DOI Page / Citation link:
https://doi.org/10.11588/diglit.29592#0141
IKHAEI
127
INTA
ceed towards the ploughmen and planters and
leave the same impression on their backs. The
man who drives the first plough is decorated
with necklaces and other ornaments, lampblack
is rubbed on his eyelids, and on him the first
hatha or impression is made. The women then
begin to dance and sing, and after a short time
has elapsed the proprietor of the field throws a
bundle of sugar-cane among them as the signal
of' dismissal, and after much scrambling they
depart. The labourers are also well fed by the
proprietor on their return home. In the east-
ward the îkhrâj or ûkhrâj seldom occurs on a
Sunday, but to the westward that day is con-
sidered propitious for the planting. The cus-
toms which are observed are also different. In
Delhi, for instance, the wife of the man at the
plough who turns up the ground for the recep-
tion of the sugar cuttings follows a little behind
with a hall of cotton in her hand. At some un-
expected moment he turns on her, and after a
sham contest bears her to the ground. The
cotton being forced out of her hand, spreads on
the ground, and the parties present exclaim—
“May7 our sugar-cane grow and spread like this
cotton !” (Sir H. M. Elliot, Sup. Gloss., sv.
eekhrâj.) To the east the ceremony at sugar-cane
cutting is as follows : A Brâhman is taken to the
field. At the north-eastern corner they worship
a plant of cane and light a lamp. They cut that
plant and distribute five others to those present,
and take one or two bundles home. The women
plaster the house with cow-dung, and draw lines
with charcoal and flour. They make represent-
ations on the ground of Yishnu and Lakshmi,
and make a figure of a wooden sandal [kha-
raun) ; on these figures they put bulbs of the
water caltrop (siûghârâ) bean pods, new cot-
ton, and light a lamp ; over all they place a
brass pan (thâlî), and rap on it with small pieces
of cane, singing—
Uth Nârâyan ! baith Nârâyan ! main kâtûû,
tû chet,
Jâgo ! jâgo J ghar kâ devâ! Jâgo ! jâgo ! Bishn
Nârâyan !
[Arise, great God ! arise !—Sit, great God ! I am
cutting. Do you consider ! Wake ! wake !
Lord of the house ! Wake, Vishn Nârâyan !]
This is the Dêvuthnî{qv.) or awaking of Vishnu
from his four months’ sleep. From that day
weddings and cutting of sugar-cane commence,
and it is said no jackal will touch the cane
until that day is past.
Ikhâri—\ikh — sugar-cane; Skt. vâta = enclo-
sure]— (ikhvârî, ukhârî, ukhvârî)—a sugar-cane
field ; a stage in the growth of the plant : see îkh.
Jêth ma s men char dukhan ;
Ban bâlak aru bhaiûs ukhârî.
[Four things suffer in the heat of May—a wood,
a child, a buffalo, and a cane-field.]
Ikhbarhi—[îkh-barhnâ — to increase]—the cere-
mony at the last distribution of the sugar-cane
juice. Upper Duâb.
Ikhrâj—[îkh = sugar-cane; râj = kingdom]—
(ukhrâj)—the ceremonies at the planting of
sugar-cane: see îkh.
Ikhvârî—see ikhârî.
Ikkâ—see ekkâ.
Iklautâ—[êk =■ one ; akêlâ ~ alone]—a single
child of a married couple.
I ksuâ—[êk = one ; sûî = a fine shoot]—the young
gram plant appearing above ground. Duâb
(chanâ).
’Ilâqeband — [Arabic ’ilâqah = dependency; band
= fastening]—a silk-fringe maker (patvâ).
Imâmâ— "ji [Arabic imam — patriarch]—a tur-
Imâmâh— S ban worn by Muhammadans
(amâma, pagri).
Imâm dastâ— [Corr. of hâvan dastah (qv.)]—-
Imâm dastah— ) a pestle and mortar.
Imartî—[Skt. amrita—a priv. mrita = dead]—a
sweetmeat made of pulse (amirtî).
Imil pattî—[imlî = the tamarind tree; pât — a
leaf] (amal pattî)—(1) a sort of coat made of
one fly of cloth—East districts; see angâ ;
(2) a flat seam in clothes.
Imratî—see imartî.
I nâr— ^ [Skt. andhu — a well, or acc. to Platts,
Inârâ— ) Skt. indra-kâra]—a large masonry
well, usually for supplying drinking-water
(indârâ).
Inch—[lit. scarcity ; aiûchnâ — to drag]—money
advanced by a banker to pay rent on the secu-
rity of the standing crops. West districts.
