Chapter XI: Section THE TENTH: On the System of Those Who Profess the Doctrine of (1)

TARK.[328]――_Tark śastra_ is the science of dialectics; it is divided into sixteen parts, as follow: THE FIRST, _Pramána_;[329] this is the application of the science, which is subdivided into four parts: 1. _Paríkshá_;[330] that is, evidence, which with them is the sense of discriminating what is particular and well defined; 2. _Anumána_;[331] that is, after having perceived the mark of an object, to infer its existence; thus shall I call a mountain _igni-vomous_, on account of the smoke which proceeds from it; 3. _Apamána_;[332] that is “resemblance;” thus I shall say: such as is a cow, such is also an elk (or gayal);[333] although I may not have seen an elk, but only heard that it is like a cow; 4. _Sabda_;[334] that is, “sound:” by these they mean speeches which people adopt as sacred; such “as the Hindus have the Vedas, and the Muselmans the Koran.” These are the four parts which constitute the _Pramána_.

THE SECOND of the sixteen divisions of the Tark sastra is _Pramiti_,[335] that is, the comprehension of what is conjoint and concomitant. This division is subdivided into twelve parts, namely, 1. _Atmá_,[336] that is “spirit;” and means something which is distinct from what is material and sentient; something everlasting, eternal, very subtile in all bodies; 2. _Sarírá_,[337] that is “body;” and this they define to be the seat of sensuality and of maladies; 3. _Indriya_,[338] “the exterior senses;” and these they call the organs of perception; 4. _Artha_,[339] and this they declare to be “the earthly existences;” 5. _Buddhi_,[340] which they term “knowledge;” 6. _Manas_,[341] “or the interior sense, which with the Hindus is the heart,” and that is enough; 7. _Pravritti_,[342] and this consists in justice or injustice; 8. _Dósha_,[343] that is “sinful error,” and this is subdivided into three parts, viz.: _Rága_, and this is “sensual lust;” _Dvèsha_, that is, “hate, enmity;” _Muha_,[344] and this is “gross ignorance;” 9. the ninth of the twelve subdivisions is _Prétyabháva_,[345] which is “the reproduction either of the tree from the seed, or of the animal from the sperma;” 10. _Phal_,[346] or “the good consequence of the good, or the bad consequence of the bad,” which means “retribution;” 11. _Dukh_,[347] or “pain;” and 12. _Apavarga_,[348] that is, “delight,” or the satisfaction of truth, from which they derive emancipation, or _mukt_, in the language of their learned men. Whoever is in full possession of it banishes far from himself twenty-one maladies which they enumerate, namely: 1. _Saríra_,[349] or “the body;” 2. _Shadindriya_,[350] that is, “the six senses,” five of which are exterior, and the sixth is, according to the Hindus, the interior sense, except which they know of no other; they say, the _mind_ is the lord of the exterior senses; 3. _Shad-darsa_,[351] that is, “the six particular objects of the six senses;” so as seeing with the eye, hearing with the ear, smelling with the nose, tasting with the tongue, touching with the hand, and perceiving with the mind; he who sees is one, and that which is seen is another; so that there is a seeing eye and a seen object, whatever is seen, heard, smelled, tasted, touched, and impressed upon the mind, corresponds respectively to each of the six senses; and whatever is found by these six senses, or the six objects, are called _Shad-darsas_; these six, with the six former senses, and the saríra, or “body,” make thirteen; add to these six buddhaya, or “powers of comprehension;” further, _sukhá_,[352] or “sensual delight;” and finally, _dukh_, or “pain,” and you have the twenty-one affections before mentioned.

THE THIRD of the sixteen parts of the Tarka is the _sanśaya_:[353] this consists in pondering whether a certain object be such a thing or another, as when a person sees from a distance an object and is not certain what it is, whether it be a mineral or a man.

THE FOURTH PART is the _Prayójana_,[354] that is, “motive,” which they explain thus: as when one by order goes to find something either good or bad.

THE FIFTH PART is the _Drishtánta_;[355] that is, “comparison by way of illustration;” so when they compare a mountain and a kitchen, that is: the mountain contains fire, and so does the kitchen, and both indicate it by the smoke which they emit.

THE SIXTH PART is the _Siddhanta_;[356] and this is knowing something with certainty.

THE SEVENTH PART is _Avayava_,[357] “dividing a subject into minute parts;” for instance, when they say: “he mountain contains fire on account of smoke,” so is, in this question, the first part termed _pratijnya_, or “proposition,” _the mountain contains fire_; the second part, called _hètu_, or “cause, reason;” in this thesis is: _on account of the smoke which it emits_.

THE EIGHTH PART is _Tarka_,[358] that is, “arguing:” so when they say: “the mountain contains no fire,” it may be replied: “consequently it also emits no smoke.”

THE NINTH PART is _Nirnéya_;[359] which is to find the truth immediately.

THE TENTH is _Váda_,[360] or “discussion;” that is, to raise questions about God and the saints.

THE ELEVENTH is _Jalpa_:[361] that is, “wrangling;” when one, in the establishment of what is right, endeavors to conquer his adversary.

THE TWELTH PART is _Vitandá_;[362] which means that one pays no attention to his own position, but combats that of other persons.

THE THIRTEENTH PART is _hètwàbhása_;[363] or “fallacious argument;” so when one says: “sound is eternal;” because what may be seen by the eye is like the sky, and just as the sky is perceived by sight, so is sound the perception of the ear.

THE FOURTEENTH PART is _Ch’hala_,[364] “deceit;” this is when one substitutes one meaning for another: so as the Persian word _náu kambil_[365] means “a new cover,” or “nine covers,” it may give occasion to equivocation.

