The Tribes and Castes of the Central Provinces of India is a Webnovel created by R. V. Russell.
This lightnovel is currently completed.
“Without entering into unnecessary details, many of which are simply disgusting, I shall quote, as samples, a few of the rules of practice required to be followed by the would-be Yogi in order to induce a state of Samadhi–hypnotism or trance–which is the condition or state in which the Yogi is to enjoy the promised privileges of Yoga. The extracts are from a treatise on the Yoga philosophy by a.s.sistant Surgeon n.o.bin Chander Pal.” [199]
“Place the left foot upon the right thigh, and the right foot upon the left thigh; hold with the right hand the right great toe and with the left hand the left great toe (the hands coming from behind the back and crossing each other); rest the chin on the interclavicular s.p.a.ce, and fix the sight on the tip of the nose.
“Inspire through the left nostril, fill the stomach with the inspired air by the act of deglut.i.tion, suspend the breath, and expire through the right nostril. Next inspire through the right nostril, swallow the inspired air, suspend the breath, and finally expire through the left nostril.
“Be seated in a tranquil posture, and fix your sight on the tip of the nose for the s.p.a.ce of ten minutes.
“Close the ears with the middle fingers, incline the head a little to the right side and listen with each ear attentively to the sound produced by the other ear, for the s.p.a.ce of ten minutes.
“p.r.o.nounce inaudibly twelve thousand times the mystic syllable Om, and meditate upon it daily after deep inspirations.
“After a few forcible inspirations swallow the tongue, and thereby suspend the breath and deglutate the saliva for two hours.
“Listen to the sounds within the right ear abstractedly for two hours, with the left ear.
“Repeat the mystic syllable Om 20,736,000 times in silence and meditate upon it.
“Suspend the respiratory movements for the period of twelve days, and you will be in a state of Samadhi.”
Another account of a similar procedure is given by Buchanan: [200]
“Those who pretend to be eminent saints perform the ceremony called Yoga, described in the Tantras. In the accomplishment of this, by shutting what are called the nine pa.s.sages (dwara, lit. doors) of the body, the votary is supposed to distribute the breath into the different parts of the body, and thus to obtain the beatific vision of various G.o.ds. It is only persons who abstain from the indulgence of concupiscence that can pretend to perform this ceremony, which during the whole time that the breath can be held in the proper place excites an ecstasy equal to whatever woman can bestow on man.”
3. Breathing through either nostril.
It is clear that the effect of some of the above practices is designed to produce a state of mind resembling the hypnotic trance. The Yogis attach much importance to the effect of breathing through one or the other nostril, and this is also the case with Hindus generally, as various rules concerning it are prescribed for the daily prayers of Brahmans. To have both nostrils free and be breathing through them at the same time is not good, and one should not begin any business in this condition. If one is breathing only through the right nostril and the left is closed, the condition is propitious for the following actions: To eat and drink, as digestion will be quick; to fight; to bathe; to study and read; to ride on a horse; to work at one’s livelihood. A sick man should take medicine when he is breathing through his right nostril. To be breathing only through the left nostril is propitious for the following undertakings: To lay the foundations of a house and to take up residence in a new house; to put on new clothes; to sow seed; to do service or found a village; to make any purchase. The Jogis practise the art of breathing in this manner by stopping up their right and left nostril alternately with cotton-wool and breathing only through the other. If a man comes to a Brahman to ask him whether some business or undertaking will succeed, the Brahman breathes through his nostrils on to his hand; if the breath comes through the right nostril the omen is favourable and the answer yes; if through the left nostril the omen is unfavourable and the answer no.
4. Self-torture of the Jogis.
The following account of the austerities of the Jogis during the Mughal period is given by Bernier: [201] “Among the vast number and endless variety of Fakirs or Dervishes, and holy men or Gentile hypocrites of the Indies, many live in a sort of convent, governed by superiors, where vows of chast.i.ty, poverty, and submission are made. So strange is the life led by these votaries that I doubt whether my description of it will be credited. I allude particularly to the people called ‘Jogis,’ a name which signifies ‘United to G.o.d.’ Numbers are seen day and night, seated or lying on ashes, entirely naked; frequently under the large trees near talabs or tanks of water, or in the galleries round the Deuras or idol temples. Some have hair hanging down to the calf of the leg, twisted and entangled into knots, like the coats of our s.h.a.ggy dogs. I have seen several who hold one, and some who hold both arms perpetually lifted above the head, the nails of their hands being twisted and longer than half my little finger, with which I measured them. Their arms are as small and thin as the arms of persons who die in a decline, because in so forced and unnatural a position they receive not sufficient nourishment, nor can they be lowered so as to supply the mouth with food, the muscles having become contracted, and the articulations dry and stiff. Novices wait upon these fanatics and pay them the utmost respect, as persons endowed with extraordinary sanct.i.ty. No fury in the infernal regions can be conceived more horrible than the Jogis, with their naked and black skin, long hair, spindle arms, long twisted nails, and fixed in the posture which I have mentioned.