Inchan — [îricK] (khaliyânî, sillâ)—unclaimed
useless grain or straw on the threshing-floor ;
a perquisite of the landlord.
Indai— 1 [see înar] [inâr, inârâ, manî, nârâ,
Indârâ—J naulo, najûrâ)—a large masonry
well, usually for supplying drinking-water.
Indhan— C [Skt. indh — to kindle] ( jalauni,
Indhan— 7 jalâvan, jâran, jhâran, juraitî,
lakrî jalauni)—firewood. Ghar khodê îûdhan
bahut — if you dig up your house you will
have lots of firewood.
Indhaur—[îûdhan]—a house for fuel, usually
cow-dung fuel. North Oudh (gohârî).
Indhuâ—·\ [conn, with Hind. aiûdlî = a ring, or
Induâ— / acc. to Platts. Skt. pinda = a lump]
Induî— Γ (bîûdâ, êwluî, gêûdlî, gêûduâ,
I fidurî— J gêûrulî, gêùrurî, giûdurî, girarî,
guùdlî, jûrâ, kuûrî, sirono)—a pad for support-
ing water-pots, etc., on a woman’s head. Gavjî
panhyârî goklirû, kâ îûdhuâ = a bald water-
carrier with a head-pad of lace.
Ingariyâ—[? cf. gênr]—pieces of sugar-cane cut
ready for the mill. Eohilkhand (gandêrî).
Ingrautî—[îûgur]—a box for carrying the vermi-
lion which women use to paint their eyelids,
ingur—the fine vermilion used for painting the
eyelids, as contrasted with sêùdur.
Inkarâ—(intkharâ, khaprî)—pieces of broken
bricks or tiles.
[fit—- ■) [Skt. ishtaka] [gummâ, gummân)—a
Iritâ— ) brick. For various kinds of bricks see
pakkâ, kachchâ, kalân, kakaiyâ, kanaiyâ,
nautirâhî, nanihârî, mêz kî înt, pharrâk over-
burnt brick used as pumice stone is jhâûvâû ;
pieces of half-fired brick, îùt khohâ, îût khoyâ ;
brickbats, rorâ, iûkara, iût kharâ ; brick work,
chinâî. Man mêù ân, baahal mêù întâ — pre-
tending to have something else in his mind, and
all the time a brick under his arm to fling at
you. Bare ghar men paré, îût dho dho mare
— a fine house you have come to—obliged to kill
yourself carrying bricks !
127
INTA
ceed towards the ploughmen and planters and
leave the same impression on their backs. The
man who drives the first plough is decorated
with necklaces and other ornaments, lampblack
is rubbed on his eyelids, and on him the first
hatha or impression is made. The women then
begin to dance and sing, and after a short time
has elapsed the proprietor of the field throws a
bundle of sugar-cane among them as the signal
of' dismissal, and after much scrambling they
depart. The labourers are also well fed by the
proprietor on their return home. In the east-
ward the îkhrâj or ûkhrâj seldom occurs on a
Sunday, but to the westward that day is con-
sidered propitious for the planting. The cus-
toms which are observed are also different. In
Delhi, for instance, the wife of the man at the
plough who turns up the ground for the recep-
tion of the sugar cuttings follows a little behind
with a hall of cotton in her hand. At some un-
expected moment he turns on her, and after a
sham contest bears her to the ground. The
cotton being forced out of her hand, spreads on
the ground, and the parties present exclaim—
“May7 our sugar-cane grow and spread like this
cotton !” (Sir H. M. Elliot, Sup. Gloss., sv.
eekhrâj.) To the east the ceremony at sugar-cane
cutting is as follows : A Brâhman is taken to the
field. At the north-eastern corner they worship
a plant of cane and light a lamp. They cut that
plant and distribute five others to those present,
and take one or two bundles home. The women
plaster the house with cow-dung, and draw lines
with charcoal and flour. They make represent-
ations on the ground of Yishnu and Lakshmi,
and make a figure of a wooden sandal [kha-
raun) ; on these figures they put bulbs of the
water caltrop (siûghârâ) bean pods, new cot-
ton, and light a lamp ; over all they place a
brass pan (thâlî), and rap on it with small pieces
of cane, singing—
Uth Nârâyan ! baith Nârâyan ! main kâtûû,
tû chet,
Jâgo ! jâgo J ghar kâ devâ! Jâgo ! jâgo ! Bishn
Nârâyan !
[Arise, great God ! arise !—Sit, great God ! I am
cutting. Do you consider ! Wake ! wake !
Lord of the house ! Wake, Vishn Nârâyan !]
This is the Dêvuthnî{qv.) or awaking of Vishnu
from his four months’ sleep. From that day
weddings and cutting of sugar-cane commence,
and it is said no jackal will touch the cane
until that day is past.
