DOI Page / Citation link:
https://doi.org/10.11588/diglit.29592#0140
HUQQA
126
IKH
Kahê bare kavirâê karat yih man agâdhu :
Jâko kînlioii Un, mahâ gunvânan sâdhu.
[Ascetics smoke the pipe. Teil the reason of
this. They smoke that· the fumes may drive
out the mosquito of deception and prepare the
mind to sing joyfully the praises of Govind.
Says a great poet, it is this that makes us so
very hospitable, and therefore the greatest as-
cetics resort to it.]
Huqqâ Har kâ lâdlâ, sab kâ rakhê man.
Bharî sabhâ mêû yoû phirî,joû Gopan mêû
Kânh.
[Pipe, thou art the darling of the Lord! Thou
pleasest all, and movest round the full assem-
bly as Ivrishna'among the cow girls !]
Bâmbhî vâkîjal bharî ; uparjarî âg ;
Jabhai bâjai bâûsarî, nikso kâro nâg.
[His cistern is full of water and afire is lighted
above. When his flute sounds, out comes a black
snake.]
Huqqe ki mârî âg ; bâqî kâ mârâ gâûv = a vil-
lage is ruined by arrears, as a fire is where pipes
are constantly being lighted.
Huqqâ pânî band—deprived of the use of the
pipe and drinking water ; excommunicated from
caste—(chhêknâ, chhênknâ).
Hûrâ—see hûlâ.
Hurpêtna—[hûrâ-pîtnâ = to strike]—to butt;
gore—of cattle. East districts.
Hursâ—see horisâ.
Hurûkî—a cowrie; Sunârs’ slang (kauri).
I
'Ibâ— 7 a long coat worn by respectable people
’Ibâh—) (choghâ).
Ijârband—see izârband.
Ijhar—(mân, Ml)—forest land taken up for tem-
porary cultivation. Kumaun.
Ijrân—[Arabic ijrâ =■ causing to circulate]—land
left fallow to recover its strength.
Ikâdukâ—[êk-do]—one or two; scanty—said of
crops that have partially failed to germinate.
Ikaurij—\_ê¥\—a woman who has only one child
(êkaurij),
Ikh—[Skt. iksha]—(barâî, gaûdâ, gannâ, rikhû,
ûkh)—sugar-cane. In the Central Duâb îkh,
ikhâri, are specially applied to sugar-cane when
it is about a foot high. For various terms in
connection with sugar-cane refer as follows :
Cane-fields, ikhâri ; land prepared for cane,
bhadmâr; sowing without a previous fallow,
khârog; with a previous fallow, paloch ; cul-
tivating with artificial heat, palvâr ; the
ploughs used in planting sugar-cane, chhinuân,
harî, pahiyâ ; the rows of slips murh ; water-
ing palêo ; systems of sowing, bhatmai,
dosâhî, péri; a sugar-cane nursery, hâpar ;
the hole for the cane slips, bîjgaddhâ; the
hoeings, patâfir, âsârhi khod ; the stages in the
growth of the plant, âg, âkh, ânkh, bêl kâ
bîj, gândâ, gêrir, gohan, ikhâri, kotar,
kullâ, patai, thân ; a piece of sugar-cane for
chewing, gullâ; the refuse thrown out of the
mouth, chênph ; a shoot springing from the
root, karanjvâ ; knots in the cane, poi; bundles
of sugar-cane, phândî; stunted cane, thêhî.
Mâgh kâjârâ, Jêth kî dhûp,
Bare kâslit sê vpjê ûkh.
[What with frost in February and heat in May, it
takes great cultivation to make sugar-cane
grow,]
Ikh karen sab koi
Jo bîch men Jêth na hoe.
[Every one would grow sugar-cane if no month of
Jeth intervened (when it wants constant irriga-
tion).]
Ikh tissa, gêhûû bissâ.
[Sugar-cane gives produce thirty-fold, wheat
twenty-fold.]
Prît jo kîjê îkh sê jâm.ai ras kî khan ;
Jahart gâûth tahâû ras nahîû ; yihi prît
kî bân.
[Love the sugar-cane that has a store of good
juice in it; where there is a knot there is no
juice, and this applies to friendship.]
