"J gioe thefe Pooks ! far Vie. fa^raiing if a, CoUtge. m this Colony'^ Bequest okf George A. Kittredge, '55 li)18 THE SECT OF MA.HAEAJAS. EdOdOH W WO g bdfe 1> w HISTOIIY > * SECT OF MAHARAJAS, OR YALLABHACHARYAS, IN WESTERN INDIA. 'Hate no fellowship with the unfruitful works or darkness, but rathkr BEPEOVE (OE expose) THEM."— EPfiESIANS V. 2. •^ LONDON: TRtJBNER & CO., 60, PATERNOSTER ROW. 1865. BTBPHEH AUSTIff, PEINTEE, HEET70ED. Vn PHEFACE. It is still a general complaint. that comparatively little is known of the religious, moral, and social state of the Hindus. This ignorance of their actual con. dition results not so much from a want of research and observation, as from the limits imposed on in quiries respecting the people of India, conducted by distinguished scholars on the one hand, and by popu lar writers on the other. Their creed and customs are supposed by many to be not only of an immea surable antiq.uity, but of a well-nigh unchangeable fixedness. The Orientalist, attracted by the singular philological and mythological curiosities which are discovered in the Vedas, the oldest of Sanskrit works, Jbreathes so much their ancient spirit, and sympathizes so much with the pretensions ages ago urged in their behalf, that he believes ihey must, to the present day, have no small share of their ancient authority *and respect. The, popular observer looks merely to yi PEEFACE. the surface of Hindu society, forgetful that the jea lousy and secresy of caste conceal to a great extent the mainspring and action of Hindu life. Even intel ligent natives themselves look little beyond their own immediate sphere, having no care or interest in the affairs of their neighbours. Hinduism is consequently imagined to be very much an abiding and universal system of faith and manners, without reference to the great changes which it has undergone in the course of time, and the great diversity of the forms which it has assumed over the wide extent of this great and diversified country. The fact is that, within a certain range, Hinduism has been ever on the move. The Vedik songS" recognized, if not very clearly, the exis tence of the great Greater and Governor of the Universe. They contained many fresh and beautiful allusions to the phenomena of nature, and many striking personifications of the forces and agencies intermediately regulating these phenomena. The lively spirit of these primitive songs had well-nigh entirely disappeared at the time of the composition of the Brahmanas (or Brahmanical Directories), when reverential worship was to a great extent laid aside for the art of the magician and conjurer, dealing with the gods through mantras, charms, and complicated cere- PEEFACE. y{{ monial manipulations. The Philosophical Schools, originating in the revolt of the inquiring mind of the country from the puerilities and inanities thus mani fested, formed a new eraj in which atheistic and pantheistic speculation became predominant. These Schools- prepared the way for the Buddhist Eevolution, which gave social and religious liberty to aU its ad herents, in opposition to the Oaste system, which had begun to be fostered by the Brahmans shortly after the entrance of the Aryas into India; and which almost completely altered the national creed. The revival of Brahmanism by the craft of its partisans, and the persecution, resorted: to by its kingly adhe rents,, after a thousand years' depression, was not effexjted in its, pristine form. Its strength lay in its religious orders ; and its great champions, such as Sankaracharya, and. his associates and successors, assumed an importance never before conceded to mere individuals of the priesthood... They became the ora cles and pontiffs of ' the country ; but they, did not long maintain an undivided sway among its various tribea. The people of India had their favQurite geds in the extensive pantheon of Brahmanisni,.- and, par ticularly, in its. now established triads.,. The aggrega tion of legends connected with individual gods, gave viii PEEFACE. scope to the popular choice ; and the spirit of sec tarianism became rampant araongthem. .3^he devotees of the different gods were the leaders in'this move ment, and everywhere they had a large following. One sect was for the supremacy of Vishnu ; another for that of the deified king Krishna, set forth as an avatara of Vishnu ; a third for that of Siva ; and a fourth for that of his consort (the Devi, or goddess, emphatically so called), or of the. female energies in general. 'In all these changes— -for an elucidation of which in their main features the reader is referred' to Pro fessor H. H. Wilson's valuable Sketch of the Eeligious Sects of the' Hindus — the moral restraints of Hindu ism, sudi as they were in its earlier days, have nearly perished. Krishna's conversion into the god of love and lust, and the worship ot ilxeSaktis, or female energies, have introduced a moral pkgue into- India, the ravages of which are both appalling and astound ing. The readers of this History of the Maharaj or Vallabhacharya Sect, and of the various documents included in its Appendix, -will find this assertion but too amply vindicated. It is put forth simply in the interests of truth and purity. Its author does -not apologize for its revelations, which have all been PEEFACE. ix tested by the keen and impartial investigations of a Court presided over by British judges ; but he ex- presses the hope that they will not be lost, either upon the European or Indian public. The lessons which they teach are so obvious, that is not necessary to draw them in this place. CONTENTS. CHAPTEE I. Introduotion. PAOE The Primitiye Elements of the Hindu Eeligion ,.^, , 1 Classification of Eeligious Books , .- 2 The Vedas— the Eig-Veda , 3 The Yajur-Veda , 6 The Sama-Veda -. 7 The Atharva-Veda 8 The Tendency of the Vaidik Creed- 9 The Upanishads , 12 The Six Vedangas *13 The Four Vedop&ngas 14 The Eighteen Pura,nas , ib. The Four UpaTedas , 15 CHAPTEE II. . Eeligious Sects op the Hindus. Causes which gave Eise. to various Sects 16 Chief Sects 19 Vaiahnavas, E&m&nujas , 22 E&.m&naiidis 24 Kablr Panthis ib. DiM Panthis 25 MS.dhw&ch&ris 26 Nimb5.rka or Nim&vats 27 S'aivas ib. B^dis 28 Yogis or Jogis ib. Jangams 29 Paramahansas ib. xii CONTENTS. Chief Sects {continuecC) — ^*"'® S'aktas 30 Dakshinfs ^^ V^mis •*• K4nchaly&s 32 CHAPTEE III. Oeigin op the Sect dp MahaeIjas. The worship of BMa Gopila or Bila .Krishna.... 3i Vishnu SyJ-mi 35 The hirth of Vallabha or-VallabhS.chirya «*¦ His Education and Travels , 37 His Success atthe Court of Vijayanagar ib. His Peraonal Visit to the God Krishna 38 His Written Works, a List of 39 His Marriage with M&h Lakshmi 40 His Two Sons «*• His Death, attended with a Miracle 41 Vithalnath, his Son, succeeds him .,.., ib. Vithalnath's Travels and Successes 42 His Seven Sons 43 The different Titles designating the Descendants of Vallahha „. 44 The wide Dispersion of the Votaries of this Sect ib. The Number of Mah&r6.jas in India.... 45 The Source of their permanent Eevenue 46 The Homage paid to them " 47 CHAPTER IV. ChIEP At'THOBlTY OP THE SeST. The Bhigavata Pur&,na ....„ 48 The Prem S§.gar (or. Ocean of Love), a part of the Bh&gavata Purina ib. Extracts from the Prem Sigar — the Amorous Sports of Krishna- Krishna compels Cowherdesses to come in a state of Nudity into his presence , 49 The Woman who fixed her Thoughts on Krishna 51 Krishna sports with Cowherdesses 63 The Cowherdesses deserted hy Krishija 67 CONTENTS. xiii Extracts from the Prem Sigar (eoniinmd) — page Krishna's Eetum tothe Cowherdesses 61 He dances with them the Circular Dance 63 His Separation from the Cowherdesses, and their Lamentations thereupon 65 The Message of Krishna to the Cowherdesses 67 Krishna's Brother Sports with the Cowherdesses... 72 Krishna, with his numerous Wives and Progeny „... 75 CHAPTEE V. Eeiigious Doctkines of the Sect. The Object of the successive Incarnations of the God Krishna, in the Person of Vallahha and his Descendants , 78 The Ten Principles of the Seot 80 The Siddhinta Eahasya , ib. The Punishments inflicted for the Neglect-of due Ee'spect to the Mahirijas... 82 The Vachnimrat it. The Mahirijas represented with all the Perfections of the Deity 83 The Guru S'eva, or Guru Worship , 84 The Commentary of Gokulnithji on ian, mcmy and Man 85 The Doctrine of Adulterous Intercourse ...„ 86-87 The Easabhivani (Love Faith).," ; , 90 The Story of Ganga Kshatriini, a Female Devotee 92 The Story of Two Persons who obtained a Heavenly Position, notwithstanding their having committed Adultery 93 The Story of Krishnadis offering his Wife for Immoral Purposes...... 95 The Books of Authority in the Brija,bhishi-(Languagp) , a List of 97 CHAPTEE VI. WOESHIP AND .PSALMODY. The Temples of the Sect 99 The Idols and the manner in which they are Worshipped 100 The Attendance of the Votaries in the Temple 103 The Worship of the Mahirijas. 105 Their Occupations and Amusements 106 Specimen of Hymns or Sacred Songs 109 Ce^'eaonies at the Initiation of Vallabhichiryans 120 Domestic Worship. of the Sect .'. .....' 123 .^^ CONTENTS. CHAPEE VII. Eppects of the Docteines and Woeship op the VallabhachXrtans. PAGE Worship of the Mahirijas as Impersonations of the Deity 125 Sensual Degradation of the Idea of Spiritual Ee-union with-God 126 Servile Submission of the Vallabhichiryans to the Mahirijas ib. Corruption of Female Virtue '¦^' The "Eis Mandalis," or Camal Love Meetings 129 CHAPTEE VIII. PeOFLIGACT op the MAHAEijAS. Character and Training of the Mahirijas 132 Their Influence over Women 133 Native Testimonies to the Profligacy of the Sect „ 134 Testimonies of Anglo-Indians , 138 CHAPTEE IX. OppEEssrvB Exactions op the Mahaeajas. The Penalty of Excommunication t44 Taxes Levied by the Mahirijas on their Worshippers 145 Illustrations of their Oppression 'l50 CHAPTEE X. The MahXrXjas m Difficulties. Causes ofthe Impending Pall ofthe Mahirijas 153 Their Disputes with the Brahmans I54 Their Objection to attend Courts of Justice ""." 157 The Comtnents of the Native Newspapers 159 The Slavery Bond ,„„ 160 CONTENTS. XV CHAPTEE XI. The MahaeX;! Libel Case. PAGE The Mahirij Jadunithji's Visit to Bombay 170 Public Discussion on the Ee-marriage of Hindu Widows ., 171 Continuation of the Discussion in the Satya Prakdsh 172 The Vallabhichiryan Heresy attacked in the Satya Frahdsh ib. The Action for Libel 175 Eesolution of the Bhittii Community not to give Evidence against the Mahirij 176 Mr. Anstey's Labours for the Defence 177 Exposure of the Misconduct of the Mahirijas during the Trial 179 Cost of the Trial 180 Sir Joseph Arnould's Judgment »3. -Conclusion „ , 181 APPENDIX- SPECIMENS OF THE EVIDENCE IN THE MAHAEAJ LIBEL CASE.' Evidence poe the Peobbcution — PAGE Examination of Mr. Gopildis Midhavdis 1 „ Mr. JamnidisSevaklil , - 6 „ Mr; Varjivandis Midhavdis "¦•• 9 Evidence poe the Defence — Examination of Mr. Karsandis Mfilji, the Defendant 12. „ Dr. John Wilson 22 „ Mr. Mathiiridis Lavji 31 „ , Dr. BhiuDiji 39 „ Dr. Dhirajrim Dalpatrim 43 „. Mr. Lakhmidis Khimji 44 „. Mr. Kalibhii Lalubhii 50 „ Mr. Chaturbhuj Wilji, 51 „_ Mr. Damodar Jetha , 52 „ Mr. Mangaldis Nathubhii ib. „ Mr..Thikarsi Niranji 53 „. Mr. Eavji Sundardis ib. „ Mr. Narmdishankas Lilshankar ti. „ Mr. Ninibhii Eustamji, the Printer 54, Eebctting Evidence poe the Plaintifp.!- Examination of Velji Makanji ib. „ Shri Jadunithji Brizratanji Mahirij, the Plaintiff 65 Judgment of Sir Matthew Sausse, Chief Justice 70 Judgment of Sir Joseph Arnould 87 The Indian Press on the Mahirij Libel Case 133 The Comments of the Bombay Vernacular Press on the Immoral Practices of the Mahirijas 177 HISTOEY SECT OF MAHARAJAS, OE YALLABHACHARYAS, IN •WESTEEN INDIA. CHAPTEE I. INTEODFCTOEY EEMARKS. We propose to give in tbe following cbapters a bistory of a corrupt, degraded, and hcentious sect in Western India, usually denominated tbe sect of Mabdrajas, but also known as tbe sect of tbe Yallabbacbarya, E,udra Sampradaya, or Pusbti Marga. To sbow bow widely tbe tenets and practices of tbis sect vary from tbe doctrines wliicb form a fundamental basis of tbe Hindu religion, it will be desirable to present a succiuct view of tbis religion in its primitive condition. Tbe primitive elements of tbe Hindu Eeligion are found in tbe Veda. Professor Max Muller observes — ¦" Tbe key-note of all religion, natural as well as revealed, is present in tbe hymns of tbe Veda. . . . Tbere is tbe belief in God, tbe per ception of tbe difference between good and evil, tbe convic tion tbat God bates sia, and loves tbe righteous." * Mr. H. * MuUer's Ancient Sanskrit Literature, p. 538. 1 2 HISTOEY OP THE SECT OF MAHAEAJAS. T. Colebrooke remarks — "Tbe real doctrine of tbe wbole Indian scripture is tbe unity of tbe deity, in wbom tbe universe is comprebended."* Tbe collective title of tbe Holy Books comprising tbe entire, body of tbe primitive religion of tbe Hindus, botb doctriaal and ceremonial is — Vedas. Tbey consist of several divisions, eacb brancbiag off into furtber sub-divisions, com ments, and explanations, as follows : — The Four Vedas. 1. Eig-Veda. 3. Sama-Veda. 2. Yajtje-Veda. 4. Athabva-Veda. 1. Six Vedangas. S'lKSHA. 4. NiKUKTA. 2. Chhahda. 5. Jtotisha. 3. VtXkaeana. 6. Kaxpa. 1. Four Vedopdngas. MiMANSA. 3. Dhabma-S'astea, 2, NtlTA. 4. PuitANAS. 1. Four Upavedas. Atttiita. 3. Gandhasta. 2. Dhanaeta. 4. Aetha-S'Xstea. All of tbese bave otber sub-divisions, eitber explanatory, com- mentatorial, or in tbe sbape of illustrative indexes. Having given tbe general view to assist in following out tbe descrip tion of tbe several divisions, we will now proceed. Tbe primary books, wbence aU tbe rest emanate, are tbe Vedas, wbicb are said "to bave been revealed by Bramba, and to bave been preserved by tradition until they were arranged in tbe present order by a sage wbo tbence obtained tbe surname of Vydsa or Vedavydsa, tbat is, tbe compiler of tbe Vedas." -f Tbe word Veda means knowledge, and its root signifies ligbt or fire. Tbese Vedas are written ia Sanskrit, tbe ancient sacred language of tbe Brabmans, witb * Colebrooke on the Hindu Eeligion, p. 68. f Ihjd n. i. INTEODUCTOEY EEMAEKS. 3 tbe Devanagari character ; and are supposed to bave originally consisted of tbree, namely, tbe Rig-veda, tbe Yajur-veda, and tbe Sdma-veda. To tbese, tbe Atharva-veda, wbicb is not considered of equal sanctity, and is of less authority than tbe others, was subsequently added. Each of tbese Vedas consists of two distiact parts : the Sanhitd, or collection of Mantras, and Brahmana. Tbe Sanhita is "tbe aggregate assemblage, in a siagle collection," of the prayers and hymns ; the Brahmana is " a collection of rules for the application of the mantras, directions for the performance of particular rites, citations of tbe hymns," illus trations, and legendary narrations.* The Eig- VEDA takes precedence of the rest ; for, as Mr. Muir says, "the Taittiriyas, or followers of the Black Yajur-veda, record that whatever sacrifical act is performed by means of tbe Soma/- and Yajur-veda is comparatively slender; whatever is done by means of tbe Rig-veda is strong :"t and the Kausbitaki Brahmana, which does not mention the Atharva-veda, calls the Yajur- and Sdma-veda " tbe attendants of Rig-veda." $ The first of tbe four Vedo pdngas also, the Mimdnsd, makes mention only of the three first Vedas; and what still further establishes the priority of the Rig-veda is that some of tbe hymns of tbe Yajur-veda and aU those of the Sdma-veda are derived from those of tbe Rig-veda. It is probable tbat origiaally there was but one text of tbe four Vedas. Tradition says tbat " Vydsa haviag compiled and arranged the scriptures, theogonies, and mythological poems, taught the several Vedas to as many disciples. These disciples instructed their respective pupils, who, becoming teachers in tbeir tum, communicated tbe knowledge to their own disciples, until at lengtb, in tbe progress of successive * Wilson's Eig-veda Sanhiti, i.. Introduction, p. ix. and x. t Muir's Orig. Sansk. Texts, i. p. 86. % Miiller's Anc. Sansk. Lit., p. 457. 4 HISTOEY OF THE SECT OF MAHAEAJAS. iastructions, so great variations crept into tbe text, or into the manner of readiag and recitiag it, and iato the no less sacred precepts for its use and application, that tbe eleven hundred different schools of scriptural knowledge arose." * The Charanavyuha, wbicb treats of tbese schools, mentions several by name, and states that five, sixty-eight, a thousand, and nine, were the respective numbers of tbe Charanas, of tbe Rig-, Ydjur-, Sdma-, and Atharva-vedas. Had these origiaal Sdkhds been extant ia modem times tbey might, perhaps, bave accounted for some of the superstitions of later days, said to be founded on, but not countenanced by, the present text of the Rig-veda Sanhitd. " All the verses of the Yajur-veda and all the verses of the Sdma-veda are used in one sacrificial act or another, but tbis is not the case witb the verses of the Rig-veda. Many of tbe latter, indeed, are likewise indispensable for sacrificial pur poses, as we are taught by the ritual books connected with this J^eda: yet a large number remain, which stand quite aloof from any ceremony. Tbis class bears purely a poetical or mystical character ; and it may be fairly iaferred that even the • strong tendency of later ages to impress an entirely sacrificial stamp on each of tbese Vedas, broke down before tbe natural and poetical power that bad evidently called forth these songs, as it could not incorporate them amongst the liturgic hymns." t One of tbese we will give as an example of the , class : it is from tbe tenth mandala, and is very ia- terestiag, as shewing the Hindu original and mystical notions ¦ of the origia of thiags. It runs thus : — " Then there was no entity nor nonentity ; no world nor sky, nor aught above it; nothing anywhere in the happiness of any one, involving or involved ; nor water deep and dangerous. Death was not; nor then was immortality, nor distinction of day or night. But That breathed without aiSation, single with {Swadhd) her who * Colebrooke on the Hindu Eeligion, p. 4. t Goldstiicker's Paper on Veda— Cyclopsedia, p. 577. INTEODUCTOEY EEMAEKS. 5 is within him. Other than him, nothing existed (which) since (has been). Darkness there was ; (for) this universe was enveloped with darkness, and was undistinguishable (like fluids mixed in) waters ; but that mass, whioh was covered by the husk, was (at length) produced by the power of contemplation. First, desire was formed in his mind, and that became the original productive seed ; which the wise, recognising it by the intellect in their hearts, distinguish, in nonentity, as the bond of entity. Did the luminous ray of these (creative acts) expand in the middle ? or above ? or below ? That productive seed at once became providence (or sentient souls) and matter (or the elements) : she who is sustained within himself was inferior; and he, who heeds, was superior. Who knows exactly, and who shall in this world declare, whence and why the creation took place ? The gods are subsequent to the production of this world ; then who can know whence it proceeded ? or whence this varied world arose ? or whether it upholds itself or not ? He who in the highest heaven is the ruler of this universe, does indeed know; but not another can possess this knowledge." This high-toned mysticism of the early Hindu religion became, as we shall see, degraded to a debasiag and anthropo morphic superstition which converted this spirituality to a gross personification. "There is furtber evidence to show tbat the collection of the Eig-veda cannot bave borne origiaally a ritual stamp. When songs are intended only for liturgic purposes they are sure to be arranged in con formity with tbe ritual acts to wbich they apply ; when, on the contrary, they flow from the poetical or pious longings of the soul, tbey may, in the course of time, be used at, and adapted for, religious rites; but they will never submit to that systematic arrangement which is inseparable from the class of liturgic songs. Now, sucb a systematic arrangement characterises the coUection of tbe Yajur-veda and Sama-veda hymns : it is foreign to tbe Eig-veda Sanhita."* To give a notion of tbe elaborate subdivision of the Vedas we may cite that of the Sanhitd of the Eig-veda, wbicb itself now exists only ia the text of the Sakhala school. This * Goldstiicker's Paper on Veda — Cyclopsedia, p. 678. 6 HISTOEY OF THE SECT OF MAHAEAJAS. Sanhita is divided, or arranged, on two methods. "According to the first it is divided iato eight ashtdkas, or eighths, each of which is again subdivided iato adhydyas, or lectures, each adhydya consistiag of a number of vargas, or sections, and a varga of a number of rich, or verses, usually five. Accordiag to the second method, the Sanhita is divided iato ten man- dalas, or circles, subdivided iato eighty-five annavdkas, or lessons, wbich consist of one thousand and seventeen (or with eleven additional hymns, of one thousand and twenty-eight) siiktas, or hymns ; these again, containing ten thousand five hundred and eighty and a half rick, or verses. Tbe first eight of these mandalcts begia with hymns addressed to Agni, which are followed by hymns addressed to Indra. After the latter come generally hymns addressed to tbe Viswa Devas, or the gods collectively, and then those wliich are devoted to other divinities. The ninth mandala is wholly addressed to tbe Soma-plant" so distiaguisbed in tbe sacrificial rites ; "and tbe tenth mandala bas chiefly served for the collection of the Atharva-veda hymns."* The Yajt7r-veda consists of two different Yfedas, which bave separately branched out iato various Sakhas. They are termed Black and WMte Yajur-veda, or Taittirlya and Vcija- saneyi. Tbe Taittirlya, or Black Yajur-veda, is more copious ia regard to mantras than the White Yajur-veda. "Its Sanhitd, or collection of prayers, is arranged in seven books, contaiaing from five to eigbt lectures, or chapters. Eacb chapter, or lecture, is subdivided into sections (annavaka), wbich are equally distributed in the third and sixtb books but unequally in the rest. The whole number exceeds six hundred and fifty."t " Tbe V4jasaneyi, or White Yajur-veda, is the shortest of the Vedas; so far as respects tbe first and priacipal part, * Goldstiicker's Paper on Veda^Cyolopsedia, pp. 678-9 t Colebrooke on the Hindu Eeligion, p. 43. INTEODUCTOEY EEMAEKS. 7 which comprehends tbe mantras. Tbe Sanhita, or collection of prayers and invocations belonging to tbis Veda, is com prised in forty lectures (adhydya), unequally subdivided iato numerous short sections (kandika), eacb of which, in general, constitutes a prayer or mantra. It is also divided, like the Eig-veda, iato annavakas, or cbapters. The number of anna- vakas, as tbey are stated at the close of tbe index to tbis Veda, appears to be two hundred and eighty-six : tbe number of sections, or verses, nearly two thousand." * The Yajur-veda "bas largely drawn on the Eig-veda hymns. But tbe first difference we observe is tbat its con tents are not entirely taken from tbe priacipal Veda, and the second is marked by tbe circumstances that it often combines with verses,, passages in prose, which are called Yajus {lit. 'that by which the sacrifice is effected,') and bave given to Yajur-veda its name. Besides, tbe ceremonial for wbich tbis Veda was made up is much more diversified and elaborate than that of tbe Sama-veda ; and tbe mystical and philosophical allusions, wliich now and then appear in tbe Eig-veda, probably in its latest portions, assume a more prominent place in the Yajur-veda. In one word, it is the sacrificial Veda, as its name indicates. Hence we understand why it was looked upon ia tbat period of Hindu civilization wbich was engrossed by superstitions and rites, as the priacipal Veda, superior, in fact, to the Eig-veda, where tbere is no system of rites." t Sama-veda. — "A peculiar degree of boliness seems to be attached, according to Indian notions, to tbe Sama-veda ; if reliance may be placed on the iaference suggested by the etymology of its name, which indicates the efficacy of tbis part of tbe Vedas in removing sin. Tbe prayers belongiag to it are composed ia metre and intended to be chanted, and • Colebrooke on the Hindu Eeligion, p. 31. t Goldstiicker's Paper on Veda— Cyclopsedia, p. 584. 8 HISTOEY OF THE SECT OF MAHAEAJAS. their supposed efficacy is apparently ascribed to tbis mode of uttering tbem."* " The Sanhita (of the Sama-veda) consists of two parts, tbe Arcbika and Staubbika. The Arcbika, as adapted to tbe special use of the priests, exists in two forms, called Ganas, or Song-books, the Veyagana and Aranya- gana. The Staubbika exists ia the same manner as Hba- gana and TJhyagana."t As regards the Brahmanas of the Sdma-veda, Sayana enumerates eight : of these the first two are the most important, and treat of the sacrifices which are performed witb the juice of the Somorplant. The third is remarkable on account of tbe incantatory ceremonies it describes." J The Atharva-veda. — " Tbe Sanhita, or collection of prayers and iavocations belongiag to this Veda, is composed of twenty books (kandas), subdivided into sections, hymns, and verses." § "The Atharva-veda," says Madhusudana, " is not used for the sacrifice ; it only teaches how to appease, to bless, to curse," etc. Its songs, as Professor Miiller observes, " formed probably an additional part of tbe sacrifice from a very early time. They were chiefly intended to counteract the influence of any untoward event that might happen during the sacrifice. Tbey also contained imprecations and blessings, and various formulas, sucb as popular superstition would be sure to sanction at all times and in all coimtries." || There are ia the Vedic age, as Professor Max MiiUer re marks, " four distiact periods which can be established with sufficient evidence. They may be called the Gkhandas period, Mantra period, Brdhmana period, and Sutra period, accord ing to the general form of the literary productions which give to each of them its peculiar historical character. "IF Ac cordiag to this, the Brdbmanas wbich form tbe sacrificial and * Colebrooke on the Hindu Eeligion, p. 47. t Miiller's Anc. Sansk. Lit., note '" P- *7f • , t Goldstiicker's Paper on Veda— Cyclopsedia, p. 690. § Colebrooke on the Hindu Eeligion, p. 63. II Miiller's Anc. Sansk. Lit., p. 447. H Ibid, p. 70. INTEODUCTOEY EEMAEKS. 9 ceremonial portions of tbe Vedas were written in the third period of the Vedic age. With regard to tbe Sanhitas-col- lection of hymns and prayers, those of the Eig-veda only be long to the first period. The Sanhitas of other Vedas " were more likely the production of the Brahmana period." * Tbe hymn we have extracted ia a former passage from the tenth mandala of the Eig-veda points to the fact that the Vaidik creed established but one God, or principle of crea tion, and that the many gods wbich occur in the Vaidik hymns are but poetical aUegories of the One Great Soul. " Tbe deities invoked," as observed by Mr. H. T. Colebrooke, *' appear on a cursory inspection of tbe Veda to be as various as tbe authors of the prayers addressed to them ; but, accord iag to the most ancient annotations on the Indian scripture, those numerous names of persons and things are aU resolvable into different titles of three deities, and, ultimately, of one God. Tbe Nighdnti, or glossary of the Vedas, concludes witb three Usts of names of deities, — ^the first comprising such as are deemed synonymous with fire ; tbe second, with air ; and tbe third, with the sun. In the last part of the Nirukta, which entirely relates to deities, it is twice asserted tbat there are but tbree gods : ' 2'isra iva devatdh.' The further inference, that these intend but one deity, is supported by many passages in the Veda; and is very clearly and con cisely stated in tbe beginning of the index to the Rig-veda, on the authority of the Nirukta and of the Veda itself." t The chief deities addressed in many of tbe hymns of the Eig-veda are Agni and Indra ; and there are besides Surya, Vishnu, and Varuna, and Mitra of ioferior distiaction. Agni is the God of Fire as it exists on earth, in tbe fire of Hghtning and in tbe fire of tbe sun. Deities subordinate to him are the Marutas, or winds. Indra is the God of the Firmament. It is he who fixed the stars in their position, and raised tbe • Miiller's Anc. Sansk. lit., p. 457. t Colebrooke on the Hindu EeligioUj p. 12. 10 HISTOEY OF THE SECT OF MAHAEAJAS. sun aloft; but be is pecuUarly tbe conqueror of Vritra (the enveloper), tbe demon who bides tbe sun ; and be pierces the clouds which threaten to withhold their waters from the earth witb his thunderbolt, and the waters are let down. Vishnu is identified witb tbe sun in its three stages of risiag, culmination, and settiag ; and Varuna is tbe aU-embracing heaven, the orderer and ruler of tbe universe, who esta bUshed tbe etemal laws wbicb govern the movements of the world, and which neither immortal nor mortal may break : he regulates tbe seasons; appoints sun, moon, stars, and their courses ; and gives to each creature that which is pecuUaply characteristic. From bis station in heaven be sees and bears everything ; nothing can remain hidden from him : he grants wealth, averts evil, and protects cattle. Mitra is tbe divinity tbat presides over tbe day, and is " a dispenser of water.."* " We must not," says Professor Max MiiUer, " compare the Aryan and the Semitic races. Whereas, tbe Semitic nations relapsed from time to time into polytheism, the Aryans of India seem to have relapsed into monotheism. . . . There is a monotheism that precedes the polytheism of tbe Veda ; and, even ia the invocations of their innumerable gods, the re membrance of a God, one and infinite, breaks through tbe mist of an idolatrous phraseology, Uke the blue sky that is hidden by passiag clouds." f " Thus we read, ' I know not what this is that I am Uke ; turned iaward I walk,, chaiaed ia my miad. When the firstborn of time comes near me, then I obtain the portion of this speech.' " In tbe 30tb verse of tbe same hymn we read : ' Breathing Ues the quick-moviag Ufe„ beaviag,, yet firm,, in the midst of its abodes. The Uving one walks through tbe powers of the dead : the immortal is the brother of the mortal.' Sometimes wben tbese oracular sayiags bave been pronounced, the poet * Wilson's Eig-veda, i., p. ixxiv. f Miiller's Ano. Sansk. Lit., p. 558-9. INTEODUCTOEY EEMAEKS. ' H claims bis due. 'One who had eyes,' he says, 'saw it; the bUnd wiU not understand it. A poet, who is a boy, he has perceived it ; he wbo understands it wiU be the father of his father.* " In the same hymn one verse occurs wbicb boldly declares the existence of but one Divine Being though invoked under different names (E. V. i. 164, 46). " ' Tbey caU (him) Indra, Mitra, Varuna, Agni ; tben he is the weU-winged heavenly Garutmat ; that which is One the wise caU it many ways ; they caU it Agni, Yama, Matarisvan.' * " I add only one more hymn, in which the idea of one God is expressed with such power and decision, that it wiU make us hesitate before we deny to the Aryan nations an instinctive monotheism (E- V. x. 121). " ' In the beginning there arose the Source of golden light. He was the only born Lord of all that is. He stablished the earth, and this sky ; — Who is the God to whom we shall offer our sacrifice ? " ' He who gives life. He who gives strength ; whose blessing all the bright gods desire ; whose shadow is immortality ; whose shadow is death ; — "Who is the God to whom we shall offer our sacrifice ? " ' He who through His power is the only king of the breathing and awakening world ; He who governs all, man and beast ; — ^Who is the God to wham we shall offer our sacrifice ? " 'He whose power these snowy mountains, whose power the sea proclaims, with the distant river ; He whose these regions are, as it were, his two arms ; — "Who is the God to whom we shall offer our sacrifice ? " ' He through whom the sky is bri^t, and the earth firm ; He through whom the heaven was stablished — nay, the highest heaven ; He who measured out the Hght in the air; — Who is the God to whom we shall offer our sacrifice ? " ' He to whom heaven and earth, standing firm hy His will, look up, trembling inwardly; He over whom the rising sun shines forth; — ^Who is the God to whom we shall offer our saerifice? " ' "Wherever the mighty water-elouds went, where they placed * Miiller's Anc. Sansk.. Lit., p. 667. 12 HISTOEY OF THE SECT OF MAHAEAJAS. the seed and lit the fire, thence arose He who is the only life of the bright gods ;— Who is the God to whom we shall offer our sacrifice .'' " 'He who by His might looked even over the water-clouds, the clouds whioh gave strength and lit the sacrifice"; He who is God above all gods; — "Who is the God to whom we shall offer our sacrifice ? " ' May He not destroy us, He the creator of the earth ; or He, the righteous, who created the heaven; He who also created the bright and mighty waters. — Who is the God to whom we shall offer our sacrifice?' "* We bave shown the tendency of tbis Vaidik creed, tbat we may shortly display its appUcation to the existing worship ; and we now proceed to the furtber elucidation of tbe several divisions of the Sastras. In speaking of the Vedas, we sbould not feel justified in leaving unnoticed that class of works known by the name " Upanishads," wbich are so intimately connected with tbem, and which were held by later generations in the same awe as the Vedas. They con- taia the theological or theosophical writings which bave sprung from the Brdhmana. The word Upanishad signifies tbe science which destroys erroneous ideas or ignorance, or the enteriag into tbat which is hidden. Tbe knowledge which the TJpanisbads intend to convey is chiefly that of tbe production and nature of tbe world, of the properties of a Supreme Divinity, and of the human soul, which tbey con ceive to be part of it. They contain the highest authority on which tbe various systems of philosophy in India rest. "The old Upanishads did not pretend to give more than ' guesses at truth,' and when, in course of time, tbey became invested with an inspired character, tbey aUowed great latitude to those who professed to beUeve ia them as revelation. Yet this was not sufficient for the rank growth of philosophical doctriaes duriag the latter ages of Indian bistory ; and wben none of tbe ancient Upanishads could be found to suit the * Miiller's Anc. Sansk. Lit., p. 568-70. INTEODUCTOEY EEMAEKS. 13 purpose, the founders of new sects had no scruple and no difficulty in composing new Upanishads of their own."* The Vedangas are called the Limbs of tbe Vedas, and dis play tbe mode in which scientific research sprung from the sacred texts. The first Veddnga is Sikshd, which treats of the science of orthoepy, or proper pronunciation ; the second, caUed Chhandas, treats of prosody; the third, named Vyd- karana, treats of grammar. Upon tbis the celebrated Panini wrote a treatise wbich is considered as equal to tbe best grammatical works of any nation or age : it is in eight chapters, consistiag of thirty-two sections and three thou sand nine hundred and ninety-six rules. So great was the renown of tbis wonderful labour (of wbicb we bave an admir able edition edited by Dr. Goldstiicker), that it was supposed to have been inspired by tbe god Siva hunself, and it is stUl to tbe present day the standard of Sanskrit speech. Tbe fourth Veddnga is Nvrukta, which treats of etymology ; the fifth is Jyotisha, which treats of astronomy; and the sixth Veddnga is the Kalpa, or ceremonial, and constitutes the code of the Brahmanic rites. Two otber classes of Sastras complete tbe code of tbese Kalpa works, and are the Grihya and the Sdmaydchdrika Sutras; tbe former describes the domestic ceremonies as distiact from the great sacrificial acts, and consists of tbe marriage ceremonies, those per formed on conception, at various periods before birth, at birth, . on naming the chUd, of carrying bim out to see the sun, of feeding him, of cutting bis bair, and " of investing bim as a student and bandiag bim to a guru, under whose care be is to study tbe sacred writiags. ... It is only after be has served his apprenticeship and grown up to manhood tbat he is aUowed to marry, to Ught the sacrificial fire for himself, to choose his priests, and to perform year after year tbe solemn sacrifices prescribed by Sruti and Smriti. Tbe latter * Mailer's Anc. Sansk. Lit., p. 317. 14 HISTOEY OF THE SECT OF MAHAEAJAS. are described in later books of tbe Orihya-sutras, and the • last book contains a fuE account of the frmeral ceremonies and of the sacrifices offered to the spirits of the departed." * The Sdmaydcharika Sutras regulate the relations of every day Ufe, and ia them we have to look for the ongiaals of the metrical law books, such as Manu, Tdjnavalkya, and the rest.f The next class are the Vedopdngas, wbicb are divided into four, viz. : first, the Mimdnsd, which explains portions of the Veda, both doctrinal and ceremonial; the second Nydya, which contaias a refutation of atheism, by way of reasoning ; the third, Dharma Sdstra, contaiaing the ordinations of Manu, a complete code of moraUty, and a poetical account of God, spirits, and the origin of the world and man ; and the fourth class are tbe Purdnas, wbicb consist of eighteen, to which are appended as many Upapurdnas, or compilations and explanations. Taken coUectively tbey are of mystical and philosophical contexture, cdsmogonical, tbeogonical, and chronological; and contaia extensive legendary narratives. We wiU briefly enumerate them, with tbeir contents : — 1. Vishnu Purdna, th» history of Vishnu and bis incarna tions, in 23000 Slokas. 2. Ndradya Purdria, tbe bistory of IN'drad, as god of music, in 25000 Slokas. 3. Bhdgavata Purdria, the history of Krishna or Vishnu, in twelve books, 11000 Slokas. 4. Garuda Purdria, in 19000 Slokas. 5. Padrria Purdna, the history of Lakshmi, the Consort of Vishnu, ia 55000 Slokas. 6. Var dha Purdna, tbe bistory of tbe third incarnation of Vishnu, ia 24000 Slokas. 7. Matsya Purdria, the history of tbe first incarnation of Vishnu, in 14000 Slokas. 8. Linga Purdna, the bistory of Siva, in 11000 Slokas. 9. Siva Purdna, in 24000 Slokas. 10. Skanda ^Purdna, the history of Skanda, the son of Siva, in 81000 Slokas. 11. Agneya Purdria, tbe abstract of aU know- * MiiUer's Anc. Sansk. Lit., p. 204. f Ihid, p. 200. INTEODUCTOEY EEMAEKS. 15 ledge, in 15500 Slokas. 12. Kurma Purdna, in 17000 Slokas. 13. Brahmdnda Purdna, tbe history of Eama- chandra, in 12000 Slokas. 14. Brahma Vaivartta Purdria, which is especiaUy dedicated to Krishna as Govinda, and is principaUy occupied by bim and his mistress Eadha : it is also fuE on the subject of Prakriti, or personified nature, in 18000 Slokas. 15. Mdrkandeya Purdna, the history of Durga, wbich contains the famous Chandi Patha, in 9000 Slokas. 16. Bhavishya Purdna, in 14500 Slokas. 17. Vdmana Purdna, in 10000 Slokas. 18. Brahma Purdna, in 10000 Slokds. The four Upavedas comprise — ^1. Ayurva, which treats of surgery and physic. 2. Dhanarva, which treats of the art of war. 3. Gandharva, wbich treats of music and dancing. And 4. Artha-Sdstra, which treats of poUtical economy. Together with these canonical books may be classed tbe two ancient and exceUent Epics— namely, the Bdmdyana, tbe work of Vdlmika, containing tbe history of Edma, king of Ayodhyd, the seventh avatar of Vishnu ; and the Mahd- bhdrata, containing the war between Pdndavas andKauravas, the descendants of the' ancient Indian king Bhdrata, in eighteen books and more than 100,000 Slokas, the celebrated episode of wbich, the Bhagavad Gitd, is weU known. CHAPTEE II. EELIGIOUS SECTS OF THE HINDUS. In tbe last chapter we took a brief and rapid review of the sacred writiags of the Hiadus. It was to be expected that many confiicting opiaions would origiaate in such a mass of doctrine, commentary, and interpretation, the heterogeneous subjects introduced, and tbe errors and misconceptions inter polated by transcribers in the lapse of centuries. These opinions led progressively to divergent views, strained some times to excess by the subtle artifices of a crafty priesthood, prompted by the instigations of a paramount self-interest; and sometimes by the enthusiam of the devotee, who, con scientiously conceiving tbat be bad, in bis meditations, detected the true path, was anxious that his contemporaries and posterity should not be lost ia intricate by-ways, aad so promulgated bis pecuUar views, which ensured advocates and foUowers. Thus, in the thousand and one ihodes by which new opiaions are disseminated and adherents found, the Hindu reUgion, like the other reUgions of the world, bas generated sects and sectaries, and the number of those iitlao are dissentient in their tenets and tbeir ceremonies is multi tudinous. " The worship of tbe populace, being addressed to different divinities, the foUowers of the several gods naturaUy separated iato different associations, and the adorers of Brahmd, Vishnu, and Siva, or other phantoms of their faith, become distiact and insulated bodies in the general aggregate. The conflict of opiaion on subjects on wbich human reason has never yet EELIGIOUS SECTS OF THE HINDUS. 17 agreed, led to similar differences ia the philosophical class, and resolved itself into the several Darianas, or schools of philosophy." * "To the intemal incongruities of tbe system, which did not affect its integral existence, others were, in time, superadded tbat threatened to dissolve or destroy the whole. Of this nature was the exclusive adoration of the old deities, or of new forms bf them ; and even, it may be presumed, the intro duction of new divinities. In all tbese respects, the Purdnas and Tantras were especiaUy instrumental ; and they not only taught their foUowers to assert tbe unapproachable superiority of tbe gods tbey worshipped, but inspired tbem with feeUngs of animosity towards those who presumed to dispute that supremacy. In this conflict tbe worship of Brahmd has disappeared, as weU as,, indeed, that of the whole pantheon, except Vishnu, Siva, and Sakti, or their modifications. With respect to the two former, in fact, tbe representatives have bome away the palm from tbe prototypes, and Krishna, Rama, or the lAnga, are almost the only forms under which Vishriu and Siva are now adored in most parts of India. " Tbe varieties of opiaion kept pace with those of practice ; and six heretical schools of philosophy disputed tbe pre eminence with their orthodox brethren. We have Uttle or no knowledge of tbese systems, and even their names are not satisfactorily stated : tbey seem, however, to be the Saugata, or Bauddha; Arhata, or Jaina; and Vdrhaspaiya, or atheist ical, witb their several subdivisions. "Had the difference of doctrine taught in the heretical schools been confined to tenets of a merely speculative nature, they would, probably, have encoimtered Uttle opposi tion, and excited Uttle enmity among the Brahmanical class, of which latitude of opiaion is a very common characteristic. Vrihaspati, the founder of tbe atheistical school, however, » H. H. Wilson's Works, vol, i. p. 2. 2 18 HISTOEY OF THE SECT OF MAHAEAJAS. attacks both the Vedas and the Brahmans, and asserts that the whole of the Hindu system is a contrivance, of the priesthood, to secure a means of UveUhood for themselves; whilst the Bauddhas and Jainas, equaUy disregarding the Vedas and the Brahmans, the practice and opinions of the Hindus, invented a set of gods for themselves, and deposed the ancient pantheon. These aggressions provoked resent ment : the writings of these sects are aUuded to with every epithet of anger and contempt, and they are aU anathematised as heretical and atheistical. More active measures than anathemas, it may be presumed, were had recourse to. The foUowers of Vrihaspati, having no worship at aU, easily eluded the storm ; but tbe Bauddhas of Hindustan were annihilated by its fury, and the Jainas apparently evaded it with difficulty, although tbey have undoubtedly survived its terrors, and may now defy its force. "The varieties thus arising from innovations in practice and beUef, have differed, it may be concluded, at differrait eras of tbe Hindu worship. To trace the character of those which have latterly disappeared, or to iavestigate the remote history of some wbich still remain and are apparently of ancient date, are tasks for which we are far from being yet prepared: tbe enquiry is in itself so vast, and so Uttle progress bas been naade in the studies necessary to its elucidation, that it must remain in the obscurity in wbich it bas hitherto been ijKaveioped."* The adorers of these divinities, as Vishnu, Siva, and Sakti, •about nine centuries ago spread into a multitude of sects, a mere catalogue of the names of which, without the discrimi nation of their creeds, would be an almost profitless labour ; for it would want tbe muscular flesh to give tbe skeleton form. The leamed Brahman Sankara, did, indeed, about tbis * H. H. Wilson's Works, vol. i. p. 3 to 6. EELIGIOUS SECTS OP THE HINDUS. iQ period endeavour, by great exertions, to suppress these dif ferent sects, and to re-introduce the sole recognition and worship of Brahma, Para Brahmd, the Supreme and sole ruler of the universe ; but he saw no reason to distrust the faith of those who worshipped tbe personifications of Brahmd, Vishnu, and Siva, they not being competent to tbe abstrac tion and elevation of mind requisite for tbe comprehension of the one Great First Cause and animatiag priuciple. For he observed : " In tbe present impure age, the bud of wisdom being bUghted by iniquity, men are inadequate to tbe appre hension of pure unity ; they will be apt therefore again to foUow the dictates of their own fancies, and it is necessary for tbe preservation of the world, and tbe maiatenance of civil and reUgious distiactions, to acknowledge those modifi cations of the Divine Spirit which are the works of the Supreme." His success was not of permanent duration; for, in tbe course of time, other teachings were iatroduced, and ulti mately and graduaUy resolved themselves into the present condition of tbe Hiadu reUgion. The worshippers of this faith consist now of the Vaisknavas, Saivas and Sdktas; or tbe adorers of Vishnu, Siva, and Sakti, Amongst these must not be enumerated the few learned Brabmans who may be found, and wbo consider themselves as tbe sole orthodox adorers, admittiag the Vedas, the Law Books, the Puranas, and the Tantras as the only ritual they recognise ; although they even select some particular deity as their Ishta Devata, or chosen god. A very remarkable feature of sectarianism in the present day is that the distinc tion of caste almost merges in the identity of schism. The foUowing Ust * enumerates, if not aU, at least the chief of the sects into which tbe Hindu reUgion is now divided : « H. H. Wilson's Works, vol. i. p. 31. 20 HISTOEY OF THE SECT OP MAHAEAJAS. The Vaisknavas comprise tbe — 1. "Edmanujas, or Sri Sampraddyis, or &ri Vaisb- navas. 2. Eamdaandfs, or Edmdvats. 3. Kabir Panthis. 4. Khdkis. 5. MalukDasis. 6. Dddii Panthis. 7. Eaya Ddsis. 8. Senais. 9. VaUabhacharis, or Eudra Sampraddyis. 10. Mira Bdis. 11. Madhwachdris, or Bi'ahma Sampraddyis. 12. Nimdvats, or Saiiakadi Samj)raddyis. 13. Vaishnavas of Bengal. 14. Eadha VaUabbis. 15. Sdkhi Bhava& 16. Charan Ddsls. 17. Harischandis. 18. Sadhna Panthis. 19. Madhavis. 20. Sannyasis, VairdgIS, and Nagds. The Saivas comprise the — 1. Dandis and Dasndmls. 2. Jogis. 3. Jangams. 4. Paramahansas. 5. Urddhabdbiis, Akds Mukbis, and NdkMs. 6. Giidharas. 7. Eukharas, Sukhafas, and "Ukharas. 8. Kard Lingls. 9. Sannydsis, eto. EELIGIOUS SECTS OF THE HINDUS. 21 The Sdktas comprise tiie^^ 1. Daksbinis. 2. Vamis. 3. Kancbalyds. 4. Kararis. There is a further misceUaneous class which cannot be arranged witb the above, whose tenets again differ, and some of which, even amongst .themselves, admit of furtber sub division, as tbey deviate in their beUef from tbeir own branch. These Miscellanepm S^cts are the — 1. Gdnapatyas. 2. Saurapatas, Siirya-Upafihakas. 3. ^Nanak Sbabis, of which there are seven classes, viz. a. Udasis. b. Ganjbakbsbis. c. Eamrayis. d. Suthra Sbabis. e. Govind Sjnbis. f. Nirmalas. g. Nagds. 4. Jaiaas, of two principal orders : a. Digambaras. b. Swetdmbaras. 5. Baba Lalis. 6. PranNathis. 7. Sddhs. 8. Satnamls. 9. Siva Naraydnis. 10, Sunyavadis. ~ Tbis long enumeration might be stUl further lengthened did we iatroduce the many subisects and affiUated commu- 22 HISTOEY OF THE SECT OP MAHAEAJAS. nities which adopt modifications of the doctrine and- cere monial of the sects from which they have seceded ; and it may be weU considered tbat the multitude of these heresies make the Hindu reUgion a maze of confusion, the inter minable intricacies of which cannot be threaded for want of a clue. We shaU now briefly notice a few of the sects given in the preceding Ust, in order to shew the leadiag features of their doctrines. VAISHljrAYAS. The Vaishnavas are usuaUy distinguished into four prin cipal Sampraddyas, or sects, viz. : Edmanuja, Vishnu Svami, Madhavachdrya, and Nimbdrka ; of these, the most ancient and respectable is tbe first, caUed also the Sri Sampraddya, founded by the Vaishnava reformer Rdmdnuja, about the middle of tbe twelfth century. EAMANUJAS. " The worship of the foUowers of Rammiuja is addressed to Vishnu and to Lakshmi, and their respective incamations, either singly or conjoiatly ; and the Sri Vaishnavas, which by general name the sect is known, consist of corresponding sub divisions, as Ndrdyana or Lakshmi, or Lakshmi Ndrdyana, or Rdma or Sitd, or SUd Rdma or Krishna, or Rukmini, or any other modifications of Vishnu, or his consort, is the pre ferential object of the veneration of the votary." * "The most striking pecuUarities in the practices of this sect are the individual preparation and scmpulous privacy of their meals: they must not eat ia cotton garments, but having bathed, must put on wooUen or sUk: the teachers aUow their select pupUs to assist them, but, in general, aU the Rdmdnujas cook for themselves ; and sbould tbe meal during this process, or whilst tbey are eating, attract even * H. H. Wilson's Works, vol. i. p. 38. EELIGIOUS SECTS OF THE HINDUS, 23 the looks of a stranger, tbe operation is instantly stopped, and the viands buried in the ground. • A sinular deUcacy, in tbis respect, prevails amongst some other classes of Hiadus, especiaUy the Rdjaput famiUes; but it is not carried to so preposterous an extent. " Tbe chief ceremony of iaitiaticHi In aU Hindu sects is the communication, by the teacher to tbe disciple, of the Mantra, which generaUy consists of the name of some deity, or a short address to him : it is communicated ia a whisper, and never Kghtly made known by the adept to profane ears. The Mantra of tbe Rdmdnuja sect is said to be the sis syUable Mantra, or Om Rdmdya namah ; or Om, salutation to Rdma. " Another distinction amongst sects,, but merely of a civil character, is tbe term or terms with which the reUgious uaembers salute eacb otber when they meet, or in which they are addressed by tbe lay members. Tbis amongst the Rdmdnujas is the phrase Ddso 'smi, or Ddso 'ham, I am (your) slave ; accompanied witb tbe Praijam, or sUght inclination of tbe head, and the appUcation of tbe joined bands to tbe fore- bead. To tbe Achdryas, or supreme teachers of this sect, the pest perform the Ashtanga Dandawat,, or prostration of the body, witb the appUcation of eight parts — '^'^ forehead, breasty hands, knees, and iasteps of the feet, to the ground."* " The chief reUgious tenet of the Eamdnujas is the asser tion that Vishrm is Brahmd; that be was before aU worlds, and was the cause and the creator of aU. Although they maiatain that Vishnu and tbe Universe are one, yet, in opposition to tbe Veddnta doctrines, they deny that the deity is void of form or quaUty,, and regard him as endowed witb aU good quaUties, and with a two-fold form: the supreme spirit, Paramdtmd, or cause, and the gross one, the effect, the universe or matter. The doctrine is hence called the Visishthddtvdita, or doctrine of unity witb attributes. In * H. Hi Wilson's Works, vol. i. p. 39 aad 40. 24 HISTOEY OF THE SECT OP MAHAEAJAS. these assertions they are foUowed by most of the Vaishnava sects." * Tbe Rdmdnujas are decidedly hostUe to the Saiisa sect, and are not on very friendly 'terms with the modern votaries of Krishna, although they recognise -that deity as an incarnation of Vishnu. EAMANANDr,S. "The foUowers of Eamanamd are much better known than those -of Edmdnuja in Upper Hindustan : tiiey are usuaiUy considered as a branch of the Rdmdniya sect, and address their devotions pecuUarly to Rdmachamdra, and the divine manifestations connected witb Vishnu in that incarnation, as Sitd, Lakshmana, and I[anumdn."f " The especia;l object of the worship of Rdmdnanda's fol lowers is Vishnu, as Edmachandra : they, of course, reverence aU the other incarnations of Vishnu, but they maintain the superiority of Rdma, in tbe present or KaU Yug : hence they are -known coUectively as Rdmd/sats, although the same variety prevails amongst them as amongst the Rdmdnujas as to the exclusive or coUective worship of the male and female members of tbis incarnation, or of Rdma and Sitd singly or jointly, or Sitd Rdma. Individuals of them also pay parti cular veneration to some of the other forms of Vishnu ; and they hold in Uke estimation, as the Rdmcmujas and every Vaisfmava sect, the Sdlagrdm stone and 7'ulasi plant. Their forms of worsliip correspond with those of the Hindus generaUy ; but some of the mendicant members of tbe sect, wbo are very numerous, and are usuaUy known as Vairdgis, or Viraktas, consider aU forms of adoration superfluous, beyond tbe incessant Invocation of the name of Krishna and Rdma."t KABIE PANTHrS. "Amongst the twelve disciples of Rdmdnand, the most celebrated of all, and one who seems to have produced • H. H. Wilson's Works, vol. i. p. 43. t Ibid, p. 46. + Ibid, p. 54. EELIGIOUS SECTS OP THE HINDUS. 25 directly or indirectly a greater effect on the state of popular beUef than any other, was Kq,bir. With an unprecedented boldness he assaUed the wbole system of Idolatrous worship, and ridiculed the learning of the Pandits and doctrines of the Sastras, in a style peculiarly weU suited to the genius of his coimtrymen to whom he addressed himself; whilst he alsp directed his compositions to the MusaUnan, as weU as to the Hindu faith, and with equal severity attacked the Mulld and Kordn. The effect of bis lessons, as confined to his own immediate foUowers, wUl be shown to have been considerable, but their indirect effect has been stIU greater ; several of tbe popular sects being Uttle more than ramifications from his «tock, wbUst Nanak Shah, the only Hindu reformer who has ¦established a national faith, appears to bave been chiefly indebted for bis reUgious notions 'to his predecessor Kabir."* "The moral code of the Kabir Panthis is short, but, if -observed faithfuUy, is of a rather favourable tendency. Life is the gift of God, and must not therefore be violated by bis ^creatures. Humanity is consequentiy a cardinal virtue, aad the shedding of blood, whether of man or animal, a heiaous crime. Truih Is the other great principle of their code, as aU the ills of the world, and ignorance of God, are attributable ito original falsehood. Retirement from the world Is desirable, Ijecause tiie passions and desires, the hopes and fears, which the social state eng^iders, are aU hostUe to tranquiUity and purity of spirit, and prevent that imdis^urbed meditation on man and God which is necessary to tbeir comprehension." t DADU PANTHTS. "This dass Is one of the iadirect Tamifications of the Bdmdnandi stocl^ and Is always iacluded amongst the Vaish nava schisms : Its founder is said to have been a pupfl of one • H. H. Wilson's Works, vol. i. p. 68-9. t Ibid, p. 94. 26 HISTOEY OF THE SECT OP MAHAEAJAS. of the^ Kabir Panthi teachers and to be the fifbh ia descent from Rdmdnand, according to the foUowing geneology :. 1. Kabir. 4. Vimdl. 2. Kamdl. 5. Buddhan. 3. Jamdl. 6. DMw. The worship Is addressed to Rdma, but It is restricted" to the Japa,.ov repetition of bis name, and the Rdma intended Is the deity, as negatively described in the Veddnta theology : temples and images are prohibited."* MADHWACHAErS. " The institution of this sect is posterior to that of the Sri Vaishnavas,. or Eamanujas.''t " The essential dogma of this sect, Uke tbat of the Vaishnavas in general, is the identifica tion of Vishnu with the Supreme Spirit as the pre-existettt cause of the universe, from whose substance tbe world was made. This primeval Vishnu they also affirm to be endowed with real attributes, most exceUent,, although indefinable and independent- As there is one independent, however, there Is also one dependent, and this doctrine is the characteristic dogma of the sect, distinguishing its professors from the foUowers of Rdmdnuja, as weU as Sankara, or those who maintain the quaUfied or absolute unity of the deity^ The creed of the Mddhaws is Dwaita, or duaUty.. It is not, however, that they discrimiaate between the principles of good and evil, or even the difference between spirit and matter, which Is the duaUty known to other sects of the Hiadus. Their distinction Is of a more subtle character, and separates the Jivdtmd from the Paramdtmd, or the principle of Ufe from tbe Supreme Beiag, Life, they say, is one and etemal, dependent upon tbe Supreme, and iadissolubly con nected with, but not the same with him. An important consequence of this doctriue is the denial of Moksha, in its ? H. H. Wilson's Works, vol. i. p. 103. f Ibid, p. 139. EELIGIOUS SECTS OF THE HINDUS. 27 more generaUy received sense, or that of absorption into the universal spirit, and loss of iadependent existence after death."* NIMBAEEA, OE NfMAVATS. " This division of the Vaishnava faith Is one of the four primary ones,, and appears to be of considerable antiquity,: it is one also of some popularity and extent, although it seems to possess but few characteristic pecuUarities beyond the name of the foimder, and the sectarial mark. Nimbdditya is said to have been a Vaishnava ascetic, origiaally named Bhdskar Achdrya, and to have been, ia fact, an iacamation of the sun, for the suppression of the heretical doctrines then prevalent."t " The Mmdvats are distinguished by a circular black mark in the centre of the ordinary douWe streak of white earth, or Gopichandan : they use the necklace and rosary of the stem of the 7'ulasi : the objects of their worship are Krishna and Rddhd conjoiatly : their chief authority Is the Bkdgavat, and there is said to be a Bhdshya on the Vedas by Nimbdrka : the sect, however, is not possessed of any books pecuUar to the members, which want they attribute to the destruction of their works at Mathurd, In the time of Aurengzeb." J S'AIVAS. The worship of Siva "appears to be the most prevalent and popular of aU the modes of adoration, to judge by the number of shrines dedicated to the only form under which Siva is reverenced, that of the Linga." % "Sambhu is de clared by Manu to be the presiding deity of the Brahmanical order, and the greatter number of them, particularly those who practice the rites of the Vedas, or who profess the study bf the Sastras, receive Siva as their tutelary deity, wear his iasignia, and worship the Linga, either in temples, in their * H. H. Wilson's Works, vol. i. p. 143-46. + Ibid, p. 161. X Ibid, p. 150. § Ibid, p. 188. 28 HISTOEY OF THE SECT OP MAHAEAJAS. houses, or on the side of a sacred streami, providing, in the latter case, extempore emblems kneaded out of the mud or clay of the river's bed." * "There are no teachers of ancient repute except Sankar- dchdrya, and bis doctrines are too plulosophical and specula tive to have made him popular.'" t DANDrS. " The Dandi Is distinguished by carrying a smaU Band, or wand, with several processes or projections from it, and a piece of cloth dyed with red ochre, in which the Brahinanlcal cord Is supposed to be enshrined, attached to It : he shaves his hair and beard, wears only a cloth round his loins, and subsists upon food obtaiued ready-dressed from the houses of tbe Brabmans once a day only, which he deposits in the smaU clay pot that he carries always with him- The Dandi has no particular time or mode of worship, but spends his time in meditation, or in pr0,ctioes corresponding with thpse of the Yoga, and In the study of the Veddnta works, especiaUy according to the comments of Sankardchdrya." X Yoors, OE joors. "The term Jogi, or Yogi, Is properly appUcable to the foUowers of the Yoga or Pdtanjala school of phUosophy, which, ampngst pther tenets, maintained the practicabUity pf acquiring, even ia life, entire command over elementary matter by means of certain ascetic practices." § "Accordiag to standard authorities, the perfect fulfilment pf the rites which the Yogi has to accompUsh reqi^res p. protracted existence a,nd repeated births, and it is declared to be unattaiaable iu the present, pp Kali, age. The attempt is therefere prohibited, and the Yoga is prescribed in modem times. This iahibltipn is, hpwever, disregarded, and the * H. H. Wilson's Works, vol. i. p. 191. .f Ibid, p. 190. X Ibid, p. 193-4. j Itia, p. 206. EELIGIOUS SECTS OP THE HINDUS. 29 individuals who are the subjects of our enquiry, endeavour to attaia the superhuman powers which the performance of the Yoga is supposed to confer. They especiaUy practise the various gesticulations and postures of which it consists, and labour assiduously to suppress their breath and fix their thoughts untU the effect does somewhat reaUse expectation, and the brain, in a state of over- wrought excitement, bodies forth a host of crude and wUd conceptions, and 'gives to airy nothings a local habitation and a name.' " " Some who have commenced their career In this line bave carried the prac tice to several hours' duration, at which time they have described themselves as becoming perfectly exhausted, with strange objects passiag before them, and sparks of fire flashing ia their eyes."* JANGAMS. " One of the forms in which the lAnga worship appears Is that of the LingdyatS) Ling avants, or Jang amas, the essential characteristic of which is wearing the emblem on some part of the dress or person. The type is of a smaU size, made of copper or sUver, and js commonly wom suspended in a case round the neck, or sometimes tied in the turban. In com mon with the Saivas generaUy, the Jangamas smear their foreheads with vibhuti or ashes, and wear necklaces, and carry rosaries, made of the Rudrdksha seed. The clerical members of the sect usuaUy stain their garments with red ochre." t PAEAMAHANSAS. " The Paramahansa is the ascetic who Is solely occupied with the ioyestigatlon of Brahmd, or spirit, and who Is equaUy indifferent to pleasure or pain, insensible of heat or cold, and incapable of satiety or want. Agreeably to this definition, individuals are sometimes met witb wbo pretend to have • H. H. Wilson's Works, vol. i. p. 207-8. t Ibid, p. 224-25. 30 HISTOEY •OP THE SECT OF MAHAEAJAS. attaiaed suoh a degree of perfection ; ia proof -of which they go naked in aU weathers, never speak, and never indicate any natural want : what Is brought to them as alms or food, by any person. Is received by the attendants, whom their sup posed sanctity, or a confederation of interest, attaches to them; and by these attendants they are fed and served on all occasions, as If they were as helpless as infants." * SAKTAS. " The worshippers of the Sakti, the power or energy of the divine nature in action, are exceedingly numerous amongst aU classes of Hiadus. This active energy is, agreeably to the spirit of the mythological system, personified, and the form with which it Is iavested, considered as the especial object of veneration, depends upon the bias entertained by the iadivi- duals towards the adoration of Vishnu or Siva. In the former case the personified Sakti Is termed Lakshmi or Mdhd Lakshmi, and In the latter, Parvati, Bhavdni, or Durga. Even Saras vati enjoys some portion of homage, much more than her lord, Brahmd; whUst a vast variety of ioferior beiags of malevolent character and formidable aspect receive the worship of the multitude." f "The worsliip of the female principle, as distiact from the diviaity, appears to have originated in the Uteral interpretation of the metaphorical language of the Vedas, io which the will or purpose to create tbe universe is represented as originating from the creator, and co-existent with him as bis bride, aiid part of himself." J "Aaother set of notions of some antiquity which con tributed to form the character of the Sakti, whether general or particular, were derived from the Sankhya phUoSophy. In this system, nature, Prakriti, or Mula Prakriti, Is defined to be of eternal existence and Independent origia, distinct from the supreme spirit, productive though no production, * H.H. Wilson's Works, vol. i.p. 231-32. t Ibid, p. 240-41. t Ibid, p. 241. EELIGIOUS SECTS OP THE HINDUS. 3I and the plastic origia of aU things, iacludiag even the gods. Hence Prakriti has come tp be regarded as the mother of gods and men, whUst, as one with matter, the source of error, it is again Identified with Mdyd, or delusion ; and as co existent with the supreme as his Sakti, his personified energy, or his bride." * " These mythological fancies have been principaUy disseminated by the Purdnas, in aU which Prakriti, or Mdyd, bears a prominent part. The aggregate of the whole Is given in the Brahma Vaivartta Purdna." t DAKSHINrS- ""Wbesn the worship of any goddess Is performed in a pubUc manner, and agreeably to the Vaidik or Purdnic ritual, it does not comprehend the impure practices which are attributed to 'a different division of the adorers of Sakti, and which are particularly prescribed to the foUowers of this system. In this form it Is termed the Dakshina, or right- hand form of worship. The only observance that can be supposed to form an exception to the general character of this mode Is the Bali, an offering of blood, in which rite a number of helpless animals, usuaUy kids, are annuaUy de capitated. In some cases life is offered without shedding blood, when the more barbarous practice is adopted of pum- melUng with the fists the poor animal to death : at other times blood only Is offered without injury to Ufe." % VAMIS. " The Vdmis mean the left-hand worshippers, or those who adopt a ritual contrary to that which is usual, and to what indeed they dare pubUcly avow." "The worship of the Vdmd- chdris is derived from a portion of the Tantras." "The object of the worship is, by the reverence of Devi or Sakti, who Is one with Siva, to obtain supernatural powers In this * H. H. Wilson's Works, vol. i. p. '243. t Ibid, p. 244. J Ibid, p. 260-1. 32 HISTOEY OP THE SECT OP MAHAEAJAS. Ufe, and to be identified after death with Siva and Sakti. Accordiag to the immediate object pf the worshipper Is the particular form of worship ; but aU the forms require the use of some or aU of the five Makdras, Mansa, Matsya, Madya, Maithwna, and Mudrd, flesh, fish, wiae, women, and certain mystical gesticulations." * " In this, and many of the ob servances practised, soUtude is enjoined ; but aU the principal ceremonies comprehend the worship of Sakti, and require for that purpose the presence of a female as the Uving representa' tive and the type of the goddess. This worship is mostly cele brated in a mixed society, the men of which represent B hair avas or Viras, and the women Bhairavis and Ndyikds. The Sakti Is personated by a naked female, to whom meat and wine are offered, and then distributed amongst the assistants, the recitation of various Mantras and texts, and the performance ofthe Mudrd, or gesticulations with the fingers, accompanying the different stages of the ceremony ; and It Is terminated with the most scandalous orgies amongst the votaries.' The ceremony Is entitled the Sri Chakra, or Pumdhhisheka, the Eing, or FuU Initiation." t "The occurrence of these im purities is certaialy countenanced by the texts, which the sects regard as authorities, and by a very general beUef of their occurrence. The members of the sect are enjoiaed secrecy, which, indeed. It might be supposed they would observe on their own account ; and consequently, wUl not acknowledge their participation in such scenes." J KANCHALYAS. " The worship Is that of Sakti, and the practices are simUar to those of the Kaulas or Vdmdchdris. It is said to be dis tinguished by one pecuUar rite, the object of which is to confound aU the ties of female aUiance, and to enforce not ! ^¦?- ^i}^""'' ^™^'' "'°^- '• P- 254-56. t Ibid, p. 257-8. J iDid, p. 289-60. EELIGIOUS SECTS OF THE HINDUS. 33 only a community of women amongst the votaries, but dis regard even to natural restraints. On occasions of worship, the female votaries are said to deposit their upper vests In a box In charge of the Guru. At the close of the usual rites, the male worshippers take each a vest from the box, and the female to whom the garment appertains, be she ever so nearly of kin to him. Is the partner for the time of his licentious pleasures."* * H. H. Wilson's Works, p. 263. 34 HISTOEY OF THE SECT OF MAHAEAJAS : CHAPTEE III. OEIGIN OF THE SECT OF MAHAEA'JAS. The Vaishnavas, or worshippers of Vishnu, are, as we have seen, sub-divided Into a miUtlpUcity of sects, some of which are absolute ascetics, and others of a bold and inquir ing spirit ; but the opulent, the luxurious, and the indolent,' in the large mass of society, and especiaUy females, attach themselves to the worship of Krishna, adored under this name, and bis mistress Eadha, either conjointly or siagly, by tbe names of Vishnu and Lakshmi. But there Is a stUl more popular form of the worship of the divinity than this, although Its legends are much interwoven with those of the others. This is the worship ofthe Bala Gopdla, or Bala Krishna, the infant Krish na, a worship widely dif fused throughout aU ranks of Indian society, and ¦ wbich was first promul gated by the founder of ^ the sect under the name P^ of Eudra Sampraddya. The name of the instituter of this sect was VaUabbd- charya, whose history we shaU proceed to relate, remarking merely that the heresy Itself Is possibly better known from the title of Its teachers, as the reUgion of tbe Gokulastha Gosaias. B^a Krishna. ITS OEIGIN. 35 In tracing it, however, to Its spring-head and source, we shall find that the first teacher of the phUosophical tenets upon which the present doctrines of the sect are founded was Vishnu Svdmi, who was a commentator on the texts of the Vedas. He was foUowed in his teachiog by Dnana Deva, who was succeeded by Kesavdcharya, and he by Hirdlal, who had six sons, the most distinguished of whom was Sridhar, who, after a time, was succeeded by BUava Mangala, who strengthened the sect. BUava Mangala was succeeded, but how soon is not known, by VaUabhdchdrya, who was the second son of Lakshman Bhatt, a TaUinga Brahman. This Lakshman Bhatt was descended from a Brahman named Nardyan Bhatt, dwelling, in a viUage caUed Kdnkrava, and was the fourth in direct descent from him. He lived somewhere about the commencement of the sixteenth century, but the particulars of the exact period are not preserved. He promulgated the Idea, which the people in their monstrous creduUty and ignorance put entire faith in, that he had been promised by Krishna that he sbould have three sons, and that his second son should succeed him as the incarnation of himself, the god. His wife's name was EUndgdr, and the first son of the marriage was Edma Krishna. After the birth of this chUd, Lakshman Bhatt, taking his famUy with him, went on a pUgrimage by the route of AUahabad to Benares, where, after dwelling some time, a violent dispute took place between the Mussulmans and the Sanoydsis, wbich resulted ia a bloody conflict. Lakshman Bhatt, apprehensive for the safety of bis family, fled away with tbem. In the course of their flight through the country they eventuaUy arrived at a wUd spot caUed Champaranya. The terror of the flight, combioed with the wUd savageness of'the country through which they were fleeiag, had the effect upon the Intimidated EUndgdr of accelerating labour, she being at the time pregnant with her second chUd; and ia 36 HISTOEY OF THE SECT OF MAHAEAJAS : the wUderness of this entangled forest she gave birth to an eight-months' chUd, on Sunday, the llth of Vaisdkh Vddya, Samvat 1535 (a.d. 1479). In a work caUed JSTijvartd, It Is stated that when VaUabha was bom ia Champaranya, a palace of gold sprung up on the spot, and the gods from the heavens showered down flowers, the houries danced around, and the Gandharvas (heavenly songsters) sang: divine music filled the air,, and gods de scended in vimdn (celestial cars) to see tbe prodigy. Whe ther, embarrassed by the encumbrance of this offspring, or prompted by confidence in the promise of Krishna that this infant should be his incarnation, and so trusting to his pro vidential intervention to protect it, they forthwith abandoned it, placing it gently upon leaves In the shade of a wide- branched tree. StUl pursuing their flight, they at leagth arrived at a place caUfed Chowda-nagar, where, after residing some time, InteUigence at length reached them that quiet was completely restored at Benares, upon which they set out,' to retum to that place, and taking purposely the route by which they had come, they speedUy reached the spot where they had deserted their helpless infant. Here tbey found tbeir faith In the promise of Krishna verified, for they beheld the Uttle creature aUve and weU> and playing in the midst of a flame of sacrificial fire, in a pit sunk on the spot.. This miracle exalted their hopes, and, after some short repose and refreshment they resumed their journey, taking it with them to Benares which they eventually reached. The name they gave the chUd was Vadtrabba, but who was afterwards caUed VaUabha, and acquired celebrity as the founder of a widely prevaiUng sect in Western India, but whose divergent corruptions which derogate from the doctrines on which he founded bis teaching, he had not the prophetical iaspiratlon to foresee. In the course of time, prompted by their zeal and love, his followers erected a ITS OEIGIN. 37 temple upon the spot of bis birth, which is stUl in existence. His younger brother's name was Kesava. When VaUabha had reached the age of six or seven years he was placed for Instruction under the tuition of Nardyan Bhatt; and the legend of his Ufe, written in Brijabbdsha, asserts that the rapidity of his apprehension was so great and miraculous, that in the short space of four months he suc ceeded In leaming the whole of the four Vedas, the six Sdstras (schools of phUosophy), and the eighteen Puranas — an accomplishment which a mature scholar cannot hope thoroughly to acquire by the prolonged labour of a whole life. But, of course, the supernatural attended bim through out, and the incarnation of Krishna would receive by Intuition, and momentarUy, what would be hopeless to the laborious appUcation of the uncanonized throughout any time. VaUa bha on attaining his eleventh year lost bis father. The , foUowmg year he took leave of bis mother, and bidding fareweU to Gokul, the viUage of his residence, on the left bank of the Jamund, a short distance from Mathurd, he started on his pUgrimage througb India. On arriving at a certaia town io the South of India, he became acquaiuted with the son of a rich and Important man of the place, whose name was Ddmodardas, and who by the force of his arguments, or the plausIbiUty of his reasoning, was made a proselyte to his doctrines. For it is to be under stood that VaUabha had already framed his tenets and scheme of tuition, and, with a view to their promulgation, had undertaken bis pUgrimage. They then both proceeded together onward and arrived at the city of Vijayanagar^ where the maternal parents of VaUabha resided. Krishna Deva was the king of this place, to whose court he was introduced. Here he was invited to a reUgious disputation with the Saivists, the foUowers of Siva, at the court of this king, who was so pleased with VaUabha for the abUIty he 38 HISTOEY OF THE SECT OP MAHAEAJAS : displayed, that he bestowed upon him rich presents of gold and sUver. A portion of these he devoted to the manufacture of a handsome golden waist-ornament with which to decorate the image of the deity in a temple of that city, and another portion he appropriated to the discharge of debts Incurred by his father and left unpaid at his death. The fourth only of the presents did he reserve to himself to meet the possi biUty of his needs. It was his success in tbis disputation with the Smarta Brdhmans which caused him to be elected by tbe Vaishnavas as their chief, with the title of A'charya, and thence dates the rise of his great influence. "He traveUed to Ujayin, and took up bis abode under a pipal tree, on the banks of the Siprd, which is said stUl to exist and Is designated as his baithak, or station. Besides this we find traces of him in other places. There Is a baithak of his amongst the ghats of Muttra ; and about two miles from the fort of Chanar is a place caUed his weU, Achdrj Kudn, comprising a temple and math, in the court- yard of which Is the weU In question. The saint Is said to have resided here sometime."