THE FIFTEENTH PART is _Játi_[366] “futile argument;” and this may be applied to a lying purpose: so when one says that “sound is eternal,” because it is created, as is the sky; both are the works of a divinity; and whereas the sky is eternal, sound is everlasting.

THE SIXTEENTH PART is _Nigraha_,[367] or “subjugation;” that is, when one wishes to be a conqueror at the end of a dispute with another.

These are the sixteen parts of the Tarka.[368] The followers of this doctrine judge and affirm that, as this world is created, there must be a Creator; the _mukt_ or “emancipation,” in their opinion means striving to approach the origin of beings, not uniting like the warp and the web, the threads of which, although near, are nevertheless separate from each other. This was related to me by the Imám Arastú, who was a chief of the learned and said to me that he had derived it from an old treatise upon logic, the precepts of which were without explanation, and to have bestowed on it that arrangement under which it now exists amongst the learned: he meant, probably, that the maxims are the same as those extracted from the Tarka. The same doctrine was taught in Greece: in confirmation of this, the Persians say, that the science of logic which was diffused among them was, with other sciences, translated into the language of Yonia and Rumi, by order of king Secander, the worshipper of science, in the time of his conquest, and sent to Rúmi.

[328] तर्कः: “discussion, reasoning, argument, reduction to
absurdity.”

[329] प्रमाणं.

[330] परीक्षा.

[331] अनुमान.

[332] उपमानं.

[333] Bos gavæus vel frontalis.

[334] शब्द.

[335] प्रमितिः true knowledge, or knowledge derived from the
senses, inference, analogy, or information.

[336] आत्मा.

[337] शरीरं.

[338] इन्दियं.

[339] अर्थाः objects of sense.

[340] बुद्धिः apprehension, conception, intelligence. It is
twofold: notion and remembrance.

[341] मनस्.

[342] प्रवृत्तिः activity, occupation. It is determination,
the result of passion, and the cause of virtue, and is vice,
or merit and demerit, according as the act is one enjoined
or forbidden. It is oral, mental, or corporeal; not
comprehending unconscious vital functions. It is the reason
of all worldly proceedings.

[343] दोष.

[344] मुह.

[345] प्रेत्य भावः is the condition of the soul after death;
which is transmigration: for the soul being immortal, passes
from a former body, which perishes, to a new one, which
receives it. This is reproduction (_punar ut patli_).

[346] फलं.

[347] दुःखं.

[348] अप वर्गः final beatitude, the delivery of the soul
from the body, and exemption from further transmigration.

[349] शरीरं.

[350] षद् इन्द्रियाणिः

[351] षदे् दर्शाः

[352] सुखं.

[353] संशयः

[354] प्रयोजनं is that by which a person is actuated or
moved to action; it is the desire of attaining pleasure or
of shunning pain; or the wish of exemption from both: for
such is the purpose or impulse of every one in a natural
state of mind.

[355] दृष्टान्तः

[356] सिद्धान्तः demonstrated truth is of four sorts; viz.:
universally acknowledged; partially so; hypothetically;
argumentatively (or _è concessa_).

[357] अवयवः A regular argument, or complete syllogism
(_nyáya_), consists of five members, or component parts: 1.
the proposition, प्रति ज्ञा _pratijnyá_; 2. the reason हेतु
_hetu_ (as above said); 3. the instance (_udáharańa_); 4.
the application (_upanaya_); 5. the conclusion,
(_nigamana_). Ex.: 1st, the hill is fiery; 2nd, for it
smokes; 3d, what smokes is fiery; 4th, accordingly, the hill
is smoking; 5th, therefore it is fiery.

[358] तर्कः not to be confounded with doubt, to which there
are two sides; but to this but one; that is, reduction to
absurdity.

[359] निर्नेयः ascertainment or determination of truth; the
result of evidence and of reasoning.

[360] बादः discussion defined as the speech of one desirous
to know the truth.

In Gotama’s arrangement, THE TENTH is called _Kat´ha_,
disputation, or conference of interlocutors, maintaining
adverse positions.

[361] जल्पः debate of disputants contending for victory.

[362] वि तण्ड cavil, or controversy, wherein the disputant
seeks to confute his opponent, without offering to support a
position of his own.

[363] हेत्वाभास semblance of a reason; it is the _non causa
pro causa_ of the logicians.

[364] छलं perversion and misconstruction; it is of three
sorts: 1. verbal misconstruing of what is ambiguous; 2.
perverting, into a literal sense, what is said in a
metaphorical one; 3. generalising what is particular.

[365] نوكنبل. In the Persian text an example of it is given,
which I have not thought necessary to translate.

[366] जातिः a futile answer, or self-confuting reply. No
less than twenty-four are enumerated.

[367] निग्रह It is the termination of a controversy. Of
this, likewise, no fewer than twenty-two distinctions are
specified.

[368] These are in substance the very same as the sixteen
categories of _Gótama_, exhibited in Colebrooke’s treatise
_On the Philosophy of the Hindus_, _Transact. R. A. Soc._,
vol. I. pp. 95-118.

* * * * *

SECTION THE ELEVENTH: ON THE TENETS HELD BY THE FOLLOWERS OF BUDDHA.――These sectaries are also called _Jatis_.[369] They have no belief in incarnations or Avatárs of the Deity, but they admit the transmigration of the soul into different bodies; they deny several other dogmas of the Hindus; in their opinion, nothing is more detestable than the doctrine of the Brahmans, and when a misfortune befals any one of them, they say: “Hast thou perchance done some good to a Brahman,” or drunk some water of the _bone devourer_: so they call the Ganges, because the Hindus, after the burning of the dead, throw their bones into that river, and think it a meritorious act. The Jatis take the greatest care of not hurting a living being; on which account they do not like to pass through water, for fear that an animal might come under their feet. They eat no animal food, never put their feet upon grass, and when they drink water, they filter it first through a handkerchief or a piece of cloth, that no living animal may remain in it, and then steep this piece of cloth awhile in water, in order that, if a living being stick thereto, it may be separated, and take its place in the liquid. A great number of the Baníans or traders are of this sect; for the most part they sell corn, and some get a livelihood as servants. The durvishes of this class are called _Srivaras_ and _Jatís_.[370] They pluck the hair of their head and beard by means of tweezers.[371] When they travel, they carry a besom of the bark of a soft tree with them, and out of regard for the life of animals, they sweep the road with it before they put down their feet, that no living insect may be destroyed. When they speak, they hold a handkerchief before their mouth, not to swallow a fly or other insect.