Ikh tak khêtî ; hâthî tak banaj.
[Sugar-cane among crops is as an elephant among
merchandise.]
“ Cane is never sown on a Tuesday, because the
earth is supposed to sleep on that day, which
is called after her son ; nor in the bhadra nak-
shatra. After sowing, the remaining slips are
always scrambled for (uchhâlnâ, lutânâ, nohar).
On dêvuthnî (qv.) the cane is worshipped hv
butter and coarse sugar [gur] being burnt in
the north-eastern corner of the field, and presents
of four or five canes are given to friends. One
man informed me that before sowing he set up
fourteen or fifteen plants in the centre of the field
and worshipped with butter and molasses, and
then knocked them down to typify the bending
down of the canes from their weight; after this
a little feast was given.” (Wright, Cawnpur
Memo., 62-3.) “It is considered a very fa-
vourable omen if a man on horseback comes
into the field when the sewing is going on.
After the sowing is completed, all who have
been engaged in the work come and have a
good dinner at the owner’s house. When the
seed germinates, the owner worships at his field
on the first Saturday before noon. On one of
the days of the naitdurgâ in Kuâr he or his
family priest offers a burnt sacrifice [horn) in the
field and says a prayer. In Kârtik the sûi kî
pûjâ takes place to avert the disease called sûûdî.
Tbe owner takes sweetmeats, etc., from his house,
and five or six little balls of paste pressed into
the shape of a pear, and some clean water ; and
sacrifices cakes. He buries one of the pieces of
paste at each corner of the field, eats the re-
mainder of the food, and goes home happy.”
(Moens’ Bareilly Sett. Rep., p. 93.) “When
sugar-cane is cut, a woman puts on a necklace
and walks round the field winding thread on a
spindle ; and when it is cut, the first-fruits are
offered on an altar called mukâl.” (Ibbetson’s
Banjâb Ethnography, p. 119). To the east-
ward it is usual for the women of the village to
take out to the field a mixture of rice and tur-
meric called aipan, into which they dip their
hands and impress them on the heap of sugar-
cane which is to be planted. They then pro-
126
IKH
Kahê bare kavirâê karat yih man agâdhu :
Jâko kînlioii Un, mahâ gunvânan sâdhu.
[Ascetics smoke the pipe. Teil the reason of
this. They smoke that· the fumes may drive
out the mosquito of deception and prepare the
mind to sing joyfully the praises of Govind.
Says a great poet, it is this that makes us so
very hospitable, and therefore the greatest as-
cetics resort to it.]
Huqqâ Har kâ lâdlâ, sab kâ rakhê man.
Bharî sabhâ mêû yoû phirî,joû Gopan mêû
Kânh.
[Pipe, thou art the darling of the Lord! Thou
pleasest all, and movest round the full assem-
bly as Ivrishna'among the cow girls !]
Bâmbhî vâkîjal bharî ; uparjarî âg ;
Jabhai bâjai bâûsarî, nikso kâro nâg.
[His cistern is full of water and afire is lighted
above. When his flute sounds, out comes a black
snake.]
Huqqe ki mârî âg ; bâqî kâ mârâ gâûv = a vil-
lage is ruined by arrears, as a fire is where pipes
are constantly being lighted.
Huqqâ pânî band—deprived of the use of the
pipe and drinking water ; excommunicated from
caste—(chhêknâ, chhênknâ).
Hûrâ—see hûlâ.
Hurpêtna—[hûrâ-pîtnâ = to strike]—to butt;
gore—of cattle. East districts.
Hursâ—see horisâ.
Hurûkî—a cowrie; Sunârs’ slang (kauri).
I
'Ibâ— 7 a long coat worn by respectable people
’Ibâh—) (choghâ).
Ijârband—see izârband.
Ijhar—(mân, Ml)—forest land taken up for tem-
porary cultivation. Kumaun.
Ijrân—[Arabic ijrâ =■ causing to circulate]—land
left fallow to recover its strength.
Ikâdukâ—[êk-do]—one or two; scanty—said of
crops that have partially failed to germinate.
