Sanyasi:Deccan
Contents |
Sanyasi
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 |
Sanyasi, Elagandal Sanyasi, Hamam Sanyasi, Gudse, or Sansari Sanyasi — an order of religious mendicants found in great numbers in Elgandal and Gunirwaram in the Elgandal District. It was founded by one Nilkantha Harnam; a devotee of Narsinha,*' who flourished in the seventeenth century A.D. It is said that Hamam came into the Deccan with the forces of the Emperor Aurangzebe and established a math at Tigul Gaitu (ancient name of Elgandal). The first disciples he made were Maya Harna and Devi Harna from the Telaga castes. In course of time great numbers joined him, being chiefly drawn from the Munnur and Telaga castes. After the name of their founder, ihey were called Harnapi Sanyasi and also Elgandal Sanyasi, as the order was originally founded at- Elgandal. They are also known as Sansari Gosavis for, contrary to the obligations that attach to the name Sanyasi (a celibate), they take wives and follow secular pursuits.
The Sanyasi mendicants dress in orange coloured clothes, wear rudraksha necklaces, smear their foreheads with Vibhuti, or holy ashes, and carry a piece of deer skin and a hollow gourd. They mostly subsist on alms, begging till noon by reciting the names of all Hindu deities in a dohara, or couplet. This fraternity has now closed its ranks to outsiders.
Every Sanyasi boy, when ten years of age, has to undergo an initiatory rite before he is enrolled as a mendicant. At this cere- mony, which takes place on the Shivaratri day, the boy is seated on a wooden stool, covered with a white sheet, and his father, who officiates as his gum or spiritual adviser, cuts his hair with a pair of scissors, invests him with a rudraksha necklace and a zoli, (alms bag), whispers in his ear the characteristic mantra of the sect, and takes him round a few neighbouring houses begging alms. He is then enjoined Viot to shave his beard or head during life. The ceremony concludes with a feast to the members of the community. '
Internal Structure
The caste is broken up into three endoga- mous groups? (1) Harnam Sanyasi, (2) Badgi Sanyasi, (3) Gudsamma Sanyasi. These are all wandering beggars and neither intermarry nor eat together. It is said that intermarriages are allowed between Masan Jogis and Sanyasis. Their exogamous sections are as follows : — '■
(!) Mathamwaru. • (9i Gondamolu.
(2) Galtawaru. ' (10) Ningodolu.
(3) Baltarwaru. (II) Pastamolu.
(4) Kundawaru. (12) Mainodu.
(5) Pastarawaru. (13) Erlodu.
(6) Challawaru. (14) Kondapiledu.
(7) Vilukundawaru. (15) Rudrakshalodu.
(8) Kalle Mollam. (16) Kadmanlod.
(17) Rasrodu.
It is a remarkable iact that though the Sanyasi caste is of recent formation, it -has had a fully developed system of exogamous sections. Marriage with a Sister's daughter is allowed. It is not allowed with a mother's sister's or father's sister's daughter. A man may marry two sisters at a time. Adoptive brotherhood is practised by the caste. Polygamy is permitted.
Marriage
Girls are married when of full age. Sexual inter- course before marriage is not recognised, but if an unmarried girl be- comes pregnant she is required to atone for her fault by sipping water from the feet of the ^mn or spiritual adviser, and paying a fine to the caste people. Arrangements are then made to get her married. Oli, or the bride-price to the amount of Rs. 8, is paid to the girl's father. The marriage ceremony is of the low-caste type and may take place on any day of the year excepting Wednesday. At c}inpwiiom, betrothal, the relatives and friends of both parties meet at a liquor shop and drink each a cup of arrack in confirmation of the match. No Brahmin is engaged either for fixing an auspicious day or at the celebration of the wedding. The duties of a priest are discharged by the elders of the caste. The ceremony is performed at the br.de s house and is of a very simple character. The bride and bridegroom are seated face to face on a mat of wild date palm, their garments are knotted together and rice is thrown over their heads. The pro- ceedings end with a feast. The married couple then repair to the husband's house. Widows are allowed to marry again, no restriction being imposed on their choice of a second husband. A faithless wife is divorced, if her guilt is established before a Pancha^at. •
Religion
The members of the craste profess to be Vibhutidharis and regard Sirkarswami or Nilkanthaswami as their p&tron god whom they are bound to worship and offer sweetmeats to every Sajurday. On every Tuesday they honour the goddess Elamma with offerings of kunkuma and cooked rice, which is afterwards eaten by the members of the family. On the Dassera the goddess is worshipped with great pomp; when one of them becomes possessed with the goddess and pretends to give a glimpse into futurity.
Disposal of the Dead
The dead are buried in a sitting pos- ture. The corpse, washed with water and smeared with VibhuU oi ashes, is borne to the burial ground on a litter and, after the grave has been filled, the mourners and bier bearers resort to a liquor shop and have a drink. No Sradha is performed, but on the third day a funeral feast is provided for the members of the caste. Jangams generally officiate at the funeral ceremony.
Social Status
In point of social standing the Sanyasis rank with Balsantus, Masan Jogis and other low mendicant classes. They eat Kachi from the hands of all the castes, except Dhobi, Hajam and the lowest unclean classes. They eat the flesh of goats, swine, fish, fowl, ghorpor and cloven-footed animals and drink wine and shendi. A few members of the caste have taken to agriculture.
