Indian Antiquary Vol 07

Author(s): Jas Burgess
Publisher: Swati Publications

Page 70

52
THE INDIAN ANTIQUARY.
[FEBRUARY, 1878.
watched for eight months. His Gurú, or spiritual guide, makes him wear while a novice a black shel, or sacred thread of wool with Rudra knot, corresponding to the Yajnopavita of the Brâhman, round his neck, with a two-inch horn called Sringi-náda, or bugle. Through this bugle he is made to say Okára, Upadesa, and Adeśa, which he has afterwards to repeat twice every day at dinner, before the god and the Guri. In fact it is a form of salutation to the superior. If after the appointed period his conduct is found satisfactory, he is taken before the god Bhairava, where a brother slits the cartilage of the ears, in which circular plate-like rings of agate, glass, or horn, called darsana, are suspended. After the ears are cured by thrusting in a nimb stick, dressing with nimb oil, his head, beard, and moustaches are shaved, never to be worn again. The Gurú then whispers in his ear the Upadesa mantra, or mystic instruction :-" Be wise, perform religious duties, and keep yourself prompt in the service of the Gurd." Now he becomes a Yogi, and has a name terminating in Nátha. He spends his life in repeating the name of the Dádá, serving his Guru, and doing the duty assigned to him. The disciple is the adopted son of the Gurú, and he succeeds his father on his death. The Yogi is buried, and on the twelfth day after his death a feast is given and alms distributed by the son.
The Pir cannot wear an angarakhá, or coat, but he throws over his body a red shawl or brickcoloured scarf, has a turban of gold-bordered blue silk, with a sheli, and a langota with a white digoji over the loins. He cannot put on leather shoes, but walks in chakhadi, or wooden shoes. This dress is given to him by the Râo at the time of his accession to the Pirship. He also wears a number of gold ornaments of great value, but of rude old fashion. His darsana, or earrings, are covered with gold in which precious stones are set. He is highly respected by the people, and even by the Râo, who first pays a visit to his place (where the Pîr has the privilege of retaining his seat) before the latter comes to him. The dress of the others is simple, and dyed with ochre, but now it appears to be going out of fashion. There are about fifty Yogis in Dhinodhar.
The head of the sect of Dhinodhar is is called the Pir, while the heads of the branches
written by them. Their great aim appears originally to have been to feed suffering humanity, to whatever caste or creed the persons might belong, and for which they had obtained from the former Râos and others villages and lands. In this respect they resemble the order of St. Bernard in Europe, and are regular hospitallers. But after obtaining the grants they gradually lost their character as, disinterested Yogis, and brought upon themselves, as it were, the very worldly cares they had renounced. They began to lend money at interest, perhaps originally with the object of relieving the distressed by the accommodation; but at present I found the Pir involved in managing the estates, collecting revenues, litigating about boundary disputes, and collecting outstandings, which are quite incompatible with the doctrine of the Yoga. I noticed, however, one feature in the order of Dhinodhar which is wanting in all the others in Kachh. The Pir is a chaste man, and enforces celibacy with strictness among his disciples, by prohibiting any female from entering the precincts of the monastery.
In the large hall of the residence recipients of charity are twice fed, the low castes and Muhammadans being served in the compound. The food consists of bajri (millet) bread and khichadi of bajri and math (Phaseolus aconitifolius). I saw the Pir himself serving ght with a ladle of a two-pice measure. Those who cannot partake of the cooked food receive it uncooked. Besides the members of the establishment, I saw about twenty-five persons from the surrounding villages, and stray travellers, answering to the call for dinner, which is loudly made twice a day by a man from an eminence. In times of drought and famine the number increases to three hundred. Besides the food, the Pir, who always sits with a copper canister of opium, treats them to a few grains of it, according to their wants. I saw one paralytic, and another lame, who had sought shelter in the asylum.
The method of adopting disciples is very simple, as may be expected from their general ignorance. Persons of indolent habits, or afflicted with domestic calamities, generally become Yogis at an advanced age, but parents unable to support their children give their young boys to the Pir. Orphans also are received. Before giving him his name he is called Oghad, or novice, and his conduct is