* He then pro ceeded onwards to AUahabad, and thence to Benares, where he remained to complete his studies, preparatory to inculcating the doctrines he had been always meditating. His pUgrimage stUl eontiaued, and he went to Badri-kedar and thence to Haridwdr. He traveUed for nine years throughout different parts of India, considered by the Hindus as exclusively comprisiag the world, twice circUng this world, and in his peregrination passiag over a space of twelve thousand miles. On bis re turn to Brioddvan, as a reward for his fatigues and for bis faith, he was honoured by a visit from the god Krishna in person, who then enjoined him to Introduce the worship of Bdla Gopdla or Bdla Krishna, the infant Krishna, and found his faith, which became widely diffused throughout Western * H. H. Wilson's Works, vol. i. p. 120. ITS OEIGIN. 39 India, under the sectarian name of Eudra Sampradaya. Owing, however, to the fearful corruptions which subse quently, and by degrees, crept In, through the perverted sensuaUty of his descendants, this worship is now declining, and it Is hoped, for the sake of degraded humanity, approach- log extinction, unless healthy reforms be introduced to restore it to comparative purity. VaUabhacharya lUtimately settled at Benares, and it was whilst dweUing there, either at first, or subsequently, or during his previous travels, that he is said to have composed the works which bear his name, and in the composition of which he is reported to have had the assistance of certaia leamed Brahmans, paid by him as his amanuenses. Some of these are, however, reputed to be suppositious. The works thxis written are chiefly the foUowing, which, although styled works, consist in some cases of but a few pages, or even merely a few lines. They are — ¦ ^rra ^ ^TTSr Vyas Siitra Bhashyai ^Ui<\ ^ TT^r Jaumni Siitra Bhashya. TH^ ^^^ f'ra^ Tattva Dipa Mbandi. WR^ ^itm ^=ftfy«n Bhagavata Tika Subodhini. fWWTff ^WJW^ Siddhanta Muktdvali. ^ TRTf JT^^ Pusbti Pravdha Maryada. t^fWtrf <^4^ Siddhanta Eahasya. ^n: ^i^lSf M<=n^ Antah-karana Prabhodha. ^^^ T^ Nava Eatna. t^^efi fj^XTT VIveka Dhairasraya. ^UijIAil^ Krishnasraya. ^fw c|>^ obtains beatitude. It is said, " ' Invocation, the rosary, the denominational and sectarial marks,* all of them are useless. " ' The vain-minded man plays his antics [lit. dances) to no purpose ; the true only please ES.m.' "And, attend ! I will now relate to you the different persons, and their different feelings towards the divine Krishn, who obtained beatitude from him. Nand and Jasoda looked on him as their son, tbe cowherdesses as their lover ; Kans worshipped him through fear ; the cowherds, regarding him as their friend, repeated his name ; the Pandavs as their darling ; Sisupal respected him as an enemy ; the family of Tadu held him to be one of tbeir own members ; and Jogis, Jatis, and Munis, knowing him to be the Supreme Being, fixed their meditations upon him : but in the end all, without exception, obtained beatification. If, therefore, one cowherdess, by fixing her thoughts on the Deity, passed the ocean of existence, what marvel is it ? " Having heard this, Parikshit said to the saintly Muni Shukadev, "Gracious Lord! the doubt of my mind has departed; now be gracious enough to continue the history." The saintly Shukadev , said, " Sire, when all the cowherdesses, each in her own different company, ran and joined the Light of tbe World, tbe Ocean of * Of a lotr:s, trident, etc., made on the body or forehead of worshippers of Vishnu and other gods. CHIEF AUTHOEITY OF THE SECT. 55 Beauty, the divine Krishn Chand, as, during the four rainy months, the rivers run violently and mingle with the ocean, then the scene was such thatBihari Lal has no power to express -the beauty of that adornment, for Hari, decked out with ornaments, and dressed as a juggler, appeared so heart-delighting, beautiful, and charming, that the young women of Braj, beholding him, remained amazed. Then Mohan, after inquiring after their welfare, assumed a peevish tone, and said, ' Tell me how, at this time of night — the hour of goblins and ghosts — you have passed this dread road, and come into the vast forest, with your clothes and ornaments cast on at random, in a state of extreme agitation, and having abandoned the regard due to your family ? It behoves not women to act so boldly. It is said, that " should a woman have a husband, who is a coward, vicious, stupid, deceitful, ugly, leprous, blind of one eye or of both, lame of hand or foot, poor, or aught else, even then she ought to serve him, and from this alone her welfare and estimation in the world arise." It is the duty of a well-born and chaste lady not to leave her husband, even for a moment, and that wife who, quitting her own spouse, goes to another man, finds, in successive births, hell as her habitation.' Thus having spoken, he added, ' Hearken ! you have come, have seen the dense forest, the clear moonlight, and the beauty of Tamuna's bank ; now return home, and, with earnest ness of purpose, wait on your husbands. By this your welfare will be in every way consulted.' Soon as they heard these words from the mouth of the divine Krishn, all the cowherdesses were for a time indeed, bereft of sense, and buried in a boundless ocean of thought ; — afterwards, ""With downcast looks they drew deep sighs, and stood scratching the ground with tbe naUs of their feet ; From their eyes a stream of tears descended, like a broken necklace of pearls ! "At length, being deeply agitated by grief, they began with sobs to say, 'Ah, Krishn ! you are a great deceiver ! At first, indeed, by playing on the flute, you stole away our judgment, thoughts, mind, and all that we possessed ; and now, turning pitiless, and practising deceit, you desire, by your cruel words, to deprive us of life.' Thus having spoken, they added, "'Folk, kinsmen, house, and husband, we have left; neglected, too, the re proach of people, to which we are exposed. We are defenceless, there are none to aid us ; -give us protection, Lord of Braj ! And those people who attend on thy celestial footsteps, they care 56 HISTOEY OP THE SECT OF MAHAEAJAS. not for wealth, corporeal things, character, or greatness ; of them,. indeed, yon are the husband, from birth to birth, 0 Deity ! 0 soul's Beauty! " ' Where shall we go and make our abode ? our spirits are bound up in affec tion for you.' " On hearing these words, the divine Krishn Chand smiled, and called all the' cowherdesses to him, and said, 'If you are imbued with this affectioii, then dance the circular dance with me.' Having heard these words, the cowherdesses laid aside their grief, and gladly assembled on all sides, and, continually gazing on the fkce of Hari, began to reap the enjoyment of their eyes. " The dark-blue Krishn, with body of the hue' of clouds, stbod in the midst ; and such was the beauty of the fair ones, as they sported. That they resembled golden creepers, growing from beneath a blue mountain. " Then the di'vine Krishn gave this coinmarid to his Illusive Power, 'We will engage in the circular dance, wherefore do thou prepare a fair place, and remain standing here, and whoever shall ask for anything, wha!tever it may be, do thou bring and give it.' Sire ! the Illusive Power, on hearing this, went to the bank of the ' Tamuna, and preparM a large circular terrace of pure gold, and having studded it with pearls and diamonds, fixed on aU sides plaintain trees with young shoots, for pillars, fastened on them gay festoons of various kinds of flowers, and, retuming to the divine Krishn Chand, told him. On hearing it, Krishn was pleased, and, taking with' him' all the young women of Braj, went to the bank of the Tamuna. Having arrived there, they saw that the briUiance of the circular terrace erected for the circular dance, was four times more beautiful than that of the moon's orb, and on all sides of it the sand was spread out like the moonbeams. A cool, sweet, fragrant breeze, continued blowing, and on one side the verdure of the dense forest derived increased loveliness from the night. "On beholding this scene, aU the cowherdesses were much de lighted. Near that spot was a lake named Man Sarowar, to the banks of which thiey went and put on clean robes and ornaments, such as their minds desired, arid having adorned themselves from head to foot, returned, playing in harmony on flne instruments, suoh as the lute and timbrel. Then, intoxicated with love, they laid aside all care and difSdence, and, in company with the divine Krishn, began to play on instruments, to sing and dance. At that time the divine Govind, in the midst of the circle of the cowherd esses, appeared as beautiful as the moon in a circlet of stars." CHIEF AUTHOEITY OP THE SECT. 57 I Thus far having related, the saintly Shukadev said, " Hearken, Sire ! when the cowherdesses, having abandoned, in the dance, judgment and discernment, mentally regarded Hari as their natural husband, and thought bim utterly under their influence ; then the divine Krishn Chand reflected in his heart as follows : "'These now imagine me subjected to them; they mentally regard me as a 'natural husband; Their judgment is gone ; modesty has left their persons ; they twine them selves around me, and with fond affection embrace me, as their beloved one. They have forgotten knowledge and reflection ; I will go and leave them, since their pride has increased.' " 'Let us see what they will do in the forest without me, and what will be their condition ? ' Thus having reflected, the divine Krishn Chand, taking with him the divine Eadhika, disappeared from sight." The saintly Muni Shukadev said, " Sire ! upon the sudden dis appearance of the divine Krishn Chand, it became dark before the- eyes of the cowherdesses, and being much afflicted, they were as distressed as a snake that has lost its crest-gem. Hereupon one of them began to say, " ' TeU me sister ! where is Mohan departed, having left us ? But lately he clasped my neck with his arm, and embraced me. Just now, in truth, closely united with us, he was dancing and re joicing. In these short moments where has he departed ? Did no one among you see him as he left us ? ' Having heard these words, all the cowherdesses, deeply dejected at separation from their be loved one, said, drawing deep sighs, " ' Whither shall we go, what shall we do ? To whom shall we call aloud and tell (our loss) ? Do not you know at all where he is .' How shall we rejoin Murto ? ' " Thus having spoken, being intoxicated with the love of Hari, all the cowherdesses begari, as they searched, and sang the praises. of Krishn, to exclaim, lamenting, thus : " ' Why have you left us. Lord of Braj ? We have bestowed all we possess upon you.' " When they found him not, then aU, as they went on, said , amongst themselves, 'Sister! here, indeed, we see no one; of whom shall we ask the road which Hari has taken !' Thus having 58 HISTOEY OF THE SECT OF MAHAEAJAS. heard, one of the cowherdesses said, ' Hearken, Sister ! an idea has occurred to me, that all the beasts and birds and trees whioh are m this forest, are Eishis and Munis, which have descended on earth to behold the sports of Krishn : ask ye them ! These standing here. are spectators. They will point out to you the direction which Hari has taken.' On hearing these words, all the cowherdesses, distressed at their separation (from Krishn), began to question each individual thing, both inanimate and animate : " < 0 fig-trees of various kinds ! you have obtained your lofty stature by your raeritorious acts I You, most of all, have been beneficent to others, in that you have takeu on Earth the form of trees. You have endured the pain inflicted by heat, cold, and rain, and for the sake of others you have remained standing. 0 bark ! blossoms ! roots ! fruit ! and branches ! with which (ye trees) advantage others ! Nand's darling has bereft us all of mind and property; say, kind beings ! has he passed this way ? 0 Kadam ! mango ! and Kachn^r ! have you seen Mur&ri going in any direction ? 0 Asoka, Champaca, and oleander ! have you seen Balbir passing by .' 0 blooming Tulsi, very dear to Hari ! Thou whom he never separates from his persou. Has Hari to-day come and met you ? "Who will teU us ? who wiU poiut out the way } Dear jasmine, Juhl, M<i ! did the youthful Kanb&i come in this direction ?' To the Antelopes the women of Braj called aloud, ' Have you seen the forester (Krishn) passing here ? ' " Thus far having. recited, the saintly Shukadev said, "Sire! in, this manner all the cowherdesses, continually inquiring of beasts, . birds, and creeping shrubs, and filled with (thoughts of) Krishn, began, in childish sport, to imitate the slaughter of Piitana, and all the other exploits of the divine Krishn, and, at the same time, to search on. At last, as they continually searched, after proceeding some distance, they saw the footsteps of the celestial feet of the divine Krishn Chand, together with the lotus, barley, banner, and iron goad (imprinted) on the sand, continue glittering. Soon as they saw this, the women of Braj, having made a reverential obeis ance to the dust, which gods, men, and Munis search for, placed it on their heads, and, resuming a confident hope of meeting Hari, proceeded on. Then they beheld that near the traces of those celes tial feet the footstep of a female also was ev«r imprinted. Beholding this, surprised, they went forward, and saw that in one place there had fallen, upon a bed of soft leaves, a fair and jewelled mirror. Of CHIEF AUTHOEITY OF THE SECT. 59 it they began to ask, but when, filled with the pangs of separation, it also was silent, then they began to inquire of one another, ' Tell, me. Sister ! why did he take this with him ? ' Then one, who knew weU. the feelings of lover and beloved one, made answer, ' Priend ! when the lover sate down to wreathe the long back hair of his mistress, and his lovely form was hid from sight, at that time the fair one took the mirror in her hand, and showed it to him she loved, and then the image of his divine face appeared before her.' Having heard these words, the cowherdesses felt no resentment, but began to say, ' Well must she have worshipped Shiva and Parvati, and great must have been the penance sbe performed, that alone she is privileged to sport securely with the soul's Lord.' " Sire ! aU the cowherdesses indeed in tbis direction were wander ing about in search (of Krishn) bewildered with the emotions caused by separation from him, prattling and talking, and in the other direction the divine Eadhika, enjoying excessive delight in the society of Hari, supposed her lover was entirely under her influence, deemed herself the principal person of all, and admitting pride into her mind, said, ' Dear one ! I am now unable to proceed further, take me on your shoulders and so go on with me.' Immediately on hearing these words the divine Krishn Chand, the destroyer of pride and searcher of hearts, sat down smiling and said, ' Come ! be pleased to mount upon my shoulders.' When having stretched forth her hand she was about to mount, then tbe divine Khrishn vanished from sight and she (Eadhika) remained standing with extended arm as (at first) sbe put forth her hand, j ust as having parted from the cloud the lightning would remain separate, or as the moonbeams at variance with the moon (might appear) when left behind by it. And the dazzling brightness cast from her white body shadowed upon the earth was beautiful, like a lovely woman standing on a golden ground. From her eyes a stream of water continued flow ing, and she was unable even to drive away the black bees which, attracted by the sweet perfume, came perpetually and settled on her mouth. Thus uttering deep sobs, she remained alone in the forest, weeping through the pangs of separation in such a manner that, hearing the sound of her lamentation, all beasts and birds, trees and creeping things, were weeping, and she continued exclaiming thus — 'Alas, Lord ! cbief of benefactors ! Whither, 0 capricious BihSri, hast thou gone ? I am thy suppliant at thy feet, thy slave ! Ocean of meroy ! recall me to thy thoughts. "Meanwhile allthe cowherdesses also searching on, arrived beside 60 HISTOEY OF THE SECT OP MAHAEAJAS. her, and continually embracing her, all of them, as they in turn came up, received such gratification as he does who,, having lost great riches, finds moderate treasure, or half of that he lost. " At length, all the cowherdesses perceiving her deep distress, took her with them, and penetrated into the great forest, and as far as they could see the moonlight,, so far the cowherdesses sought for the divine Krishn in the forest. When in the darkness of the dense , forest they could not find their way, then they aU returned thence, , and, taking courage, and assuring themselves of rejoining Krishn, came and sat down on that same bank of the Tamuna, wher^ the divine Krishn Chand had conferred much delight upon them." . The saintly Shukadev said, " Sire ! all the cowherdesses seated on the banks of the Tamuna, intoxicated with love, began to sing th& exploits and virtues of Hari, saying, ' Beloved one ! since you came to Braj, ever since that time, having come here, you have diffused new joys. Lakshmij placing her confidence on your celestial feet, has come and fixed here her perpetual abode. We cowherdesses are your handmaids, shew compassion and quickly direct your thoughts to us. Since we beheld your dark, comely, and piquant- figure, we have become your slaves without purchase. The arrows of your eyes have smitten our hearts, and therefore, dear one! wherefore should not they be accounted your own ? Our lives are departing; now, then, compassionate us. Lay cruelty aside, and quickly return to our sight. If it was reaUy your purpose to slay us, then wherefore did you save us from the venomous serpent, fir& and. water, and why suffered you not us tben to die ? Tou are not merely the son of Jasoda ; Brahma, Eudr, Indr-, and the other gods^ by their humble supplications, have brought you for the protection of the world. " 0 souls' Lord ! at one thing we greatly marvel, that, if you wiE slay those who are your own, whom will you defend? Beloved one ! you are the searcher of hearts, why do you not remove our distress, and fulfil the hope of our minds ? "What, is it against weak women that you will display your valour ? 0 dearest ! when we recall your gentle smiling glances, full of love, and the arch of your eyebrow, and your coquettish eyes, tbe bend of your neck, and your gay discourse, then what pangs are there which we do not suffer 1' And when you were going into the forest to pasture the cows, at that time from fixing our thoughts on your celestial feet, the gravel and thoms of the forest came thence and were rankling in our hearts. Departing at dawn, you were returning at eve, yet still CHIEF AUTHOEITY OF THE SECT. 61 those fqur watches appeared to us four ages. When seated before you we were gazing on your handsome form, then we used to think in our minds that ' Brahma is an utter dolt to have made the eye lid, as it were, to impede our steadfast gaze.' " Thus far having recited, the saintly Shukadev said, " Sire ! during this same night, all the cowherdesses, afflicted with the pangs of separation, sang on in many various ways the virtues and exploits of the divine Krishn Chand till they were exhausted, but still Bihari came not. Then truly being very dejected, yet still cherish ing a hope of union (by death) they abandoned all confidence of surviving him, and through extreme impatience, became insensible, and falling down, so wept and exclaimed that, on hearing them, animate and inanimate things also were oppressed with heavy affliction." The saintly Shukadev said, " Sire ! when the divine Krishn Chand, searcher of hearts, perceived that the cowherdesses could not survive without him. Then amongst them appeared Nand's son, just as A juggler eludes the sight, lies hid, and again displays himself. When they saw Hari retumed, all started up to consciousness. As when Ufe is infnsed into a corpse, the senseless members revive. Deprived of seeing him, the minds of all had become agitated. As though a mind-agitating snake had bitten all and departed. Their lover, knowing their grief to be unfeigned, came arriving. He watered the creepers with nectar, and revived them all. As the Lotus dejected at night, so were the fair ones of Braj ; Having seen the beauty of the sun's orb, their large eyes expanded." Thus far having recited, the saintly Shukadev said, "Sire! on beholding the divine Krishn Chand, the root of joy, all the cow herdesses having suddenly emerged from the ocean of painful sepa ration, approached him, and were as delighted as one who, drown ing in an unfathomable sea, rejoices on finding a ford. And being collected on all sides they stood. Then the divine Krishn, taking them with him, came where he had first indulged in the circular dance, and other delights. On arriving a cowherdess took off her mantle and spread it for Krishn to sit down on. When he sat on it, some of tbe cowherdesses, incensed, said, ' Great sir ! you are very deceitful, and know how to take away the minds and wealth of others, but you never acknowledge the favours of any one.' Thus having spoken, they began to say among themselves, ' Good qualities he forsakes, and takes the bad, deceit continues pleasing to his mind. See, sister! and reflect, how shall we deal with him effectually?' Having heard this, one among them said, ' Companion ! do you 62 HISTOEY OF THE SECT OF MAHAEAJAS. stand aside, since from our own words we derive no advantage'. Lo ! I will make Krishn himself avow it.' Thus having spokep, she asked the divine Krishn with a smile, ' Sire ! One person confers favours (or is grateful) without having received any; a second reciprocates a beneflt ; a third, in return for benefits, gives back the reverse ; a fourth does not so much as even admit into his mind the sense of having received a favour at all ; of these four, which is the good, and which is the bad man — this do you explain to us and tell.' The divine Krishn Chand said, ' Attend, all of you and listen ! I wiU point out to you the good and the bad. The best, then, is he who confers kind offices without receiving them, as the father loves his son ; and to do good for good done is not meritorious, as in the case of the cow which yields milk for the food given her. As for the man who looks on a benefit as an injury, know him to be an enemy who does that. The worst of aU is the ungrateful man, who obliterates all sense of obligation.' "When, on hearing these words, the cowherdesses, looking in bne another's faces, began to laugh, then, indeed, the divine Krishn being confused, said, ' Attend ! I am not to be reckoned among these four, as you suppose, and are, therefore, laughing; but my way is this, that whoever desires anything of me, whatever it may be, I fulfil the desire of his mind. Perhaps you will say, Lf this be your custom, then why did you thus forsake us iri the forest? The reason of that is this, I put your affection to the proof; do not take this matter ill, but consider what I say to be true.' Thus having spoken, he added, ' " Now I have made trial of you ; you persevered in remembrance, and thought of me. You have increased your affection for me, like a poor mau who has obtained wealth. Thus you came for my sake, and cast away regard for popular report, and respect for the Vedas. As the Bair^gi (an ascetic) abandons his dweUing, and with entire purpose of mind, fixes his affection on Hari. How can I give you exaltation ? (though I recompense you) the obligation I owe you wiR not receive its equivalent. Though we should live a hundred years of Brahm&, yet the debt I owe you will not be discharged." The saintly Muni Shukadev said, "King, when the divine Krishn Chand had thus fondly spoken, then, indeed, all the cowherdesse.S; laying aside their anger, were pleased ; and, having risen, enjoyed various dehghts in the society of Hari ; and, filled with emotions of joy, began to indulge in sports. At this time, CHIEF AUTHOEITY OF THE SECT. 63 Krishn used the Jogi's illusive power, — the particles of his body became many different bodies. To all he gave pleasui-e to the full of their desire, sporting with perfect affection. As many cowherdesses as there were, just so many bodies did the divine Krishn Chand assume, and, taking all with him to that same terrace of the circular dance, he again commenced dancing and dehght. Eas Mandala, or Circular Dance. The cowherdesses joined hands two and two, between each two was Hari, their companion ; Each thought him beside her — so thought all ; none perceived his other forms ; Each put her fingers into the fingers of another, and danced gaily, circling round, taking Hari with them ; Here, intermediate, (danced) a cowherdess, there, intermediate, the son of Nand, like dense clouds on all sides, aud between them the fiashing lightning, — Krishn, of the dark blue hue, and the fair girls of Braj — Uke a necklace of gold beads and sapphires. 54 HISTOEY OP THE SECT OF MAHAEAJAS. Sire! in this manner the cowherdesses and Krishn, standing up, began to blend the tunes of various kinds of instruments, and running over in prelude the notes of very difficult airs,- to play and •sing, and, selecting tunes in a high key, pleasing and full of con trast, and others raised half a tone higher, or a whole tone, or two tones, and others which they extemporised while they sang them, represented, by the dance, the emotions they were intended to con vey. And their joy was so exuberant that they retained no longer their consciousness, corporeal or mental. In one place, the breasts of some of them were uncovered ; in another, their diadems fell off. Here, necklaces of pearls, snapping asunder, were falling down; there, wreaths of forest flowers. The drops of perspiration on their foreheads glittered like strings of pearls ; and the ringlets on the fair faces of the cowherdesses were, in their dishevelled state, like young snakes, which, through desire of nectar, had flown up and fastened themselves on the Moon. At one time, a cowherdess, blending her voice with the sound of Krishn' s flute, was singing in a treble key ; at another, one of them sang, unaccompanied. And when a cowherdess, having stopped tbe sound of the flute, was bringing from her throat its entire note with exact agreement, then Hari remained fascinated with delight, just as a chUd, beholding its image in a glass, stands riveted. " In this manner, singing, and dancing, and displaying various kinds of emotions, and blandishments, and coquetry, they were giving and imparting delight; and mutually pleased, and laughing gaily, they were embracing, and making a propitiatory offering of their clothes and ornaments. At that time, Brahmd, Eudr, Indr, and all the other deities and celestial musicians, seated on their cars, together with their wives, beholding the bliss of the circular ¦dance, were, through joy, raining down flowers, and their wives, beholding those pleasures, and filled with desire, were saying in their hearts, 'Had we been born in Braj, we also should have •enjoyed the circular dance, and other delights, with Hari.' Such was the concert of musical modes (the E4gs of which there are six), and airs (the Eaginis of which are thirty), that, hearing them, even the winds and waters ceased to move, and the moon, with the circle of stars, being fascinated, was pouring down nectar with its rays. Meanwhile, the night advanced, and six months passed away, and no one was aware of it, and from that time the name of that night has been — the night of Brahma." Thus far having related, the saintly Shukadev said, "Earth's CHIEF AUTHOEITY OF THE SECT. 65 Lord ! sporting on in dances and diversions, a fancy entered into the mind of the divine Krishn Chand ; whereupon, taking the cow herdesses with him, he went to the bank of the Tamuna, and, having plunged into the water, and sported there, he dispelled his fatigue, and came forth, and thus, having accomplished the wishes of all, he said, ' Now, four gharis (about one hour and a half) of the night remain ; do you aU depart to your own homes.' Having heard these words, the cowherdesses, being dejected, said, ' Lord ! how can we go home, quitting your celestial lotus-feet ? Our greedy hearts listen no whit to this direction.' The divine Krishn said, ' Listen ! as Jogis flx their thoughts on me, so too do you abstract and fix your minds : wherever ye may be there will I remain with you.' On hearing this, all were pleased, and taking leave, departed to their own houses ; and none of the inmates knew of this secret, that the women had been away." Krishna speaks to his father. ' Listen, father ! Kans has sent for us ; our uncle Akrfir has brought these tidings. Take milk, sheep, and goats ; it is the sacrifice of the bow ; there offer them. Let aU accompany you : the king has said it ; the case admits not of delay. When tbe divine Krishn Chand, with such explanations and advice, had addressed Nand, then that chieftain, at that very time, having summoned criers, caused a proclamation to be made throughout the city to this effect, ' To-morrow, at early dawn, all will together pro ceed to Mathura : the king has summoned us.' On hearing this intelligence, all the inhabitants of Braj, as soon as it dawned, came, bringing presents ; and Nand also, taking with him milk, curds, butter,, sheep, goats, and buffaloes, having caused the cattle in his carts to be yoked, went with them. Krishn and Baladev also, tak ing with them the cowherd youths, their companions, mounted on their cars, — In front were Nand and Upanand ; in rear of all, Haldhar and Govind." The saintly Shukadev said, " Lord of the earth ! all of a sudden, having heard of the departure of the divine Krishn Chand, all the cowherdesses of Braj, much agitated and distressed, left their homes, and arose and hastened in confusion, and lamenting and talking incoherently, stumbling and falling, came where the divine Krishn Chand was seated in his car. On coming up, they stood around the car, and, joining their hands, began to say with humihty, 'Why, 0 Lord of Braj ! do you forsake us ? we have given all we possessed to 6 66 HISTOEY OF THE SECT OP MAHAEAJAS. you. The affection of the good never suffers decrease : it ever re mains, hke the writing in the hues of the hand ; but the regard of the fool is not lasting, but resembles a waU of sand. What such crime have we committed against you that you aro departing and turning your back upon us?' Having thus addressed the divine Krishn Chand, the cowherdesses, having turned their eyes towards Akriir, added, — ' This Akrflr * is very cruel ; he is altogether ignorant of our pain. That heing— to be deprived of whose company for a single moment renders us desolate — him he takes away along with him. He is deceitful, cruel, and stem of heart. "Who vainly gave him the name of Akriir ? 0 Akrflr ! cruel, and void of understanding. "Wherefore do you injure weak, dependent woman ? ' Using such harsh words, and abandoning all consideration and re serve, they laid hold of the car of Hari, .and began to say among themselves, ' The women of Mathura are very wanton, artful, beautiful, and accomplished ; Bihari, having formed an attachment for them, and being overcome by their good qualities and taste, will take up his abode entirely there. Then how will he remember us ? Great is their good fortune, indeed, that they will remain with their beloved one. What such fault has occurred in our invocation and penance from which the divine Krishn Chand forsakes us ? ' Thus having spoken among themselves, they again addressed Hari, 'Tour name truly is the Lord of Cowherdesses ; wherefore do you not take us along with you ? How will each'moment pass without you ? If you are absent for an instant our bosoms burst with sorrow. After shewing us affection, why separate from us ? relentless, pitUess, you feel no attachment.' Thus the fair ones uttered their suppUcations there, and were thoughtful plunged in a sea of grief : They remained stedfastly gazing in the direction of Hari,— Uke a fascinated antelope, or the Chakor looking at the moon ; The tears fell dropping from their eyes ; and their curls, falling loose, were spread over their faces. ^ The saintly Muni Shukadev said, " King ! at that time this indeed was the stat^ of the cowherdesses, which I have described to you ; and the lady Jasoda — with the tenderness of a mother — embraced her son, and, weeping, was saying, with intense affection, 'Son! * There is an equivoque hore. A-krtir signifies "not cruel," though it is here a proper name. CHIEF AUTHOEITY OF THE SECT. 67 take with you, as you go, provisions sufficient for the number of days (which wiU elapse) till you return thence. And when you have arrived there, place your affections on none ; but quickly re tum, and present yourself to the sight of her who gave you birth.' Hearing these words, the divine Krishn, having dismounted from his car, and having 6omforted and admonished all, took leave of his mother, and, having made his obeisance, and received her blessing, again mounted his car and departed. At this time, in the one direc tion, Jasoda, with the cowherdesses, in great emotion and sobbing, were calling out ' Krishn ! Krishn ! ' and, in the other direction, tbe divine Krishn, standing up in his car, and calling out, was saying, as he departed, 'Do you go bome, and have no anxiety; I will return in four or five days at most.'" " Sire ! these cowherdesses, distracted by separation from the divine Krishn, and singing his praises alone, in their several com panies, with their thoughts flxed on their beloved one, beigan on their way to sing of the exploits of tbe Supreme Being. One said, ' KanhM met me ; ' another, ' He bas run off and hidden himself. From behind he seized my arm ; there stands be, Hari, in the shade of the Indian fig.' One says, ' I saw him mUking ; ' another, ' I beheld him at early dawn.' One avers that, ' He is pasturing the cattle ; listen ! given ear, he plays the fiute By this road, sister, we wiU not go ; the youth Kanhii wiU demand alms of us ; He wUl break our water-pots, and untie the knots (of the cords on which we carry them), and, having surveyed us a Uttle {i.e. with a mere glance), wUl steal away our senses ; He is concealed somewhere, and wUl come running ; then how shall we be able to escape ? ' Thus speaking, tbe women of Braj departed, their frames being greatly agitated through separation from Krishn." The saintly Muni Shukadev said, "Lord of the Earth! when TJdho had finished repeating his whispered invocations, then, having issued from the river, having put on his clothes and orna ments, and taken his seat in his car, when he took his way from the bank ofthe Kalindi towards the house of Nand, then the cowherd esses, who had- gone forth to fill water, beheld his car on the road, coming from a distance. On beholding it, they began to say among themselves, ' Whose is this car which is coming towards us ? Let us take a survey of this, then let us advance.' Hearing this, one cowherdess among them said, ' Sister ! it may be, perhaps, that the deceitful Akrur may have come, who led the divine Krishn Chand 68 HISTOEY OF THE SECT OF MAHAEAJAS. to Mathura, and caused him to dwell there, and brought about the death of Kans.' Having heard this, another of them said, 'For what has this betrayer of confidence come ? on one occasion, indeed, he has carried off the root of our life ; now will he take our hfe itself ? ' Sire ! having spoken many such things among themselves, The women of Braj remained standing there ; they set down their water-pots, ¦ having lifted them from their heads. Meanwhile, when the chariot drew near, then the cowherdesses, having seen Ifdho from a small distance, began to say among them selves, ' Sister ! this truly is some one of a dark-blue colour, with lotus eyes, and a diadem on his head, wearing a garland of wild flowers, dressed in yellow silk, and with a silken scarf of the same colour, who, seated in the car of the divine Krishn Chand, comes looking towards us.' Then one cowherdess from among them said, ' Sister ! this person has, since yesterday, come to the house of Nand, and his name is tTdho, and the divine Krishn Chand has, through him, sent some message.' " On hearing these words, the cowherdesses, seeing that it was a sohtary place, abandoned reserve and modesty, and ran up and approached Udho, and, knowing him to be a friend of Hari, made obeisance to him, and, havjng inquired after his welfare, joined their hands, and stood surrounding the chariot on all sides. Having seen their affection, U'dho also descended from his car. Then aU the cowherdesses, having caused him to sit down under the shade of a tree, themselves also took their seats, surrounding him on aU sides, and, with much tenderness, began to address him : 'WeU have you done, TTdho, in coming; you have brought us tidings of M&dho (Krishn) ; You have always remaiued near Krishn; give us the message which he delivered to you. You were sent only for the sake of his mother and father ; he takes thonght for no one else ; We have given all we possessed into his hands ; our souls are entangled in his feet. He pursues only his own objects ; he has now afiiicted all, without exception, in departing. And as the bird deserts tbe tree which is destitute of fruit, just so Hari has abandoned us ; we have bestowed on him our all ; but stiU he has not become ours.' Sire ! when the cowherdesses, inspired with love, had in this manner spoken many such words, then Udho, having beheld the firmness of their affection, wheu he was about to CHIEP AUTHOEITY OP THE SECT. 69 rise with the intention of making his obeisance to them, then, im mediately, a cowherdess, having seen a black bee sitting upon a flower, under pretence of addressing it, said to Udho, — "'0 honeymaker! thou has drunk the juice of the lotus-feet of Madhav ; hence hast thou the name of Madhukar (thc honeymaker), and thou art the friend of a deceitful one ; for this very reason he has made thee his messenger, and sent thee ; touch not thou our feet, for we know that all of a dark-blue hue are deceitful ; such as thou art, just such is Krishn ; wherefore, do not thou salute us. Just as thou wanderest about, drinking the juice of various flowers, and be longing to none, just so Krishn also makes love, yet is constant to none.' The cowherdess was thus speaking, when another black bee came, seeing which, a cowherdess, named Lalita, said, — ' 0 bee ! do you remain apart from us, and go and tell this in the city of Madhu, "Where the divine Krishn Chand and his humpbacked consort dwell at ease ; for why should we speak of one birth ? this very custom is yours through successive births. King Bali gave you all he pos sessed ; him you sent to Patal, and a virtuous wife like Sita, you, innocent as she was, expelled from your house. When you brought this condition on even her, then what great loss have we suffered ? ' Thus having spoken, all the cowherdesses together joined their hands, and began to say to Udho, ' Illustrious Udho ! we, deprived ofthe divine Krishn, are widowed; do you take us with you.'" The saintly Shukadev said, " Sire ! on these words proceeding from the mouth of the cowherdesses, Udho said, ' The message whioh the divine Krishn Chand sent, that I will explain to you and teU — do you listen with attention. It is written, "Do you abandon the hope of sexual delight and practise devotion, I will never sepa rate from you;" and Krishn says, "Night and day you flx your thoughts on me, and for this same reason I hold none so dear as yourselves."' " Thus having spoken Udho added, ' He who is the First Male, the Imperishable One, Hari, on hira you have always fixed your affection, and whom aU extol as the Invisible, the Unseen, the Impenetrable, him you regard as your husband ; and as earth, wind, water, fire, and air dwell in the body, so the Supreme Being dwells in you, but by the quality of illusion appears separate. Continue to fix your recollection and your thoughts on him ; he always remains accessible to his votaries, and from contiguity, perception and meditation are destroyed ; on this account, Hari has gone to a distance and fixed his habitation, and the divine Krishn Chand 70 HISTOEY OP THE SECT OF MAHAEAJAS. explained this also to me and said, that, playing on the flute he caUed you to the woods, and when he saw your love and the pain you felt at separation evinced, then he danced together with you the circular dance. "When you forgot his divinity, the chief of Yadu vanished from sight. " ' Again, when recovering your perception, you mentally fixed your thoughts upon Hari, then forthwith, knowing the devotion of your hearts, the Supreme Being came and appeared to you.' Sire ! soon as these words issued from the mouth of Udho, Tben said the cowherdesses, incensed, 'We have heard your words, now remain apart from us ; You have told us of knowledge, devotion, wisdom ; yon tell us to abandon meditation, and point out to us the sky, — On whose sports our mind is fixed ; him you call N&rayan. He who, from his childhood, bestowed pleasure upon us, how has he become Invisible— the Unseen ? He who is possessed of all good qualities, and gifted with aU beauties of form, how can he be quality-less and form-less ; Since in his dear body our souls are wrapped up, who wiU give ear to your words ? " One of the company arose, and, after reflection, said, ' Conciliate Udho. Say nothing to him, sisters ! but hear his words, and continue gazing on his countenance.' One said, ' It is not his fault ; he came sent by Kubj&. Now, as Kubji has instructed him, that very strain he sings. Krishn would never speak thus, as, since his arrival in Braj, he has spoken. By hearing such words, sister ! thorns pierce us— we cannot endure to hear. He tells us to abandon sexual delight and practise devotion ; how can Midho (Krishn) have spoken thus ? Inaudible repetition of the Divine name, penance, abstinence, vows, and religious observances ; all these are the (befitting) practices of widows. May the youth Kanhii live on through successive ages ; he who bestows happiness on our beads. "While one's husband survives, who makes use of the ashes of cowdung ? tell us where this custom is observed ! For us vows, devotion, fasting are in this, to regard with unceasing affection tbe feet of the son of Nand. "Who wUl impute blame to you, Udho ? Kubji bas led us all tbis dance. Thus far having related, the saintly Muni Shukadev said, " Sire ! when Udho heard from the mouths of the cowherdesses words such - as these, imbued with affection, he then mentally regretted that he had spoken to them of penance, and with a feeling of shame he preserved silence and remained with bent-down head. Then a cow- CHIEP AUTHOEITY OF THE SECT. 71 herdess said, ' Say, is Ealbhadr well ? and does he, too, thinking on the affection of his childhood, ever recall us to his mind or not ?' " Having heard this, another cowherdess from among them said, in answer, ' Coriipanions ! you, indeed, are but rustic cowherds' wives, and the women of Mathura, are fair to see; captivated by them, Hari indulges in delight ; why should he now take thought of us ? Since he went and dwelt there, 0 companions ! from that time he has become the spouse of others. Had we known this at first, how would we have suffered him to depart ? Now, we gain nothing by our regrets, whence it is better to abandon all grief, and remain with hopes fixed on the stipulated time. For just as during eight months the earth, the forests, and the mountains, in, expecta tion of the rainy clouds, endure the heat of the sun, and when the rain comes it cools them, so Hari also will come and visit us.' " One said, ' Hari has effected his purpose, has slain his foes, and assumed the govemment. Wherefore should he come to Brind5.ban ? "Why should he abandon empire to feed cows ? Abandon, 0 companions ! hope of the promised retum ! anxiety is gone, for it has become despair.' One woman said, disquieted, '"Wherefore should we abandon hope of (seeing) Krishn ? " ' In tbe forest, bill, and on the bank of the Tamuna, wheresoever the divine Krishn and Balaram had sported, beholding these same places, recoUection truly returns of our souls' Lord Hari.' Thus having spoken, she added, " ' This Braj has become a sea of grief, his name is a boat in the midst of a stream ; Those who are sinking iu the water of the pangs of separation ; when will Krishn bring them across .' How has the recollection that he was the Lord of Cowherdesses departed ? Does he not feel some sense of shame on account of bis name ? ' " Having heard these words, Udho, having reflected in his inmost heart, began to say, ' All praise to these cowherdesses, and to their firmness ! that they have abandoned all they possessed, and remained immersed in contemplation of the divine Krishn Chand.' Sire! Udho, indeed, having beheld their affection, was just then applaud ing them in his heart of hearts, when, at that moment, all the cowherdesses arose and stood up, and conducted Udho, with much ceremony to his house. Having perceived their affection, he also, having arrived there, and having taken his food and reposed him- 72 HISTOEY OF THE SECT OP MAHAEAJAS. self, spoke to them of the divine Krishn, and bestowed on them extreme gratification. Then all the cowherdesses, having shewn their veneration for Udho, and placed before him many offerings, joined their hands, and said, with much humUity, 'Illustrious Udho ! go you and say to Hari : Lord ! formerly, indeed, you were shewing us much favour ; you took us by the hand, and led us with you in your wanderings ; now you have gained royal power, and, at the bidding of a woman of the city, Kubja, you have sent a letter to us (advising) penance. We, weak women, uninstructed in holy rites, have not so much as learnt of our spiritual preceptor the initiatory mystical prayer to be addressed to the patron Deity ; whence, then, should we have spiritual discernment ? To him (Hari) our chUdhood's love was giveu ; what ha,ve we known of the rites of penance ? "Why did not Hari himself aUot our penance as he departed ? This is not fit subject for a message. Udho ! do you explain and say to him, our lives are departing ; let bim come and preserve them.' Sire ! thus having spoken, all the cowherdesses, indeed, fixing their thoughts on Hari, continued glad, and Udho, having made his obeisance to them, arose thence, and, seated on his car, came to Gobardhan. There he abode a few days, and, when he again set out thence, then, wherever the divine Krishn Chand had sported, there Udho came, and continued in each place two or four days. "At length, after some days, he returned again to Brindaban, and, having gone to Nand and Jasoda, joined his hands, and said, ' Seeing your kindness, I have remained so many days in Braj ; now, with your permission, I will proceed to Mathura.' The samtly Shukadev said, " Sire ! on a time, the divine Krishn Chand, the Eoot of Joy, and Balaram, the Abode of Pleasure, were sitting in a palace studded with jewels, when Baladev said to the Supreme Being, ' Brother ! when Kans sent to call us from Brinda ban, and we went to Mathura, then I and you gave this promise to the cowherdesses, and Nand and Jasoda, that we would quickly come and visit them ; whereas we have not been there, but have come and flxed our abode in Dwarika. They wiU be thinking of us, and if you will give me permission, then I will go and visit my birth place, and, after having comforted them, will return.' The Supreme Being said, ' Very well ! ' On hearing these words, Balaram took leave of all, and, taking his ploughshare and club, mounted his chariot and departed. CHIEF AUTHOEITY OP THE SECT. 73 Balardm reached Gokul, where he saw ISTand and Jasodd, who Inquired after the welfare of Krishna. "When Jasoda, being afflicted, began to weep, then Balaram entered into many explanations with her, and, having consoled and comforted her, restored her confldence. Afterwards, having taken refreshment, and eaten betel, he went forth from the house, when, what does he behold ? — that aU the young women of Braj, with wasted frames and dejected minds, dishevelled hair and squalid appearance, desponding, and oblivious of their household duties, deeply imbued with love, intoxicated with the emotions of youth, and singing the praises of Hari, are wandering in various direc tions, agitated with the pangs of separation, and inebriated with desire. Sire! on beholding Balaram, all were much pleased, and ran up hastily, and, having made obeisance, joined their hands, and, standing on aU sides of him, began to ask him questions and to say, ' Tell us, Balaram, Abode of Happiness ! now where dwells the beautiful Syam,* our Life ? does Bihari ever think of us ? or, having obtained a kingly throne, has he forgotten aU his former love ? Since he departed hence he has but once, by the hand of Udho, sent us a message, and that enjoining penance ! after that he has taken no thought of any of us ; and now he has gone and flxed his habitation in the sea; wherefore, then, should he inquire after any of us ? ' On hearing these words, a cowherdess exclaimed, ' Sister ! who would make trial of the love of Hari, after seeing the manner in which he has treated us all? He belongs to none, and loves none ; he who has turned his back on his father and mother. He could not remain an hour without E§i.dh&,, and that, forsooth, is what causes him to stop away. Again, what fruit have we, who, abandoning our households, neglect ing our family honour, and the respect of the world, have left our children and husbands to form an intimacy with Hari ? At length, having caused us to embark on the vessel of- love, ho has abandoned us amid the sea of separation. Now we hear that Krishn has gone to Dwarika, and contracted many marriages, and that he has brought and wedded the sixteen thousand and orie hundred princesses whom Bhaumasur had confined ; and now sons and grandsons have beeu borne to him by these wives, wherefore then should he leave them and eome here?' Having heard this speech, another cowherdess * Syam, i.e. dark-blue ; a name of Krishn. 74 HISTOEY OF THE SECT OP MAHAEAJAS. said, ' Sister ! do not you entertain regret for the words of Hari, for Udho, indeed, when he came, caused us to hear all his qualities.' Having said thus much, she added, ' Friend ! now listen to my advice. Let us now touch the feet of Balarim, and continue to sing his good qualities. He is fair of body, not dark ; he will not speak deceitfully.' Sankarshan* heard and replied, ' For your sakes I have made this journey. When I departed, I told you I would come, and for this Krishn sent me to Braj. I will stay two months, and dance the circular dance; I wiU fulfil aU your desires ' " Sire ! Balaram, after saying thus much, gave orders to all the young women of Braj, saying, ' To-night is the full moon of the month Chaitr, do you put on your ornaments and come into the woods, I will dance with you the circular dance. Having said this, Balaram departed at evening time to the wood ; after him came all the young women of Braj also, having dressed themselves in fair garments and ornaments, and adorned themselves from head to foot. They came and joined Baladev. AU stood with their heads bent down ; the beauty of Haldhar cannot he described. Of the colour of gold, he was roljed in blue ; his moon-like countenance and lotus-eyes fascinated all hearts. In one ear, an earring diffused its radiant beauty, as though the sun and moon were united. The other ear had drunk of the flavour of the celebrity of Hari ; his ears had not a second earring. On all parts of his body were many ornaments, whose beauty cannot be described. Thus speaking, the fair ones fell at his feet, 'Engage in sports and the ecstatic circular dance with us.' "Sire! on hearing these words, Balaram uttered the (mystical sound) Hun ! On his pronouncing this word, all the things re quisite for the circular dance came and were present. Then, indeed, all the cowherdesses abandoning reserve and diffidence, giving them selves up to the passion of love, took lutes, tabours, cymbals, pipes, flutes, and other musical instruments, and began to play and sing, and making a merry sound, to gratify the Supreme Being, by danc ing and gesticulation. Hearing and seeing their playing, singing, and dances, Baladev, also, much pleased, after drinking some spirituous liquors, joined them in the song and dance, and indulg ing in a variety of sportive blandishments, began to impart and receive pleasure. At that time, divinities, heavenly musicians and * A name of Balar&m. CHIEF AUTHOEITY OF THE SECT. 75 choristers, and gnomes, came, with their wives ; and, seated on their cars, and singing the praises of the Supreme Being, were raining down flowers from mid-air. The moon, with its circle of stars, be holding the delight of the circular dance, was showering down ' ambrosia with its rays ; and wind and water, also, were stilled." Having related thus much of the history, the saintly Shukadev said, " Sire ! in tbis same manner, Balaram, remaining in Braj dur ing the two months of Chaitr and Baisakh, at night, indeed, engaged in the circular dance and other delights with the young women of Braj, and in the day-time gratified Nand and Jasoda, by talking to them of Hari. In this state, one day, at night-time, as they danced the circular dance, Balaram went, And having reposed on the river's bank, ES.m said there angrily, ' Yamun^, do thou come and flow here ; lave me with thy thousand streams. If thou dost not obey my words, thy waters shall be divided piece by piece.' " Sire ! when the Tamuna, through pride, heard the words of Balaram, as though it heard them not, then, indeed, Balaram, being incensed, dragged it with his plough, and brought it to him and bathed. From that same day the Tamuna is still crooked there. Afterwards, having bathed, Balaram, having bestowed pleasure on all the cowherdesses, took them with him, and departing from the wood, came to the city. There, The cowherdesses said, ' Listen, Lord of Braj ! take us too along with you.' Having heard this speech, Balaram consoled and comforted the cow herdesses, and having inspired them with confidence, took leave of them, and went to Nand and Jasoda to bid them farewell. After wards, having talked to and exhorted them also, and inspirited them, he remained there some days, took leave and departed to Dwarika, and in a few days arrived there." The saintly Shukadev said, " Sire ! the divine Krishn Chand always abode in the city of Dwarika ; increase and prosperity shone always in every house of the descendants of Tadu ; men and women were always finding some new attire in dress and ornaments ; they rubbed their bodies with sandal and fragrant paste, and perfumed themselves ; the merchants, having cleansed and swept the shops, roads, and crossways, caused them to be sprinkled, and there traders of various countries brought various articles for sale; in different places Brdhmans recited the "Vedas ; in every house people heard or 76 HISTOEY OF THE SECT OP MAHAEAJAS. narrated stories and Puranas ; good and holy men sang the praises of Hari during the eight watches ; charioteers, yoking continually chariots and cars, brought them to the royal gate ; demigods, heroes, champions, and warriors of the race of Tadu, mounted on cars, chariots, elephants, and horses, came to salute the king ; skilful persons amused him by dancing, singing, and playing ; panegyrists and bards, chanting eulogiums, received elephants, horses, clothes, weapons, grain, money, and ornaments of gold, studded with jewels." Having related thus much of the history, the saintly Shukadev said to the king, " Sire ! in that direction indeed, in the royal eity of king Ugrasen, in this manner, various kinds of amusement were going on, and in this direction the divine Krishn Chand, the Eoot of Joy, with his sixteen thousand one hundred and eight youthful wives ever indulged in sports. At times, the youthful ladies, over powered by their love, dressed themselves iu the guise of their Lord ; at times, the enamoured Hari adorned his wives. And the sports and pastimes which they mutually practised exceed description ; I cannot describe them, that could only be done by a spectator." Having said this much, Shukadev said, " Sire ! one night the divine Krishn Chand was diverting himself with all his youthful wives., and beholding the various actions of the Supreme Being, celestial choristers and musicians, playing on lutes, timbrels, pipes, and kettle-drums, were singing the exceUences (of the Deity), and there was a harmonious concert, when, as they sported, a thought entered the mind of the Supreme Being, whereupon, taking all with him, he went to the bank of a lake, and, entering the water, began to sport therein. Then, as they played in the water, all the women, being filled with blissful love for the divine Krishn Chand, lost their corporeal and mental consciousness, and seeing the male and female Anas Casarca seated on opposite sides of the lake, and calling to each other, they said, ' 0 mddy goose ! why dost thou call out moumfuUy ? why sleepest thou not at night from separation from thy lover } Deeply agitated, thou callest ever for thy husband; to us thou ever dis- coursest of thy spouse. We, indeed, are become the slave-girls of Krishn ; ' thus having spoken, they went on. " Again they began to address the ocean, saying, ' 0 Sea ! thou who drawest deep sighs, and wakest night and day, art thou then separated from any one, or grievest thou for the fourteen gems thou CHIEF AUTHOEITY OF THE SECT. 77 hast lost ?' Having spoken thus again, beholding the moon, they said, ' 0 Moon ! why remainest thou with wasted body and sad mind ; what, hast thou consumption, that thy frame daily wanes and increases ; or whilst thou beholdest the divine Krishn Chand, art thou fascinated in body and mind as we are?' Having related thus much of the history, the saintly Shukadev said to the king, " Sire ! in this same manner, aU the youthful women addressed many words to the wind, the clouds, the cuckoo, the mountains, rivers, and swans, which you can imagine. After wards, aU the women sported wtth the divine Krishn Chand, and ever continued in his service, and in singing the praises of the Supreme Being, and derived enjoyment such as their minds desired ; wHle Krishn discharged his duties, as a householder, as became him. Sire ! to the sixteen thousand one hundred and eight queens of the divine Krishn Chand, whom I have before mentioned, to each of them was born ten sons and one daughter, and their offspring was numberless; I cannot describe it. But I know thus much, that there were thirty millions, eighty-eight thousand, and one hundred schools, for teaching the offspring of the divine Krishn, and as many teachers. Moreover, among all the sons and grandsons of the divine Krishn Chand, not one was deficient in beauty, strength, prowess, wealth, or piety ; every one was superior to the other ; I am unable to describe them." Having said thus much, the Eishi said, " Sire ! I have sung of the sports of Braj and of Dwarika, which give pleasure to all. Whoever recites them with affection shall, without doubt, obtain supreme beatitude. Whatever advantage results from performing penance, sacrifice, alms, and religious vows, or bathing at places of pilgrimage, the same results from hearing the history of Hari." 78 HISTOEY OP THE SECT OF MAHAEAJAS. CHAPTEK V. EELIGIOUS DOCTRINES OF THE SECT. Yallabhacharya, his son Vlthalndthjl, and aU his der scendants, are known as the Incarnations of the god Krishna. The object of their incarnation has been stated in Nijvdrta. According to this authority, the residence of Krishna Is denominated Grouloka, a place far above the three worlds, and having, at five hundred miUions of yojans below It, the separate regions of Vishnu and Siva. The region of Krishna Gouloka is indestructible, whUst all the rest Is subject to annihilation. In the centre of It abides Krishna, of the colour of a dark cloud. In the bloom of youth, clad In yeUow raiment, splendidly adorned with celestial gems, and holding a flute. He Is In the full and eternal enjoyment of his wife E,ddh& and three hundred mUlions of gopis or female companions, each gopi having a separate palace of her own, with three millions of female attendants. Two of these gopis, named Priyd and Chandr^vati, once quarrelled about Krishna. Prly& sent for Krishna to spend a night with her ; and as Krishna was, according to engagement, going to her palace, he un fortunately met Chandrdvati, who, knowing his Intention, contrived to seduce him to her own palace, telUng Krishna that she saw Yarshabhanu, Priya's father, going along the road. Krishna, fearing the anger of Priya's father, went with Chandrd,vati. When this came to the knowledge of Priya, the two gopis quarreUed, and cursed each other, their imprecations being to the effect that they should faU from EELIGIOUS DOCTEINES OP THE SECT. 79 heaven to the earth with aU their retiaue and everythuig belonging to them. Upon this Krishna, out of affection to both of them, promised that he would descend as a man to work out their salvation, and restore them to their original abode In the highest of heavens. Prlyd, who was the first to faU from heaven, appeared bn the earth as a new born babe at a spot caUed Champaranya. The faU of Chandra vati foUowed, and she made herself known as a chUd at Charanddiri. Krishna foUowed them both, and appeared first Incarnate In the person of YaUabhachdrya, at Cham paranya, and at the moment of his birth effected salvation for Priya. In his second Incarnation, In the person of Ylthal- 'n^thji, Yallabh&charya's son, at Charanadiri, he effected salvation for the second gopi, and thus restored them both to their former state of bliss In the highest of heavens. Each of the gopis had, previous to their descent to the earth, three miUions of attendants In the heavens, some of whom accom panied their mistresses at the time of their faU; whUe, of those who remained behind, miUtltudes are daUy descending, one after the other. In the persons of the foUowers of the sect, to secure whose recovery to the heavenly abode the successive generations of Yallabhacharya are bom as Incarnations of the god Krishna. They redeem their followers by sending them to Gouloka, where the disciple. If a male. Is changed into a female, who obtains the everlasting happiness of Uviug in sexual Intercourse with Krishna In the heavens. We now come to the doctrines promulgated by YaUabha- chdrya, and which constitute his claim to be the founder of . the sect. He condensed his teachings Into the compact form of the Pusbti Mirga, or the way of enjoyment, a sort of creed for the convenience of those of his votaries who had neither leisure, education, nor inclination to study his doctrines In detail, and who were satisfied to adopt the faith iu which they had been brought up. 80 HISTOEY OF THE SECT OP MAHAEAJAS. According to Dwarkesh, there are ten principles of the Pusbti Mdrga, or the sect of VaUabhdchdrya. They are known as Das Marams, meaning ten principles or ten sects, and are as foUows : — (1.) To secure the firm support of VaUabhacharya. (2.) To exercise chiefly the worship of Krishna. (3.) To forsake the sense of public or Vaidik opinion, and be supplicant to Gopisha (Krishna). (4.) To sing praises with feelings of humility. (5.) To believe that I am a gopi* of Vraj. (6.) To swell the heart with the name of Krishna. (7.) To forsake not his commands for a moment. (8.) To put faith in his words and doings. (9.) To adopt the society of the good, knowing them divine. (10.) To see not the faults, but speak the truth. Whether the Siddhdnta Eahasya be Intended as a commen tary upon this Pusbti Marga or not. It Is evidently an amplification of some of the tenets of the sect; VaUabhd chdrya gives It as a direct revelation with which he was Inspired. The text and the translation of It are as foUows : — fi^^m ^r?!^ II <\ II si^^'-Nych^mim^ <^41ci^: I ^^ft- ^f^iff^ff ffwj: ikt^vr: ^fcn: ii ^st ii ^n^ ^n^iwrim '!n«*^ yaji* alone, all his wishes are fulfilled. We should regard our Guru as God, nay, even greater than God ; for if God gets angry, the Guru-deva is able to save (one from the effects of God's anger) ; whereas if Guru is displeased nobody is able to save (one from the effects of the Guru's displeasure)." The next extract also makes the Guru superior to Hari (god) himself. In his power of salvation, and ordains offerings and promulgates the Idea of the Mahdrdjas being the manifest Incarnation of tho deity. It is from a work in Brijabhdshd, entitled " Guru Seva, or Guru Worship." " When Hari (god) is displeased (with any one) the Guru saves him (from the effects of Hari's displeasure). But when Guru is displeased with any one no one can save him (from the effects of the' Guru's displeasure). Therefore a Vaishnava should serve the Guru with his body and money, and please the Guru. " But the principal Gums are SH Acharyaji and Sri Gosainji and tho whole family called the VaUabha famUy. They are aU Gurus as is maitioncd in the Sarvottamji. " Therefore God and the Guru ajffe necessarUy to be worshipped. If a man worships God he goes to Vyapi Vaikuntha.f But, by the worship of God, he goes to Vyapi Vaikuntha only when he worships the Guru. The worship of the Guru is to be performed in the same way as the worship of God. "Offerings are to be made to the Guru. There is no particular quantity of offerings (ordained). Tou are to make such an offeriug as you feel inclined to make. But you are to reflect thus : ' In this world there are many kinds of creatures : of thera all we are most fortunate that we have sought the protection of the Ulustrious VaUabhacharyaji, Sri Gosainji, and their descendants, who are manifestly (incarnations of) God the excelleiit Being himself." Here we bare the manifestation of the Mahdrdjas in thpfr extreme cupidity. In order that the offerings to them should be as unUmited as possible. It Is not prescribed what they are * Yallabh&ch&rya. f The highest of heavens. Gouloka. EELIGIOUS DOCTEINES OF THE SECT, 85 to be. It is also ordained that they should be worshipped, and the promised reward for this Is the highest heaven, whereas the mere worship of God entitles only to an inferior paradise. We come now to a most Important series of extracts, which fuUy develope the entire doctrine of adulterine Intercourse. These are evidently Inculcated to satisfy the lewd propensities of a libidinous priesthood, who, under the shield of religion, avert the avenging hand of outraged manhood, which suffers the chastity of its females to be openly violated, and the sacred purity of home defiled. They may weU ask, "are these my children?" when the first form of adjuration that their reUgion demands Is the Samarpan, the consecration of tan, man, and dhan, viz., "of body, organs of sense, Ufe, heart, and other faculties, and wife, house, famUy, property, and self," to Krishna, or his representative, the Mahdrdj. The term tarb ImpUes the body in all Its relations; man Is the mind, with aU its faculties and qualities; and dhan, as explained by the Mahdrdjas, signifies that the sectaries should place at their disposal sons, wives, daughters, and everything else before applying them to their own use. The first passage we shaU cite Is from a commentary by GokuUidthji (In Sanskrit, caUed " Yirchlta Bhaktl Siddhdnta Ylvrutl") upon his grandfather's work caUed " Siddhdnta Eahasya." ^ST^Tf^ ^m^TRtat^: ii "Therefore in the beginning, even before ourselves' enjoying, wives, sons, etc., should be made over ; because of the expression, "Sarvavastu" {i.e. all things). After marriage, oven before our- eelves u?ing her, [her. (the wife's) offering should be made with the 86 HISTOEY OP THE SEOT OP MAHAEAJAS. view that she may become useful to ourselves. So likewise, even after the birth of a son, sons, etc., should also be made over]. Ou aU occasions, and on account of all occasions, the thing to be used on that occasion should be made over. After making the things over, the different acts should be done." This commentary thus enjoins on the sectaries total abne^! gation of self in behoof of the Mahdrdj. The next extract designates the Mahdrdj by the character which he Is so ambitious to sustain among his deluded and outraged vota ries. In Yithalesha-ratnavivarana : " The iitcharya is called ' Shrishd,' which is rendered by the com mentator to mean the 'Priya,' or husband of many women. He is also described as ' the ocean of the Has lild,' and as one whose sole aim is the Has lild, whioh means amorous sports with many women." A confirmation of this Is found in a manuscript copy, in Brijabhdshd, of Pushti Pravdha Marydda Tikd, by Harardiji. " It is stated in Pushti Marga that God abides in the houses of the Vaishnavas by the adulterine love which (I) now describe : as when we bring another's son to our house, and (or) when we keep another's husband in our house by any mode whatsoever, he is won over by excessive affection. If we serve by our body, mind, wealth, or by any other mode, then another's son or husband will remain with us. In the same way does God ever abide in our house in union." We may ask how should God abide in these houses but by his conceptions in the progeny of the Vaishnava, through the medium of the Mahdrdj. It woiUd seem that the fatuity of the sect of the Vaishnavas has attained its culmination ; for in the next extract, which is rather long, and of modem date, being published In Oct. 1860, by the Vaishnava Dharma Prasdraka MandaU (Society for the diffusion of the Vaishnava Religion), In a book printed In Gujarat!, called "SwadharmaVardhak and SanshayaChhedak," that is to say, "Promoter of our reUgion and destroyer of doubt," the apology or explanation of "adulterine love" was EELIGIOUS DOCTEINES OF THE SECT. 87 attempted. It was clearly understood by these sectaries that society was aroused, and that it was necessary to do something to aUay the ferment. The extract commences at page 27 of No. 2, vol. I., and runs thus ; — " In the above chapter it is stated that God himself has become, by parts, all the forms : consequently this whole universe is his spirit ; eonsequently he is at play with his own spirit. With God, therefore, (the relation of) my-own-and-another's does not exist. All is his own. Consequently the sin of adultery does not affect Him. The sin of enjoying other people's things affects this world. With God nothing whatever is alien. God has therefore ordained the sin of adultery for this world. Now the ignorant say this : ' Should a daughter or a son propose to (her or his) father to become his wife, what sin and immorality are contained therein. How sinful, therefore, are those who entertain towards God the adulterine love.' Thus have they argued. Now the intelligent should con sider this matter as follows: The gopis made the adulterine love with SH Krishna, (is it to be maintained that) therefore they com mitted sin? Further, Mahadevaji and Ramachandraji married women of this world, namely, Parvatiji and Sitaji; and Sri Krishna married sixteen thousand princesses ; (now) it would follow from the argu ment of these fools that they too acted improperly. If, as between God and this world, there has existed only the relation of father and children (as maintained by them), then Sri Krishna would not have married these maidens. But in God all relations abide. Both man and woman have sprung from God. Wherefore, with God, the two species of man and woman do not exist. Both these are the spirit of God. Consequently he is at play with his own spirit. In that no sin is incurred either by God or by (this) world. If any sin be committed (by such conduct) Sri Krishna would not have married the daughters of the kings. Thus (you) see how much contrary to the S'astras have they represented the subject, and confounded the ignorant. "If there be any sin committed in entertaining the adulterine love towards God, then the most excellent Being would never have granted to the Vedas their request to entertain the adulterine love. The story is related by Brahmaji to Bhrigu Eishi in Brahad Vaman Puran, which we now recount for the information of the people. " Having heard the long offered prayers of the Vedas, the Lord spoke in a heavenly voice : ' Oh ! you Traditions, I am pleased with 88 HISTOEY OP THE SECT OF MAHAEA'JAS. you; wherefore ask such favours as you may desire.' When Sri' Krishna so spoke, the Traditions said : ' Oh Lord, we regard aU thy forms, such as Narayan and others, as Brahma, invested with attri butes, in regard to which our belief is not full. And as to that which we call (usually) by the term Brahma, the form of which is without attributes, and which is different from the indestructible Brahma, — that form is beyond the reach of our mind, and our speech therefore beyond our knowledge. We request thee therefore to cause us to see that form.' Thus spoke the Traditions of the Vedas. Thereupon Sri Krishna, the most excellent being, showed them his all occupying heaven, and allowed himself to be seen. The kind of sight which the Traditions had on that occasion is thus described : — On that occasion, the Traditions, having seen the form of Sri Krishna, commenced to praise him thus : ' Oh, Sri Krishna, thy form is more beautiful than even a crore of Kamdevas, at the sight whereof desire is produced in us. Please, therefore, satisfy our hearts' desire, so that we may enjoy with thee in the forra of women. If thou wishest to grant our request, this is what we require.' When the Traditions of the Vedas spoke thus, the most excellent Being said, ' Oh, Tradi tions, this your hearts' desire is very difficult to be satisfied, and very difficult to carry out ; however, as I consent thereto, your hearts' desire shall be satisfied ; but it will not be satisfied just now.' He further said, ' When the Sarasvat age shaU arrive, you wiU be born as gopis in Vrij. There, in the forest of Vrinda, I wiU gratify your desires in a chorus, and your adulterine love for me wiU exceed all (other love). By means of such a love you wiU gain me, and your object will be thus accomplished.' In this manner Sri Krishna told the Traditions to gain hira by adulterine love. These traditions of the Vedas, who became the Gopikas, are called the traditional persons. " In the same way it is related in the Eamayan as foUows : — (When) Sri Eamachandraji proceeded to the forest of Dandaka (he found) there sixteen thousand Eishis (Sages) called Agnikumar per forming penance. These Eishis, on seeing the person of Sri Eama chandraji, became enamoured. Thereupon, folding their hands, they made a request to S'ri Eamachandraji thus : ' Oh Lord, a desire is produced in us to enjoy with thee iu the form of women. Where fore be pleased to gratify this our hearts' desire.' Eamachandraji thereupon, having been pleased, granted their request (by saying), ' This, your hearts' desire, wiU be gratified during the incarnation of Krishna.' Hence these AgnikumSr Eishis became gopis in Vrij, EELIGIOUS DOCTEINES OP THE SECT. 89 whose name is Agnikumar Gopikas. The tale thereof is recounted in the Kurma Puran, and also in Atharva-veda, thus : ' These Agni kumar Eishis, having been born as woman in Vrij, also attained the most exceUent Being with the Traditions.' "Thus it is related in the Vedas and Puranas at various places that by whatsoever faith this soul may serve God, Hari gratified her desires accordingly. If there be any siu committed in the adulterine love, why did Sri Krishna and Sri Eamachandraji grant them their wish to be women. They would have been displeased with them, and then have punished them. But God is aU form. He is in the form of father, and he is in the form of husband ; he is in the form of bro ther, and he is in the form of son. In whatsoever shape one may wish to love God, his wishes are complied with accordingly. Nand- rayji and Vasudevji asked the boon of the son-form, and their wishes of having God for their son were granted. The gopis loved God as their paramour, and he became a paramour, and made them happy. And this the ignorant say is sin. How contrary is what they say to the Vedas and Puranas. On this subject a devotee has said in the Saki (verse) thus : ' What can the ass who feeds on the dung hill know the pleasures of gardens? Sugar is his death, the world's refuse his life.' Meaning, the asses who feed on the dunghiUs, what do they know of the pleasures of gardens ? that such and such pleasures are to be had in the gardens ! By eating sugar the ass dies, and by eating the rubbish that lies on dunghills he lives. " Similarly those devotees who long for the Para-brahma (Divine Spirit), their life is sustained by this very adulterine love. What could the non-devotees know of this love ? They wish for the love of heU. (To them) to get (good) bodies, women, and property is to meet with God. Even by experience it is clearly known that there is no love like adulterine love. We are therefore enjoined in the ¦S'astras to feel in Hari a love like the adulterine love. Por see ! although the adulteress may be engaged in the household work, yet day and night her mind is directed to the object of meeting her para mour ; and if her paramour goes to a foreign country, in consequence of her separation from him, she does not relish her food, does not like to wear good ornaraents, and by the excessive grief consequent on the separation she even gives up her life. To feel such love to wards God is described in the S'astras as the most excellent thing. Of such love these fools say that it is loathsome. But it is nowhere mentioned that by the adulterine love we sbould carry on a criminal intercourse with God; because our souls are not 90 HISTOEY OP THE SECT OF MAHAEAJAS. qualified like the gopis, nor could our souls have immediate con nection with God. We wUl Ulustrate this by an anecdote. A certain woman was one evening going to her paramour. At the same time a Pakir was sitting in her way praying to God. But as it was dark she did not observe the Pakir, and accidentaUy struck him with her foot in passing, of which she was unconscious. Just then the Fakir did not say anything ; but when that woraan re turned, the Fakir addressed her thus : ' Oh hussy, you struck me with your foot and passed on ; but then, my attention being fixed on God, I did not speak.' Thereupon the woman rephed thus : ' Had your attention been so fixed on God, you would not have been conscious of my having struck you with my foot. See, owing to my contemptible love in my paramour, I did not observe you, and was not even conscious of having struck you with my foot. Oh man, had your love really been in God, and your attention fixed upon him, how could you have known of my foot having struck you ? ' No sooner had the Fakir heard this than he seized his own ear, and prostrated himself at her feet and said : ' Oh mother, what you have now observed is true. From this day I have adopted you as my spiritual guide.' In this anecdote also a lesson is drawn from love. As Dattatraya Eishi derived instruction from twenty-four things, so should we draw the moral from the adulterine love." We shall now see how the position of their sectaries is strengthened by a further citation from the works of Gokul ndthjl, in a tract written by him In the Brijabhdshd, entitled " Rasabhdvana " (Love Faith). It Is as foUows : — " Thus came Krishna to be called a great charioteer (a warrior). Similarly in this Pushti system {i.e. doctrines taught by VaUabha charya), the most excellent Lord himself having conquered millions of Svaminijis in the Vrij devotees' forest of sexual enjoyment, came to be called a great charioteer. Therefore he began to dance with S'ri Svdmiuiji (the chief mistress) when he could not cope in dancing with Svaminiji, and was defeated in other sexual commerce. "Thereafter the female companions (of S'ri Svaminiji) having coUected all her hair, and twisted it with a string, and tied it into a knot, wherefore the same should be regarded thus : — The string in the form of S'ri Svaminiji, and the hair in the forra of, Krishna, having coupled together after enjoying in a contrary manner. EELIGIOUS DOCTEINES OF THE SECT. 91 "There are maidens in the house of Jasodaji (mother of Krishna; they regard Krishna (who is now a child) as their husband. The maidens, therefore, prepare a swinging bed instead of a cradle, whereon they lay Krishna, and enjoy with him. " The Lord plays with the followers of Pushti Marga {i.e. fol lowers of Vallabhacharya). Such play is fearful to the opponents, whereas such play is poetic happiness (ecstacy) to devotees or initiated. " The elephant's ivory toys are (symboUc) of the internal desires of S'ri Svaminiji (the chief mistress). So when sho goes into the forest S'ri Svaminiji, by means of those toys, she enkindles (in him) the desire to amuse or enjoy like elephants. " S'ri Chandravaliji, and SH Tamunaji, and the virgins, and all the married women of Vrij, join together in an humble speech to S'ri Svaminiji thus : ' Let us become your servants. We are not like you. We are your servants. How can we reach God in your presence ? Still we are yours.' Having heard this humble speech, Sn. Svaminiji addressed them us : ' Though sagacious and possessed of the sixty-four good qualities, yet she is guileless ; though the foremost among the accompUshed, yet she is guileless.' Wherefore S'ri Svaminiji, seeing the humility of all the females, was pleased, and spoke thus : 'Your name is Vrij Eatna (i.e. the jewel of Vrij), for you are the jewel in Vrij ; for there is no other love as the love of husband which you cherish towards God. Therefore you are the most excellent among the excellent. Therefore your love for him is greater than mine. Firstly, you keep yourselves always holy ; you have no connection with any gopi. Even sons, husbands, etc., in this world are for show in the world's intercourse, but they have no connection with you. And, secondly, you are harmless. You are useful in your sexual commerce. You have no harm or jealousy in you. Thirdly, you are penetrated with the passion of love. Your pas sion is for the different modes of sexual commerce. You are very dear in my heart. In your coupled form, you act as our servants, and with affection wait on us. Therefore S'ri Svaminiji, being pleased, tells God thus: 'Because they are dear to you, they are exceedingly dear to me. They should be therefore allotted separate groves, so that you might carry on sexual commerce separately with them.' " Then S'ri Svaminiji produces from her person millions of female companions. They were named Lalita, Visakha, and so forth. Those that were exceedingly skilful and beautiful in sexual com- 92 HISTOEY OF THE SECT OF MAHAEAJAS, merce are called Lalita ; those that are very expert in the inverted and other postures or positions (at sexual commerce) are called Visakhds." Here we have an exaltation of the Prem Sdgar Itself. Its most voluptuous verses are less lascivious than this; and "Love Faith" here mantles with Its wings "the Ocean of Love," hovering over the deep abyss. A remarkable Instance of how strongly these doctrines Im press the Imagination of young females is related by the same Gokulndthjl, In his account of the two hundred and fifty-tw» devotees of his father, Vlthalnathjl, the Sri Gosdinji Mahdraji. It is written In Brijabhdshd. The foUowing is the story : — "Now there was Ganga Kshatriani, a female devotee of S'ri Gosainji, who was living in that Mahaban. This is an account of her. The mother of that Gangabai was very beautiful, and she was also very good looking, and she was in the bloom of her age. On one occasion Gosainji went to the Mahaban and put up at the house of a Vaishnava, and that Kshatridni was then residing close to the house of that Vaishnava. That Kshatriani paid her homage to S'ri Gosainji, when she witnessed a very great beauty equal to a crore of Kandrapas.