Dandi,Dashnami– A name for
the orders of religious mendicants of
the Shivaite sect , (the sect which worship Lord Shiv Shankara)
from which a caste has now developed ..Dashnam Goswami are found all over
India.The Sanskrit world Go signifies either five senses, a ray of light,
or cow.So Goswami means, Master of the five senses (Pnachendriya), a ray
of light or master of cow, its significance sometimes varies. Dashnam
Goswami can be divided in to Gharbari(who marries) and Sanyasi(who do
not marry) In Bengal the heads of Bairagi or Vaishanav monasteries are
called Gosain and the priests of the Vishnuite Vallabhachrya sect are
known as Gokulastha Gosain. But over most of the India, as in central
provinces Gosain appears to be a name applied to member of the Shivate
(Shayava panthi) order.Sannyasi means one who
abandons the desires of the world and the body. Properly every Brahman
should become a Sanyasi in the fourth stage or ashram of his life when
after marrying and begetting a son to celebrate his funeral rites in the
second stage, he should retire to the forest, become a hermit and conquer
all the appetites and passions of the body in the third stage thereafter,
when the process of mortification is complete he should beg his bread
as a Sanyasi. But now a days only those who enter the religions orders
now becomes Sanyasis, and the name is therefore confined to them.Dasnami
means the ten names, and refers to the ten orders in which the Gosains
or Shivaite (the sect which worship Lord Shiv Shankara)
) anchorites are commonly classified.
Sadhus generic term for a religions mendicant. The name Gosain is now
more commonly applied to the married members of the caste, who pursue
ordinary avocations, while the mendicants are known as Sadhu or Sanyasis.
1) Dasnami Sampradaya
One of the major achievements of Acharya
Shankaracharya was to organize the Hindu monasticism. He divided the Hindu
monks into ten sects called "Dasnami" and organized them under
four heads with the Headquarters at Dwaraka in the West, Jagannatha Puri
in the East, Rameswaram in the South and Badrikashrama in the North. These
became the four sacred "Dhams", "Holy Places" of the Hindus.
He also enumerated other details of the order of Hindu monks grouped under
these heads for their identity. Although there are today a number of Hindu
monastic sects, the most authentic are the ten established by Acharya
,Brahmin goswami is a
typically a title bestowed on people who choose the path of Sannyasa.
The sanyasins or disciples of Adi Shankaracharya are also called "Dash
Nam" as the Title Goswami is further divided into ten groups viz.
Giri, Puri, Bharti, Ban, Aranya, Sagar, Aashram, Saraswati, Tirth, Yogi
and Parwat. These all dashnam Goswamis are associated with four Math in
four corners of India, established by Adi Shankaracharya. Initially all
the disciples were Sanyasins who embraced sanyas either after marriage
or without getting married. Since, sanyasins are considered as Brahmin
therefore during the course of time, those who embraced married life on
the order of their guru and their decedents are considered Brahmins with
the surname Goswami. Being a Goswami Sanyasin includes a vow of celibacy.
Some religious traditions use the title Swami for those who had never
married, and Goswami for those who had been married in that life and vow
not to marry again. This is also the source of the surname Gosain.
Goswami can also refer to an individual from the Brahmin caste of the
Sanaka, Sanandana, Sanat-Kumara
and Sanat-Sujata were the four mind-born sons of Lord Brahma. They refused
to enter the Pravritti Marga or worldly life and entered the Nivritti
Marga or the path of renunciation. The four Kumaras were the pioneers
in the path of Sannyasa. Sri Dattatreya also is among the original Sannyasins.
The Sannyasins of the present day are all descendants of the four Kumaras,
Dattatreya and Sankaracharya.
Sri Sankaracharya, regarded as an Avatara of Lord Siva and the
eminent exponent of Kevala Advaita philosophy, established four Maths
(monasteries) one at Sringeri, another at Dvaraka, a third at Puri and
a fourth at Joshi Math in the Himalayas, on the way to Badrinarayana shrine.
