ORDINARY GENERAL MEETING, held on Wednesday, the 30,November1898.
Lieutenant-Colonel G. WATERS, L M. S., President, took the chair.
The following paper was then read:
On CURIOUS TENETS and PRACTICES of a CEATAIN CLASS of
FAQIRS in BENGAL.
By MAULAVI ABDUL WALI, Member, Asiatic Society of Bengal,
Sailkupa, District Jessore.
Preliminary
In the Districts of the 24-Parganas, Nadia Jassore and Pabna mendicants is to be seen who are called by different names, and whose secular habits, unshaven hair, and repulsive manners are as much aCuriosity to a stranger, as the rigid secrecy they maintain with regard totheir tenets and practices is inexplicable. What these men believed andpracticed are only known to the members of “Mystic cult”, but neverto others, -even to those intimately connected with them. My attention to them was attracted first in this way. I had in my employ a servant agedapparently 22, who had been suffering from intestine cholic, which had reduced him to a mere skeleton. He tried several medicines while in my employ, and after he had left it, with no effect. Those who are acquainted with the disease, can testify that it is very hard to cure, and baffles the skill of physicians. For a time I did not see the young man. Inquiry revealed that a Faqir-commonly called Nara’rFaqir-had cured him of the malady. When i next saw him. I found him a new man-hale, hearty, and robust. I tried my best to have a talk with the Faqir, and to procure from all other sources information regarding the mode of the treatment, and the medicines used. But beyond the fact that they can cure all diseases that flesh is heir to, I could gather no useful information. Several persons who had seceded from the tenets of these Faqirs, and also some of their disciples were approached through a man, which gave me for the first time a glimpse into their secret life. But the information, though correct, was of a fragmentary nature, and required further investigation and confirmation. The Faqirs would in no case meet me, the books and tracts written by them were all composed in their own “mystic language,” and the refutations of some of them were written by men without any knowledge and insight into their character. Such being the case, I despaired of adding to my scanty knowledge as to their abominable character and habits. The songs of Lalan Shah, Siraj Shah, and other Faqirs, sung by boat-men and others, were very good in their own way, but did not solve the mystery.
Fortunately, I then met with a Bengali work entitled “The ManaranjanUcit Katha… The Author QaziKaramat-u-llah of 24-Parganas District- mentions, in chapter 1 of his book how be first became the disciple of a renowned Faqir, and how through him came to know the secrets of this class of men. At first he would not disclose anything, but the author continuing to visit him, day after day, was only able, after a vow of secrecy, to learn from him the outward signs of the “cult.” But persisting for long years, and after being subjected to various unpleasant trials, he became possessed of the “secret” of the so-called holy men, including the mystic formula. He learnt from nine other Faqirs various other details. The beliefs and practices, state by the enthusiastic Qazi, are substantially the same that were disclosed to me by my informants. The author has, it is to be regretted, huddled together all his information, and out of religious zeal, destroyed the harmony of description by adding his own reflections. Some of his statements are vague and lacking clearness. But our thanks are due to a man, who in this prosaic age, and malarious Bengal, should try to add to our knowledge of a sect whose beliefs and practices are a sealed book to all those who are outside their pale, and who though recruited from the lower order of society- comprising Hindus, Musalmans, and others-are only known by their healing art, delightful songs, peculiar habits, and periodical festivities, but none has suspected them to be secretly and from unknown generations pursuing a life of abomination, of guilt, of shame, and of filth, for the purpose of subverting the existingorder of things. The learned author of the “Dabastan-i-Mazahib,” MirzaMuhsin-i-Fani, some 250 years ago, endeavored to learn the beliefs and practices of various sects by enlisting himself as such, but he was a Panjab Muhammadan, while the author of the Ucit Katha is a plain Bengal Musalman of our own times.
I do not think myself qualified to discuss here the origin of these so- called holy persons. They may be a sect of Caktas and Baisnavas, as most of the beliefs and practices of the sect mentioned in the Dabastan- i-Mazahib, and other works in Sanskrit are identical with the beliefs and practices of these classes of devotees.