They are frequently learned, and pass their life in celibacy and sanctity; these they call _Jatis_, who never behold the face of a woman. Those of this sect who are married, called _Grihast’ha_,[372] show great regard for the Jatis, before whom, by a refinement of respect, they scarce dare bend their body. Whenever they receive a Jati in their house, they do whatever he orders, according to their power. They are divided into two classes: the _Lunugí_ and _Pujáris_. The first are those who adore God as one, and think him free from all imperfections and contradictions, descents and conjunctions, and who worship no idol. The _Pujáris_ venerate the image of a deity, and have temples for it. The durvishes of both classes, called Jatis, at the time of taking meals, go into the houses of friends, and take only as much food as may not cause a privation to the people of the house: thus they visit several houses until they get satiated. They drink no cold water, but go from place to place, and wherever any body has warm water for bathing, they take a little of it, and having thus collected sufficient water, they let it cool and then drink it.

Similar to the durvi hes of both classes is a third sect, called _Mahá-átma_; they have the dress and appearance of Jatis; only they do not pluck their hair with tweezers, but cut it. They accumulate money, cook their meal in their houses, drink cold water, and take to them a wife. Farzánah Khushí says: I saw, in Guzerat of the Panjab, a Śrivara, and requested him to give me a full account, which may be deemed true beyond any doubt, of the people of his sect. He related as follows: “The men of my faith may live retired from the world, or devoted to business; they do no harm to any body; but there are many of them eager for science, and as many bereft of knowledge.” One of the Maha-átmas was a learned man; the wife of a rich man devoted herself to his service; one day she complained to him of the unkindness of her husband; the Śrivara gave no answer; wherefore the woman said: “Another time I will not wait on thee, because thou takest no interest in me.” The Śrivara rejoined: “If even thy visit were agreeable to me, it would be of no service to thee.” He then took up a bit of grass, and having breathed upon it, gave it to the woman, saying: “Put on a clean garment, and having ground the grass, rub it upon thy garment until thy husband becomes kind to thee.” The woman returned to her house, and having ground the grass upon a stone, intended to rub it upon her garment, when the husband entered into the room, therefore the grass she had ground remained upon the stone. When night fell in, they shut the door of the house. The stone at every moment jumped from its place, knocked against the board of the door, and fell back: the woman and her husband were astonished. The man asked his wife the reason of it, and she, from fear, told him what had taken place. The man rose and opened the door of the house; the stone was set in motion, and rolled on until it reached the house of the Mahá-átma. Many other similar stories are told of the Srívaras. Khushi said that he had seen the Jati just mentioned, who by the power of incantation put stones into motion; he praised him, but declared that this man was really a Jati, but not a Mahá-átma.

The author of this book affirms he has seen a great number of Srivaras and their followers. From them he knew _Meher chand_, a _Lúnú_, in the year 1056 of the Hejira (1646 A. D.), in Dotárah, which is under the dominion of Jodpur Márawár, he found also Síva rama, a Pujári, in Mírta, which place belongs to Marawar, and one named _Jagna_, a Banian, in Ráwel Pandi: he was adorned with all the good qualities of Jatis. When he saw a bird in the hands of a fowler, he bought it of him and set it free. This sect do whatever they can for the liberation of living beings. Many of them are rájas in several places and countries. When one brings a goat which he has bought somewhere, and is disposed to kill it, they come from their shops and buy the animal at a high price; thus it has been seen that, having assembled from all hands a great number of sheep, they appointed a person to take care of them. It is said, that in Guzerat lived a Banian who was a Jati; one day, a Muselman Durvish sat down before his shop, and having picked vermin from his coat, was about to kill it; the Banian interposed; the Durvish said: “If thou wilt give me something, I may spare it;” the Banian offered a _pie_;[373] the other wanted more and more, until the bargain closed with the sum of one hundred rupees, which the Banian paid for the liberation of the offensive insect. Hafiz Shirázi says:

“Avoid hurting any living animal, and do whatever thou likest,
For in my book of laws there is no crime but this.”

[369] More correctly Yatis. See note, p. 195. This section
appears to apply more properly to the _Jainas_, that is, to
one of the great divisions of the followers of Buddha. The
Jainas are subdivided into a great number of tribes and
religious sects, a long series of which is enumerated in the
work quoted by Lieut.-Col. Miles (p. 351-363).

[370] In the note, p. 195, are mentioned the _Jatis_, or
_Yatis_, also called _Sévras_ among the Jainas of Guzerat
and Marwar. According to the same authority (Transact. R. A.
S., vol. III. p. 344), these are distinguished from the
_Sravakas_, as the laity of the Jainas are called in that
country. According to Major de la Maine (work quoted, vol.
I. p. 413), the Sravacs are the only considerable part of
the earlier Jains or Arhats. “Sravakas,” says Doctor
Buchanan Hamilton (_ibid._, p. 531), “is the name given to
the Jains in the districts of Bahar and Patna.” The three
authors just quoted agree in stating that the priests of the
Sravakas are called Yatis. The Dabistan reads سريوره,
_Srivarah_, which may be correct श्री वर “the elect of
happiness.”