* Feelings of lust were then excited in that Kshatridni, and she then became very much enamoured ; so that she did not feel easy without seeing S'ri Gosdlinji once daily. So she daily got up and came to S'ri Gokul, and having seen S'ri Gosainji, she used then to go to her house ; and she constantly said in her mind, 'Were I to meet him in a solitary or private place, the wishes of my heart would be fulfilled.' But she could not find an opportunity. Them one day that Kshatriani thought in her mind, ' When Sii Gosainji goes to the privy I will go there.' So one day that Kshatriani re mained concealed in the privy, and afterwards S'ri Gosainji went to the privy, when that Kshatridni said, "Maharaj, pray fulfil the wishes whioh I have in my heart.' But S'ri Gosainji refused, saying, 'I do not know anything about that matter.' That Kshatriani then became very obstinate, when S'ri Gosainji, getting angry, said, "Do not be obstinate, and the wishes of your heart wiU now be fulfilled without your leaving your house. These are my prophetic words, and there fore you may go home.' That Kshatriani, having heard these words * Kandrapa is a god of love. EELIGIOUS DOCTEINES OF THE SECT. 93 of S'ri Gosainji, went away. Afterwards one day, when that Ksha triani was asleep, she dreamed a dream in her sleep that she had connection with S'ri Gosainji, and from that very day that Ksha triani was in the family way. Afterwards, when the time of pregnancy was completed, she was delivered of a daughter. She was extremely beautiful, and was a fountain of good qualities. She was then named Gangabai. Then that girl grew up; after which she was caused to tell her name to S'ri Gosainji.' The next extract wiU show what care the Mahdrajas take to free from blame the Immoral practices which their doctrines inculcate. It is a story of adultery between two low persons, expiated In blood, but rewarded by a re-birth In a very high social position. "A narrative related first of all by S'ri Aoharyaji with his own mouth to the Vaishnavas on a certain occasion, and afterwards related by S'ri Gopinathji to the Vaishnavas. There was a Bhil and a Bhilan, being two persons, husband and wife. They used to go to a jungle and to bring firewood daily, and they used to maintain themselves by selling the wood. There was another Bhil, who was also in the habit of going to the same jungle to fetch wood, and an intimacy then rose between the wife of the one Bhil and the other Bhil. At first the two persons, husband and wife used to go together for wood. She then fell in love with the other man. Afterwards that woman commenced going for wood to another jungle with the other or (stranger) man, with whom she had con tracted an intimacy. So the woman went with him to a jungle, and there was a temple of God in a certain spot in that jungle. The two persons having gone there used to sweep and clean the temple, and then rest themselves there. They did so for several days, when, being overpowered with love, they took to singing. They then both got up from that place and went to their respective houses. Afterwards some one came and told the husband of the woman that his wife lived, or was in love, with such and suoh a man, and that those two persons were in the habit of going to such and such a place in such and such a jungle. Afterwards, one day, the husband of the woman followed his wife to the jungle. The two persons went first, and having gone there they swept and cleared the spot all around the place of God that was there, and then sat there in happiness. -The husband of the woman then witnessed, while standin'g there, all the acts of the two persons, and 94 HISTOEY OP THE SECT OP MAHAEAJAS. when the two persons had completed their worldly (or carnal) pleasures, the husband of the woman killed them both on the spot. The angels of Dharmaraja then came for the two persons, and im mediately after them came the angels of Vishnu ; when the angels of Vishnu said to the angels of Yam, ' Why have you come here ? S'ri Thakurji (God) has conferred on them the best place (in the heaven), and these two persons will moreover obtain better and a more desirable place than this (in the heaven).' The angels of Vishnu then took the two persons with them, and having gone there they made them stand before S'ri Thdkurji (God). When S'ri Thakurji told the two persons to ask for anything they liked ; they then, having folded their hands together (in a suppliant maimer), made the following representation : — ' Maharaj, we have committed a very mean act ; what is the cause of your showing so great a regard towards us?' When the angels of Vishnu told them as follows : — ' It is true you two persons have committed a mean act, but you cleaned the temple of (God) and S'ri Thakurji (God) has favorably accepted the service performed by you ; and therefore you both have now obtained the best place (in the heaven). Having therefore become pleased with you, I tell you two persons that you may ask (for anything you like).' The two persons then said, 'Maharaj, if you are pleased with us, and wish to confer a favour, then we pray that we may be born in the mortal world, and that we, having become husband and wife, may serve you. Pray favour us with a compliance with this (request).' When S'ri Thakurji (God) said, ' Go, your wishes wiU be fulfilled.' Then the two per sons became incarnate in this world. The man was born a son of a Eaji, and the woman was born a daughter of a Eaja." We are heartily glad we are approaching the termination of this odious subject, for the next extract wUl close the series. We have considered It necessary to make these quotations In order fuUy to elucidate the reprehensible tendencies of the doctrines of these sectaries in reference to " adulterine love." Perhaps, without such positive and certaia proofs obtained from the Mahdrdjas themselves, our readers might have sus pected us of misrepresenting or exaggerating the foul prac tices of these priests. Here, however, the public has the "plain unvarnished tale" of their hideous immorality. EELIGIOUS DOCTEINES OF THE SECT. 95 The foUowing extract suggests some remarks upon the strange Infatuation of a people who might evidently be made pure and good If the delusion which corrupts them could be removed. The writer evidently had a heart to feel the virtue of the Banian, although not to loathe the perverting doc trines of his sect. The translation is from a book in Brija- bhashd, containing the account of the eighty-four Vaishnavas. "A narrative of Krishnadas Brahmin, a devotee of S'ri Acharyaji, the great lord. Krishnadas was living in a village : he was a worshipper of Bhagvant (God). There were five or ten Vaishnavas who, on one occasion, were going to Adel for the purpose of paying their homage to S'ri Acharyaji, the great lord. They came to the house of Krishnadas. At that time Krishnadas was not at home : he had gone out on sorae business, aud the wife of Krishnadas was at home. When the Vaishnavas came to the village, S'ri Krishnadas had gone out to some other village. After that she went inside the house and began to consider as to what she should do now. She then recollected that Banian Daimaxo always said to her that she should meet him, and that he would give her what she might ask for. So she said to herself, 'I wiU fetch provisions and other articles from his shop to-day, and will teU him, I will meet you to day ; give me the provisions and other articles that I require.' Having made this determination, she set ont, went to his shop, and having given a promise to him, the woman brought aU the pro visions and other articles, and having come home, prepared the dinner, and presented an offering of it to S'ri Thakurji (God) ; and having removed the offering at the due time, she caused the Vaish navas to feast on the blessed food, of which the Vaishnavas partook iu good style. After that Krishnadas came home in the evening, met all the Vaishnavas, and after saluting them, he entered his house and asked his wife what the news was, and whether she had given food to the Vaishnavas. She replied that she had given them food. Then Krishnadas inquired whence she had got the provisions and other articles, when the woman related to him aU that had taken place : Krishnadas was thereupon much pleased with his wife. Afterwards the husband and wife both jointly partook of the blessed food, and Krishnadas then went to the Vaishnavas and passed the whole night in talking of the praise of God. When it was morning, Krishnadas having dispatched aU the Vaishnavas, 96 HISTOEY OF THE SECT OF MAHAEAJAS. they walked away, and Krishnadas went with them for a sbort dis tance to see them off. Afterwards he came home, presented the food offering to S'ri Thakurji (God), and then, having removed it, as usual he covered it up and placed it aside. When Krish nadas returned home in the evening, both the husband and the wife jointly partook of the blessed food. Krishnadas then said to his wife, 'You gave a promise yesterday to the Banian, and the Banian must be expecting you, and therefore the promise given to him must be fulfilled.' The wife thereupon, having rubbed her body with an ointment, and bathed herself, and having ornaments, as are usual among the women, she set out. It was the rainy season, and it had rained that day, and there was mud on the road, in consequence whereof Krishnadas said, ' If you place yourself on my shoulder I will convey you there and return, otherwise your feet will be soiled with mud, as there is a great deal of mud on the road ; and if your feet should get soiled, the Banian would treat you with disrespect.' Krishnadas thereupon placed his wife on his shoulder, and put her down near the shop of the Banian, when the woman called out to the Banian and asked him to open the door. The Banian then opened the door and took the woman inside, and then brought her some water to wash her feet with, when the woman said to the Banian, ' My feet are not soiled with mud.' The Banian then said, ' There is a great deal of mud on the road, and how is it that your feet are free from it?' Then the woman said to the Banian, 'You had better proceed with your business ; ' when the Banian said, ' You must tell me the circumstance.' The woman then said to the Banian, ' My husband placed me on his shoulder, brought me here, and went away.' On hearing the account, the Banian was struck with wonder, and he questioned her on the whole subject, and asked the cause of it, and requested her to tell him all, when the woman related to him all that had occurred. On hearing it the Banian thought of himself with conterapt, and said, ' Happy is your life whose mind is so pure;' and having put his hands together in a suppliant manner, he saluted her, and said, ' Pardon me my offence : regard me with kindness; you are my Bister.'" We have thus terminated our account of the Mahdrdj doctrines. We think It cannot be read without exciting indignation against the priesthood who promulgate these immoralities; and perhaps not without provoking pity and contempt for those who submit to their domination. We hope EELIGIOUS DOCTEINES OP THE SECT. 97 that the fuU exhibition of these enormities made In the extracts already given, and In the next foUowing chapters, will help towards the eradication of a vile and debasing superstition. If this work should at aU contribute to that good end, we shaU have reaped a rich reward. We shaU conclude this chapter with a list of the various books, written in Brijabhdshd language, which are considered as authorities by the sect. The first thirty-nine are transla- ' 'tions from the Sanskrit, with commentaries, and the rest are original. In Brijabhdshd language : 1. Sarvottam. 25. Sarn-dshtaka. 2. YaUabh-dshtaka. 26. NdmdvaU-achdraji. 3. Krishna-premdmrlta. 27. Bhujanga-prdyn-dshtaka. 4. Yithalesha-ratna-vivarna. 28. NamdvaU Gusdiji. 5. Yamun-dshtaka. 29. Siddhdnta-bhdvand. 6. Bdla-bhodha. 30. SIddhanta-rahasya. 7. Siddhanta -muktdvali. 31. Vlrodha-lakshna. 8. Nava-ratna. 32. Shrinagdra-rasamandala. 9. Antahkarana-prabhodha. 33. YaldhavaUabha. 10. Yiveka-dhalrd-shraya. 34. Agnl-kumdra. 11. Krishnd-shraya. 35. Sharana-upadesha. 12. Chatura-slokl. 36. Rasaslndhu. 13. Bhaktl- vardhani. 37. Kalpa-druma. 14. Jalabheda. 38. Mdld-prasanga. 15. Padedm. 39. Chlta-prabhodha. 16. Sanldsa-nlrnaya. 40. Pushti-dradha-vdratd. 17. Nirodha-laxana. 41. Dwddasa-kunja. 18. Sevd-fala. 42. Pavltrd-mandala. 19. Slkshd-patra. 43. Purnamdsi. 20. Pushti-pravaha-maryddd. , 44. Mtya-seva-prakdra. 21. Gokul- dshtaka. 45. Rasa-bhdvand. 22. Madhur-dshtaka. 46. Yallabh-akbidna. 23. Nin- dshtaka. 47. Dhola. 24. Janmavalfal-ashtaka. 48. Nlja-vdratd. 7 HISTOEY OF THE SECT OP MAHAEAJAS. 49. Chordsi-vdratd. 50. Baso-bhdvana-vdratd 51. Nitya-pada. 52. ShrijI-prdgata. 53. Charitra-sahlta-varatd. 54. Gusdiji-prdgata. 55. Ashtakdviya. 56. YanshdvaU. 57. Yanaydtrd. 58. Lild-bhdvand. 59. Svarupa-bhdvand. 60. Gum-seva. 61. Chitavana. 62. Sevd-prakdra. 63. Mula-purusha. 64. Sata-bdlaka-charitra. 65. YamundjI-pada. 66. Yachandmrita. 67. Pushtl-marga-slddhdnta. 68. Dasa-marama. 69. Yaishnava-batrisa-laxana. 70. Chordsl-sikshd. 71. Sadasatha-pradha. [kruta. 72. Dwdrkesha-krata-nlta- 73. Achdrji-prdgata. 74. Otsava-pada. "WOESHIP AND PSALMODY. 99 CHAPTEE VI. WORSHIP AND PSALMODY. The doctrines of the Mahdrajas we have laid before our readers in the last chapter. Of their mode of worship we have now to treat. The present ceremonial or ritual has of course been the growth of time, being formed, or added to as circumstances have occurred, or the prompting desires of the priests may have suggested. We shaU endeavour to give as clear and distinct a statement as Is practicable, premising that much of the information contained In this chapter Is derived from the works of Mr. H. H. WUson, and from the oral testimony adduced upon oath In the course of the trial for Ubel, as weU as from other sources of a true and unim peachable character. We hope to lay before our readers a complete picture, as graphical as such coUective means wUl enable us to paint, so as to sustain the judgment we shaU have to pronounce, after deliberately summing up the facts. In the few concluding words of this chapter. A YaUabhdchdryan temple consists of three successive com partments. The central one Is larger and more open than the other two, being Intended for the accommodation of the numerous worshippers who daUy throng there. Of the re maining two, one Is the residence of the Mahdrdj, and the other Is dedicated to the worship ofthe image of Krishna. The temples are numerous all over India, especially at Mathura and Brinddban, In Benares there are two very celebrated and wealthy temples, one of which Is dedicated to 100 HISTOEY OF THE SECT OF MAHAEAJAS. Krishna under the name of Ldlji, and the other to the same god under the name of PurushottamjI. Those of Jaganndth and Dwdrikd are also particularly venerated ; but the most celebrated of these establlshifl.ents Is that at Sri Ndthadwar, In Mewdr. "The image Is said to have transported itself thither from Mathurd, when Aurangzeb ordered the temple It stood In to be destroyed. The present shrine Is modem, but very richly endowed, and the high priest, a descendant of GokuUidthji, is a man of great wealth and importance."* The image of Thdkurji, or the Idol, In the different temples. Is either of stone or brass, and represents Krishna in various attitudes, corresponding to those which he is sup posed to have assumed in the several periods of his earthly existence, either when performing uncommon feats or miracles, or Uving' at particular places, or engaged In any pecuUarly interesting scenes. Each of these is worshipped under a different name. That of &rl Nathji, being the most im portant and most honoured. Is at Ndthadwar. Krishna is here represented as a little boy In the act of supporting the mountain Govardhan on bis Uttle finger, to shelter his play mates from a heavy shower of rain which had suddenly overtaken them whUe at play. This Image is always splen didly dressed, and richly decorated with ornaments, which are often of the value of several thousand pounds. VaUabhdchdrya, the founder of the sect. Is said to have distributed among his disciples more than thirty Images, under various forms and names. These are stUl extant, and held In more reverence than modern ones ; and the Mahd rdjas, too, who possess them, are in consequence more re spected than the other members of their fraternity. But of the thirty-five, the seven of Navanita-priydji (literally, he who is fond of fresh butter), Mathureshji, Vithalnathji, Dwd- riUdndthji, Gokulandthji, Gokulachandramdji (the moon of * H. H. "Wilson's "Works. WOESHIP AND PSALMODY. 101 Gokula), and Madanamohanji (the Lord of Lust-Ulusion) — these were procured by the seven grandsons of YaUabhd- •charya, each ha'ving one for himself, and are held in even greater reverence. The five first are now at Sri Ndthadwdr, Kottd, Kanoja, KankroU, and Gokula respectively, and the the two last at Jaypora. The Mahdrajas are so covetous of possessing these, as weU as the others distributed by the Yallabhacharya, that instances are related of their having endeavoured to possess themselves of them by the meanest of actions. One of them, named Girdharji, was, about thirty- five years ago, convicted of having stolen one from a Vaish nava at Daman. The Images are sometimes so smaU and overloaded with ornaments, that the votaries can see nothing but their lustrous embeUishments, which have an attraction of their o'wn, apart from that of the image. The worship of the images is very sedulously performed, the most devoted homage being paid to them at fixed periods, eight times every day. There are also seasonal festivals, when they are worshipped : -with more ceremony. On these occasions the image is profusely decorated, and especiaUy in the spring, when it Is beautifully adorned with flowers arranged with much taste. According to the nature of the festival, the Image Is made to sit on a seat, or is placed In a cradle, or is so disposed as to recline In a swing. The cradles and swings and seats are either of wood or of brass or sUver. Crowds swarm to the temples on these occasions, flocking to see the Thakurji In aU his glory. At these' times the Mahd rajas ostentatiously decorate themselv^es in their gayest attire, that they may attract the attention of female devotees. The foUowing are the eight regular daily ser'vices.* 1. "Mangald, the morning levee : the Image being washed and dressed, is taken from the couch, where It Is supposed to * In the intervals, or when no particular festival is being celebrated, that part of the temple in whieh the idol is placed is closed, and fhe deity is invisible. 102 HISTOEY OF THE SECT OP MAHAEAJAS. have slept during the night, and placed upon a seat, about half an hour after (and during 'winter about three hours before) sunrise : slight refreshments are then presented to it, ¦vdth betel and pdn. Lamps are generaUy kept burning during this ceremony. 2. " Sringdra : the Image having been anointed and per fumed with oU, camphor, and sandal, and splendidly attired, now holds Its pubUc court : this takes place about an hour and a half after the preceding, or when four gharis of the day have elapsed. 3. " Gwdla : the Image Is now visited, preparatory to Its going out to attend the cattle along 'with the cowherd : this ceremony Is held about forty-eight minutes after the last, or whei). six gharis have elapsed. 4. " Edja-Bhoga, held at mid-day, when Krishna Is sup posed to come in from the pastures and dine : aU sorts of deUcacies are placed before the image, and both these and other articles of food, dressed by the ministers of the temples, are distributed to the numerous votaries present, and not unfrequently sent to the dweUings of worshippers of rank and consequence. 5. " Utthdpan : the caUIng up, or summoning of the god from his siesta : this takes place at six gharis, or between two and three hours before sunset. 6. " Bhoga : the afternoon meal, about half an hour after the preceding. 7. "&wt?%a, about sunset: the evening toUet]of the Image, when the ornaments of the day are taken off, and fresh unguents and perfumes appUed. 8. "Shayan, retiring to repose: the image, about seven In the evening, Is placed upon a bed, refreshments and water In proper vases, together ¦with the betel box and Its appur tenances, are left near it, when the votaries retire, and the temple Is shut tUl the ensuing morning."* * H. H. Wilson's Works. WOESHIP AND PSALMODY. 103 For the first of these services. In 'winter, the temple is opened at four o'clock in the morning, when It is quite dark, to give an opportunity to the Maharaj to communicate 'with his favourite female devotees, who much frequent It at this time. Upon aU these occasions the ceremony Is mueh the same, consisting of Uttle more than waving a Ught, and presenting flowers, perfumes, and food to the image by the priests. At certain seasons the ceremony also Includes rocking the swing ,or cradle of the Image, or throwing guldl (red powder) over It. The votaries, on beholding the image or its lustrous embel lishments, do nothing but repeat the name of the idol or Thakurji several times, 'with a variety of protestations and obeisances. This Is the worship. There Is no estabUshed ritual for general use, nor any prescribed form of worship. Previously to the opening of the division of the temple where the image of the Idol Is placed, the Mahardj takes his stand near the Image. Here, after the entrance of the votaries, he occasionaUy swings the Image, or waves before It a smaU metallic lamp. In which burns a Ught, , fed by clarified butter. The Vaishnavas, with their 'wives and daughters, having pre'vlously assembled In the passage, the door Is opened, and the crowd rush to enter, crying out Jaya ! Jaya ! to prevent the doors being closed. The noise and confusion are immense. No time must be lost, for In ten or twenty minutes the doors are again closed. It Is Im possible aU can get into the smaU room at once, and the weaker of the crowd have to await their turn to enter. To accelerate the devotions of those who have got in, and to induce ' them to make room for other devotees, who are anxiously waiting outside, one of the guardians of the temple mounts upon a raU, -with a thick cord In his hand, to whip them along. Many of the devotees receive a very severe beating ; and It has even happened that an eye has been lost or other severe and permanent Injuries Inflicted. It is cus- 104 HISTOEY OP THE SECT OF MAHAEAJAS. tomary for these guardians of the temple to receive a con siderable bribe in money to stay them from inflicting this castigation upon persons who can afford to be thus mulcted. But in the event of this douceur not being forthcoming, either from Incapacity or unwiUingness, the maUce df the guardians is exasperated, and they are unmerciful in the appUcation of the cord. During the four periods of worship in the aftemoon, females ¦nsit the temples In large numbers ; and at these times the crush is fearful and shameful, for males and females are inter mixed, and many men who have intruded for vicious and immoral purposes, assault the modesty of females 'with im punity. The crowd is so dense that, on extraordinary occa sions, females are totally denuded of their slight and loose clothing in the crush. The practice, therefore, of permitting men and women to associate promiscuously in the room where the Idol Is worshipped is highly objectionable. Fre quent applications have been made to the Maharajas to put a stop to, these indecent proceedings, but they appear to sanc tion them by their indifference. The first duty of the Vaishnavas who come to worship the Image Is to go to the Mahardj, who Is found seated on a raised couch, and to prostrate themselves at his feet. The worshippers place their fingers on the toes of the Maharaj, and then apply them to their eyes. When females touch his toes, the Mahdraj, who may have been attracted by one of them In particular, to Indicate that he 'wishes for a further inter'view, presses her hand, and thus gives her the sign of solicitation. This Is considered a high and distinguishing honour : It Is fuUy understood and appreciated, and the favour Is readUy reciprocated. The parties avail themselves of the first oppprtunlty to carry their purpose Into effect, and we shaU shortly see how readUy such an opportunity Is obtained. When It Is understood that this distinction has WOESHIP AND PSALMODY- JOg ' a consecrating force, the excuse for Infatuated compUance is at once found. Upon the door of the temple being opened, the musicians and songsters placed there commence a succession of lascivious chaunts, descriptive of Krishna's amorous sport with the gopis. These choristers and musicians occupy a place opposite the image and the Mahdraj, but behind the worshippers who throng through the open Interveriing space. The mode of solicitation by the Mahdrdj during this worship is the throwing upon the votaries of guldl, a red powder, made of a certain wood ground do'svTi; but this Is done only in the spring and upon high festivals. In throwing this powder, which Is often made up Into smaU balls, the Mahdrdj aims chiefly at the breasts of the females. It is also customary for him to project a yellow extract obtained from flowers, from a syringe, at the wor shippers, and particiUarly at the females. Besides the adoration of the image, worship is performed to the Mahdraj himself. There are generaUy eight or ten Mahdrdjas in Bombay, each having a separate temple,, the dimensions of which vary according to the means and In fluence of the high priest. In one of the apartments of his residence, the Mahdrdj, during the time that divine honours are paid to him, seats himself on a raised seat. The Bhdttids, the Banias, the Lohdnds,^ the Multdnls, and other persons, are the foUowers of his i^ellglon, and, are known as sevakas, or servants. AU of them, rich and poor, adore him by saluting his feet ; and for a short time after these devotions, the rich or Influential are accommodated In the haU, while persons of moderate means are left to shift for themselves in a large pubUc room or courtyard. One apartment of the buUding known as the zandna-khdnd (seragUo) Is occupied by fhe Mahdrdj 's 'wife and daughters, who never appear in the sight of men : their residence Is considered sacred, and only the sevakis (female worshippers) have permission to enter It. 106 HISTOEY OF THE SECT OP MAHAEAJAS. Next to the Mahdrdj himself, his wife {vahuji) and daughter (hetiji) receive homage in the zandna-khdnd from his female devotees. The Mahdrdj can be otherw^e worshipped at aU hours of the day ; that is to say, in the intervals of the worship of the idol, at which times his presence Is required adjacent to the Image of the god. It Is at these times of his separate worship in his own residence that females are presented 'with the facile opportunity of showing their appreciation of the high honour of the selection he has made of them by throwing guldl, pressing their hands, or projecting on their breasts the yeUow Uquid extract of flowers. TJp to eight or nine o'clock every moming the Mahdrdj is engaged In performing ablutions and saying prayers, the rest of the day being whUed away at meals, in conversation, in repose, and in pleasure. After his meals, he seeks the privacy of his bedroom, which adjoins the zandna-khdnd, and except on any urgent business — for instance, that of attending the worship of the Idol — he does not leave this apartment untU three or four o'clock In the afternoon. During the Utthdpan period of worship, which begins at two p.m., the ¦wives and daughters of the Vaishnavas -risit the 'wife and daughters of the Mahdrdj in the zandna-khdnd, from whence some of them proceed with presents of fruits, mUk (in sUver goblets), and other things, to the Mahdrdj's bedroom ; and the most for tunate of them, according to their notions, comes out purer than before. If, whUe the Mahdrdj is in the sitting-room speaking to his foUowers, a female happens to come to the temple 'with her present of frnits, or whatever else it may be, he immediately retires Into the zandna-khdnd, and there accepts the present from her, and ministers to her lust. The dust on which the Mahardj has walked is eaten by the votaries. Even his very wooden shoes are worshipped, as is also his gddi or seat. His feet are champooed, he is WOESHIP AND PSALMODY. 107 decorated with precious ornaments, he is frequently bathed by his votaries in saffron and milk : money and many pre cious articles are presented at his feet with humiliating pros trations, and the worship Is directed not only to the'Mabdrdjas -personaUy but to their very pictures. In the morning, when the Maharaj Is at his ablutions, a number of Vaishnavas coUect at a short distance ; and as he stands up to 'wipe his body, one of the Vaishnavas, or minis ters of the temple, approaches him with reverence, takes Into a vessel the water dropping from his dhotar (the cloth covering the lower part of his body). This dirty Impure water Is «steemed to be of high virtue, and Is distributed among aU present at the temple, who drink It with feelings of pride and satisfaction ! What remains Is reserved for some hours for the purification of absent Vaishnavas. The remnants of the Mahdrdj's meals, ca^leSijuhtan, are preserved, being considered very precious, and can be had on a formal application by any Vaishnavas who desire to eat them. In private banquets and caste feasts, given with the Mahdrdj's permission, these im pure remnants are first served, and are eaten as though they were ambrosia ! The pdn-sopdri (leaf and betelnut) which the Mahdrdj throws out after chewing, is caUed ogdr, and Is coUected and preserved to be distributed to males and females, who take a great pleasure In chewing it over again. . In the month of Shrdvan, the Mahdrdj takes deUght in sitting on the hindold (a sort of swing), when his male and female foUowers move It backwards and forwards "with their hands. This privilege of ewlnging his HoUness Is purchased with presents to him. At the time of the HoU hoUdays (the ¦saturnaUa of the Hindus), the Mahardj stands in front of the temple and permits his foUowers to haU bim with guldl (red powder). Some of the Mahdrdjas on these occasions throw the guldl In return on some especial favourite female worship per, and Indulge pubUcly in acts of impropriety and Indecency. 108 HISTOEY OP THE SECT OF MAHAEAJAS. The other occupations and amusements of the Mahdrdjas consist in social intercourse. In riding about and drl'vong In their carriages, and In talking of the amorous sports of Krishna. T!n the intervals of their official priestly duties, they have recourse to every variety of amusement and plea sure; and not a few of them rejoice exceedingly in displaying indecent pictures to their female devotees, to excite them to amorous sports. The Mahdrdjas also undertake the settle ment of caste disputes ; they are usuaUy soUcited to be arbi trators in cases where the right of property is contested, and generaUy they subtly contrive that but very Uttle of It shaU come Into the possession of the litigants. They are very great epicures, and consummate judges of every species of deUcacy and good Uving, several of them Indulging excessively in Intoxicating drugs, such as bhang and opium. In the evening they are usuaUy in-vited to the houses of the wealthy Yaish- ¦ navas, whither they resort sumptuously attired, and fragrant with attar of roses and other luscious perfumes. In order that they may be the more attractive to those with whom they eome In contact. Their visits are always of a semi- reUgious character; and therefore, upon these' occasions, wives and daughter^- of the Vaishnavas whom a Mahdrdj thus honours by -visiting, entertain him -with the songs which may be cha racterised as the psalmody of their reUgion. Ten or twenty minutes after he has taken his seat, aU the members and friends of the family join in applying to him odoriferous. stuffs, in offering him wreaths of flowers, in waving a Ught round him, in presenting him with money, and In prostrat ing themselves at his feet. " The hymns, or sacred songs of a sect, are generaUy the most fervid exposition of their religious feelings. The hymns sung by the women of the VaUabhdchdrya sect. In honour of the Mahdrdjas and In their presence, are certainly no excep tion to this general rule. They are passionate 'with aU the WOESHIP AND PSALMODY. 109 passions of the East, erotic pantlngs for fruition of a lover who }s also a god. As it is said of the gopis in the Vishnu Purdna, ' every instant without Krishna they count a mjo-iad of years, and, forbidden by fathers, husbands, brothers, they go forth at night to sport with Krishna, the object of their love,' so these hymns, sung at this day by the 'wives and daughters of the Yallabhdchdryans to their Mahdrdjas, ex press the most unbridled desire, the most Impatient longing, for the enjoyments of adulterine love." * These females yield themselves unhesitatingly to the Ignoble task of exciting the gross passions of these priests, for whose pleasure, and to stimulate whose lusts, they, upon these -visits, and also on festive occasions, sing songs which we quote as specimens of the lascmous poetry In which the Mahdrdjas find pleasure. ^Tlfe'l »1felN(1l "?l^ ¦>m^i "X II m[ t-lfcln >rica^ 1K i^^llHl i^ ^i 1 II «Mlfc/ >1U "^ "H^ y >1'1 >ri^ "^ II ¦M.S3 »iR •it'll ^--t^ V(^^ Mij 1 ii feq li ai'^H i^l ^i^iii aijl II "HI6i II ^ 11 ¦^sA d =llfl^l 1161^1 ^ Mlil II lUim is^-HH ffisAi tifefl 11 5 II "l|iA H^"^ Cl"^^ Sl^ 11 V 11 ¦^fe"^! "cm Ife-HR "^^ 11 "wilMi^l H^H yi»t'^n "c-t^ il M 11 [tEANSLATIOH' of ihe ABOVE.] An excitement, extreme aud great, in my body is created ; The azure-eoloured beauteous husband with me is sitting. 1 "Without seeing [his] beauteous face, even water I wUl not drink ; The amorous and beauteous husband, by seeing oft and oft I'U live. 2 Eestrain me not. Oh ! my mother, To pay my homage to him, daily I will go. 3 As to the connectionship, that of the Sdvalya* is the only true one, [And] all others appear to be but imperfect. 4 He who tells may tell, we will pertoit to do so. And to them [with indifference] we shall listen. 5 \\iK\ en^nini H(H^^f\ "^"^yi '»HI"=l«vi svl It '^•H'-nH ^"^111 Siife^i'^ <^ 11 \Kl\\o II \ II ¦>H\\'^ >MWPl '^iHl'l ^'*\ is[f-^ ^ 11 'HR iii^i^i (i[^\ 'HMn ^<^ H^^ 11 Mltiio II -K II ^tH i^ tHKi »HM (3M^ hH^ 11 fltn ci'i HA feimi ¦^m\\ 6l1|tl "MVti^;-! m^\iT/ 11 MliiCl^U >i^"?l "H'm^l II =II6C-1 '¦-iHlXl SlfV \[f/ li Mli^Qn^^'^M ^Ml?^[ ll'^isll Kl<^ H^\ cTl 5^23^, ^r-d »^tsi MR "^"14 II >1li^ll ^ m'^ «M^ *MlMd, >1U 01 ^i »HIM II ¦^^Hia 1^ RlsvcOn, Th !s;i M^lcllM II Mli^a II "yirv yMli M«iii n ^i^iIm "^6, *i^ ^\ otRiH 11 $1^0 11 ^5,«v yi^i > wilt^ !s 114 HISTOEY OP THE SECT OF MAHAEAJAS. SW MlMcQ -Hm Mi?i, ytl "^6 -^fl ^ll^'H'ailM jsK-tliH iUl, *fl 4!i^lii?,ft HU 11 Sl'vo li K'l "^-i^ ilfeX 'Q=^'"1^, *ft ^b^Kifl HU ¦'H(\\H\ y^tsi tli^a, ^§'4 a«''fl 'Hii 11 Slfi'o 11 ^>1 ^iiiy^ ctli, "{1 = lM"^fe'-tlH '^'a V"^ ^'l*^') "^° tU«Hl'tl'Al t-lpQ MRl M<1Mi, "Qo yyj yi^ on^ikm "Ml SfHMi, "flo mm "JrHIHl B clMl cUMi, "{lo ^Ssttctl'fl 'Hinl'^^l, 'll "l"^, "{lo M^Mi fnl"^ «!vi(3" >hr5i, "{lo «Mia=icti "^'-fl ifei tt^n y^, "{Is isi ata^ J^fl^iMiia nifei ^ k^, "{lo lArtXl ?AU"l dl (4^ Mi-'ffi, "{lo 'nia^ iii^^i '^m'^ 'i ii'^lH, "{l-O. rtMfX ^ IH^-^d feJsviTl feSJ, "{lo MRi cTl Utiil ctM '{I'll ffv5}, "{lo "Ti^Oii ^*ii "{I<~i4 si>i 'iiSl, "{lo fetlttai H\^ %^l cu [!f\ ^^ ii ^Irt €1H '(ImI'I '1«{1 all "55:? II "Q£? isMXrti SfifcT 'i«(lX ^i6i6U II HlMi M M«l rti a^ «llH Iv 11 iwiw 'QatR wifl HH MRl «il6nHi H'l "h^? II "iW'i aim 5:3=i'i tMi rtiijR =116611 5:?cHi ^£?rt.»v' 'H'tH "hs:? II [tHAITSIATION oe the ABOVE.] If you stop a while, I'll tell you a tale. "Why do you turn your face from me ? I have not fulfilled the wqrd I gave. And this I believe has offended you : I'U offer an apology, should you listen to it : It's no fault of mine, do you see : In my appearance I am a young married girl ; And being of the weaker sex, I am very meek. My husband's relations all keep a watch over me ; My married one would not, if I go out, but follow me ; No false pretence would stand before my husband's sister. If I go to bear water, or sell the products of the dairy, My companions are in crowd with me. Therefore, I have delayed for want of an opportunity : We should dread the wicked people. Do not think I am proud of my beauty ; It's nothing, when compared with yours. Since we have exchanged glances, I have dedicated to you my body and mind ; I oannot relish food at dinner, Nor can I get sleep when I lie down ; My heart burns within itself day and night ; WOESHIP AND PSALMODY. 119 I have no rest on account of your separation : There is no other fault but this. If an opportunity occurs happy we shaU be ; All the day this is the only thought engaging my mind. But opportunity offers itself to-day ; My husband leaves for a foreign town ; My husband's sister is sent back to the house of her husband to-day; To dispose of the products of the dairy is my important business. Come, therefore, early at sunset. To the grove of Bansibatt, where we shaU meet ; Take no companion with you. And I too wUl not bring any. Thus they both met And sported to their complete satisfaction : The cherisher of DayS was delighted. And conquered the unconquerable cupid. It is the fatal result of the gross and indecent reUgion thus inculcated and practised bythe VaUabbachdryans, that females are rendered caUous to the moral degradation into which they are betrayed by their religion^ preceptors. These preceptors imbue their teachings 'with the idea that aU emanates from the highest source of spiritual inspiration, they themselves being absolutely its full impersonation upon earth ; and their doctrines impressively inculcating that they are even superior to the Di'vinity himself, because, although ostensibly the mere medium of communication between him and the worshippers, they can save when it is beyond the power of the god, and can grant absolution and ensure pardon to the positive cer tainty of their votaries eventuaUy enjoying the deUghts of paradise. The moral nature of the devotees being thus controUed and subjugated, they succumb slavishly to the in fatuation, unconscious of the foul snare into which they faU ; and under the supposition that they obtain honour and spiritual exaltation by immoral contact with these incama tions of deity, lend themselves 'wilUngly to minister to their corrupt pleasures. ¦ 120 HISTOEY OP THE SECT OP MAHAEAJAS. The Mahdrdj is invited to the houses of the Vaishnavas when they are sick or on the point of death : in the latter case, he puts his foot on the breast of the dying person, with a yiew to free him from sin, and receives, in retum for the blessings he thus confers, from ten to a thousand rupees. In Bombay alone there are from forty to fifty thousand Vallabhdchdryans. We naay therefore form some conception of the manner in which the depravity of whieh we have spoken percolates through this community, which, as we have before seen, consists of the most wealthy and most intelUgent inhabitants ; and to how much greater an extent it may in directly corrupt society by its contaminating influence. The Vaishnavas are strictly prohibited from showing to the fol lowers of other sects the book containing the amorous poetry, and, iadeed, aU the books issued by the Mahdrajas. The preUminary initiation of the VaUabhacbdryans com mences very early in life. The first instruction takes place at the age of two, three, or four years. The chUd is then taken to the Mahardj, who repeats to it the " Astdkshar Mantra," or formula of eight letters, viz., ^^ifxiij; ^IT!W 'W i 6 e 7 8 {Sri Krishna sharnanam mama), that is, " Sri Krishna is my refuge." This the chUd is made to repeal after the Mahardj, who then passes round its neck a string -with tulasi {ocymum sanctum) or grass beads, caUed kanthi or necklace ; and then the ceremony is complete. The second initiation, called samarpana, which signifies consignment, takes place in the case of a male at the age of eleven or twelve years. He then becomes a full member of the sect, and is fitted for the duties of Ufe. In the case of a female, it takes place upon her marriage, or shortly previous. This celebrated samarpana, or absolute self-dedication to Krishna, and his incarnation, the Mahdrdj, is also known as Brahm-sambandha, which means connection with Brahma (the Supreme Being). The votary "WOESHIP AND PSALMODY - 121 is required to repeat it daUy, mentaUy and alone, after bath- iag, and it may not be recited to any one. It is ia Sanskrit, and its form is as follows : — f^ciTTT%in'rfTf7rft*rRti*j'R^* mu i 4i^1f^iTwrrr:^rT'!r^n fRTf^ 11 <1 II TEANSLillOIf. " Om ! Sri Krishna is my refuge. I, who am suffering the in finite pain and. torment produced by enduring, for a thousand mea sured years, separation from Krishna, do to tbe worshipful Krishna consecrate my body, organs of sense, life, heart, and other faculties, and wife, house, family, property, with my own self. I am thy slave, 0 Krishna." * For the performance of each of these ceremonies, the Mahdrdj is paid a fee in money, which is not usuaUy re stricted to the prescribed amount, but is ordinarily accom panied 'with coUateral presents, depending upon the opulence, position, or devotion of the votary. Its technical name is the hhet, or present. This samarpana, which professedly absolves from aU sins previously committed, is deduced from the Siddhdnta-rahasya, and incorporates the dedication there referred to. It is not a barren principle, it must bear fruit ; as the preceptor says : " To each of us (himself a Krishna) you thus ofier your body, your soul, your 'wives, your sons, your daughters, your body, mind and property. Before you enjoy any portion of dhan, you must offer it, him or her, to your god personified in us."t The new fuU sectary thus goes forth, although disencum bered of his sins, yet heavUy burdened moraUy, and without a claim to any possession ; for in this formaUty he has renounced every possession to his Mahdrdj. He goes forth to repeat his * Translated by Dr. John Wilson. t Speech of Mr. T. 0. Anstey in the Libel Case. 122 HISTOEY OP THE SECT OP MAHAEAJAS. mantra, whilst numbering the beads of his rosary, which con sists of one hundred and eight, made either of the stem of the tulasi plant or sandal-wood. He is marked on his forehead with two perpendicular red Unes, which converge in a semi circle (with a red spot in it) at the root of the nose. These marks are daUy renewed after bathing. He goes forth thus to be recognised by his brother sectarians, who mutuaUy salute each other 'with hands raised to the face and the paUns united, exclaiming Jaya Sri Krishna or Jaya Gopdla, Victory to Sri Krishna ! Victory to Gropdla ! He goes forth 'with these marks upon him to be recognised as the enthusiastic devotee of the Mahdraj, to whom he has desecrated the purity of his home, under the terrible threat of the denial " of the deU verance of his soul, and of its re-absorption into the divine essence;" under the threat here, also, of excommunication from aU intercourse with his fellow devotees, and under the prohibition of enjoying food, or participation in the worship of his idol. His contempt can be purged only by presents and submission, or by the strong act of renunciation of the sect, which few have the moral courage to resolve upon, chained as they are by the relations of life, or the artificial bondage of a conventional condition of society. The woman goes forth a ruined victim. She is undone by the obscenities which she has 'witnessed and practised, through the dissoluteness of the Mahdrdj, whom she has been taught to soUcit by means of every possible artifice and blandishnient, and by enticing presents. She conceives herself to have been honoured by the approach of her god, to whose lust she haa joyfully submitted. Her whole nature is thus corrupted. After receiving this initiation, it is incumbent upon the votary to visit the temples at Grokul and Sri Ndthadwdr at least once in their Uves. Ha-ving done so, the greatest devotees becomes marjddis,* and can then be attended only * Devoted to the ¦worship of the god. "VTOESHIP AND PSALMODY. 123 by such persons as shaU have also visited the same temples. The mere performance of samarpana is not sufficient to attain this object, for " such disciples may eat only from the hands of each other. The -wife, or the chUd, that has not exhibited the same mark of devotion can neither cook for such a disciple, nor eat in his society." * The foUowers of these Mahdrdjas have usuaUy in their houses an image of Krishna and a smaU book or wooden case containing portraits of Krishna in various attitudes, as weU as of VaUabhacharya and some of his descendants, which they worship after the morning ablutions and bath. The image represents a young chUd, and the worship consists in playing before it -with toys and chUdish trifles. But pre-viously to this worship, the suppositious chUd must be aroused from the slumbers of the night by the ringing of a beU. It is then bathed and dressed, and offerings of fruit and other things are placed before it ; a lamp fs waved before the image, the Ught being produced by the combustion of clarified butter ; a rosary of one hundred and eight beads is gone over, and -with the numbering of each a repetition is made of the mantra of eight letters, as foUows : — Sri Krishna sharnanam mama (Sri Krishna is my refuge). After this the thdkurji (idol) is placed on his bed, and the votary takes his moming repast, and proceeds about the usual routine of his daUy avocations. These are the chief ceremonies of worship, and it wiU be seen that they are deeply impregnated with the vice inherent in the doctrines on which the ceremonial is framed. It must astonish every one that such dtebasing practices should pro ceed from the reUgious code of intelUgent, if not educated, persons ; and those who are accustomed to think and to test everything by reason and common sense, can scarcely believe that such fanaticism can exist in an enlightened age. India was the centre of civUization for ages, whUe other portions of * H. H. Wilson's Works. 124 HISTOEY OF THE SECT OP MAHAEAJAS. the world were in a state of barbarism; and it is therefore the more remarkable that it should be the locale of this pestilential moral miasma, which the rapid and almost uni versal spread of inteUigence has faUed to dissipate. The existence of so foul a plague-spot would suggest that our moral nature has its antithetical phases, and, like the lumi naries of the sky, is now at its zenith and now at its nadir ; and that the absolute progression of our race, 'without Di'vine aid, is but an idle dream and a baseless hope. It would almost seem to be the duty of the rulers of the realm of India to prohibit these practices, in the interest of our com mon humanity, leaving to pubUc opinion the deUcate task of correcting mere social folUes and aberrations. Our govern ments may be legitimately held to be guardians of publie morals. At any rate, the efforts of phUanthropists for the enUghtenment and reformation of India should be increased a hundred fold. CONSEQUENCES OF VALLABHACHAEYAN TEACHING. 125 CHAPTEE YII. EFFECTS OF THE DOCTRINES AND WOESHIP OF THE VALLABHACHABYANS. Althotjgh in the preceding chapters we have IncidentaUy adverted to the natural effects of the dissolute teachings of VaUabhacharya and his immediate descendants, and of the commentators who have endeavoured to elucidate the tenets of the sect, we shaU here briefly recapitulate them, and show at one view the tendency of the teachings themselves and the baneful effect of the ceremonial which has grown out of them. One of the most conspicuous effects of the doctrines and ceremonial is to draw away thfe attention of the sectarians from the knowledge of the true God. The superstitions which the Mahdrajas have introduced, to subserve their pur pose of controUing the consciences of their adherents, lead them to see God only in their reUgious guides, and to worship them as absolute impersonations of the Deity, " According to the old Brahminical tenet," developed in the phUosophical Upanishads on which the Veddnta system is founded, "Brahma, the all containing and Indestructible, the Soul of which the Universe is the Body, abides from eternity to eternity as the fontal source of aU spiritual existence : reunion 'with Brahma, absorption into Brahma, is the beatitude, for which every separa,ted spirit yearns, and which after animating its ap pointed cycle of individuated Hving organisms, it is ultimately destined to attain. This, then, is the pure and sublime notion 126 HISTOEY OP THE SECT OF MAHAEAJAS. of the reunion of aU spirits that animate U'ving but perishable forms with the Eternal Spirit, not limited by form, debased into a sexual and carnal coition with the most sensuous of the manifestations or 'avatars' of God The religion which thus degrades the pure idea of spiritual reunion with God into the gross reality of carnal copulation with its here ditary high priesthood, appears to be sensuous in aU its mani festations. Rds Lild, or ' amorous dalUance,' is held forth as the highest. bUss here ; Rds Lild is the principal employment of Paradise hereafter : one of the many amatory names of the Mahardj is the ' Ocean of Rds LUa,' and when a Mahdraj expires he is not said to die, but to extend himself to an im mortaUty of Rds LUd." * " If these things are sanctioned by the authoritative works of the religious sect ; if reunion with God is figured under the emblem of sexual intercourse ; if love for God is iUustrated tj the lustful longing of an adulteress for her paramour ; if paradise is spoken of as a garden of amorous daUiance ; finaUy, if the hereditary high priests of the sect are directed to be worshipped as gods and reverenced as the incamations of God, it is not a matter of surprise that the ordinary devotees should make little practical distinction between Krishna and the Mahdrdj — ^that they should worship the Mahdrdj with bUnd devotion, and that their wives and daughters should freely give themselves up to his embraces, in the belief that they are thereby commingling with a god." f Multitudes of the populace, therefore, servUely submit to aU that these priests, may chose to dictate; and they yield themselves passively to these delusions, which obtain an entire ascendancy over them. They are so subdued by this moral and inteUectual paralysis, and so thoroughly debased by the apprehension of the consequences of thwarting their priests/ that they have no wiU to exert in resistance to the debasiag * Judgment of Sir Joseph Arnould. t Ibid. CONSEQUENCES OP VALLABHACHAEYAN TEACHING. 127 practices which the Mahdrdjas have introduced, in supreme contempt of their abject and devoted followers. Were the Mahdrdjas, as the Jesuits were, an inteUectual and highly educated class, we might conceive of such a subjection to them ; but the instances of culture among these men are so extremely rare, and their spiritual ascendancy is so entirely maintained as a hereditary right, 'without any respect to their character or qualifications for the sacerdotal office, that there is nothing by which we can account for the influence they exercise. That men who, in the ordinary business of Ufe, and in their daily intercourse 'with others, are acute and inteUi gent, quick to perceive their rights and persistent in main taining them, should submit to be the victims and the dupes of these priests, and should adopt and aUow the vile practices they -have introduced, is a mystery which we are unable to solve, except by a reference to the power of superstition to enthral the mind. It may be laid down as an axiom, that we are more usuaUy and effectively acted upon by what is near than by what is remote. In the daUy and hourly agitations of society, we see men act both deliberately and impulsively, upon proximate instigations, without weighing the possibilities of distant consequences and contingencies .And, in this case, the threat of being born a thousand times as a dog, a serpent, an ape, or an ass,, after passing from this life, makes the deluded followers of this superstition the serfs of the priests, whose wiUs they slavishly obey even to the extent of suffering the most hideous humUiation. Hope also comes to the help of fear ; and the futile promise that they shall pass, 'without any intervening transmigration, direct to Goloka, excites in the minds of the Vaishnavas a strong desire to give to their priests valuable presents, and bUnds them to the degradation to which they are subjected in their famiUes by their craft and lust. Upon the females, who are entirely destitute of education, and who live in a cUmate which early developes the passions. 128 HISTOEY OP THE SECT OF MAHAEAJAS. and in a moral atmosphere in many respects unfavourable to purity and delicacy, the superstition has still more baneful effects. By it a door is opened to every tempting inducement, and for the outlet of a flood of evUs. Where there is no knowledge of moral turpitude, the females of the country yield to their worst impulses, and think that they are doing right. They are taught by their parents and friends to obey their own natural promptings, and to submit unhesitatingly to those soUcitations from 'without, compUance 'with which has the promise of both temporal and spiritual reward. The explanation here is easier than in the case of the man ; for although woman, normaUy, has perhaps a keener perception of right and wrong than man, her inteUigence is enfeebled by the want of education and enUghtened society, and the force of example and the power of precept. Thus she almost necessarily becomes the -victim of her own excited imagination! Hindus ! we exhort you to educate your females, that you may have a virtuous progeny from a pure and uncontaminated • source; for, under the circumstances we have been compelled to narrate, often to our utter disgust, a man cannot be sure that his chUd is his own, and not the offspring of a licentious voluptuary. Virtue is inherent in'the female breast, and if duly nurtured, like a fair tree properly cultivated and tended, wUl in its season yield its noble crop of cheering blossom and sustaining fruit. Abjure the degrading tenets that debase you ; arouse yourselves to the dignity of manhood, and cast the chain from your necks. Trample down this vUe priest hood into the mire they create around you, and raise your selves to tha position your inteUigence fits you to hold. Divest your females of the notion that intercourse 'with the Mahdrdjas is an honour, and that amorous connection with them is bliss. Make them renounce this vUe superstition. Claim them as your own only, and bind them to yourselves and your families by the strong and haUowed ties of conjugal, parental, and CONSEQUENCES OP VALLABHACHAEYAN TEACHING. 129 filial affection. Let not your homes have the scent of the impurities of the temple, whose odour should be disgusting to your nostrils. Another conspicuous result of the effect of the precepts inculcated by the Mahdrdjas is the formation of the "Rds Mandalis." These are" carnal love meetings." The institu tions, if it may be so eaUed, or rather the practice, is derived from the account of the Rds Lild, the ancient mythological story of the gopis, or female cowherds, mixing, dancing, and becomUig passionately enamoured of Krishna. The meetings of these societies are held privately at the residence of some orthodox and rich Vaishnavas. They take place in the evening, and at them are read stories from "The Tales of the Eightyrfour Vaishnavas," and from " The Tales of the Two Hundred and Fifty-two Vaishnavas," which pro fess to relate respectively the histories of the converts of VaUabhdchdrya ahd of Vithalnathji. We have had occasion, in our chapter on the doctrines of the Mahardjas, to quote some of these Ucentious narratives, to which we refer our readers back for iUustration, not choosing to cite any more from such prurient sources. The reading of these books excites and stimulates the passions, and we may be prepared to expect what must foUow. Indeed, it is very questionable whether this stimulation is not the ostensible and main object of the meeting, rather than any reUgious motive. These read ings, principaUy for the purpose of exciting concupiscence, is inculcated by the reUgion. Friendly Vaishnavas take their wives, and possibly females of their acquaintance, with them to these meetings, and a discourse on matters of love and affection is read. It is not to be supposed that these societies have any resemblance to the Platonic concourse of the middle ages, entitled the Cours d' Amours, a Parliament of Love, which pro nounced its "arrets," or sentences determining cases of con acience, or propounded ingenious subtleties for discu.ssion. No ! 130 HISTOEY OP THE SECT OP MAHAEAJAS. These meetings are of a practical character, -with but a step from word to deed. To them sweetmeats are taken, which are consecrated to the books, after reading, and these they put bit by bit into each other's mouth, each feeding another's wife. " The wife of one Vaishnava wUl put a morsel into the mouth of another Vaishnava, who, in return, does the same to her, with aU the practical manifestations of the most ardent love. After they have exhausted the sweets of these pre liminaries, the intoxication of delight so overpowers them, and they become so enrapt with the ardour of the love that inflames them, that, forgetting the earth and its platitudes, they ascend to the very summit of celestial beatitude, and blend together in the ecstacy of superlative bUss." We have but given a paraphrase of what this passage says in plainer and unmistakable language. We will proceed now to some of the rules which regulate the Rds MandaU. These direct that if one male Vaishnava wish to enjoy the -wife of an other Vaishnava, the latter should give him that Uberty with great deUght and pleasure. Not the slightest hesitation is to be made. It is a primary condition that a Vaishnava who wishes to be a member of this MandaU should join it together with his wife. The Vaishnava who has no wife, or w^o has not been married, can also join the MandaU, and enjoy the wives of other Vaishnavas. There are two or three such Rds Mandalis in Bombay, and they are found in other parts of India where Vaishnavas dweU. Capt. McMurdo, the Resident in Kutch, has noticed the Rds MandaU. He says : — " The weU known Rds Mandalis are very frequent among them (the Bhdttias) as among other foUowers of Vishnu. At these, per sons of both sexes and all descriptions, high and low, meet together ; and, under the name and sanction of reUgion,' practice every kind of licentiousness." It is not to be supposed that the Mahdrdjas permit their CONSEQUENCES OP VALLABHACHAEYAN TEACHING. 131 votaries to have the exclusive enjoyment of these Ras Man dalis ; for this would be an act of self-denial, not consistent -with their tenets. They themselves perform the part of Krishna -with the gopis, and represent the Ras Lild. It occurs in one part of the e-vidence in the Libel Case that the enactment of this " amorous sport" may be witnessed upon the payment of a fee, and one of the witnesses had actually paid the fee to see it performed between the Mahardj, as Krishna, and a young Bhdttid girl. 132 HISTOEY OF THE SECT OF MAHAEAJAS. CHAPTEE VIIL PROFLIGACY OF THE MAHARAJAS. Oue whole narrative has been scarcely anything but one continuous recital of the profligacy, debauchery, and licen tiousness of the notorious Mahdrdjas. They find their in fatuated votaries such wiUing victims, that their unresisting weakness tends to perpetuate and aggravate the e-vU ; for all propensities, good and bad, by the very force of habit, become strengthened and confirmed. We cannot wonder, then, that these Mahdrajas, accustomed from infancy to be treated with veneration, and to have every desire immediately and pro fusely met and gratified, should not desist from practices that have become bone of their bone and flesh of their flesh. Nurtured in indolence and sensuaUty, with the barest smat tering of education, what can it be expected they should be come but the precocious practitioners of every depravity? Accustomed to delicate nurture, the choicest viands, the richest habiliments, the smiles of women, and the abject and debasing ser-vUity of men,. they unwittingly become gross sensualists; and the great wonder is, that, in the continuous practice of so much debauchery and dissipation, they should live even to the age of manhood. Comparatively few of them reach old age. The Mahdrdjas must be often weU-favoured, to inspire women with so strong a passion as to purchase intercourse with them at any cost, as they have sometimes done ; for this surely cannot always be traced to a religious source, but must often arise from depraved sensuality. Women have been PEOPLIGACY OP THE MAHAEAJAS. 133 kno-wn to part with their personal ornaments to purchase in tercourse -with these priests; and, upon returning home, they have pretended to their husbands, or to the elders of the house, that the ornaments were lost in the crush of the throng which pressed to pay adoration to the image of the idol. The Mahdrdjas are soUcitous to obtain the notice of aU their female votaries; but only their particular favorites, or the excep tional charms of a beautiful female no-nce, speciaUy aUure them. That they may not lose any opportunity of fascinating, they go to the temple attired in the choicest raiment, from which streams the rich perfume of the unguents they have been anointed with : they are as odorous and as iridescent as a parterre of bright coloured and sweet scented flowers. Can we wonder, then, at the infatuation of the females, thus assaUed through every sense, and whose imaginations are intoxicated by the desire and expectation of realizing sensuous connection -with an incarnate god ? Some females, in their impassioned devotion, dedicate themselves wholly to this sensual enjoyment; and are so strongly impressed with its beneficial and meritorious efficacy, that they dedicate their daughters to the same service. It has often happened, in the case of the sickness of husband or child, that, in order to pro cure their recovery, women have vowed to dedicate their daughters to the embraces of the priest. But it must be remembered that females, when young, are already initiated, as far as sight is concerned, in the aUuring mysteries of this profligate reUgious frenzy r they behold from infancy aU the processes of the atrocious superstition, and grow up to matu rity in the pestUential atmosphere of moral impurity. They are thus prepared for what foUows. The profligacy, debauchery, and Hcentiousness which charac terize the sect of VaUabhdchdrya have been noticed by several distinguished persons, two or three of whom flourished some hundred years ago. Ddmodar Svdmi, a dramatic writer, com- 134 HISTOEY OP THE SECT OF MAHAEAJAS. posed a Sanskrit drama entitled Pdkhanda Dharma Khandan (The Smashmg of Heretical ReUgion), in the year of Samvat 1695 (about a.d. 1639), in which a distinct reference to VaUa bhachdrya and his sect is made as foUows : — ^'IM^^^ai ^^ % ^^nt TTVSi%f7J ^i^T«i: ^fdM«in(^ i^'^ f«tMi«t*i^«i ^TJTT^ ^: ^T^TT^ g^tfrf»i^ irgw ¦^spE^ tM!!c|*id ^ ^fwlg: [teanslation of the above, j " The Siitradhara (says to the Wati) : — 0 dear, the Vedas have fled somewhere ; no one knows the story of their flight {i.e. whither they have gone). The collection of the Sankhya, Toga, and the Puranas, has sunk into the bowels of the earth. Now, young damsels, look to the self-dedication preached by Shrimat VaUabha Vittaleshvara, who has conspired to falsify the meaning of the Vedas. " Enters a Vaishnava, having on his neck, ear, hand, head, and around his loins, a wreath made of the Trinda (Ocymum Sanctum, PEOPLIGACY OP THE MAHAEAJAS. I35 or Tulsi), having on his forehead Gopichandana (a substitute for sandalwood). He is one who repeats Eadha ! Krishna ! Being opposed to the Shruti, he is the reproacher of those who adhere to the Vedas. He finds at every step crowds of females filled by Mma (lust or cupid). He is the kisser of female Vaishnavas. Te Vaish navas, ye Vaishnavas, hear the excellent and blessed Vaishnava doc triue : the embracing and clasping with the • arms the large-eyed damsels, good drinking and eating, making no distinction between your own and another's, ofi'ering one's self and life to gurus, is in the world the cause of salvation. " Mutual dining, carnal intercourse with females night and day, drinking, forming endless alUances, are the surpassing, beautiful customs of the persons who have consecrated their souls to Stt Gokulesha. Charity, devotion, meditation, abstraction, the Vedas, and a crore of sacrifices, are nothing : the nectarine pleasure of the worshippers of the Pdduhd (wooden-slipper), in Sri Gokula, is better than a thousand other expedients. Our own body is the source of enjoyment, the object of worship reckoned by all men fit to be served. If sexual intercourse do not take place with the Gokulesha, the paramour of men is useless, like a worm or ashes. " The chief religion of the worshippers of the Pdduhd is the con secration of a daughter, a son's wife, arid ,a wife, and not the wor ship of Brahmanas learned in the Vedas, hospitality, the Shraddha (funeral ceremonies), vows, and fastings." * Sdmal Bhatta, a distinguished Guj,ardti poet, who flourished in Ghijardt about a hundred and fifty years ago, in his poem entitled Sudd Boteri (Seventy-two Parrots) makes the follow ing remarks in the twenty- fourth story of the book : — '^^m'H ^^MMi i^ 11 Ah Vl^ iiM II iTiH Kik^ ^nmlm II ii^^ ^Ai tiM ll a.3 II sTwifcTa? »i^ ^fe'ii II WM^^iitl ^\\i\ II (W HH^H ^IM "rl^^ II 'tl^M'n •Mini'Q -ll^ 11 3.V || ^^^l'^ "^M^JciMi 'niau II ^IWMii^ Vt^i'Ti II M\yM"^ "i^ iilct II ;i,}i ii ¦^i*Sit>^ici ^iH?i ^\H II A\ 'iKi M-n^'-^iii II ASi ^.si b^M II 3,6 II [TEAJTStATION OF THE ABOVE.] In the Vaishnava religion it is said Kanaya {i.e. Krishna) did this business — He gratifled sixteen thousand (gopis). Arch-actor is his name. (They) whose high priest is Gosaiji, The head of the Samarpanis (dedicators). Make over to him their bodies, minds, and wealth, (And also) their pure females (or wives). The Vaishnavas among themselves practice The observances of the E,as Mandali : The Vaishnavas sport among themselves the spring sportSi Having great love towards each other. Some Vaishnavas are dark. Some Vaishnavas are indecent talkers. Some Vaishnavas are effeminate. Some (are even like) widows. (They) make foppish seal-impressions,* (And) put on indecent brows ; They debase their appearance by adultery. Being destroyer of female (virtue). Another sect is that of Braj ; Their religion (is) called the husband's religion ; (Among them) the males (and) females mix together And do wicked aots.f Akha Bhagat, a man of distinguished piety, who flourished in Gujarat about the. same time, and who was once a follower of the Mahdrdjas, used to recite a couplet 'vy^hich has since become a proverbial saying among the Gfuj arati people, and which is as follows : — : •2i\ fi'^l ^ atl^'^'im, HMI hri^ 1 1 i^ Hh^i X^, Rn^n Piti wi"^ II &1 II wnMi^a ^ibTv-iu, sS\.M \^ ^H<\i II a\^i fetfeT^wit, ^iMi n'k \Hni ii &^ n M^'ii^R ^H, ^'h HnHi "m^ II '^"iki^^ -^HH, H\^ ^m^^ ^y II && II HI r^'ll'll MH, Hi'^ PlcH (h-^1^ 11 ^H' ^Y'li hA, ^"H ^H^l M^l 11 \oo 11 loft «F/i'i"i iiw, MW^ «,[\ii A^r^ 11 R44t ni^t R'Miy, ^J'k ^I't »iH 11 to3, II* [iBAUSLATIOir or THE above]. Having assumed the appearance of a Vaishnava, They worship the feeble sex. They hate (the true) reUgion, And accomplish the defamation of Shiva. Having become Samarpani (dedicators) (they) indulge In (the sense of taste by) eating Sird-pure. They receive the consecrated food from their guru, (And) play with women. (Thoughts of having) connection with other women Habitually occupy their minds. Having decked up their persons. With ornaments they sit. • IJ&vya Dohan,- pp. UO, 111, 2nd edition. 