The cult and their beliefs
In north Jessore, and the greater part of Nadiya, these devotees are called Naras, Kalas, or simply Darvishes. In the district of the 24- Parganas their beliefs are called “Faqiri Mat.”
The real Faqirs, they say, are Aul, Baul, Darvish, Sain.
“AuleFaqir Allah, BauleMahammad.
Darvish Adam Safi eitak had
Tin Mat ek sat kariya je Ali
PrakacKariyadiloSainmatbali.”
It is not clear what is meant by the words, Aul, Baul.” and Sain.” But the above verse signifies that God, Muhammad and Adam are respectively Aul, Baul, and Darvish. ‘Ali founded the fourth sect-Sain-out of the first three. There are several other sub-divisions, e.g., Carva-tyagi. Mlecha, Ghospara’r-mat, pagaler-mat, Karta bhaja.Satighar’er-Madari, &c., &c.
There are diverse opinions and practices prevalent among these mendicants. But they alleged at although they differ in many things, the mode and manner of their attaining the end are the same. There is only one belief and different kinds of Jajan, all aiming at the same end.
The illiterate, the lowly Hindus and Muhammadans are the classes from among whom these Faqirs and mendicants are generally recruited, although Brahmans and others are sometimes found among their votaries.
Music in which they excel, and which they much practice, is one of their chief instruments of winning the hearts. Women-generally widowed, out-casted, and fallen of any persuasion-generally widowed, out-casted, and fallen of any persuasion-are their next instrument. They are expert medicine men, and are generally seen curing those maladies which generally baffle the ingenuity of ordinary doctors of medicine. Through their healing art they gain disciples! For example, a man who happens to be the disciple of a Faqir encounters a man suffering from a severe disease. He gives him his secret advice, and perhaps pills, and teaches him how to sing and pray. As soon as the patient feels better, his devotion and belief increase. Then the Guru, or the principal Faqir, is invited, a Sadhuseba given, and a few men are entertained according to the means of the patient. In this way, and through the instrumentality of the above three things, disciples are gained.
So For as I am aware, these beliefs are formerly confined to a class of Hindu Tantiris and Bairagis of the Baule order, but since a period of 30 or 40 years men of other castes, e.g.. Musalmans of the lower order, are believing in their satanic beliefs. Inwardly and outwardly they are the same-Hindu and Muhammadan prayer words are used in their worship.
There is a common bond of fraternity and sympathy among them, although to different castes or creeds they might have originally belonged.
It is curious that those Faqirs who would call themselves out wardly Musalmans do not believe in Islam or say their prayers according to the Islamic tenets. If a Maulavi happens to go to them, they would talk as if they were true believers. They deny having belonged to the sect of Nara or Kala and similar order sects. They say, they belong to the Muhammadan creed-of Shari’at, Tariqat, Haqiqat, and M’arfat. From these have sprung up seven other classes, e.g., Nara Kala Chedi, and Maya (Woman) &c., A beginner, they say, has to conform to the outward practices of the religion (Shari’at), but gradually as he improves, he abandons his former beliefs, and learns to be a true devotee (Ma’rfatiFaqir). Some say their originators were ‘Ali and Fatima. They do not beget children, as they consider themselves dead men-the dead have no children.
Curiously enough these Faqirs trace their spiritual succession to the recognized Muhammadan orders of Cishtiya. Qudiriya Naqshbandiva, Mujaddadiya & c., in order. I daresay, to beguile the unwary or perhaps, as they like, to include themselves in those orders. These devotees cite as their guides Christ, Mosses, Abraham, Muhammad, Krisna and others, and interpret their actions and beliefs according to their own, and often invent things never said or done by them.
As will be explained hereafter, the chief and only means of their attaining the end are through woman, who is the middle of the earth, the mother of mankind. A woman is at once a wife, a sister, and a mother. With the aid of Yoga and Yugal, ganja, and bhang, eating and drinking, music and their special services and prayers, these human brutes try to get their material god, attain superhuman power, and acquire spiritual- ism. According to them, all the current opinions, religious, moral, social, and individual are radically defective and wrong.
