DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.29592#0146
132
JAVARA
JAT MILÂÎ
lical cord is cut, leaving four finger-breadths
untouched. The abhishêk or purification is
then performed by sprinkling the assemblage
with a brush of dub grass dipped in the water
of the argha. The frontal mark (tiled) is
then given with red sandars, and a flower is pre-
sented. with a verse committing the donee to
the protection of the great God.” (Atkinson,
Himalayan Gazetteer, II, 838.)
The account given by Sherring (Hindu Castes, I,
11) is slightly different: “This takes place at
the hirth of a child. The five ceremonies are
performed. Clarified butter and honey are
given to the infant, being first poured into a
silver vessel through a golden ring; and
charms are breathed into its ear, to preserve it
from evil spirits, and from the innumerable ills
to which the flesh is heir. Five Brahmans are
summoned to read spells (mantra) on five
sides of the house. The spot is sanctified by
spells (mantra), and spells sanctify the infant,
over whom the Brahmans say ‘ AshmâBâhatvâ.’
Fire is placed before the door, and the hom sacri-
fice is burnt, together with yellow mustard and
rice. During the first six days the mother is
attended by a chamâin (qv.), and only eats food
called chauânî, made of sugar, clarified butter,
and spices. After the sixth day she begins to
partake of cooked food. For twelve days sing-
ing and music are more or less kept up at the
house, and friends come and go, offering their
congratulation's, and bringing with them
nicely-prepared betel (pan). But during this
period, however, the mother is permitted to
touch no one. On the twelfth day, friends
bring various kinds of presents, and the woman
having bathed, the restriction as to touching
is removed. If a boy is horn in the 19th
asterism (nakshatra) called Mul, the woman is
not clean till the 27th day, and is consequently
unable during the interval to. touch any one.
The process by which the father in such case is
suffered to see his child for the first timè is very
curious. On this day melted clarified butter
is brought in a brass vessel, and the child being
placed upon his shoulder in such a manner as
to cast a reflection of itself upon the butter,
the father looks in and beholds the reflected
image. After this the child is placed in a
winnowing basket (sup) and is brought out-
side the house as far as the eaves. The
woman then worships the goddess Bhavâni, by
offering chauânî placed on seven cakes.
There is a certain condition of this asterism,
happily rare, on the recurrence of which,
should a child be born, its father is prohibited
from beholding it for the space of twelve years.”
Jât milâî—\jât = caste; milânâ = to unite]
— ceremonies and fees paid to procure re-
admission to caste after excommunication (mi-
lâî).
Jatnî—[Skt. y antra)—the strings at the edge of
the wheel of the spinning-wheel. Lower Duâb
(charkhâ).
Jâtrâ—[Skt. yâtra — going]—a pilgrimage to a
shrine and offerings made to the deities cele-
brated there.
ôsXr\-—[jâtra\—a pilgrim.
Jatthâ—(khotthâ)— tobacco ashes. East districts.
Jau—[Skt. yava\ {bêjhar, gorjî)—barley
(Hordeum vulgare). Êk jau kî solali rotî,
bhagat kliâê ki bhagtâni — sixteen cakes made
out of a grain of barley ! Is the vegetarian or
his wife to eat them ? The sprigs grown artifi-
cially and put in men’s turbans at the Dasahrâ or
Salono festival are jai, jayî, jarai, jarei,
javârâ, javare. The prickly hairs on the ear
are to the east tuûr, tûnrâ. There is a curious
variety with naked grains like pearl barley,
known as paiahambarî or rasûlî.
Jauchanî—[jau-chanâ] — barley grown with
grain (bêjhar).
Jaugar—[F jau, gehun\—wheat and barley grown
together. Azamgarh.
Jauhâr—[jau-hâr]—a necklace made of barley
stalks ; a man’s necklace made in the same
shape of gold.
Jau kêrâî— V [jau ; kirâo, niatar — a pea] —
Jau kirâî— > barley sown with a small varie-
Jau matarâ— ' ty of pea. East districts.
J au lâ—broken rice boiled for food. Hill dis-
tricts.