Ikaurij—\_ê¥\—a woman who has only one child
(êkaurij),
Ikh—[Skt. iksha]—(barâî, gaûdâ, gannâ, rikhû,
ûkh)—sugar-cane. In the Central Duâb îkh,
ikhâri, are specially applied to sugar-cane when
it is about a foot high. For various terms in
connection with sugar-cane refer as follows :
Cane-fields, ikhâri ; land prepared for cane,
bhadmâr; sowing without a previous fallow,
khârog; with a previous fallow, paloch ; cul-
tivating with artificial heat, palvâr ; the
ploughs used in planting sugar-cane, chhinuân,
harî, pahiyâ ; the rows of slips murh ; water-
ing palêo ; systems of sowing, bhatmai,
dosâhî, péri; a sugar-cane nursery, hâpar ;
the hole for the cane slips, bîjgaddhâ; the
hoeings, patâfir, âsârhi khod ; the stages in the
growth of the plant, âg, âkh, ânkh, bêl kâ
bîj, gândâ, gêrir, gohan, ikhâri, kotar,
kullâ, patai, thân ; a piece of sugar-cane for
chewing, gullâ; the refuse thrown out of the
mouth, chênph ; a shoot springing from the
root, karanjvâ ; knots in the cane, poi; bundles
of sugar-cane, phândî; stunted cane, thêhî.
Mâgh kâjârâ, Jêth kî dhûp,
Bare kâslit sê vpjê ûkh.
[What with frost in February and heat in May, it
takes great cultivation to make sugar-cane
grow,]
Ikh karen sab koi
Jo bîch men Jêth na hoe.
[Every one would grow sugar-cane if no month of
Jeth intervened (when it wants constant irriga-
tion).]
Ikh tissa, gêhûû bissâ.
[Sugar-cane gives produce thirty-fold, wheat
twenty-fold.]
Prît jo kîjê îkh sê jâm.ai ras kî khan ;
Jahart gâûth tahâû ras nahîû ; yihi prît
kî bân.
[Love the sugar-cane that has a store of good
juice in it; where there is a knot there is no
juice, and this applies to friendship.]
Ikh tak khêtî ; hâthî tak banaj.
[Sugar-cane among crops is as an elephant among
merchandise.]
“ Cane is never sown on a Tuesday, because the
earth is supposed to sleep on that day, which
is called after her son ; nor in the bhadra nak-
shatra. After sowing, the remaining slips are
always scrambled for (uchhâlnâ, lutânâ, nohar).
On dêvuthnî (qv.) the cane is worshipped hv
butter and coarse sugar [gur] being burnt in
the north-eastern corner of the field, and presents
of four or five canes are given to friends. One
man informed me that before sowing he set up
fourteen or fifteen plants in the centre of the field
and worshipped with butter and molasses, and
then knocked them down to typify the bending
down of the canes from their weight; after this
a little feast was given.” (Wright, Cawnpur
Memo., 62-3.) “It is considered a very fa-
vourable omen if a man on horseback comes
into the field when the sewing is going on.
After the sowing is completed, all who have
been engaged in the work come and have a
good dinner at the owner’s house. When the
seed germinates, the owner worships at his field
on the first Saturday before noon. On one of
the days of the naitdurgâ in Kuâr he or his
family priest offers a burnt sacrifice [horn) in the
field and says a prayer. In Kârtik the sûi kî
pûjâ takes place to avert the disease called sûûdî.
Tbe owner takes sweetmeats, etc., from his house,
and five or six little balls of paste pressed into
the shape of a pear, and some clean water ; and
sacrifices cakes. He buries one of the pieces of
paste at each corner of the field, eats the re-
mainder of the food, and goes home happy.”
(Moens’ Bareilly Sett. Rep., p. 93.) “When
sugar-cane is cut, a woman puts on a necklace
and walks round the field winding thread on a
spindle ; and when it is cut, the first-fruits are
offered on an altar called mukâl.” (Ibbetson’s
Banjâb Ethnography, p. 119). To the east-
ward it is usual for the women of the village to
take out to the field a mixture of rice and tur-
meric called aipan, into which they dip their
hands and impress them on the heap of sugar-
cane which is to be planted. They then pro-