They argue thus: Whatever that is in the universe is in the human body. So it is necessary to make love with the human body. The Murshid, Guru or Spiritual-guide is to be found in it. He can only be found through woman. The temple of God is said to be in the middle of the earth, but, in fact, that temple is in the centre of the human body. God is present everywhere, and in everything. So to sanctify one thing and to abuse the other, to eat some as clean, and to reject others as unholy, are not proper. Nay the very things rejected as unholy and unclean ought to be partaken of in preference to the other things because man’s body is unholy, and unless unholy is mixed with unholy, man does not attain spiritualism. When a fan is used in winnowing the rice, the real thing may be thrown away with the refuse. Nothing that comes forth from the human body should be thrown away or looked down upon e.g., a big net is as much necessary to catch big fish as small nets to secure small ones, so one thing is as much necessary as the other. Nothing is superfluous, and nothing should be cultivated, and through which only the where about of the Murshid may be traced.
Again: – The ordinary Quran is in 30 sections, but the remaining 10 sections are with the Faqirs. It is not written but the heart communicates its contents. Within the heart rise billows. To know oneself is – the Faqiri. In the unwritten scripture of the mind we have faith, and not in the written Quran. It is of no use to pray or to fast without knowing the secrets of the life. So we sing deho-tatva (on the secrets of the life). We make the milk sour, in order to convert it into ghi (clarified butter). We pursue a different course from the ordinary religions to arrive at the desired end. The prayers and fastings prescribed by the ordinary religions are not the means to the end. If one can prostrate once only and fast a day in appropriate time. It will suffice in one’s life. That time is known to the devotees. Who have no faith in outward prayer. If one’s mind is fixed, there is no necessity to pray and fast.
Water, fire (sun), earth, and wind are man’s common property – they give benefit to all, irrespective of caste, creed, and color. So the devotees never distinguish between man and man as well as between men of different persuasions. If the believer be a true devotee, although outwardly a Hindu, or a Muhammadan, or a Christian, he will shape his course according to his cardinal belief’s, and not to the outward garments.
They periodically give feasts, in which a large number of the devotees are invited. The host and hostess receive every guest with due reverence. Their feet are washed as they arrive, and they are then conducted to their seats on the arms of the host or hostess or their friends according to the sex of the arrivals.
Fish, vegetables, and sweets are consumed ganja and bhang freely smoked, mystic songs sung, and musical instruments, such as Saringi, Dugdugi, and Khunjuri are struck and played upon. In this Mahatsabor Sadhu-Seba, as it is called the devotees, in their mystic language, discuss their secret actions as to how much each of them may have acquired spiritualism or sanctity. It is, however, often seen that they pick up quarrels and nearly come to blows. Men and women of this class never eat meat, and refrain from the food touched, or plates and cooking- utensils used by someone else.
As I have said these sectaries guard their beliefs and practices with rigid secrecy, and so avoid meeting with men of culture, education, and birth. They work among the unlettered and lowly, and men, who believe, in fact, in no faith, or order of religion.
The first and preliminary injunctions they give to the would be disciple are to doff the ordinary dress, to don Gerue-basan,10 Kapni,” or khilka,12 to wear iron bala (bracelet) on the wrist, not to shave and let the hair grow, not to put on shoes made of leather, to provide himself with a rosary, and a long smoking-pipe, a cimta or pair of pincers for taking fire, to drink water out of karwa or kisti, to give up prayer (namaz and fasting), to use narcotic drugs, bhang and ganja, and to recite or repeat their mystic formula many times as an act of worship.
Certain terms and practices explained.
The following facts and technical terms are worth recollecting in order to fully understand some of their secret and other acts.
The sun means father; and the moon mother. In a week, four days Sunday, Tuesday, Thursday, and Saturday – are sacred to the sun; and three days Monday, Wednesday, and Friday are sacred to the moon. The day is to be reckoned from the night, i.e., day follows night.
From both the nostrils the sun’s and the moon’s rays pass (flow) regularly from the right hole pass the sun’s rays, and one moon’s day, the moon’s rays are to be secured (by arresting the breath of the right or left nostril, as the case may be), and the appropriate mystic formula repeated.