[371] _Lunchîta-kéśa_, “hair-pluckers,” is one of the
nicknames given to the _Swétámbaras_, “clad in white,” a
sect of the Jainas――(_Colebrooke_, work quoted, p. 551).

[372] “A householder.”

[373] The natives reckon 64 pies to the rupee.

* * * * *

SECTION THE TWELFTH: ON VARIOUS RELIGIOUS SYSTEMS PROFESSED BY THE PEOPLE OF INDIA.――It is to be recollected that, as has been stated, there are Samradíán, Khodaníán, Radián, Shíderangíán, Pâikeríán, Mílánían, Aláríán, Shídábíán, Akhshían, and Mazdakían, who are dispersed in Iran and Turan, and all appear in the dress of Muselmans, although in secret they follow each the path of their own chosen faith; in the same manner various sects are also established in India, but they do not appear in the dress of Muselmans. It is to be known, that the fundamental rule in the creed of the Hindus is the _Smriti_, that is, the “law,” and that all Rakshasas, that is, “devotees,” follow this way; the Véda, to them the heavenly book, prescribes the acts, and is a text, from which every sect may derive proofs of its particular belief, and all may agree in some points.

I have already given an account of their religion, but I must here remind the reader of some points. They say Naránaya, that is, “the deity,” in the origin was alone; a flower, namely, the lotus, having a thousand leaves, rose from his navel, from which Brahma came forth, Brahma _chatur mukha_,[374] or “four faced;” one of these faces was cut off by Máhadéo; Brahma is also _ashta báhu_,[375] that is “eight armed;” in his navel was also a flower of five hundred leaves, from which Vichnu proceeded; Vichnu _chatur báhu_, or “four armed;” he carries in one hand a spear; in the other, the _chakra_, “the discus,” a weapon peculiar to the Hindus; in the third hand, the _gadá_, or “club;” and, in the fourth, the lotus flower. In the navel of Vichnu was a lotus of one hundred leaves, from which sprang Mahadéo, who is _ashtamukha_, or “eight faced” and “eight armed;” he rides upon a bull, his neck is surrounded by a snake, the hide of an elephant envelops him, and his body is rubbed with ashes; _chandra_, “the moon,” _surya_, “the sun,” and _agni_, or “fire,” are his three eyes. The sect of _Sáivas_ adore Mahadéo, and his wife is worshipped by the _Akmían_ and _Ashnían_, as before shown.

Another sect is that of the Sanyásis, who are praised in the Smriti; they distinguish themselves by long and entangled hair, which is called _jata_.[376] The Saiva-Sanyásis are also called _Avadutas_; their numbers increased during the Kaliyug; they are very pious, intrepid, and charitable. At one time, a war broke out between them and the Sófís: the former were victorious.

Another sect is that of the _Jangaman_; these also cut the hair off their heads, they rub dust upon their bodies, and praise Mahadéo, to whom they attribute a real existence. They are divided into several classes. They say, among the celestial spirits are nine Brahmas, who are the _anśus_,[377] that is, “the rays” of Brahma. There are one thousand Vichnus, rays of Vichnu, who is also called _Naráyana_; there are eleven _Rudras_, rays of Rudra, which is a name of Mahádeo; they reckon twelve suns,[378] rays of the great luminary; sixteen _kalas_,[379] that is, parts or rays of the moon; and they divide the effulgence of that body into sixteen parts, and enumerate eight and twenty of its mansions, or _nakshatras_,[380] and seven planets, besides the head and tail of the dragon. Ganesa is to them a god with the head of an elephant. They distinguish eight quarters of the world, besides the zenith and nadir, and call them _asht dísa_,[381] in the following order: _purva_, “east;” _paśchima_, “west;” _dakchina_, “south;” and _uttara_, “north;” between south and east, _agni_; between south and west, _náirrita_; between north and west, _váyu_, between north and east, _íśána_. Among the deities are _Bhaírava_[382] and _Hanuman_, and among female spirits _asht Durgás_, or “eight Durgás,” in the following order: _Kálaká_, _Chandra Kálanjarí_, _Káumarí_, _Váichnaví_, _Bábhraví_, _Chamundá_,[383] _Bhavání_, and _Parvati_.[384] _Maha Lakchmî Sarasvatí_ is the wife of Brahma. _Rakshasas_ are termed the pious men of the Satya yug; _Kaśyapa_ is the father of the sun; _Vaśishta_, the preceptor of Ram-avatár; _Viśvamitra_, a Kshatría, who by dint of pious austerity became a Brahman; _Valmiki_ is the author of the poem Ramayána, which contains the history of Ráma; _Angirasah Ihr Vyása_ composed the historical poem Mahabharata; Bhazadvája Jamadagni existed in the Dwapara yug; _Gotama_, _Kapah_, (_Kapila_?) _Parására_, _Narada_, in the Kali yug; _Chonah_, _Apravanah_, _Aurdah_, _Jamed Kapeh_, these are for ever living;[385] _Saptarchaya_, that is, seven Richis, or “saints,” are: _Kaśyapa_, _Uttara_, _Bhardvája_, _Viśvamitra_, _Gotama_, _Jamadagni_, and _Vaśis’hta_.[386]