Jaul dhotî—a large waist-cloth. Kumaun
(dhoti).
Jaunâl— 7 (1) ( jêonâr)—lands cultivated alter-
Jaunâr—) nately in each harvest. Duâb and
Rohilkhand ; (2) land cropped with sugarcane
after barley. Azamgarh ; (3) {binär, jêonâr,
naruâ) land cropped in the past season with
wheat or barley. Duâb.
Jo hai tû bhûkhâ mâl kâ
To îkh rakh jaunâl kâ.
[If you are anxious to be rich, keep a fallow for
sugarcane.]
Jaunâr—[jîrnnâ — to eat]—a large feast, special-
ly the feast to the relatives on the day before a
marriage (mafidhâ).
Jauhehî—[acc. to Platts, java klishaya — de-
struction of barley]—a kind of smut in barley or
wheat.
Jaundâ—the field watchman’s platform. West
districts (machân).
Jaur—a heavy kind of plough with a perpendi-
cular body or frame. Benares (hal).
Jâur-^boiled rice and milk (khîr).
Jaurâ—see jêorâ.
Jaurâ—the handle of the fodder-cutter. Far-
rukhâbâd (gandâs).
Jausan— \ά woman’s armlet worn on the upper
Jaushan—■) arm. Worn to the east by Muham-
madan women : thejaushan differs from the bâzû
(qv.) in the pieces not being fastened closely to-
gether with an elastic band, but strung in sepa-
rate bunches or lumps on silk cord.
Jauthâhan—land on which a spring crop is sown
after an autumn crop. East districts (jarî).
Javâ—[jâb]—a cattle muzzle. Gorakhpur
(chhînkâ).
Javain—[Skt. yamânika, yavânika ; yava —
barley]—a kind of dill, lovage, or bishop’s weed,
used as a spice and medicinally.
Javâkhâr—[Jau = barley; khâr — alkali]—ashes
of burnt barley, used as a cure for indigestion.
Jâvan—see jâman.
Javârâ—[jûâ = a yoke]—a pair of oxen. Upper
Duâb (juâr).
JAVARA
JAT MILÂÎ
lical cord is cut, leaving four finger-breadths
untouched. The abhishêk or purification is
then performed by sprinkling the assemblage
with a brush of dub grass dipped in the water
of the argha. The frontal mark (tiled) is
then given with red sandars, and a flower is pre-
sented. with a verse committing the donee to
the protection of the great God.” (Atkinson,
Himalayan Gazetteer, II, 838.)
The account given by Sherring (Hindu Castes, I,
11) is slightly different: “This takes place at
the hirth of a child. The five ceremonies are
performed. Clarified butter and honey are
given to the infant, being first poured into a
silver vessel through a golden ring; and
charms are breathed into its ear, to preserve it
from evil spirits, and from the innumerable ills
to which the flesh is heir. Five Brahmans are
summoned to read spells (mantra) on five
sides of the house. The spot is sanctified by
spells (mantra), and spells sanctify the infant,
over whom the Brahmans say ‘ AshmâBâhatvâ.’
Fire is placed before the door, and the hom sacri-
fice is burnt, together with yellow mustard and
rice. During the first six days the mother is
attended by a chamâin (qv.), and only eats food
called chauânî, made of sugar, clarified butter,
and spices. After the sixth day she begins to
partake of cooked food. For twelve days sing-
ing and music are more or less kept up at the
house, and friends come and go, offering their
congratulation's, and bringing with them
nicely-prepared betel (pan). But during this
period, however, the mother is permitted to
touch no one. On the twelfth day, friends
bring various kinds of presents, and the woman
having bathed, the restriction as to touching
is removed. If a boy is horn in the 19th
asterism (nakshatra) called Mul, the woman is
not clean till the 27th day, and is consequently
unable during the interval to. touch any one.
The process by which the father in such case is
suffered to see his child for the first timè is very
curious. On this day melted clarified butter
is brought in a brass vessel, and the child being
placed upon his shoulder in such a manner as
to cast a reflection of itself upon the butter,
the father looks in and beholds the reflected
image. After this the child is placed in a
winnowing basket (sup) and is brought out-
side the house as far as the eaves. The
woman then worships the goddess Bhavâni, by
offering chauânî placed on seven cakes.