Bhajan means bacan, or mystic formula, or enchant, or repeat them, to pray Sadhan is to eat or drink, and also to worship. Bhajan increases bhakti or devotion; Sadhanstrenght. One can never become a devotee unless one gives up rank, family distinction, and fear, or practices bhajansadhan.
The devotees meet on Saturday night at a pleace – akhra, – with musical instruments, bhang, ganja and liquor. Men and women in the midst of nareoties and music commence reeiting the mystic formula many times. Thus by the commingling of many minds bhajan is accomplished.
They say that the mind cannot be fixed without nareoties and intoxicating liquor; and no orison or bhajan is of any efficacy without the mind being steady or fixed. Religious men do not allow these things, but the people by fixing their mind may tread the right path. There is nothing unclean, except the man’s flesh. So that if any one may have no means – ganja only will suffice to attain his objects.
The Muhammadan devotees (those who outwardly profess Muhammadanism),. I am told, repeat in prayer (bhajan) the Muhammadan recognized formula. This they do only outwardly; but in reality their practices are as depraved and immoral as those of the others.
They offer prayer in the evening, middle of the night, or end of it, either seated, or walking. The evening prayer, if offered seated, is called Daira, and if offered walding Dairacalti, Similary, the nocturnal prayers, that are offered inthe middle or end of the night, are called respectively Daira and Paira-calti, as they are offered seated or walking.
Six kinds of prayer words are known to the author of the Ucit Katha. They are repeated in the way the devotees are seen to – that is, the words are recited with long accents, while the body is rocking to and fro, the head moving, and the locks of the head violently struck on the ground. Every day each word should be repeated not less than a hundred times.
Healing Congregation
For the advent of the spirit, the devotees place upon a piri (stool) a small jar of water covered with a piece of cloth, along with betel leaf, betel-nut, paddy, durva grass (panicumdactylon), mango twig, sweet-meat, and an asan (seat). This done, the head medicant stands facing the above articles with a piece of cloth round his neck (a sign of sup- plication).prostrates himself and strikes his forehead on the ground, while repeating the following eight names mentally Ma-khaki, Bana- Brahma, Bisnu, Mahadeva, Bhagavati Ma-kali Ma-Barkat, Baba- Paighambar.” Then holding his breath, and with folded hands he looks towards the light and repeats mentally the following verse, each time prefixing these four names, “Ma-khaki, Mahadeva, Ma-Bhagavati, Ma- kali.”
Eirogi’rkaranasankari, tomarpristherupar.
Cighrakariei rag tulelaodohaitomarAllah’r
Translation- I take my seat on account of this patient on your back; take away the disease immediately, I appeal to your god.
The congregation of devotees also sing various tie melodies, e.g..
Guru deodekhadina-hine.
Ami parechi go tufane
Kripakarieinibare,
Basoesehridasane,
Se je akulpathar
Ami kemanehabo par
Tomarnija-gunedayakare
Guru par karenyaoadhine.
Cankateparechiami.
Kripadristikaratumi.
Tuminataraleami.
Par haibokemane.
Haetabosmranagato.
Dakitechiavirato.
Duhkhakenadeogoeto.
Aci pare Cricarane.
Translation
Guru! show yourself to this humble individual; I am in the midst of a tempest. Kindly at this juncture (?) come and sit on my breast. It is a wide ocean, how shall I be able to pass over it? Kindly through your own amiable disposition. O Guru! take my humble self over the ocean. I am placed in a critical position, look to me with compassion; unless you save me, how shall I be able to get over (the ocean)? Being devoted to you, I am ever at your feet.
At this stage lo! the spirit with his hosts arrive. The congregation of devotees at the height of ecstasy, and at their instance, the patient and his relatives, continue making them low obeisances, Seeing the spirit, the devotees consider themselves very holy, and believe the spirit to be – God Himself. The head mendicant then tells the patient, “Look, thou art cured, what dost thou want to eat?” The patient then recovers health, and gets to eat whatever he likes.
