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94
THE INDIAN ANTIQUARY
son, so the Pitriyas are born as descendants of their children, or according to the Bija trikshanyaya, as a tree springs from its seed, that is, its offerings, so parents take birth as children of their offspring.1
The Pitriyas, whose attachment to their children or family or wealth does not die with them, reappear in the same family as descendants. It is also believed that persons dying with debts unpaid with the consciousness that they must be paid, are reborn in this world for the discharge of their obligations,2
It is not always that the Purvajas reappear in the same family. It is said about the departed spirits, that after undergoing punishment for their sins and enjoying the fruits of their good actions, they come down on earth again as drops of rain, and Forming part of the grain which grows on rain water make their way into the wombs of animals and are thus reborn,3
On account of the community of their feelings, habits and ideas in previous births, members of different families form different groups. The actions performed in this life keep them bound to one another either as recipients of the return of the obligations given in the past or as givers of fresh obligations. The members of a family stand thus to one another in the relation of debtors and creditors. It is for the discharge of these debts and recovery of dues that several individuals are united in a family. This naturally leads to the members of a family taking birth again in the same family for the proper discharge of debts.
A virtuous child is declared to have been born to return the debts contracted in its past lives, and a vicious one to recover the dues.
When an atit or holy man or a recluse Idies, his body is interred, and a platform rising waist high from the ground, or a
1 The School Master of Ganod.
3 The School Master of Motà Devalià.
5 The School Master of Ganod.
small dome-shaped temple, is built over the spot. This is called a samadh. An image of the god Shiva is generally installed in the samadh; but sometimes pàdukàs i. e. the impressions on stone of the footsteps of the deceased, are installed instead. Instances of the latter are the pàdukàs of Dattatraya, Gorakha and Machchendra Nath.
Both the Samàdh and the image of the god Shiva as well as the pàdukàs installed therein, are worshipped by the people, who, in course of time, give currency to the beliet that the Samadh possesses certain miraculous powers, diseases, blessing barren women with children, etc. Offerings are made to the Samadh by pious persons and festivals or fairs are held in its honour by the inhabitants of the village in which the Samàdh is located,"
stich as curing long-standing
Kabars or tombs raised over the graves of Mahomedan saints or Pirs are held in equal reverence both by Mahomedans and Hindus. To these offerings are made, and fairs are held in their honour.
Some Samàdhs and Kabars noted for miraculous powers are given below.
1. Gorakhnath :-The Samadh of Gorakhnath lies on Mount Girnàr. It is said that when the word Salam is shouted by any one standing on the brink of the hollow wherein the Samàdh is said to be, the word "Aleka, Aleka, Aleka" is heard in response.
2. Kevaldàs :-The Samàdh of Kevaldàs stands in Susavàv. It is told that, on one occasion, when a festival was being celebrated in honour of the Bàvà Kevaldàs, a nimb tree (Azadiarchta Indica) overhanging the Samàdh was transformed into a mitho Limbdo (Ailantas excelsa ).
3. The Samadh at Kàngà :-In the religious house at Kàngà, a village in the Junagadh State, there lived a bàvà given to
The School Master of Dadvi.
The School Master of Charadwa.
The School Master of Dhànk and the School Mistress of Gondal.
