Such motherly concern for their sons
reflects not only normal maternal
instincts but the importance of male
children in traditional Hindu life.
According to the customary pattern, at
least in northern India, daughtersleave
their natal homes to live with their
husbands’ families, whereas sons bring
their brides into the family home. One’s
sons thus ensure the continuity of
the family, in addition to taking care of
the parents in their old age. Sons are
also important because only they can
perform the annual shraddhas, or
memorial rites to the ancestors,
although couples without any natural
sons can satisfy this requirement
through adoption.
Baiga
(probably a corruption of the word
vaidaga, or “healer”) A sorcerer, healer,
and ritual technician connected with
spirits at the lower levels of the pan-
theon; a baiga sometimes acts as a
medium for village deitiesand at other
times as an exorcist for witches, bhuts,
and prets. A baiga’s power is based on
his command of mantras, sacred
sounds either acquired from a relative as
his hereditary birthright or bought from
a knowledgeable person. Baigas minis-
ter to people’s immediate troubles,
whether caused by illness, misfortune,
accident, or alleged possession. This
pervasive connection with people’s
everyday concerns makes them impor-
tant figures in urban as well as rural
India. The most successful baigas are
those who radiate the greatest air of
authority, and thus instill in their
patients the confidence that the baiga
can and will alleviate their distress. For a
short account of the baiga’s work, see
Lawrence Babb, The Divine Hierarchy,
1975; for a more developed perspective
on Indian healers and healing, see
Sudhir Kakar, Shamans,Mystics,and
Doctors, 1991.Baijnath
Sacred site (tirtha) and archeological
area in the Himalayan foothills of the
state of Uttar Pradesh, about forty-Baiga
A baiga, or healer, uses spiritual techniques to remedy a person’s physical or emotional troubles.