The Tribes and Castes of the Central Provinces of India
Chapter 170 : 2. Precepts of Jhambaji."The sayings (_shabd_) of Jhambaji, to the number of one

2. Precepts of Jhambaji.

"The sayings (_shabd_) of Jhambaji, to the number of one hundred and twenty, were recorded by his disciples, and have been handed down in a book (_pothi_) which is written in the Nagari character, and in a Hindu dialect similar to Bagri and therefore probably a dialect of Rajasthani. The following is a translation of the twenty-nine precepts given by him for the guidance of his followers: 'For thirty days after childbirth and five days after a menstrual discharge a woman must not cook food. Bathe in the morning. Commit no adultery. Be content. Be abstemious and pure. Strain your drinking-water. Be careful of your speech. Examine your fuel in case any living creature be burnt with it. Show pity to living creatures. Keep duty present to your mind as the teacher bade. Do not steal. Do not speak evil of others. Do not tell lies. Never quarrel. Avoid opium, tobacco, _bhang_ and blue clothing. Flee from spirits and flesh. See that your goats are kept alive (not sold to Musalmans, who will kill them for food). Do not plough with bullocks. Keep a fast on the day before the new moon. Do not cut green trees. Sacrifice with fire. Say prayers; meditate. Perform wors.h.i.+p and attain heaven.' And the last of the twenty-nine duties prescribed by the teacher: 'Baptise your children if you would be called a true Bishnoi.' [384]

3. Customs of the Bishnois in the Punjab.

"Some of these precepts are not strictly obeyed. For instance, though ordinarily they allow no blue in their clothing, yet a Bishnoi, if he is a police constable, is allowed to wear a blue uniform; and Bishnois do use bullocks, though most of their farming is done with camels. They also seem to be generally quarrelsome (in words) and given to use bad language. But they abstain from tobacco, drugs and spirits, and are noted for their regard for animal life, which is such that not only will they not themselves kill any living creature, but they do their utmost to prevent others from doing so. Consequently their villages are generally swarming with antelope and other animals, and they forbid their Musalman neighbours to kill them, and try to dissuade European sportsmen from interfering with them. They wanted to make it a condition of their settlement that no one should be allowed to shoot on their land, but at the same time they asked that they might be a.s.sessed at lower rates than their neighbours, on the ground that the antelope, being thus left undisturbed, did more damage to their crops; but I told them that this would lessen the merit (_pun_) of their actions in protecting the animals, and they must be treated just as the surrounding villages were. They consider it a good deed to scatter grain to pigeons and other birds, and often have a large number of half-tame birds about their villages. The day before the new moon (Amawas) they observe as a Sabbath and fast-day, doing no work in the fields or in the house. They bathe and pray three times a day, in the morning, afternoon and evening, saying 'Bishnu! Bishnu!' instead of the ordinary Hindu 'Ram! Ram.' Their clothing is the same as that of other Bagris, except that their women do not allow the waist to be seen, and are fond of wearing black woollen clothing. They are more particular about ceremonial purity than ordinary Hindus are, and it is a common saying that if a Bishnoi's food is on the first of a string of twenty camels and a man of another caste touches the last camel of the string, the Bishnoi would consider his food defiled and throw it away."

4. Initiation and baptism.

The ceremony of initiation is as follows: "A number of representative Bishnois a.s.semble, and before them a Sadh or Bishnoi priest, after lighting a sacrificial fire (_hom_), instructs the novice in the duties of the faith. He then takes some water in a new earthen vessel, over which he prays in a set form (_Bishno gayatri_), stirring it the while with his string of beads (_mala_), and after asking the consent of the a.s.sembled Bishnois he pours the water three times into the hands of the novice, who drinks it off. The novice's scalp-lock (_choti_) is then cut off and his head shaved, for the Bishnois shave the whole head and do not leave a scalp-lock like the Hindus, but they allow the beard to grow, only shaving the chin on the father's death. Infant baptism is also practised, and thirty days after birth the child, whether boy or girl, is baptised by the priest (Sadh) in much the same way as an adult; only the set form of prayer is different, and the priest pours a few drops of water into the child's mouth, and gives the child's relatives each three handfuls of the consecrated water to drink; at the same time the barber clips off the child's hair. The baptismal ceremony has the effect of purifying the house, which has been made impure by the birth (_sutak_).

