Page:The Indian Antiquary Vol 2.djvu/187

 TIIE HILL OF SAPTA SRING. 1G3 June, 1873.] in good style and has some neat carving, but is sadly in need of repair. A sadfiu by name Gaud SvAmi is said to have lived here a century ago as a devotee of the goddess. The Dharampur Raja was his chela or disciple, and on one of his visits to his guru died, and the samudhi above described was raised to his memory. There is a fine old “Baoli” adjoining, said to have been built by Gaud SvAmi. The above are the chief points of interest on the hill, but there are numerous minor objects of adoration in various places, chiefly figures of Maruti or Ganpati, the favourite deities of the MarAthas in these parts. The origin of the hill of Sapta Sring was on this wise:—Lakshmana, after being wounded by an arrow from the bow of MegnAtli or Indrajit, son of RAvana, despatched Hanuman to procure certain healing herbs from the hill of GirjA Ma¬ hatma, situated in Paradise. Hanumtn duly reached the hill, but, being devoid of all medical knowledge, was quite ignorant of what parti¬ cular herbs he should select, and accordingly solved the difficulty by taking up the hill bodily on his shoulders and transporting it to earth; on the way, however, portions of the mountain kept falling away, and one of these alighting in these regions became the hill of Sapta Sring. “ Now there were giants,” or at least R:kshasas, “ in the earth in those days,” and the earth may well be said to have been “ filled with violence.” The Hindu Triad resolved upon a remedy, and out of their own combined essence produced the goddess“Devi”or“Mah;lakshmi.” Devi having been called into existence was located in a cave of the rock, and it lay with her to rid the earth of the RAkshasas. Devi was supposed to have been created in 3^ portions—one called “ MahA- lakshmi” and seated at Kolhapur, another called “ MahAsarsuti” or “Tukai” at Tuljapur, a third called “ Mahakali” seated at Matapur, and lastly the remaining half at Sapta Sring, known as Sapta &ring Nivasni. At the three first-mentioned places different ceremonies are observed in the worship of the goddess, but at Sapta Sring the forms are all combined. But to return to Devi and her work. Two of the RAkshasas, Shumbh and Nishumbh his brother, she killed without much difficulty. A third, named Mahisasur, so called from having the form of a buffalo, gave her greater trouble. Devi cut ofi' his head, and out of the trunk pro¬ ceeded the Demon himself, and a long struggle ensued, during which the Rakshasa once flew right through the rock, and an opening is said to exist at the present day, marking the spot. Eventually he too was slain, and hence the goddess received the title of “ Mahismardani,” or the buffalo-slayer. After this the earth was at peace, and Devi henceforth took up her abode in bereave, and became a general object of worship. A sort of portico was added to the cavern at the beginning of last century by the Senapati of SatAra, and the present plain structure was recently built by the present Chief of Yinchur. The solid flight of steps leading up to it is said to have been built by a savkdr of NAsik, about a century ago. At certain intervals one meets with images of RAmckandra and Hanuman, Krishna and Radha, and in one or two places the tortoise is carved out of a flagstone: these were, no doubt, designed as halting-places to serve as a pious excuse for the weary pilgrim to stop and take breath in the course of his ascent. The sight is curious during fair-time, for besides able-bodied pilgrims the sick and halt are dragged up in hopes of a miraculous cure, and barren women in numbers go to pour their vows before the shrine of the goddess. All bring offerings of some sort—grain, flowers, cocoanuts, or money, according as they are disposed. The daily ser¬ vice of the goddess consists in bringing her bathing-water from the Surya Kund previously mentioned, and laying before her offerings of khir (cakes of rice, milk, and sugar), turi (cakes of flour and ghee), preserves, and so forth. After having been presented they be¬ come the perquisites of the “Bhopa,” a heredi¬ tary guardian of the shrine. Doubtless much of the merit of the pilgrim¬ ages lies in the bodily labour endured in as¬ cending the hill and steps : in addition to the above, there are three different paths round the mountain, which are footed by the more devout— one a sort of goatpath round the base of the scarp, a second of greater circumference on the lower plateau, and a third round the base of the mountain below, which latter is said to be nearly 20 miles in circuit, passing through the narrow valleys which isolate Sapta Sring from the rest of the range on the east and west. The summit of Sapta Sring is said to be