Sri Sankara had four Sannyasin disciples, viz., Suresvara, Padmapada,
Hastamalaka and Totaka. Suresvara was in charge of Sringeri Math, Padmapada
was in charge of Puri Math, Hastamalaka was in charge of Dvarka Math and
Totaka was in charge of Joshi Math.
The Sannyasins of Sringeri Math, the spiritual descendants of Sri Sankara
and Suresvacharya, have three names, viz., Sarasvati, Puri and Bharati.
The Sannyasins of the Dvaraka Math have two names, viz., Tirtha and Asrama.
The Sannyasins of the Puri Math have two names, viz., Vana and Aranya.
The Sannyasins of the Joshi Math have three names, viz., Giri, Parvata
The Dasanamis worship Lord Siva or Lord Vishnu, and meditate on Nirguna
Brahman. The Dandi Sannyasins, who hold staff in their hands, belong to
the order of Sri Sankara. Paramhansa Sannyasins do not hold staff. They
freely move about as itinerant monks. Avadhutas are naked Sannyasins.
They do not keep any property with them.
The Sannyasins of the Ramakrishna Mission belong to the order of Sri Sankara.
They have the name Puri.
Then, there are Akhada Sannyasins, viz., Niranjana Akhada and Jhuni Akhda.
They belong to the order of Sri Sankara. They are Dasanamis. They are
found in the Uttar Pradesh State only.
Rishikesh and Haridwar are colonies for Sannyasins. Varanasi also is among
the chief abodes of Sannyasins.
Puri, Sarasvati, Bharati
||Giri, Parvat. Sagar
4) MADHI (Goswami's) :-
Aparnath Madi (2) Bodhek Madi
(3) Rudra Madhi (4) Nagendra Madhi
(5) Kusmat Madhi (6) Man Madi
(7) Maindh Madhi (8) Premnadi Madi
(9) Madi Madhi(10) Sagar Madi
(11) Bodh Madi (12) Ratan Madi
(13) Sahaj Madi (14) Ramddhit Madi
5) Ten orders
The Gosains consider their
founder to have been Shankaracharya, the great apostle
of the revival of the worship of Siva in Southern India
, who lived between the eighth centuries. He had four disciples Sureswar,Hastamalaka
Padmapada,Totakacharya, from whom the ten order of Gosai's are derived.
These are commonly defined as follows :
shrine or pilgrimage))
Ban or Van (the forest)
Giri [Peak of mountain]
6. Parvat (a mountain)
7. Sagar (the ocean)
8 Saraswati (the Goddess of learning)
9. Bharthi (the Goddess of speech)
10. Puri ( a town)
names may perhaps be held to refer to the different places in which the
members of each order would pursue their austerities. The different orders
have their head quarters at great shrines. The Saraswati, Bharthi and
puri orders are supposed to be attached to the monastery at Sringery in
Mysore; the Tirtha and Ashram to that at Dwarka in Gujrat; the Ban and
Aranya to the Govardhan monastery at puri; and the Giri, Parbat and Sagara
to the shrine of Badrinath in the Himalayas.
Dandi is sometimes shown one of the ten orders, but it seems to be the
special designation of certain ascetics, who carry a staff and may belong
to either the Tirtha, Ashram, Bharthi or Saraswati groups, Another name
for Gosain ascetics is Abdhut or one who has separated himself from the
world.The term Abdhut is sometimes specially applied to followers of the
maratha saint Dattatreya.
Dattatreya as incarnation of Siva. The commonest
orders in the Central Provinces are Giri, Puri and Bharthi and Aranya,
Sagara and Parbat orders are rarely met .
notice of the Gosains who have become an ordinary caste will be given
later, formerly only Brahmans or members of the twice-born castes could
become Gosain but now a man of any caste, as Kurmi, Kunbi or Mali from
whom a Brahman takes water may be admitted. In some localities it is said
that Gonds and Kols can now be made Gosains, however, that the Giri order
is still recruit only Brahmans.
At initiation the body of a neophytes is cleaned with the five products
of the sacred cow, milk, curds, ghi, dung and urine. He drinks water in
which the great toe of his guru has been dipped and eats the leavings
of the latter’s food, thus severing himself from his own caste.
