Manbhao: Deccan
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Manbhao
This article is an extract from THE CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS BY SYED SIRAJ UL HASSAN Of Merton College, Oxford, Trinity College, Dublin, and Middle Temple, London. One of the Judges of H. E. H. the Nizam's High Court of Judicature : Lately Director of Public Instruction. BOMBAY THE TlMES PRESS 1920 Indpaedia is an archive. It neither agrees nor disagrees |
(Jaya Krishna in the Punjab and Achyut Panthi in Bundelkhand). Manbhao. Mahanubhao, Mahatmana— a religious sect of Vaishnawaits based upon the worship of Krishna, the eighth incar- nation of Vishnu, and Dattatraya, the son of the sage Atri and h'ls wife Anusuya. Clad in sombre long gowns, with their heads clean shaven, the celibate Manbhao mendicants, men and women, wander in ■ Melas ' (bands) from village to village and from one monastery to another begging alms, blessing Bhavalus (secular disciples) and makmg proselytes. Their exemplary morals and gentle insinuating manners command the respect of the villagers who regard them with extreme deference and veneration and supply their few v/ants with care and attention. Their principal monasteries (maths) are 'at Paithan, Nander, Mahur and Manur in the Hyderabad territory, at Ridhpur in Berar and Kanashi Charud in Khandesh. The votaries of the sect are also scattered over Northern India and in the Bombay Presidency, where they have their establishments at Broach, Indore, Mathura, Rawalpindi, Lahore, Jalandar, Peshawar, Satara and Phaltan.
Origin
Opinions differ regarding the origin of the sect and of its founder. The sect is recruited from among all castes except the most defiled, it recognises social equality among its members and dis- countenances idolatrous worship; facts which evidently show that it has for its object the denial of the Brahmanical supremacy and the rejection of the bondage of ceremonial observances and caste.
The popular belief is that the sect was founded, in the fourteenth century, by Krishnambhat, a very learned and talented Brahmin of Paithan on the river Godaveri. Expelled from his caste tor keeping a beautiful Manga woman as his mistress, he retaliated by originating a new system of religion which condemned caste and inculcated the worship of one god in the form of Shri Krishna. He established ironasteries at Ridhpur, Mahur, Dwaraka and Kasi (Benares) under the presidencies of his four sons by the Dhemi. To this account the Berar Gazetteer adds " Krishna Bhat devoted him- self to a certain goddess (name unknown) who was so pleased at his performing ' Anusthan' in her honour that she bestowed on him a Mugut (a sort of crown which caused its wearer to appear a four- armed Vishnu), warning him at the same time that if he let it touch the ground it would disappear. He then set to work to found a new religion which he called the Manbhau. Thinking him a new incarnation, his followers increased and the Brahmans became alarmed. At last by the artifice of one Bhunum Bhat, a Brahmin from Benares, he was induced, in front of a large concourse of people, to appear in his mugut and assume the form of the god. No sooner did he appear, than the treacherous Brahmin knocked the crown off his head, it fell to the ground and vanished. Krishna Bhat retired amid the jeers of the people, who saw him in his true form, and the new religion received a <3eadly blow." Agreeably to this legend the word Manbhao is derived from ' Manga Bhav ' or sprung from the Manga caste.
The Manbhaos repudiatte this story of their origin as an outcome of the feeling of aversion and contempt with which the Brahmans have ever regarded all sects opposed to their religious notions. Around this question a bitter controversy has raged between the members of the sect, who lay claim to high antiquity, and the Brahmans, who refuse to admit their claim. Considerable light is thrown upon this vexed point by the religious literature of the sect, which comprises above four hundred volumes and is not to be confounded with the Brahmanical Puranas, although it occasionally includes legends borrowed from the latter. The works are written either in Sanskrit or in Mitakshar (a disguised tongue) ; but the greater number are in Marathi and seem, in style and diction, older than the compositions of the oldest Marathi writers, Mukundraja, Dnyana- deva and Ekanath, who flourished between the 11th and the 13th centuries. Refening to them, Dr. Bhandarkar, an eminent autho- rity on the Marathi language, writes : "It is an interesting fact that these Punjabi Manbhaos should be explaining to us, Marathas, as they have been doing, some difficult points in our old Maiathi which we at this day do not understand."