"The Bishnois do not revere Brahmans, but have priests of their own known as Sadh, who are chosen from among the laity. The priests are a hereditary cla.s.s, and do not intermarry with other Bishnois, from whom, like Brahmans, they receive food and offerings. The Bishnois do not burn their dead, but bury them below the cattle-shed or in some place like a pen frequented by cattle. They make pilgrimages to the place where Jhambaji is buried to the south of Bikaner; here a tomb and temple have been erected to his memory, and gatherings are held twice a year. The sect observe the Holi in a different way from other Hindus. After sunset on that day they fast till the next forenoon when, after hearing read the account of how Prahlad was tortured by his infidel father, Hrianya Kasipu, for believing in the G.o.d Vishnu, until he was delivered by the G.o.d himself in his incarnation of Narsingh, the Man-lion, and mourning over Prahlad's sufferings, they light a sacrificial fire and partake of consecrated water, and after distributing sugar (_gur_) in commemoration of Prahlad's delivery from the fire into which he was thrown, they break their fast."

5. Nature of the sect.

The above interesting account of the Bishnois by Mr. Wilson shows that Jhambaji was a religious reformer, who attempted to break loose from the debased Hindu polytheism and arrogant supremacy of the Brahmans by choosing one G.o.d, Vishnu, out of the Hindu pantheon and exalting him into the sole and supreme deity. In his method he thus differed from Kabir and other reformers, who went outside Hinduism altogether, preaching a monotheistic faith with one unseen and nameless deity. The case of the Manbhaos, whose unknown founder made Krishna the one G.o.d, discarding the Vedas and the rest of Hinduism, is a.n.a.logous to Jhambaji's movement. His creed much resembles that of the other Hindu reformers and founders of the Vaishnavite sects. The extreme tenderness for animal life is a characteristic of most of them, and would be fostered by the Hindu belief in the transmigration of souls. The prohibition of liquor is another common feature, to which Jhambaji added that of all kinds of drugs. His mind, like those of Kabir and Nanak, was probably influenced by the spectacle of the comparatively liberal creed of Islam, which had now taken root in northern India. Mr. Crooke remarks that the Bishnois of Bijnor appear to differ from those of the Punjab in using the Muhammadan form of salutation, _Salam alaik.u.m_, and the t.i.tle of Shaikhji. They account for this by saying they murdered a Muhammadan Kazi, who prevented them from burning a widow, and were glad to compound the offence by pretending to adopt Islam. But it seems possible that on their first rupture with Hinduism they were to some extent drawn towards the Muhammadans, and adopted practices of which, on tending again to conform to their old religion, they have subsequently become ashamed.

6. Bishnois in the Central Provinces.

In northern India the members of different castes who have become Bishnois have formed separate endogamous groups, of which Mr. Crooke gives nine; among these are the Brahman, Bania, Jat, Sunar, Ahir and Nai Bishnois. Only members of comparatively good castes appear to have been admitted into the community, and in the Punjab they are nearly all Jats and Banias. In the Central Provinces the caste forms only one endogamous group. They have _gotras_ or exogamous sections, the names of which appear to be of the t.i.tular or territorial type. Some of the _gotras_, Jhuria, Ajna, Sain and Ahir, [385] are considered to be lower than the others, and though they are not debarred from intermarriage, a connection with them is looked upon as something of a _mesalliance_. They are not consulted in the settlement of tribal disputes. No explanation of the comparatively degraded position of these septs is forthcoming, but it may probably be attributed to some blot in their ancestral escutcheon. The Bishnois celebrate their marriages at any period of the year, and place no reliance on astrology. According to their saying, "Every day is as good as Sankrant, [386] every day is as good as Amawas. [387] The Ganges flows every day, and he whose preceptor has taught him the most truth will get the most good from bathing in it."