It is to be known that there is a class among the Hindus who give themselves the term of Muselman-sofis, and really agree in several tenets and opinions with the Sufís. Thus, in the first place, they devote themselves to celibacy. As they have heard that there are ten classes of Sanyásís, and twelve of Yogís, they also pretend to be divided into fourteen classes; when they meet together, the questions which they ask are: Who are the four sages, and which are the fourteen noble families? and they impose upon their disciples many years of service, before they reveal to them the four sages and the fourteen families; they say: The sage of sages is the illustrious Muhammed (may the peace of God be upon him!); after him, devoted to godliness, Ali (may the blessing of God be upon him!); from him the khalifat devolved upon Imam Hossain; then Khaja Hossen, of Basora, also was his disciple and a khalif: these four personages are the four sages. They say besides, from Khaja Hossen, of Basora, sprang two branches: the first was that of the khalif Hossen Basorí Habíb Ajemí, from whom nine families proceeded, named as follows: the _Jíbíán_, _Táikeríán_, _Kerkhíán_, _Sikatíán_, _Jenídíán_, _Gazrúníán_, _Túsíán_, _Ferdusíán_, and _Soherwardíán_. From the second khalifat of Hossen Basori, which was that of the Shaikh Abdul Wahid Zaid, came forth five families with the following titles: the _Zebírían_, _Aiáśían_, _Adhamían_, _Habírían_, and _Cheshtíán_: and these are the fourteen noble families. It is said, that there exists a congregation of pious sectaries, who do not adhere to the prophet Muhammed, although they acknowledge him to be a blessed gatherer of the harvest of virtuous perfection: they relate, that one day the prophet was taking a pleasure-walk under the guidance of Jabríl, and came to a place where a great tumult was heard. Jabril said: “This is the threshold of pleasure: enter into the house.” The prophet consented to go in, and there he saw sitting forty persons as naked as they came from their mother, and a band busy serving; but whatever service the prophet requested them to command him to do, they did not comply, until the moment to grind _bang_[387] arrived. When they had ground it, they had no cloth through which they could strain and purify it; then the prophet, having taken his turban from his head, purified through it the juice of the bang, the color of which remained on the turban; whence the garment of the Biní Hashem is green. When the prophet rendered them this service, they were glad, and said among themselves: “Let us give to this messenger of God, who is always running to the door of the ignorant, a little of the bang, that he may obtain the secrets of the Almighty power:” so they gave the remains of the juice to the prophet. When he had drunk it, he became possessed of the secrets of the angel of destiny, and whatever men heard from him, came through the means of this bounty.

There is a great number of this sect in Hindostan, and among the most celebrated of them are, in the first line, the _Madárían_, who, like the Sanyásís _Avadhuts_, wear the hair entangled; and the ashes which they and the Sanyásis rub upon their bodies are called _bhasma_;[388] besides, they carry iron chains on their heads and necks, and have black flags and black turbans; they know neither prayers nor fasts; they are always sitting at a fire; they drink a great deal of bang; and the most perfect among them go about without any dress, in severe cold, in Kabul, and Kachmir, and such places. These also consume much bang, and to the praise of one of their sect they say: “Such a one takes two or three _seers_[389] of bang.” When they sit together, they relate, that in the night, when the prophet ascended through the seven stages of heaven, he received the command of God to wander through the heavens. When he arrived at the door of paradise, he found the entrance as narrow as the eye of a needle; the porter made him a sign to enter; the prophet said: “With this body, how shall I enter through this passage?” Jabríl replied: “Say: _dam madar_,” (“the breath of Madar,” a particular ejaculation of this sect). The prophet said so, upon which the narrow door opened, and he entered heaven.

They say, when Badih eddin Madar[390] came to Hindostan, he became a Yogi, whom the Hindus held in great esteem, and who had a great number of followers. Madar took a house; he sent a little boy, whose name was Jamen, with the order to fetch some dry cowdung with which he wanted to kindle a fire. It so happened that Jamen fell in with an assembly of Yogis, who, supposing him a Muselman, killed, cut into pieces, and devoured the boy. Some time after, not receiving any thing to light up his fire, Madár went in search of Jamen, and found the assembly of Yogis, to whom he said: “What have you done with my good little boy?” They answered: “We have not seen him.” Madár called him loud by his name, and the members of Jamen, from within the bodies of the assembled Yogis, answered “_Dam madar_.” Madár then said to the Yogis: “Shall I bring forth Jamen from you all, or from one only of you?” They replied: “From one body only.” By the power of Madár, the limbs of the boy having united, in a manner that no body perceived any thing of it, in the belly of the principal Yogi, Jamen fell out from the nose of the same, so that neither the nostril of the Yogi’s nose was enlarged, nor the boy’s limbs diminished:[391] whereupon the Yogis chose to run away. Madár settled at this place, which till now is known by the name of _Makanpúr_.[392] The Madarían come, as many as possible, from all parts of the world, once a year, on a fixed day, to Makanpur, and say that the blind and lame find their cure in that place.

They relate also, that _Chistápá_, the wife of Baharam Gul, in order to put to the test the Muhammedan and Indian durvishes and saints, came once among them who were assembled, and said: “Whoever will loosen the bracelet of beads (called _Sámran_) upon my arm, without betraying the least symptom of lust, he is a perfect saint.” All the pretenders to perfect sanctity, Muselmans and Hindus, presented themselves, but at the sight of Chistapa, they all were maddened with love, such was the beauty of her face: at last the turn came to Jamen, who approached her, and loosened the bracelet in a manner which, at the same time, evinced his manly strength, and his complete command over himself.[393] On that account, Jamen was proclaimed victorious over all the Muselmans and Hindus. And they have a great number of other similar stories.