His sacred thread is taken off and broken, and it is sometimes burned
and he eats the ashes. All the hair of his head is shaved, including the
scalp lock, which every secular Hindu wears. A mantra or text is then
whispered or blown into his ear.
7). Dress :–
The novice is dressed in a cloth colored with geru or red ochre; such
as the Gosains usually wear. He has a necklace or rosary of the seeds
of the rudraksha tree, sacred to shiva, consisting of 32 or 64 beads.
These are like nuts with a rough indented shell. On his forehead he marks
with bhabhut or ashes three horizontal lines to represent the trident
of Shiva, or sometimes the eye of the God. Others make only two lines
with a dot above or below, and this sign is said to represent the phallic
emblem. A crescent moon or a triangle may also be made. The marks are
often made in sandalwood, and the Gosains say that the original sandalwood
grows on a tree in the Himalayas, which is guarded by a great snake so
that nobody can approach it; but its scent is so strong that all the surrounding
tress of the grove are scented with it and sandalwood is obtained from
them. Those who worship Bhairon make a round mark with vermilion between
eyes, taking it from beneath the god’s foot. A mendicant usually
has a begging bowl and pair of tongs, which are useful for kindling a
fire. Those who have visited Badrinath or one of the other Himalayan shrines
have a ring of iron, brass or copper on the arm often inscribed with the
image of a deity. If they have been to the temple of Devi
at Hinglaj in the Lasbela State of Beluchaistan they have a necklace
of little white stone beads called thumra;and one who has made a pilgrimage
to Rameshwaram at the extreme southern point of India has ring of conch-sheel
on the wrist. When he can obtain it a Gosain also carries a tiger or Panther
skin, which he wears over his shoulders and uses to sit lie down on. Among
the ancient Greeks it was the custom to sleep in a temple or its avenue
either on the bare ground or on the skin of a sacred animal. In order
to obtain visions or appearances of the god in a dream or to be cured
of diseases. Formerly the Gosains were accustomed to go about naked and
at the religious festivals they would go in procession naked to bathe
in the river. At Amarnath in the Punjab they would throw themselves naked
on the block of ice, which represented Siva. The Naga Gosains, so called
because they were once accustomed to go naked into battle, were a famous
fighting corpus. Though they shave the head and scalp-lock on initiation
the Gosain usually let the hair grow, and either have it hanging down
in matted locks over the shoulders, which gives them a wild it on the
top of the head into a coil often thickened with strips of sheep’s
wool. They say that they let the hair grow in imitation of the ancient
forest ascetics, who could not but let it grow they had no means to shave
it, and also of the matted locks of god shiva. Sometimes they keep the
hair grow during the whole period of pilgrimage and on arrival at the
shrine of their destination shave it off and offer it to the god. Those
who are not initiated of the banks of the Nerbudda throw the hair cut
from their head into the sacred river.
Methods of begging and greetings :-
have various rules about begging some will never turn back to receive
alms. They may also make a rule only to accept the surplus of food cooked
for the family, and to refuse any of special quality cooked expressly
for them. One Gosain, noticed by Mr. A.K.Smith always begged hoping and
only from five houses he took from them respectively two handfuls of flour,
a pinch of salt and sufficient quantities of vegetables, spices and butter
for his meal, and then went hopping home. Those who are performing the
perikrama or circuit of the Nerbudda from its source to its mouth and
back, do not cut their hair or nails during the whole period of about
three years. They may not enter the nerbudda above their knees nor wash
their vessels in it. After crossing any tributary river or stream in their
path they may not re-cross this; and if they have forgotten or left any
article behind must abandon it unless they can persuade somebody to go
back and fetch it for them. Some carry a gourd with a single string stretched
on a stick (Ektara) on which they twang some notes; Others have a belt
of sheep’s hair hung with the bells of bullocks which they tie round
the waist. So that the tinkling of the bells may announce their coming.