The Leela Charitra, the most esteemed and sacred booJc of these people, reviews in detail the religious tenets and doctrines of the sect and chronicles important events of the times. It gives, in chronological order, the history of the Devagiri Yadava kings from Sinhana to Ramchandra and describes how Vishaldeva, king of Gujaratha, defeated Sinhana at Ellora and dictated to him terms of peace. But the two principal works bearing on the point under discussion are the Shri Chakradhara Charitra (life of Shri Chakradhara) and the Acharya Charitra (life of Acharya). The former deals with the life of Chakradhara, a Karhada Brahmin, who is represented in all Manbhao works as having revived the sect. He passed his days in pious devotions and enjoyed universal celebrity as a great saint. He was interviewed by the Yadava princes Krishna Raja and Mahadeva, who offered him all their riches ; but the offer was declined. He is said to have retired to Badrikashrama, in^Shaka 1194 (1272 A. D.). Nagadeva Bhata, his chief disciple, took up his work, spread the sect far and wide and was consequently honoured with the title ' Acharya ' the teacher of the sect. In the history of his life, styled the ' Acharya Charitra,' it is mentioned that he was bom in Shaka 1158 (1236 A. D.) and died in Shaka 1224 (1302 A. D.). It is also stated that Kamaisha, wife of the Yadava king Ramchandra, fre- quently paid homage to him. The dates are in keeping with the period during which, as ascertained from copper plates and stone inscriptions, the three Yadava kings Krishna Raja, Mahadeva and Ramchandra reigned. The dates assigned to their respective rules are.— Krishna Raja, A. D. 1247-1260, Mahadeva, A. D. 1260- 1271, and Ramchandra, A. D. 1271-1301. These facts show that Shri Chakradhara and Nagdeva Bhatta were historical personages, who flourished in the thirteenth century and were contemporaneous with the three successive Yadava sovereigns — Shri Chakradhara with Krishna Raja and Mahadeva and Nagdeva Bhatta with Ramchandra. As the Manbhao works ascribe to the former the revival of their creed and to the latter its wide diffusion, there can be little doubt that the faith was in existence earlier than the thirteenth century. The popular theory that thfe sect was originated in the fifteenth century is there- fore untenable.
In "'Gajakesari " and " Dinker Prabhanda," two of the most interesting works of the Manbhaos, which contain accounts of the various sects that then flourished in Maharashtra, Krishna Bhatta is described as the founder of the ' Matangapantha,' a pernicious creed which aimed at the acqiyrement of superhuman powers by means of diabolical practices. Krishna Bhatta was the pupil of one Kantha Nath.^at whose instance he sacrificed a beautiful Mang girl to the goddess ' Mesako.* The deity restored the victim to life and forced Krishna Bhatt to marry her. They had five sons and their descen- dants are still to be found in the Ahmednagar District, following the faith of their ancestor. There appears to be historical truth in the legend upholding the belief that Krishna Bhatt was not the originator of the Manbhao sect and that the word Manbhao was con- founded with ' Mangbhao' with a view to bringing the sect into disgrace and contempt.
Mythology. — Like other religious sects, the Manbhaos have their own mythology, according to which Vishnu appeared on this earth under different incarnations in different ages. In the Krita Yuga — the virtuous age — he incarnated himself as Hansa and Narayan ; in the Treia Yuga as Shri Dattatraya and Nara ; in the Dwapara as Shri Krishna and Rishabha ; in the Kali Yuga, he mani- fested himself as Prashanta and Shakradhara, the latter being some- times regarded as the incarnation of Shri Dattatraya. As stated above, Shri Shakradhara initiated Nagdeva Bhatta, who had thirteen disciples, of whom Kavishwara and Upadhyaya were the most famous. Kavishwara wrote a commentary on the ' Ekadasha Skandha ' of Bhagwat, and a poem on 'Shishupal Vadha.'
