50

THE INDIAN ANTIQUARY.

[FEBRUARY, 1873.

It is still the custom, when the god Isvara is being taken out in procession, to tie an arm

(see Illustration), are intended to represent, I know not; and no one can enlighten me on this point.

made of cloth to the foot of the bull, carried on a high pole in front of the god. The Vaishnava

thing to do with the god whose name it bears,

6.

Hanumantta Kallu.—This stone has no

Brahmans object to this badge of superiority

but is connected with a marriage privilege of the

being flaunted in their face; and whenever suffi ciently powerful, they prevent the observance of

left-hand caste, are entitled to only 11 posts to

the custom. This strong objection on their part, and the power they have acquired in the country,

the house.

may account for the small number of stones of this class now to be found.

What the man and

woman, generally shown under the upraised arm

goldsmith caste. The goldsmiths, being of the the awning erected during marriage in front of But in those villages where this

stone is to be found, the goldsmiths have the right, provided the awning is erected close to the stone, to use the full number of posts, viz., 12.

MARASA WAKKALIGARU OF MAISUR. By W. N. NARASIMMIY ENGAR, BANGALOR.

The Marasa Vakkaligaru form a large and important sub-division of the rayat class in the province of Maisür. They are to be found chiefly in the talukas of Nelamangala, Dodda– ballapura, Devandahalli, Chickaballápura, Gum minayakanapálya, Mâlûr, Hosakot, Kölär, and Bangalor. They are a hardy and industrious people, their principal occupation being agricul ture. Small colonies of these rayats are also to be found in other localities, whither enterprize and the hope of gain have allured them. There is a very peculiar religious rite perform ed among these people.

Their women offer as

sacrifice to Bhairava Linga, or Bhandi Devaru (the Saiva Phallus so called), the first joints of their right-hand ring and little fingers, which are cut off by the village carpenter.

the peril of his situation, Śiva thereupon in gloriously fled, the vindictive Rakshasa pursuing him everywhere. The fugitive god, after vainly hiding himself successively in castor-oil and

jawāri plantations, took refuge in a “Linga Tonlé” shrub, and at last became invisible to

his pursuer. It happened that at this time a Marasa Vakkaliga cultivator was at work in a neighbouring field, and Bhasmāsura enquired

of him the whereabouts of Siva, who had all along appeared in the disguise of a Jaugama. The wily rayat, true to the instinct of self-pre servation, did not give any reply, but simply pointed his forefinger to the shrub in which Siva was concealed. The god was on the point

of being annihilated by the giant placing his

It is pro

hand on his head, when Vishnu came to the

posed to trace the origin and rationale of this practice. It must be stated in limine that Colonel M. Wilkes has noticed this rite in his History of Maisür (Madras Ed. of 1869, vol. I. pp. 272 and 273). Without the Purānic element, the popular version is as follows :Once upon a time in the remote past, there was a great Rakshasa, named Bhasmāsura, who

rescue, and manifested himself to the Rāk

wished to become invincible.

In the orthodox

shasa in the form of a lovely maiden, meretri ciously dressed. The Asura, who was notorious for lust, and for the most unbridled, indulgence

of his evil passions, forgot all about Siva and his destruction, and attempted to ravish the enchant

ing houri before him. She, however, recoiled from the pollution of his touch, and told him to wash and purify himself first. In following the

manner he performed “tapas” in honor of Siva for countless ages. That god, pleased with the

command of his enchantress, the Rakshasa found

devotion and asceticism of his

worshipper,

There was however a small pool of water on a

appeared to him in propriá formé, and asked

rock close by, and the maiden relented so far as to advise him to pour three handfuls of water

him what he wanted. The Rakshasa begged Siva to place in the palm of his right

all the seas, rivers, wells, &c., dry as if by magic.

hand the fiery eye (Phala natra) which the

on his head. In his mad passion, the giant forgot himself so far as to place his hand on his

god wears on his forehead. - No sooner asked

own head, in the act of pouring the water over

than granted ; but the sceptical giant mali ciously attempted to experiment with the boon on the very grantor thereof. Awakened to

his person, and was instantaneously consumed to ashes. The pusillanimous Siva now emerged from his hiding-place, and in thanking Vishnu for