Another sect, the _Jelalían_, are disciples of _Said Jelal_, of Bokhára;[394] his sepulchre is in the village _Auch_, in the district of _Sind_; these sectaries profess to be Shíáhs, whilst the Medárían are _Sunís_, on which account they revile each other. The former know of neither prayers nor fasts, nor any other practices of piety with which the Sufís are occupied; they take a great deal of bang, and used to eat snakes and scorpions. When the adepts among them see a snake, they put it whole into their mouth and swallow it, saying: “This is a fish of the holy Alí;” in eating a scorpion they remark: “This is a prawn of Alí:” and the worms which are found in the water, they call the little crabs of Alí. Like the Medárian, the Jelalían go naked, and even in the severely cold season, wear no garment; they sit before the fire like the Medárian, but do not wear matted hair; frequently they shave four parts of their body, and lead a wandering life in the world. Some of them bring every thing that they gain to their master, and when they go for instruction to a preceptor, they deliver to him whatever they possess in ready money and other property; after which he presents them with a turban, and his list of saints; they wear that on their heads, and hang this on their necks. They believe that, when Jzráíl comes to take their soul, the turban, descending, covers their eyes so that they may not behold the face of the angel of death, which is exceedingly terrific. Their master looks every day for a new connexion with a woman; whenever he knows of a fine girl among his disciples, he orders trumpets to be blown, goes on horseback, and betaking himself to their house, uses his own discretion with the girl, whom he now and then takes to his own house, but never marries. The author of this book asked one of the Jelális: “Hámed Mahommed, your master, does he take the daughter of one of his disciples without marrying her?” He answered: “The Safavian kings too take wives, daughters, and sons of their disciples, who are highly pleased with it, why should not Hámed Mahommed, who is truly the Khalif (substitute) of Alí, do the same?” This act is a sign of sovereignty, and a prerogative of the family of the prophet. In this country are many of his disciples, and he is a very great friend to hunting.

There is another sect who call themselves without tie and food; it is a laudable conduct with them to take nothing from any body beyond the required food and drink; and for their indispensable clothing, from the shreds which they find in the streets to stick together a coat, which they call _kherka_; and when they ask something from any body, they first revile him and call him bad names, wherefore they often receive bad treatment from the people. They say, God is a spirit, and Muhammed his body; his four friends are his two arms and two feet; _dam mádar_, that is, Mádar, is the breath and the spirit of God. They drink many sorts of spirituous and intoxicating liquors. They believe the unity of the divine being, and some of them are also pious men. Their master was _Gada Naráyana_. The three just mentioned sects never shed the blood of animated beings.

Another sect, called _Kakan_, is in Kachmir; celibacy is their law, and their belief the unity of the divine being. They use much bang; a number of them is devoted to piety; their name of “Kakan” is derived from that of their master, who was Ibrahim Kakak. He lived, they say, in the time of the Pádshah Jehangír, who inhabits heaven, and drew to him whomever he chose; his very sight was such an attraction, that he on whom it fixed was irresistibly thrown at his feet; thus he attached to himself a great number of disciples, Hindus and Muselmans, none of whom he induced to change his religion; that is to say, to the Hindu he did not expound the Koran, nor propose circumcision; and to the Muselman he did not make an obligation of the Zunar, and of the mark of caste upon the forehead; neither the praise of Muselmans nor the blame of Hindus came ever upon his tongue; he never pronounced either the name of the prophet or that of an Avatar, which are the great objects of veneration to the Muselmans and to the Hindus; but he uttered _Ruma_, or _Alla_, or _Khoda_. He did not sleep at night, nor did his disciples, who sat back to back until morning before him. At a place of Kachmir, he said to his followers: “A great number of men laid down; let us do the same.” The followers answered: “Let it be as you say:” he then first laid himself down to sleep, and the friends did the same. One day he heard the voice of a crier from the top of a minaret, and said: “This is the voice of God;” at this moment one of his companions broke wind; he subjoined: “This too is God; this too the divine tongue.” A student present said to him: “Do not blaspheme.” He replied: “The one and the other is an undulation of the air, and the air is subject to God.” The student reassumed: “But the bad smell, with the noise, what is it?” The answer was: “This proceeds from the association of ‘_thou and I_.’” The student said farther: “Drink no bang, because the bang-drinkers shall not pass over the bridge of judgment (_sarat´h_).” Kakak replied: “Great is the number of bang-drinkers; let us, on this side of the bridge, build a town and call it _Bang pur_, and not think of passing the bridge.” Goya Kásem composed a ludicrous account of these drunken sectaries. When the king _Kásem Anwar_ (distributor of splendors) was near the habitation of excellence, he recited the following verses:

“He (God) distributes the light; I distribute bang,
He is the distributor of splendors; I, the distributor of secrets.”

A great number of men in India think as these sectaries. The Sanyásis assembled once in one of the sacred places of pilgrimage revered by the Hindus; by accident, an army of naked Jelális and Madáris came there at the same time, and having brought a cow, wanted to kill it; the Sanyásis bought the cow from them; they came a second time, with another cow, which the Sanyásis again, not without entreaties, purchased. These men, barefoot and bareheaded, having become insolent by their numbers, brought a third cow and killed it; the Sanyásis, indignant at this, attacked them, and a battle ensued, in which the Sanyásis at last obtained the victory, and killed seven hundred of the naked Jelális and Madáris; they educated the boys of these fanatics, whom they made prisoners on this occasion, in their own religion. The Sanyásis were frequently seen engaged in war.

Another class of the Hindus are the _Yógis_, who pretend to a high antiquity; an account of them has already been given.

Other sects, such as the _Sankhyan_, and the _Patanjálís_,[395] are devoted to piety, and practise the _yóga_, and other pious austerities; also the _Charvakíán_, who believe the four classes of their sect to be very ancient: we have already treated of them, as well as of the _Játis_ and _Vairágis_; the _Nanak Panthíán_ will be introduced hereafter.