“I have often met, generally in the territory of some Raja, bands of these naked Fakirs, hideous to behold. Some have their arms lifted up in the manner just described; the frightful hair of others either hung loosely or was tied and twisted round their heads; some carried a club like the Hercules, others had a dry and rough tiger-skin thrown over their shoulders. In this trim I have seen them shamelessly walk stark naked through a large town, men, women, and girls looking at them without any more emotion than may be created when a hermit pa.s.ses through our streets. Females would often bring them alms with much devotion, doubtless believing that they were holy personages, more chaste and discreet than other men.
“Several of these Fakirs undertake long pilgrimages not only naked but laden with heavy iron chains, such as are put about the legs of elephants. I have seen others who, in consequence of a particular vow, stood upright during seven or eight days without once sitting or lying down, and without any other support than might be afforded by leaning forward against a cord for a few hours in the night; their legs in the meantime were swollen to the size of their thighs. Others, again, I have observed standing steadily, whole hours together, upon their hands, the head down and the feet in the air. I might proceed to enumerate various other positions in which these unhappy men place their body, many of them so difficult and painful that they could not be imitated by our tumblers; and all this, let it be recollected is performed from an a.s.sumed feeling of piety, of which there is not so much as the shadow in any part of the Indies.”
5. Resort to them for oracles.
The forest ascetics were credited with prophetic powers, and were resorted to by Hindu princes to obtain omens and oracles on the brink of any important undertaking. This custom is noticed by Colonel Tod in the following pa.s.sage describing the foundation of Jodhpur: [202]
“Like the Druids of the cells, the vana-perist Jogis, from the glades of the forest (vana) or recess in the rocks (gopha), issue their oracles to those whom chance or design may conduct to their solitary dwellings. It is not surprising that the mandates of such beings prove compulsory on the superst.i.tious Rajput; we do not mean those squalid ascetics who wander about India and are objects disgusting to the eye, but the genuine Jogi, he who, as the term imports, mortifies the flesh, till the wants of humanity are restricted merely to what suffices to unite matter with spirit, who had studied and comprehended the mystic works and pored over the systems of philosophy, until the full influence of Maia (illusion) has perhaps unsettled his understanding; or whom the rules of his sect have condemned to penance and solitude; a penance so severe that we remain astonished at the perversity of reason which can submit to it. We have seen one of these objects, self-condemned never to lie down during forty years, and there remained but three to complete the term. He had travelled much, was intelligent and learned, but, far from having contracted the moroseness of the recluse, there was a benignity of mien and a suavity and simplicity of manner in him quite enchanting. He talked of his penance with no vainglory and of its approaching term without any sensation. The resting position of this Druid (vana-perist) was by means of a rope suspended from the bough of a tree in the manner of a swing, having a cross-bar, on which he reclined. The first years of this penance, he says, were dreadfully painful; swollen limbs affected him to that degree that he expected death, but this impression had long since worn off. To these, the Druids of India, the prince and the chieftain would resort for instruction. Such was the ascetic who recommended Joda to erect his castle of Jodhpur on the ‘Hill of Strife’ (Jodagir), a projecting elevation of the same range on which Mundore was placed, and about four miles south of it.”
6. Divisions of the order.
About 15,000 Jogis were returned from the Central Provinces in 1911. They are said to be divided into twelve Panths or orders, each of which venerates one of the twelve disciples of Gorakhnath. But, as a rule, they do not know the names of the Panths. Their main divisions are the Kanphata and Aughar Jogis. The Kanphatas, [203]
as the name denotes, pierce their ears and wear in them large rings (mundra), generally of wood, stone or gla.s.s; the ears of a novice are pierced by the Guru, who gets a fee of Rs. 1-4. The earring must thereafter always be worn, and should it be broken must be replaced temporarily by a model in cloth before food is taken. If after the ring has been inserted the ear tears apart, they say that the man has become useless, and in former times he was buried alive. Now he is put out of caste, and no tomb is erected over him when he dies. It is said that a man cannot become a Kanphata all at once, but must first serve an apprenticeship of twelve years as an Aughar, and then if his Guru is satisfied he will be initiated as a Kanphata. The elect among the Kanphatas are known as Darshani. These do not go about begging, but remain in the forest in a cave or other abode, and the other Jogis go there and pay their respects; this is called darshan, the term used for visiting a temple and worshipping the idol. These men only have cooked food when their disciples bring it to them, otherwise they live on fruits and roots. The Aughars do not pierce their ears, but have a string of black sheep’s wool round the neck to which is suspended a wooden whistle called nadh; this is blown morning and evening and before meals. [204] The names of the Kanphatas end in Nath and those of the Aughars in Das.