A common begging word is "Alakh" or "Alakh Niranjan"
which is said to mean apart and to refer to as being separated from the
world. The Gosain gives this loud sound and stands at the door of the
house for a half a minute, shaking his body about all the time. If no
alms are brought in this time he moves on. When an ordinary Hindu meets
a Gosain he says “NamhoNarayan”Narayan is name of Vishnu and
in its reply Gosains says "Naraayan"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
9)The Dandis :-
Dandis are a special group of ascetics belonging to several of the ten
orders. According to one account a novice who desires to become a Sanniasi
must serve a period of probation for twelve years as a Dandi. Others say
that only Brahman can be a Dandi while members of other castes may become
Sanyasis, and Brahman can only become one if he is without father, mother,
wife or child. The Dandi is so called because he has 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. Some times 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 Brahman’s house for part of such
food as the family may have 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
there rules are disregarded, and the Dandi frequents towns and is accompanied
by companions, who will accept all kinds of alms on his behalf. Dandis
and Sanyasi do not worship idols, as they are themselves considered to
have become part of the daily. They repeat the Phrase “ So ham ”
which signifies I am Shiva.
The Rawanvansis :-
curious class of Gosains are the Rawanvansis who go about in the character
of Rawan. The demon king of Ceylon, as he was when he carried off Sita.
The legend is that in order to do this, Rawan first send his brother in
the shape of golden deer before Rama’s place. Sita saw it said she
must have the skin of deer and sent Rama to kill it, so Rama pursued it
to the forest, and from there Rawan cried out, imitating Rama’s
voice. Then Sita thought Rama was being attacked and told his brother
Laxman to go to his help. But Laxman had been left in charge of her by
Rama and refused to leave her, till Sita said he was hoping Rama 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 begged for alms
from Sita she told him to come inside the magic circle and she would give
him alms, but he refused. So finally Sita come outside the circle, and
Rawan at once seized her and carried her off to Ceylon.The Rawanvansis
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 appeal that
they are intended to represent some animal. They smear vermilion on the
forehead and beg only at twilight and never at any begging they will never
move backwards, so that when they have passed a house they cannot take
alms from it unless the house holder brings the gift to them.
Sanyasis often reside in Maths or monasteries. The superior is called
Mahant, and he appoints his successor by will, from the members the admits
all these 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 converts have considerable areas
of land attached to them and also dependant institutions. The whole properly
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 their
inmates, and he entertains all the traveler belonging to the order
The fighting Gosains :-
former times the Gosains often became soldiers and entered the service
of different military chief. The most famous of these fighting priest
were the Naga Gosain of the Jaipur, State of Rajputana who are said to
have been under on obligation from their guru of religious chief to fight
for the Raja of Jaipur whenever required. They received rent-free land
and pay of two price (1/2d.) a day, which later was put into a common
treasury and expended on the purchase of arms and ammunition whenever
needed for war. They would also lend money, and if a debtor could not
pay would make him give his son to been rolled in the force. The 7000
Naga Gosains were placed in the vanguard or the Jaipur army in battle.
Their weapons were the bow, arrow, shield, spear and discus. The Gosains
proprietor of the Deopur estate in Raipur formerly kept up a force of
Naga Gosains with which he used to collect the tribute from the feudatory
chiefs of Chattisgarh on behalf of the Raja of Nagpur. It is said that
they once invaded Bastar with this object, where most of the Gosains dies
of cholera. But after they had fasted for three days, the goddess Danteshwari
appeared to them and promised them her protection. And they took the goddess
away with them and installed her in their own village in Raipur. These
Naga Gosains wore only a single white garment, like a sleeveless shirt
reaching to the knees, and hence it is said that they were called naked.
The Gosains and Bairagis, or adherents of Siva and Vishnu, were often
engaged religious quarrels on the merits of their respective deities and
sometimes came to blows. A favorite point of rivalry was the right of
bathing first in the Gangas on occasion of one of the great religious
fairs at Allahabad or Hardwar. The Gosains claim priority of bathing,
on the ground that the Gangesflows from the matted locks of Siva; while
the Bairagis assert that the source of the river is from Vishnu’s
foot. In 1760 a pitched battle on this question ended in the defect of
the Bairagis, of whom 1800 were slain. Again in 1796 the Gosains engaged
in battle with the sikh pilgrims and were defeated with the loss of 500
men. During the reign of Akbar a combat took place in the Emperor’s
presence between the two sivite sects of Gosains, (Sanyasi) and Jogis.