Ikhâri—\ikh — sugar-cane; Skt. vâta = enclo-
sure]— (ikhvârî, ukhârî, ukhvârî)—a sugar-cane
field ; a stage in the growth of the plant : see îkh.
Jêth ma s men char dukhan ;
Ban bâlak aru bhaiûs ukhârî.
[Four things suffer in the heat of May—a wood,
a child, a buffalo, and a cane-field.]
Ikhbarhi—[îkh-barhnâ — to increase]—the cere-
mony at the last distribution of the sugar-cane
juice. Upper Duâb.
Ikhrâj—[îkh = sugar-cane; râj = kingdom]—
(ukhrâj)—the ceremonies at the planting of
sugar-cane: see îkh.
Ikhvârî—see ikhârî.
Ikkâ—see ekkâ.
Iklautâ—[êk =■ one ; akêlâ ~ alone]—a single
child of a married couple.
I ksuâ—[êk = one ; sûî = a fine shoot]—the young
gram plant appearing above ground. Duâb
(chanâ).
’Ilâqeband — [Arabic ’ilâqah = dependency; band
= fastening]—a silk-fringe maker (patvâ).
Imâmâ— "ji [Arabic imam — patriarch]—a tur-
Imâmâh— S ban worn by Muhammadans
(amâma, pagri).
Imâm dastâ— [Corr. of hâvan dastah (qv.)]—-
Imâm dastah— ) a pestle and mortar.
Imartî—[Skt. amrita—a priv. mrita = dead]—a
sweetmeat made of pulse (amirtî).
Imil pattî—[imlî = the tamarind tree; pât — a
leaf] (amal pattî)—(1) a sort of coat made of
one fly of cloth—East districts; see angâ ;
(2) a flat seam in clothes.
Imratî—see imartî.
I nâr— ^ [Skt. andhu — a well, or acc. to Platts,
Inârâ— ) Skt. indra-kâra]—a large masonry
well, usually for supplying drinking-water
(indârâ).
Inch—[lit. scarcity ; aiûchnâ — to drag]—money
advanced by a banker to pay rent on the secu-
rity of the standing crops. West districts.
Inchan — [îricK] (khaliyânî, sillâ)—unclaimed
useless grain or straw on the threshing-floor ;
a perquisite of the landlord.
Indai— 1 [see înar] [inâr, inârâ, manî, nârâ,
Indârâ—J naulo, najûrâ)—a large masonry
well, usually for supplying drinking-water.
Indhan— C [Skt. indh — to kindle] ( jalauni,
Indhan— 7 jalâvan, jâran, jhâran, juraitî,
lakrî jalauni)—firewood. Ghar khodê îûdhan
bahut — if you dig up your house you will
have lots of firewood.
Indhaur—[îûdhan]—a house for fuel, usually
cow-dung fuel. North Oudh (gohârî).
Indhuâ—·\ [conn, with Hind. aiûdlî = a ring, or
Induâ— / acc. to Platts. Skt. pinda = a lump]
Induî— Γ (bîûdâ, êwluî, gêûdlî, gêûduâ,
I fidurî— J gêûrulî, gêùrurî, giûdurî, girarî,
guùdlî, jûrâ, kuûrî, sirono)—a pad for support-
ing water-pots, etc., on a woman’s head. Gavjî
panhyârî goklirû, kâ îûdhuâ = a bald water-
carrier with a head-pad of lace.
Ingariyâ—[? cf. gênr]—pieces of sugar-cane cut
ready for the mill. Eohilkhand (gandêrî).
Ingrautî—[îûgur]—a box for carrying the vermi-
lion which women use to paint their eyelids,
ingur—the fine vermilion used for painting the
eyelids, as contrasted with sêùdur.
Inkarâ—(intkharâ, khaprî)—pieces of broken
bricks or tiles.
[fit—- ■) [Skt. ishtaka] [gummâ, gummân)—a
Iritâ— ) brick. For various kinds of bricks see
pakkâ, kachchâ, kalân, kakaiyâ, kanaiyâ,
nautirâhî, nanihârî, mêz kî înt, pharrâk over-
burnt brick used as pumice stone is jhâûvâû ;
pieces of half-fired brick, îùt khohâ, îût khoyâ ;
brickbats, rorâ, iûkara, iût kharâ ; brick work,
chinâî. Man mêù ân, baahal mêù întâ — pre-
tending to have something else in his mind, and
all the time a brick under his arm to fling at
you. Bare ghar men paré, îût dho dho mare
— a fine house you have come to—obliged to kill
yourself carrying bricks !