Religion
The leading religious tenets of the Manbhaos consist in the observance of celibacy (Brahmacharya vrata), solicitude for animal life (Ahinsa), subsistence by mendicancy (Bhikshacharya) and leading the erractic life of an ascetic (Sanyasi). They profess to follow the Dwait philosophy of Hinduism, which maintains that tise individual soul (the soul of man) is distinct from the divine soul (the soul of the deity). The doctrines, expounded in the Bhagwatgita, Upanishads and Dashama and Ekadasha Skandas of "Bhagat, form their guiding principles, which inculcate 'Bhakti,' or implicit faith combined with fervent devotion towards one deity, and through Bhakti alone, they hold, can the knowledge of Brahma (the divine soul) be obtained. Their objects of worship are Shri Krishna and Shri Dattatraya, to whom they have built temples at Mahur, Munnur, Paithan and other places where great fairs are held annually in honour of these deities. No images of the gods are installed in the temples ; but they are represented by their foot prints, placed, on a dais, to which the devotees offer flowers while they sing, with devoted attention and closed eyes, hymns in honour of the deities. Brahma- vidyashastra, embodied in their sacred work ' Lila Charitra,' expounds the system of the Manbhao religion, philosophy and morals.
Several sects have, of late, originated from the Manbhao faith, of which that founded by Bhikshu Muni, a Sanyasi of Nyalkal, in the Bidar District, is of considerable importance.
These people are divided into the following »ub-divisi(Mis : —
(i) Patadhari, (2) Mathadhari, (3) Wanadhari, (4) Dharma Bhrashta Gharbhari, (5) Jatadhari and (6) Bhawalu.
Patadhari. — Monks and nuns who have renounced the world and spend their lives in celibacy and mendicancy. These have the honour of being worshipped and their heads, known as ' Mahants,' possess royal emblems, such as chatra and chamar. The appoint- ment of a Mahant is not hereditary. Only male ascetics, possessing high morals, good attainments and experience, are appointed.
Mathadhari. — Superintendents of monasteries. These are also exempt from carnal desires. Old ascetics, who are unable to undergo joumies, are appointed to these posts.
Wanadhari. — Those who take San\)as, or become ascetics, and wander in the jungles. Such men sure very rare now.
Gharbharis, Dharma Bhrashta. — When any impropriety occurs between monks and nuns, the guilty parties are removed from the Maths and are compelled to reside by themselves, with villagers and others. These are not altogether excommunicated ; but are regarded as secular members. They are designated by the term " Gharbari" meaning causers of confusion. They have in fact abandoned the life of celibery and have entered into family relations. They wear either a black or a white dress, have to observe the peculiar customs of the sect add live on alms. Formerly, such people were granted atone- ment and allowed to live together, but now the misdemeanants are immediately expelled, as being unfit for the math life.
Jaiadhari. — These do not change their dress. They retain a tuft of hair on their heads, like other Hindus. The women also do not have themselves shaved, like nuns. Women apply red powder to th*ir foreheads and the men ' shadu.' These do not beg, but follow a profession for their maintenance ; they may smoke or chew tobacco, pluck fruit and flowers, dig roots and deal in agricultural products.
BhaWalu. — These are either disciples, or spiritual advisers. This class does not give up its caste, dress or pursuits. When one wishes to embrace the faith, he must be ready to give up the worship of all the tutelary gods and painted stones, except the worship of Shri Krishna and Dattatraya. He must abstain from meat and wine. A person of any caste can take the Guru Mantra, which is whispered in the ear. This is regarded as a secret which is not to be uttered aloud, or repeated to others. It is communicated to those only in whose fidelity there is implicit confidence. They worship the gods, repeat the guru mantras, and pay due respect to Patadhari, Mathe- dhari and Wanadhari. Bhawalus do not eat with the Manbhaos. Men of all castes may become Bhawalus, or chelas, without losing their original caste.