The _Narayaníán_ are a sect of the Hindus, which holds its creed from _Gosáin Haridas_. He was of the tribe of _Játs_, from the village _Kaníra_, in the district of _Saválik_; he was a servant of _Nabidás Sanyálá_; which last name is that of a tribe of the numerous Rájaputs. Haridas, when hunting, shot an arrow at a deer which was with young, and brought down a fawn, which had also been pierced by the arrow. At the sight of this event, Haridas broke his bow and arrows, tore his garment into pieces, weeping and bewailing, and during twelve years had no intercourse with the society of men. Afterwards, he assembled many disciples about him. He died in the year 1055 of the Hejira (1645 A. D.). This sect know nothing of idols, nor of temples, nor of the Kâbah, nor of any sort of worship; they do nothing towards obtaining the knowledge of, or union with, God; they confine themselves to the veneration of _Naráyan_, or “the supreme Being,” from which they derive the name of _Naráyanían_. They do not occupy themselves with the affairs of the world; abnegation and solitude is their law. Some have an earthen cup to drink water in; some dispense even with this; they hurt no living being; they never pull up any grass or green herbs; they burn nothing; cook no meal; and when hungry, they go into the houses of the Hindus, and accept some food, but no flesh of any sort of animal. When one of them is about to die, he is asked: “Shall we burn thy body, or throw it into the water, or bury it in the earth?” Whichever he desires is done.

Another sect is that of the _Dádu Panthians_. Dádu was one of the cotton carders in the village Naráina, in the district of Marwar. In the time of the Padshah Akbár (who inhabits heaven!) Dádu devoted himself to the state of a Durvesh, and assembled many disciples about him. He prohibited his followers to worship idols, to eat the flesh of any animal, or to hurt any living being; but he did not order them to abandon woman and wife, or to withdraw from all business of the world; but he left it free to any one to give up, or to cultivate, the connection and intercourse with men. When one of them dies, they place his corpse upon the back of a quadruped, and send it into the desert, saying: “It is now better that rapacious and other animals may be satiated with it.”

The _Píára panthíán_ hold their creed from _Bábá Píára_; at the time of begging, they stand before the shops and houses, without looking at any body or saying any thing; they demand nothing with the tongue; they accept what is given, and go away when nothing is offered. The Mobed says:

“The demand without the tongue is made by the eyes;
How can that which is heard be equivalent to what is seen?”

They take no notice of the Muselmans, although they so call themselves.

The sect of the Vishnavas follow the doctrine of Gosáin Jáni. We hold the information from Jogendas, that they called their master _Jehan_, and his followers, composed of Hindus and Muselmans, adopted the creed of Vishnavi. This is as follows: they hurt no living being; they avoid fellowship with men of another creed among the Hindus and Muselmans; they pray five times a-day, with their face towards the east; they have the names of God, of the divinities, of the prophet upon their lips, such as _Allah_, _Míkáíl_, _Jzráíl_, _Jibrail_, _Muhammed_, _Jl_, and others; they bury their dead; they confer benefits upon others to the extent of their power; a number of their Durvishes pretend to be afflicted with maladies and beg alms, and whatever they so collect they distribute to the blind and lame, and to people of that description.

Further to be noticed is the sect of the _Surya-mak-han_,[396] that is, of “the worshippers of the sun.” These derive their origin from an ancient nation of Hindus, and are divided into two classes. The one of them says: The great luminary is one of the divinities of the first rank; he has _átmá_ and _buddhi_, that is, “soul and intellect;” the light of the stars and the splendor of the universe proceeds from him; he is the _asht bhuvana loka_,[397] that is, “the origin of the eight worlds,” and of all earthly beings; the _sarva prabhá deva_,[398] “the God of all radiance,” the chief and ruler of all divinities, the deity of heavens, the king of the stars; the _Mahajyóti_,[399] or “the great light,” worthy of praise; and of _namaskara_,[400] that is “respectful salutation,” and of adoration; and of _hóm_, or “sacrificial perfumes.” When the sun rises with his pure body, they stand opposite to him, and after adoration recite a Sanskrit prayer, the paraphrase of which is as follows:[401] “Whatever beautiful light and high splendor thou possessest overflows the eyes from the excessive bounty of thy manifestation; thou art that light which is not surpassed by any other in the display of splendors; thine is the first prayer, for thou art the substitute of God, and we place our hope in thy bounty; to thee we address the prayers of our wants, that we may experience and loudly proclaim thy mercy. When this light is thy face, whatever we can say of the splendor, the beauty, and perfection of the supreme intellectual soul and of the pure wisdom, is but that one light which we recognise above in thy bountiful being, which thou temperest and displayest; this light derives its glory from thee, and supplication is due to this light. Give us thy assistance in the abnegation of worldly pleasures; render us equal to thyself in the purity of light, and by thy knowledge grant us union with thee; the wish of all virtuous hearts is, that they may, far removed from all sensual delights, be made happy in the communion with those who are like thee: we abandon all worldly delights, that we may become similar to thee in splendor, and arrive to thee, and remain with thee.”

The other class of the _Suryamakhan_ say: Whatever exists in the _Swargaloka_[402] and in the _Bhúloka_,[403] that is, in the upper and lower world, draws its origin from the sovereign great luminary; by his glorious appearance we fill our _lojáni_,[404] or “eyes,” with _kalyanum_,[405] or “auspicious light;” and we hear the _Sanákáras_,[406] that is, “the incorporeal beings;” by him we acquire _buddhi_, that is “intellect,” the professor of which attaches his heart to nothing exterior: on that account they call the sun _natha_, “a sovereign, or divine being,” and pay worship to him. Both classes abstain from hurting living beings, and are on that account called _jiva dayá_,[407] “compassionate of life;” they do good to others as much as they can, wherefore they are termed _punyavantas_,[408] “virtuous;” they keep far away from falsehood and iniquity, for which they are entitled _dharmamayás_,[409] “righteous.” The _gríhastha_, or “householder,” contents himself with one _strí_,[410] or “wife.” They divide the sun into several parts, which they call _dyuvá murtayas_,[411] “figures of the sun;” but the first class reckons among the _Pandits_, or “learned,” an order of men who have a system about _ákása_,[412] “ether,” _girayas_,[413] “mountains,” _tárá phal_,[414] “starry firmament;” about the rising of heavenly bodies and the prognostics which are connected with them; they possess perfectly the canons of the _Véda anga_, “sacred science,” in which the medical is comprised; and they set a great value upon _buddhí_, “intellect;” and _áharanam_,[415] that is, “the application of the thinking faculty;” and they say, that this is the mediator between what is _sankhyanam_,[416] “rational,” or probable, and _sadhanam_,[417] “substantiated,” which last is the form of things perceived; and the right appreciation of probabilities is attained by dint of _buddhi_ and _aharanam_, that is, by high intelligence; this is fixing the thought of contemplation; or arriving at the science of what is perceived and what is probable or rational; this comprehends properly two sciences which are possessed by the _jitèndriya loka_,[418] that is, “by those sages who have subdued the senses.”