7. Marriage.

Before a wedding the bride's father sends, by the barber, a cocoanut and a silver ring tied round it with a yellow thread. On the thread are seven, nine, eleven or thirteen knots, signifying the number of days to elapse before the ceremony. The barber on his arrival stands outside the door of the house, and the bridegroom's father sends round to all the families of his caste. The men go to the house and the women come singing to the barber, and rub turmeric on the boy. A married woman touches the cocoanut and waves a lighted lamp seven times round the bridegroom's head. This is meant to scare off evil spirits. On arrival at the bride's village the bridegroom touches the marriage-shed with the branch of a _ber_ or wild plum tree. The mother of the bride gives him some sugar, rubs lamp-black on his eyes and twists his nose. The bride and bridegroom are seated side by side on wooden boards, and after the caste priest (Sadh) has chanted some sacred verses, water is poured nine times on to the palms of the bridegroom, and he drinks it. They do not perform the ceremony of walking round the sacred pole. Girls are usually married at a very early age, sometimes when they are only a few months old. Subsequently, when the bridegroom comes to take his bride, her family present her with clothing and a spinning-wheel, this implement being still in favour among the Bishnois. When a widow is to be married again she is taken to her new husband's house at night, and there grinds a flour-mill five times, being afterwards presented with lac bangles.

8. Disposal of the dead.

The dead are never burnt, but their bodies are weighted with sand-bags and thrown into a stream. The practice which formerly prevailed among the Bishnois of burying their dead in the courtyard of the house by the cattle-stalls has now fallen into desuetude as being insanitary. A red cloth is spread over the body of a woman, and if her maternal relatives are present each of them places a piece of cloth on the bier. After the funeral the mourning party proceed to a river to bathe, and then cook and eat their food on the bank. This custom is also followed by the Panwar Rajputs of the Wainganga Valley, but is forbidden by most of the good Hindu castes. No period of impurity is observed after a death, but on some day between the fourth and tenth days afterwards a feast is given to the caste-fellows.

9. Development into a caste.

The Bishnois of the Central Provinces are gradually becoming an ordinary Hindu caste, a fate which has several times befallen the adherents of Hindu reformers. Many of the precepts of Jhambaji are neglected. They still usually strain their water and examine their fuel before burning it to remove insects, and they scatter flour to feed the ants and grain for peac.o.c.ks and pigeons. The wearing of blue cloth is avoided by most, blue being for an obscure reason a somewhat unlucky colour among the Hindus. But they now use bullocks for ploughing, and cut green trees except on the Amawas day. Many of them, especially the younger generation, have begun to grow the Hindu _choti_ or scalp-lock. They go on pilgrimage to all the Hindu sacred places, and no doubt make presents there to Brahman priests. They offer _pindas_ or sacrificial cakes to the spirits of their deceased ancestors. They observe some of the ordinary Hindu festivals, as the Anant Chaturthi, and some of them employ Brahmans to read the Satya Narayan Katha, the favourite Hindu sacred book. They still retain their special observance of the Holi. The admission of proselytes has practically ceased, and they marry among themselves like an ordinary Hindu caste, in which light they are gradually coming to be regarded. The Bishnois are usually cultivators or moneylenders by calling.

Bohra

List of Paragraphs

1. _Origin of the sect._ 2. _Their religious tenets._ 3. _The Mullahs._ 4. _Bohra graveyards._ 5. _Religious customs._ 6. _Occupation._ 7. _Houses and dress._

1. Origin of the sect.

_Bohra, Bohora._ [388]--A Muhammadan caste of traders who come from Gujarat and speak Gujarati. At the last census they numbered nearly 5000 persons, residing princ.i.p.ally in the Nimar, Nagpur and Amraoti Districts, Burhanpur being the headquarters of the sect in the Central Provinces. The name is probably derived from the Hindi _byohara_, a trader. Members of the caste are honorifically addressed as Mullaji. According to the received account of the rise of the Bohras in Gujarat a missionary, Abdulla, came from Yemen to Cambay in A.D. 1067. By his miracles he converted the great king Sidhraj of Anhilvada Patan in Gujarat, and he with numbers of his subjects embraced the new faith. For two centuries and a half the Bohras flourished, but with the establishment of Muzaffar Shah's power (A.D. 1390-1413) in that country the spread of Sunni doctrines was encouraged and the Bohra and other s.h.i.+a sects suppressed. Since then, with gradually lessening numbers, they have pa.s.sed through several bitter persecutions, meeting with little favour or protection, till at the close of the eighteenth century they found shelter under British rule. In 1539 the members of the sect living in Arabia were expelled from there and came to Gujarat, where they were hospitably received by their brethren, the headquarters of the sect being thenceforward fixed at Surat. The Bohras are s.h.i.+as of the great Ismailia sect of Egypt. The Ismailia sect split off from the orthodox s.h.i.+as on the question of the succession to the sixth Imam, Jafar Sadik, in A.D. 765. The dispute was between his eldest son's son Ismail and his second son Musi, the Ismailias being those who supported the former and the orthodox s.h.i.+as the latter. The orthodox s.h.i.+as are distinguished as believers in twelve Imams, the last of whom is still to come. The Ismailias again divided on a similar dispute as to the succession to the Khalifa Almustansir Billah by his eldest son Nazar or his younger son Almustaali. The Bohras are descended from the Mustaalians or supporters of the younger son and the Khojas from the Nazarians who supported the elder son. [389] All these distinctions appear somewhat trivial.