7. Hair and clothes.
When a novice is initiated all the hair of his head is shaved, including the scalp-lock. If the Ganges is at hand the Guru throws the hair into the Ganges, giving a great feast to celebrate the occasion; otherwise he keeps the hair in his wallet until he and his disciple reach the Ganges and then throws it into the river and gives the feast. After this the Jogi lets all his hair grow until he comes to some great shrine, when he shaves it off clean and gives it as an offering to the G.o.d. The Jogis wear clothes coloured with red ochre like the Jangams, Sanniasis and all the Sivite orders. The reddish colour perhaps symbolises blood and may denote that the wearers still sacrifice flesh and consume it. The Vaishnavite orders usually wear white clothes, and hence the Jogis call themselves Lal Padris (red priests), and they call the Vaishnava mendicants Sita Padris, apparently because Sita is the consort of Rama, the incarnation of Vishnu. When a Jogi is initiated the Guru gives him a single bead of rudraksha wood which he wears on a string round his neck. He is not branded, but afterwards, if he visits the temple of Dwarka in Gujarat, he is branded with the mark of the conch-sh.e.l.l on the arm; or if he goes on pilgrimage to the shrine of Badri-Narayan in the Himalayas he is branded on the chest. Copper bangles are brought from Badri-Narayan and iron ones from the shrine of Kedarnath. A necklace of small white stones, like juari-seeds, is obtained from the temple of Hinglaj in the territories of the Jam of Lasbela in Beluchistan. During his twelve years’ period as a Brahmachari or acolyte, a Jogi will make either one or three parikramas of the Nerbudda; that is, he walks from the mouth at Broach to the source at Amarkantak on one side of the river and back again on the other side, the journey usually occupying about three years. During each journey he lets his hair grow and at the end of it makes an offering of all except the choti or scalp-lock to the river. Even as a full Jogi he still retains the scalp-lock, and this is not finally shaved off until he turns into a Sanniasi or forest recluse. Other Jogis, however, do not merely keep the scalp-lock but let their hair grow, plaiting it with ropes of black wool over their heads into what is called the jata, that is an imitation of Siva’s matted locks. [205]
8. Burial.
The Jogis are buried sitting cross-legged with the face to the north in a tomb which has a recess like those of Muhammadans. A gourd full of milk and some bread in a wallet, a crutch and one or two earthen vessels are placed in the grave for the sustenance of the soul. Salt is put on the body and a ball of wheat-flour is laid on the breast of the corpse and then deposited on the top of the grave.
9. Festivals.
The Jogis worship Siva, and their princ.i.p.al festival is the Shivratri, when they stay awake all night and sing songs in honour of Gorakhnath, the founder of their order. On the Nag-Panchmi day they venerate the cobra and they take about snakes and exhibit them.
10. Caste subdivisions.
A large proportion of the Jogis have now developed into a caste, and these marry and have families. They are divided into subcastes according to the different professions they have adopted. Thus the Barwa or Garpagari Jogis ward off hailstorms from the standing crops; the Manihari are pedlars and travel about to bazars selling various small articles; the Ritha Bikanath prepare and sell soap-nut for washing clothes; the Patbina make hempen thread and gunny-bags for carrying grain on bullocks; and the Ladaimar hunt jackals and sell and eat their flesh. These Jogis rank as a low Hindu caste of the menial group. No good Hindu caste will take food or water from them, while they will accept cooked food from members of any caste of respectable position, as Kurmis, Kunbis or Malis. A person belonging to any such caste can also be admitted into the Jogi community. Their social customs resemble those of the cultivating castes of the locality. They permit widow-marriage and divorce and employ Brahmans for their ceremonies, with the exception of the Kanphatas, who have priests of their own order.
11. Begging.
Begging is the traditional occupation of the Jogis, but they have now adopted many others. The Kanphatas beg and sell a woollen string amulet (ganda), which is put round the necks of children to protect them from the evil eye. They beg only from Hindus and use the cry ‘Alakh,’
‘The invisible one.’ [206] The Nandia Jogis lead about with them a deformed ox, an animal with five legs or some other malformation. He is decorated with ochre-coloured rags and cowrie sh.e.l.ls. They call him Nandi or the bull on which Mahadeo rides, and receive gifts of grain from pious Hindus, half of which they put into their wallet and give the other half to the animal. They usually carry on a more profitable business than other cla.s.ses of beggars. The ox is trained to give a blessing to the benevolent by shaking its head and raising its leg when its master receives a gift. [207] Some of the Jogis of this cla.s.s carry about with them a brush of peac.o.c.k’s feathers which they wave over the heads of children afflicted with the evil eye or of sick persons, muttering texts. This performance is known as jharna (sweeping), and is the commonest method of casting out evil spirits.
12. Other occupations.
Many Jogis have also adopted secular occupations, as has already been seen. Of these the princ.i.p.al are the Manihari Jogis or pedlars, who retail small hand-mirrors, spangles, dyeing-powders, coral beads and imitation jewellery, pens, pencils, and other small articles of stationery. They also bring pearls and coral from Bombay and sell them in the villages. The Garpagaris, who protect the crops from hailstorms, have now become a distinct caste and are the subject of a separate article. Others make a living by juggling and conjuring, and in Saugor some Jogis perform the three-card trick in the village markets, employing a confederate who advises customers to pick out the wrong card. They also play the English game of Sandown, which is known as ‘Animur,’ from the practice of calling out ‘Any more’