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II

THE DANDIS—THE RAWANVANSIS

155

answers Nārāyan.' Nārāyan is a name of Vishnu, and its use by the Gosains is curious. Those who have performed the circuit of the Nerbudda say 'Har Nerbudda,' and the person addressed answers' Nerbudda Mai ki Jai' or 'Victory to Mother Nerbudda.'

Dandis.

The Dandis are a special group of ascetics belonging 6. The to several of the ten orders. According to one account a novice who desires to become a Sanniāsi must serve a period of probation for twelve years as a Dandi. Others say that only a Brahman can be a Dandi, while members of other castes may become Sanniasis, and a Brahman can only become one if he is without father, mother, wife or child.1 The Dandi is so called because he has a dand or bamboo staff like the ancient Vedic students. He must always carry this and never lay it down, but when sleeping plant it in the ground. Sometimes a piece of red cloth is tied round the staff. The Dandi should live in the forest, and only come once a day to beg at a Brāhman's house for a part of such food as the family may have cooked. He should not ask for food if any one else, even a dog, is waiting for it. He must not accept money, or touch fire or any metal. As a matter of fact these rules are disregarded, and the Dandi frequents towns and is accompanied by companions who will accept all kinds of alms on his behalf.2 Dandis and Sanniāsis do not worship idols, as they are themselves considered to have become part of the deity. They repeat the phrase 'Sevoham,' which signifies 'I am Siva.'

Another curious class of Gosains are the Rāwanvansis, who go about in the character of Rawan, the demon king of 7. The Ceylon, as he was when he carried off Sīta. The legend is vansis. that in order to do this, Rāwan first sent his brother in the

shape of a golden deer before Rāma's palace. Sīta saw it and said she must have the head of the deer, and sent Rāma to kill it. So Rāma pursued it to the forest, and from there Rāwan cried out, imitating Rāma's voice. Then Sita thought Rāma was being attacked and told his brother Lachman to go to his help. But Lachman had been left

1 Bhattacharya, Hindu Castes and Sects, p. 380.

2 Bhattacharya, ibidem, and Oman,

Mystics, Ascetics and Saints, pp. 160,
161.

Rāwan

in charge of her by Rāma and refused to leave her, till Sīta said he was hoping Rāma would be killed, so that he might marry her. Then he drew a circle round her on the ground, and telling her not to step outside it until his return, went off. Then Rawan took the disguise of a beggar and came and begged for alms from Sīta. She told him to come inside the magic circle and she would give him alms, but he refused. So finally Sita came outside the circle, and Rāwan at once seized her and carried her off to Ceylon. The Rāwanvansi Gosains wear rings of hair all up their arms and a rope of hair round the waist, and the hair of their head hanging down. It would appear that they are intended to represent some animal. They smear vermilion on the forehead, and beg only at twilight and never at any other time, whether they obtain food or not. In begging <they will never move backwards, so that when they have passed a house they cannot take alms from it unless the householder brings the gift to them.

8. Monasteries.

9. The fighting Gosains.

Unmarried Sanniasis often reside in Maths or monasteries. The superior is called Mahant, and he appoints his successor by will from the members. The Mahant admits all those willing and qualified to enter the order. If the applicant is young the consent of the parents is usually obtained; and parents frequently vow to give a child to the order. Many convents have considerable areas of land attached to them, and also dependent institutions. The whole property of the convent and its dependencies seems to be at the absolute disposal of the Mahant, but he is bound to give food, raiment and lodging to the inmates, and he entertains all travellers belonging to the order.1

In former times the Gosains often became soldiers and entered the service of different military chiefs. The most famous of these fighting priests were the Nāga Gosains of the Jaipur State of Rajputana, who are said to have been under an obligation from their guru or religious chief to fight for the Raja of Jaipur whenever required. They received rent-free lands and pay of two pice (d.) a day, which latter was put into a common treasury and expended on the purchase of arms and ammunition whenever needed 1 Buchanan, Eastern India, i. pp. 197, 198.

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