Chapter VII · TREE AND SERPENT WORSHIP.

Certain trees are considered holy, and they are neither cut nor their wood used as fuel.

The Tulsi or sweet basil is considered to represent Lakshmi, the wife of Vishnu. It is also related that Krishna wanted to kill the demon Jalandhar, but he could not be killed on account of the merit of the chastity of his wife Vrinda. Krishna, therefore, assumed the form of Jalandhar, violated the chastity of Vrinda, and was thus enabled to kill the demon. Krishna next expressed a desire to marry Vrinda, when she transformed herself into the Tulsi plant. It is considered an act of great religious merit to wed Krishna with the Tulsi, and this marriage is celebrated every year by all Hindus on the 11th day of the bright half of Kārtik otherwise called Dev Divāli.

The Rudrāksha is believed to be a representation of the god Shiva. It is therefore considered a sin to cut it. Garlands of Rudrāksha beads are worn round the neck by the devotees of Shiva.

All Hindus worship the snake. The day especially devoted to its worship is the fifth day of the bright half of Shrāvan, which is called Nāg panchami. In some places Nāg panchami is observed on the 5th day of the dark half of Shrāvan. On this day an image of a snake is made of cowdung or earth, or its picture is drawn on the wall.

Women do not pound, grind or sift corn on the Nāg panchami day, and all people try to see a snake.

In many places there are temples dedicated to snake gods. These gods are known by various names. Some of the temples with the names of the gods installed in them are given below:—

1. The temple of Sarmālio Nāg at Arani Timba near Bikāner.

2. The temple of Ragatio Nāg midway between Kanāza and Vanthali in the Junāgadh State.

3. The temple of Charmālio Nāg at Chokdi near Chuda. Vows of offering sweets are made to this Nāg by persons bitten by snakes, who visit the temple, hold the sweets before the image of the god, distribute them among the visitors, and are in return presented with cotton thread which they wear round the neck.

This god is also reputed to have the power of blessing childless persons with offspring. The offerings concerned consist of cradles, which are presented to the god after the wished for object has been fulfilled.

4. The temple of Vāsuki Nāg near Thāngadh. This Nāg is supposed to be a servant of the god Shiva. An old snake with gray moustaches is said to live in this temple. He drinks milk at the hands of visitors. Many vows are made in honour of this snake god.

5. The temple of Khambhadio Nāg at Khāmbhada.

6. The temple of Nāg Mandal at Dadvi.

7. The temple of Bhujia Nāg at Bhuj.

8. The temple of Shimalia Nāg near Jadeshvar in the neighbourhood of Jetpur.

9. The temple of Fulia Nāg near Jopanāth.

10. The temple of Malodaro Nāg at Malod.

11. The temple of Charmālio Nāg at Chudia.

12. The temple of Chhatrāsia Nāg in Chhatrāsa.

13. The temple of Monapario Nāg at Monpar near Chital.

14. The temple of Ashāpāl at Nanadiya in the Bantva State.

15. The temple of Khodiāl Nāgini at Khokharda in the Junāgadh State.

16. The temple of Gondalia Nāg at Gondal.

It is related that there were once divine snakes in the royal fort of Jodia. When a pair (male and female) of these snakes were found killed, the heinous act was atoned for by the bodies of the snakes being buried and a temple erected over the grave. The male snake of this pair is known as Nāg Nāth or the Lord of Snakes.

It is described in the Purānas how King Parikshit was bitten by Takshak Nāg and King Nala by Karkotak Nāg. King Nala became deformed owing to the bite, but he could assume his original form by wearing a special dress, through the favour of Karkotak.

It is a common belief that treasures buried underground are guarded by snakes.

Generally a miser dying without an heir is supposed to be born as a snake after his death, to guard his hoarded money.

It is related that a Brāhman once read in an old paper that there was a treasure buried under a Shami tree in Deola. He communicated the information to the Thākor of Dhrol who secured the treasure by excavating the place. The Brāhman went to worship the spot, but was buried alive. The Thākor buried the treasure in his castle, but the Brāhman, becoming a snake, guarded the treasure and allowed none to touch it. All attempts to dig it up were frustrated by attacks of bees and the appearance of a snake.

A Kshatriya named Dev Karan, while the foundation of his house was being dug, found a treasure guarded by a snake. He killed the snake by pouring boiling oil over it and secured the treasure.

There are many practices in vogue to render the poisonous bite of a snake ineffective.

If the man bitten by a snake be bold, he cuts off the bitten part.

Some have the bitten part branded.

Those who have no ulcer in the mouth suck the poison, and spit it out.

The powder of the fruit of the Nol Vel is also administered with water.

Sometimes emetics and purgative medicines are given.

Other remedies for the cure of snake bite, are as follows:—

A moharo (stone found in the head of a snake supposed to be a cure for snake poison) is applied to the wound caused by the bite. It absorbs the poison, and on being dipped into milk, transfers the poison to the milk.

Sometimes the exorcist fans the patient with branches of the Nim tree, reciting mantras, and thereupon the patient becomes possessed by the snake and declares the cause of his offence.

In some places, the exorcist ties up the patient when the snake tells the cause of the bite. Next the exorcist calls on the snake to leave the body of the patient, who then begins to crawl about like a snake and is cured.

A belief prevails that there is a precious stone in the head of the snake. Such stones are called mohors. They are occasionally shown to the people by snake-charmers, who declare that it is very difficult to procure them.

As stated above, the mohor has the property of absorbing the poison from snake-bites.

According to the Purānas the pātāl or nether world is as beautiful as heaven. It is inhabited by Nāgs or snakes in human form. The Nāg girls are reputed to be so handsome that an extraordinarily beautiful girl is commonly likened to a Nāg girl.