This have been apparently arranged for his edification(Improve
morally), & to decide which sect had the best ground for
its pretensions to supernatural power. The jogis were completely defeated.
dead Sanyasi is always buried in the sitting attitude of religious contemplation
with the legs crossed. The grave may be dug with a side receptacle for
the corpse so that the earth, on being filled, in does not fall on it.
The corpse is bathed and rubbed with ash and clad in a new reddish-colored
shirt, with a rosary round neck. The begging wallet(zoli) with some flour
and pulse are placed in it, and also a gourd staff. Salt is put round
the body to preserve it, and earthen pots put over the head. Sometimes
coconuts are broken on the skull, to crack it and give exit to the soul.
Perhaps the idea of burial and of preserving the corpse with salt is that
the body of an ascetic does not need to be purified by fire from the appetites
and passions of the flesh like that of an ordinary Hindu; it is already
cleansed of all earthly frailty by his austerities, and the belief may
therefore have originally been that such a man would carry his body with
him to the afterworld or to absorption with the deity. The burial of a
Sanyasi is often accompanies with music and signs of rejoicing; Such a
funeral in which the corpse was seated in a litter(Palki, Doli), open
on three sides so that it could be seen; it was tied to the back of the
litter(Palki, Doli), and garlands of flowers partly covered the body.
But could not conceal the hideousness of death as the unconscious head
rolled helplessly from side to side with the movement of the litter(Palki,
Doli). The procession was headed by a European brass band and by men carrying
censers of incense(Agarbatti).
Celibacy is the rule of the Gosain orders and a man’s property passes in
inheritance to a selected Chela or disciple. But the practice of keeping
woman is very common, even outside the large section of the community
which now recognizes marriage. Women could be admitted into the order,
when they had to shave their heads, assume the ochre-colored shirt and
rub their bodies with ashes. Afterwards, with the permission of the guru
and on payment of fine, they could let their hair grow again, at least
temporarily. Admitting woman into the order is gragually disappearing.These
women were supposed to remain quite chaste and live in nunneries, but
many of them live with men of the order. The sons born of such unions
would be adopted as chelas or disciples by other Gosain, and made their
heirs by reciprocal arrangement. Many of the wandering mendicants lead
on immoral life and scandals about their enticing away with the wives
of rich Hindus are not infrequent. During visits of Gosains to villages
they also engage in intrigues and a ribald Gond song sung at the Holi
festival describes the pleasure of the village women at the arrival of
a Gossai owing to the sexual gratification, which they expected to receive
the wandering Gosain have done much to foster and maintain the Hindu religion
among the people. They are the gurus or spiritual preceptors of the middle
and lower castes and though their teaching may be of little advantage,
it perhaps quickens and maintains the religious feeling of their clients.
In former times the Gosains traveled over the wild esttracts of country
proselytizing the primitive non-Aryan tribes for whose conversion to Hinduism
they are largely responsible, on such journeys they necessarily carried
their lives to their hand, and not infrequently lost them.
Gosains have done the major work for spread of Hinduism.
Gosain,Goswami, Gosavi Caste
majority of the Gosains are however, now married and form an ordinary
caste. Buchanan states that the ten different orders became exogamous
groups, the members of which married with each other. It is said that
all Giri Gosains marry, whether they are mendicants or not which the Bharthi
order can marry or not as they please. They prohibit any marriage between
first cousins, but permit widow remarriage and divorce. They take cooked
food from the higher castes, including savarna and kunbis. Hence they
do not rank high socially, but their religious character gives them enormous
prestige. Many Gosains have become landholders, obtaining their estate
either as charitable grant from chelas or through money lending transactions.
In this capacity they do not usually turn out well and are often considered
harsh landlords and graphing creditors.
page is design & Developed by
Shri Vijay Gosavi