desai.