138 HISTOEY OF THE SECT OP MAHAEAJAS. (Their) non- Vaidik tenets (They) daUy read and praise. The deeds of Krishna Chandra (They) regard as (if they were their) soul. They become the slaves of impostors, (To whom they) bow their heads. The minds of (these) Shudra (Vaishnavas) Uke To place their faith in VithaL Sajjdnand Swdmi, better known as Swdmi Nardyan, who flourished in Gujardti about sisty years ago, and founded a new sect, exposed the immoralities committed by the Mahd rdjas, and thus induced the intelligent portion of the Vaish nava community to become his foUowers. Mr. H. G. Briggs, the author of " The Cities of Guja- rdsbtra," in the eleventh, chapter of his work, referring to Sajjdnand Swdmi, says: — " No longer influenced by those dreads which had hitherto inter cepted his career, he commenced his crusade against the VaUabha Kula, better known as the Gosainji Maharaj. He boldly denounced the irregularities they had introduced into their forms of worship, and exposed tbe vices which characterized the lives of their clergy" (pp. 237, 238). In the "Transactions of the Literary Society of Bombay" (now the Bombay Branch of the Royal Asiatic Society), vol. ii., pubUshed in the year 1820, Capt. McMurdo, Resident in Katchh, writing about Katchh and its people, makes refer ence to the Mahdrajas as foUows : — " The Bhattias are of Sindh origin. They are the most numerous and wealthy merchants in the country, and worship the Gosainji Maharajas, of whom there are many. The Maharaj is the master of their property, and disposes of it as he pleases; and such is the veneration in which he is held, that the most respectable families consider themselves honoured by his cohabiting with their wives or daughters. The principal Mahardj at present on this side of India is named Gopindthji,. a man worn to a skeleton and shaking like a leaf, from debauchery of every kind, excepting spirituous liquors- PEOPLIGACY OP THE MAHAEAJAS. 139 He is constantly in a state of intoxication .from opium and various other stimulants which the ingenuity of the sensual has discovered. He was originally a Brahman" (vol. ii. pp. 230, 231). Mr. Frederick HaU, formerly Professor of the Govern ment CoUege at Benares, published in 1854 Kdshi Namah, one of the Persian works of the deceased Munshi ShUal Sheikh, in which the author makes a distinct reference to the sect of the Gokul Gosains, or the Mahdrdjas. We give below the text and its EngHsh translation : — ^jjSUj JJjj-^, ^jT ii)^J>4/* _j ifiXsr* JLU ».Jj J ij>\)'^ u\^^^ ,^iT lS'^j^ -^.f-*^ ij^ ^.'^ ^jlt> i^lsj-l^ - jiii IS**:', '^,^'*~'S^ \^ J^ J^ J!^ »-»»* hf"'^ lol M^,' cJi)-' _j '^3ji^ '^if*^ '"^ J lA-i^ iiiXjii 1-/V -:*^V* '"" ^ ^jiiy^ .s^if^^ i_;jLi) UL.^*^ .^ Jaj!j (JstJS^ ii\sti£.\ ^^Au».jjJi 4j/«\S^ t^i.&^ (jlJ^ «Ji*j ,yxujJji^jJc.^iij^ (.i-^Jiat; Jjl (.Jfiaj .*«JLc _jl .»-j^ 1^1 *i^ JoUJ J.^lj" J ij^j^ •^jj^ .s-jL^ 140 HISTOEY OP THE SECT OF MAHAEAJAS. (^ \j_/ ^J> \jSl>j^ J3^ 3 &^ J^^ wk'^^ t:i^ t^=r u:-,ol.^ 1.^jT j^y '^J!:p" "^J^ (_y» j^ J^^ ^J^^J^J 3 '^''V* [translation op ihe above.] " The Golul Goadinjis. — They are generally known (by the name of) Gokulasth. In all their outward manners they are like the Bandraban Gosains, and they apply the Kaslika (mark made by the Hindus on the forehead) in a different way, and their followers are mostly Guj arati grocers (or banians), who carry on the business of mahajans (or bankers). Pew other people are inclined to become their foUowers. Their followers, whether men or women at the time of becoming their followers, make an offering to the guru {i.e. the spiritual guide) of these three things, namely, body, mind, and wealth, — that is, for (his) service and gratification ; and they with hold not from him their bodies, hearts, and gold. Men and women unfailingly go once every day, and some of them three times (daily), in order to behold the face of their spiritual guide, or the adored idol. And, besides this, they are so firm in their good faith, that when they marry, they first send their wives to their spiritual guide without having made use of them ; and the leavings of their aceomplished guide are afterwards tasted by the ignorant disciples. Should any one of the disciples hesitate to send his wife as mentioned above, she becomes, agreeably to their belief, a barren women, and her husband wiU not benefit by her ; and as this dread has disordered the brains of those foolish people for a long time, they, from fear, exercise this obnoxious act, Besides the newly married wife, should the guide desire the wife of any followers, as soon as they discover his intentions they produce her ; and all these fools regard the wicked and sinful deeds of their guide as the gambols of Krishna, and, considering their adored guide as God, they respect his words as revelations from heaven, and conceal his doings. The food and drink of these (Gosains) are delicious and luxurious, and most of them are wealthy." PEOPLIGACY OF THE MAHAEAJAS. I4I The immoraUties of the Mahdrdjas were proved before the Supreme (now High) Court of Bombay in the year 1862. Dr, John Wilson, who (in the words of Sir Joseph Arnould), " has studied the subject -with that comprehensive range of thought — the result of varied erudition — which has made his name a foremost one among the Hving orientalists of Europe," says in his testimony as foUows : — " The sect of VaUabhacharya is a new sect, inasmuch as it has selected the god Krishna in one of his aspects — that of his ado lescence, and raised him to supremacy in that aspect. It is a new sect, in as far as it has established the Pushti-mdrga, or way of en joyment, in a natural and carnal sense. The sect is new in its objects, and new in its methods. The god Krishna is worshipped by its members in the form of images, and in the form of the per sons of their gurus, thc so-called Maharajas. The Maharaj is con sidered by a great many of his followers as an incarnation of God, as god incarnate according to Hindu notions, which are peculiar on that subject. The Vallabhacharyans hold that Vallabhacharya and his official descendants are incarnations of the god Krishna, without holding that there is a complete embodiment of him in any one of them. According to Hindu notions, there have occurred nine in carnations of Vishnu, the last of them being that of Buddha. The orthodox Hindus do not believe in any incarnations which are said to have taken place between the time of Buddha and the present day. The Vallabhacharyans, on the contrary, hold that Vallabhacharya and his descendants are incarnations of Krishna. They view the Maharaj as intermediate between themselves and the god Krishna, in the sense of being entitled to have his dicta received as equal to those of Krishna himself. . . . Tan, man, and dhan (in the formula of Vallabhacharya initiation) are used in an all-comprehensive sense — tan, embracing the body in aU its members and functions ; mem, referring to mind in all the mental powers and faculties ; and dhan, comprehending all property and possessions, which have to be placed at the disposal of the god through the Maharaj, according to the doctrines of the sect. I have seen passages in works published by the Mahardjas of the sect, according to which the sectaries should make over their sons, wives, daughters, and every thing else before applying them to their own use." We shall not dwell longer upon this subject than to recite 142 HISTOEY OF THE SECT OF MAHAEAJAS. an extract from the judgment of Sir Mathew Sausse, in the Mahardj Libel Case : — "It appears abundantly from works of recognised authority writ ten by other Maharajas, and from existing popular behef in the Vallabhacharya sect, that Vallabhacharya is beUeved to have been au incarnation of the god Krishna, and that the Mahdrajas, as descendants of Vallabhacharya, have claimed and received from their followers the like character of incarnation of that god, by hereditary succes sion. The Maharajas have been sedulous in identifying themselves with the god Krishna by means of their own writings and teachings and by the similarity of ceremonies of worship and addresses which they require to be offered to themselves by their foUowers. All songs connected with the god Krishna, which were brought before us, were of an amorous character, and it appeared that songs of a corrupting and licentious tendency, both in idea and expression, are sung by young females to the Maharajas, upon festive occasions, in which they are identified with the god in his most licentious aspect. In these songs, as weU as in stories, both written and traditional, which latter are treated as of a religious character in the sect, the subject of sexual intercourse is most prominent. Adultery is made familiar to the minds of all : it is nowhere discouraged or denounced ; but, on the contrary, in some of the stories, those persons who have committed that great moral and social offence are commended ; and, in one of .them, the actors are awarded the highest position in the heaven of the Vaishnavas, although for some attention paid on one occasion to the clearing of a temple of the god. The love and sub serviency inculcated by the Hindu religion to be due in a spiritual sense to the Supreme Being, has been by those corrupt teachings materiaUsed, and to a large extent transferred to those who claim to be his living incarnations. It is said to be ceremonially effected by a mystic rite, or dedication of 'mind,' 'property,' and 'body,' (or man, dhan, and tan), which is made in childhood by males, but by females in the ceremony of marriage ; and a popular belief appears to exist to a considerable extent, that this dedication confers upon the Maharajas absolute rights over the 'minds,' ' properties,' and 'bodies' of their followers. The Maharajas, however, appear, upon the evi dence", to have undoubtedly availed themselves of the existence of those impressions to gratify licentious propensities and a love of gain. These doctrines and practices are opposed to what we know of the original principles of the ancient Hindu religion," which are said to be found in the Vedas." PEOPLIGACY. OF THE MAHAEAJAS. I43 The observations we have been Induced to make result from the impressions we have received in treating the subject ; and we feel confident that our readers will concur -with us in de nouncing the flagrant abuses we have pointed out, and help us to hold them up to the indignation of the world. We sincerely hope that this pubUc exposure of gross social evils wiU tend to their lUtimate and speedy abatement. 144 HISTOEY OP THE SECT OP MAHARAJAS. CHAPTEE IX. OPPRESSIVE EXACTIONS OF THE MAHARAJAS. Since the Maharajas exercise such unlimited spiritual autho rity over their adherents, it foUows that they should possess considerable temporal influence and power. Great personal respect is paid to them ; they are invited to sumptuous enter tainments by their votaries, are constantly in the receipt of valuable and choice presents, are consulted upon most matters of importance, and their sway over society is consequently great. When a rumour reaches a town that a Mahardj is approaching, a large throng of his devoted foUowers go forth to meet him, and, forming themselves into a procession, he enters the town with great pomp and jubilation. The most influential and rich members of the sect think it no degrada tion to perform the most menial oifices in his ser-vice. Whoever displeases a Mahdrdj incurs the penalty of ex communication, whioh is thus carried into eflect : The Maharaj presses the most influential persons belonging to the sect to interfere in the matter, and a meeting is convened, at which the conduct of the oflending Vaishnava is. discussed. As, in all such cases, the voice of the wealthy and powerful pre ponderates ; and as these have already been privately solicited and won over by the Maharaj, the issue is never doubtful. The person who has incurred the displeasure of the Mahardj has no alternative but to endure all the pains and penalties of excommunication, or to make the most abject submission, and atone by the ofier of costly bribes. Any one who resists the EXACTIONS OP THE MAHAEAJAS. 145 imposition of a tax which the Mahdraj desires to levy is punished in a lighter way, although one equaUy powerful in its consequences, for he is prohibited from worshipping the image, or the Mahardj, until he submit. It thus happens that even the rich and influential are often kept soliciting pardon, and fasting, at the door of the dwelling of the Maha rdj, for they may not take even food or water until they have paid their adoration to the image and to the Mahdrdj, which they are not permitted to do untU they have submitted to the imposition. "After the Europeans and Pdrsls, the Guj arati community engross the largest portion of the commerce of Bombay. They include Bhattids, Mdrwddis, Lowands, and others. They may be characterised generally as a commxmlty of shopkeepers, and have always shown an instinctive aptitude for commerce. . . . By far the larger portion of this trading community acknow ledge the Mahdrdjas for their spiritual guides. Our whole Kapad Bazar, cloth market. Is almost exclusively monopolized by the devout Vaishnavas. They deal also very extensively in cotton, opium, sugar, spices, gold, silver, and in almost every important article of trade. The Mahdrdjas, taking advantage of the commercial character of their worshippersj have secured to themselves a permanent source of Income, by Imposing a tax upon every article or commodity in which their votaries are trading. How such a tax came to be im posed upon them is easUy learnt from a little brochure published ten years ago by the special authority of Jivanji Mahardjj which furnishes information regarding the amount and nature of the tax that goes to him. It appears from this that, in 1811, when Gokulndthjl Mahdrdj, the ancestor of Jivanji, came to Bombay, aU the Vaishnavas of the island of Bombay, coUecting In a body, requested His HoUness to settle per manently with his family ' for the purification of their souls ;' offering, at the same time, to buUd a temple for him, and to 10 146 HISTOEY OP THB SECT OP MAHAEAJAS. make arrangements to meet his expenses in connection with the temple. To secure permanency to his income, and that, too. In a way the least burdensome to his foUowers, the Mahd rdj pitched upon articles of trade for taxation. Accordingly agreements were signed by Bhdttid, Banid, and Lowdnd mer chants. In which they bound themselves to add to the price of every article they might buy or seU according to the foUo-wing scale : — AHTICLES, AMOUNT OP TAXATION. 1. Silk, sugar, spices, metals, sack- | J anna per every hundred cloth, cotton, and opium j rupees of sale effected. 2. Cloth, sUk, cotton, and every other ) ( Ditto. species ; „ _.,, „ , , ™ i (1 anna per every thousand 3. Bills of exchange, drafts, etc. ... i , ,. ° ' ( rupees transaction. 4. Gold and silver specie Ditto. 5. BiUs and specie brokerage Ditto. 6. Cloth brokerage (* "^^^^ P^'^ ^^'7 ^^^'^"^ ( rupees transaction. 7. Agency brokers Ditto. 8. Brokers to European houses Ditto. 9. Grain brokers Ditta. 10. Pearls and jewels Ditto. 1 1 . Pearls and jewel brokerage Ditto. 12. Insurance brokers Ditto. , „ , , - (8 annas per every hundred 13. Muccadams I -....t. ¦ ¦ ( rupees of theu: income. 14. Every patimar laden with goods \ from Malabar, and consigned to J Es. 1 J per vessel, a Vaishnava ) 15. Every padow (native craft) from \ Eajdpur, and of which the goods > 9 annas per vessel. are consigned to a Vaishnava ... ) 16. Grain of all kinds ] anna per candy. 17. Ghi (clarified butter) J anna per maund. 18. Oil -. J anna per maund. 19. Eice 1 anna per " muda." 20. Malabar cloth [^ ^°°^ per every hundred ( rupees transatctiou. EXACTIONS OP THE MAHAEAJAS. 147 ARTICLES. AMOVNT OP TAXATION. / Es. Ij per every hundred 21. Dealers in gold | rupees' worth of gold ' bought for trade. 22. Cotton yarn 2 annas per maund. / 1 rupee per every hundred 23. Eope I rupees' worth of sale { effected. 24. Iron 1 anna per candy. 25. Pepper, etc.'. Ij anna per cwt. " It wUl be seen that there Is not an important article of trade in which the Vaishnavas are engaged that has escaped the Mahdrdj's clutches. SmaU and inappreciable as the rate of Idgd (tax) may appear on a superficial view, the proceeds of the whole, when coUected together, amount to 50,000 rupees. This large sum goes every year to fiU the coffers of Jivanji, the owner of the great temple In Bombay, and now one of the richest among the natives of our island. " But this Is not aU. It Is not enough that so much money goes to one Mahdrdj. Other high priests have coine forward in succession to assert their several claims, and to have their need supplied by fresh Impositions. For Instance, there is a Idgd on most of the other mentioned articles (the rate of which, however, is not the same as that of the first one), which goes to pro-vide for the temple of Sri Ndthjl in Mewdr. It would be tedious to mention the different rates on different articles. Suffice It to say that the proceeds of this second tax amount to 80,000 rupees a year, of which the tax on piece goods alone, which is one anna per every hundred rupees' worth of goods bought or sold, furnishes the important item of 42,000 rupees, Jivanji Mahdrdj deriving from this same source about 11,000 rupees. The Idgds appear to have gro'wn -with the growth of the Mahdrdjas' number. Hardly two or three years pass but a fresh Idgd is sure to be imposed. About three years ago Chimanldlji, Gopkeshji, and Ldl Maniji MaMrdjas imposed three Idgas for their respective benefit on 148 HISTOEY OP THE SECT OF MAHAEAJAS. some of the above-mentioned articles, from which they derive 12,000, 5,500, and 4,500 rupees respectively every year. The total amount of the six Idgds we have now described Is as foUows : — BUPEES. ForSriMthji 80,000 ,, Jivanji Maharaj 60,000 „ Chimanlalji ditto 12,000 „ Gopkeshji ditto 5,500 „ Lal Maniji 4,500 „ BabuEarjaji , 10,000 Es. 162,000 "Perhaps some of our readers wUl be surprised to find that a tax of one anna or half an anna on every. hundred rupees should produce so large an amount. But the fact Is that the rate of tax on every article Is doubled, trebled, or quadrupled, as it passes from one merchant or shopkeeper to another, and from another to a third, and from a third to a fourth, and so on, for every Vaishnava merchant pays bis Idgd for what he buys or sells. " IJpon whom does this burden of 162,000 rupees fall ? It Is certain that it does not faU upon the orthodox Vaishnavas. It would be a different thing altogether were the taxes le-vied on the profit of his trade. The Bhdttid merchant is at liberty to spend what he pleases out of his profits. But It must be borne in mind that the Idgds, or taxes of the Mahdrdjas, are levied upon articles of trade, and the burden therefore falls upon the community at large. The Vaishnava merchant pays not a farthing. Let us see what he does. He buys, say piece goods in lump from European merchants, and puts such a price upon them as wIU cover not only his profits but all he ¦- has to pay In the shape of Idgds to the Mahdrdjas. He has " no fear of his goods being undersold, for his brother mer chants, who are alike Vaishnavas, are in similar circumstances. He is generally a retaU as weU as a wholesale dealer. Mer- EXACTIONS OF THE MAHAEAJAS, 149 chants who buy goods from him, in paying the Increased price (increased on account of the taxes), pay actually the taxes themselves ; but they lose nothing, since they must seU their goods at a profit, however low. The consumers of the articles are the real payers of the Mahdrdjas' taxes. Thus Christians, Zorodstrlans, Mahomedans, and the non- Vaishnava Hindus, are caUed upon to make this little contribution to the Mahd rajas. Again, merchants from Arabia, Persia, or Zanzibar, on the coast of Africa, buy piece goods and other articles on a very extensive scale from the Bhdttia dealers ; and they, too, pay for the Mahdrdj's Imposition. These merchants, how ever, suffer nothing from It, for they charge It upon the price of the articles they seU to the people of Arabia, Persia, and Zanzibar, as the case may be. Foreign consumers, therefore, certainly, though unconsciously, come In for a share of the holy tax." ^ Thus the power and influence of the Mahdrdjas is col laterally aided by their wealth, which tends to Increase the respect in which they are held, especiaUy by the populace, with whom a poor priesthood Is usually an object of ridicule or contempt. Men holding society by the throat with so powerful a grasp as these Mahdrajas, for the gratification of their evU passions and propensities, would be dangerous to society at large, were there not firm laws which impose limits upon their power. Of their misdeeds, so long as they are kept within the bounds of their sect, and are limited to such acts as affect only their devotees, the law takes no notice, for these are private wrongs of which the law takes no cognizance. If the individual who suffers chooses to submit to them. If, however. Its protection be claimed it wfll vindicate its supremacy. The Mahdrdjas are careful not to attempt to exercise authority in such a manner as wpuld bring them within the grasp of the law ; but * Tims of India, Fehruary 1, 1862. 150 HISTOEY OF THE SECT OP MAHAEAJAS. the private wrongs they inflict are nevertheless of sufficiently grave a character to be held up to public censure. Although all-powerful within their own area and pale, their' sacerdotal character does not exempt them from the castigation of InteUi gent opinion. We purpose giving a few Instances of their misconduct, which might not otherwise come clearly to the knowledge of the pubUc. "About twenty-seven years ago, when Sir Henry (then Colonel) Pottinger, was the Resident at Katchh, a Mahdrdj from Katchh despoUed the houses of the Vaishnavas of Sindh : this man had twenty- two Mussulman sepoys In his pay; and for disguise, we presume, he kept his beard Hke that of a Mussul man. After robbing the Vaishnavas of some viUages between Luckpat and Tera, he started for Katchh Mdndavl, the inhabi tants of which communicated the InteUigence to the Resident through Devdn Lakhmldds, mehtd of that place. Upon this the Resident sent a military guard, and directed that the Mahdrdj should not be permitted to enter the town. Accord ingly, when he came to -within two mUes of the place, he was informed that he would be punished If he remained within the boundaries of Katchh. Upon this the Mahdrdj immediately fled." "Another Mahdrdj (who died In Bombay about twelve years ago) went once to Katchh Mdndavi. Here he found a person who had a claim against one Hansd TUvdnlvdUd. This claim was barred by law, and the man therefore made over the bond to the Mahdraj, and told him so. The Mahardj immediately sent for Hansd TUvdnlvdUd and demanded the money from him. The poor man stated that he was not legally bound to pay the money, and that, besides, he was in impoverished cir cumstances, ahd could not. Hereupon, the Mahdrdj, without attending to what he had said, made him lie aU day in the sunj and had a large, stone placed on his breast." EXACTIONS OP THE MAHAEAJAS. 151 "In another case, about -three years ago, a subscription list was set on foot by Chlmanji Mahdrdj for the purpose of con structing a great temple. In that list many VIshnavas had wiUingly contributed large sums; but others, who had at tached but smaU sums against their names, had a great deal of zulum (tyranny) practised upon them by the Mahdrdj. To extort large contributions from them, they were threat ened -with the closing of ChlmanjI's temple against them. Some were actuaUy confined In the temple. The same Mahdraj threw one of his worshippers from a staircase of his house, and thereby infiicted great personal injury upon him." Authority has been exercised in other cases In a simUar manner, for the purposes of extortion ;, but the personal injury inflicted In this case would have brought the Mahdrdj within reach of the law If the votary had chosen to claim its pro tection. " In another case, Gokuleshadhishji Mahdrdj thought right to possess himself of the house of one Manikbdl, -widow of KaUdnji Okhal, late mukkadam to Messrs. Graham and Co. After confining her In his temple for some length of time, he forced her to deliver to him aU the documents relating thereto, and extorted from her a writing to the effect that she had of her own free will made over the house to the Mahdraj as a gift. Some time after, the widow' sued the Mahdrdj In her Majesty's Supreme Court, and when the case was about to come on, the Mahardj caused a private settlement to be made, he making over to her the deed of the house (worth about 12,000 rupees) and receiving from her 1,500 rupees in consideration." Here the religion of the votary did not shelter the attempted robbery ; but It was a pity the action was compromised, as we have no doubt the Supreme Court would have strongly ex pressed itself upon the nefarious transaction. But we presume 152 HISTOEY OF THE SECT OF MAHAEAJAS. the plaintiff was Induced by caste reasons to forego the pursuit, and was content to recover her own even at a cost. " Again (and as the last Instance we shall adduce, and to which we shall have occasion to advert In a subsequent chapter), about five years ago all the Maharajas of Bombay framed a document which became subsequently celebrated as the ' Slavery Bond.' In this slavery bond it was stated that no Vaishnava should serve the Mahdrdjas with summons to appear in a court of justice ; that a fund should be raised for the purpose of trying to get an act passed in the Legislative CouncU by which no Mahdraj could be summoned before a court of justice ; and If, during the Interval, a Mahdrdj were served with a summons by an outside party, the Vaishnavas should undergo any expense to put a stop to it ; that, If any Vaishnava -wrote against the Mahardjas, he should be punished by his caste people." " The Vaishnavas were not at aU wlUIng to sign such a rigorously framed document ; but when, for eight days to gether, the Mahdrdjas closed the doors of their temples against them, and did not aUow any Vaishnava to see their faces, all the Vaishnava shets signed the document. Some of the shets were altogether unwiUing to do so, but they became afraid of the Mahdrdjas, and at last signed the ' Slavery Bond.' " * The inference to be dra-wn from these Instances is that the Mahdrdjas, if resisted In their tyranny, would be controUed ; but whUe their infatuated votaries receive the dogma of the creed' they foUow, that these Mahdrdjas are the Incarnations of Krishna, and adhere to the dedication of tan, man, and dhan, they must necessarily remain the victims of these art ful, crafty, and dissolute priests. * A pamphlet on the-Mah&rSjas. THE MAHAEAJAS IN DIFFICULTIES. 153 CHAPTER X. THE MAHARAJAS IN DIFFICULTIES. It might have been foreseen that power such as that exer cised by the Mahdrdjas, resting on hereditary superstition of the most debasing character, and maintained by craft and cunning, must ultimately be overthrown. It was Impossible that an authority ha-ving no other support could continue when the Hght of InteUigence was thrown upon It. It must necessarily expire amidst the ridicule and scorn of those to whom Its true character is shown. The Impending faU of an Ulegitimate but long continued domination, arbitrary and tyrannous in its pressure on the consciences of men, is often accelerated by strange and unexpected circumstances. And thus it Is with the power and infiuence of these Mahdrdjas. The circumstances that have conduced to hasten the deserved overthrow of their monstrous tyranny may be summed up as foUows : — 1. The religious disputes between them and the Brahmans. 2. Their objections to attend courts of justice. 3. The opinions of the press upon them and their deeds. 4. Their Infatuated mistake In the endeavour to enforce the " Slavery Bond." Let us first notice the reUgious disputes between them and the Brahmans. In the year 1855, the Grujardtl Brahmans In Bombay, wishr ing to make the offering to Mahadeva, or Siva, of Chhapan- 154 HISTOEY OF THE SECT OP MAHAEAJAS. bhoga (which means fifty-six kinds of consecrated food, and consists of as many different sorts of vegetables, grains, etc., and Is very expensive from the quantity made), commenced a subscription for the purpose. This met -with success, and the consecrated food was made and offered at the shrine of the idol, after which It was participated in by the Brahmans, and widely distributed. The Mahardjas, seeking a pretext for disputing with the Brahmans, contended that what is consecrated to Siva, is, according to the Hindu. Sdstras, Siva Nirmdl (which means holy to Siva), and consequently ought not to have been par taken of by the Brahmans. The Brahmans In Bombay are, as a class, supported by begging ; and throughout Gujarat and the adjacent parts, as well as at Bombay, they are whoUy supported by Vaishnavas, It being customary for all sectarians, -without exception, to present gifts to the Brahmans, whose sect is considered the chief. The object of the Mahdrajas in originating this dispute was to acquire the supremacy, thus virtuaUy held by the Brahmans. To effect this, the Mahd rdjas urged upon the Vaishnavas, and especiaUy the Bhdttias, who were the chief supporters of the Brahmans, that, ha-ving committed this serious religious error of consuming the food consecrated to Siva, they were unworthy of support and pa tronage, and urged that the customary gifts and supplies should be withheld from them. For a considerable time pre- -vlous to this there had been much dissatisfaction among the Vaishnavas on account of the conduct and practices of the Mahardjas ; and as the latter prosecuted with great vehemence the scheme for withholding the supplies to the Brahmans, the Vaishnavas thought It a favourable opportunity for obtaining some reform of the abuses they complained of, which consisted In the notorious adulterous intercourse of the Mahdrdjas with the females of their famUIes (especiaUy in the -winter service at four o'clock in the morning), and the frequent ravishment of THE MAHAEAJAS IN DIPFICHLTIES. 155 girls of ten or eleven years of age. These atrocities had only been submitted to with any patience by the most Infatuated and devoted of the Vaishnavas ; for the Hindus generaUy set a high value on the chastity of their females; and the viola tion of it, as a point of doctrine, is severely reprehended as a sin in their ancient reUgious works. Profiigacy Is nowhere inculcated In the Sacred Books of the Hindus, and rests upon a corruption of symbolism from Its true meaning, introduced by these infamous men to sanction their own misdeeds. Much dissatisfaction also grew out of the quarrels and disputes in famUIes caused by the Mahdrdjas requiring the wives and daughters of the Vaishnavas to make them presents of orna ments and jeweUery ; for the females, being wlUing to gratify the cupidity of their priests, urged their unwilUng husbands to consent. Another ground- of complaint was the treatment of the females in the thronged crowds of the temple, where they were indecently abused. The Vaishnavas were also dis pleased on account of the large sums of money exacted from them In -various ways, on pain of being exposed to the injury and annoyance which the Mahdrdjas always knew how to in flict on those who provoked their animosity. They were indignant that, In cases where private, commercial, famUy, or caste disputes were referred to the arbitration of the Maha rdj, the dissatisfied party, against whom a decision had been given, because he had bribed the arbitrator less munificently than his opponent, was required to consent to the decision, under the penalty of incurring serious displeasure. These, however, were not the only grievances. The Mahdrdjas com mand the labour and services of their foUowers -without giving them any remuneration, and even insist that, when busUy occupied in their own ordinary avocations, they shaU, when required. Instantly quit them to obey the orders of the Maha rajas, by attending to the Image of the idol, or wreathing its cradle, etc., with flowers. The practice of the guardian of 156 HISTOEY OF THE SECT OF MAHAEAJAS. the temples beating the worshippers, to hasten their passage through the temples, was another subject of complaint. A favourable opportunity seemed to have arrived for the redress of aU these grievances, and the Vaishnavas coUectively consented to the wishes of the Mahdrdjas In reference to the Brahmans, upon the condition that these abuses should be absolutely reformed. One Influential person named Gopdldds Mddhavadds persisted In supporting the Brahmans in de fiance of the Mahdrdjas ; and two others, also of great weight in their different sects, named Rdmbdl Thakursidds and Sa- khdrdm Laxmanji, supported the Brahmans. The Mahdrajas yielded to the pressure put upon them, and consented to the demands made upon them, even to the minor reforms; but they required the respite of a year before carrying them out, and demanded complete secresy, concei-ving that if they yielded to immediate execution they would be tacitly admit ting the existence of e-vils, and putting a weapon into the hands of their opponents-^the Brahmans. The dispute between the Mahdrdjas and the Brahmans, however, led to newspaper controversy, and caused much bad blood. The Banias and Bhdttids, the most devoted followers of the Mahdrdjas, were commanded not to salute either of the three gentlemen who sided -with the Brahmans, and other-wise to withhold the respect they had always been accustomed to show to them. The Brahmans, convinced that they were per fectly orthodox in what they had done, convened several meet ings, to which they invited the Mahdrdjas to discuss the matter with them ; but the Mahdrdjas, knowing the weakness of their cause, and conscious of Jtheir Ignorance of Sanskrit, abstained from attending the meetings, or taking part in discussions which they were aware must end In their defeat and disgrace. To obtain, however, the victory In the eyes of their votaries, they assembled a meeting of their own, which was attended by a beggar Brahman, whom they had previously bribed. THE MAHAEAJAS IN DIPPICtJLTIES. 157 This man, who represented that he was deputed by the entire body of his brethren, publicly humiliated himself by asking pardon of the Mahardjas In their name. The pardon sought was, of course, graciously granted, and the Mahdrdjas thought they were restored to the good opinion of their followers. But, unfortunately for them, the trick was exposed, and the pubUc discussed, and the native newspapers commented upon it. This was a heavy blow to the Mahdrdjas. But, as they had not succeeded against the Brahmans, they did not carry out the reforms they had consented to, and the affair ter minated almost where it commenced, to the disgust of aU parties. The power of the Mahardjas was, however, shaken. It was at this period, an opportunity being afforded by these dispiutes, that the Satya Prakdsha (Light of Truth), a weekly newspaper, was first Issued. It was pubUshed by the defendant In the Libel Case, and its object was the advocacy of social, educational, and religious reforms. In consequence of the excited state of public opinion at the time, the newspaper Immediately obtained a -wide circulation. The second circumstance conducing to accelerate the over throw of the power of the Maharajas was their objection to attend courts of justice. The Mahdrajas conceive that their dignity is lowered and their persons poUuted by attending courts of justice ; but the Supreme Court of Bombay required them to obey the summons of the law, on the occasion of an action being brought by Sri Jivanji Mahardj against Ram- daydl Motirdm. The plaintiff's affidavit was to the foUowing effect . — "I, SW Jivanji Mahardj, the plaintiff above-named, solemnly affirm and declare that on or about the 2nd day of August instant, I was served with a subpoena from the above-named defendant to appear and give evidence on the trial of this cause ; and I further say that I am the chief Maharaj of a very large section of the Hindu community, consisting of Banias, Bhattias, Bhansallis, Mdrwadis, Lowands, Khatris, and other Hindu castes; and that it is contrary to the 158 HISTOEY OP THE SECT OF MAHAEAJAS. religion of the said castes that I should appear in any public place, except our temple and in the houses of members of the said castes for religious and ceremonial purposes. I tberefore say that I cannot attend personally in the Supreme Court to give evidence at the trial of this cause; hut that, if I did so attend, I should subjet myself to the liability of being deposed from, my office; and I further say that I have very little personal knowledge of any of the matters in this action ; but my mehtds (clerks), who are fuUy acquainted therewith, will attend in court with all books and documents relating to the issues. And I lastly say that my sole reason for not obeying the said subpoena is that given ; and inasmuch as the defendant's advisers well knew that I could not attend, I verily believe they only caused the subpoena to be served in order to create annoyance and expense. If, however, the defendant think flt to do so, I am ready and wiU ing to be examined at my own house and at my own expense." The Bombay Gazette of August 12, 1856, says: — " The application was opposed by the counsel on the other side, who contended that sufficient cause had not been shown to exempt Sri Jivanji Maharaj from the usage of the court. The Maharaj, the learned gentleman was informed, was in the habit of attending publie places and visiting the houses of other natives. He once or twice took a sea trip in the steamer Phlox, travelled by railway along with low caste Hindus, inspected the Observatory, the Mint," the spinning machinery, equestrian exhibitions, native nautohes, etc. etc. Surely if his person were not polluted by these things, much less would it be by attending the Supreme Court. The Chief Justice (Sir William Yardley) with whose view of the case Sir Mathew Sausse entirely concurred, expressed himself very strongly against the expediency of exempting any individual, how ever high or dignified his station might be, from the usual process of the Court, saying that once an exception were made in favour of any person, there would be no end of applications of the same nature. The head of every petty sect and caste in the island would be calling himself a Maharaj, and demanding as a right that the Court should have him examined at his private residence." The objection, which in a great measure was suggested by the fact that the Mahdrajas feel it to be a degradation to sit lower than an European, whom they regard as only equal to the very lowest of their own caste, was thus defeated ; and this defeat further tended to reduce their importance. THE MAHAEAJAS IN DIFFICULTIES. I59 The opinions of the press upon the Mahdrdjas and their deeds have also tended to undermine their influence. Owing to the circumstances just noticed, and the excited state of pubUc feeUng, the doctrines, worship, power, and in fluence, the ignorance and evil lives of the Mahdrdjas, became not only weU known, but much talked of. The community was thoroughly aroused, and men began to think, to talk, and to act. The press, stimulated by this movement of society, gained courage to make its comments. There are about fifteen or sixteen Gujardti papers printed In the vernacular idiom and three or four English local papers pubUshed at Bombay. AU these made their comments, and severely cen sured the Mahardjas. The Satya Prakdsh, which was con ducted by the defendant in the Libel Case (who was himseK a Bania, and foUower of the Mahdrdjas, and familiar with aU their mysteries and evil practices), frequently denounced and exposed their immorality and corruption. This, In the fer ment which continued to exist, greatly shocked the feeUngs of the public, which had no conception of the existence of the enormities thus exposed. The Mahdrajas themselves were peculiarly sensitive to the censure of this particular paper, kno-wing that it was conducted by one of their own followers, and they therefore instinctively apprehended that it would have a most prejudicial effect. The body of the Mahardjas- eonsequently resorted to every avaUable means to endeavour to silence the -writer, by holding out considerable pecuniary Inducements, proposed through the medium of some of their most Influential votaries. But they were thoroughly frustrated in this object; for not only were comments published in the various newspapers, but pamphlets and handbUls were freely circulated, all tending to the destruction of their Influence. Extracts of the comments so made, and which wIU give an idea of how much the subject occupied pubUc attention, are given ia the Appendix, No, 2. 160 HISTOEY OP THE SECT OP MAHAEAJAS, The Slavery Bond was anothier means of undermining their Influence. In consequence of the excited state of the public mind, re sulting from the perusal of the several pamphlets and hand bUls, and the censorious comments of the newspapers, an advertisement appeared in the Satya Prakdsh ai the 25th of January, 1857, proposing for competition a prize essay upon the duties of Gurus (spiritual guides), and the rule of conduct of their female devotees. The object of the proposed essay was to show the Hne of conduct that ought to be pursued by the Mahdrajas towards their female votaries, as weU as how these were bound to act In return. Several essays were the result of this announcement, and one of them was crowned with approval. WhUst this was being printed for circulation, the Pars! editor of the Chdbak newspaper wrote a series of articles In his Issues of the 17th and 24th August, and 3rd September of 1858, advocating the cause of the Maharajas, and criticising the conduct of the reforming party, no doubt stimulated to this by some Interested motive. Some of this party he personally abused, and publicly named them ;. one of them. Indignant at this proceeding, brought a civil action for damages, for It became well known that this editor had written at the instigation of a certain justice of the peace who strongly supported the cause of the Mahdrdjas, he being one of their most Influential foUowers. This the editor himself made kno-wn through his journal of the 25th January, 1859 ; for, being cast In the action and disappointed In not receiving promised pecuniary assistance, he thus retaliated. In justice to the Chdbak, It Is but proper to mention that the editor of this paper, before he was reduced to extremities, had advocated reform in the Parsi community, and had writ ten ably and freely upon the subject, the Chdbak then being one of the most popular and best vernacvJar papers In Bom bay. Things unfortunately taking an adverse turn, he was THE MAHAEAJAS IN DIFFICULTIES. 161 Induced, by the hope of bettering his interest, to veer round ; but he was frustrated and disappointed. WhUst the action was pending In the Supreme Court, he was much pressed for money to make advances to his lawyers ; and, to overcome this difficulty, it was suggested to him to subpoena some of the Mahdrdjas as -witnesses. The Mahdrdjas, on this, took every care to avoid the service of the subpoena, and at the same time they closed their temples against their followers. This occa sioned much commotion and great confusion In the community of the Vaishnavas. When the temples were thus closed, the members of the sect, including the rich and influential, would not take their meals and water as enjoined by their religious duties, without first paying their adoration in the moming to the Image of the Idol and to the Mahardj. They were kept outside aU day fasting. Upon the Vaishnavas entreating the Mahdrdjas to open their temples, they refused to do so unless all the leading men in the sect would subscribe their signature to the document of which the foUowing is a translation ; — " Ta Bal-Krisknaji, greeting. "Samvat, 1915, month of Poushsood 12 (Sunday, 16th January, 1859) in Bombay to wit: — "We Vaishnavas, Bhattias, and Vanias, and Lowanas, and BhansaUs, and Marwadis, and Multanis, etc., (and) all conjointly, have made this agreement. Its object is to ¦wit : that we must make arrangements in any way, by making a petition to the Government that our Gurus, all descendants of Gosainji, should not attend the courts in case of any difficulty from Government or on being summoned. The fund subiicribed by those who have framed this draft (agreement) for expenses that -wUl be incurred by this, to be kept in some secure place. This business we all conjointly should conduct with Government, and (in this busi ness) we should continue to join to the last, and spare nothing. Henceforth, if any Vaishnava publishes or causes to be published a defamation of our religion, to that person his own caste men must certainly give punishment. And no Vaishnava should summon the class of Maharajas ; and if a member of another caste summon, then all the Vaishnavas conjointly must eertaiuly make compromise about it. U 162 HISTOEY OP THE SECT OF MAHARAJAS. This kind of agreement we all conjointly, with free faith, of our own wiU and accord have made. Every one must certainly conduct in this manner ; any one acting contrary to the agreement is guUty of a crime against his religion and caste." (Here foUow the signatures). " This document was signed by almost aU the leading mem bers of the Vaishnava community, some of whom were her Majesty's Justices of the Peace and members of the Grand Jury. Its immediate object was to punish the editor of the Satya Prakdsh by excommunication, and to make an appeal in the Legislative Council to pass an act which would secure a permanent exemption for the Mahdrajas from attendance in courts of justice." * This bond (a thorough "slavery bond," by the articles which thus stringently bound all wbo appended their names to it) the Maharajas were eager to get subscribed by aU the rich "and Influential Vaishnavas -without exception ; and to fulfil the object of this bond It was further agreed : — " 1st. That a barrister of first-rate talents should be sent to England with a view to secure a permanent exemption for the Mahardjas from attending In courts of justice. For this pur pose 60,000 rupees are to be subscribed among the Hiadus. " 2nd. That all cases in which the Mahardjas happen to be one of the contending parties should be referred to arbitration. "3rd. That persons criticising the doings of Mahdrdjas, even in a spirit of fairness, should be punished -with excom munication." f The Mahdrdjas put every scheme Into operation to compass their designs : they acted upon the females, who, beating their breasts and imploring with tears, soUcited their husbands to yield to the wishes of these priests. They thus created con siderable disturbance In the domestic circles of their foUowers, • A pamphlet on the Mah&r&jas. t The £ombay Gazette, January 26, 1859, THE MAHAE.4JAS IN DIFFICULTIES. 163 for it was not merely the wiUIng whom they thus solicited, but even the unwUling, who were known to be the advocates of reform, whom they hoped to constrain by these strong and Ulegitimate measures. This was a period of severe trial to the editor of the Satya Prakdsh, for the very friends who secretly approved and applauded the criticisms of his paper, subdued by these Influences, appended their names to the " Slavery Bond." By this he was greatly perplexed, and for some time was at a loss to know what course to take, for he was fully conscious that those Influential friends who had subscribed the "Slavery Bond" would be unable to assist him in caste mat ters. Calmly reflecting upon the Hne of action he should adopt, he saw that, if he yielded to the attempted tyranny of the Mahdrdjas, he would never again be able to put pen to paper in animadversion upon them, and that all the Vaish navas would be subjected to the fuU force of this despotism, and remain the slaves of the Mahdrajas. Having, therefore, made up his mind not to submit, he wrote an article strongly reprehending the several clauses of the document, and the whole body of the Vaishnavas became eagerly anxious for the next Issue of the paper, to learn what the editor had said. We quote the translation of the Satya Prakdsh In regard to the "Slavery Bond:"— " The Maharajas of the Hindus, having shut out their foUowers from Darshan, made them pass an important writing. The social and moral conditions of the Hindu followers of the Maharajas is greatly dependent upon this writing. If, therefore, we omitted to bestow our own attention upon the document, we should at the same time be omitting to do what, as public writers, we ought to do. We consider it our bounden duty to lay our thoughts before our readers in an independent manner, and draw their attention to them. The foUowing are the only principal articles inserted in that document : " 1. The people of each caste shaU contribute what money the Mahardjas fix for their caste; and thus raising a large sum of fifty or sixty thousand rupees, send a learned and experienced barrister 0 England to get an act exempting the Maharajas from the opera- 164 HISTOEY OF THE SECT OF MAHAEAJAS. tion of a summons of a court of justice passed. If the above-men tioned sum be not suffi^iient, the Vaishnavas shall raise such other sum as may be required, and uae their private means to the accom plishment of this undertaking. " 2. No Vaishnava from among the followers of the Maharajas shall, for any cause or for any risk, issue a summons of a court of justice against a Maharaj. " No Vaishnava from among the followers of the Mahardjas shall publish, either himself or through others, even a word tending to in jure the Mahdrdj's feeling in any newspaper, pamphlet, or handbUl. If any person infringe the second and third articles, their caste people shall inflict proper punishments upon them. " 4. If persons belonging to castes which do not believe in the Mahdrdjas issue summons against them, all the Vaishnavas shaU combine, and come to an amicable settlement with the party or parties who summoned the Mahdrdj, submitting to the loss of any sum; and shall take such measures as shaU not necessitate the attendance of a Maharaj at any tribunal or court of justice. " The Maharajas have taken a writing from their followers con taining the above-mentioned four articles. It has been already signed by such Hindu Shetids as and other Vaishnavas. Those who have not yet signed it are shut out by the Maharajas from Darshan. It is reported that these will sign in a day or two. " The flfth article which the Maharajas had inserted in this writ ing, stated that no Vaishnava should buy or peruse such newspapers as contained anything likely to injure the Maharaj's feelings. But the Shetids objected to this, and got it struck off. We publish be low our own thoughts on each of the above-mentioned articles, and invite to them the attention of the Vaishnavas and other readers. " About the first article. In this article the Maharajas seek to olaim exemption from the operation of a summons of a court of justice at an expense of the large sum of flfty or sixty thousand rupees. Those who are familiar with the technicalities of English laws, and tactics of English politicians, will at once pronounce that the Mahardjas -will fail in the accomplishment of their desire, and that this large sum of money wUl be thrown into the water. Any barrister or European will undertake to be the champion of the Maharajas with great pleasure and thankfulness, in order to fill his own pocket, and enjoy for a short time the sweets of his native land. But we hope the Mahardjas, and the Shetids, their followers, will con sider weU before they incur suoh a large expense. They must know THE MAHAEAJAS IN DIFFICULTIES. 165 that, under the just and equitable sway of the English, every subject has a right to summons any person whatever to appear in a court of justice in order to preserve his rights and liberties. Never will the Mahardjas he exempt from the' operations of this process. Even great officers, whose time is extremely valuable, whose one minute is sometimes equal to one month, are obliged, when necessary, to wait for a long time in a court of justice. In consideration of the value of their time, no act has been passed to excuse their attetfd- ance even for emergent business. It must, therefore, be fuUy con sidered upon what powerful grounds an act conferring such a privi lege can be passed in favour of the Mahdrajas, who spend a greater portion of their time in joUity and pleasure, and make no objection to see the dockyard and the Mint, and travel on railways. Let the petition be signed by the greatest number of persons, however re spectable they may he, the EngUsh politicians -will neither pay attention to the signatures nor to the persons who made those signa tures. They will ponder over the request in the petition, ahd it they find that it is likely to tarnish the fair fame of English justice, they -will in no case comply with it. We heartUy wish that before this large sum of fifty or sixty thousand rupees is thrown into the water, the Gosdi Maharajas and their principal foUowers may con sider this matter .fully and seriously. On our part we advise the Mahdrajas and their leading followers, that, instead of throwing this large sum of fifty or sixty thousand rupees into the water, they should rather expend it on the Victoria Museum, by which means they would be expressing affectionate and loyal regard towards her gracious Majesty, and would be aiding an important undertaking. We suggest an easy and plain way, that would be universally liked, by which the Mahardjas might be exempted from appearing in a court of justice. If it is adopted, we confidently say that the Mahd rdjas will have no need to appear any day in any court. What plan is this ? The Mahdrdjas should never interfere in any man's private quarrels and concerns ; they should -win the love and affectionate re gard of their friends and followers by upright and moral behaviour ; they should always aid such undertakings as wUl improve the cause of their country's progress; they should cease all money dealings with people of other castes ; they should preach morality every day, and observe no distinction between their rich and poor followers. If they act in this manner, we confidently say that they wUl never have to appear in a court. " About the second article. This article suggests that no Vaish- 166 HISTOEY OF THE SEGT OF MAHAEAJAS. navas shaU for any cause summons a Mahardj to appear in a court of justice. We say, without fear of persecution, that this is hard and oppressive. If the Mahardjas do not interpose in a man's pri vate concerns, and improperly wrong any Vaishnava, it is plain that no necessity would remain at all to take one's reUgious preceptor to a court of justice. Where, then, was the necessity of inserting suoh a hard clause. Any impartial thinker would at once honestly say that the Mahardjas extorted such a hard clause from their followers, simply that they might be free to interfere in one's private concerns and administer arbitrary justice. We say again, religious preachers . and preceptors ought never to make their followers to pass such a hard writing to them. Who can be so imprudent and rash as to sum mon his religious preceptor to a court of justice without any cause ? After sucih a writing, it appears clear how the Mahardjas intend to behave towards their foUowers, and how they wish their followers to behave towards them. We wish that the Mahdrajas would look to their respectability and position, and annul this article at once. " About the third article. This article suggests that no Vaish nava shaU write a word tending to irg ure the feelings of the Maha rdjas. With all due deference to the holy position of these religious preceptors, we beg leave to say that we feel this to be a harder and more oppressive article than the second. The English Government possesses such power and authority, that the native tyrants are too feeble to cope with and encounter it. Even this Government can not peremptorily say to the newspapers, "Do not -write anything that would injure our feelings." When even such a potent and powerful Government cannot pretend to wield such an authority, the Mahdrajas, whose authority, when compared with the world, . extends over but a handful of Vaishnavas, will never be aUowed, in this just and equitable reign of the English, to exercise this hard and oppressive sway over the independent newspaper writers. The Maharajas and their advisers have signally erred by inserting such a hard article. Had they exercised a little more discretion, they would never have thought of inserting this selfish article. We heartily wish that this paper may not have to say ill of the Maha rdjas. But it is an error to suppose that this or any other news paper will be backward in expressing just and proper thoughts, when they find that public interests are at stake. It is true that this, as well as other respectable newspapers, will always refrain, as they have done till this day, from publishing false slanders and un grounded stories about . the Maharajas ; but no editor, living THE MAHAEAJAS IN DIFFICULTIES. 167' under the shadow and protection of tbe English Government, wiU draw his pen backwards in denouncing any unjust act tending to jeopardize the weal of thousands. None will fear to publish any thing just and proper. We are sorry to say that the Maharajas and their foUowers have, by thus shutting the mouths of editors, ruined their own cause. " About the fourth article. This article suggests that, if persons who belong to castes which do not believe in the Mahardjas sum mon Mahdrajas in a court of justice, all Vaishnavas shall combine, and at the cost of any sum come to an amicable settlement -with ¦them, or adopt such measures as will not necessitate the personal attendance of the Maharajas to a court of justice. It appears that the Mahdrajas and their followers have used no better discretion -vrith regard to this than with the foregoing three articles. Any person who may have any money dispute about the Mahdrdjas -wiU at once take advantage of this and issue a summons against them. Thus Vaishnavas will be forced by this article to come to an amic able settlement with all the Maharajas' creditors. If this necessarily becomes frequent, and involves the expenditure of large sums, the Vaishnavas^ will find how feeble they are to bear the evils which they have themselves drawn upon their shoulders. These articles will then be annuUed as a matter of course. " Thoughts common to all the articles. It wUI be evident from this that not one of these four articles is just and harmless. Every one of them is as unjust and reprehensible as it is injurious to the social and private interests of aU the Vaishnavas. We are glad to say that their leading followers would not consent to the fifth article, which relates to the buying of newspapers. Had this been retained, they would never have progressed. But the Maharajas and their followers will never be able to impede the sounding western torrent of civilization which has begun to flow with aU its might towards this country. Those who inserted these four articles may insert fifty more, but no tyrants or their slavish followers will have power to impede the mighty torrent of civilization. We are sure that the current of civiUzation and liberty will in a short time overspread the whole of Hindustan, check the force of the opponents of civUization, and break the chains of oppression. " It will not fail to excite both wonder and sorrow in any man of good sense to see that the very Shetias who have been the foremost among the reformers, and thoroughly understand the beauty whioh the English rule affords, should have, by signing such a hard docu- 168 HISTOEY OF THE SECT OF MAHAEAJAS. ment, drawn the chains of despotism on their own hands. We wish, and pray to God that our wish may succeed, that these Shetias may speedily look to their own respectability, to their own states in life, to the beauties of the benign and free govemment they are under, and boldly break off the shackles of despotism which they have wom. "We have dwelt rather too long on the subject, and therefore we shall not say more, but conclude with the following prayer to God : " 0 God ! may the chain of despotism which the leading Shetias, our companions in the cause of civilization, have worn round their necks, be quickly removed. 0 God ! may the Shetids who have temporarily lost their senses, and forgotten their respectability and position, recover their senses soon. 0 God ! may the cloud of ignor ance and doubt which has obscured the vision of our Shetias be quickly dispelled, and may the faces of those who oppose civilization at once he covered with paleness. Amen." * This article was foUowed by a succession of anonymous hand-blUs, Issued by various persons; and two prize essays were advertised in the Satya Prakdsh, one upon the " Slavery Bond," and the other " Upon the Authority of the Mahd rdjas." These several attacks had the desired effect. The Mahdrdjas and their followers speedllj' discovered that, if the editor were excommunicated, he would file an action and drag the Mahdrdjas to the bar of justice; The funds the worshippers had been asked to raise were not reaUzed ; for the subscribers, seeing the drift of events, waited with im patience to ascertain if the conditions of that article of the "Slavery Bond" which threatens with punishment any one writing against the Mahdrdjas would be carried out. The timidity of the Mahdrdjas hindered them from taking this course, and their neglect to pronounce sentence of excommu nication encouraged the Vaishnavas to withhold their sub scriptions. The notorious " Slavery Bond," the object of which was to bind In stUl stronger fetters the patient Vaish navas, thus feU to the ground, and the supreme Mahdrdj himself took flight from Bombay. • The Satya Trahdth, January 23, 1859. ¦ THE MAHAEAJAS IN DIFFICULTIES. 169 In the action brought against the editor of the Chdbak by the Vaishnava whom he had so conspicuously denounced, the editor pleaded not guilty, and that what he had published was not libeUous. The court overruled this plea, after ex amining the plaintiff's witnesses, affirming It to be libeUous, and entered a decree, -with costs, against the Parsee editor, who thereupon solicited the " gentleman" by whom he had been speciaUy Instigated, to assist him. He was grossly disappointed by his refusal, and therefore published in his paper the name of the individual, and all the circumstances connected with the affair. This poor Parsee editor, being unable to pay all the incidental costs, died broken-hearted. In very distressed circumstances. In the process of this " Slavery Bond," and all its adjuncts, we observe a further declension of the power and Influence of the Mahdrdjas, to which the Libel Case, Into the history of which we shall now enter, has given, we hope and expect, the fatal blow. 170 HISTOEY OP THE SECT OF MAHAEAJAS. CHAPTEE XI. THE MAHARAJ LIBEL CASE. The Mahardjas, being thus defeated In their attempts to prevent the public press from exposing their misdeeds, sought to attain their object by other means. Jadundthjl Brizratanji Maharaj, of Surat, upon arriving at Bombay In the middle of the year 1860, consulted with some of his followers with a yiew to ascertain whether an action for libel, brought by him against the publishers, could be prosecuted in his absence from the court, or whether, as plaintiff, his presence would be held to be necessary ; for he wished to avoid appearing In a court of justice. The editor of the Satya Prakdsh, not being aware of the specific object of the Mahdrdj's visit to Bombay, but having heard that he had established a school at Surat, gave him a hearty welcome in his paper, and expressed a hope that he would render material assistance to the cause of education. This expectation seemed at first to be realised ; for the Mahd rdj consented to be present at an exhibition of the Gujardti girls' schools, and to distribute the prizes with his o-wn hand, thus publicly expressing bis approval of the education of females. The Mahdrajas of Bombay, who had often been solicited to do the same thing, had always decUned, and Jadunathji Brizratanji having accepted the invltatloa, the editor of the Satya Prakdsh hailed It as a great victory in the cause of educational reform ; for, owing to the populace being adverse to female education, the influence of the Mahdrdj's position gave It a strong and. powerful support. The editor, unconscious and unsuspicious of the deception THE MAHAEAJ LIBEL CASE. 171 Intended to be practised, was thus induced to speak of the Mahdrdj In terms of eulogj'- ; but he soon discovered that the person whom he had praised was a wolf In sheep's clothing. A friend of the editor, named Narmada Shankar Ldl- shankar, a Nagar Brdhman, and, who was not a foUower of the Mahdrdjas, Invited the Mahdrdj to hold a public discus sion upon the subject of the re-marriage of Hindu widows, to which the Mahdrdj was opposed. The in-vitation was by means of hand-biUs, dated the 15th of August, 1860. The Mahdrdj accepted the chaUenge, and the meeting was held six days after the issue of the hand-biUs, at a place selected by himself, where a warm discussion took place. Many Shdstras (reUgious books) were brought forward as authori ties, and a large number of persons assembled to hear the discussions. The Maha,rdj, feeUng that he could not main tain his position by argument, entered Into a desultory dis cussion with his opponent, who Is a celebrated Gujardti poet, and asked him whether he believed the Hindu Shdstras to be of divine Inspiration, saying that, before going into the question of re -marriage, he must first know the poet's opinion upon this point. The gentleman repUed that he coiUd not believe all the reputed religious works to be of divine inspiration, as they contained incorporated works on grammar and other miscellaneous subjects which had no reU gious bearing whatever, and which, therefore, he rightly maintained, coiUd not be divinely inspired. The discussion did not pass beyond this subject, and the meeting broke up. The Maharaj, doubtless stung with shame on account of his faUure in the discussion, insidiously gave his foUowers to understand that the principles of the reform party were adverse to the ancient religion of the Hindus. Upon this, the editor of the Satya Prakdsh took up the subject In the paper, and Invited the Mahdrdj to discuss the matter through the medium of the press, and so give a wide "circle of readers 172 HISTOEY OF THE SECT OP MAHAEAJAS. the opportunity of judging for themselves in the matter. This discussion was carried on In several Issues of the paper. The Mahdrdj repUed to the arguments, and simultaneously Issued a monthly magazine, under his patronage, caUed Svadharma Vardhak and Samshaya Chhekak (meaning Pro moter of our ReUglon and Destroyer of Doubt). In this magazine he carried on the discussion previously commenced ; but not being able to give direct answers to questions put to him, he became annoyed, and charged his adversaries -with entertaining heretical and mischievous dogmas and opinions. The question of re-marriage originaUy mooted having been transformed altogether into a religious question, the editor of Satya Prakdsh wrote the following article, which origi nated the Libel Case, and became the subject of the judicial inquiries which foUowed : — The Primitive Eeligion of the Sindus, and the present Seterodox "In the Purans and other Shdstras of the Hindus, it is stated that in the Kali-yug there will arise false religions and heresies, and impostors and heretics wiU cause adverse persuasions and adverse religious systems to be established. According to the Hindu Shdstras, five thousand years have now passed away since the com mencement of the Kali-yug. From the Eindu Shdstras themselves it is demonstrated that, during this period of five thousand years, as many new persuasions and religious systems as have arisen among the Hindus should aU be considered spurious heresies. Now, four hundred years have not as yet elapsed since the birth of VaUabha, the progenitor of the Maharajas. In the books of the Vaishnava persuasion it is written that the birth of VaUabhdchdrya took place on the llth of Vaishak Vad, of Samvat 1535, the day of the week Sunday. Since this event three hundred and eighty-one years have elapsed to this day, and since the beginning of the Kali-yug five thousand years have passed. The sect of VaUabhacharya, then, originated within the Kali-yug itself. In the same way as the followers of Dadu, the followers of Sddhu, the Eamsnehi, the Bamanandi, the Shejanandi, and other sects arose, so the sect of THE MAHAEAJ LIBEL CASE. 173 VaUabhdcharya arose : all these sects have arisen in the Kali-yug ; therefore, according to the declarations of the Hindu Shdstras, they must be heterodox. "Jadunathji Maharaj * says, that in the same way as some one goes from the gates of the fort to proceed to Wdlkeshwar, and some one to BycuUa, so exactly the original courses of the Veds and the Purdns, having gone forward, have diverged into different ways. What a deceitful proposition this is. Out of one religious system ten or fifteen byeways must not branch off. The course of religion and of morals must be one only. What necessity is there to quit the straight road by which to go to Wdlkeshwar, and take the circuitous road of BycuUd? Each sectary has made every other sectary a heretic, and one has scattered dust upon the other ; what, then, is the necessity for acting thus ? But we have already made known that, as regards the weapons with which the Mahardj has come forth to defend himself, those very weapons wUl oppose the Maharaj and annoy him. The Maharaj considers the Hindu Shdstras as the work of God; he cannot then assert that any particular statement of the Hindu Shdstras is false. The said Maharaj cannot allege that the statement, that in the Kali-yug heretical opinions wUI arise, is false. Then, like several other sects, the sect of the Mahardjas has arisen in the Kali-yug ; consequently it is established by the Hindu Shdstras that it is a false and heretical one. " The sect of the Maharajas is heretical, and one delusive to simple people : this is proved by the genuine books of the Veds, the Purans, etc., according to what is intimated above. Not only this, but also from the works composed by the Mahdrdjas it is proved that the Maharajas have raised up nothing but a new heresy and disorder. Behold, with regard to Bramha Sambhanda, how Gokul nathjl ha^ amplified the original stanza, what a commentary he has made : — "'Consequently, before he himself has enjoyed her, he should make over his own married wife (to the Mahdrdj), and he should also make over to him his sons and daughters. After having got 174 HISTOEY OP THE SECT OF MAHAEAJAS. married, he should, before having himself enjoyed his wife, make an offering of her (to the Maharaj); after which he should apply her to his own use.' " "Alas ! what a heresy is this, what a sham is this, and what a delusion is this ! We ask Jadunathji Mahdraj in what Ved, in what Purdna, in what Shastra, and in what law-book it is written that one's married wife should be made over to a Mahdrdj, or to a religious preceptor, before being enjoyed. Not only one's wife, but one's daughter also is to be made over ! Alas ! in writing this, our pen will not move on. We are seized -with utter disgust and agitation. - To render blind people who see with their eyes, and to throw dust in their eyes, and in the name of reli gion, and under the pretence of religion, to enjoy their tender raaidens, wives, and daughters — than this what greater heresy and what greater deceit? In the Kali-yug many other heresies and many sects have arisen besides that of Vallabhacharya ; but no other sectaries have ever perpetrated such shamelessness, subtlety, im modesty, rascality, and deceit, as have the sect of the Mahdrajas. When we use such severe terms as these, our simple Hindu friends are wroth with us, and in consequence of that wrath of theirs, we have endured much, and have much to endure. But when, throwing dust in the eyes of simple people, the Mahdrdjas write in their books about enjoying the tender maidens, the people's wives, and daughters, and they enjoy them accordingly — great flames spring up -within our breasts, our pen at once becomes heated and on flre, and we have to grieve over our Hindu friends, and over their weak powers of reflection. " Jadunathji Mahardj has commenced issuing a smaU work, styled ' The Propagator of our own Eeligion.' We ask him, In what way do you wish to effect the propagation of religion ? Tour ancestors, having scattered dust in the eyes of simple people, made them bUnd. Do you wish to make them see ? ¦ or, taking a false pride in the upholding of your religion, do you wish to delude simple people stUl more ? Jadundthji Mahdrdj ! should you wish to propagate or to spread abroad religion, then do you personally adopt a virtuous course of conduct, and admonish your other Mahdrdjas. As long as the preceptors of religion shall themselves appear to be immersed in the sea of licentiousness, for so long they shall not be competent to convey religious exhortation to others. Gokulnathjl having com posed the commentary above-mentioned, has attached to your Vaishnava persuasion a great blot of ink. Let that be first removed. THE MAHAEAJ LIBEL CASE. 175 Scorn the writer of the commentary. (Oh you) Maharajas, acting up to. that commentary, deflle the wives and daughters of your devotees ; desist from that, and destroy at once immorality such as that of the Eds Mandali. As long as you shall not do so, for so long you cannot give religious admonition, and propagate your own religious faith : do you be pleased to be assured of that." This article was written on the 21st of October, 1860. The Mahdrdj maintained sUence upon the subject, stIU carrying on the discussion of religious topics with the editor. On the 14th of the foUowing May, however, seven months after the publication of the aUeged libel, he filed an action of libel against both editor and printer. The plaint was demurred to by defendant's counsel, and the case was argued under this bearing on the 2nd and 4th of July, 1861. Hereupon the plaintiff had to make certain amendments in the plaint, and the defendant then pleaded several pleas, on the 15th of August, 1861. The first was a plea of not guUty, viz., that the article aUuded to was not Hbellous ; and the last plea was one of justification, viz., that what had been stated was true, both in letter and spirit. But this plea consisted of three portions — the first asserting that there were passages in the reli gious books of the Mahdrdjas which inculcated adulterous worship ; the second, that the Mahdrdjas, as a body, com mitted adultery ; and the third, that the plaintiff was not an exception to the general practice. The intermediate pleas were of Inferior consequence. When the pleas were filed by the defendant, the managers of the Mahdrdj's case knew from the nature of the pleas that the defendant was prepared to bring forward witnesses to corroborate the charges made. Upon this they commu nicated with the infiuential portion of the community, and made them aware of the danger that might result from the exposure that would necessarily take place In court. . The leading men of the Bhdttid community convened a meeting 176 HISTOEY OF THE SECT OF MAHAEAJAS. of their caste on the 6th of September, 1861, and resolved that none of the caste should give evidence -against the Mahardj ; and they further resolved, that whoever did so should be subjected to the pains and penalties Included In the comprehensive term, "excommunication." This resolution was clearly illegal, amounting. In fact, to a conspiracy. Indeed, it gave rise to two accusations of conspiracy. The special charge was, having concerted measures to obstruct and defeat the ends of justice, by dissuading and preventing others from giving evidence In the Libel Case, In which they had been summoned as -witnesses. The defendants in the case were Gokuldds Lilddhar and eight others. These were all highly respectable persons, who had been led to do what they did by the instigation of the Mahardj ; but they were convicted of the offence on e-vidence which left no doubt of their guilt, ahd sentenced — the two chief ciUprits, Gokuldds LUddhar and Lakmidds Ddmji, to pay a fine of a thousand rupees each ; and the other defendants to pay a fine of fifty rupees each. In inflicting these penalties. Sir Joseph Arnould observed that the law empowered him to accompany them with a sentence of hard labour, but that, con sidering all the circumstances of the case, and the very high character the defendants bore, he should only Inflict a pecu niary penalty. This was the end of an abortive attempt to defeat the enda of justice, and a weU-merlted punishment of the offenders who yielded too weakly to the urgency of their abettors. This conspiracy. In the course of its being tried, in the first place in the police court, and subsequently In the Supreme Court, created a very great sensation amongst the population of Bombay, but especially in the religious community, the defendants being leading men, and having extensive native and European connections of a superior class. The first day, when the preUminary examination took place ia the police THE MAHAEAJ LIBEL CASE. 177 court, the defendant In the Mahdrdj's case, who was the prosecutor in this, was severely assaulted by the mob when he left the court, and, in consequence, solicited the protection of the magistrate. Had It not been for the ener getic exertions of Mr. Forgett, the superintendent of the police. It Is not improbable that he would have been kiUed by the populace. This excitement continued during the whole time that the case was pending, and threats of every kind were used, both against him and his witnesses, who, as weU as himself, were obliged to seek the protection of the police. The trial of the Mahdraj Libel Case came on before the court on the 26th January, 1862. It was conducted by Mr. Bayley and Mr. Scoble, on behaK of the Mahdrdj, and by Mr. Anstey and Mr. Dunbar, on behaK of the defendant. The labours of Mr. Anstey in his cUent's defence exceed all praise. We should not be transgressing the limits of truth were we to ascribe the decision in the defendant's favour. In the greatest measure, to the very extensive legal attainments, the varied abiUties, and the Intense earnestness which this advocate brought to bear on the case. Those who attended the trial could bear witness to the sklU and dexterity with which he turned the scales against the Mahdrdj, by arraying against him even the knotty points of Hindu theology; for, persuaded that his cHent's cause represented the truth and the right of free thought, as weU as the liberty of speech, he spared no pains to study Its complicated litera ture. The trial extended over forty days, but was before the Court only twenty-four days. In the Appendix wUl be found specimens -of the evidence, and the entire judgment. About thirty witnesses were examined for the plaintiff, and thirty witnesses for the defendant, some of the latter of whom were learned and Influential men. Dr. Wilson's labours In this trial deserve special notice. He placed at the disposal of the defendant his rich and 12 178 HISTOEY OF THE SECT OP MAHAEAJAS. multifarious stores of learning, which proved of surpassing value. Throughout the whole trial this learned missionary ably sustained the character which he fills In the estimation of the natives of India — that of a phUanthropist. Much credit Is due to Drs. Bhdu DdjI and Dhirajram Dalpatrdm, for the disinterestedness of their evidence. They cast aside all consideration of self, when truth was to be established and moraUty to be vindicated. The name of Lakhmldds Khimji, a leading member of the Bhdttid community, deserves honourable mention. Though nurtured from childhood in the filthy doctrines of the VaUa- bhdchdryan faith, the moment the con-viction flashed upq,n his mind that religion can never be a plea for ImmoraUty, he fearlessly lent his aid to the defendant, and gave, perhaps, the most damaging evidence against the Mahdraj. Strenuous attempts were made to impeach his "veracity, and impugn his evidence, on the ground of Its intrinsic ImprobabUity. These efforts, however, proved fruitless, as he spoke the whole truth from his own personal knowledge. It would be a very great omission If the name of Mr. Mathurddds Lavji were passed over In silence. He furnished the sinews of war, so far as learning was concerned : his capa cious mind and memory comprehends the whole range of vernacular literature, both ancient and modern ; and to bis vast attainments he adds a rare tact In moulding the minds of others to his own opinions, an intimate acquaintance with the turnings and windings of the human heart, and a steady force of character and decision, dangerous to his enemies, but valuable for the advancement of truth. Not a little credit Is due to Mr. Ndndbhdi Rustamjl Rdnind, the printer and manager of the Union Press, for the honesty, integrity, and zeal with which he conducted himself through out the case. The names of the other foUowing witnesses for the defence THE MAHAEAJ LIBEL CASE.. 179 also deserve notice for their evidence and their boldness in giving it. They are, viz., Messrs. VIshvandth Ndrdyan Mandalik, Mangaldds Nathubhdi, Khatdsl Makanji, ThakarsI NaranjI, Ravjl Sundardds, Damodar Jethd, Narmddshankas Ldlshaihkar, Rdmdas Bhdnji, Kdhndds Manchhdrdm, Kdld- bhdi Lalubhal, Chaturbhuj Waljl, and Tribhovandds Dwdr- kddds. A further remarkable feature In the character of this trial Is the complete exposure of the Hves and practices of the Mahardjas, and of the moral and social conditions of Western India.. The large mob that thronged the court diaily,. during the course of the trial, spreading themselves throughout all the apartments of this large haU of justicci attested to the profound interest which it excited In the different commimi- ties of Bombay. When the judgment was given, there were several of the most respectable persons of Bombay present. In the opinion of both the judges, the justification of the Ubel was proved to the very letter, and the Court stigmatized the plaintiff and bis witnesses as unworthy of belief even on their oaths. With respect to the defendant's first plea of not guilty, the Chief Justice differed from the Puisne, holding that a pubUc writer could not make an attack upon the conduct of an individual in his private capacity, although he might be depraved and an adulterer ; and, besides that the defendant, having no pre-vious knowledge of the plaintifl's misconduct, was not justified In publishing an attack upon him, although the aUegations subsequently turned out to be true. The Puisne Judge, on the other hand, held that It was not an attack on the private character of the plaintiff, but on his public character as a Mahdrdj, or religious preceptor, and that the defendant was quite aware of the existing practices in the sect. The verdict was entered by the Court in favour of the defendant on the main Issue of justification, and with costs. 