The monk at the head of Pathadharis is called a Mahant, and the title ' Bua ' is affixed to his name ; that at the head of nuns is called 'Ai.' The following are the names to be found among monks and nuns : —
Monks : — Kothibua, Lasurkerbua, Bidkerbua, Patherkerbua.
Nuns : — Bhagu Ai, Kuvar Ai, Kamala Ai, Krishna Ai, &c.
Initiation
Males and females alike are made ascetics (Sanyasis) and, after initiation, must live on alms, and thus spend their whole time in the service of the gods. The sacred thread and the tuft of hair on the head of a Brahman, who is to be initiated. are first removed and then he is allowed to take Deeksha. Boys aod girls, on attaining ten yeMs of age, are initiated,' but no age limit applies to outsiders, who are admitted at any time.
Admission
Brahmans, Lingayits, Rajputs, Jains," Kasar, Gujarathi and Marwadi Wanis, Fulmalis and Marathas are admitted by Manbhaos into their community. Inferior castes, such as Mahars, Mangs and Chambhars are not admitted, but they can become Bhawalus. After initiation they must not wprship images and must abstain from eating flesh and drinking spirituous liquors. At Shahagad some Muhammadans, converted to this faith, have ejected a muth in honour of the god Shri Dattafraya.
Dress
Up to the days of Akbar the dress of these people was bhagwd, or of red ochre colour; but when the Emperor sent his army to the south to arrest the Gosavis (whose dress was eJso of the colour of red ochre), who had raised a rebellion, the Manbhaos of the north put their co-religionists in the south on their guard and the latter, for fear of being caught with the Gosavis, owing to the simi- larity in dress, changed the colour to black and thus saved them- selves. Ever since the black dress has been retained.
Food
The living of the Manbhaos is very simple. Their foot! consists of jawari or wheat cakes and dal, and sometimes cooked rice. Monks and nuns are restricted to only one meal a day.
Morality
They lead a very pious life and are especially kind to animals and insects. They will neither kill an animal nor eat the flesh ; even the drinking water must be well filtered before it is used. A Manbhao will not be importunate in asking for alms nor will he touch anything without the owner's knowledge.
Melas
The Manbhaos travel from place to place in Melas of monks and nuns, numbering from 100 to 300, with a Mahant at the head. The Mahant has Pandits, Karbharis, Palakars, &c., under him and has sole control over the Mela. When they move from one village to another, some of the 'chelas,' or disciples, are sent in advance to inform the villagers of their coming and the ' Bhavalus,' with zeal and devotion, make all arrangement for their food and lodging. During the rains, or in Chaturmasa, a village with a large number of devotees and having abundant food supplies is selected, where the whole season is spent. In Chaturmasa they do not cross the River Godavari and in ' Sinhasta ' they do not touch the Ganges water. In a Mela every monk and nun is provided with a 'Koupin' and ' Kantha ' and a coloured cloth 12 yards in length to cover the body, also a string of sandalwood beads. The chief festivals of Manbhaos are Datta Jayanti and Gokul Ashtami, celebrated respectively on the full moon of Margashirsha (December) and on the eighth of the dark half of Shravana (August).
Funerals
When a lyianbhao dies, his body is not removed few: three»hours, the general supposition being that the soul does not leave the body for three hours. The body is then borne to the burial ground (they have their special grounds), and buried in a lying posture with head towards north and face to the east. No mourning is observed by the monks and nuns. Gharbaris and Jatadharis observe mourning for ten days, but are not required to shave their heads or moustaches. After ten days a feast is given to the caiste people. No Sbradha, &c.,,is performed for the dead.
While Gharbari and Jatadhari women are impure during the first four days of the monthly period, the nuns do not observe this rule.