There is a certain condition of this asterism,
happily rare, on the recurrence of which,
should a child be born, its father is prohibited
from beholding it for the space of twelve years.”
Jât milâî—\jât = caste; milânâ = to unite]
— ceremonies and fees paid to procure re-
admission to caste after excommunication (mi-
lâî).
Jatnî—[Skt. y antra)—the strings at the edge of
the wheel of the spinning-wheel. Lower Duâb
(charkhâ).
Jâtrâ—[Skt. yâtra — going]—a pilgrimage to a
shrine and offerings made to the deities cele-
brated there.
ôsXr\-—[jâtra\—a pilgrim.
Jatthâ—(khotthâ)— tobacco ashes. East districts.
Jau—[Skt. yava\ {bêjhar, gorjî)—barley
(Hordeum vulgare). Êk jau kî solali rotî,
bhagat kliâê ki bhagtâni — sixteen cakes made
out of a grain of barley ! Is the vegetarian or
his wife to eat them ? The sprigs grown artifi-
cially and put in men’s turbans at the Dasahrâ or
Salono festival are jai, jayî, jarai, jarei,
javârâ, javare. The prickly hairs on the ear
are to the east tuûr, tûnrâ. There is a curious
variety with naked grains like pearl barley,
known as paiahambarî or rasûlî.
Jauchanî—[jau-chanâ] — barley grown with
grain (bêjhar).
Jaugar—[F jau, gehun\—wheat and barley grown
together. Azamgarh.
Jauhâr—[jau-hâr]—a necklace made of barley
stalks ; a man’s necklace made in the same
shape of gold.
Jau kêrâî— V [jau ; kirâo, niatar — a pea] —
Jau kirâî— > barley sown with a small varie-
Jau matarâ— ' ty of pea. East districts.
J au lâ—broken rice boiled for food. Hill dis-
tricts.
Jaul dhotî—a large waist-cloth. Kumaun
(dhoti).
Jaunâl— 7 (1) ( jêonâr)—lands cultivated alter-
Jaunâr—) nately in each harvest. Duâb and
Rohilkhand ; (2) land cropped with sugarcane
after barley. Azamgarh ; (3) {binär, jêonâr,
naruâ) land cropped in the past season with
wheat or barley. Duâb.
Jo hai tû bhûkhâ mâl kâ
To îkh rakh jaunâl kâ.
[If you are anxious to be rich, keep a fallow for
sugarcane.]
Jaunâr—[jîrnnâ — to eat]—a large feast, special-
ly the feast to the relatives on the day before a
marriage (mafidhâ).
Jauhehî—[acc. to Platts, java klishaya — de-
struction of barley]—a kind of smut in barley or
wheat.
Jaundâ—the field watchman’s platform. West
districts (machân).
Jaur—a heavy kind of plough with a perpendi-
cular body or frame. Benares (hal).
Jâur-^boiled rice and milk (khîr).
Jaurâ—see jêorâ.
Jaurâ—the handle of the fodder-cutter. Far-
rukhâbâd (gandâs).
Jausan— \ά woman’s armlet worn on the upper
Jaushan—■) arm. Worn to the east by Muham-
madan women : thejaushan differs from the bâzû
(qv.) in the pieces not being fastened closely to-
gether with an elastic band, but strung in sepa-
rate bunches or lumps on silk cord.
Jauthâhan—land on which a spring crop is sown
after an autumn crop. East districts (jarî).
Javâ—[jâb]—a cattle muzzle. Gorakhpur
(chhînkâ).
Javain—[Skt. yamânika, yavânika ; yava —
barley]—a kind of dill, lovage, or bishop’s weed,
used as a spice and medicinally.
Javâkhâr—[Jau = barley; khâr — alkali]—ashes
of burnt barley, used as a cure for indigestion.
Jâvan—see jâman.
Javârâ—[jûâ = a yoke]—a pair of oxen. Upper
Duâb (juâr).