180 HISTOEY OP THE SECT OF MAHAEAJAS. and for the plaintiff on the first plea of " not guUty," with out costs. The defendant incurred an expense of about 13,000 rupees in the action, out of which about 11,600 rupees were paid by the Mahdrdj, in addition to his owa costs. The defendant, of course. Incurred other private expenses Incidental to the trial, as also in the trial of the Bhdttia Conspiracy, the expenses of which amounted to about 10,000 rupees. The total expenses on both sides may be computed at about 60,000 rupees, of which about 50,000 rupees fell upon the Mahdraj, that curiously being the Identical sum for which he had sued the defendant as damages. We cannot do better than terminate this portion of the subject -with the close of the judgment of the leamed Puisne Judge, Sir Joseph Arnould, who says in his admirable finding : — " This trial has been spoken of as having involved a great waste of the pubUc time. I cannot quite agree with that opinion. No doubt much time has been spent in hearing this cause, but I would fain hope it has not been all time wasted. It seems impossible that this matter .should have been discussed thus openly before a popula tion so intelligent as that of the natives of Western India, -without producmg its results. It has probably taught some to think ; it must bave led many to enquire. It is not a question of theology that has been before us ; it is a question of moraUty. The principle for which the defendant and his witnesses have been contending is simply this, that what is moraUy -wrong cannot be theolo^caUy right ; that when practices whieh sap the very foundations of moral ity, which involve a violation of the etemal and immutable laws of Eight, are estabUshed in the name and under the sanction of Eeligion, they ought, for the common welfare of society, and in the interest of humanity itself, to be pubUcly denounced and exposed. They have denounced — they have exposed them. At a risk and at a cost which we cannot adequately measui-e, these men have done determined battie against a foul and powerful delusion. They have dared to look custom and error boldly in the face, and procMm before the world of their votaries that their THE MAHAEAJ LIBEL CASE. 181 evU is not good, that their Ue is not the truth. In thus doing, they have done bravely' and weU. It may be aUowable to express a hope that what they have done -wiU not have been in vain ; that the seed they have sown -wiU bear its fruit ; that their courage and consistency -wUl be rewarded by a steady increase in the number of those whom their words and their examples have quickened into thought, and animated to resistance, whose homes they have helped to cleanse from loathsome lewdness, and whose souls they have set free from a debasing bondage." The history of the sect of VaUabhdchdrya, which has been here unfolded, reads like a chapter of romance. It Is the history of a sect In which immorality Is elevated to the rank of a divine law. The immutable distinctions of right and wrong, the sharp Hne of demarcation between virtue and vice, human personaUty and human responsibiUty, are lost and confounded in a system of theology which begins in lewdness and ends In the complete subversion ofthe first princaples ofour common nature. Such a system has, perhaps, no parallel in the annals of our race. Its effects can be more easUy conceived than described. It has checked and arrested the healthy growth of aU moral power. It has fumished Its votaries -with principles of action, which, if carried out In their integrity, must produce the dis solution of society ; for it treats holiness of IKe as a crime, and proclaims to " the world of Its votaries" that man becomes acceptable to his Maker in and through sin. It would be strange indeed If the discussions awakened by the trial should bring about no tangible result The sect, though to aU appearance powerful in organization, is In an unsettled state. While the old and bigoted cling with perti nacity to the dogmas of their childhood, the young and the educated detach themselves more and more from its contami nating influences. AssaUed from without, and racked by internal dissensions, the Vallabhdcharyan faith must, sooner or later, be superseded by a more rational form of worship. The obstacles In the way of a thorough revolution are great. 182 HISTOEY OP THE SECT OF MAHAEAJAS. but not Insurmountable. That the power of the Mahdrajas for evil is not what It was fifteen years ago. Is one sign of progress. Let us express a fervent hope that, by the com bined exertions and the steady co-operation of aU lovers of truth and moral purity, the VaUabbdcharyans may emerge from the darkness of error and falsehood Into the glorious Hght of day, and that the faith proclaimed by VaUabhd four hundred years ago may be crushed by the weight of its own enormities ! XHE END., APPENDIX, CONTAINING SPECIMENS OE THE: EYIDENCE, JUDGMENT IN THE LIBEL CASE, COMMENTS OP THE INDIAN PEESS. APPENDIX. Specimeits of the Evidence in the Mahaeaj Libee Case given BEEOEE THE SlTPREME (nOW HiGH) CoHKT OP BoMBAT. {Eoidence for the Prosecution.) {Gopdldds Mddhmadds, examined January 25, 1862.) I am the head of the Mahajans of the Banian caste of all denomi nations. They are numerous in Bombay. It is necessary to obtain my permission to hold meetings of the caste. I know the plaintiff Jadunathji Brizrattanji Maharaj, who is about 40 or 42 years of age. He occasionaUy resides in Bombay at intervals of 10 or 20 years. He is a resident of Surat. The Banians and Bhattias consider the Maharaj in a very good Ught, and respect him. The plaintiff is a Maharaj : he is our guru or spiritual guide, who worships our idols and performs divine service. The Maharaj is a Brahmin, and is above the ordinary run of Brahmins. Some Brah mins regard him as a guru. The Bhattias are worshippers of the Maharaj. The Bhatya caste is different from the Bania. They both respect the Maharajas equally, as their gurus. A guru per forms divine service and worships the images. The Maharaj may preach sermons, but I am in the habit of going to him only three or four times in the year. The Brahmins read the Purans and other religious hooks to the people. The Maharajas occasionally read the Purans, but are generaUy engaged in worshipping the images. The Maharajas have temples in Bombay. There are sometimes two, sometimes five, and sometimes ten, and perhaps more Maharajas in Bombay. Some permanentiy reside here, as, for instance, Jivanji Maharaj. In India, I believe, there are now about 60 or 70 Maharajas. The Maharaj of Shriji is considered the chief; hehas 1 2 APPENDIX. a temple at Nathdwar, near Udeypor, in Northern India. The Maharajas are spread over the cities of Hindustan. The Eajahs and native princes respect the Maharajas in the same manner as their devotees do. I have resided all my life in Bombay. I am a subscriber to the Satya Prahdsh newspaper. I may have read the article upon which this action is brought. The Satya Prahdsh is now amalgamated with the Rdst Goftdr. (Cross-examined.) I have never been to the principal seats of the Mahardjas in India, nor have I seen the Maharajas worshipped by the Eajahs, and what I have said about the Maharajas is what I have heard about them. I have recoUection of an unpleasant controversy whioh was going on in 1911-12 (1855) between the Maharajas and the Brahmins. The controversy related to our reh gion. I was engaged in it against the Maharajas. I don't remember Lalmaniji Mahardj issuing an order eight years ago, calling upon members of his caste to repair to his house and to give him presents ; neitherdid Lalmaniji Maharaj give such au order ten years ago. I do not recoUect incurring the displeasure of Ldlmaniji for denying his right to ask for presents. I have not heard of the complaints among the Vallabhacharyas of the adulterous practices of the Maha rajas with their wives and daughters, but I have read some complaints of them in the Satya Prahdsh and Parsi Panch, which I first began to read about five or six years ago. I have not signed a paper pre pared by the Maharaj ds, binding me to implicit obedience, especially with reference to these accusations ; but many persons have signed suoh a paper, which I have heard was prepared by the Maharajds. I have heard from the Banians, members of the sect, that an engage ment has been entered into by Banians, Bhattias, and aU the sects to do their utmost to prevent the Mahdrajas from being called as -witnesses in a court of justice. This engagement has been desig nated the " slavery bond" by the printers and newspaper writers. I can't say whether others call it so. I have not signed this bond. It is true that to get the bond signed, the Maharajas kept the temple closed eight days. This was about four years ago. I do not know of any attempt being made by the Mahdrajas to get Karsandas excommunicated from the caste of Banians for writing articles against them. Such an attempt was made. Two persons EVIDENCE FOK THE PROSECUTION. " came to me and said that as the Bhattias had made an arrange ment we should make it also : this was but a day or two after the signatures were obtained, to intimidate witnesses from giving evidence in this case against the Mahardj. One was Parbhudas, and the other Jaykisandas. They are both Banidns, so am I, and so is the defendant. Parbhudas is the person who is managing the case for the plaintiff in this present action, and is sitting do-wn in Court behind the professional advisers on the part of the plaintiff. He came to me once only about the business of excommunica tion. I said that if what Karsandas had pubUshed is false, the Court will punish him. I refused to interfere, as the Maharaj had brought an action against him. They went away. I can't say that they knew whether I was going to give evidence for the defendant in this action. The Maharajas are not the preceptors or spiritual guides of all the Hindus, but only of the Bhattias and Banidns and some Brahmins. The' majority of the Banians believe in the Maharajas. Some of the Banians are Jains. Jain Banidns don't believe in the Maharajds. I have not heard of any Banians regard ing the Mahdraj as Almighty God incarnate in the flesh. I cannot say whether Bhdttias regard the Maharaj as the incarnation of the Deity, but some may believe in the Maharaj as the incarnation of God, while others do not. [Mr. Anstey. — ^Do the whole sect of Vallabhacharya regard the Mabardjks as gods ?] I cannot say what they think. Some people do say that they are gods, while some deny that they are. It is the opinion of the VaUabbdcharyans, that the Maharajas and their descendants are incarnations of Brahma and Vishnu, and deserve to be worshipped with the mind, property and body of their foUowers. I believe it to be a sin of the gravest character to neglect this worship. I cannot say if it is the duty of female devotees (as stated in the plea) to love the Mahdrajas and to be connected in adiUtery and lust with them. If such doctrine or passage was shown me in any of the books I call Shdstras, I would take it as good and true. Eeferring to the " bandobast" (arrange ment) I meant to refer to the -Conspiracy Case of the Queen vs. Oohaldds Lilddha/r and others, I heard the arrangement was to prevent any person from giving evidence here on behalf of Kar- sandds : and the "bandobast" I was asked to sign was to the same 4 APPENDIX. effect. The Maharajas decide caste disputes, and also themselves fall into caste disputes. I do not know if some castes have had to complain of the Maharajds seizing the property of widows and orphans ; I have never heard such a thing. The Maharajas have temples in Bombay : sometimes when there are marriages and such occasions, dancing and singing go on in the temples ; bat not in the part where the idols are kept. Prostitutes are invited on such occasions to dance in the temple. Prostitutes are also invited to the party. In those temples the Maharajas worship the idols, and men and women worship, sometimes, the Maharajds. They prostrate themselves at the Maharaj's feet. By worshipping the Maharaj I understand applying to him scent and stuff, and offering him fruits and flowers, in the same way as the idols are worshipped. When we Ml down before the Mahdraj, he blesses us. One mode of worshipping the idol is by swinging it, and our women worship the Mahdraj by swinging him in a swing. On certain occasions the Maharaj throws guldl (red powder) on the persons of men and women. It is thrown from a distance, and it may fall upon the necks and breasts of women. It is not considered among our people equivalent to adultery to throw gulal on the breast of a woman. If any person throw gulal on the breast of a woman our people don't consider it indecent or shameful. I do not know if other people ¦consider it so. I have not heard of any Maharaj touching the breast of any of my relatives or of any other female. The pdn-sopdri thrown off by the Maharaj is taken in hand and eaten by his devotees. The water rinsed and wrung from the Maharaj's dhotid (loin cloth) is drunk by his devotees and is known as charandmrif, i.e., ambrosia or the nectar of the feet. Some portion of the remnants of the food eaten by the Maharaj is eaten by his foUowers. The water with whioh the Mahardj bathes is not drunk. I have been only three or four times in the year to visit the Maharaj. The Mahardj sees men and women in the same open space. I don't know if there are rooms of the Maharaj to which females only have access. If the Maharaj has a family, he keeps a separate "zenana" in the temple. I do not recollect whether two or three years ago a meeting of the Bhdttids was held with a view to prevent females from going to the Mahdraj in his private rooms. E-VIDENCE FOB THE PROSECDTION, 5 (Ee-examined). Plaintiff was not in Bombay four years ago. People of our caste follow the customs and usages of our ancestors ; whUe some others follow the Shdstras as religious instructors. They take their opinions from the gurus or Brahmins. I have never been to a dance at the Mahdrdj's temple. The Mahdrdjas usuaUy reside in the temple on one side, or in a separate dwelling-house, sometimes in a place within the compound, and sometimes in a house opposite to the temple. There are doors and entrances between the house and the tetnples. The dances take place in the house on one side, and sometimes in the compound of the temple. All ndch-dancers in Bombay are prostitutes. Ndch-dances are frequently given by respectable persons on occasion of the celebration of mar riages and other events. The plaintiff is married and has children. The Maharajas object to come and give evidence in courts. They would not incur anybody's displeasure if they came here; but as they might be detained two or three days, they would be pre vented from the usual ceremonies and practices in the temple. "When I say " worship the Maharaj," I mean that when we wish to invite the Mahdrdj to our house, we fetch him to our house, we offer him flowers, wave a light round him, present him with money, and prostrate ourselves at his feet. We do not worship the god; the Mahdrajas do that. They bathe the image in several ways : they wash it in saffron, flowers, etc., dress it, wave a light round it, and then men and women go to worship before it. None touch the image except the Mahardj and particular servants of his, who are appointed to the oflioe. The gulal is thrown about during the Holi festival : it is a kind of powder prepared from wood caUed "Patangi." It is usual among the Hindus to throw it: it is an ancient custom, and I cannot explain it. Now I am an old man, and I don't throw it: when I was young I used to do so. — (To Sir Joseph Arnould). When I said two people ofthe caste came to me and said, "The Bhattias have made a 'bandobast,' and that we ought to make a 'bandobast' also," I intended "we" to mean the Banid caste. — (To Sir M. E. Sausse). When I say "worship the Maharaj," I don't mean to say it is the same thing to worship the Maharaj just as he worships the image : there is a slight difference between the two. The image is bathed and dressed, and food is 6 APPENDIX. presented to it; but the same is not done to the Maharaj. The Maharaj eats of the food presented to the image, and also distributes it among the Vaishnavas.— (To Sir Joseph Arnould). When the Maharaj worships the image, I consider him to worship God. When I wave the light round the Mahdraj and prostrate before him, I don't consider him as an incarnation of the Deity. — (To Sir M. E. Sausse). I have said there are some of the Bhattias and Banians who consider the Maharaj as an incarnation of God. I cannot say if the majority or minority of the Bania caste hold that creed. I cannot say if the number of persons holding such beUef has increased or diminished within the last few years. (Jamnddds Sevahldl, examined January 27, 1862.) I am a Shroff and a member of the Lad Bania caste. I am not a shot of my caste. I know the plaintiff, who is our Maharaj. He instructs us in our religion. This is a copy of the Satya Prakdsh of the 21st October, 1860, in which I see an article about the primitive re ligion of the Hindus. I observe in it the name of Jadunathji Mahdrdj introduced, the plaintiff in this case. I have not heard of any other Jadunathji Mahdraj. (Cross-examined.) I give as much respect to this Maharaj as to any other; but, the love of the people towards Mm, since the publication of this article, has somewhat diminished. I remember his arrival from Surat about two years ago. I have not heard of any complaint from Jadunathji, since his arrival that people did not respect him and the other Maharajds as they ought to do. don't remember to have ever read this paper before. I have not heard of Jadundthji complaining of the neglect of his foUowers towards himself and other Mahardja,s, previously to the year 1860, and before the arrival of plaintiff. I did not hear the Vaishnavas complain that the Maharajas did not give them proper instruction and advice in matters of religion. We used to go before the Mahd rajas, to prostrate ourselves before them, to go to the idol and to return. They did not give any other instructions except those connected with Brahma. Those instructions are given only once in a lifetime. Plaintiff used to say that if the Vaishnavas came to him and asked him any thing, he would answer them. Plaintiff did not, to my knowledge, complain that they did not come to him. E-VIDENOE FOK THE PROSECUTION. ' I have not heard him say so. I did not hear the plaintiff say that he would give instruction to those only who came to ask him. I have not heard tbe Maharaj say that, according to the Shdstras, the guru should not give instruction without being asked by the pupil, aor that, giving instruction without being asked is to give food to one who is not hungry. The company or society of Vaishnavas,' not the Mahardj, published a religious magazine. The Society is known as " the propagator of the Vaishnava religion." They inserted my name and sent me a message to the effect that I was made a member of the Society. Plaintiff is at the head of the Society. I have not ¦ heard that Jadundthji has caUed upon all the Vaishnavas to come forward and support the magazine, nor have I read a handbill to that effect. I do not remember the name of the magazine, I believe the name of the magazine is " Svadharma Vardhak" (pro pagator of our religion). The Vaishnava famiUes in Bombay are numerous. I cannot say if they are ten thousand. The Marjddi (strict observers of ceremonies) are the Bhdttias. I have not heard of Jadundthji complaining that, out of so many Marjddis, only one hundred have subscribed to the magazine, and that, out of so many Banians, only 120 have subscribed thereto. The Maharaj does not practise any tyranny. By connection with Brahma, I mean the chanting ofa mystic verse relating to the worship of Brahma. I don't read Sanskrit By God, I mean Krishna. The verse was not explained to me in Gujardti. I beUeve the meaning of the verse was once ex plained to me by some Brahmin. In my opinion, the Maharaj is a representative of Krishna. (This answer was, after much evasion, extracted from -witness on the threat of a fine of Es. 100 from the Bench.) It is not that I hesitate to answer these questions against the Maharaj, for the fear that I may be born again in the condition of a bird or dog. The sense of the Sanskrit passage is, that Krishna is my protector, and that I, who am destroyed by internal misery and pain, do surrender to Krishna my mind, body, my breath, my heart, my feelings, as also my wife, my house, my children, my relations, my wealth, and other worldly things, together with my soul. Some five or seven thousand Banians (in Bombay) assemble at a caste feast. Besides these there may be five or ten thousand Jains. It is true that about half the Banid caste (the Jains) don't believe in the 8 APPENDIX. Mahdrdj. There are two sectg of Banians— beUevers and unbe lievers. Mr. Anstey. — ^Do some Banians believe the Maharaj to be a god ? Witness. — We consider him to be our guru. Sir M. Sausse. — Tell witness if he does not answer the question, he will be sent to jail. Witness. — ^What is the precise question ? (Interpreter explains.) Some consider the Mahdrdj a god in the shape of a guru. Mr. Anstey. — Is guru a god ? Witness. — Guru is guru. Sir M. Sausse. — Tell him if he does not answer the question, most indubitably shall he go to jail. Sir Joseph Arnould. — Tell him he is asked what others beUeve, not as to his own belief. Witness. — I don't know if others believe him to be God ; I con sider him as simply a guru. I don't know under what name others worship him. There is no " bandobast" in my caste, to prevent witnesses from giving evidence in this case in behalf of Karsandds. I was not asked to join in such " bandobast." I am not a Marjadi. I don't know of my caste people going to the "Eas Mandali," I don't know what sort of thing it is. There is no festival among the VaUabbdcharyans in which married men and women mix promiscu ously in a room. I may have read in the libel article a reference to the Eas Mandali ; but there is nothing of the sort in my caste. I do not know anything of the history of the VaUabhdchdrya sect. My only reason for believing the Maharajas to be of high caste, is that even Brdhmins believe them. I don't know if those Brahmins are few or many. The Maharajas are originally Telingd Brahmins. I don't know if the Maharajds, on account of their practices, were outcasted by the Telingd Brahmins for some hundred years. I don't know if they are so outcasted at present by the Telingd Brdhmins. I have never heard of a Mahdrdj intermarrying in a Brdhmiii family. Males and females of my famUy visit the Maharaj. We worship him when he comes to our house : we don't go to his house to worship him. I have not at any time swallowed the spittle and leavings of pan-sopari thrown out by the Mahdraj ; but I have ' sometimes partaken of the remnants of his food. My family may E-VIDENCE FOR THE PROSECUTION. 9 have eaten the leavings of his food) but not the pan-sopari thrown ont. In the month of Shravan, the image is swung in a swing; the Mahdraj also sits therein, we swing him. The females of my own and other famiUes have swung him. The Mahdrdj has thrown gulal on thousands of females, not on tbe females of my family alone. By Thakurji I mean Krishna. I don't think that throwing gulal makes women pregnant. It is not the fact that young men throw gulal, and not the old. Throwing the gulal has no relation to sexual intercourse. I would consider it a great insult for any other person but the Maharaj to throw gulal upon my wife. Throw ing gulal from a distance I don't consider as an outrage upon chas tity. (Witness is fined fifty rupees for not giving a direct answer.) I cannot explain why it is an insult to throw gulal on a female at any other time but the Holi holiday. I have not heard any com plaint of the Mahdrdjas handling the breasts or necks of females in playfulness. Complaints similar to this have been published in the Satya Prahdsh. (Ee-examined.) I have been asked as to swinging the image and the Mahdrdj . It is a ceremony performed on certain religious and festival days. It is performed publicly, in the presence of men and women belonging to the Vaishnava persuasion. Throwing gulal is also part of our religious ceremonies during the Holi holidays. The gulal which remains after throwing over the idol, is thrown over the worshippers. If the Maharaj or Gosdi handled the breast or neck of a female, it would be considered adultery — not so his throw ing gulal on females from a short distance. I have been present at the marriages of Maharajas. It is not lawful for a Brdhmin to marry out of his caste. (To Sir M. Sausse.) As we cannot touch and swing the image of the Deity, we swing the Maharaj. When we do so, we regard him as our guru. The Maharaj is the only guru of those of the sect who wear hanthis (necklaces of beads), and who are known as Vaishnavas. {Varjivandds Mddhmadds, examined January 27, 1862). I am a justice of the peace of Bombay. I belong to the Bania caste. I know the plaintiff. I have known the plaintiff these last two years since his arrival in Bombay. I am a shet in my caste, and one of the Mahajans. The Maharaj is a priest of the Bhattias, Lohanas, 10 APPENDIX. and Banians. The plaintiff is a guru or spiritual guide and Brahmin by caste. He is in a higher position than the ordinary Brahmins. The Maharajas are looked upon as descendants of VaUabhacharya. The plaintiff has no temple in Bombay. Maharajas are looked up to with respect by the Hindus, particularly by our sect. (Cross-examined.) I am brother of the witness Gopaldas Madha- vadas. I do not know whether my brother was in opposition to any of the Maharajas, except to Jivanji Maharaj, in respect to a dispute between some Brahmins. I do not know the history of the seot of the VaUabhacharyans, nor whether he was the son of one Laksh man Bhat. Maharajas were originally Telingd Brahmins, but I have not heard that they are outcastes. I have not heard that Brahmins eat with them. One half of my caste are Jains ; they do not worship the Maharaj ; they are Buddhists. Some Banians wor ship the Maharaj as weU as Shiva, and those who worship Vishnu have a reserved worship for Shiva. Some persons when they aban don the worship of Shiva, worship the Mahardj. I do not know whether the Eaja of Porbandar was disgusted with the worship of a Maharaj on account of his immoralities. I do not know why a Maharaj was flogged by the Portuguese authorities at Daman. An application was made for the release of a Maharaj who had been imprisoned at Jalnapatan. The Maharajas adopt sons from their own sects, and they become priests by adoption. It may be criminal in the eyes of the Hindu religion to expose the vices of their parents, .hut I do not consider it so. Tbe Maharajas wash their own bodies on their birthdays or reUgious days, and we throw saffron and other scent on their persons. The image, too, is washed with saffron water on these saored days. The females also sprinkle saffron on the Maharaj's person, and they consider the touching of his feet as saored. I do not know if the dust on which he walks is regarded as sacred. If a Maharaj dies, we do not say he is dead, but that he has joined play or amorous love in heaven between men and women. I am not able to state whether it is a part of our belief that Krishna had intercourse with 16,00,0 women, and that they had salvation thereby. I do not know that the Maharajas ere called the Avatars of the Mahd Prabhu (the Great Lord). The Maharajas have imposed a tax on the gains ofthe Bhdttia and grain EVIDENCE FOR THE PROSECUTION. 11 merchants that eventuallyfaU on the community. There was a meeting held at the plaintiff's house for considering the re-marriage question and opposing it. I do not know when the Vishnu Panch was started. I have not drunk the water wrung out of the Maharaj's langotis after bathing, nor that with which his right toes are washed. Some people drink such water. I have not signed the "bandobast" against Karsandas in this action, nor do I know if my brother has signed it. I know only from the newspapers that my brother was asked to sign it. I signed a document by which we agreed that no members of the caste should call upon a Maharaj to give evidence in a court of justice ; if they did so they would be expelled. We intended also to memorialize the Judges of the Supreme Court, and if this Court did not grant us exemption we would appeal to the Privy CouncU to be relieved. The temples were closed for eight days in order that the followers might sign the document. Maharajas visit the steamers, shop, and nach parties, but do not like to come to this Court, as they have not done so from time immemorial. (Mr. Anstey. — Why do you say time immemorial, when your sect has been in existence only 400 years.) Our sect has been in existence only 400 years. Govardhanathji Maharaj was a large trader; he received visits from and paid visits to Parsi and Mahomedan traders. I know nothing of the Mahomedan mistress of Vachhalaji Maharaj. I do not know if there is a book containing verses written by the plaintiff. I have not read it. There is a separate zenana where all the ladies go to visit the Maharaj's wives. The devotees are allowed to see the image eight times a day. I have sometimes heard that women's dresses are handled indecently in the qrowd, and their persons disgraced. In the -winter the men and women attend at so early an hour as four o'clock. I did drive the Maharaj's carriage as coachman; I do not consider it disgraceful to do so, I did not sUght the late Governor, Lord Elphinstone, whUe driving in public in order to pay respect to our Maharaj. Before the publication of the Ubel I have read in some of the papers that the Maharajas were in the habit of committing adultery. This was about four years ago. There was a talk amongst members of the Vallabhacharya caste. I do not know if any repUes were made to this. There was a talk, I believe, among the Bhattias that their females should 12 APPENDIX. go at proper hours to the temples of the Mahdrajas. The women were to go only in the morning and evening. This was about ten months ago. I am not on bad terms with the defendant ; I have been attacked by him in his newspaper. The attack was made on account of some caste disputes. I took no notice of the article. I do not read the doctrines of my sect ; I learn them by hearsay from the Gujardti Brahmins. (Ee-examined.) The plaintiff said if the Sbastias allowed him to support the re-marriage of widows he would allow it, but if they did not allow it, he would not allow it. There was some discussion, but I have not heard how it was settled. Vishnu Panch means Vishnu Assembly and not a caricature. Tbese articles that I saw had no effect on my mind as to the character of the Mahardj. I frequent the Mahdrdj's temple. Several people are kept at the temple to keep order. They regulate the admission of people into the temple. They enter into one passage and go out of the other. The defendant attacked me three or four times in his paper, but I thought the attack too contemptible to notice it. (Evidence for the Defence.) {Karsandas Mulji, examined February 4, 6, 7, 1862.) I am one of the defendants in this case, and a Bania, about 28 years of age. I was born in the VaUabhdcharya sect. I am one of those who believe in the Maharaj as a gum ; I never believed him to be a god. I was the Editor of the Satya Prahdsh at the time the libel appeared : the paper is since amalgamated with the Rdst Goftdr, and is now known as the Rdst Goftdr and Satya Prahdsh. The other defendant was merely the printer. I edited the Stri-Bodh (a magazine for the instruction of females.) I have also written several pamplets and books. I am somewhat famUiar with the doctrines of the ancient Hindu religion. It is broken up into about a hundred sects, in some respects differing -widely from each other. I am familiar with the distinction between the worshippers of Vishnu and those of Shiva : those distinctions are strongly marked. The VaUabhachdrya sect are the followers of Vishnu. Both differ EVIDENCE FOR THE DEFENCE. 13 in morality ; the creed of the VaUabhdchdrya does not inculcate self-denial ; I think that of Shiva does. The ancient religion is one of self-denial, mortification, and penance. The VaUabhdchdrya religion commenced about 375 years ago. Vallabh was the founder of the creed and a Telingd Brdhmin. Lakshman Bhatt, the father of Vallabh, and VaUabh himself, were excommunicated by the Telinga Brahmins, for founding a new sect. According to the doctrines of the sect, as mentioned in the Nij Vdrtd (written in the Brij Bhasha language,) Vallabh, on his death, ascended to heaven in a mass of flames. The Maharajas marry among themselves : those, out of their body, who intermarry with them are outcasted. They intermarry by holding out large promises of money and other rewards. Those who intermarry with the Mahardjds are poor Telinga Brahmins. In one instance of such marriage which came under my notice, I think the Telinga Brdhmin was poor. I am prepared to atate that the Mahardjds are not Brahmins of high caste, and that the creed of VaUabh is of a modern date. They are not the preceptors of the ancient Hindu religion to any body, Ab a general rule, the Vaishnavas receive religious instruction in their own peculiar doctrines from the Maharajas. In respect to other opinions they receive instruction from the Brdhmins. The learned Brdhmins openly teach ihe doctrines of the ancient reUgion. 'The Mahardjas conceal their doctrines, there is a prohibition against revealing them. (Witness to Court.) I have given considerable attention to tbe VaUabhdchdrya sect, and am acquainted with the Brij Bhdshd language. I am not acquainted with Sanskrit. (Wit ness continued.) Whoever divulges the secrets of (his) spiritual guide, or of the Shri Thakurji or the image, or the God, shall be bom again in the condition of a dog. The number of doctrines taught by the Maharajas are of such a nature that learned Brdhmins are not in a position to teach them. The doctrines which the Brdh mins teach our seet are the same that they teach to others. The sacred book of my sect, containing the doctrines of the Maharajas, are named [witness gives the names of fourteen books, handing them into Court, with the translations of passages contained in them]. Three of these songs were printed at the Bombay " Union Press " the property of the co-defendant. It is said in these that Kahdn or 14 APPENDIX. Krishna (the Mahdraj) is the descendant of Vallabh. That is the belief entertained by the sect. I am somewhat familiar with and know the history of Krishna. He is the subject of several avatars (incamations). God (Krishna) came to this earth in the shape of man; and 16,000 "Gopis" (female cowherds) obtained salvation by falling in love with Krishna. "Eas Lila" means amorous and wanton sport with women. There is no sport imputed to Krishna, which is not amorous sport. When a Maharaj dies, he is said to extend his journey to the other world in amorous sport. The Mahdrajas have neglected the instruction of the sect in their pecuUar doctrines. In the strict sense of the word, they are not the pre ceptors of religion. The kanthi is applied to males and females at the age of eight or ten. Both in the songs and in the vow, reference is made to tan, man, and dhan (body, mind, and property). A person who makes a vow to give all his " dhan," binds himself to give his property, his wife, his son, and his daughter to the Maharaj or Thdkurji. I have heard of instances in which these offerings have been practically made by the most devoted foUowers of the Maharajas. It is a matter of general reputation in the sect that all the Maharajds have carnal intercourse -with the wives and daughters of their more zealous devotees. Girls are sent to the Mahdrdjas before being touched by their husbands. I know of such instances. The knowledge of these practices, among the sect, does not in any way diminish the influence and respect of the Maharajas. Within the period of my recollection, the Bhdttia cagte, composed entirely of Vaishnavas, have taken steps to put a stop to these practices of the Mahardjds. In 1855 the Bhdttids convened a meeting of the caste, at which it was resolved that females should not be aUowed to visit the Mahdrajas unless at certain fixed hours, when they may not have any opportunities for carnal intercourse with the Mahardjas. According to the Hindu religion, the laws of God are unalterable, as regards morality, piety, etc. It is considered a sin to act contrary to them. Adultery is a great sin. HandUng the breasts of females and throwing gulal on their persons is considered as a sin equal to adultery, according to the Shdstras. "Eed powder" (gulal) is a sign of a bad design, of an adulterous character. During the HoU holidays, the Mahdrdj throws guldl on the breasts of female EVIDENCE FOR THE DEFENCE. 15 and male devotees, and directs the current of some water of a yellow colour from a syringe upon the breasts of females. During the " Eas Mandali," wives and husbands collect promiscuously in a room, and have camal intercourse promiscuously among them. The " Eas Mandali " is held about three or four times in a month. The Mahdrdj has actual sexual intercourse with many women, and is caUed the husband of many women. I used the passage in the libel, " Tou Mahardjas, acting up to the doctrines of that commentary," etc., in a hypothetical sense, and with no other meaning. I am not ashamed to say there was a time when I followed the doctrines of the VaUabh achdrya religion more •strictly than I do now. I and others have prosecuted enquiries on the subject of the reUgion of our sect. The views of our small party were directed towards the doctrines as well as towards the history of the religion. In my sect, particularly, our labours have been rewarded -with abuse. I was an author and a journalist before I became a reformer. The tyranny and evil practices of the Mahdrdjas induced meto write against them. Besides my own works, tbere were pamphlets, books, placards, etc., published in dif ferent languages to expose the practices of the Mahdrajds. They were published long before my time, and one of them was a drama written 250 years ago. There was no prosecution for libel by a Mahdraj except this. My object in writing was to get the Maha rajas reformed. The plaintiff had organs to oppose us. One of them' was the Vishnu Panch newspaper, patronized by plaintiff; another was the religious pamphlet edited by plaintiff himself. Plaintiff wrote several times letters to the Chdbuh and Satya Pra hdsh and other newspapers. The communications were made to me through Govardhandds, plaintiff's secretary. Plaintiff has been in Bombay for some years past ; he retumed to Surat last year. He showed great interest on the subjects of female education and widow re-marriage. Subsequently, at a public meeting, plaintiff declared himself against re-marriage. Prom that time he became unfriendly to me, and discussed -with me, through the publications, the questions of re-marriage and the creed of VaUabh. These are the pamphlets in which the discussion was conducted by plaiutiff. Plaintiff wrote a letter which was pubUshed in the Chdbuh of the 29th September, 1860. In the " Propagator of our own Eeligion," of 16 APPENDIX. about the same period, there was an attaok upon the " reformers," that is, me and ray friends. I was chaUenged to review the plain tiff's lecture published in his pamphlet. That was after the article, containing the aUeged libel, appeared. Plaintiff called my paper, named the Satya Prahdsh, (Light of Trath,) the "Light of Un truth." Prom the measure of enlightenment iu my sect, I do not think it likely that they are able to understand the nice distinction made in the concluding passage of that article, that is, the Mahd rajas cannot be exculpated from the horrible doctrines mentioned in these documents, by the distinction in question. (To Sir M. Sausse.) That distinction is mot the opinion of the less reformed of the VaUabhacharya sect. (Witness proceeded to say.) I think the plaintiff's power, influence, and respect, have in no way been affected by the controversy or the alleged libel. They are just the same. Before the commencement of the controversy, there was dis satisfaction in my sect at the conduct of the Maharajas, The plain tiff had complained of such conduct in a handbill issued by bim from the Chdbuh press on the 19th September, 1860, aijd circulated among the Vaishnavas. Plaintiff complains therein of the careless ness of the Vaishnavas, as to religious instruction, and of there being only 100 subscribers to his magazine, the "Propagator of ,our own Eeligion," out of a population of 12,000 Vaishnavas in Bombay. The bad company, alluded to in the handbiU, are the "reformers." The persou whose signature appears at the foot of the handbill is Govardhandds, the plaintiff's secretary. The sub scribers to the magazine are chiefly of the lower class. The Vishnu Panch is conducted by some Vaishnava, under the plaintiff's patron age ; and was so until the Sth November, 1860. (An article in a number of the Vishnu Panch is put in as an exhibit.) Attempts were made to injure me, and to put me out of my caste, but with out success, as the castemen were afraid lest I should institute an action of damages. The plaintiff and his agents asked the Vaish navas not to subscribe to my periodical. One Kanji told me so. These attempts were made before this action was filed. I received a notice of this action about the end of April, 1861. I replied to that notice in the Rdst Goftdr and Satya Prahdsh of ."ith May. It is the tyranny of the Maharajas which makes the Vaishnavas EVIDENCE FOR THE DEFENCE. 17 obedient : they don't allow a man who has incurred their dis pleasure, to visit the temple. Visiting the temple once in a day is indispensable. I have seen Maharajas put their feet on the breasts of dying men, with the view of purifying them of sin. Ee wards are paid for this, from Es. 5 to Es. 1000. A penalty is attached to the breach of the kanthi vow. The general character of the Maharajas in my sect is adulterous and licentious. The plaintiff is known to be debaucherous. The consequence of the Mahardjas' practices has been general debauchery in the sect; and great scandal and shamelessness prevail. The dedication or bowing of maidens to the Mahardjds before marriage, has given occasion to these practices. The Maharaj is called, also, "one whose sole aim is amorous sport with women." Certain portions of the sect, the Marjddis, consider these practices as meritorious, and in no light worthy of blame. In addition to Marjddis, there are the "Varkats," who are considered the most zealous of the Maha rajas' followers. They generally act as proctu-ers of women for the Maharajas. Every Varkat is necessarily a pilgrim : they form a distinct caste. The first thing in my studies, which arrested my attention, was the commentary of Gokulndthjl. The " ten prin ciples" are explained in a Mardthi book caUed " Kavi Charitra." The Mahdrdjas, also promulgated a new set of doctrines called " Pushti Marg." The Siddhdnt Eahasya was written by Vallabh, and his grandson Gokulnathjl has written a commentary on it. I had my doubt excited as to portions of the Commentary, which led me to studies and enquiries, the result of whioh was, that I believe that these were the real doctrines of the sect. I announced in my paper the result of my studies as soon as I had satisfied my curiosity. I was aware that the females of my sect believed the Mahdrajas to be incarnations of Krishna, and that as the gopis obtained salvation by falling in love with Krishna, our females were bent upon adulterous love towards the Mahardjas. But I did not know that such doctrines were contained in any of the sacred books of the sect, until I leamed the fact from personal enquiries and research. The Maharaj is known by different names, such as Agni Svarup, Acharya, Gosaiji, Vallabhakul, ete. The Mahdraj pretends to be, and is believed to be, the personification of God. In respect to a 18 APPENDIX. salvation of souls tbe Mahardj is superior to God, for it is said that when the Maharaj geta angry with any one, God cannot save him from the Maharajas' displeasure : but the Maharaj can save one from God's displeasure. To believe the Maharaj to be merely a guru, is to be born again in the condition of an animal or bird caUed sichdnd. The love enjoined to be cherished towards the Mahardj means adulterous love. These horrid opinions are held wherever members of the sect reside : they are not confined to Western India. They prevail at Benares. I caused a copy of this book to be procured from a press at Benares. I produce these papers as specimens of the attacks made upon the Maharajas previously to the publication of the alleged libel. (Witness to Court.) These are hand-bUIs, newspapers, and pamphlets published from 1855-59. The purport of the attacks is simUar to the purport of the libel, that is, that the Maharajas are adulterers. I saw and read these different publications as they came out. I am able to say that these publications were generally circulated and read. I read and believed them to be true. To a certain extent they influenced my mind, but I was already convinced. (Witness continued.) These are only some attacks amongst many. I know what the " slavery bond" was. The temples were closed for a week to force parties to sign ^he bond, and the person signing it bound himself not to write anything against the Maharajas, nor attempt to procure his attendance at the Supreme Court. One of its objects was to excom municate me, in which they failed. The bond is still binding, and I have read in it that persons not obeying it shall be gmlty of a crime against reUgion. I bave seen the females bow to the Maha rajas, at the time of worship in the temples, and I have seen the Maharajas touch the toes of females of whom they are fond. Touching the toe is indicative of a desire for carnal intercourse. The females go into the zenana, and the Maharajas go after them. I have seen the managers of the Maharajas giving water to Vaishnavas to drink, tbe water which feU from the Maharaj's dhotid. I have seen the leavings of the Maharajas' food eaten by some Vaishnavas. When the Mahdraj walks on foot, males and females foUow him in the stieets. I have seen the "ten principles" in two other books, one in verse and the other in prose. (Mr. E-VIDENCE FOR THE DEFENCE. 19 Spencer Compton read English translations of passages from the sacred books of the VaUabhacharya sect, which were put in as exhibits the previous day). {Karsandas Mulji, cross-examined by Mr. Bayley). I firs^ became acquainted with the plaintiff in the year 1860, but havt never been in his company, nor even spoken to him in my life. He has no temple in Bombay. Maharajds having no temples of their own, go to the temples belonging to other Maharajas. I have no ocular knowledge of any improprieties committed by plaintiff, but have had in respect to others, when I used to visit the temples about ten or eleven years ago. I have observed the improprieties of Jivanji, the head Maharaj. I have not been to the temples, I beUeve, since 1848, because I knew that the Maharajas' conduct was blame-worthy. I mean improprieties to the extent of pressing- the toes of females by Jivanji Maharaj. I went once a week every Sunday, to Jivanji's temple. Tbe temple consists of two parts, and I have seen both. I saw the toes of the females pressed three or four times when I myself went to touch the Mahardjds' toes. I did not mark this when I was young, that is, under fifteen. This circumstance, combined with their general reputation as regards adultery, made me secede from the Maharajas. Jivanji is still my guru, but I stopped -visiting him. I have a daughter round whose neck I put a kanthi myself, according to the ceremonial forms of my sect. Many Vaishnavas have put kanthis with their own hands round the necks of their children. There may be two hundred reformers among the Vaishnavas at the utmost. When I say all the Maharajds have carnal intercourse with the daughters and wives of their devotees, and that maidens are first sent to the Maharajas after their marriage, I say so from general reputation. Besides pressing the toes, I have seen the Maharajas throwing gulal on the breasts of females during the Holi festival in different years, when all the men and women were in the temple. It was guldl which had been offered to the idol, and is considered holy by the people. The gulal was sometimes thrown in baUs, which where pointedly thrown at the breasts of females. I received spiritual instruction from the Mahdraj once in my Ufe when the kanthi was put round my neck. These sacred books are the property of two of my 20 APPENDIX. friends and of Edmlal Thakorsidds. I found out the particular passages -with the assistance of one Mathuradas. I was acquainted -with these passages before the time of the alleged libel. I said there are about a hundred sects in India, but I don't think the old religion is represented by any one sect at present. Some of the sects foUow the old reUgion more or less. The Vallabhacharya sect professes to follow the old religion, but I am not certain whether it does. It differs widely in its doctrines from those of the old religion, and conceives itself to be far superior to all other sects. The number of the Vallabhaohdryana in Bombay may be thirty or forty thousand ; they extend from here to the Ganges and to Agra, but not uninter ruptedly. I heard six or seven years ago that the Mahdrajas were excommunicated by the Telingd Brahmins. It is the general belief in the sect that Vallabh was a Telinga Brahmin and was outcasted. Telingd is a province in the Madras Presidency. The TeUnga Brahmins form a large body in Telinga as in other parts of India, and are the worshippers of Shiva. They are like any other Brdhmins in any other part of India. The Vaishnavas and the Shivas are "at daggers drawn," Lakshman Bhatt, the father of VaUabh, was excommunicated by his own castemen for founding a new creed. Manu and other books are considered to be of divine origin. The story of the gopis and the incarnations of Vishnu are believed in by several sects, but are opposed to the ancient religion. The Shaivites believe in the incarnations of Vishnu equally with the Vaishnavas. As far as I have read, all the sacred books do not contain amorous passages. I am not aware whether Sir WiUiam Jones has said that "Krishna is to this day the darling god of Hindu women." I have heard the story of Brahma coming out of an egg after remaining there millions and miUions of years. I do not believe in the modem stories in books which are written after the Vedas, which I have not read. The stories are considered by most Vaishnavas as literally true. I was not present at any Eas Mandali ; it is a matter of general reputation, and is described by Captain McMurdo of Katch, in his work on that province. Adultery is considered a crime whether committed by a Gosdi or any other person. The instruction which Vaishnavas receive from the Maharaj is only once in their Ufe-time, when ,the kanthi is put round the EVIDENCE FOR THE DEFENCE. 21 neck. In certain respects the Maharajds are regarded as religious preceptors, but they don't teach more than once in a person's Ufe- time. Each family has its priest who gives instruction in religion. The plaintiff is not a Brahmin of high caste ; he is an outcasted Brahmin, and no high-caste Brahmin would dine with him or the other Maharajas, under the penalty of being excommunicated. I coUected and printed the Ucentious songs sung by females when the Maharajds are invited to their houses. I have heard the' songs sung within the last year or two. They are sung gene raUy among the sect. What I printed are not exact words, but the substance of the songs, whioh I got printed for the pur poses of this trial. There are many other songs of similar tendency ; these are mere specimens. The Brahmins are highly respected ; they are not divine. The " amorous Kahdn" plainly means the Maharaj ; he is generaUy regarded as God, the Su preme Being himself It is not possible that I can be mis taken as to the construction of the wosds " tan, man, and dhan." "Dhan" means property, but the Vaishnavas have ex tended the sense. I differ with the Chief Translator as to the translation of the latter portion of the libel. The word bigddo chho simply means "deflle." I had nothing to do with the article which appeared in the Samdehdr : its editor was a Parsi. I had nothing to do with any of the articles which appeared in other journals against the Mahardjds. I don't know who wrote the article against the Mahdrajas in the Bombay Times. I have seen Maharajas follow females into their private rooms, — not the females of their own famUy, who are not aUowed to be seen by strangers. Plaintiff pretended for some time to be a reformer. I have not read Goknlnathji's commentary in the original, i.e. the Sanskrit. I have had no personal knowledge of the adulteries of plaintiff: it was a matter of notoriety that he committed a rape at Surat. I heard from a friend that plaintiff suffered last year from the venereal disease. (After discussion). Lukhmidds Kimji is the name of the friend. I know nothing of this, of my personal knowledge. — (To Sir M. Sausse). The females go to the zenana, the place for the Maharaj's family. They go to the zenana, and then into the Maharaj's bed room. The zenana has more than one room ; but I- don't know of 22 APPENDIX. my personal knowledge. At the time I wrote the article, I believed that the Mahardjas did defile their female devotees. (Ee-examined by Mr. Anstey). None of the sects does in itself represent the ancient Hindu religion. The adulteries of thc Maharajds are a matter of notoriety. Captain McMurdo has written on their adulteries and on the Bas Mandali, in the 2nd volume of the " Transactions of the Literary Society of Bombay," pubUshed in the year 1820. He says :— " The Bhattias are of Sindh origin. They are the most numerous and wealthy merchants in the country, and worship the Gosaiji Mahardj, of whom there are many. The Maharaj is master of their property and disposes of it as he pleases ; and such is the veneration in whioh he is held, that the most respectable famiUes consider themselves honoured by his cohabiting ¦with their wives or daughters. The principal Maharaj at present on this side of India is named Gopindthji, a man worn to a skeleton and sha,king like a leaf from -debauchery of every kind, excepting spirituous liquors. He is constantly in a state of intoxication from opium, and various other stimulants whioh the ingenuity of the sensual has discovered. He is originally a Brahmin The well-known Eas MandaUs are very frequent among them (the Bhattids) as among other foUowers of Vishnu. At these, persons of both sexes and aU descriptions, high aud low, meet together, and, under the name and sanction of religion, practise every kind of licentiousness." (Witness here defines the grammatical construction of the passage containing the libel,^' You Mahdrajds !' etc.) I am sure that the songs I have printed give exactly tbe substance of what I have heard women sing. Mahdrajas are sometimes called by the name of Purushottam, " God or most exceUent Being," or Purna Purushottam, " Perfect God," or " Perfect excellent Being." {Rev. John Wilson, B.D., examined February 8, 1862.) I was ordained to the office of the ministry by the Church of Scotland ; and am a graduate of the University of Edinburgh. I came out to this country in the beginning of 1829. My professional duties as a missionary have led me to the study of some of the eastem and Indian languages. I have studied the Sanskrit, and with it the Zend, and to a certain extent the Pehlivi. I am acquainted with some of the Prakrit (or provincial languages derived principally EVIDENCE FOR THE DEFENCE. 2.3 from the Sanskrit), and with the Brij Bhasha in both its spoken and written forms. I have presided at the examinations in languages of gentlemen of both the Ci-ril and Military Services of India. I was offered the office of Oriental Translator to Government, but I declined it. I am a member of several leamed societies. I am a Fellow of the Eoyal Society ; and a Member of the Eoyal Asiatic Society of Great Britain and Ireland. I am a Member of the Bombay Branch of the Eoyal Asiatic Society ; for seven years I was its President; and since 1842, I have been its Honorary President. I am a Corresponding Member of the Bengal Asiatic Society, and of the German Oriental Society. I am also an Honorary Member of one or two other foreign societies. I am the author of several works on the ancient Indian and Persian religious systems; and have long prosecuted the study of the literature of the East, which I commenced when a student at the University. I have heard most of the evidence in this ease, up to yesterday, when I was absent from the Court. The Vishnu Purdna is a sacred book of the Hindus : it is a philosophical and legendary book, bearing the name of one of their gods, to the exposition of their views of whom it is devoted. I have read the translation of it, sometimes com paring it with the original. The most ancient books of the Hindus are the Veds.. They and the other works associated with them are classified together under the denomination of Shruti, or what was heard, from their authors reciting them according to what was alleged in their behalf, their own vision. They are beUeved to be works of divine revelation in the highest sense oithe term. I bave read much of the V^ds in Sanskrit and in the translations whioh have been made of portions of them. The Institutes of Manu, forming a judicial Code, were, I believe, with others, coUected about the second century before the Christian era. The Hymns of the Veds were composed about three thousand years before the present time. There is now a pretty general consensus among orientalists about these dates. The law-books, such as Manu, belong to what is denominated tbe Smriti, what is remembered, or gathered from tradition. The literature of the Hindus bears evidence to the occurrence of great changes of belief in reference to their gods, and of moral and social practice in the Indian 24 APPENDIX. community. It is a historical fact that the more modern reUgions of this country are less pure in their morality than those which prevailed in this land of old. Very great changes have occurred in India in the concept and treatment of the gods, and positively for the worse, as admitted by the Hindus themselves. I have heard of the founder of a Hindu sect, named VaUabhacharya. He flourished from the end of the fifteenth to the begmniug of the sixteenth century of the Christian era. I have read in Hindu books of a visit made by him to Krishna Deva, king of Vijaya nagar, when he is said to have received a large present of gold; and I find Krishna D^va mentioned in the chronological tables of his dynasty under 1524. I hold in my hand a Sanskrit Drama entitled Pdhhanda Bharma Khanda, or the Smashing of Heretical Eeligion, bearing the date of Samvat 1695 (about a.d. 1639), and which has the appearance of having been produced about that time, in which I find distinct references to VaUabhachdrya and his sect. (To Sir Matthew Sausse.) I have not found any reference to the drama in the books of authority in the seot. I don't know if it has ever been acted ; but it is the custom of the Brdhmins to compose dramas, and circulate them among their friends, as literary compositions, without reference to their use on the stage. (Witness continued.) I have seen notices of the VaUabbachdryan sect in the "Transactions of the Literary Society of Bombay" (now the B.'B. E. A. S.), vol. ii,, by Capt. McMurdo, Eesident in Katch (given into Court by Karsandds Mulji) ; and in vol. xv. of the "Transactions of the Bengal Asiatic Society," by Horace Hayman WUson, for some time the Secretary of that Society, and before his death Professor of Sanskrit in the University of Oxford. (To Sir M. Sausse.) From my personal study of the doctrines of the sect, I believe that they are of an impure character. I agree with the opinion expressed by Professor H. H. Wilson in tbe following passage : " Amongst other articles of the new creed, VaUabha intro duced one, which is rather singular for a Hindu religious innovator or reformer: he . taught that privation formed no part of sanctity, and that it was the duty of the teachers and his disciples to worship their deity, not in nudity and hunger, but in costly apparel and choice food, not in solitude and mortification, but in the pleasures EVIDENCE FOR THE DEFENCE. 25 of society and the enjoyment of the world. The Gosdis or teachers are almost always family men, as was the founder VaUabha, for, after he had taken off the restrictions of the monastic order to which he originally belonged, he married, by the particiUar order, it is said, of his new god. The Gosais are always clothed with the best raiment, and fed -with the daintiest viands by their followers, over whom they have unlimited influence : part of the connection be tween the guru and teacher, being the three-fold Samarpan or con signment of tan, man, and dhan (body, mind, and wealth), to the spiritual guide." I agree also with what Professor W. says of the eight daUy times of worship of the sect ; and of the veneration paid to its superintendents, the Gosais, the descendants of VaUabha. " It is," he says, " not an uncurious feature in the notions of this sect, that the veneration paid to their Gosdis is paid solely to their descent, and unconnected with any idea of their sanctity or leam ing; they -are not unfrequently destitute of all pretensions to indi- -vidual respectabUity, but they not the less enjoy the homage of their followers." (To Mr. Anstey.) The drama to which I have referred is, making certain allowances for scenic flgures of speech, a faithful and vivid mirror of the doctrines and practices of the sect, as they prevaU at the present day. I could not give a more faithful picture of these doctrines and practices of the sect than by reading some of the passages which I have extracted from the drama and translated into English. They are as follows : — The SktraShdra (says to the Nati) : — 0 dear, the Veds have fled ¦somewhere; no one knows the story of their flight {i.e. whither they have gone). The collec tion of the S&nlhya, Yoga, and the Piu5.nas has sunk into the bowels of the earth. Now, young damsels, look to the self-dedication preached by Shrimat -yallabha Vithal^shvara, who has conspired to falsify the meaning of the Veds. " Enters a Vaishnava, having on his neck, ear, hand, head, and around his loins, a wreath made of the vrindd (Ocymum Sanctum or Tulasi), having on his forehead Gopichandana (a substitute fbr Sandalwood). He ia one who repeats E&dhS.! Krishna ! Being opposed to the Shruti, he is the reproacher of those who adhere to the Veds. He finds at every step, crowds of females filled by Kama (lust or cupid). He is the kisser of female Vaishnavas ! Te Vaishnavas, ye Vaishnavas, hear the excellent and blessed Vaishnava doctrine — the embracing- and clasping with the arms the large-eyed damsels, good drinking and eating, making no dis tinction hetween your own and another's, ofi'ering one's self and life to gurus, is ia the world the cause of salvation." Mutual dining, carnal intercourse with females, night and day, drinking, forming endless alliances, are the surpassing, beautiful cus toms of the. persons who have consecrated their souls to Shri Gokulesha, Charity, 26 APPENDIX. devotion, meditation, abstraction, the V^ds, and a crore of sacrifices, are nothing ; the nectarine pleasure of the worshippers of the pddulcd (wooden slipper) in Shri Gokula is better than a thousand other expedients. Our own body is the source of enjoyment, the object of worship reckoned by all men fit to be served. If sexual intercourse does not take plaee with the Gokulesha, the paramour of men is useless, like a worm or ashes. The chief religion of the worshipper of the pddukd is the consecration of a daughter, a son's wife, and a wife, and not the worship of Br&hmins leamed in the Veds, hospitality, the Sh/rdddha (funeral ceremonies) vows, and fastings.— Translated (from the Pdkhanda Dharma Zhamdana of Mmodarsvdmi) by John Wilson, D.D. (Witness continued.) The sect of VaUabhacharya is a new seot, inasmuch as it has selected the god Krishna in one of his aspects — that of his adolescence, and raised him to supremacy in that aspect. It is a new sect, in as far as it has estabUshed the Pushti-mdrga, or way of enjoyment, in a natural and carnal sense. The sect is new in its objects, and new in its methods. The god Krishna is wor shipped by its members in the form of images, and in the form of the persons of their gurus, the so-called Maharajds. The Maharaj is considered by a great many of his followers as an Incarnation of God, as God incarnate according to Hindu notions, which are pecu liar on that subject. The VaUabhacharyans hold that VaUabh achdrya and his official descendants are incarnations of the god Krishna, without holding that there is a complete embodiment of him in any one of them. According to Hindu notions, there have occurred nine incarnations of Vishnu, the last of them being that of Buddha. The orthodox Hindus do not believe in any incarnations which are said to have taken place between the time of Buddha and the present day. The Vallabhacharyans, on the contrary, hold that Vallabhacharya and his descendants are incarnations of Krishna. They view the Mahdraj as intermediAe between themselves and the god Krishna, in the sense of his being entitled to have his dicta received as equal to those of Krishna himself. I have looked to the following passages in works in the Brij Bhasha, recognized by the Vallabhdchdryans, and given into the court, and have found them correctly rendered :^" We should regard our guru as God. For if God get angry, the Guru D6va is able to save from the effects of God's anger, whereas if the guru is displeased, nobody is able to save from the effects of the guru's displeasure." ( Cha- twrshloM Bhdgavata.) " When Hari (God) is displeased, the guru E-\aDENCE'FOR THE DEFENCE. 