For the recovery of the patient, all classes of devotees hold congregations; only the secret words are different with each class. Having furnished the asan (or seat) if the bhajan be enchanted while looking steadfastly towards the flames of the burning lamp, all sorts of illness will go. If the patient be suffering from delirium, a new earthen pitcher should be procured, and filled up with water, and the same bhajan blown with mouth into it. The patient will see his own image in the water. The more do they indulge in tobacco, ganja bhang, and pan, the speedier will be the recovery. Here is some of the secret words.
According to the tenets of that class of the mendicants known as “Pagal” and who belive in.
“Murshidsatya. Mursiderbakyasatya, Apanarhjajanarkatha, kahionajathatatha. Apanarapanihushiyar.”
The following words (bhajan) should be repeated both by male and female devotees, for unless both be of the same mind, no good will come out of it and blown with the mouth on the water, and given to the patient to drink, the patient will be cured of his disease.
“Udui Brahma, Fatima, Hakdin, Qudratsaintomabaiardhyannai, Murshidsatya, Murshidsatya.”
Also during night after smoking ganja and bhang, when the mind becomes light (nirmal, or transparent), both the eyes should be shut, the figure of the Murshid meditated upon, and the above bhajan repeated, then the figure of the Murshid will be visible. This is the mawakki who will tell everything, and through him one will be aware of what is right and what is wrong. When the mind would become vacant, and wandering through the influence of narcotics, the devotee should pro- nounce in mind, “Ya-rabghani. Ya-rabghani,” meditate the spiritual guide, and sing mystic songs (bhajanbakya). By this means is man saved in this world, and the world to come.
This is a mystic verse.
Murshid deo dekha nijgune.
Ami pare achi Cricarane.
Hae sakha deogo dekha.
Ogo paine keno Sadhane
Bhabanadi karte par.
Toma bine naiko ar.
Daya karoMurshid amar.
Ami achi base sadhane.
Bhaba nadir tufan bhari.
Dubitese deho tari.
Par karogo O kandari.
Dublo tari tufan’e.
Translation
Murshid (guide) give me a visit through your amiable disposition. I am lying at your feet. Show yourself to me as a friend. Oh! why do I not get you, although I worship you. There is none but you to ferry me across the river of life. Have mercy on me, my Guide. I am (ever) in your contemplation. The hurricane of the river of life is severe, the corporal boat is sinking; carry me across it. O ye pilot 1 the boat is about to go down.
The “secret words” according to the “Sati ghare’r mat” are these:-
Guru satya. Thakur satya, Hari satya,
Tomar anga’te byamaho mukta
And according to “Madari mat”
“Niharan nihara, Silla o misbe.”
This is the “secret words” of those professing “M’arfat” mat”-
M hi rrani ma ha rra hi lla me s be
Which apears to be the converse of Bismilia-hirRahmanir Rahim.
The devotees allege that there is only one belief, but different sorts of Yajan; one practices one kind of bhajan, the other a different kind, but all aiming at the same end.
Those Faqirs who practice “panca-ras” with yugal can accomplish whatever they wish, and they remain secure from evils, As soon as a patient is approached by one of them, the disease flees from fear on seeing him, saying “That sinner, and profligate and heretical man has eaten so many filthy things, that his body and tongue have become unclean. If he will blow from his mouth on the body of this patient. I too shall become unclean. Again, he has with him in kautas (small wooden boxes) yog-dhara things, Lal Yaturmukh, and Garamcandra, pills, which if given to the patient, his future will be ruined, and I shall never be able to come again to this unhold body. So let me go.” The patient at once recovers and is given milk, curd, and butter-milk as diet.
Khak-Sadhan
Whenever the devotees happen to go to any place or congregate into a new spot, they worship (Sadhan) or propitiate the earth, so that no evil may happen, by reciting the folloing formula:-
Bismillah, Bismillah, ma Basamata.
Tumi amar ma, amitomar beta
Jaha karo ma basta basa mata,
Translation
In the name of God, in the name of God, Mather Earth! you are my mother, I am your son. Whatever you may do, Mother! you are really basamata.
Appendix
There are several renowned devotees and Faqirs who are considered to be good and pious men. They possess some sort of learning. Their poetical stanzas are not only melodious but expressive of their own secret beliefs. They are enchanted accompanied by musical instruments, or without them, by male and female devotees. They are sung too by others often without musical instruments.
