Chapter VII · TREE AND SERPENT WORSHIP.
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Groves of mango trees are considered to be sacred as they have a pleasing appearance, and afford grateful shelter against the heat of the day. It is a general belief among Hindus that trees from which such pleasure and protection are derived must naturally be the abode of the gods. There are many such groves in Satára. During the spring season people go to these groves and worship the trees. The Hindus have a general prejudice against cutting living trees which yield fruits, and it is considered specially inauspicious to cut the following trees:—
The Umbar, Pipal, Vad, and the Tulsi plant are considered to be sacred, and are respected by Hindus. The following are some of the legends about their sacredness.
In the Konkan districts there is a class of women known as Bhávinis who are said to be married to Khanjir, i.e., a dagger belonging to the god. They are also called deva yoshita, i.e., prostitutes offered to the god. They have no caste of their own. They retain the name of the caste to which they originally belonged, such as Maráthe Bhávini, Bhandári Bhávini, Sutár Bhávini, etc. The following account is given of the origin of the sect of Bhávinis. A woman wishing to abandon her husband goes to the temple of a village deity at night, and in presence of the people assembled in that temple she takes oil from the lamp burning in the temple, and pours it upon her head. This process is called Deval righ̄ane, i.e., to enter into the service of the temple. After she has poured sweet oil from the lamp upon her head, she has no further connection with her husband. She becomes the maid servant of the temple, and is free to behave as she likes. Daughters of such Bhávinis who do not wish to marry, undergo the process of shesa bharane, and follow the occupation of their mothers. The sons of the Bhávinis have an equal right to the property of their mother, but any daughter who marries a lawful husband loses her share in the property of her mother. A Devali follows the occupation of blowing the horn or cornet, and is entitled to hold the torches in the marriage ceremonies of the people in the village. Many of them learn the art of playing upon the tabour—mrudunga—and are useful to Kathekaris, i.e., those who recite legends of the gods with music and singing. Some of them become farmers while others are unoccupied.
The names of the snake deities are Takshaka, Vásuki and Shesha. Their shrines are at Kolhápur, Nágothane, Prayaga, Nágadeváchi Wádi and Subramhanya. A great fair is held every year at Battisa Shirále on the Nága panchami day.31
The village cures for snakebite are:—
1. The use of charmed water and the repetition of mantras by a sorcerer.
2. The use of certain roots and herbs as medicines.
3. The removal of the sufferer to the neighbouring temple.
4. Branding the wound with fire.