27 saves from the effects of Hari's displeasure." "The principal gurus are the Shri Achdrj i and Shri Gosaiji and their whole family, the VaUabha family." " In this world there are many kinds of creatures. Of them all we are most fortunate that we have sought the protection of the illustrious VaUabhacharyaji, Shri Gosaiji, and their descendants, who are manifestly (incarnations of) God, the excellent being himself." {Guru Seva.) "Whoever holds (his) spiritual guide and Shri Thakurji (or God) to be dif ferent shall be born a sichdnd. Whoever disobeys the orders of his spiritual guide, shaU go to Asipatra and other dreadful hells, and lose all his religious merits." {Ha/rirdyaj'i, descendant of Val labhacharya in the Satsath Apa/rddha, the Sixty-Seven Sins.) There are multitudes who believe tbe Mahardjas to be not only gurus, but more exalted beings in the sense indicated by tbe passages now quoted. The Maharajas are certainly not preceptors of what is technicaUy denominated the Hindu religion. They are not chiefs or heads of any single sect of Brahmins. The descendants of Val lahha are considered as outcasted Telinga Brahmins. To my certain knowledge caste intercourse properly so-called does not exist be tween the Maharajas and the Telinga Brahmins. According to the beliefs and practices of the Hindu reUgion, it is not possible for Brdhmins to hold such intercourse with the Mahdrdjds as members of one caste hold with one another. Tan, man, and dhan (in the formulas of Vallabhdcharyan initiation) are used in an aU-compre- hensive sense — tarn, embracing the body in all its members and functions ; man referring to mind in all the mental powers and faculties ; and dhan comprehending all property and possessions, which have to he placed at the disposal of the god through the Mahardj, according to the doctrines of the sect. I have seen pas sages in works published by the Maharajds of the sect, according to which the sectaries should make over their sons, wives, daughters, and everything else before applying them to their own use. In the Virchita Bhahti Siddhdnta Vivriti (a commentary of Gokulnathjl on the Siddhdnta Rahasya) it is said, "Therefore, in the beginning, even before ourselves enjoying, wives, sons, etc. {putrddi, compre- •hending daughters as well as sons), should be made over, (because of) the expression sarva vastu (i.e. "aU things," occurring in the 28 APPENDIX. text). After marriage, even before using her ourselves, the offering of her (that is the wife) should be made with a view to her be coming usable (by ourselves). So, likewise, after the birth of a son, sons, etc., should aU be made over. On aU occasions (and) on account of all occasions there should be the making over. After making the things over, the different acts should be done." The translation of this passage (signed Vishvandth Narayan Mandalik), given in as an exhibit, is correct. In regard to a Brahmin, it is said in the Bhaga/oad- GUd, that his inherent quaUties are "quiescence, self-control, devotion, purity, patience, rectitude, secular and sacred understanding, the recognition of spiritual existence, and the inborn disposition to serve Brahma." The system of the VaUabhacharyans has a relationship to this ideal somewhat analogous to that which Mormonism has to Christianity. The sense of shame and of decency is outraged by the doctrines and practices of the Vallabhacharyans. There is no sense of shame recognized in the doctrines of the sect. I have heard that the translation of the Gujardti passage containing the alleged libel has been disputed. (Directing attention to a pas sage pointed to by Counsel, the witness continued.) " Te Mahdra jds (in the vocative), on acting according to that commentary (or when you act according to that commentary), you corrupt the wives and daughters of your devotees, Uft your hand from this." The passage is susceptible of the interpretation given of it by the de fendant. AU things considered, the alleged libel is a very mild expostulation, involving an appeal to the principle that the pre ceptors of religion, unless they purify their Uves, cannot expect success to attend their labours. I do not think that the plaintiff is necessarily involved in what is said except in a general and inferential way. [Mr. Anstey then handed to witness a form of dedication in Sanskrit used by the members of the sect of the Val labhdchdryans on receiving the kanthi (throat-ornament of the sect). J The translation of this formula is the following : — " Shri Krishna is my refuge. I, who am Buffering the infinite pain and torment pro duced by enduring, for a thousand measured years, separation from Krishna, do to the worshipful Krishna consecrate my body, organs of sense, life, heart, and other faculties, and wife, house, famUy, property, with my own self. I am thy slave, 0 Krishna." EVIDENCE FOR THE DEFENCE. 29 (Cross-examined.) The passage containing the aUeged libel is soraewhat ambiguous ; and its composition is loose. I think the Bhdttias who read it would connect the allegation of the corruption of their -wives and daughters with the use of the commentary re ferred to. The effect of the participle chdline is suspensive, making the whole read, " ye, on acting, or (when you act) according to the commentary," do so and so. The alleged corrupting is positive, but with this connexion. I am not prepared to state that Mr. Flynn' s translation is incorrect, though it may be somewhat im proved. I took no active part in getting up this case ; but since it commenced, I have taken an interest in its advancement. This interest is founded not so much ou professional as on moral grounds. I did not know the defendant personaUy tiU the action was com menced. I have not been inside any of the Mahdrajas' temples. I have had no personal observation of the improper practices of the Maharajas; but I have heard much of them from their followers, and I have seen great abominations practised by VaUabhaoharyan sectaries, which I would much rather characterize to the court than minutely describe. From the books of the sect which I have ex amined, I conclude that both the Maharajas and the idols are wor shipped as gods. The Brdhmins, in general, have indeed very high and extravagant notions of themselves and their religious and social position. The Hindus worship cows and bulls ; but not as personal incarnations of the Hindu deities. The Hindus according to their 'pantheistic teachings believe every object that exists to be ih sorae form or other an emanation from deity, which they profess to be lieve to be the only entity. It is only of late years that European oriental scholars, such as Max Miiller and others, have found any satisfactory indications of the age of the ancient Hindu writings. The codifying of the Laws of Manu, I think, took place about two hundred years before the Christian era, though many of the laws are doubtless considerably older. Sir William Jones thought that the Code of Manu received its present form somewhat under a thousand years before Christ (a.c. 880). (To- Sir Joseph Arnould.) I would not caU the Mormonites a sect of Christians. The Val labhacharya sect, as such, is not properly speaking a sect of the ancient Hindu religion, though connected with the Hindu religion. 30 APPENDIX. (To Sir Matthew Sausse.) I cannot say that any sect at present strictly follows the ancient Hindu religion. I know at least of one sect that holds immoral doctrines similar to those of the Val- labhachdrya sect. It is that of the Shdhtas, worshippers of the Shahtis, or female energies. (Mr. Scoble handed a Sanskrit pamphlet to the witness, when witness proceeded.) This pamphlet bears on its cover, that it has been published by the order of Shri Gokulddhishji Mahdraj adhiraj. (!) It is a coUection of various pieces. The sentence to which you point does not refer to adultery. Vishaydhrdnta (occurring in it) is not equivalent to adultery ; it means what is sensual. The connexion of the passage, however, has to be looked at. — I have heard of the sect of Svdmi Narayan at Ahmedabad. The high priest there is the third or fourth in official descent from its founder. His sect worships Krishna; but its priests, I believe, do not marry. I don't object to the marriage of priests. There are a number of sects in India as recent as that of VaUabh achdrya. Words are symbols of ideas ; and it is not with words themselves that fault is to be found, but with the application some times made of them. The words tan, man, and dhan are right in themselves; but they are badly appUed by the Maharajas. It is only of late years that tolerably successful attempts have been made to assign chronological limits to the different works of the Hindu Uterature. The intelligent members of the Hindu community are making researches at present about the foundations of their reUgion. The reform party is very much identical with what is caUed Young Bombay. I have read some of the works of the plaintiff and his associates, and have formed a very low estimate of them. (Ee-examined.) I have seen very obscene conduct on the part of the followers of the Mahdrajas, and have turned away from it with disgust. I should have been pleased to have seen a better state of things in this country. Many of the passages given into the Court as exhibits were first shown to me by the defendant and his party. Some of them I myself first brought to then notice. — (To the Court.) The meaning of Edsjiila is, etymologically and properly, "amorous sport." Ras alone, meaus juice, as the juice of the body, or the juice of fruits. Atmd means self, soul, spirit, and (in the Vddanta) the Deity, supposed to be the universal soul. EVIDENCE FOR THE DEFENCE. 31 {Mathurddds Lowji,* examined February 13, 14, 1862.) I am a Bhdttid merchant, and a member of the VaUabhachdrya sect. I know the Brij Bhdshd, the Gujardti, and the Marathi languages. I am acquainted with the sacred books of my sect. I am not able to read Sanskrit or Persian. I have given these books to Karsandas for the purpose of being produced in Court. I consider myself skilled in the doctrines of my sect and the ancient reUgion of the Hindus. I have heard the ancient reUgion expounded from the Bhagavat and other two works. Our religion differs from the ancient religion. Idolatry is not enjoined by the Veds. It is mentioned in a book caUed Balbodh that none would be able to read the Veds in the Kali-Tug, and that the acts mentioned in the Veds would not lead to salvation. In a work by Gokulnathjl it is , stated that the Shdstras are not to be foUowed whioh are opposed to the doctrines of the "Pushti Marg" of the Vallabhacharya sect. In our sect, " Puran Purushottam," and his incarnations VaUabha charya and Vithal are considered as God. The Maharajas are con sidered as those incarnations " and are known as the children of Vallabh," Puran Purushottam, Achdrya, ete. There are 108 names given to VaUabhdchdrya and his descendants, which names are similar to the 108 names of the Supreme Being. Mahardjas are called " Mahd Prabhu " (Great Lord) by several devotees at the time of worship. A part of the Bhdttid caste worships the Maharajas as God, and also worships their poi traits. Each Mahdraj is also worshipped by his individual name, and is regarded as God from his birth, without reference to his subsequent character or qualifications. VaUabh is regarded as the incarnation of the head of the Supreme Being. In reality, he was the son of Lakshman Bhatt, a Telinga Brdhmin. The Telinga Brdhmins would not dine or associate with his descendants. The Maharajas have about two lakhs of followers out of some twelve crores of Hindus. Except when putting the kanthi round the neck of a chUd, the Mahardj never gives reUgious instruction. The Mahardj, at the performance of the kanthi ceremony, makes a person repeat a mantra (incarnation) * Some portions of the evidence of this important witness, and of others for the defence, are given in a more correct form in the finding of Sir Joseph Arnould than in the report published. 32 APPENDIX. tion) to this effect : — I have been separated from Krishna for a long time. I dedicate my body, mind, wealth, organs, wife, children, house, and all to Krishna." The Maharaj desires the person to repeat it to him (the Maharaj.) Children are made to repeat this mantra, as also young girls and lads on the occasions of their marriage. The Mahdraj is Krishna ; and a Vaishnava dedicates to him his tan man, and dhan. In practice all a person's wealth is not given to the Mahardj ; but as to women, he commits adultery. Eds LUa means amorous sport, carnal intercourse. This picture (an indecent one) is a correct representation of the sport Krishna had with women. There are many such pictures in the Mahdrajds' temples. This book is believed in by the sect; it contains this picture, in which there are represented naked women and Krishna at the top of a tree. One of the pictures represents the women, shepherdesses, as coming out after bathing; the other represents them as playing with guldl with Krishna, and of the colour of Kesura flowers. Buha is a saored powder called " abir," and is used with gulal. The followers of the Mahardjds, males and females, will, after death, become gopis, for the purpose of having amor ous sport, Eds Lild, with God, in which the Mahdrdjds wiU take part and enjoy both as gods and as gopis. The Maharajas, when they worship the image, wear long hair because they regard them selves as gopis in this world. I had conversation with the plaintiff to the effect that I should arrange with Jivanldlji Mahdraj to write and edit the "Propagator of our own Eeligion" during the time he (plaintiff) would be away from Bombay. It was started by the plaintiff in the name of a society, of which he is the president. I received this band-biU at the entrance of plaintiff's dwelling-house. I have read it. I am known in my sect by the name of " Mathura Panth," because my opinions are opposed to the immoralities and adultery of the Mahdrajds, and as if I was the founder of a new sect. This is not the case. From my infancy I was instracted by my father not to beUeve in the practices of the Mahardjas, which, he said, are immoral and adulterous. Many persons in my sect ¦ know the fact, but refrain from avowing it for several reasons. Since the last eight or nine years I have explained to my friends these immoralities. I respected the Mahardjds outwardly ; my friends EVIDENCE FOR THE DEFENCE. 33 did the same. In the year 1912 (1855) a writing was prepared by Bhattias to prevent females from going to the Maharajas unless at certain hours, and with the view of preventing the adulteries. It was resolved that the writing should come into force after a year. There was a dispute at the time between the Maharajas and the Bhuleshwar Brahmins, and it was apprehended that, if the document was made public, the Brahmins might obtain a triumph. The year elapsed, but the agreement was not brought into force. Since this action commenced, a. hand-bill was issued from the press of plaintiff's manager, Parbhudas, with the object of suppressing the agreement and preventing its being produced in this Court. The Mahdrajas' adulteries were a matter of notoriety in the sect, and there has been no improvement since 1855. I remember having been often to the garden of Gokuldds Tejpal with Khatdo Makanji. About eight years ago I went there with him, when at the entiance we were informed by the mdli that a Mahdrdj was inside with foui; women. Seeing us go in, Lakhmidds Khimji foUowed us. Gokuldas was in the garden opposite, knowing the Mahardj was in his o-wn garden with the women. We went in. Khatdo stopped in the dining- room. I entered by another door, and saw two widows sitting out side. They told me something, but not-withstanding that, I pushed forward. I found the door of a room fastened from inside, and removed the latch with a knife. I saw there Mahardj Vachhdlalji in the act of connexion with a woman. The other woman was sitting in the room. The Mahdrdj was ashamed on seeing me, and put on his dhotid (waist cloth). The woman was of the Bhdttia caste and a member of the sect. She was about 25 or 30 years of age, and was a married women. I paid my respects to the Maharaj on seeing him commit the act ! Gokuldas was sent for ; the Mahdraj gave him some sweetmeat and pan-sopari. The women went away, and a companion of Gokuldds strack one of them on the head. I refused to conceal the act ; I said I never would conceal such an act. There is a club among the Bhattids of my sect called "Eas Mandali," of which the members are very much respected, as they pay greater homage to the Maharajas and commit more adultery. The members would not admit a stranger. They go to the meeting with thefr wives. I was a member. I have frequently seen females 3 34 APPENDIX. approaching the persons of Maharajds. I have seen ten or twenty Maharajas worshipped by females. The females touch the soles of the Maharajas' feet with their hands, and then apply them to their own eyes. I have seen females perform this kind of worship to plaintiff. Several Maharajas press the toes of their female devotees. I have not seen the plaintiff do this. Pressing the toes is a sign of a desire for adultery. When the females look at the Maharajas, the latter make signs with their eyes. Accordingly, the females take this hint and retire into a room. I speak this from my personal knowledge. The guldl is thrown on the occasion of the Vasant Panchami (which falls shortly before the Holi holidays). The gulal is thrown by the Mahdraj on the persons of such females as he wishes to gratify his desire with. Guldl water is also thrown by means of syringes, and the Maharaj takes precise aim at the females. This is done with the same object and purpose. Females smg garlis (songs) of an amorous character in the presence of the Mahardjas ; such as, "I was asleep and you awoke me," "Tou wUl ease my mind if you -will take me," "Tou are my husband," and so on. The purport of such songs is evident as sung in the presence of the Maha rajds. It is notorious that the Maharajas are adulterers. The plain tiff's reputation is no way better than that of the other Mahdrajds. According to our Shdstras, conduct such as this (throwing powders on females) is considered equivalent to adultery ; and in fact, under the head of adultery in a religious book, it is so described. "Chuva," a sort of fluid, is thrown by females on the persons of the Mahdrdjas. Such conduct is witnessed quietly by the husbands- of females who sing the "garbi" before the Mahardjas. I flrst became acquainted with Jadunathji about sixteen months ago, when he paid a visit to the house of Jivardz Balu and sent for me. I am acquainted with about seven or eight Maharajas in Bombay. They are Jivanji, the head Mahardj, Gokuleshji, Dhishji, Gokulddhishji, Chimanji, Maganji, Dwdrkanathji, and Jadunathji. I have been out of Bombay, and have seen Mahdrdjds at Katch Mandavi, Beyt, etc. The Mahardj at Mdndavi, is Eanchhodji, and I was also acquainted there -with Maji Mahdraj, the widow of a Mahardj. EventuaUy the Mahdrajds refused to accede to my request not to admit females into the temple unless at certain hours. The refusal E-VIDENCE FOR THE DEFENCE. 35 was made after some discussion. I am unwUling to reveal what private conversation I had with Jivanji unless forced to give it out. Jivanji said all persons are masters of their own houses, and adultery has increased very much, and it is difficult to stop it. He could not, he said, remonstrate with his elders or with those who were superior to him. If he attempted to remonstrate, he was afraid the other Mahdrajds would not mind him ; and he, therefore, sug gested that I should secure the aid of Shrinathji and the Mathuresh - jiwalla Maharajas. Without their co-operation, he said, nothing could be effected. As the females were the source of great income to the Mahardjds, it was rather a serious matter, he said, to stop that source of income, and thus deprive them of the means of defraying their expenses. He added that, like an opium-eater, a man could not give up the practice of lust, and therefore it was not possible to put a stop at once to the practices of the Mahdrajas. He advised me to have patience in the matter of this desired reform. I had similar conversation with Jivanji on another occasion. I stayed for about four hours with plaintiff at the house of Jivraz Balu. He also sent for me on other occasions. On the first occasion I had some discussion with him on the subject of female education, in the course of which he desired me to do as he or the Maharajas directed. I said we are not bound to do so, unless what you say is good. He said you are bound to act according to what we say. I said I cat show you precedents from the Shdstras, upon which he derired me to see him at his house. I said the Mahdrajds do not study the Shdstras and instract their followers, as it is their duty to do. He said that was not necessary, and that the foUowers must do What the Mahdrdjds directed them to do. I spoke of the desirabiUty of establishing a Ubrary, when plaintiff said he had prepared a Ust for the purpose, and asked me to procure subscriptions. I said I would procure the subscriptions, but that the money could not be entrusted to him. He then said I and my friends might keep the money. This was subsequently to the publication of the libel. The Shan- karacharyas do not allow women to approach them. I have read of the "ten principles" in the Brij Bhasha and the Marathi languages. The doctrines mentioned in these correspond in substance with fhose of the sacred books. The doctrines propounded in plaintiff's works 36 APPENDIX. and Gokulndthji's commentary, are to my mind productive of adultery iu the sect, and lend encouragement to it. It is said in the "Propagator of our own Eeligion" tbat we ought to be in adulterine love with God ; in another place it is said such love can not be cherished in the Kali Tug. Of these t-njo contradictory in junctions, the former, to my mind, would have effect over a person s mind much more readUy than the latter. The adulterine love with God means something as the adulterine love between the Maharajas and the Vaishnavas. The meamng of the dedication of the "tan is that the wives and daughters of the devotees are dedicated to the Mahdrajas. The seat or "baithak" of the Mahdrajds, even, in his absence, is worshipped and respected by the devotees. I was myself present at the meeting of the Bhattids in 1855, and took a part in the proceedings. (Cross-examined.) I am not caUed Mathura Panth because I have founded, or am about to found, a new sect ; it is only because I have opposed the adulterous practices of the Maharajas. I fre quent at present the temple of Jivanji Mahdrdj. I don't send my wife to that or any other temple, though it is the custom among the Vaishnavas to send their wives. The wives of very few Vaishnavas do not go to the temples. I do not worship Jivanji as God. The other Vaishnavas touch the Maharaj's feet, swing him in a swing; a sacred necklace is put round the neck of the Maharaj in the same way as it is put round the neck of the image ; they take up the dust of the feet of the Mahardj and eat it or put it into their mouth. When worshipping, they call him Mahd Prabhuji, Purushottam, Vallabh Deva, etc. I can swear that the Maharaj is addressed in these names of the Supreme Being, and not the image, which is in an inner room. The Maharajds take their seat outside. At that time, the doors of the room containing the image are shut. I have been to the temples belonging to tbe other Maharajas ; the form of worship is the same in all. I went to worship the image only. I joined my hands to the Mahdraj, but did not worship him in any way. It is stated in the sacred books that the worship of the Mahdraj should be performed in tbe same way as that of God. The Maharajds are Brahmins, and are regarded as gurus. As Brahmius they are not the preceptors of religion. A few of the Vaishnavas do EVIDENCE FOR THE DEFENCE. 3,7' not consider the Mahdrajas as gods. I do not, but my brother does consider them as such. The dedication of " tan, man, and dhan" is not at present made by aU Hindus. That after the dedication, the Mahdrdj can do what he pleases with females, is a matter of no toriety. I have not seen any act of impropriety by the plaintiff ; I have heard of some. About four years ago, on the occasion of the marriage of my daughter, a Maharaj was invited by the father-in- law of the girl. A Maharaj then demanded a fine from me of Es. 5-4 which I refused to pay ; it was for my appearing in mourning. "Krishna Lila" means amorous sport with Krishna, which com menced when he was six or seven years old, and lasted till he reached his eleventh year. Some four or five years ago, I saw dramas of this story of Krishna, which were performed in Mahd rdjds' temples before males and females. Pictures of this story are sometimes observed on the waUs of some buUdings, not on the waUs of temples. The women, however, are not painted naked. This book, containing one indecent and some other pictures, was pub lished at Ahmedabdd five years ago : it is an abridgement of the Bhagavat. It is recognised among the Vaishnavas ; there are some parts of it which are recognised by others. It is certainly indecent to observe naked men or women on the top of a tree. I have never appeared in that manner on a tree. I have never seen any pictures in the Veds. The Mahardjas wear long hair and consider themselves as gopis (cowherdesses) in this world. It is so stated in one of the sacred books. The hair on the head is worn by the Hindus not with the object that angels may hold us by it. and pull us up to heaven : it is to be tied up at the time of worshipi The plaintiff is a mere humbug when he pretends to encourage female education. I have heard that he opened a female school in Surat ; and he col lected subscriptions in Bombay for defraying its expenses. At the meeting of the Bhdttias held in 1855, several resolutions were passed, one of which was to prevent females from going to the temples at night during the cold season. The object was to prevent them being defiled by the Mahardjds. I have seen Gokuladhisji make signs to females two or three times about five or six years ago. From their dress I knew the women belonged to our caste. The place in which the Mahardj females reside is separate from the place where these 38 APPENDIX. acts are committed. I have been to his bed-room, and have seen females going into and coming out of his bed-room. I have been there only once, five or six years ago. He has sent for me, as there was a subscription list to be prepared. Widows are constantly near the Mahdrajds' bed-rooms : it is their business. I have seen Dwar- k^nathji Maharaj giving a signal to a female to go into his bed room. On seeing me, he held back his hand with which he was making the signal. She was asking something of the Maharaj, and the latter said "take this" — (witness explains the very indecent attitude and signal made). The female was a married woman, about twenty years of age. I once threw guldl on the mother-in-law of my daughter, on the occasion of her marriage. This sprinkling of guldl. was done with respect, not in the way in which Maharajas throw it. On throwing the gulal, I made her a present of money. I remember one Matuji Maharaj held a meeting some years ago at Mahalakshmi, on which occasion gulal was thrown. In the island of Beyt, when the Maharajas throw guldl, they touch the females. Licentious songs are sung by females on occasions of marriage ; but when they are addressed to the Mahardjds, the females singing them wish for carnal intercourse with them (the Maharajas). In some songs, on occasions of marriage, the women on one side wish those on the other side to exchange husbands, for the time being of course. Such a thing is never done; it is carried into practice only with the Maharaj. I have seen the seats of Mahdrajas at Bombay, Beyt, and Mandavi worshipped by Vaishnavas. If the Bhattias of Bom bay were educated at all, such adulteries would not prevaU amongst them. The report iu the Satya Prahdsh is not a fuU report of the Bhdttia meeting held in 1855 : the resolution about the females and and the Maharajas is omitted. (Ee-examined.) At the time of the Bhdttia meeting in 1855, I read the Samdehdr in which the substance of the resolution about the females is given. It is also correctly given in the Jdmi- Jamshid. The resolution was not embodied in the report pub lished in the Satya Prahdsh, because it was not come into force untu a year afterwards. I think the singing of Ucentious songs on occasions of marriage is going out of fashion through the primary exertions of the Satya Prahdsh. The Mahardjas sitting in conclave EVIDENCE FOR THE DEFENCE. 39 threatened to fine me once, because I had a controversy with them. They have committed many such extortions. The plaintiff said he had opened a female school at Surat : I had no further knowledge of its being a fact. There is a principal temple of a Mahdraj at Beyt. {Br. Bhdu Bdji, examined, February 14, 1862.) I am a Graduate of the Grant Medical College, and a private practitioner. I am a prizeman of the Elphinstone College. I won a prize on the best essay on Female Infanticide in Kathidwdr. I was a member of the late Board of Education, and am a FeUow of the Bombay University. I am a member of the Bombay Branch of the Eoyal Asiatic Society, the Bombay Geographical Society, and of several other Societies. There is a female school permanently endowed in my name. I am a Shenavi Brdhmin, and not a member of the VaUabhdcharya sect. I have obtained a diploma of the Grant Medical College. I have taken a particular interest in the history and antiquities of my Country. My practice extends amongst aU classes of the natives, and I was the first Graduate employed by the Mahdrdjas of Bombay. I know the plaintiff, whom I first saw about a year and a half ago, once or twice professionaUy. Mr. Anstey. — ^What was the nature of his disease ? Dr. Bhdu. — Am I bound, my Lord, to name the disease which I came to know confidentially in the course of my profession ? Sir M. Sausse. — It is a proper objection on the part of this gentleman. The objection was overruled. (Witness continued.) The disease was syphUis, which is com monly known as the venereal disease. I did not treat bim for it ; he mentioned to me that he was suffering from "chdndi," and would send a man to me the foUowing day. " Chandi" literally means chancre, an -ulcer. There were two friends present — ^Mr. Lakhmidas Khimji and Eao Sdheb Visvanath Nardyan, who retired, as soon as the plaintiff began to describe to me the disease. So far as I remember I did not visit him again. He said the story of tbe case would be explained to me the next day. It was communicated to me by Govardhandds, plaintiff's secretary and disciple. Govar dhandds came to me the next day, and said Mahdraj Jadunathji was 40 APPENDIX. suffering from chancre. I insisted upon an ocular inspection, and in the meantime prescribed simple ointment. He did not send for me again. I have attended three other similar cases connected with Maharajds. I saw Jadundthji's father at Surat in December, 1849. I went to his house. He Uved on the second story of his house. There was a private staircase pointed out to me, by which a person could pass out without the knowledge of those in the rooms on the first story. The plaintiff does not bear a good reputation ; I have a very unfavourable opinion as to his character for chastity and morality. I have known only one learned Maharaj : the rest are not above the average of ordinary Brdhmins. The Maharajas are respected for their descent, not for their learning. They are worshipped as in carnations of Krishna. I have seen them so worshipped. After the visitors have paid their respects to the idol, they go to pay it to the Mahdraj who sits outside. There is no order among visitors ; there is great hustling and elbowing of men and women together. At the entrance to the inner room, there is a railing, at which two persons stand with large cords in their hands. Accidents have occurred from the striking of the cords. I have known an instance in which ornaments were lost in the crowd. I have seen the Maharaj's bath, and hundreds rushing to drink the water dripping from his langoti. The women apply their hands to the soles of his feet and eat the dust. In the compound of this (the Bhuleshwar) temple, tbere is a one storied house, to whioh the Mahardj repairs after he has done with the personal worship of the image. The devotees pay more attention to the Maharaj than to the idol. There are two rooms in the house and two staircases, one leading to the temple and one to the outer gate. There is an entrance from the zendnd into the Mahdrdj's bed-room. The inmates of the zendnd have their faces always covered, but the faces of the female devotees are uncovered. In this temple I have seen several pictures repre senting the sport of Krishna with the gopis ; I don't think they were indecent. About twenty years ago I saw a Mahdraj exhibit ing indecent pictures to men and women. His conversation was aU about women: it was somewhat indecent. My opinion of the character of the Mahdrajas for morality with women is very un favourable. I have attended three Mahdrajas (besides the plaintiff) EVIDENCE FOR THE DEFENCE. 41 ' for venereal disease. On one or two occasions a Mahdrdj applied to me for medicine which would prevent a woman from being pregnant I had conversation with Jivanji Mahdrdj about the immoraUty of the other Mahdrajas, once publicly. I remonstrated with him ; but he said he had no control over the adulterous acts of the Mahd rajds. This was about three years ago. The Mahdrdjas are sec taries, and are not good Brdhmins. A Brahmin has six duties to perform : — Sacrificing and assisting at sacrifices, taking charity and giving charity, etc. The Mahardjds only take charity. The great majority of them are not fit to be gurus. Their acts are incon sistent with the ancient doctrines of the Hindus. A guru is a person who initiates a child : it may be his father, his relative, or the family priest. There is uo mention of " tan, man, and dhan," iu our gdyatri, or verse of initiation, which is to be recited only mentally. It is not innocent sport to throw guldl on a female : it is considered one of the three forms of adultery. (Eeads the translation of a passage from one of the Hindu law books called Mitdhshard.) The Law about Adultery is now told. [Adultery means the mutual connexion of a man with another's wife (or the raeans of bringing about the connexion).] Vyasa describes three varieties of adultery, in order that the adulterer may receive the punishment for crime of the first degree, or for crime of the middle degree, or for crime of the highest degree. First Adultery. — ^In uninhabited spots, or untimely occasions with (slang) language other than the current language of the country, casting lewd glances towards another's wife " or smiling" [(sporting) addition in the Mar&thi transla tion] — this is called iirst adultery. Middle Adultery. — Enticing [a woman] by good perfumes [(such as sandal, Sukd, Argoja, etc.), addition in the Mar&thi translation] flowers, incense, orna ments, clothes, food, and drink, is called middle adultery. Highest Adultery. — Sitting in retirement and on one seat, and embracing each other, placing hands on [one another's] shoulders, and holding [each others'] handa and playing by taking hold of each other's hair is called highest adultery. -Wlioever touches " the ends of the cloth passed round the loins," the cloth over the breast, the thigh or the hair, or who converses in a solitary place or at an improper time, or who occupies one seat (with another's wife,) is also to be caught (for punishment). Manu 6. He who with pride or folly or fiattery says, .that he enjoyed this female before, that is also considered adultery. Note. — The above is a translation of the Vyavah&r&dhy&ya of the Mit&ksharli from the Marlthi translation of the Sanskrit original, published in Bombay by order of Government in 1844. I have compared this English translation with the original Sanskrit text published under the authority of the committee of 42 APPENDIX. Public Instruction in 1829 at Calcutta. The brackets at the end indicate words in the Sanskrit Original but ommited in the Marathi translation. The word lild means amorous sport. The dance caUed Eds Lila is mentioned in Professor H. H. Wilson's dictionary and in the Bhdgavata. I can best describe the way in which the Maharajds wear their hair by showing a photograph taken by my brother (Dr. Nardyan Ddji). Except in one respect, the way in which they wear their hair is peculiar. There have long been public discussions and notices of the conduct and character of the Mahdrdjas. The earUest bitter notice that I saw was in the Bhumhetu five or six years ago. I believe all the Mahdrdjds wear sUver toe-rings. This passage at the end of the alleged libel I would read thus, according to my judgment : — Oh, ye Mahdrdjas, acting on that commentary, you spoil the daughters, etc., of your disciples : raise your hands from that, and destroy at once immoralities like the " Eas MandaU." I think that upon the whole "acting on that commentary" is quite positive. I think " desist from acting" is the most emphatic part of the passage. The passage is addressed to the Maharajas gene raUy. The plaintiff had a very bad reputation as to his chastity at Surat; but he was then equaUy revered as a Mahdrdj. (Cross-examined.) In the course of my private practice, I have attended upon hundreds of different castes of natives, both high and low. I am sure the plaintiff used the word "chandi." It is possible patients may be mistaken in describing the symptoms of a disease. Chdndi originally means silver ; it is used as a slang term for chancre. (To Sir Joseph Arnould.) I was told the plaintiff employed another practitioner; he did not like to expose' himself. (Witness continued). I think the plaintiff was not of a sanguine, but of a phlegmatic temperament. I know nothing of plaintiff's disease personally except what I was told by him and his secretary. I wish decidedly for a better state of things among the Hindus generaUy. I heard from plaintiff that he had established a female school in Surat ; he wanted to train up the girls in the doctrines of his seet. I have never been present at " Eas Mandalis ;" they are known to exist as secret societies. I think Krishna had no im proper connexion with the gopis ; they were in love with him. (Ee-examined). The story of the gopis and Krishna is not con- EVIDENCE FOR THE DEFENCE. 43 fined to the VaUabhdchdrya sect. Uneducated persons take it hterally, but not so enlightened persons. (To Sir M. Sausse.) Some of the Mahardjas, as I have heard, are men of unspotted character, men of piety, and good men; and therefore I said the passage refers to the Mahardjas generaUy. (To Sir Joseph Arnould.) I think the passage iu question is directed as an exhortation to the whole class of Maharajas, not to the plaintiff personaUy. (To Sir M. Sausse.) From the context, I say the remark is not necessarily directed to the plaintiff, or necessarily implied against him. It is possible a reader may understand that it appUes to the plaintiff. (To Sir Joseph Arnould.) I myself understand it as a general exhortation, and any reader of average intelligence would under stand the main object of the writer to be, not to make a personal charge of mal-practices against the plaintiff, but to address a general exhortation to the class, to which the plaintiff belongs, to desist from such mal-practices. (To Sir M. Sausse.) The expression " adopt a virtuous course of conduct," does not imply any imputa tion agaiust the plaintiff; it is an exhortation to set a good ex ample. — (To Sir Joseph Arnould.) The exhortation I think is carried on from the commencement of the paragraph to the words " desist from that." Nothing is imputed to the plaintiff distinctly. I think decidedly that the plaintiff is not singled out. Any impu tation upon him would be inferential, not direct. — (To Sir M. Sausse.) I am of opiniou that it is not intended against the plaintiff in a direct manner. The article in the original does not allude specially to the plaintiff. The English translation, now in my hands, tends that way. Eeading the Gujardti article, I don't think the plaintiff is intended to be included among the Ucentious Mahdrdjds. From my knowledge of his antecedents, I would in clude him. — (To Sir Joseph Arnould.) As a reader not acquainted -with his antecedents, I would be doubtful whether I must include him or not. {Br. Bhlrcy'rdm Balpat/rdm, examined, February 14, 1862.) I am a Graduate of the Grant Medical College and a private practitioner. I know the plaintiff, whom I first met in July, 1860, at the girls' school of Mangaldas Nathubhai. In consequence of something said to me, I called upon him at his house. In December, 1860, I 44 APPENDIX. attended on him professionally at his house. He was suffering from venereal affection ; I made an ocular examination of it and found it to be an ulcer. He gave me the history of the case ; he said he had suffered from it three or four months previously and had caught it and had it from an impure intercourse with a woman. I pre scribed the blackwash externally, and mercury internaUy. Plaintiff said be had suffered some years ago from the same affection, and had taken a preparation of mercury, prepared by himself. Plaintiff asked me if I had read in medical works that the disease would go by having intercourse with a woman free from it. I said I had not. He then said he had twice tried the experiment at Surat. He suc ceeded once in it but not the second time, because he was then much reduced, (Cross-examined.) The plaintiff, when I saw him in December, 1860, appeared to have been suffering for three months previously. My opinion as to the ulcer being syphilitic was confirmed by plaintiff's history of his case. I did make a personal examination. I treated the plaintiff for more than a month. I had seen him in Surat a good many years ago. There is a difference of opinion among doctors as to whether mercury is necessary in syphilis. The blackwash I applied externally was mercurial. I have freated a good many persons in high rank for this complaint. The plaintiff was alone in the backroom when I saw him : the room had more than two windows. In the commencement of tbe treatment, I told the plaintiff not to go out. I saw him sometime before I treated him. I have known the defendant for the last seven or eight years, but never communicated to him the plaintiff's complaint, nor even to Lakmidds Khimji, nor to anybody else. I never mentioned any thing about this to anybody before appearing in the witness-box. I was born a VaUabhacharya, and am a Kayasth. I do not at pre sent go to any of the Mahdrdjds' temples. I have been practising for the last three years. The plaintiff did not teU me he had prickly-beat. {Lahhmidds Khimji, examined, February 14, 20, 1862.) I deal in piece goods and am a member of the Bhdttid caste. I am one of the twelve Shets of the Mahajans. I have known the plaintiff for the last ten or eleven years. I first became acquainted with him at EVIDENCE FOR THE DEFENCE. 4.5 Beyt, whither I had been on a pilgrimage. Our acquaintance ripened into friendship. At Beyt I made some presents to him, when I in- -rited him to my residence. I also made presents to him on another occasion. There is a temple dedicated to Lakshmi at Beyt, where I once saw Jadunathji Mahdrdj. There were females present in, the temple. After throwing guldl on the image, he threw it upon a number of persons, and in doing so, he pressed the breasts of a Bhdttid girl about fourteen years of age. As he squeezed her breast, she smiled. He threw the guldl upon the crowd, so that they might not see through it what he was doing. I used to visit him at the plaoe where he had put up. My maternal uncle, Damodar Devji, accompanied me. I went to the plaintiff about one o'clock in the day, when he was in his bed. My uncle went up and shampooed one of his legs. I went up and followed his ex ample. It is a great mark of respect to shampoo the Mahdrdj's legs. The Bhdttid girl above aUuded to came there with a widow, about a quarter of an hour after our arrival there. The widow whispered something into plaintiff's ears, upon which he desired us to go out. We obeyed the order. The -widow came out with us and went in again. The girl was left in the bed-room. When I went outside, my uncle informed me of the visit of the females. Afterwards, the widow came out, shut the door, put up the chain and held it with her hand. The girl was inside all the time. In consequence of certain conversation I had with my uncle, we both went in again to see the Eas Lild, i.e. the plaintiff's conversation with the girl. We were allowed to go in the moment we expressed a wish. I saw the plaintiff having carnal connexion -with the girl. Several people are often anxious to see such Eds Lild. Plaintiff asked my uncle what I would pay for seeing the Eds Lild. My uncle said that I would serve him (plaintiff). I had to pay some money before I was aUowed to see the Eds Lila. I was then eighteen or nineteen years old. The followers who are aUowed to see the lila, as weU as the female who is defiled, have to pay money for the indulgence. It is considered a pious act, and sure to lead to the paradise known as Gowlok. I left the room shortly afterwards from shame ; my uncle remained inside. Two or three days subsequently, I saw another married Bhdttia female enter the plaintiff's bed-room. 46 APPENDIX. When I went on a pilgrimage to Gokul Mathurd, about eighteen years ago, I first heard of a 'fEas Mandali." I was present at a Eas Mandali at Beyt about' the time I spoke of. There were twelve or thirteen men and thirteen or fifteen females. It was held daUy for some days at the appointed place. On these occasions, after the persons had taken their seats, the stories of the 84 and the 252 were read from a book. Some offering is then made to the book, and sweetmeat, frait, or parched rice is placed upon the book. The sweetmeat or fruit is theu distributed among the meeting. The persons who are not members, and who came merely to Usten to the stories, then left the room. I was a stranger at the meeting, and when I retired the men and women were in the room. [The witness then described the preparations which he saw made for the Eas Mandali.] My uncle was a member, and was desfred by the other members to ask me to go out. The " Eas Mandalis" are a matter of notoriety; even a child of five years knows of thefr existence Each member must go to the meeting with his wife, except "Varkats," who are admitted -without their -wives. Those foUowers of the Mahdrajds who are members of the society are reputed to be pious and staunch devotees. The Varkats are procurers of women for the Mahdrdjas. On one occasion, plaintiff told me " the Varkats are the persons who have corrupted us (Mahdrajas)." On another occasion at Beyt, I was sitting near the plaintiff, when a female came there I saw plaintiff on three or four occasions press with his toes the hands of females who worshipped him by touching the soles of his feet. Pressing the toes is the signal for adultery. I saw plaintiff at BycuUa' where he had put up, the second or thfrd day after his arrival in Bombay. I am aware of plaintiff's arrival in Bombay in 1860. I saw him two or three days after his arrival. I was in the habit of seeing him frequently, two or three times a day. I was a friend of his. I invited him to my house, introduced him to my friends, and induced them to invite bim. I made him presents of furniture, lamps, chafrs, sofas, etc. I know plaintiff was the editor of two pamphlets. I had a hand in getting them published. I made an arrangement with a printer named Ganpat Krishndji, for the pub- Ucation of plaintiff's two pamphlets. I did so at his request. The EVIDENCE FOR THE DEFENCE. 47 pamphlets were edited by plaintiff: the Maharaj dictated, and Govardhandds, his secretary, acted as his amanuensis. I have seen the handbUl issued by plaintiff, asking the Vaishnavas to become subscribers to the pamphlet. I recommended him to issue a hand biU to gain more subscribers ; the Mahdraj dictated the contents of the handbill. Plaintiff caused a letter to be published in the Chdbuh newspaper, in which there is mention made of the Wdlkesh war and BycuUa roads, alluded to in the libel. Plaintiff, before the action, said to me : — " AU the Mahdrdjds are running away from Bombay, in consequence of publications in the newspapers, and I have therefore come down to Bombay for the purpose of discussing and debating with the editors." He asked me if an action would proceed during his absence from Bombay. I said I did not know. Karsandds Nensi, who was present on the occasion, said the action would proceed even in his absence. Plaintiff then asked me if his evidence could be taken at his own house if he remained in Bombay. I said that that was impossible ; that Ji-vianldlji Mahdraj was sum moned to Court some six years ago, but that all efforts failed to obtain for him an exemption from attendance. Plaintiff then asked whether, if he were to go to Court, he would get an elevated seat near the judge ! I subsequently came to the conclusion that the plaintiff had not left off the practices he pursued at Beyt. For a few months I was misled by his professions for the promotion of female education, widow re-marriage, etc. One day whilst I was sitting at the plaintiff's temple, two females, one a married woman ' about 25 years of age, and the other a widow, came up. The former, when she approached tbe stafrcase, produced a sUver goblet which she had concealed under her clothes. The Mahdraj, on seeing her, made a signal to go into his bedroom I went down stairs to the veranda, but having had a suspicion in my mind, I went up again into the same room where I had been before. I found the widow sitting outside the door. I remained there about half an hour, when first the Mahardj came out and turned pale on observing me. I saw the young female come out She had not the silver goblet in her hand : it must have been given to plaintiff. The widow and the young woman thqn left. I told plaintiff I had some business and he had better send his own man 48 APPENDIX. to the printer. I left and visited plaintiff again in the evening, when he took me into an inner room for the purpose of private conversation. He opened the conversation by asking me what I had done with regard to opening female schools here. I said to him, "Mahdraj, this is all a sham; you profess to be a reformer, while inwardly you commit such acts!" He denied the charge. He said he had been inside for the purpose of accepting sweetmeat or fruit. Plaintiff then adroitly changed tbe subject of conversa tion. On another occasion, I had conversation on the same subject -with plaintiff. I said, " Tou told me that you accepted sweetmeats from female devotees openly, and how was it that you went inside the other day with the young woman?" Plaintiff said he did so at the desire of the woman. I then asked why he kept the widow out ; to which plaintiff made no reply. I have seen male and female devotees touching the soles of the Maharaj's feet, and I have seen him press with his toes the hands of females, young and beautiful. About a week subsequently to what I have said above, I saw plain tiff taking some medicine. I bad another conversation in the bed room with plaintiff the same evening. He directed me not to fathom him and said, "What income do we derive from you, males? if you make arrangements for large proflts to us, I'll undertake to root out adultery from the practices of the Maharajds." Plaintiff's father or grandfather having committed a theft in Udayapur or the neigh bourhood, he would not at any time be allowed to enter those terri tories without a pass. Plaintiff said he suffered from syphUis. I said, "Mahdraj ! I am now perfectly convinced you have not re formed your conduct as yet." Plaintiff said, " Do not fathom me. Our income is chiefly derived from females ; if you make other arrangements for it, I will undertake to root out the practice of adultery from among the Mahdrdjds." He said it was impossible to give up at once such practices ; but he had made some reform in his conduct. Plaintiff asked me to bring in Dr. Bhdu Daji. I took Dr. Bhdu Ddji to the plaintiff's residence. Eao Sdheb Vishwandth was with us at the time. (Witness describes what occurred then and in the evening.) Some days afterwards plaintiff informed me that he was under the treatment of Dr. Dhirajrdm. He became pale and sickly. I took Dr. Bhdu Ddji to plaintiff about the middle EVIDENCE FOR THE DEFENCE. 49 of September, 1860. The general reputation of the Mahdrdjds as regards adultery is very bad. I have personal knowledge of the licentious conduct of ten, twelve, or fifteen of them. After the meeting of the Bhdttids in 1855, I had conversation with Jivanji Mahdrdj on the subject of the conduct of the other Maharajds. I as well as others were sent for by him. We said the printers were discussing, and he had been served with a summons. Dr. Bhau, Vindyikrao Wasudeva, and if I mistake not Nardyan Dinanathji, were there. Dr. Bhdu said to the Mahdraj, "Eeform your conduct, be pious, establish schools, preach to your followers, etc., and none dare pubUsh anything against you." It was a long lecture that Dr. Bhdu gave : I merely give the substance. Jivanji said he would not be able to control the acts of the other Mahdrajds ; as their prin cipal income was derived from females. Khurshedji Camd, who was present on another occasion, said a great deal to Jivanji Mahardj. The Mahdraj said, "As regards myself, I am ready to give my sig nature to any arrangements ; I will now leave off such practices." He offered to give, but did not give, his signature. Jivanji, on finding me on one side, accused me of, and reproved me for, divulg ing secret matters. No arrangement took place. I was invited to •the general meeting of Vaishnavas. held last year ; my consent was not taken, as it ought to have been, I discontinued my visits to plaintiff afterwards. (Cross-examined.) The plaintiff was about 28 years old when I saw him at Beyt ; he is now about 40 years of age. At that time, I considered such acts as plaintiff was guilty of, as religious. My views have changed since the " slavery bond," to which I put my signature, as several Justices of the Peace put theirs. I knew from her dress that the young female I saw at Beyt was a married woman. Plaintiff presided in the year 1860 at an exhibition for the dis tribution of prizes to the female schools of Mangaldas Nathuhhdi. Plaintiff expressed an opinion against the system of education, say ing the girls should have been taught religious doctrines only. Vindyak Vasudevji remonstrated against this. The subject of re marriage was talked about everywhere at the time. A meeting was convened by plaintiff to discuss the question of re-marriage. It was largely attended. I discontinued going to the plaintiff on 4 50 APPENDIX. account of his bad conduct. I am not acquainted with the two females who visited the plaintiff at his residence at Bombay. Plaintiff is said 'to be a guru of religion, but he does not act so ; he never gives instruction. It is trae he ought to do so. I signed the "slavery bond" unwiUingly. By my coming here to give evidence I have forfeited that bond.— (To the Court.) I bave spoken, five or six years ago, to my friend Mr. Dhanjibhai Framji, partner in the house of Wallace and Co., about the immoral practices of plaintiff I saw at Beyt. I had also about a year ago conversation on the same with Khatdo Makanji, Mathurddds Lowji, and Narsi Jethd. The conversation took place in the garden of Gokaldds Tejpdl when my maternal uncle Ddmodar Devji was there. He is now at Zanzibar. I have also spoken to Mr. Mangaldas Natbubhdi at Mdtheran last year. {Kdldbhdi Lalubhdi, examined, February 20, 1862.) I am a Kayasth, and a student of the Elphinstone Institution. I know the plaintiff, whom I saw in Surat about three years ago. He was a friend of my father. I had a conversation with him on the subject of widow re-marriage. I visited him frequently and saw him in different rooms in his house. I used to receive from plaintiff folded pan-sopari when I went to him. I was sitting one day with him on the first story when a Banian gfrl came in company with a female servant of the Mahardj. She was about fourteen or fifteen years old. She passed across the hall into a side room, and a Banian who was sitting near us got up and went away. Plaintiff left tbe hall and went into tbe side room. The female servant sat in the hall. Four or five females came into the hall afterwards. I went to have my usual pdn-sopdri from plaintiff towards the side room, and on open ing the door of it, saw plaintiff seated on a couch opposite the door, kissing and embracing tbe young woman. Plaintiff on seeing me left the female and came to the door and said, " Oh, I forgot to give you the usual pdn-sopdri;" so saying he came out -with me and desired his attendant to get me the pdn-sopari, which I received and went away. Plaintiff went back to the inner room. I used to visit the plaintiff in Bombay. On one occasion, I saw two or three "chachids" sitting near plaintiff, who advocated in- their presence the adulterous doctrines of the sect. On another occasion, when I EVIDENCE FOR THE DEFENCE. 61 was standing in the house yard of plaintiff's residence, two or three Vaishnavas who were speaking among themselves, said, (pointing to a female) that Jadundthji Mahardj was in love with her. Some days after, when I did not attend the school on account of a holiday, I saw the same female passing by the Kalkddevi road. T was going on some business; but on seeing her I foUowed her to plaintiff's. She went into the private room of the Mahdraj ; and I went to the visiting room where plaintiff was sitting. After a few minutes the plaintiff followed the young woman, and I remained sitting in the visiting room. About half-an-hour after, he came out and I smiled at him, when he asked me why I smiled. I told him, "Tou are effecting a great reform." He smiled at this and made no remark. The young woman came out after a time and went away smiling.... From the dress and the jewels she had on, I presume she was a respectable woman. I had some conversation with plaintiff about the "Propagator ofour own Eeligion;" he said it was published on his behalf One day at Surat I saw plaintiff refuse to allow some females to touch the soles of his feet ; he told them to touch the feet of his wife in the zenana. He explained to me afterwards, that allowing females to touch his feet might give rise to suspicions as to his chastity. After this, whilel at Bombay, I saw him allow ing females to touch his feet. To my knowledge, the plaintiff tells Ues. His general reputation in Surat was that he was immersed in adultery. My father is Sheristeddr in the Sudder Addwlat at Bombay. The respect paid to the plaintiff has not diminished since the publication of the libel. (Cross-examined.) I am 16 years old, and am the nephew of Dr. Dhirajrdm. I am acquainted with the defendant. {Chathurbhuj Wdlji, examined, February 21, 1862.) I am a Bhdttid of the VaUabhdcharya sect. I know the plaintiff, whom I visited at his residence in Bombay. One day, a female having gone into the haU, entered an inner room. A female servant told plaintiff something in his ear, whereupon he left the hall on pretence of going to take his duiner, and entered the inner room. Plaintiff went inside, saying, "I am going to dine." About half-an-hour after he came out. The female came out soon after him and went away. (Cross-examined.) I used to visit the plaintiff almost daily. I 52 APPENDIX. never saw the zenand. I had once been into the inner room, to which there is only one door. I was asked to go in by the Maharaj, who wished to tell me a secret story. I presented him two or four books which he asked from me. I observed nothing in the hands of the female above alluded to. I studied for a year and a half in a school under the defendant Karsandas. I did not tell him anything about the female. I visit the great temple of Jivanldlji Mahardj, I had conversation with plaintiff about adultery. ' Kaldbhdi Lalubhdi was present at the time. I asked plaintiff how it was that great men committed adultery, of which there is prohibition in th^ Shas- tras. To this plaintiff repUed, "There is no sin in adultery." (Ee-examined.) Wben I went into the inner room above aUuded to, I saw a bed there. The books I presented to the plaintiff related to the Maharajds. They were written against the Mahdrajas, and I gave them to plaintiff within the month after his arrival in.Bombay. {Bamodar Jetlia, cross-examined.) I am a Bhdttia Shroff, and know the plaintiff, -with whom I had a conversation once at the house of Karsandas Nensi, about a year and a quarter ago. The Mahardj was sitting on a sofa, and we were sitting on the groimd. The Maharaj spoke of the " Varkats." The owner asked him what was the explanation of the adultery committed by the offspring of Gosdijis. He said whatever evil is committed, it is through the Varkats. He did not say he was corrapted by them. The Varkats are at present in the habit of living in other persons' houses as a matter of charity ; they commit bad acts, and go constantiy to the Maharajas. {Mungaldds JVaihubhdi, examined.) I am a member of the Banid" caste of the VaUabhacharya sect. I am a shet of my caste, a Justice of the Peace, and a grand juror. I have founded a female school. I was present on one occasion with others at the house of Jivanji Mahdrdj. Dr. Bhdu opened the conversation on the subject of the adulteries of tbe Maharajas. Jivanji said he was unable to control the conduct and practices of all the other Maharajas. He expressed a wish to do all he could, Dr. Bhdu remarked that, if they adopted a virtuous course of conduct, none dare publish anything against tbem. At a private conversation with Jivanji (which witness divulged on being ordered to do so by the Court) he was informed EVIDENCE FOK THE DEFENCE. 53- that it was impossible to put a stop at once to the practices of the Mahardjds ; their chief income was derived from females, and they could not be prevented from visiting the Mahdrajds, etc. (Cross-examined.) I invited plaintiff once to preside at an exhi bition of the girls' school. {Thdharsi Ndranj, examined.) The plaintiff has a very bad reputation for his morality and chastity in Katch Mandavi for the last seven or eight years. (To Sir Joseph Arnould.) I heard that he had a bad reputation for his adultery. {Ravji Sundarji, examined.) I knew the plaintiff in Katch Mandavi. He bore a bad character as to his morality. (Cross-examined.) It is weU known that all the Mahardjas are bad. In Katch I heard that the plaintiff's character was worse than that of other Maharajds. I also heard that gambling was going on in his house. {Narmaddshanhar Zdlshanhar, examined.) I am a Ndgar Brdh min, and have taken an interest in the question of -widow re marriage. I am the man who had a discussion with the plaintiff at a public meeting. He declared himself against widow re marriage. I furnished the manuscript to Jandrdan for his notices of the VaUabhdcharya sect. I have studied the books of the Val- labhdohdrya sect, and have no doubt as to the meaning of tan, man, and dhan ; the dedication thereof includes wives, daughters, sons, property, body, soul, etc. The plaintiff bears a bad reputation everywhere, in Surat, Mandavi, Katch, and Bombay. I know the witness Kalldbhdi, who has communicated to me many things about the plaintiff. (Cross-examined.) I have been a poet for the last seven years. I was delivering lectures at my house on the improprieties of the sect, to bring the devotees to thefr senses, and to make them shun the society of such nasty persons as the Mahdrdjas. I do not except Jivanji as being virtuous. I wrote my essay against the VaUabhdcharya religion from materials fumished me by Shastris, from books, and by the devotees themselves. The dedication of tan, man, and dhan is addressed to the Mahardjas ; I am quite sure of this from my study of several -works. My version of the doc trines was approved of as correcj; by several Shastris. I informed 54 APPENDIX. the defendant of the plaintiff's bad character in Surat before the publication of the libel. (Ee-examined.) There is no moraUty of any kind whatever in the doctrines of VaUabhdcharya. The Maharajas are not preceptors of religion, much less of the ancient reUgion of the Hindus. {Mndbhdi Rustamji, examined.) I am one of the defendants in this case and managing proprietor of the Union Press. I was the printer of the Satya Prahdsh newspaper, and the co-defendant was the editor. The paper was not started for profit to the proprietors, but in the cause of reform in the native community. The receipts feU far short of the expenditure. I printed some numbers of the "Propagator of our own EeUgion" for the plaintiff. Tbe manu script was brought to me by his secretary Parbhudas, who manages this case. I sent the bills to Dr. Dhirajarm, who paid them on behalf of the Maharaj. (Rebutting Evidence for Plaintiff.) {Velfi Mahanji, examined, February 25, 1862.) I am a Brahmin of the Saohora caste, and have been in the service of the plaintiff for the last fifteen years. I went with him on bis travels, and was every moment with him. I accompanied him on his visits to the temples, when four of the Sirkar's sepoys and a Karbhari attended him, as also his own sepoys and a number of Vaishnavas. At noon the females went to him for darshan. No darshan was aUowed after six o'clock in the evening. During the plaintiff's residence at Beyt, women came on darshan up to tbe Maharaj's dinner time. They were always accompanied by some males. Males accompany females when the latter go to the temples at aU places. Plaintiff had two rooms, one a bed -room and the other a cook-room, and he took his meals in the latter. There was a separate room to which only the followers were admitted. I never saw a female enter the bed-room. I did not see the plaintiff throw guldl upon any one at the temple of Lakshmiji. (Cross-examined.) It is usual at the Maharaj's house to pay three rupees a month to servants of my class. I put in order the REBUTTING EVIDENCE FOR PLAINTIFF. 55 Maharaj's clothes after he has taken them off. I did not leave him for five minutes. It is my custom to sleep outside the door when the Maharaj sleeps in his bed-room. I will not leave the Mahdraj alone. Even if he told me, I would not go ; not that we suspect him, but because some one must be constantly within call. I and -the other servants are not procurers to the Mahdraj. He is standing downstairs, and is watched by one Chobaji. (Ee-examined.) At Beyt, the Maharaj's wife was not -with him ; she was at ber father's. He has two children, who, with his wife, reside in Bombay at present. He has a son of seven years and a daughter of four. If the Mahdrdj did anything wrong I would teU him that, and also inform the people of it. I never observed any impropriety in his conduct. I get three rupees a month besides board and lodging. — (To Sir Jo.seph Arnould.) The Maharaj tra velled continuously for flve or six years, during the -whole of which time his wife was not with him. (The name of Jadundthji Brizratanji Maharaj, the plaintiff in this action, was here called out by the Crier, and all eyes were strained in every direction of the hall of justice to see His Holiness come in.) {Jadundthji Brizratanji Mahdrdj, examined February, 27, 28, and March 1, 1862.) I am the plaintiff in this action, and am above thirty-five years of age. I have never been in a court of justice in my life before. To my knowledge no other Mahdrdj has attended in a court of justice. Besides Gujardti, I know the Panjdbi, Mar- wdri, and Hindustani languages, Urdu more or less, Sanskrit for the most part, and the Brij Bhdsha. I have seen those of the books of VaUabhdchdrya sect which are necessary. I have opened a Sanskrit and Gujardti school at Surat, the expenses of which are defrayed by me. One Shdstri gives instruction in Sanskrit, and five or six teachers teach Gujardti. Since I first came to Bombay I have taken an interest in female education. I first paid a visit about nineteen months ago to the " Mangaldas Girls' School." It is the duty of all Hindus to go on pilgrimages, the length of which varies with the kind of pilgrimage and the place. • I set out on a pilgrimage, and arrived in Beyt in 1907. I visited twice a day the temple of Lakshmi. Guldl is thrown on the image in the temple. In the temple of Dwaskdndthji it is also thrown on the foUowers. I never 56 APPENDIX. threw guldl on the persons of the devotees at the temple of Lakshmi. How can I touch the breast of any female, when I regard aU female devotees as my children? I never did so. I know Lakhmidas Khimji, with whom I first became acquainted about two years or two years and a half ago. I did not see him at Beyt in 1907. Any story he may have told against me is false. The last witness Velji is my personal attendant, and was so on my pilgrimage. He is daily in my presence. It is customary amongst all of my class to have at least tbree or four personal attendants constantly near them. I have visited Barodd, Gokul, Mathura, Amritsar, two Mandavis, Multan, and other places. I saw Gokaldds Tejpal and Lakhmidds Khimji at Bycalld, where they came to me. I was married in 1905 or 1906 before I went to Shikarpor. I did not leave Surat because of a charge of rape against me. My wife was not with me on my pUgrimage to Beyt. I have been subpoenaed by the defendants to give evidence here ; I was served by a Parsi. I saw Gokaldds Tejpal on my first visit to Bombay ; he introduced me to Lakhmidds. I first put up at BycaUd when I came to Bombay two years ago. Lakhmidas invited me on one occasion when his brother was sick, and on another at tbe reading of the Bhdgavat. I have some faint recoUection of having authorized the publication of some articles in the Chdbuh newspaper. I did not teU Lakhmidds that the Mahdrdjds were running away from Bombay in consequence of the articles in the newspapers, or that I had come to conduct a debate with them. I asked him if this action would proceed in my absence from Bombay. I have done nothing improper in respect to any female devotee in Bombay. I know Kdldbhdi Lalubhdi, and remember having seen him in Surat and in Bombay. (Denies another allegation of immorality.) As to making "darshan," thou sands of males and females used to visit me. Adultery is most dis tinctly prohibited in our religion. It never formed the topic of conversation between me and Kdldbhdi. He discussed with me about the authenticity and genuineness of the religious books. (Denies an allegation of immorality.) I don't remember having conversed with a doctor on the subject of adultery ; I have never been guilty of it in my life. No female ever entered my bedroom whilst I -was talking -to Kaldbhdi. Many females daily visit my REBUTTING E-yiDENCE FOR PLAINTIFF. 67 wife and chUdren. I had no conversation at Surat with Kdlabhai about touching the toes. He came and used to read with other boys a book for children which I caused to be written and printed at my expense. I assisted in its compilation. It is tbe universal custom for my followers to touch my feet ; when I am sitting on a raised seat, the feet are touched from above and below, but when the foot is on the ground, it is touched at the top. Generally it is touched at the top. Kdlabhai said to me that all the Hindu Shdstras are false, and that he had become a perfect disciple of Narmaddshankar. As I maintain and am convinced that the Shdstras are trae, he perhaps thinks I am therefore guilty of teUing falsehood. Narmaddshankar is a Ndgar Brahmin of Surat ; he holds opinions contrary to mine. I had no conversation with Lakhmidas or any one else about the Varkats, nor did I ever say to any body that they had corrupted me. I don't know what is the meaning of Eas Mandali ; I know Eds Mandali and have seen it too. The latter is a dramatic representation, and there is nothing inde cent in it. When the deity is represented, we (Mahardjds) get up for the time ; other spectators continue sitting. The Vaishnavas worship me and other Mahardjds as gurus, — those who cause bappi ness through God and are guides to him. I have not heard any one say that we are worshipped as gods. We are swung in a s-wing be cause we are gurus. When any money or present is given to us in the name of God, we take it. The devotees regard us as gurus, as guides to God : the Thakurji is God. We spend from three to eigbt or ten o'clock in tbe morning, and from four to six o'clock in the evening, in the worship of Thdkurji. The idol in the temple is re garded as the image of God. In no book written by VaUabhachdrya is it inculcated that the Mahdrajas are to be worshipped as gods. I am acquainted with Gokulndthji's commentary ; I allowed Nandrdm Shdstri to copy it. It is considered a book of great authority by us and by all the Vaishnavas. The flrst VaUabhdchdrya is regarded as the incarnation of the head of God; he lived about 350 or 375 years ago. He was the disseminator of the opinions of Vishnu Swdmi. Our faith is not opposed to the doctrines of the Veds and the Shdstras. In my school at Surat, Sanskrit grammar is now being taught. The manuscript of the commentary referred to was 58 APPENDIX. found in my house, and was the property of my father, who died in 1908. It is more than a hundred years old. I have read it. The Purushottam referred to therein is the God of all gods, the Supreme Being. What is therein stated to be offered to God, is stated in the defendant's article to be offered to me and the Mahdrajds. The sense of the original is perverted by the defendant. Tan, man, and dhan are directed to be offered to God. It is not inculcated in that commentary, or in any other book of the sect, that one should offer his wife and daughter to the Maharaj. I have not heard tbat any of my followers believe in a book containing such doctiines. I know Dr. Bhdu Daji. He came to visit me once, in company -with Lakhmidds Khimji. I saw him on one occasion when I visited a girls' school. I was suffering from itches when Dr. Bhdu visited me, because I had taken heating medicines when I was sick. I have suffered from eruptions occasionally. Some of the heating medicines were prepared by myself, and others by a native doctor. When Dr. Bhdu came to me, I told him I was subject to itches, and told him I had taken heating medicines. The word "chandi" was not used at all by either of us. I asked him to prescribe some medicine for me. I never suffered from the venereal affection. The next day I sent Govardhandds to Dr. Bhdu to get back a manuscript book for girls' schools, which I had prepared and given him for an inspection. I asked Govardhandds at the same time to bring any medicine which Dr. Bhdu might give. I did not tell him (Dr. Bhdu) that the story of the disease would be communicated to him tbe next day, and applied my own medicines. I know Dr. Dhirajram Dalpatrdm, whom I saw at the exhibition of, I believe, Mangaldds Nathubhdi's school. I described my case to him in the same manner as I had described it to Dr. Bhau. He prescribed some pills and a powder for me. Tbe colour of the powder tumed black when it was mixed with water. He came for six or seven days for treating me ; and also on other occasions. I convened a meeting to discuss the question of widow re-marriage in consequence of a note addressed to me by Narmaddshankar. I attended the meeting, but expressed no opinion on re-marriage, because other and irrelevant subjects were mooted for discussion and were discussed. The subject of re marriage was not discussed. I said some Shdstra must be fixed REBUTTING EVIDENCE FOR PLAINTIFF. 