2. Their religious tenets.

Gujarat contains two cla.s.ses of Bohras: the traders who are all s.h.i.+as and are the only immigrants into the Central Provinces, and a large cla.s.s of cultivating Bohras who are Sunnis. The latter may be the descendants of the earliest converts and may have been forced to become Sunnis when this sect was dominant in Gujarat as noticed above, while the s.h.i.+as are perhaps descended from the later immigrants from Arabia. The s.h.i.+a Bohras themselves are further divided into several sects of which the Daudi are the princ.i.p.al.

Mr. Faridi writes of them: [390] "They are attentive to their religious duties, both men and women knowing the Koran. They are careful to say their prayers, to observe Muharram as a season of mourning and to go on pilgrimage to Mecca and Kerbala. They strictly abstain from music and dancing and from using or dealing in intoxicating drinks or drugs. Though fierce sectarians, keenly hating and hated by the regular Sunnis and other Muhammadans than those of their own sect, their reverence for Ali and for their high priest seems to be further removed from adoration than among the Khojahs. They would appear to accept the ordinary distinctions of right and wrong, punis.h.i.+ng drunkenness, adultery and other acts generally considered disgraceful. Of the state beyond death they hold that, after pa.s.sing a time of freedom as evil spirits, unbelievers go to a place of torment. Believers, but apparently only believers of the Ismaili faith, after a term of training enter a state of perfection. Among the faithful each disembodied spirit pa.s.ses the term of training in communion with the soul of some good man. The spirit can suggest good or evil to the man and may learn from his good deeds to love the right; when the good man dies the spirits in communion with his soul are, if they have gained by their training, attached to some more perfect man, or if they have lost by their opportunities are sent back to learn; spirits raised to a higher degree of knowledge are placed in communion with the High Priest on earth; and on his death are with him united to the Imams, and when through the Imams they have learnt what they still require to know they are absorbed in perfection. Except for some peculiarities in their names; that they attach special importance to circ.u.mcision; that the sacrifice or _alsikah_ ceremony is held in the Mullah's house; that at marriage the bride and bridegroom when not of age are represented by sponsors or _walis_; that at death a prayer for pity on his soul and body is laid in the dead man's hands; and that on certain occasions the High Priest feeds the whole community--Bohra customs do not so far as has been ascertained differ from those of ordinary Muhammadans.

3. The Mullahs.

"Their leader, both in things religious and social, is the head Mullah of Surat. The ruling Mullah names his successor, generally, but it is said not always, from among the members of his own family. Short of wors.h.i.+p the head Mullah is treated with the greatest respect. He lives in much state and entertains with the most profuse liberality. On both religious and civil questions his authority is final. Discipline is enforced in religious matters by fine, and in case of adultery, drunkenness and other offences, by fine, excommunication and rarely by flogging. On ceremonial occasions the head Mullah sits on his throne, and in token of his power has the flyflapper, _chauri_, held before him. As the Bohras enter they make three prostrations, _salaams_, close their hands and stand before him. To such as are worthy he says 'Be seated,' to others 'Stand.' Once a year, on the 18th Rajjab, every Daudi lays his palm within the head Mullah's hand and takes an oath to be faithful. On this day when he goes to the mosque the Bohras are said to kiss the Mullah's footsteps and to apply the dust he treads to their heads and eyes." Each considerable settlement of the sect has a deputy Mullah of its own.

4. Bohra graveyards.

The Sahadra or burial-place of the Bohras at Burhanpur contains the tombs of three of the Surat Mullahs who happened to die when they were at Burhanpur. The tombs are in sh.e.l.l-lime and are fairly handsome erections. The Bohras support here by voluntary subscription a rest-house, where members of the sect coming to the city can obtain free board and lodging for as long as they like to stay. Mr. Conolly says of their graveyards: [391]