The author of the “Ucit Katha” mentions several Faqirs. One is Shah Shir Ali probably of the 24 parganas District who has written the following works:- “Shah Shir ‘Ali,” “Qaulil ‘Arifin,” “Ramzul ‘Arifan,” “Najatulshar a,” all in Bengali. In Qaulil’ Arifin occur Aribic traditions, presian poems, Rekhta and ostaGhazals, and mystic dhuya songs.
Budhu Shuh probably of the same locality is the author of “Maula-i-Maula,” “Jalsa Namah,” “Didar-i-Hahi,” “Bidaril Ashiqin.” In the first named work is mentioned the story of Krisna and his 1600, Milk- minds. He writes, “Strike and seize, eat and take, and banish the world away.”
Shir ‘Alo in a song says, “Ki hale acho man ki range bhule, bina bastu khele kathai kiphate.” Mind! how thou art, and why so forgetful of thy mission; on good will result from (mere) words unless the “bastu” (thing) is eaten,” Again, “Ajapa jap karajapana.” “Worship that which is ajapa.”
Here is one of his songs:-
“Sur Baul.”
Purnima’rcad dharbi kere”
Tora dekh ceye tribini’r uttar dakhin
Rabi caci tar dui kenare,
Baper ghare rabir kiran
Cacir ghare mar darcan
Tora dekhre pele habi Sujan
Bachadhan tai cine nere
Ki kare cini cakkare
Udar bhare a aksare
Tore ruhinir cad dharbi jadi
Phad pat-le hridai-pure
Shaha Shir Alir hridai pure.
Kene roecho Ghumer ghare
O tor premer cakes dekhna cae
Tor nagar cad nagarer pare.
Translation
Who among you are going to catch the full-moon. Look well to the north and south of the tribini (meeting of three rivers) the sun and the moon are on (its) either sides. The sun’s rays are in the abode of the father, (While) the mother can be met within the abode of the moon. If thou couldst see (? them) thou wouldst be good-natured. Dear children so try to know (? them). What is sugar to it; one becomes satiated (the stomach becomes full) with half a letter (of it). If thou art willing to catch the “moon of Ruhini,” set the snare in the abode of heart (hridaipur), in the hridaipur belonging to Shah Shir Ali. Why art thou in the abode of the sleep, O look! With thine eyes of love, thy nagar cad (wicked one, or gallant) is in the city.
Another renowned and the most melodious versifier, whose “dhuyas” are the rage of the lower classes, and sung by boatmen and others, was the far famed “Lalan Shah.” He was a disciple of “Siraj Shah” and both were born at the village Harispur, sub-division Jhenedah, District Jessore. Having travelled long and made pilgrimages to Jagannath and other shrines, and met with all sorts of devotees, he at last settled at Mauza Siuriya, near the Sub-divisional head-quarter of Kushtiya (Nadia). Here he lived, feasted, sang, and worshipped and was known as a kayastha, and where he died some ten years ago.
It is to be regretted that both the author of the “Ucit Katha” as well as myself have got our information through men who outwardly profess Muhammadanism. Hence, most of the songs and phrases used are Muhammadan rather than Hindu. The so-called Musalman Faqirs when speaking to another Musalman try their best to argue against Islam, and to misinterpret or misquote passages in support of their doctrines.
১৮৯৮ সালে ৩০ শে নভেম্বর মৌলবী আবদুল ওয়ালী “On CURIOUS TENETS and PRACTICES of a CEATAIN CLASS of FAQIRS in BENGAL শিরোনামে একটি প্রবন্ধ পাঠ করেন বোম্বাইয়ের অ্যানথ্রোপজিকাল সোসাইটিতে। পরবর্তীকালে ১৯০০ সালে সোসাইটির ৫ম খন্ড, ৪র্থ সংখ্যা জার্নালে মুদ্রিত হয়। মূল প্রবন্ধের আংশিকই জার্নালে মুদ্রিত হয়, তাহাই ভক্ত/অনুরাগী/পাঠকের নিমিত্তে উপস্থাপন করা হল
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