59 upon as an authority upon the subject of marriage. Narmadd shankar said the Shdstras may be foUowed when advisable. I said we must acknowledge all the Shdstras ; and my opinion was that, if the Shdstras allowed, re-marriages might take place, but not otherwise. I have seen no authority in the Shdstras for re-marriages. But I have no objection personally thereto. In my sect re-marriages take place ; I don't prohibit tbem. Lakhmidas was present wben Dr. Bhdu visited me ; he was sitting by and heard what I said. I had no further conversation with him on the subject of the disease. I did not confess to him anything prejudicial to my chastity or morality. I did not speak to him about the ' practices of other Maharajds. I have seen no instance of improprieties on the part of any Mahdrdj. I did not tell Lakhmidas that I did not commit such enormities as I did before. I did not tell him that any improve ment in the practices of the Mahdrajas must be gradual, and cannot be made at once ; nor that our income is chiefly derived from females. I told him I intended to go to Shriji Dwdr, but not that I had fears of my life there. I have caused a plan of my premises to be prepared. (Cross-examined by Mr. Anstey.) I am a man, and not a God. I am a man and a guru to my followers. I am not an incarnation of the Deity, and I am not aware that hitherto any of my followers has ever regarded me as a God or an incarnation of God. Our Achdryaji is regarded as an incarnation of God, and we are re garded as his descendants and gurus. I do not remember whether Karsandds Nensi once addressed me as "Ishwar," God. I and other Maharajas are not addressed as Mahd Prabhu, or Purushottam or Deva; we are called the ehUdren of Mahd Prabhu. VaUabhd chdrya and his son Gosdiji are regarded as incarnations of God, but not so the sons of Gosdiji. The Mahdrdjds are styled Vallabh Deva. The words Agni-svarup (form of fire) is not applied to us. The title of Purna Purushottam (Perfect God) is applied to the Mahard jds. I held no meeting at 10 o'clock on Tuesday night to consider what answers I should make. Parbhudds did not tell me I should say, I don't recoUect. The words referred to above are applied as titles to the Maharajds in books inaccessible to such foUowers as understand Sanskrit. I have taught my devotees that they should 60 APPENDIX. regard us as guras, not as gods. This book contains the names and pictures of VaUabhdchdrya and two of his immediate descen dants. Vaishnavas worship these pictures. No Mahdraj of the name of Ddudji is worshipped ; he was the proprietor of one of the principal "gadis" (seats). In the garden ih which I put up there is a seat to which the people resort for " darshan." I don't know if it is the seat of Ddudji. The name of Krishna occurs in a portion of the Veds. There is sin in telling lies, even for a good purpose. Untruth may be told to women in sport, on occasion of marriages, when life is in danger, when a cow is to be killed, etc. ; any one who tells lies on such occasions is not to be despised, but he com mits a sin nevertheless. Since the rising of the Court I had no consultation with Varjivandds and others. I beUeve everything mentioned in the Bhagavata. The Shdstras of the Vaishnavas are in accordance with the Veds. I have not published any pamphlet : periodicals were published by the Vaishnava Dharma Sabhd, which were written by Govardhandds. I was the originator of the society. Harirdyajl was a Mahardj ; I cannot say if he wrote any books in the Brij Bhdshd. I cannot say whether a few Mahdrajas only can read Sanskrit. The wives and daughters of the Mahdrajds read books in the Brij Bhdsha. I am unable to say whether tbis book (the Vachan-amrat in Brij Bhdshd) is considered a religious book. I have not read up to this time any work in the Brij Bhdshd relating to the VaUabhdchdrya religion, with the exception of songs in praise of the Creator. I mean to say that I have never in my Ufe read a theological or philosophical work in the Brij Bhdshd on the VaUabhdchdrya religion. I now remember I have read in Brij Bhdshd one of Gokalndthji's commentaries. I do not read books of my sect in the Marathi language. I know Govardhandds wrote an essay in the " Propagator of our own Eeligion" on adulterine love, iu the opinions expressed in which I agree in the main. I did not tell him to write that essay. It Was written in reply to an article in a Marathi magazine, but I cannot say if it was in reply to the libel in the Satya Prahdsh. 1 cannot say whether it is the belief of my sect or not that the gopis loved God as their paramour, and that God loved them and made them happy. Whatever is stated in the Shdstras is acceptable to me. Besides the sacred books of my REBUTTING E-VTDENCE FOR PLAINTIFF. 61 sect, there are other Shdstras, viz., the Bhdgavat, the Puranas, etc. The young maidens of my sect swing Krishna in a swing. God Krishna is their father, husband, lord. They swing me and the other Mahdrdjas as gurus. We are swung by our fathers, mothers, sisters, and all devotees : but I do not recoUect whether we are addressed as the amorous Kahan (Cupid). These amorous songs are addressed to the Mahdrdjds. Since the last two or three days, I have been subjected to surgical examination by two or three medical gentlemen. My face was not covered when one of them saw me. I don't know if one of them refuses to give evidence that there is no trace in me of the venereal affection. They examined me from a short distance. I don't know thefr names, and I have not been told that only two of them are coming to give evidence. Varjivandds Mddhavadds, J. P., and KaUdndds Mohandas, his nephew, who con ducts this case, might have brought the doctors ; I don't know. The examination took place in the shop of Edghu Shdmji, one of the conspirators. Since my cross-examination yesterday, I have not been again inspected by a doctor. I did not ask Dr. Dhirajrdm to send me calomel from time to time whenever I wanted it. Once I put calomel into chundm water and made a blackwash of it, and applied it. Dr. Dhirajram told me to take a pill twice in the day, and I took five or six pUls. I have purchased now a glass scale for use in taking photographs ; I had none for measuring medicines. When my throat became sore, a preparation of borax was given me as a gargle. I had sent for some iodide of potash and sarsaparilla. I tried the former ; the latter I administered medically to another person. I have heard the name of the Brahma-vaivarta Purdn ; I have not read it ; it is believed in by the Vaishnavas. (Witness is shown a passage in the book.) It runs thus : "Upon having seen the Eds, the mistresses of the God were tormented with the arrows of love ; upon having performed the "rati-ras" Krishna, the perfect and perpetual, along with Eadha, went to the waters of the Tamuna ; with the ' gopis' went the magical forms of the exalted EJrishna, which, tormented with tbe arrows of love, and pervaded with joy, performed sport with the gopis in the water." The translation is correct, but I am not quite certain of the meaning, I must collate the passage with other books. (Witness is shown another passage.) bi APPENDIX. It appears to be addressed to Eadha, Krishna's principal Mistress, as foUows : " Why dost thou weep, 0 Eddha ; remember the lotus feet of Krishna during the Eas Mandali night will fall: thou wUt perform with Krishna the desired uninterrupted rati." I know the Vishuu Purdna ; I may have seen a passage in it here and there. I don't remember having read the following passage (Vishnu Purdna, p. 535): — "Whilst frolicking thus with the gopis, they considered every instant, without him, a myriad of years; and prohibited in vain by husbands, fathers, brothers, they went forth at night to perform sport with Krishna, the object of their affection. The Vaishnavas read the Vishnu and other Purdns, not because they contain the descriptions of the sports of Krishna with the gopis, but because they contain Vaishnava doctrines. We worship the image of Krishna with the faith that we are actually worshipping Krishna. He is brought into the images partly by ceremonies, partly by faith. The images of Krishna are represented as if he were in the infantile state. I have never seen him in the young or old state. (Witness is handed a picture of Krishna at the top of a tree with the naked gopis at the foot of it.) He is here represented between the ages of 5 and 1 1 years. When the Mahardj dies, persons say be is gone to bis abode, or to the world of gods. Krishna, when he died, went to the Gowlok ; religious and pious Vaishnavas go there also. He (Krishna) remains all day in joy ; the Vaishnavas are present there in his service. I have not observed in any book if it is the doctrine of my sect, that true Vaishnavas, after death, become gopis and have amorous and improper intercourse with God. I do not believe in this doctrine, nor am I aware if any of my followers does or do believe in it. By lild I understand sport, play. I believe it is impossible that Krishna should renew, in paradise, his amorous daUiance with the gopis; he may engage in Eas Lila with them. The gopis are there in human form, but are not subject to early decay. I am forbidden to repeat here the "mantia" pronounced at the kanthi ceremony. The translation you give of it is correct. The dedication referred to in this "mantra" is caused to be made at the feet of Krishna not to the Maharaj. The guru at the ceremony is only the guide to Krishna. I asked Lakhmidas if an action might go on in the absence of one of the parties. When REBUTTING EVIDENCE FOR PLAINTIFF. 63 I first arrived from Surat, I had no intention of bringing an action against those who pubUshed anything against the Maharajas. The reason for the delay of six months in bringing the present action was that I am not acquainted with such matters in this island, and found it necessary to consult and take advice. (Witness is shown a passage of an article published in the Satya Prahdsh of the 9 th September, against all the Maharajas.) When all the Mahdrajds are libelled, how could I alone bring an action ? I do not remember if I consulted Mr. Loathes about this article. I do not remember if I read it. I heard that all the Maharajas were libelled. I can not say if it was in consequence of this article or not that a hand bill was published with my name to it ; what is stated in the handbill as to the lessening authority of the Maharajas accords with my view. The word "Asatya Prakash" in one of the numbers of the "Propagator of our own Eeligion" refers to the defendant's paper; I think it is an error of the printer, or the letter " a" (not) may have fallen in by mistake near the word " Satya." I don't know if this article in the magazine was written in answer to the libel ; I cannot say without reading over the whole of it. Sir M. Sausse. — Now tell this witness the manner in which he has been giving his evidence latterly, is suoh as to impress the Court with an unfavourable view regarding it. He must be able to answer without reading over everything about which he is ques tioned. Witness. — I cannot answer without reading it over. Sir M. Sausse. — The man has too much intelligence and collected manner not to recollect or to know what he says he cannot answer. Witness continued. — Then the article may be in answer to the libel. I have read part of the book called the " Debauched Guru." It refers to Eas Mandali. I have read the article containing the libel; it reflects upon me. The article says, '*Tou Maharkjas, acting up to that commentary, defile the wives and daughters," etc. This is libellous, though not directed against me individually. Being charged with the immoralities of the Eas Mandali, I do not consider it libellous, because I do not understand what Eas Mandali means. The book of Harirdyajl is in Sanskrit. I have never seen it in Brij Bhdsha. I have heard of a work in MarSthi 64 APPENDIX. by Janardhan Earachandraji entitled "Biographies of Eminent Men." The story of the 252 and of the 84 is not considered a book of authority in our sect. This book of songs was not published by me nor do I know if it was published by Govardhandds. I don't know if it is a libel on the' defendant. The representation of a Mahdraj drawing a triumphant chariot over the prostrate bodies of the reformers does not refer to me ; the printer must know who the Maharaj is. Mahdraj. — No one should touch me. Sir M. Sausse. — I saw one attempt to touch you. Maharaj. — I am afraid some of the persons going from behind might touch me. Mr. Anstey. — Why should you not be touched ? I am not going to touch you. Tou are not a God. As for me I won't touch you with a pafr of tongs. Mr. Hastings touched you the first day. Witness proceeded. The chief temple of our sect is that of Shri- ndthji at Kdnkroli. An image thence was not stolen by my father or grandfather, who sat on the gddi at Surat. I have never gone on a pilgrimage to that temple, although I was seven years abroad. The Maharaj receives presents and contributions from the Vaish navas. Fines are also levied, the money received by way of fine being eventuaUy applied to the use of the Thakurji. I am not a , Brahmachdri ; I was oue before my marriage. I am not a Sanyasi.^ I believe in Purna Purushottam. Purna Purushtittam (Perfect God) is applied as a title to the Maharajas, as " My Lord" is apphed to the judges. I don't know if the gurus of otber sects are swung in a swing like the Maharajas. I have never seen the water from a Mahdrdj's langoti rinsed and drank by the Vaishnavas. The juthan (remnants of food) left by the Mahdrdjas is eaten like that of all other gurus. It is the custom in all sects of Hindus. It is written that the Brahmins should partake of the leavings of the gurus' food. I don't know if there is a prohibition in Manu. We give for the purpose of . being thrown away the leavings of our pdn-sopdri. They may be eaten by some persons. The Mahdrdj appUes his foot to the eyes of a dying person to relieve him from sin; no fee is paid for this. I don't know if the gurus of any other sect do this. Males, females, and chUdren apply and wash REBUTTING EVIDENCE FOR PLAINTIFF. 66 with saffron water and scented oils the bodies of the Mahardjds. I don't allow my foUowers to eat the dust of my feet : I don't know if other Maharajas aUow it. Lights are waved round the Mahdrdjds' heads. AU this is enjoined in the Shdstras ; I don't know what Shastra. The wooden shoes of my ancestors are worshipped, as also of other Mahdrajas. My shoes are not worshipped. I do not go into private rooms to receive presents of fruit and sweetmeats from female devotees. I don't know if others do it. Vaishnavas bring them and present them to the Thdkurji and we then receive them. I don't know if other Mahardjas go into private rooms for this purpose. Female devotees do not sing songs of a licentious cha racter in the presence of the Mahdrajas ; songs of various kinds are sung. Guldl is thrown by the Mahdrdjas on the persona of all devotees, not expressly on the persons of females. The guru is to be worshipped in the same way as the image of Thakurji, which represents God. I have not read in the " Guru Seva" that all the Vallabhacharya Gosdijis are to be considered as incarnations of God. Ever since I arrived at a proper age I have told my followers not to believe in this doctrine. Before my admonition, the doctrine was believed in by some persons in Bombay, not the majority. I can not remember tbe names of any one person whom I instructed not to believe in the doctrine. Did I say yesterday that I did not know whether any one regarded the Maharajas to be incarnations of God ? Perhaps I did. I do not know if I swore to that effect. Sfr M. Sausse : TeU him the Court has taken down clearly what he said. Witness : I don't recollect it. Sir M. Sausse : Oh ! his memory is very short ; but the Court has taken down exactly what he said. Witness proceeded : The Vaishnavas believe their obligations to their gurus to be greater than thefr obligation to God. The Vaish navas are not allowed to touch the image ; and they can make offerings through the Mahdrajas or the Brahmins who bathe or wash their bodies inside the temple. I believe that by Brdhma-sam- bandha the sins of the eleven organs (including those of ) are washed away. I don't know if it is the doctrine of my sect that Vaishnavas should not divulge the secrets of the guru. It is good 5 66 APPENDIX. among other things not to see the faults of others. I am a Brah min ; you may think I have not the physical appearance of one. My ancestors were Tehngd Brahmins ; they were not excommuni cated. We take their daughters in marriage, but don't give any. With reference to Telinga Brahmins in this country, we intermarry with them. I don't know if they are very poor ; they are caUed Bhatji. They are not excommunicated for giving their daughters ' to the Maharajas. Sometimes we find it necessary to give sums of money when the parents of the bride are poor. Manu prohibits the selling of daughters; I don't know of any- prohibition against selling marriages. I believe the Mahardjas to be innocent of adultery; if they are guilty thereof, they don't deserve the rank of gum. Krashnardyaji, my cousin, has married the daughter of a Telinga Brahmin. I don't know of any scandals about bim and a widow devotee. I don't know if his son Gokuluchhavaji was expeUed by a Eaja from his territory. Vallabhji Maharaj was expelled by the other Mahardjas for interfering in a dispute between a father and his son., I don't know of any scandals connected with him. I was the first Maharaj to go to Daman ; I went there through ignorance. There is a prohibition made by Mahardjas against going there. I don't know if the prohibition was, that a Maharaj was kUled under the lash for larceny by order of the Portuguese government. Vitha- leshji Mahdrij was under surveiUance at Patna ; he was accused of sorcery. I don't know if he was accused of poisoning the Eaja. I don't know of Vrajpalji Maharaj looting the houses of his devotees at Lakhpat Bandar. I left Surat on a pilgrimage for seven years. There was no charge of rape ever made against me. I hear it this moment. I don't remember if I was asked about it the day before yesterday. I have heard of tbe daughter of Pitambar Popa. There was no charge against me of having defiled her. I was not taken before the Surat magistrate on that charge twelve or fourteen years ago. I have no knowledge of such a charge having been compro mised for me by the then Sheristaddr of Surat. I have not sum moned any brotber Maharajas to give evidence on my behalf. None of the Mahardjas intimated to me that he cannot deny the adulteries of the Mahdrdjds in this Court, because the fact is too notorious. The son of one Mahdrdj is at present in Bombay. Except myself. REBUTTING EVIDENCE FOR PLAINTIFF. 67 aU other Maharajas have left Bombay. I don't know of a disturb ance near Jivanji's temple three months after my arrival in Bombay. I don't know Lakhmibai, the daughter of Thavar Mulji. I did not know her fifteen years ago. Up to the time of the disoussion on the subject of re-marriage, I was on good terms with the defendant, who praised me in his newspaper. I did not prohibit the Vaish navas from subscribing to defendant's paper. I don't know of having published any handbills against the Satya Prahdsh being subscribed to. I have heard of the Bhdttia conspiracy case. I have not arranged with the other Mahdrajas to shut tbe temples against those Vaishnavas who might give evidence against me in this case. I don't remember if Parbhudas told me that be managed the Bhdttia case. I either heard or read somewhere that Parbhudas took some message to one Gopaldas, and that the latter gave evi dence of the visit and message. I heard also a rumour to that effect. I first spoke to Parbhudas on the subject during the trial of the Bhdttid conspiracy case. Parbhudds came to me to Surat to ' call me here. I spoke to him then. He told me of the "bando bast" which was made here. I said, " What is the necessity or object of making this 'bandobast?' " He said they must know. I did not authorise him to conduct or assisMn the management of the case. There were no consultations between thc nine conspirators at my house. One or two of them came to my house. The "bandobast" was in reference to the offering of virgin daughters, but I don't know for what case it was. I heard of the Banid "bandobast " from a number of persons wbo came to me and said what tbey had heard in this court. I never reproved Parbhudds for his part in the making of the "bandobast;" be did neither right nor wrong. I believe what Lakhmidas has stated against me must be false ; be cause if he saw me commit any immoral act, he would not have continued -risiting me. I have never been guilty of adultery or immoraUties. I took the heating medicines at Hyderabdd, where I was sick. I took dry ginger, black pepper, chillies, etc., and these produced internal heat. With the exception of six or seven months, my wife was with me on my pilgrimage. About four or five years before 1909, I travelled without the society of my wife, who had then died. (To Sir Joseph Arnould.) Neither of 68 APPENDIX. my wives was with me at Beyt. (To Sir M. Sausse.) I once tra velled five years, in the course of which I went to Jaypor to call my wife. I was away from Surat for two years, in the course of which I proceeded to Beyt. I have married two wives. I married before I set out for Beyt, and was away for two years from my second wife, who was then of the age of nine or nine and a half years. She came to live with me at the age of thirteen. (Ee-examined.) There was no meeting held at my house- on Tuesday evening for the purpose of a consultation. It is a common form of salutation among Hindus to apply to each other, at a meeting, the names of Eam and Purushottam, although they may not be the real names of the persons addressed. There are two seats of Ddudji, who established them and also worshipped them iu common with others. All the sacred books of my sect are in Sanskrit ; they are regarded as authorities even in Brij JBhasha, if they correspond with the Sanskrit originals. All the Mahdrajas are ex-officio Presidents of the Vaishnava Dharm-prasdrak Society, or the Society for the Propagation of the Vaishnava religion. Since my arrival from Surat, I have made exertions to propagate the Vaishnava religion. I was asked in reference to the specific offence of several Maharajds. I heard them for the flrst time in court yesterday. I have heard of those offences through several prints also ; not of my relatives in particular, but of the Mahdrajds generally. I heard of the charges for the first time yesterday brought against the Maha rdjds generally. I heard of the charges for the first time yesterday brought against the Mahardjds by name; The "Debauched Guru" is not a book of authority in my sect; it is a lampoon. It is beUeved in by persons who are our enemies. The Mahardjas have authority to outcasfe any one from the sect, with the approval of the members of the sect. Without such approval, no one can be excommunicated. The Mahdrdj has power to prevent a person from coming to the temple over which he has jurisdiction. All the Maharajds can combine to prevent a person from coming to any of the temples. Such a combination, however, has not taken plaoe within my knowledge- To Sir M. Sausse. — I have said that adultery is a great sin according to the Shdstras of my sect. The recommendation in the REBUTTING EVIDENCE FOR PLAINTIFF. 69 essay, already referred to, which I approved of, is not to commit adultery, but to love God with love akin to what is called adulterine love. Adulterine passion is intense love, and the same intensity of love should be shown towards God. Such love towards God is very good ; towards a strange woman, it is bad. Such an illustration is given in the Bhagavat. (Sir M. Sausse.) Tell him that we are under the impression that, when asked before, he could not name any Shastra which contained such an illustration. (Witness.) I do not remember. I believe it is stated in the Bhdgavat that love should be entertained towards God akin to the love of the gopis. (To Sfr Joseph Arnould.) I said that God is to be gained by worshipping him in any form or manner. Mahdrdj (on retiring). — "I bless your lordships !" 70 APPENDIX. JUDGMENT Op tub Supreme Court of Bombay in the Maharaj Libel Case. (Judgment of Sir Matthew Sausse.) This is an action on the case for the publication of a false and malicious libel in the form of an editorial article that appeared on the 21st October, 1860, in a Gujardti newspaper published in Bombay called the Satya Prahdsh or the " Light of Truth." The publication is as foUows : — "In the Pur&ns and other Sh&stras of the Hindus it is stated that in the K.ali-yug there wiU arise false religions and heresies, and impostors and heretics will cause adverse persuasions and adverse religioua systems to be established. According to the Hindu Shistras five thousand years have now passed away since the commencement of the Kali-yug. Erom the Hindu Shlstras themselves it is demonstrated that during this period of five thousand years as many new per suasions and religious systems as have arisen among the Hindus, should all be considered spurious heresies. Now, four hundred years have not as yet elapsed since the birth of Vallabh, the progenitor of the Mah&rS.j&s. In the books of the Vaishnava persuasion it is written that the birth of VaUabhich^ya took place on llth Vaislkh Vad of Samvant, 1535, the day of the week Sunday; since this event 381 years have elapsed to this day, and since the beginning ofthe Kali-yug five thousand years have passed. The sect of Vallabh&ch&rya then originated with the Kali-yug itself. In the same way as the followers of DWu, the followers of SSidhu, the E&msnehi, the E&m&nandi, the Shejknadi and other sects arose ; so the sect of VallabhSich&rya arose ; all these sects have arisen in the Kali-yug, therefore according to the declarations of the Hindu Sh&stras they must be heterodox. " Jadunathji Mah&r&j says that in the same way as some one goes from the gates of the fort to proceed to Valkeshwar and some one to BycuUSi, so exactly the original courses of the Veds and the Pur Jins have gone forward, have diverged into different ways. What a deceitful proposition this is. Out of one religious system ten or fifteen by-ways must not branch off. The course of religion and of morals must be one only. Wliat necessity is there to quit the straight road by which to go to Wdlkeshwar, and take the circuitous road to Bycull&.' Each sectary has made every other sectary a heretic, and one has scattered dust upon the other ; what then is the necessity for acting thus .' But we have akeady made known that as regards the weapona with which the Mah^^j has come forth to JUDGMENT OF SIR MATTHEW SAUSSE. 71 defend himself, those very weapons will oppose the MahSi&J, and annoy him. The Mah&rStj considers the Hindu Shistras as the work of God ; he cannot then assert that any particular statement of the Hindu Sh&stras is false. The said Mah6r&j cannot allege that the statement that in the Kali-yug heretical opinions wiu arise is false. Then like several other sects, the sect of the Mah&rSjSs has arisen in the Kali-yug, consequently it is established by the Hindu ShS,stras that it is a false and heretical one. " The sect of the MahEir^jSs is heretical and one delusive to simple people ; that is proved by the genuine books of the Veds, the Purfi.ns, etc., according to what is intimated aibove. Not only this, but also from the works composed by the Mah&r&j&s, it is proved that the Mah^rlj&s have raised up nothing but a new heresy aud disorder. Behold with regard to the subject of Brahma how Gokul nithji has amplified the original stanza, what a Commentary hehas made : — " ' Consequently before he himself has enjoyed her, he should make over his own married wife' (to the Mah&rSj) and he should also make over (to him) his sons and daughters. After having got married, he should before ha-ving himself enjoyed his wife make an offering of her (to the Mah&rSj) ; after which he should apply her to his own use.' "Alas ! what a heresy this is, what a sham this is, and what a delusion this is ! We ask Jadun&.thji Mah&rSj in what Ved, in what Pur&n,, in what Shtistra, and in what law book it is written that one's married wife should be made over to a MahSurfij or to a religious preceptor before being enjoyed. Not only one's vrife, but one's daughter also is to be made over ! Alas I in writing this, our pen will not move on. We are seized with utter disgust and agitation. To render blind people who see -with their eyes and to throw dust in their eyes, and iu the name of religion and under the pretence ofreligion to enjoy their .tender maidens, wives and daughters, than this what greater heresy and what greater deceit > In the Kali-yug many other heresies and many sects have arisen besides that of VaIlabh6.oha,rya, but no other sectaries have ever perpetrated suoh shamelessness, subtEty, immodesty, rascality, and deceit as have the sect of the Mah&rSj&s. -When we use such severe terms as these, our simple Hindu friends are wrath with us, and in consequence of that wrath of theirs, we have had and have much to endure. But when, throwing dust in the eyes of simple people, the- Mah&rijis write in their books about enjoying the tender maidens, — the peoples' wives aud daughters, — and they enjoy them accordingly, great flames spring up within om- inside, our pen at once becomes heated on fire, and we have to grieve over our Hindu friends and over their weak powers of refiection. " Jadun&thji Mah&jSj has commenced issuing a small work styled " The Propa gator of our own Eeligion ;" we ask him. In what way do you wish to effect the propagation of religion? Your ancestors ha-ving scattered dust in the eyes of simple people, made them bUnd. Do you wish to make thera see, or, taking a false pride in the upholding of your religion, do you -wish to delude simp'le people 72 APPENDIX. still more ? Jadun&thji MahSrSj, should you wish to propagate or to spread abroad religion, then do you personally adopt a virtuous course of conduct and admonish your other Mah&rSj&s. As long as the preceptors of religion shall themselves appear to be immersed in the sea of licentiousness, for so long they shall not be competent to convey religious exhortation. GokulnS-thji having composed the commentary abovementioned, has attached to your Vaishnava persuasion a great blot of ink. Let that be first removed. Scorn the writer of the commentary. [Oh, you] Mah&rij&s, acting up to that commentary, defile the wives and daughters of your devotees. Desist from that and destroy at once immorality such as that of the company at Sas festival. As long as yoa shall not do so, for so long you cannot give religious admonition, and propagate your own religious faith ; do you be pleased to be assured of that." This publication may be divided under four heads : Istly. So far as it characterizes the sect of VaUabhacharya, as heretical in respect of the ancient Hindu religion. 2ndly. As it attributes to the Maharajds as the spiritual heads of the sect, the inculcation of heretical and immoral doctrines. 3rdly. As it "charges the Mahardjas as a body with immoral prac tices under the pretence of religion. 4thly. So far as it charges the plaintiff individually with the practice of immorality with the females of his sect. The plaintiff complains that these several charges are false and malicious, and that they have been published of, and injuriously affect, him, — in his individual character as a member of society at large, in his religious character and conduct as a Brahmin, as a Mahdraj, as a Hindu high priest and as a member of the sect of VaUabhachdrya. He claims damages for the injury done to him in these several characters which he claims to fiU. The defendants have pleaded several pleas. Firstly. Not guUty. Secondly. That the Maharajas are not preceptors of the Hindu religion. Thirdly. That they are not the heads or chiefs of the Brahmins. Fourthly. That the plaintiff was not a Hindu priest of high caste or a preceptor of the Hindu religion. Fifthly. That the sect of Vallabhacharya is not an ancient sect, and that it holds doctrines repugnant to the doctrines of the ancient Hindu religion. JUDGMENT OF SIR MATTHE-W SAUSSE. 73 Sixthly. That the translation of the latter portion of the libel as rendered in the plaint, was not correct. Seventhly. That the charges made by the defendants in the pub lication were all true. Eighthly. The same plea in a general form. The plaintiff joined issue on the first six pleas, and replied " De injuria," to the seventh and eighth. The seventh plea was of very great length ; it set out various points of doctrine, from books alleged to be of religious authority in the sect of VaUabhacharya and relied upon those passages as justify ing the publication in charging heresy and immorality of doctrine against the Mahdrajas and the sect. It also put in issue various facts and circumstances as proof of the evil reputation of the Maha rajas as a body for immorality, and it finally charged specific acts of personal immorality to have been committed by the plaintiff. The Court have been thus compelled to receive evidence at great length upon controverted points of doctrine amongst the members of that sect, and to receive it in great part through the unsatisfactory medium of translations of isolated passages from works in Sanskrit or Brij -Bhasha, which are practicaUy dead languages and not pro vided for in the translators' department. Por the plaintiff there were examined thirty-one witnesses and for tbe defendants thfrty-one. The case was contested with all the obstinacy and acrimony which generally characterize caste and reli gious disputes, when they unfortunately force themselves into a court of law. The trial was thus prolonged to a most unusual length. Publication by the defendants has been admitted. Upon the evi dence, I entertain no doubt that the alleged libel has been correctly translated into English as it appears upon the plaint and think as so translated that the latter portion contains matter highly defamatory of the plaintiff. It substantially singles him out by name and thus directly charges him with leading a licentious and immoral Ufe, and with defiling the wives and daughters of his devotees. It then calls upon the plaintiff to desist from those practices and ends by assuring bim that unless he does so, he cannot give religious admonition or propagate his own religion. The applicability of that portion of the publication to the plaintiff has been controverted to some extent. 74 APPENDIX. A very inteUigent witness. Dr. Bhau Daji, stated after some con sideration that he understood the latter part as a " general expostu lation" with the Mahdrajas as a class and "that any inteUigent reader would so understand it," and afterwards that "he did not think it alluded to the plaintiff." However he quaUfied that evi dence in the end by stating to the Court " that he could not say that the plaintiff was excluded," that with his knowledge of the- plaintiff's antecedents "he did include him amongst those who were charged -with defiling the wives and daughters of his devotees," and his last answer was " that as a reader not knowing the plaintiff'* antecedents he would consider it doubtful whether he was included or not." Now, if a -writer expresses himself either through design or negligence in such a manner as to render it doubtful in the minds of one class of readers whether the defamatory matter applies to a person named ; but leave no doubt whatever on the minds of others, that it does so apply, the writer must abide by the consequences, and if otherwise Uable he must answer in damages for the injury he has done to the person so defamed. Libels are to be construed according to tbe plain and ordinary sense of the language in which they are written, and the suggestion of a possible consfruction by which the party complaining might not be included is not to relieve the libeller from responsibiUty. The defence made at the bar, that the libellous matter was not intended to apply to the plaintiff individuaUy is scarcely consistent with the reply which the defendants made to the complaint by the plaintiff in AprU, 1861 : when the latter caUed for a contradiction of and apology for the statements " so far as they relate to the alleged improper conduct ascribed to himself," the reply of the defendants was through the columns of their newspaper that they saw nothing to require " explanation, alteration, or apology." Then holding the publication to be hbellous and consequently malicious, I have next to consider the defence reUed upon under the plea of not guilty, viz., That the defamatory matter was pubUshed under circumstances which formed a justifying occasion. A "justifying occasion" has been defined in very clear terms by Baron Parke in Toogood v. Spyring, 1 Compton, Meeson, and Eoscoe. He states it to be "the publication of defamatory matter, honestly JUDGMENT OF SIR MATTHEW SAUSSE. 75 made by a person in the discharge of some public or private duty, whether legal or moral, or in the conduct of his own affairs in matters where his interest is concerned." In such cases the occasion prevents the inference of "malice" and he goes on to say "that vl fairly warranted by any reasonable occasion, or exigency, and honestly made, such communications are protected for common con venience and welfare of society, and the law has not restricted the right to make them within any narrow limits." The effect of the existence of a "justifying occasion" is to nega tive malice both in fact as weU as in law, either of which is neces sary to maintain an action of libel. The difference between malice in fact and malice in law is laid down in Bromage v. Prosser, where the former is defined to be " ill will against a person," aud malice in law " a wrongful act done, intentionally, without legal justifica tion or excuse." And in Buncan v. Thwaites, 3 Barnwell and Cresswell, Chief Justice Abbot further defines the meaning of the word "malice," when he says the use of the word "malicious" in declaration of libel is " rather to exclude a supposition that the publication had been made in some innocent occasion, than for any other purpose." In cases of this kind, when tried before a jury, it is their province to find whether the communication was made bond fide or not, and if in the affirmative, it becomes the duty of the judge, as a matter of law, to decide whether the occasion of the publication was such as to rebut the inference of malice, or, in accordance with the definition in Bromage v. Prosser, whether there was any " legal justification or excuse " for the " wrongful act." I have thus to investigate and decide, first, whether the publication was made bond fide by the defendants, and next, if it were, whether then a legal justification or excuse is to be found in the surrounding pircumstances proved in this case for the libel upon private character which the publication contains. In the present case I see no reason to doubt that the defendant entered into this controversy with the honest purpose of exposing to public reprobation doctrines which he conscientiously believed to be subversive of social morality, and so far as he has commented on these doctrines, I see no ground for complaint. I consider his strictures not to have in any degree 76 APPENDIX. exceeded the "licentious comment," as it has been termed, which is allowable upon matters more immediately affecting public interests, and I have no doubt that matters affecting the morality of a con siderable portion of the public are undoubtedly matters of that description. But the question remains, whether under all the circumstances the defendants were justified in leaving the region of commentary altogether, and in making a direct charge upon the plaintiff's private character, by accusing him of having been engaged in the practice of defiling the wives and daughters of his devotees under the pretence of religion. I thought the law on this subject was very clear, but in deference to some difflculty which my brother Arnould feels, I shaU examine it at greater length than I would otherwise have considered necessary. Now, so far as the plaintiff is concerned, the case stands thus; The plaintiff was practically a stranger to Bombay prior to July, 1860, when he arrived. At first he united in some reformatory views of the defendants and others with reference to female education and re-marriage of widows, but was supposed to have in part seceded from them after. He set on foot a pamphlet or periodical called "The Propagator of our own Eeligion," and invited extraneous or it may be hostile criticism and discussion upon the views it placed before the public. On the 21st October, 1860, the libel appears, and the plaintiff is charged in it with conduct which, if true, ought to deprive him of the respect of, and indeed communion with, the members of any ci-vilized community. The defendant, Karsandds Mulji, was not personally acquainted with the plaintiff, nor was he, according to his own admission, per sonally acquainted with any act of immorality committed by the plaintiff or any other Mahardj, but prior to the libel, one Lalshankar, an intimate friend of his, volunteered the information that the plaintiff bore a bad character for morality in Bombay, in Surat, and in other places in the Mofussil, where Lalshankar had been. Ldl- shankar was a native of, and an annual visitor to, Surat, where the plaintiff had a temple. So far as the plaintiff was individually concerned, that was all the information respecting his alleged immoral practices that the defendants possessed at the time of the Ubel. It does not appear that the defendants took any pains to JUDGMENT OF SIR MATTHEW SAUSSE. 77 make inquiries into the truth of these general charges, but rested satisfied with the statements of Lalshankar. The defendant Kar sandas states that it was after the commencement of the action he began to make inqufries into the plaintiff's private life. In addition, the defendant, who was originally a member of the VaUabhacharya sect, appears to have entertained for ten or twelve years the belief that the Mahdrdjds as a body were guilty of adulterous practices amongst their female devotees. That belief appears to have been founded upon general rumours in the sect, and upon a resolution passed by the Bhdttia caste in 1855, to put a stop to such alleged practices, by preventing their females from going to the temple of the Maharajas; and also upon reiterated charges of immoral and Ucentious conduct made against the Mahdrdjds, as a body, by news papers, pamphlets, and periodicals, from 1855 until some months prior to the publication of the libel. The defendant's conviction appears to have been also influenced by the discovery in 1860 of a commentary by Gokulndthjl, which appeared to the defendant to give doctrinal sanction to the immoral practices which he had pre viously believed to be existing among tbe body of the Mahdrajds. It appears, however, from Dr. Bhdu Daji's evidence, that he has personally known some few Mahdrajas, whom he described as men of unspotted character and of piety, and good men. Apply then the test of Baron Parke in Toogood v. Spyring to these circumstances, — Were the defendants, in making this defamatory charge on the private character of plaintiff through the columns of a newspaper, discharging any legal or moral public duty, or any legal or moral private duty ; or was the publication made in conduct of his own affairs in matters where his interest was concerned? There was clearly no legal duty, either pubUc or private, cast upon the defendants to do so. Nor was there any moral duty, public or private, cast upon them to make that communication to the pubUc beyond what might press upon any other individual who had heard a bad character of the plaintiff for morality and believed that report to be true. It would be a novel and a dangerous doctrine to lay down, that every editor of a newspaper, or any one who had the com mand of its columns, should be justified, even without inquiry, in making specific charges of a most defamatory character against the 78 APPENDIX. private Ufe of individuals, simply because he had heard them and honestly believed them to be true, and that from their character it would be conducive to public moraUty to pubUsh them. Were such a doctrine to prevaU, it should be maintained independently of the actual truth of the charges ; and property in private character, which the law protects so jealously, might be rathlessly swept away without redress. In my opinion there is but one plea which can serve as a defence to a libel published as the present has been, -viz. : that the charges contained in the libel are true. This principle is > supported by the view taken by Chamber J. in Rogers v. Clifton, 3 Bosanquet and Puller, 587, and is cited with approbation by Mr. Justice CressweU in Coxhead v. Richards, 2 C. B., and I think it is further sustained by the decision and dicta of the judges in Paris v. Levi, 9 Weekly Eeporter, which was cited to show that the doctrine of "justifiable occasion" has been extended to publications in news papers as well as to those which come under the ordinary term of "confidential or privileged communications." But that case upon examination will be found to range itself under the class of cases which from Tabbart v. Tipper, 1 Campbell, down to the present time, have upheld the right of public comment and criticism, upon documents submitted to the public consideration. The plaintiff in Paris V. Zevi published an advertisement calling the attention of servants to the fact that he was offering unprecedentedly high prices for articles that servants were in the habit of selUng out of their masters' establishment ; this advertisement was commented upon by a heading of "Inducement to servants to rob tlieir masters." There was no charge against the plaintiff of robbing any one, but simply that the tendency of his advertisement to the public was to lead dishonest servants to pilfer for the purpose of taking advantage of these unusuaUy high prices. If made bond fide, the comment does not appear to exceed what might reasonably be allowed, and it was so held at the trial. It afterwards came before the full Court, prin cipaUy on the ground of misdirection. With the direction of Chief Justice Erie, as reported in that case, I fully concur. Treating the case as one of comment, he said that the plaintiff was not entitied to recover unless he estabUshed that the defendant was actuated by malice; that the law, however, did not require that the plaintiff JUDGMENT OF SIR MATTHEW SAUSSE. 79 should show personal malice or ill wiU in the sense of private hatied ; but that the defamatory publication was pubUshed -without any of those causes which the law considers will justify them. " Such causes excuse the publication, because they shew the party was not actuated by any corrupt or malicious motives in saying that which tends to defame the character of another." But in criticism on matters wbich ^ave been pubUshed by the complaining party. Lord EUenborough laid down in a case where a journal had criticised books which had been published dangerous to morality, " that liberty of criticism must be allowed, or we should neither have purity of taste or of morality ; that pubhcation I shaU never consider as a libel, which has for its object, not to injure the reputation of any one, but to correct misrepresentation of fact, or to censure what is hostile to morality." That if the jury found their verdict for the defendant, it must be on the principle so laid down. That had tbe defendant said one word against the plaintiff with reference to the plaintiff's private character, he would have felt himself bound to say " there was no excuse of the publication." So Byles J. says: "The real question was. Does the comment go beyond what is sanctioned by law ? was there a reflection on the plaintiff's private character ? " And Keating J. states, " Now it is conceded that a newspaper is justified, nay it is rather incum bent on them to comment freely on any publication. I see no distinc tion between this handbill and any other publication for comment. Tet that is not to degenerate into imputations of a personal character. What was said at the trial was ' That though a fair comment could be privUeged, yet if of a personal character it would not.' The direction was perfectly right." In Carr v. Sood, 1 CampbeU, Lord EUenborough said : " Sliew me an attach on the moral character of the plaintiff, or any attach upon his character unconnected with Ms a/atlwr- ship, and I shall he as ready as any judge that ever sat here to protect him ; but I cannot hear of malice on account of turning writers into ridicule." Thus from Tabbart v. Tipper and Carr v.- Shod, from 1808 down to 1860 when Paris v. Zevi was decided, defamation of private character in public journals, has been treated as ordinarily beyond the pale of "justifying occasion;" and I see nothing in the present ease to take it out of that principle. The selection of a public news- 80 APPENDIX. paper as the medium for matter defamatory of private character is one of the strongest proofs of such malice and will withdraw the protection of a "justifying occasiou." It was also contended that the defendant Karsandas Mulji was justified in pubhshing the Ubel by reason of the private interest which he had as a member of the sect of Vallabhacharya in pro tecting it from the corruption of such immoraUty as was charged against the plaintiff; but I much doubt on the defendant's evidence whether he can be considered to be a member of that sect : whatever force there might be in such an argument is taken away by the mode of publication having quite exceeded the bounds suited to the occasion. Had he taken means to have convened a meeting of the sect, and so pubUshed to the members interested the defamatory matter concerning one of their spiritual heads with a view to investigation, perhaps he might have had some colour for the defence ; but the defendant selected a public newspaper, and -without any previous inquiry published the defamatory matter, not to the parties interested only, but to the whole world. Por the above reason, I think the plaintiff is entitled to a verdict upon the plea of the general issue. I now proceed to consider the plea of justification. In commenting upon the evidence I will avoid as far as practicable any reiteration of its disgusting detaUs, and deal with the credibility of the -wit nesses on general principles and in general terms. We are not now called upon to express any opinion as to whether the plea of justifi cation covers the charge in the libel. That plea, if proved, is on the record admitted to contain a sufficient answer, and it is with it alone we have now to deal. The text upon which this libel was founded is a commentary by Gokulndthjl Mahdrdj, upon a work composed by his grandfather VaUabhdchdrya, the founder of this sect. In the Sanskrit original, the name of the person to whom an offering of wives and daughters, etc., is to be made is not mentioned ; and upon the evidence there can be no reasonable doubt that the offering was to be made to "Purushottam," which is a name for the Supreme Being. The compiler of a smaU work in Gujardti, entitled "Biographical Sketches of ancient Hindu authors" (and in which he gives an JUDGMENT OF SIR MATTHE-W SAUSSE. 81 account of the various religious sects in India) acting upon his own knowledge of the Sanskrit language and upon his own construction of this passage, introduced the word "Achdrya" to represent the name of the person to whom this offering was to be made. That word appears to be one of very general and undefined application in various Hindu sects, but in the VaUabhdcharya sect it is synony mous with guru or spiritual guide, and is one of the hundred and more names applied to the Mahdrdjas. The term "Purushottam," i.e.. Supreme Being or Lord, is also one of the names by which they are addressed. The defendant took his text as it appeared in a Mardthi translation of the Gujardti work, changing "Achdrya" into " Mahdrdj." He had no means of consulting the original, as he was not acquainted with Sanskrit, and there is no apparent reason to doubt that he relied on the accuracy of the compiler in introduc ing the word "Acharya" iuto the text. It is not necessary to inquire, and it would perhaps be hazardous to offer an opinion upon, what the intention of Gokulndthjl was in making use of those words, but it appears abundantly from works of recognised autho- thority, written by other Mahardjds, and from existing popular belief in the VaUabhdchdrya sect, that Vallabhacharya is believed to have been an incarnation of the god Krishna, and that the Mahd rdjas, as descendants of VaUabhdchdrya, have claimed and received from their followers the like character of incarnation of that god, by hereditary succession. The Mahdrdjds have been sedulous in iden tifying themselves with the god Krishna by means of their own writings and teachings and by the simUarity of ceremonies of wor ship and addresses which they requfre to be offered to themselves by their foUo-wers. All songs connected with the god Krishna, which were brought before us were of an amorous character, and it appeared that songs of a corrupting and licentious tendency, both in idea and expression, are sung by young females to the Mahdrdjds, upon festive occasions, in which tbey are identified with the god, in his most licentious aspect. In these songs, as well as in stories, both written and traditional, which latter are treated as of a reU gious character iu the sect, the subject of sexual intercourse is most prominent. Adultery is made famUiar to tbe minds of all ; it is no where discouraged: or denounced; but, on the contrary, in some of 6 82 APPENDIX. the stories, those persons who have comnutted that great moral and social offence are commended, and in ohe of them, the actors are awarded the highest position in the heaven of the Vaishnavas, although for some attention paid on one occasion to the clearing of a temple of the god. The love and subserviency inculcated by the Hindu religion to be due in a spiritual sense to the Supreme Being has been by those corrupt teachings materialised, and to a large extent transferred to those who claim to be his living incamations. It is said to be ceremonially effected by a mystic rite or dedica tion of "mind," "property," and "body" (or man, dhan, and toM), which is mado in chUdhood by males, but by females in the ceremony of marriage, and a popular belief appears to exist to a considerable extent that this dedication confers upon the Mahdrdjas absolute rights over the "minds," "properties," and "bodies" of their followers. The Mahdrajds, however, appear upon the evi dence to have undoubtedly avaUed themselves of the existence of those impressions to gratify licentious propensities and a love of gain. These doctrines and practices are opposed to what we know of the original principles of the ancient Hindu religion which are said to be found in the Veds. They recognise no incarnations, but the well known avatdr and the Hindu code of law and morals equaUy inculcate chastity in females before marriage, and fideUty in the marriage state. Therefore, so far as we may be caUed upon to express an opinion upon this part of the plea,, the defendant has successfully shown that the doctrines of the VaUabhacharya sect are in those respects contrary to those of the ancient Hindu reUgion. He has proved that the Mahdrajas claimed to be and are considered and worshipped by a considerable portion of the sects as gods or incarnations of God ; and he has, we think, established that this superstition has led to a lamentable want of moral feeling in the VaUabhdchdrya seet, and to the practice of gross immoralities. It is to the credit of the plaintiff, that in his evidence he has disavowed for himself any claim to be considered as an incarnation of God. He stated that he had so informed his foUowers, but was unable to remember when,- or to whom he addressed such advice. There was no other evidence offered of bis having done so, but it appeared to establish the generality or strength of such a belief amongst tbe JUDGMENT OF SIR MATTHEW SAUSSE. 83 followers of the Mahdrdjds, when it became necessary for him to thus disavow that character. The next branch of this plea of justi fication is that in which it is aUeged that the immoral or licentious practices of the Mahdrdjds, as stated in the libel, were matters of notoriety in the VaUabhachdrya sect as well as outside of it, that they had been denounced by their own followers, and by others in. pamphlets, newspapers, and handbills published in all languages iui Bombay. Several crediblfe witnesses of the VaUabhdchdrya sect were examined, who deposed to the existence of that opinion in the sect, . and in addition as e-ridence of the strength of that feeling, the de fendants put in issue a resolution passed at a meeting of tbe Bhattia. caste in 1855 for the purpose of preventing the females going; to worship at the- temples, except at periods when the Mahdrajas were personally occupied in the performance of the worship of their god. That resolution was proved to have been come to, in consequence of its being beUeved that immoral practices were taking place between the Mahardjas and their female Bhdttia devotees, under colour of the latter going at night to perform worship at the VaUabhaehdrya temples. Since that period, newspapers, pamphlets, and handbills, in various languages, in Bombay have very freqtsently denounced the pretensions of the Mahdrdjds to divinity, have charged them with the grossest immorality, have held them np as objects for publie reprobation, and latterly, in 1859, have made use of the strongest and sometimes the coarsest terms, in describing thefr alleged profli gacy of eonduct and licentious vice. It also appeared in evidence that some Mahdrdjas had committed acts of immoraUty and licen tiousness to the knowledge of witnesses who deposed to them, and whose testimony I do not see any reason to doubt. The plaintiff and Jivanji Mahdrdj in Bombay were stated in the plea to have admitted, in the presence of some of tbe members of the seot, the prevalence of the crime of adultery amongst their body, and also, to, have said, that great difflculty would be experienced in checking it, as the Mahdrdjds derived the greater portion of their incomes from female devotees, and that no otber sufficient means were provided for their support. Jivanji Mahardj was not produced to- contradict or explain these statements, although his name is mentioned in the plea in connection with that fact, and the plea had been filed for 84 APPENDIX. nine months before tbe trial. The plaintiff denied the admission, but we feel no difficulty in discrediting that denial, and in beUeving that the conversation took place. The credibility of the witnesses who deposed to it was not impeached, and the character of some of them was such, that we do not feel at Uberty to doubt their truth. We have therefore no hesitation in arriring at the conclusion that this portion, also, of the plea has been satisfactorUy proved. We now approach the last division of this plea, which so vitaUy affects the character of the plaintiff, not only for immorality of con duct, but for truth on his oath in a court of justice. Any one who was present at bis examination, and the lengthened cross-examina tion which he underwent for the greater part of three days, must feel that he is a man of great intelligence, and of considerable native attainments. Any contradiction to the testimony of other witnesses cannot have arisen from confusion or mistake ; it must have been wilful and deUberate. He has contiadicted in the most direct terms every charge of personal immorality made against himself, every conversation approaching to an admission of immoral practices upon his own part or of licentious conduct of other Mahdrajds. In a con flict of evidence where there must be a wilful false swearing on one side or the other, it is desirable to select some one material fact upon which there is a clear and dfrect collision, and through it to test the credibihty of the witnesses on one side or the other. The plea charged as evidence of the licentious character of the plaintiff, that in the year 1860, he was suffering from a malady contracted from immoral intercourse with females. The defendants produced two medical men who were consulted by the plaintiff— Drs. Bhdu Daji and Dhirajrdm Dalpatrdm. Both are Graduates of the Grant Medical CoUege, and the first at least long distinguished for his scientific, literary, and medical attainments. It is but justice to those gentlemen to say, that they only gave medical evidence, upon the legal compulsion which it was the duty of the Court to apply. Dr. Daji states that the plaintiff sent for him professionally, and in giving a description of his aUment, made use of a term of famiUar and unmistakeable medical meaning, wbich, coupled with the history of its origin, left no doubt in Dr. Ddji's mind of the character of the disease. The plaintiff having then declined to submit to an ocular JUDGMENT OF SIR MATTHEW S.4USSE. 8.5 examination, informed Dr. Ddji that he would the next morning send Govardhandds to give more accurate details. Govardhandds was the confidential agent and manager for the plaintiff, and he next morning gave a description and history fuller but in substance and terms identical -with that already given by the plaintiff. , This agent and manager was in Bombay during the trial, and although several days elapsed between the evidence of Dr. Ddji and the close of the plaintiff's rebutting case, Govardhandds was not called to contradict or explain that evideuce. Dr. Dalpatrdm, who had been one of the VaUabhachdrya sect, was consulted professionally by the, plaintiff in about three months afterwards, and was iu attendance upon him for more than a month. He treated the plaintiff for a similar disease, which was described by the latter as having been contracted by him from immoral intercourse with a female about the peripd, when Dr. Ddji had been sent for. The plaintiff was cm-ed by the treatment of Dr. Dalpatrdm after salivation, and upon Dr. Dalpa. tram's evidence, there could be no doubt as to the character of the disease, or as to the mode in which it was described by the plaintiff to have been contracted. Dr. Dalpatrdm had the opportunity afforded him of the necessary medical inspection. Lakhmidas Khimji, who is one of the leading men in the sect of VaUabhdchdr- yans in Bombay, was at that time in the habit of daily intercourse with the plaintiff, and had been requested by the latter to bring Dr. Ddji (who is a Brahmin) to visit him professionally. He fully corroborates tbese two medical witnesses. Through the medium of conversations with tbe plaintiff, the latter described his malady by name, and the mode in which it was contracted, together with other detaUs which it is not necessary to mention. It was further elicited in cross-examination that the plaintiff had undergone a medical examination on the preceding evening by three doctors, with a view of sustaining his own denial of the existence of disease and of the truth of the statement made by Drs. Ddji and Dalpatrdm and by Lakhmidas Khimji. None of these doctors were produced for the plaintiff to give an account of that recent examination. Upon this conflict of evidence between the plaintiff alone, and the three wit nesses. Dr. Ddji, Dr. Dalpatrdm, and Lakhmidds,, coupled with the non-production of Govardhandds, or any of the three medical men S8 APPENDIX. who made the last examination, I feel myself compelled to come to the conclusion, that the plaintiff has allowed his personal interests to overcome his respect for truth, while on his oath in tbis court. And having reluctantly but confidently arrived at tbe conviction that he has in this instance wUfully forswore himself, I can place no trust or reliance upon any denials he has given to the personal acts of immorality with which he has been charged. The characters of the principal witnesses for the defendants have not been im peached. Many of them are members of the VaUabhdcharya seot, and still frequent the temples of the Maharajds. It has not been suggested that they entertain any personal hostility to the plaintiff. They have apparently no personal interest to serve, but much caste or sect obloquy to undergo for the part they have taken and the evidence they have given against a Maharaj. The account of Lakhmidas Khimji in support of the charge of the plaintiff's im morality at Beyt is a strange and almost incredible story, but I cannot beUeve it to have been invented for this trial. In answer to the Court, he stated the names of four persons, members of the seet, in whose presence several years before he had detaUed the circumstances he narrated in the witness-box. None of those per sons were produced to contradict him, and when aU of those who were in Bombay, were produced by the defendants for cross-exami nation, the plaintiff shrunk from impeaching, through their testi mony, the truth of the statement of Lakhmidas Khimji. The plaintiff produced evidence to his good character for morality at Surat, Beyt, and several other places in which it had been im peached. He also sought to establish the falsehood of the testimony of Lakhmidds Khimji respecting the act of immorality at Beyt, by calling witnesses to show that by night and by day, plaintiff had . personal attendants waiting upon him, who never left him alone for an instant, and which rendered it improbable in tbe highest degree that he could have been guilty of the immoral act deposed to. That evidence is in itself contrary to all probability and is contradicted incidentally by the statement of Dr. Dalpatrdm, who in his pro fessional treatment always saw the plaintiff alone. On examination of those witnesses, it appeared that the greater number were fol lowers of the sect of the Mahdrajas. Some of them avowed that JUDGMENT OF SIR JOSEPH ARNOULD. 87 they believed the Mahdrajds to be incarnations of the Deity. Others that they would not believe anything against the character of a Maharaj, that a Mahdraj could not do anything wrong, that he could not be a bad man, and that it was a sin to give evidence against a Mahardj in a court of justice, and that any one who did, should not be spoken to and should be outcasted. Bearing in mind the efforts that were proved to have been raade to prevent evidence being given by his co-sectaries against the plaintiff in this case, and looking upon the description of that given for him, we cannot allow the negative character of the latter to out weigh the clear, strong, and direct evidence given for the defendant, under those difficulties. We think that the essential points in the libel, as the record stands, have been sufficiently covered by the proof adduced in sup port of the plea of justification, and that there must be a verdict for the defendant upon that issue. As to the rainor pleas; a verdict for tbe plaintiff will be entered on the 2nd, 4th, and 6th ; and for the defendants on the 3rd and 5th pleas, in addition to the 7th and 8th. After having found a verdict for the defendants upon the issues raised by the plea of justification, the plaintiff can only recover a verdict for norainal damages on the plea of not guilty. As we have felt obliged to disbelieve the plaintiff on his oath and also the greater nuraber of the witnesses produced to corroborate him, our verdict -will be entered without costs. The defendant to be entitled to the costs of the issues found in his favour. (Judgment of Sir Joseph Arnould.) In this case I shall make no apology for stating at some length, the reasons for my judgment. In a matter of such general interest and importance the public have a right to be satisfied that the minds of both merabers of the Court have been actively engaged iu sifting the evidence and arriving at a painstaking and conscientious decision. I have, besides, on one point not been able to come to the 88 APPENDIX. same conclusion as the Chief Justice ; and though that point does not materially affect the vital question in. the case, and relates not so much to the law itself as to the appUcation of the law, it is yet too important to be passed over in silence. I. On the first issue the question that arises is this: Is the article complained of a libel ; or is it so far justified by the occasion, i.e. by the whole of the circumstances preeeding and accompanying its publication, as to be, though defamatory, not libellous ? The doctrine of "justifying occasion," as deduced from the authori ties, is this : The essence pf libel is malice. Primd facie every pub lication containing matter tending to defame or criminate another is held to be libellous ; — that is, raalice, the essence of libel, is legally inferred from the mere fact of publishing of another that which tends to criminate or defame him. But this primd facie inference may be repelled : it may be shown that the cfrcumstances under which the publication took place were such as to preclude the legal inference of malice arising from the mere fact of publication and to constitute a justifying occasion for publishing that which tends to defame and criminate another. If such a justifying occasion be made out, the only enqufry re maining, in order to ascertain whetiier a given publication be or be not libeUous, is the enquiry whether the publication, on the face of it, shows what is legally caUed express malice; in other words, whether the virulence and bitterness of the lauguage employed by the writer so far exceeds what the occasion warrants as to show that he was actuated by personal rancour, by a malignant and vindictive desire to criminate and defame. Unless this appears the publication, though defamatory or criminatory, is not libeUous (see the whole current of authorities from Rex v. Baillie, 21 HoweU's State Trials 10 (iu a.d. 1778) down to Harrison v. Bush, 5 EU. and Blaokb. and 16 L. J. Q. B. 26 (a.d. 1855), As to what wiU constitute a justifying occasion, the points princi paUy to be attended to are these : First, The publication must be lond fide, i.e., at the time of publication the writer must honestly and upon fair reasonable grounds believe that which he pubUshes to be substantially true. Secondly, The pubUcation must be with re gard ts a subject matter in which the party publishing has an JUDGMENT OF SIR JOSEPH ARNOULD. 89 interest, or in reference to which he has a duty. Tliirdly, Those to whom the publication is addressed must have an interest and a duty in some degree corresponding to his own. The word duty (as the late Chief Justice of England declared the law in Harrison v. Bush) is "not to be confined to legal duties which raay be enforced by indictment, action, or mandamus, but must include moral and social duties of imperfect obligation." {See the well-considered judgment of the Court of Queen's Bench as de livered by Zord Campbell in the case of Sa/rrison v. Bush, 16 L. J. Q. B. p. 20.) As to the extent of the privilege or the justification, that varies necessarily with the nature of the subject matter of the aUeged libel; if it be a matter like tbe character of a servant, etc. — in regard to which only one person or only a few persons have an interest or duty corresponding to that of the writer, then he is only privUeged or justified in communicating to that one or to those few ; if, on the other hand, it be a matter in regard to which the general public has an interest and a duty-^if it be a great social scandal and a great public wrong — if it be a matter in the exposure of which all society has an interest and in the endeavour to discharge and put down which aU society has a duty — finaUy, if it be a raatter beyond the cognizance of any other tribunal except the condemnatory judg ment of public opinion — in such cases, the writer, if writing bond Jide, is privileged or justified iu making the coramunication as public as he can. Such, in my judgraent, are the principles of law applicable to the present case. In applying them I propose to consider the following questions : — What was the defendant's professional and social posi tion at the tirae the aUeged libel was published ? What was his consequent interest and social duty in reference to the subject matter of the aUeged libel ? What was his then state of knowledge and belief in respect to sucb subject matter ? What or whom does he attack in the aUeged Ubel ? To whom does he address himself in publishing it ? What was the immediate occasion of publishing it ? Is the language in which the alleged Ubel is couched in excess of what the occasion warranted ? Efrst then : who or what was the defendant at the time of the pub- 90 APPENDIX. lication of the alleged Ubel ? By birth and early initiation he was a member of the VaUabhachdrya sect, but for some years before the libel was published, in consequence mainly of his disgust at the practices which in the libel be denounces, he had ceased to worship in the temples of the Maharajds. For some time before the publica tion of the alleged libel he had been editor of the Satya Prahdsh, a native newspaper published in the Gujardti language, and princi paUy read and circulated among the two wealthy and extensive castes of the Bhattias and the Banians. Both these castes are devout followers of the Mahdraj : of the Bania caste the defendant was himself a member. Such was the defendant's position; what was his consequent in terest and duty f As a VaUabbachdryan addressing his co-sectaries, as a Banian addressing his caste fellows — above all, as a journalist addressing his readers composed principally of followers of the Mahdrdjds, had he no interest, had he no duty, in denouncing the malpractices which it is the principal object of this alleged libel to expose ? It appears to me that he had both an interest and a duty. A public journalist is a public teacher; the tiue function of the press — that by virtue of which it has rightly grown to be one of the great powers of the modern world — is the function of teaching, elevating, and enlightening those who faU within the range of its influence. To expose and denounce evil and barbarous practices ; to attack usages and customs inconsistent with moral purity and social pro gress, is one of its highest, its raost imperative duties. When those evils and errors are consecrated by time, fenced round by custom, countenanced and supported by the highest and raost influential class in society, when they are wholly beyond the control and super vision of any other tribunal, then it is the function and the duty of the press to intervene ; honestly endeavouring by all the powers of argument, denunciation, and ridicule, to change and purify the pubUc opinion which is the real basis on which these evils are built and the real power by which they are perpetuated. As editor of the Satya Prahdsh, the defendant was, in ray opinion, acting within the clear Umits of his duty (as defined in tbe case of JUDGMENT OF SIR JOSEPH ARNOULD. 