There is a class of durvishes who practise _tapasya_,[419] or “devout austerity,” and who, by great and difficult penances, banish every illusion from them, so that in their sleep they may not have unbecoming dreams, which they say are produced by the influence of the imagination; and they guard their eyes from the wounds and impressions which also proceed from the imagination. They climb up to the tops of walls, without fear of falling down, and go to such places as are not easily accessible, which they say is a triumph over illusion; they pretend to have the power to cause rain to fall or to cease; to attract whomever they like, and to render him obedient to their will; to give information of whatever is concealed, and to reveal the secrets of the heart; to possess the knowledge of the good and the bad hidden in the minds; as well as that of the relations and history of the world; and upon the mirror of their hearts are reflected the lights of secrets, the _djoti mandalam_,[420] “the splendor of the universe.” When a misfortune happens, all the pious men assemble and hold council about the removal of it; they investigate the strange and astonishing events; they keep day and night their eyes shut, and, pondering, exercise their sagacity: these are called _Dhyani_.[421] Those who are not occupied with exterior things are called _tyagî_,[422] and others who shun all intercourse with women and have no wife, take the title of _Yatis_; and there is a class who, with the same abnegation as the former, never mix with the people of the world, and never ask more from them than a small quantity of food: these are called _Vaíragîs_,[423] or _Udasîs_.[424] Others live in deserts and upon mountains, satisfied with fruits; the savage animals do them no harm; they are named _Vanyasîs_.[425] When, among them, a child is born or a marriage takes place in the house of a family-man, they do not offer him their congratulation; and when a misfortune occurs, such as the death of a friend, they do not grieve or take mourning. A desire for generation, and a relish for meat and drink, inasmuch as may be requisite, is permitted, but beyond this prohibited; and whoever desires more is excluded from their society. This order of men among them is called _Grihasta_; another division of them is formed by the _Avach’háta_,[426] “emaciated by abstinence,” who are the adepts of this sect; if I were to relate every thing of them, several volumes would not be sufficient to contain my account.

In the Nababship of Kalinga exists a sect called _Sûrwar_ (Sûryar), and another entitled _Gundwar_. They pay no tribute to any body; they worship the sun; from simplicity, they prefer brass and copper to gold, on account of bad smell. When one of them dies, they seize a stranger and kill him. They say that, as the Rái (prince) of Gund sits upon the ground, the lower people sit upon chairs, he being the lord of the earth and the others are not so.

The _Chandra bakta_,[427] or “worshippers of the moon,” call this planet one of the principal divinities, worthy of adoration and of worship; the regulation of the nether world is committed to his care; by the increase and decrease of the light of this heavenly body, the hours of night and day may be known; after the sun it is the greatest, and borrows its light from this great luminary, the access to which may also be obtained by the moon’s mediation.[428] These sectaries form an image of the moon, and worship it as an object of their devotion: they never hurt a sentient being.

Another sect venerates other stars. There is one who pays homage to _Agni_, or fire, and says that fire is the pure essence of God, who is the sun himself: these are called _Agni Pramána_;[429] “the professors of fire.” They believe also the other stars proceed from its radiance, and that the earthly fire is an emanation of its rays; they venerate every sort of fire, through the mediation of which they think access to the sun may be obtained.

Another sect, the _Pavana bhakta_,[430] or “worshippers of the wind,” believe that the substance of God is air, and this also the intellectual soul.

The _Jala bhakta_,[431] or “worshippers of water,” hold water to be the representative of the being of God, on which account they pay veneration to the rivers and flowing streams.

The _Prithivi bhakta_[432] are “worshippers of the earth,” which they believe to be the substance of God worthy of their adoration.

Another sect, called _Tripújas_,[433] worship the three kingdoms of nature, in which every place and whatever presents itself to their view, becomes an object of their veneration.

The _Manushya bhakta_,[434] or “worshippers of mankind,” recognise the being of God in man; they know no being more perfect than mankind, and think that it contains nothing of a bad nature.

A particular sect is to be found in Kashíal, a place in the mountainous province of Kachmir. They worship idols; the son takes the property acquired by his father to himself; but leaves whatever he gains to his sons, so that it may be the firewood belonging to his father that may burn his body. When one of them dies, a barber from without the house goes before the dead, and then brings the message that such a one wants something for a meal, upon which they go to work to prepare it; and this society is kept up for some days; then, they burn the dead; after cremation, they erect over his ashes an image of stone, one half of which is male, and the other female; and when no son of his remains, they marry his wife with a column of the house, and whoever comes upon a visit of condolence, has intercourse with the woman until a son be produced, and to him the inheritance is bestowed. This sect have no regard for the life of animals.

Another sect exists in the mountains of Kachmir, with the name of _Durds_. Among them it is customary for brothers to have but one wife; occasionally they sell house, land, wife, and children; whoever buys the house owns all these; they also pawn their wife. Some of them, even when they become Muselmans, still adhere to this custom. They also do not spare animals.