91 Harrison v. Bush) in denouncing to a public principally composed of Bhdttids and Banians, the raoral delinquencies of the Mahdrdjas. When the defendant published his alleged Ubel, what was his state of hnowledge and belief m to the matters of which it treats ? To the defendant hiraself, a raember of the VaUabhdcharya sect, and of the Banid caste, the profligacy of the Mahardjas had been known as matter of general reputation and universal notoriety from his earliest years. " It is," says he, " the general reputation of our sect that when girls are married they are sent to the Mahdraj to be enjoyed, before they are touched by their husbands. This has been the reputation as long as I can remember, and," he adds, "I have known in stances.'' When as a youth he had attended the temples, he had seen Mahd rdjds pressing with their feet the hands of thefr more favoured female devotees, and, though young, he knew perfectly weU what this meant. He was cognizant of the fact that, in 1855, those devout followers of the Mahardjas, the members of the Bhdttid caste, had held a caste meeting, at which a resolution was passed "to fix hours at which their females should risit the temples, that they might not hme carnal intercourse with the Mahdrdj." With regard to the plaintiff himself the defendant was informed before the publication of the Ubel, on what he had every reason to consider good authority, that his conduct formed no exception to the .general conduct of his class. " The general character of the Mahdrajds is that of debauchees ; the plaintiff has also the reputation of a debauchee ; " he was told this before the publication of the alleged libel by Narmada Lalshan kar, his intiraate friend, and who, as being in common with the plaintiff a native of Surat and for some tirae a resident there, had the amplest raeans of information as to the plaintiff's character. The result of all this as to his state of belief when the libel was published is thus stated in his evidence : "At the tirae I wrote the alleged libel, I beUeved the Mahdrdjds individually and as a class, to be guilty of what I caU defiling the -wives and daughters of thefr devotees." 92 APPENDIX. Although thus fuUy informed of, and on good grounds finnly believing in the immoralities of the Mahdrajds, it was not until a short time (some four or five months) before the pubUcation of the hbel, that he saw reason to believe that these immoraUties were sanctioned by the sacred books of the VaUabbdcharyans. It was about that time that he fell in with a popular compilation in the Marathi language, professing to give an account of the tenets of various sects, including those of the Vallabhdchdryans. The por tions of this Marathi work relating to the Vallabhacharyans were supplied by defendant's intiraate friend, the young Ndgar Brahrain> Narmadd Lalshankar, who had shown the MS. to the defendant before it was published. In this Mardthi compilation the verse of GokuUidthji, to whieh BO mueh prorainence is given in the alleged Ubel, is introduced thus : "Besides this there are strict words of comment written in a book called the Siddhdnt Rahasya (this is the book which fofms the text of Gokulndthji's comraentary) to the effect that 'all things should be oflered and presented to the Achdrya {i.e. the Maharaj) and then enjoyed.' It is then added, ' To offer everything means that even our wives, sons, etc., should not be brought into use without offering them.' " Prom this pubUcation the defendant would naturally infer that the commentary of Gokulndthjl enjoined the offering up of -wives and daughters (for "daughters" are without dispute included in the expression, "sons, etc,") to the Mahdraj by way of carnal intercourse. The defendant did not understand Sanskrit, but he could read Brij -Bhdsha ; he forthwith began to study several VaUabhdeharyan works in Brij -Bhasha. Prom these he derived the conclusion that the statement of doctrine in the Marathi compilation was borne out by the authoritative works of the sect. As to the Sanskrit verse of Gokulndthjl, he satisfied hiraself, he says, from enquiry among those who understood Sanskrit, that its meaning is as set forth in the Ubel. That meaning is set forth thus : " Consequently before he himself has enjoyed her, he should make over his lawful wife to the Mahdrdj, and he should also make over his sons and daughters ; after having got married he should, before JUDGMENT OF SIR JOSEPH ARNOULD. 93 having himself enjoyed his wife, make an offering of her to the Mahdrdj, after whioh he should apply her to his own use." The friend to whora he applied for this translation would seem to have been Narmada Ldlshankar, the young Brahrain who showed him the MSS. from which this part of the Mardthi work was printed ; who represented himself as having a thorough knowledge of Sans krit, and who strenuously maintained in the -witness-box, that the meaning given in the alleged libel to Gokulndthji's commentary was correct, that the dedication there spoken of was a dedication not to the Supreme Being for spiritual purposes, but to his personification, the Mahdrdj, for carnal purposes. It has been elaborately and learnedly contended that this interpre tation is incorrect — that Gokulndthjl never intended, nor do his words, in thefr literal sense, import the meaning thus put upon them. It may or may not be so : the question as to the precise grammatical meaning of the text, or the probable intention of the writer, does not go to tiie root of the present enquiry. It is not a charge of libel on Gokulndthjl that we are trying, but a charge of libel on the plaintiff. The question is not what Gokulndthjl originaUy wrote or intended, but what in practice, his text or other siraUar texts have been construed to mean and perverted to sanction. It is abundantly clear on the evidence, as it will presently be necessary to show more at large, that the Mahdrdjas have for a lengthened period been so far identifled by their followers with Krishna — have been to such an extent regarded as gods and worshipped as gods, that it would be exceedingly difficult, if not absolutely impossible, to pronounce with any certainty, how far a text apparently con templating a dedication to God, might or might not be regarded in the VaUabhdcharya sect as authorizing a dedication to the -Mahdrdj. This, however, is not a question we are called upon to decide. The question for us, on this part of the case, is whether the defen dant when he printed this alleged libel in his paper, had or had not justifying occasion for pubhshing that the class to which the plaintiff belonged, and the plaintiff himself, as a member of such class, acting on the supposed sanction and authority of certain texts, whether rightly or wrongly understood, whether -wrested from their 94 APPENDIX. true meaning or not, defiled the wives and daughters of their devotees. That tbe defendant wheu he printed his interpretation of the text in the alleged libel honestly and bond fide believed it to be the cor rect one is perfectly plain on the face of the evidence, and was not indeed seriously questioned by the learned counsel for the plaintiff. Ignorant himself of Sanskrit (the language in which Gokulndthji's commentary is written) he applied for assistance to those whora he honestly believed to be competent authorities, and the interpretation with which they suppUed hira he made use of in sincere and un doubting reliance on its accuracy. Such having been the defendant's position, consequent duty and state of knowledge and belief at the time he published this alleged libel, the next question is, what and whom did he attach ? Primarily he attacks a flagrant social enormity and scandal. Eor generations the hereditary high priests of his sect had, as he believed, committed whoredom with the daughters of his people. Like the sons of Eli, tbey had done tbis openly at the gates of the temple, — like the sons of EU, they had done this under the pre tended sanction, and in the abused name, of religion. This is the thing he denounces. It would be a waste of words to point out that in denouncing it — vehemently, bitterly, indignantly — he was -within the strict limits of his duty as a public writer. The interests of society require that wickedness such as this should be sternly ex posed and unrelentingly hunted down. If to write veheraently, bitterly, indignantly on such a subject as this be UbeUous, then were the prophets of old libellers, — then were the early fathers of the church libellers, — then have all earnest raen in aU time been libellers, who have published to the world in the fit language of generous indignation their scorn of hypocrisy and their hatred of vice. Such is the thing the defendant attacks in this Ubel. Who are the persons he attachs ? The class who do this wickedness, and the plaintiff as a meraber of this class ;— the Maharajds, and the plaintiff as a Mahardj. This is throughout the language of the alleged libel : "In the Kali-yug (or iron age) many other heresies, and many sects have arisen, besides that of VaUabhachdrya, but no other sectaries JUDGMENT OF SIR JOSEPH ARNOULD. 95 have ever perpetrated such shamelessness, subtilty, immodesty, ras caUty, and deceit as have the sect of the Mahdrajas." — " Tou, Ma hdrdjds, acting up to the commentary, defile the wives and daughters of your devotees." He attacks tbe class as perpetrators of this great wickedness ; he attacks the plaintiff as one of the class. It is said that in so doing he inferentiaUy also defames him as an individual. I adrait it, but I say the occasion justified it. A case had arisen in which the pos sible injury to the individual was not to be weighed in the balance against the great countervailing benefit derivable to society from exposing and denouncing the evU deeds of the class : and tbe acts denounced were immoralities, not of the plaintiff as an individual iu his private life, but of the plaintiff as a Mahardj in his public life. Then to whom does the defendant address himself in mahing the attach f To the public at large : — the only power, the only autho rity, the only tribunal to whom in such a case as this the communi cation could be made, or the complaint directed. The Mahdrdjds, the hereditary high priests of the VaUabhdchdrya sect, are, in re spect of the practices denounced in the libel, virtually araenable to no jurisdiction, spiritual or teraporal, criminal or civil. As far as the evidence before us goes, they appear to constitute a co-equal brotherhood of sixty-five or seventy members, owning a vague and shadowy sort of allegiance to a nominal superior at Shri Nathji — a remote shrine among the deserts of Marwdr. This nominal superior appears to be a careless and Epicurean sort of god : no instance of his interference was adduced before us : practicaUy each Maharaj does as seems good in his own eyes, especially as relates to the abomination which it is the peculiar object of this aUeged libel to expose. Erom the tenor of the evidence I thought, at one stage of the enquiry, that Jivanji Mahdrdj (a high priest who appears honour ably distinguished among his brethrenfor learning, piety, and com parative purity of conduct), — I was led to think that Javanji acted in Bombay as a kind of superior or principal over the other Mahardjas, who from tirae to tirae came down here to officiate. But I was wrong : Jivanji was merely an equal among equals. When appealed to by some of the most respectable VaUabhacharyans in Bombay to 96 APPENDIX. interpose and. put a stop to these practices, his an wer was that he could do nothing. He admitted the aUeged immoraUty; he deplored it ; but he could not interfere with his brother Mahardjds to prevent it. " Every man," he said, " is mastor in his own house : aU my feUow Mahardjds here are my equals in rank, sorae of them my superiors in age ; what can I do ? ' As there was no avaUable spiritual tribunal, so neither was there any criminal or civil tribunal which could take cognizance of these • immoralities of the Mahdrajas. It was profligacy, it was vice, but it was not crime, it was not civil wrong, of which they were accused. There was no violence; there was no seduction. The wives and daughters of these sectaries (with their connivance in many cases if not with their approval) went wiUingly, — went with offerings in their hands, eager to pay a high price for the privilege of being made one with Brahma by carnal copulation with the Maharaj, the Uring personification of Krishna. To what quarter then was a VaUabhdeharyan in Borabay to look for redress or reforra if he felt aggrieved at these misdeeds of the Mahdrajas ? He had one resource, .and one only : to appeal to public opinion through the Press. This the defendant did; as a VaUabhdchdryan it was his right, as the editor of a native journal it was his duty to do so ; for if evils such as these were (in the lan guage of Lord EUenborough) "to exist for ever without public animadversion, one of the great uses of a free press is at an end." (1 Campbell, 117.) And the public, which thus constitutes the only tribunal to which the defendant could appeal, had an interest and a duty in relation to the subject matter of the alleged libel corresponding to his own. No public can be conceived to exist wbich has not an interest in the discouragement and suppression of such wickedness, — upon which there is not imposed a moral and social duty of taking aU legitimate means for its discouragement and suppression. The offence attacked in the alleged libel is an offence against the first principles of mo raUty on which all society is based, and in the suppression of which the highest interests and the highest duties of all society, as such, are most intimately concerned. If, while writing with a single purpose to discourage and suppress JUDGMENT OF SIR JOSEPH ARNOULD. 97 this evU, the defendant, in the course of reflecting on the class to which the plaintiff belonged, and on the plaintiff as a member of that class, published that which by inference was defamatory of the plaintiff as an individual, the occasion, in my opinion, justified him in so doing, and the defamatory matter so published is no libel, un less it can be shown either that he Vfaatonlj singled out -the plaintiff for attach, or unless his language was an excess of what the occasion warranted. Now did the defendant single out the plaintiff for attach ? On the contrary, it is clear that the immediate occasion of the attach {if attach it ean befcdrly called) on the plaintiff arose out of the plaintiff^ s own act in having himself had recourse to the press for the purposes of controversy. This is plain on the face of the libel itself, and is put beyond all doubt by the evidence. The plaintiff had for some time been pub lishing a series of articles of a controversial character in the Bom bay press, in some of which the defendant as a writer on the oppo site side was, or fancied he was, reflected upon. Some of those articles the plaintiff, through his secretary Govardhandds, had sent and caused tobe inserted in the defendant's own paper, the Satya Prahdsh ; others had appeared in the Chdbuh, and other native newspapers ; others again were published in the Sva-dharmavardhah (" The Propagator of Eeligion") a monthly periodical of which the plaintiff was the originator and principal manager. There can be no doubt on tbe evidence that the prominence giveu to the plaintiff among all the other Maharajds in the alleged Ubel, is owing to two articles of the plaintiff's (or which the defendant supposed to be the plaintiffs), and which appeared, the one in the Chdbuh, the other in the Sva-dharmavardJiah, on the 16th and 29th of September, 1860. "In these articles," says the defendant, "the Mahdrdj had spokeu disparagingly of those reformers who write without quoting the Shdstras. I, therefore," he goes on, "proceeded on that hint to write according to the Shdstras, and" produced the article which is the subject of the present actiou ' On the Primitive Eeligion of the Hindus.' " The alleged libel was published on the 21st October, 1860. The title is " On the Primitive EeUgion of the Hindus." 7 98 APPENDIX. It commences by citing the Shdstras ("the Veds and Purans") to show that in the Kali-yug (or iron age) many heresies and false religions will arise ; but the Kali-yug began 5,000 years ago, and the Vallabhdohdryau sect sprang up less than 400 years ago : it is therefore (the logic is somewhat at fault here) a heresy. He then.cites from one of the plaintiff's Septeraber articles a pas sage in which the plaintiff represents the different modern sects as so many extensions, not divergencies from the old religion, "just as some leave the Eort to proceed to BycuUa, others to Wdlkeshwar." The defendant criticises this illustration, and then returns to his former point, that the recent date of the VaUabhachdrya sect proves it, on the authority of the Hindu Shdstras, to be heresy. Then he adds, " Thus as regards the weapons with which the Mahardj has come forth to defend himself, those very weapons will oppose the Mahdrdj and annoy him." Then foUows Gokulndthji's verse and the indignant comraents on it, and then comes the conclusion of the article, which, upon the evidence as presented by the plaintiff, and apart from the fresh light which has been thrown upon the case by the evidence for the defendant, the Court, on the application to nonsuit, considered to be primd facie libellous. "Jadundthji Mahdraj (the plaintiff) has commenced issuing a smaU work styled 'The Propagator of our owu Eeligion.' We ask hira. In what way do you wish to effect the propagation of religion ? Tour ancestors, having scattered dust in the eyes of simple people, made them blind: do you wish to make them see; or, taking a false pride in the upholding of your religion, do you wish to delude simple people still more ? "Jadunathji Mahdrdj,! should you wish to propagate or to spread abroad religion, then do you personally adopt a virtuous course of conduct, and adraonish your other Mahdrdjds that, as long as the preceptors of rdigion shall themsehes appear to be immersed in the sea of licentiousness, for so long they shall not be competent to convey religious exhortation. Gokulndthji,> having composed the coraraen- tary above-mentioned, has attached to your Vaishnava persuasion a great blot of ink. Let that be first removed : scorn the writer of the coramentary, Tou, Mahdrajds, acting up to that comraentary. JUDGMENT OF SIR JOSEPH ARNOULD. 99 defile the wives and daughters of your devotees. Desist from that, and destroy at once immorality such as that of the company at the Eas festival. As long as you shall not dof so, for so long you cannot give religious admonition and propagate your reUgious faith. Bo you be assured of that." Is it not plain that the whole of this portion of the aUeged Ubel is addressed prominently and pointedly to the plaintiff, simply be cause the plaintiff had put hiraself prominently forward as the originator and the editor of the periodical called the " Propagator of the Eaith .^" Is it not clear that the plaintiff's voluntary appear- appearance before the world in that capacity is the key-note to the whole of this part of the article ? Erom the whole framework of the alleged Ubel as explained by the evidence, the unavoidable conclusion is, that the prominence given to the plaintiff throughout the article is not forced, ground less, and malicious, but is the natural result of his having himself entered into the lists of controversy as a champion of VaUabbachdryan orthodoxy, and a propagator of the Vallabhdeharyau faith. Then, lastly, is. there on the face of the libel any evidence of express malice — is there personal rancour — is there an excess of bit- ness — ^is there an unfair singling out of the plaintiff with a hostUe desire to defame, to criminate, to malign? I can see nothing of the kind. The plaintiff is not singled out ; he bad voluntarily put himself forward as the champion and defender of the Mahdrdj cause. The attack is primarily on the class to which the plaintiff belongs, incidentally the pLiintiff bears the main brunt of the battle, as being the one amongst that class who had invited attack by making him self its representative. The attack is on acts hostile to public morality done by the plain • tiff, not in his private capacity, but as Mahdraj. The raain object is not to attach at all, but exhortation, earnest entreaties to lead a purer life and desist from licentious practices, and that wiih a view to the more successful propagation of religion. The paramount motive, as deducible from the writing itself, is not personal rancour against the plaintiff; but an ardent desire to put an end to a flagrant and shameful licentiousness, in the suppression 100 APPENDIX. of which the defendant and his co-reUgionists were vitally inter-' ested, and in the practice of which he had honest. and bond fide reason to believe that the plaintiff, like aU the other members of his class, was iraplicated. I agree with Dr. WUson in thinking that "aU things considered, the alleged libel is a very mUd expostulation," involving an "appeal to the principle that the preceptors of religion, unless they purify their lives, cannot expect success to attend to thefr labours." I agree with Dr. Bhdu Ddji that any reader of fair "average inteUigence would understand the object of the writer to be, not to make a personal charge of malpractices against the plaintiff, but to address a general exhortation to the class to which the plaintiff belongs, to desist from such malpractices." On these grounds I think there is no proof of express malice ; on the grounds previously stated I think there was a "justifying occasion." I think the defendant, from his position and status, not only had an interest and acted on a right, but also fulfilled a moral and social duty, in denouncing a great iniquity ;^I think he took reasonably sufficient care to inform himself of the facts before he pubUshed, and that what he published he at the tirae bond fide beUeved to be the truth ; — I think that, in addressing himself to the public he appealed to the right and, under the circumstances, to the only available tribunal; — he appealed to those who, in relation to the subject- matter of the alleged libel had an interest and a duty corresponding to his own ; — I think that in giving the plaintiff the prominence he has done in his article he was actuated by no malice, but simply dealt with the plaintiff as he found him, the representative and ehampion of his class ; — I think that in the language of the article itself there is no evidence of personal malice or malignity, but strong evidence of a public-spfrited desfre to denounce and put down a crying scandal and wickedness which was a stain upon the credit of the writer's caste — on the name of his nation — on the dignity and honour of human nature itself. Eor all these reasons I am of opinion that the article complained of is no Ubel, and therefore that on the first issue the verdict ought to be for the defendant. JUDGMENT OF SIR JOSEPH ARNOULD. 101 II. The other great issue— (for on all the minor points, on which I entirely agree -with the Chief Justice, I shall add nothing to the reasons he has adduced in disposing of them) — the other great issue in this case is on the plea of justification. On tbis issue I ara of opinion that every material averment — every averment which in any way relates to the nature of the Vallabhdrcharya sect, the character and position of the Mahdrdjds in general, and of the plaintiff in particular, is substantiaUy proved. I shall distribute the reraarks I feel called upon to raake on this issue under four heads. First : — The evidence adduced as to the nature and tenets of the VaUabhdchdryan religion. Secondly : — The evidence as to the Ught in which the Mahdrajds are regarded by the sect of which they are the spiritual chiefs. Thirdly : — The evidence as to the general character of the Mahd rdjds for licentiousness. Fourthly : — The e-ridence as to the personal immoralities of the plaintiff. , First. — As to the nature and tenets of the VaUabhdchdryan religion.. On this topic it is not my purpose to make, any lengthened remarks : the passages cited in the plea of justification Have been proved and verifled : that is, they have been shown to be genuine extracts correctly translated' from works received as authorities to a greater ¦ or less extent in the VaUabhachdrya sect. But it is obviously impossible to forra anything like an adequate judgment of any reUgious system on any mere series of extracts, especiaUy when selected with an avowedly hostUe object. It is only certain broad and general conclusions at which, aided by the very learned evidence adduced on this point, we can with any safety or satisfaction arrive. Dr. Wilson, who has studied this subject with that comprehensive range of thought (the result of varied erudition), which has made his name a foremost one among the living Orientalists of Europe, Dr. Wilson says : — " The sect of VaUabhdcharya is a new sect, inasmuch as it has selected the god Krishna in one of his aspects, that of his adolescence — and raised him to supremacy in that aspect." " It is a new sect in as far as it has established the puhshti mdrg, or way. of enjoyment in a natural and carnal sense." 102 APPENDIX. This succinct statement seems to contain the essence of the whole matter. It is Krishna, the darling of the 16,000 gopis (or shep herdesses); Krishna the love-hero— the husband of the 16,000 princesses, who is the paramount object of VaUabhacharya's worship.. This tinges the whole system with the stain of carnal sensualism, of strange, transcendental lewdness. See, for instance, how the sub lime Brdhminical doctrine of unition with "Brahraa" is tainted and degraded by this sensuous mode of regarding the Deity. According > tothe old Brdhminical tenet, "Bbahma" the AU-containing and Inde structible, the Soul of which the Universe is the Body, abides from eternity to eternity as the fontal source of all spiritual existence : reunion with Brahma, absorption into Brahma, is the beatitude for which every separated spirit yearns, and which after animating its appointed cycle of individuated living organisms, it is ultimately destined to attain. The teachers of the VaUabhachdrya sect do not absolutely discard this great tenet, but they degrade it. I have no wish to wade through all the theosophic nonsense and nastiness of the plaintiff's own chapter on "Adulterine Love;" but one of the myths he thus cites on the authority of tbe Brihad Vdman Purdn, perfectly illustrates what I mean. For many ages the incarnations of the Veds prayed Shri Krishna, the most ExceUent Being, for a sight of his form : the wish being granted, desire was produced in • them and they prayed to Krishna to satisfy thoir hearts' desire, so that they might enjoy with him in the form of women : this desire also was granted, and the traditions under the form of women en joyed Krishna as gopis with adulterine love in the mythical forest of "Vrij." The comment of the plaintiff (for he is without question the writer or dictator of this article) upon this is, that if there were any sin in adulterine love, Krishna would not have turned these Veds into gopis for the purpose of enjoying them ; but there is no sin in such love when its object is God : for " God is all form. He is in the form of father, and he is in the form of husband ; he is in the form of bro ther, and he is in the form of son. In whatever shape one may wish to love God, his wishes are complied with accordingly." Thus, then, is the pure and sublime notion of the reunion of all spirits that animate living but perishable forms, with the Eternal JUDGMENT OF SIR JOSEPH ARNOULD. 103 Spirit, not limited by form, debased into a sexual and carnal coition with the most sensuous of the manifestations or "avatars" of God. But it goes further than this. Unition with Brahraa in the Kali- yug (or Iron age) being no longer possible through tbe medium of mystical intercourse with Krishna; it must be obtained in some other way. The witness Mathurddds Lowji explains in what way: this is what he says: — "The connexion with Brahma (necessary to the soul's becoming one with Brahma) in the Kali-yug is only possible through the Mahdrdj. The connexion is to be had by carnal intercourse betweeen the Maharaj and the Vaishnavas^ the female devotees of the Vaishnava per suasion." This, then, is the order of descent : spiritual unition with Brahma ; mystical coition -with Krishna ; carnal copulation with the Mahdrdj. For, as Dr. Wilson says, and as we shall see raore at large under the next head of evidence, " The Maharaj is considered by a great many of his followers as an Incarnation of God, as God incarnate accord ing to Hindu notions, which are peculiar on that subject. The Val labhdchdryans hold that VaUabhdchdrya and his offlcial descendants are incarnations of the God Krishna, without holding that there is a complete embodiment of him in any one of thera." The religion which thus degrades the pure idea of spiritual re union with God, into the gross reaUty of carnal copulation with its hereditary high priesthood, appears frorii the evidence to be sensuous in all its manifestations. Eas Lild, or "amorous dalliance" is held forth as the highest bliss here. ¦ Eds Lild is the principal employ- men of Paradise hereafter; one of the many amatory names of the Maharaj is "Ocean of Eas Lild;" and when a Mahdrdj expires he is not said to die, but to extend hiraself to an iraraortality of Eds LUa. The hyrans or sacred songs of a sect are generaUy the most fervid exposition of their religious feelings. The hymns sung by the women of the VaUabhdcharya sect in honour of the Mahdrdjds ahd in their presence are certainly no exception to this general rule. They are passionate with all the passion of the East — erotic pantings for fruition -of a lover who is also a God : as it is said of the gopis in the Vishnu Purdn, " every instant without Krishna they count a 104 ¦ APPENDIX. myriad of years, and forbidden by fathers, husbands, brothers, they go forth at night to sport with Krishna, the object of their love." So these hymns, sung at this day, as tbe plaintiff admitted, by the wives and daughters of the Vallabhdchdryans to their Mahdrdjas, express the most unbridled desire, the most impatient longing for the enjoyments of adulterine love. " I have often," says Mathurddds Lowji, heard songs of an adul terous character sung by females before the Mahdrdj." "Improper songs in favour of adultery," says Khatdo Makanji, "very shameful and indecent." — "Tour foUowers," suoh is the purport of the songs, "say that they are our husbands, but in fact you are our husband." Several translations of these songs were before us, and they quite bear out the character thus given. I give a few extracts : — " An excitement extreme and great in my body is created." " The azure-coloured beauteous husband with me is sitting." " Without seeing his beauteous face even water will I not drink." " The amorous and beauteous husband by seeing oft I will live." " Restrain me not, oh my mother, " To pay homage to him daily I will go." " As to connectionship that of Krishna appears the only true one, " And all others seem to be imperfect." " He who teUs, we -wiR permit him to do so, "And to him in indifference we shall listen." " For your sake the sense of public shame I have not entertained." " The descendant of Vallabh is the amorous KinS.." " To that dear soul having become a female slave, "The sense of publie shame no longer will I fear." " The descendant of Vallabh is the amorous KanS.." " The sound of the jingling of his toe-rings has deprived me of my heart." " The very personification of God you are, " Having married the Vallabh husband with extreme love." " By our submitting to the Vallabh husband happy we shall be. " By his association the Vaikunth (Paradise) we shall gain." There is only one point left for consideration under this head, and that is, how far works regarded in the sect as authoritative, claim for the Mahdrajas the attributes and the worship of Gods. As to this there can be no doubt that the extracts proved at the trial fully bear out the correctness of those set out in the plea of justification. " Whoever holds his spiritual guide and Shri Thdkurji (or God) to be different and distmct shaU be born a Sichdnd" (a kind of bird). JUDGMENT OF SIR JOSEPH ARNOULD. lOiJ " We should regard our guru as God, nay, as greater than God. For if God gets angry the Gurudev is able to save us from the effect of God's anger, whereas if the guru is displeased nobody is able to save him from the effect of the guru's displeasure." "Therefore God and the guru are necessarily to be worshipped." The " worship of the guru is to be performed in the same way as the worship of God." "In this world are raany kinds of creatures. Of thera aU the most fortunate are we who have sought the protection of the illusfrious Vallabhdchdryans, Shri Gosdiji and thefr descendants, who are manifestly incarnations of God, the Excellent Being himself" It is not necessary to go further; these passages claim for the Mahdrajas the same worship as is paid to God ; they claim for them also the character of incarnations of God. If these things are sanctioned by the authoritative works of the religious sect, — if union with God is figured under the emblem of sexual intercourse; if love for God is illustrated by the lustful longing of an adulteress for her paramour ; if paradise is spoken of as a garden of amorous dalliance; — ^finally, if the hereditary bigh priests of the sect are directed to be worshipped as Gods and reverenced as the incarnations of God, — it is not a matter of surprise that the ordinary devotees should make little practical distinction between Krishna and the Mahdrdj — that they should worship the Maharaj with blind devotion ; and that their wives and daughters should freely give themselves up to his embraces in the belief that they are thereby commingling with a God. Secondly. — It remains to be seen upon the evidence adduced at the trial how far these teachings are carried out in practice ; and this brings me to the second head of enquiry, viz., in what light are the Mahdrdjds actually regarded by their sectaries ? On this point the evidence is araple. There is the evidence of the -witnesses called in the first instance to launch the plaintiff's case ; there is the evidence of defendant's witnesses ; the evidence of the witnesses caUed by the plaintiff in rebuttal of the plea of justification ; and the evidence of the plaintiff himself. The witnesses caUed iu the first instance for the plaintiff were much more candid and explicit in their disclosures on this point than those who were caUed in rebuttal of the defendant's case. The 106 APPENDIX. latter, from the stereotyped uniformity of their answers on certain points, and from the cautious restraint with which they spoke on others, had evidently been warned and tutored against being sur prised into admissions that might be damaging to the plaintiff's cause. There was none of that caution about the earlier witnesses. What says Gopaldas Madhavadas, one of the most respectable of these witnesses? " We • fall prostrate before the Mahardj, and offer incense and flowers and money to him. Light is waved before him " (as.it is to the image) ; " the female devotees worship him by swinging him in a swing : " " Some people in the sect say the Mahdrdjas are Gods; others deny it : some Bhdttids and some Banians believe the Maha rajds to be Gods." Then foUows admission of certain disgusting and degrading observances : " The devotees take pdn-sopari after it has been chewed by the Mahdraj and swallow it." — "They drink. the water in which his dirty dhotid has been washed." They call the water in which the Mahdrdj has put his toe the ' nectar bf the feet.' " Varjivandds Mddhavadds (the brother of the last witness and Justice of the Peace) says — " Some Banians believe the Maharaj to be God as well as guru." "When the Mahardj dies it is said of hira, he is gone to {Rds) Zild Bistdrya — an extension of araorous sport. When the Maharaj bathes himself I put saffron scent on his body; this is on festivals." "The image is bathed on holidays with the sarae ablution." " People in our sect perform menial offices for the Mahardj." "I, though a Justice of the Peace, once sat on the coach-box and drove the Mahdraj among the shoutings of the people." So much for the witnesses called in the first instance for the plaintiff; those called for the defendant brought forward a mass of evidence on the same point, from which I wUl extract the more important passages. The defenda,nt himself says, " The Maharajds are considered by their foUowers as incarnations of Krishna, as the very personification of the exceUent Being." " I have seen the devotees worship the Mahardj as God by waving light, swinging, prostration, etc. I have seen the managers of the Maharajas giving water to the Vaishnava JUDGMENT OF SIR JOSEPH ARNOULD. 107 to drink, in which the Mahdraj had bathed. It is frora these things, and frora what they generaUy speak araong themselves, that I infer they regard the Mahardjds as Gods." Mr. Nardyan Dinanathji, one of the principal interpreters of this court (but who, in the interpretation which he permitted himself to give of tbe words " Vyabhichar" and " Surat," was for the moraent more mindful, I fear; of his admitted friendship with the respectable high priest Jivanji than of the strict line of his professional duty), Mr. Nardyan Dinanathji was eager to establish that the Mahdrajds in the VaUabhdcharya sect were merely regarded as gurus, and that "like the gurus of all other sects, they are worshipped with the same forms and ceremonies as the image, but not as Gods." But in cross-examination this gentleman was comp'elled to allow that "no other sects besides the VaUabhdchdryans have hereditary gurus by natural descent or adoption;" tbat "in other sects gurus are sexuaUy ascetic;" that "eating chewed pdn-sopdri, drinking the nectar of tbe feet ; swinging, rubbing, and bathing the body with oils ; eating the dust on which they have walked ; are not practised towards the gurus of other sects." I shall only add the 'evidence of two more witnesses for the defence, — that of Mathurddds Lowji and that of Dr. Bhau Ddji. Mathurddds Lowji, a grave and reputable person, earnest, of considerable reading, and unimpeached honesty ; a VaUabhaoharyan by sect and a Bhattia by caste ; gave the following evidence as to the point now under consideration : — " Purna-Purushottam is worshipped as God who is in paradise; his incarnations are Vallabh, Vithalndthji, and their descendants. VaUabh was the incarnation of the head of God." [In this apparently extraordinary statement of doctrine this witness is borne out to the letter by the plaintiff.] "The Maharajas are regarded as the incarnation of God ; the terms Purna-Purushottam and Maha Prabhu (Supreme God — Mighty God) are applied to the present Maharajds, especially in the act of .worship. The major part of the Bhattia caste do worship tbe Mahdraj as God, and worship the pictures of each of tbe Mahdrdjds and repeat their names, as ' Jivanji,' ' Jadundthji ! ' in the act of worship, and worship thera in a variety of ways. It is such worship as is enjoined in our 108 APPENDIX. books, for the most part it is the sarae worship as that of God in paradise; there is no such worship in any other sect; they touch his feet ; they swing him in a swing ; there is a necklace put round his neck as there is round the neck of the idol ; tbey take up tbe dust on which he has trod and put it into tbeir mouths : when they worship they cry "Mahd Prabhu," "Shri Prabhu," etc. "In doing all this I will swear they worship the Mahardj, because the iraage is inside. Some members of my own faraily, my brother for instance— beUeve the Maharajds to be Gods. The Mahdrdjas obtain their godship frora birth, without reference to qualities of body or mind, or whether they may afterwards turn out to be ignorant, debauched, or otherwise." The last evidence for the defence I shall cite on this point is that of Dr. Bhau Daji — a gentleman who in learning, freedom from prejudice, and general superiority of mind is among the foremost, if not the foreraost of the native citizens of Borabay. This gentleman, by caste a Brahmin, is not a Vallabhaeharyan by creed, but he has a very extensive medical practice among the more wealthy members of the sect, and has attended all the Maharajds who for the last ten or twelve years have visited Bombay. Dr. Bhdu Ddji says : — " The majority of their foUowers regard the Mahdrajas as incarnations of Krishna ; they are worshipped as such ; I have seen them worshipped. After the Mahdraj has wor shipped the image his followers worship him : more time is devoted to the Mahardj than to the image. I have seen woraen put their hands to the soles of the Maharaj's feet and then apply them to their eyes ; I have seen the water of the bath of the Mahdrdj distributed to his followers ; and I have seen them crowding in hundreds to drink it." Such are a few of the passages from the evidence of the witnesses originally called for the plaintiff, and of the witnesses for the de fendant, as to the light in which the Mahdrdjds are regarded by the devout majority of their followers. To oppose this we have the evidence of the witnesses called by the plaintiff to rebut the plea of justification, and the evidence of the plaintiff himself. As to the evidence of these witnesses, I raay say generally that, except when it consisted of admissions indiscreetly made, it produced JUDGMENT OF SIR JOSEPH ARNOULD. 109 very little effect on my mind. These witnesses all knew perfectly well that they had to deny certain specific aUegations, amongst which was the allegation that the Maharajds were regarded by their followers as Gods,- or as incarnations of God. The mode in which they gave their testimony as to this point — the uniform and set styles of their answers to certain evidently expected questions, necessarily led to the inference in ray mind, accustomed carefuUy to scrutinise testimony, that they had been tutored and trained as to the evidence wh ich on this point was expected from thera. That evidence was to the effect that they regarded the Mahdrdj as guru, not as God. In their exa mination in chief they kept pretty steadily to the mark ; but on cross-examination, they were more than once incautiously betrayed into the expression of their real feelings and their genuine belief, I say real feelings and genuine beUef, because it was impossible not to draw this inference from the spontaneous earnestness of the one set of replies when contrasted with the forced, parrot-like manner of the other set of replies. " I love my guru," said one of these witnesses — ^Purushottamdas Dayaram — " I worship him as I should God." " It is not possible," said another — Gokaldds Kessavadas — " It is not possible for a Maharaj to commit sin." " I regard the Mahdrdj as my guru" said Bhdichand Kevalchand — " we regard him iu the place of God; I regard him as an incarnation of God." — "I regard the guru" said Mansukhrdm Narrotam "as an incarnation of God; the guru would not coramit sin; I cannot say whether what would be sinful in other men would be lawful in the guru." If we turn from the evidence of his witnesses to the evidence of the plaintiff himself on this point,, what do we find ? — a series of cate gorical negations absplutely neutralized by an important admission. " I am not," he says, "an incarnation of God. I do not know that any of my followers regard me as au incarnation of God : I know they ought to regard me as a guru : they worship me as a guru : as those who cause happiness through God.; — as guides to God : I have heard no one say we are worshipped as God ! but because we give religious instruction they worship us as gurus." Such are among the principal of the plaintiff's positive denials of the imputation that any of the sectaries worshipped the Mahdrajds as Gods or as incarnations of God. But he too, with all his craft. 110 APPENDIX. and caution, was compelled, under the pressure of cross-examination- to make an admission entirely fatal to the position thus taken up : the admission, viz.' that till he taught them better some of the sec taries even in Borabay did believe in the doctrine which he had previously denied that any of the sectaries ever believed in, anywhere, or at any time. "I have instructed my disciples," he says, " that except two of the Mahdrajas, Vallabh and Gosaiji — whom I regard as incarnations of Ishvar (God) they should regard us as gurus and not as gods." As to VaUabh, the founder, the plaintiff agrees verbatim with Mathurddds Lowji in the apparently extraordinary statement of doctrine, that "he is regarded as the incarnation of tUe head of God;'" but as to all his other descendants, except Gosdiji "I have taught the people,'' says the plaintiff, that "they should regard us as gurus only. I prevented all persons from beUeving such a doctrine (as that all the descendants of Vallabh were incarnations of God) ; until I prevented them they did believe it. When I came here some persons believed it and some did not ; the majority did not, the minority did." What then on this point is the result of the whole evidence ? In my opinion it is this : — 1st. That many passages in the religious works of these sectaries authorize the doctrine that the Maharajas are incamations of God and ought to be so regarded and worshipped by their foUowers. 2ndly. That in practice they are regarded and treated, at all events by the less reflecting portion of the VaUabhachdrya sect as a sort of God-like, powerful, and mysterious beings who cannot commit sin, who are to be worshipped with divine honours, and whose persons are so sacred that the observances which with refer ence to mere mortals, would be infinitely disgusting, become pious and meritorious acts when done towards the Mahardj. The two next heads under which I propose to examine the evi dence in support of tbe plea of justification, are, Thirdly. — The evidence as it relates to the general immoraUties of Mahdrdjds. Fourthly. — The evidence as it relates to the particular immoraUties of the plaintiff. JUDGMENT OF SIR JOSEPH ARNOULD. IU Before going into this, a few general observations must be raade on tbe comparative value and credibility of the three principal classes of testiraony with which we have to deal, viz., 1, the testimony of the witnesses for the defendant ; 2, that of the witnesses for the plaintiff; 3, that of the plaintiff himself First, as to the witnesses for tbe defendant, it is impossible to have presided at this lengthened trial without becoming aware, not only by the positive evidence tendered, but by the demeanour and bearing of the crowds by which from day to day the court was thronged, that the defendant and his witnesses gave their evidence on the unpopular side. The religious animosities of the sect, the social prejudices of the caste, the personal hatred and alienation of former friends, were all arrayed against them. They had to face sectarian obloquy and caste exclusion. They were not free even from the risk of personal assault. I will take two passages from the evidence given by the witnesses for the plaintiff to show the nature of the feeUng that was arrayed against them. " Two persons came to me," says Gopdldds Madhavadas, "on the subject of outcasting the defendant for writing about the Mahdrdj in the newspapers. They said ' as the Bhattias have made a bandobast, we (Banians) should make one also.' This was one or two days after the Bhdttias had put their signatures to a paper got up to intimidate people from giving evidence in this case — the bandobast I mean which was made a subject of prosecution for conspiracy in the court last Crirainal Sessions. The two persons who came to me were Par bhudds and Jaykisandds : they, I, and the defendants are all Banians." Ddmodar Mddhavaji said: — "If any meraber of the Vallabhd charyan sect is found to entertain opinions adverse to the rest of tbe sect, we should not believe him : we should have no intercourse with him ; he would be isolated in his own house ; we should remain aloof from him. I would regard persons who think the Mahdrdjds guilty of wicked practices as outcastes : I would not speak to Lahhmidas Khimji and Mathurddds Lowji, because they have given evidence here against the Mahdrdj." To those who consider how Uttle the Hindu is accustoraed to iii- dependent thought and independent action— how his whole life is 112 APPENDIX. ' circumscribed within tbe sphere of the family or the caste — how entirely the whole social happiness, not only of himself but of those nearest and dearest to him, is blighted by that terrible penalty of outcasting (equivalent to the excommunication of the middle ages) — those ¦ who think of these things wUl probably be of opinion that nothing but a strong belief in the truth of what they have stated, and a firm conviction of the duty of stating it, could have impeUed the witnesses for the defendant to come forward as they have done on his behalf For the majority of these witnesses are not students, or editors, or non-believers ; they are grave, reputable middle aged, famUy men, having a firm belief in tbe teachings of their aneient religion and a profound reverence for the authority of their ancient scriptures. Lakhmidas Khimji, one of the twelve leading Setts of the Bhdttid caste ; Mangaldas Nathubhai, the Banian Justice of the Peace, the well-known founder of Hindu Girls schools; Khattdo Makanji, Mathurddds Lowji, and other witnesses of tbat stamp, are hardly likely to have come forward to give eridence they did not believe, in order to encounter general odium in the sect and determined dis like in their caste. Dr. Bhau Daji is not indeed a raember of the sect or caste, but he has enjoyed an extensive and lucrative practice among the wealthy Vallabhacharyans, and for the last ten or twelve years has attended every Mahdrdj who, during that period, has visited Bombay. It is scarcely probable, ou the ordinary principles of human nature, that Dr. Bhdu Daji, by the evidence that he has given, should risk the loss of such a practice, except frora a firm conviction that what he had to say was true, and that, being true, he ought to make it pubUc. On the whole the fafr inference as to the evidence for the defendants is, that being given at considerable risk and at considerable sacrifice, it would only be given under a sense of duty founded on a firm conviction of its truth and of its public importance. The evidence of the witnesses for the plaintiff stands on a totaUy different footing. It is true these witnesses, with the same care with which they denied aU knowledge of the fact that the Mahdrajas were ever regarded in any way except as guras, were sedulous to declare their conviction that if they ever saw or heard of any mis-' JUDGMENT OF SIR JOSEPH ARNOULD. 113 doings of a Mahdrdj, it would be their duty to tell the truth openly and not scruple to reveal the secrets of their guru. But the value of these declarations was considerably impaired by the circumstance that several of these witnesses swore that till they came into court they had never heard the morality of the Mahdrajas called in ques tion, and that others declared that even if they had heard such reports they would not have believed them. " It is not possible for a Mahdraj to commit sin," says Gokuldds Kesavadas. " Every Mahdrdj is a good raan," says Hargovandds Mulchand; " a Mahdraj cannot be a bad man ; if I heard any report against the moral character of a Mahardj I would not believe it, nor could a Mahdraj be guilty of bad conduct." "If," says Narotamdas Haribbdi, "I heard a report of the licentiousness of a Maharaj, I should not believe it. A Mahdrdj would not do bad acts." It is important to bear these expressions in raind when we consider the nature of the evidence given by the plaintiff's witnesses as to the part of the case now under consideration. It is all purely negative evidence. It araounts to this: you, the witnesses for the defendant, say the Mahdrdjas generally bore a bad character; we, the witnesses for the plaintiff, say we never heard of it. Again, you, the witnesses for the defendant say the plaintiff hiraself bore a bad character at Surat, at Beyt, at Dwarkd. Well, we are witnesses for the plaintiff »— some of us carae frora Surat, sorae from Beyt, some from Dwdrka, one or more of us from every place in which you have proved affir matively that the plaintiff bears a bad character ; and we say that we never heard of such bad character. In any case this negative evidence amounts to very little, for it is obviously quite possible that the negative and afflrmative evidence may both be true. It is obviously no contradiction of a man who says of another that he bore a bad character at such a place to bring forward a third man, or (if the place be a large one) half a dozen other men to say they never heard of such bad character. But when amongst those caUed to give this species of evidence you find a variety of persons who admit they would pay no attention to, nay, would disbelieve the bad character if they even heard it, then this species of evi dence, at the best singularly inconclusive, becomes for all practical purposes of absolutely no value whatsoever. 8 114 APPENDIX. There is another consideration, if another were wanting, to show how little weight is to be attached to the evidence on this part of the case, of the witnesses for the plaintiff. They came forward at the call of what they and the great majority of their co-sectaries regarded as a sacred duty of religion, to give evidence in favour of their guru. They asserted indeed that it would be their duty to give evidence against their guru, if he was in the wrong, but it was never aUeged or pretended that it was not a duty to give evidence in favour of the guru, if he was in the right. And this was a duty, the neglect of which would expose them to tbe reproach, the due performance of whieh would entitle them to the applause of their sect and of their caste. Accordingly there was an obvious eagerness and alacrity on the part of the plaintiff's witnesses to come forward and give their evidence on behalf of the Maharajds — their gurus if not their gods — whom their opponents the reforraers have had the profane hardihood to attack. It is not to be denied that this feeling is an intelligible one, that it is even in some degree a creditable one ; but it is too obvious to need remark, that it materially detracts from the value and reliability of the testimony that is mainly given under its influence. If we now turn to the evidence of the plaintiff himself, it is too clear to admit of a doubt that the peculiar position in which he stands raost materially affects the value of the evidence he gives, especiaUy in repelling the personal charges that have been made against himself It has been urged, and witb substantial fruth, hy the counsel for the plaintiff, that, in repelling the charges made on this plea of justification, the plaintiff is in the same position as if he were a defendant, endeavouring to clear himself from a criminal accu sation. He is so, except in one respect ; he can be examined on his oath in his own defence, whioh the defendant in a criminal trial cannot. The law of England, which aUows no evidence to be given ' except on oath, recognises the existence of cases in which the sanc tion of an oath ceases to be any effectual guarantee for truth. Where a man's Ufe and liberty are at stake, it considers, and rightly, that his raere oath, as a sanction for truth, would be utterly value less, and therefore, as it adraits no evidence except on oath, it pro hibits the defendant in a crirainal case from giving any testimony at JUDGMENT OF SIR JOSEPH ARNOULD. 11-5 all as a witness on his own behalf. It is not so in cases which involve a man's reputation, though it is obvious that in all cases where the imputations on character are grave and serious, and in precise proportion as they are grave and serious, the value of the plaintiff's oath as a sanction for the truth of his testimony becomes almost infinitesimally small. The plaintiff, as the old phrase runs, " gives his evidence with a rope about his neck : " he has an interest in denying the charges made against him, whioh becoraes stronger in the exact proportion in which those charges become graver, until, in cases of very serious imputation, it may well be doubted whether, even in the most truth-loving of countries, the sanction of an oath, as such, is practicaUy of any value at all as a guarantee for truth. The truth in such cases must be tested by other means than those of mere oath against oath. With these general observations I pass on to consider the evidence under the third of the proposed heads of inguiry, viz., as it affects the general character of the Mahdrdjds for licentiousness and debauchery. The evidence on this head is exceedingly voluminous, and I shall only select some of the more prominent passages. I will pass by the evidence of the defendant, to which reference has already been made, in considering the question of libel or no libel, and go on at once to that of Mathuradas Lowji, a weU-informed and highly respectable witness, Vallabhaeharyan by sect, and Bhattia by caste. "From childhood," says Mathuradas Lowji, " when ray father used to tell rae that the practice of adultery by the Mahardjds was not in accordance with the old religion, I havc bad my attention turned to those practices. Many persons know of those practices ; but they don't avow them, for many reasons. I began to explain to my friends about eight or ten years ago that the Mahdrdjas practising adultery is wrong. In the year 1855 my caste took measures to prevent the adultery of the Maharajas, and I joined them : they made a writing and gave it. They proposed to put a stop to it by preventing the women from going at night to the Mahardjds' teraples. The Maharajas issued a handbill lately to prevent that writing from being brought forward in evidence in this court. It was resolved at the time that writing should not be brought into force till after the lapse of a year. This was lest the Bhuleshwar Brahmins should 116 APPENDIX. say something against the Maharajas if the writing were published." In cross-examination, he says, " I was present at this meeting, I will swear a resolution was passed about adultery, a resolution prohibiting females from making darshan at night through the cold season. That was not owing to the danger of their being in the streets at night : the reason was to prevent their being defiled by the Mahdrdjds." The witness then goes on to describe the particular acts whioh he bas himself witnessed. " Several Mahdrdjas press the hands of their female devotees with their feet : this is a sign for the purpose of committing adultery. When the woraan looks towards the Maharaj, he makes signs with his eyes and smiles, and minding these smUes, the woman goes accordingly into an inner room if the signs indicate that she should. I know this of my own knowledge." The wit ness then mentioned the names of two Mahdrdjds whom he had often seen making signs to women, and, in one case, a grossly indecent gesture capable of only one meaning. He swore that he had fre quently seen women going into and coming out of the bed-rooms of the Mahardjds, and related with minute detail a scene of actual sexual intercourse between a Mahdrdj and a Bhdttia female, which he, in coramon with several respectable witnesses whom he named, had seen going on in the garden-house of the Gokuldas Tejpal. With regard to the dedication of " tan, man, and dhan," he said, " This dedication does not take place witb females till they are going tp be married : it is raade to Krishna. The Mahdrdj repre sents Krishna as stated in the Siddhdnt Eahasya; there is no differ ence, as far as the dedication is concerned, between Krishna and the Mahardj. As to the woraen, after the dedication the Mahardj does as he likes : he commits adultery with them ; there are names of the Mahardj indicating this; one is, 'Eds Lild — Mahodadhi,' 'the ocean of amorous sport,' meaning that he can have intercourse witb many women like Krishna. It is notorious among our people that, after dedication, ^the Mahdrdjas do what they like with our wives and daughters. It is notorious through the whole world that the Mahdrajas are guilty of adulterous prac tiees. Though this is noto rious, they retain their influence in the sect." JUDGMENT OF SIR JOSEPH ARNOULD. U7 The witness then goes on to relate the result of an appeal to Jivanji Mahdraj, to put a stop to these scandals. Jivanji said, "All persons are masters in their own houses ; adultery has increased very much ; it is difflcult to put a stop to it. I cannot say anything to my elders nor to my equals. If I were to attempt to say any thing to any one, he would not raind me. All the Mahdrdjds derive a great part of their income from- women : how can they heep up their expenses if their incomes suddenly cease f Like an opium eater, a man cannot suddenly give up the practice of lust to which he is addicted : it is difficult to abolish such a practice at once ; have patience, and I -wilf endeavour to have it abolished gradually." This evidence, entirely uncontradicted and unshaken, corroborated as we shall see directly by other unimpeachable testimony, is to my mind conclusive as to the generally known existence of such practices. Jivanji does not atterapt to deny the evU ; he admits and deplores- bis- own powerlessness to suppress it. Dr. Bhau Ddji says, — "My opinion of the character ofthe Mahd rdjds for moraUty with woinen is very unfavorable. I have attended three Maharajas (besides the plaintiff) for venereal disease. I per sonally, once almost publicly, remonstrated with Jivanji on the sub ject of these iraraoralities. He said he had no control over the' others to prevent them from committing acts of adultery." Lakhmidds Khimji says—" The general reputation of the Mahd rdjas is very bad as regards adultery; to my knowledge that bad reputation is well deserved. / hnow of my own hnowledge of adulterous acts and general licentiousness on the part of Mahdrdjds — often, twelve, or fif teen of them. The plaintiff himself described to me the acts and conduct of other Mahdrdjds, naming eight or ten of them. He said they committed adultery ; that he had spohen to several to dis suade them; and tliat, with the exception of one Mahdrdj whom he named, the others promised to desist from such practices. He said, ' Do not press me now ; what income do I derive from you males ? Most of my income is derived from females. If you make arrange ments by which we may receive large dues, we wUl give up these things.' After the Bhdttia caste meeting of 1855, I had a conver sation with Jivanji on the subject of adultery. Dr. Bhdu Ddji was there. He said, ' Eeform yourselves ; estabUsh schools ; make 118 APPENDIX. arrangements to prevent the Mahdrajas from committing adultery, to which they are addicted.' Jivanji said, 'The other Mahardjds wiU not obey me; the arrangement is difficult, the income of the Maharajas being principally derived from women.' " Mr. Mangaldds Nathubhai, referring to the same occasion, says, "Jivanji expressed regret at the existing state of things, but said some of the Mahdrdjas get all their maintenance from women, and it would be very difficult for them to give it up." Such are some passages from the evidence on tbis point given by witnesses of the highest character and credit ; it was evidence not in any way shaken on cross-examination. How was it met on the other side ? What is there in the case of the plaintiff to set against this mass .of positive, varied, and yet concordant testimony ? No thing but blank denial ; the assertion of absolute ignorance or total incredulity. Take the plaintiff's own evidence : he positively denies the con versation with Lakhmidas Khimji. As to the general subject, he says: — "I don't know whether any Mahdrdjds have committed adultery. I have never seen tbem acting immorally with women. According to the prints, they are immoral ; I believe them to, be in nocent; if guilty, it is contrary to the Shdstras." The witnesses called by the plaintiff to rebut the plea of justifica tion went much further ; they had never heard a word against the moral purity of any of the Mahdrajas till a few months ago ; tUl they saw the imputations in the Bombay papers ; till tJds trial com menced ; nay, till they came into the court and heard those imputa tions for thefirst time suggested by the questions of counsel. This proves too much ; it is absolutely incredible, except on the supposition that these people obstinately refused to see, or hear, or believe anything unfavourable to the character of tbeir gurus ; that, like Gokuldas Kissordas, Hargovandds Mulchand, Narottamdds Harribhdi, and others of their number, they beUeved it impossible . for a Maharaj to be a bad man, or to commit sin ; that, therefore, if they heard any reports against the conduct of a Maharaj, they, would steadily refuse all credence to them. Applying, then, to this part of the case the most familar rales established in the science of jurisprudence for the sifting and weigh- JUDGMENT OF SIR JOSEPH ARNOULD. 119 ing of testimony, I find it wholly impossible to come to any other conclusion than this, that tbe Mahdrdjas as a class were, and for years notoriously had been, guilty of the immoralities imputed to thera by the defendant in the alleged libel and in the plea of justifi cation. The fourth and last head under which I propose to review the evidence was that of the personal acts of immorality charged against the plaintiff in the plea of justification. Under this head the testimony mainly relied on, in rebuttal of the charges, is naturally and necessarily that of the plaintiff hiraself. It is obviously, therefore, very desirable to obtain, if possible, some test or measure of the value and credibility of the plaintiff's evidence when relied on in contradiction of the evidence adduced by the defendant. Such a test of credibiUty presents itself — clear, decisive, not to be explained away. It is unfortunately connected with one of the most repulsive parts of the case. It is aUeged by the defen dant's witnesses — it is denied by the plaintiff, that on two occasions in the year 1860, one shortly before and one shortly after the alleged libel, he was affected with syphilis. It is, moreover, alleged on one side and denied on the other, that he admitted having had similar attacks on previous occasions, when he had resorted to a supposed mode of cure, not unheard of by those who have practised in the Criminal Courts of Europe. Now what is the evidence on this point ? Lakhmidas Khimji states that the plaintiff requested him to bring Dr. Bhau Ddji to see hira, as he was suffering from chancre (chdndi) and had been so for seven or eight days ; that the plaintiff said that he caught it from an abandoned woman in Bombay ; that he had once tried to cure himself of a similar attack by connexion with an untainted'^woman, but that, although aUowed by the Shdstras, he did not like to try that mode of cure again, as the woraan had caught the disease from him. So far Lakhraidas Khimji. The plaintiff, in his rebutting evidence, admits that Dr. Bhdu Ddji was called in at the suggestion of Lakhmidas Khimji, but that it was -with reference to the management of some girls' schools. Ho denies categoricaHy that he ever told Lakhmidds Khimji that he bad "chdndi," or that he had any conversation with him in reference to 120 APPENDIX. his complaint ; or that he ever admitted having had connexion with impure women in Borabay, or that he ever said a word as to having formerly tried to cure himself by connexion with a second womaii to whom he communicated the complaint. Then comes the evidence of Dr. Bhau Ddji, who has medically attended aU the Mahdrajds who, for the last ten or twelve years, have visited Bombay, and who, before his visit to the plaintiff, had attended three of the number for the venereal disease. Dr. Bhdu Ddji says that, about the 20th of September, 1860, be went to the. plaintiff's house with Lakhmidas Khimji and Vishvandth Narayan Mandalik. On the retirement of these two witnesses, the plaintiff said he bad "chandi :" he ascribed it to heat; be said, "The fuU particulars of the case would be communicated to me afterwards. Next morning, the full particulars were conveyed to me by Govardhandds, his secretary ; Govardhandds told me plaintiff was suffering from 'chdndi.' I told him I must exaraine before I could prescribe. He wanted me to prescribe. I prescribed a simple ointment." In cross-examination. Dr. Bhdu Ddji says, — " I understood tbe plaintiff to say he had a discharge from the ulcer. I cau say positively he used the word 'chdndi.' 'Chdndi' has other meanings besides syphilitic ulcer : it is the slang term for chancre. A common ulcer would not be described as 'chandi.' " In answer to this evidence the plaintiff says that when he con sulted Dr. Bhau Daji, he said he was subject to itches caused by heat (this agrees with Dr. Bhau Daji's statement). He admits that at the time he had sores on the private parts ; he denies that they were venereal; he denies that he ever used the word "chdndi," the word he used was " chatha" (a Gujardti word for sore or eruption). He declares that he never told Dr. Bhau Ddji that he would send a person the next day to describe his symptoms; he admits that he sent Govardhandds the next day to Dr. Bhau Ddji, but that he so sent him in order to bring back a manuscript. "I said to Govar dhandds, Bling any medicine he may give you, and bring back the work." Govardhandds brought back the prescription. Now, apart from the use of the word "chandi," which Dr. Bhau Ddji positively affirms and the plaintiff positively denies — the im portant contradiction' here is the denial that the plaintiff ever pro- JUDGMENT OF SIR JOSEPH ARNOULD. li!l mised to send, or did in fact send, Govardhandds to communicate to Dr. Bhdu, Ddji the history of his case. There was one person who could set this point at rest, and that was Govardhandds himself. Was be called as a witness ? No. Was any excuse offered for not calling him ? None. What is the legitimate inference ? Why, that if called, he would have been compelled, under pressure of cross-examination, to admit that he was sent by the plaintiff to relate the history of his symptoms, and that those symptoms were what Dr. Bhau Daji stated them to be. This was on or about the 20th of Septeraber : about tbree months later, in December, 1860, Dr. Dhirajram Dalpatrdm is called in. "The plaintiff," says this witness, "told me the nature of his com plaint ; I ocularly inspected the part ; it was a syphilitic ulcer on the glans penis. The history of the case given by my patient quite conflrmed my opinion as to the ulcer being syphilitic. I personally inspected the parts six or seven times. I attended him for a month. Externally blackwash was applied, internally mercury. He con tinued the mercury treatment till he was salivated. The sore dis appeared -within a month. He told me he had suffered in the same way about three months before, in consequeuce of impure con nexion with a woman. I am sure he did not tell me hc had eaten a great many chillies, nor that he had prickly heat. In the course of my visits, I remember bis asking me whether the disease could be removed by intercourse with a fresh female ? I said 'No.' He said he had tried it twice witb fresh Banian females ; it had suc ceeded the first time, not the second, because he was then somewhat out of condition. He said he had tried these experiments at Surat." Such is the positive evidence of Dr. Dhirajram. What does tbe plaintiff say in reply ? " I consulted Dr. Dhirajrdm, and took the medicines he prescribed. I described my case to him ; it was of the same character as when Dr. Bhdu Ddji came ; it bad recurred. I described it as I did to Dr. Bhau Ddji ; I said it was caused by heating medicines and scratch ing. I did not describe it as syphiUtio ' chdndi;' he did not inspect the parts. I had had no impure connexion with a woman. How could I? It is contrary to our religion to have such intercourse. I did not teU him I had such intercourse. I did not tell him ' chandi ' 122 APPENDIX. would be removed by intercourse with a clean woman ; I did not ask whether it could. I did not teU him I had tried the experi ment twice, and that tbe second time it bad not succeeded." With regard to the medicines prescribed, and the effect of them, the plaintiff says: — "He gave me some powders which were mixed with water ; tbe Uquid was dark. I used this blackwash ; the lime water for it was prepared in my own place. I put the powder into it and so m#de blackwash, which was applied. I took five or six piUs. After I tooh the medicine for four or five days, I suffered pain in the throat and left off. After the pain in the throat came on, I did not go on tahing a pill a day ; he game me a preparation of borax and water to he used when the throat became sore. My gums pained me sUghtly. When this tooh plaoe, the sore had been cured." Now what is the result of this evidence? Why that plaintiff admits he was mercurially treated, botb internally and externally, till salivation was produced ; that when salivation was produced, or shortly after, the sore was cured, that tbat sore was an ulcer on the glans penis — and yet that that ulcer was not syphilitic. An ulcer on the glans penis, mercurial treatment, a doctor who, after six or seven inspections, declares the ulcer to be syphiUtic — this is the evi dence on the one side. The mere denial of the plaintiff, who has a life-and-death interest in making that denial, is the sole evidence on the other. If the matter rested here, could any person accustomed to weigh evidence, have the shadow of a reasonable doubt left on his mind as to where tbe truth lay? But it does not rest berC': it was elicited from the plaiutiff that the part affected had been sub jected to minute and microscopic observation by three medical gen- , tlemen in the course of the trial ; and yet noi one of those medical gentlemen did the plaintiff venture to put in the witness-box. It would be idle to comment on such a circurastance as this : even in a doubt ful case it would have turned the balance against the plaintiff; in a case like this, free without this circumstance from aU reasonable doubt, it renders it absolutely impossible to come to any other con clusion than that the plaintiff was affected with syphilis, both in September and December of the year 1860. And this conclusion is all-important in its bearing on the value and credibility of the plaintiff's evidence ; it is not only that having JUDGMENT OF SIR JOSEPH ARNOULD. 123 dehberately perjured himself on this one occasion, his oath where he stands alone in contradiction to credible testimony, is utterly value less for all purposes and on all occasions — it goes further than this : the fact, as to which doubt is impossible, that the plaintiff had syphilis on two occasions in the year 1860, shakes to pieces the whole framework of his evidence and shows it all to be conceived in a spirit of hypocrisy and falsehood. With great tact and plausibility, the plaintiff assuraed, .throughout the whole of his very lengthened evidence, a tone of parental piety, and outraged purity. When asked whether he had toyed with the bosom of the young lady in the temple at Beyt, his answer was " How can I commit such an act as touch the breast of a woman, when I regard all women as my children." Again, when questioned as to his still closer intimacy with a young married lady in Bombay, he repeats the expression "I regard aU women as my children." Again he says, " Would I have told Kaldbhdi Lalubhdi that there is no harm in adultery when adultery is strictly prohibited in our religion? How could I invent such a new thing" (as to say that illicit intercourse is good for the health) " when I had no experience, never having committed adultery in all my life ; it is a thing I hate. Amongst us these things are strictly prohibited ; it is laid down that intercourse with one's own wife is lawful, but that intercourse with any other woman is unlawful. That includes intercourse with has- hins," he said in answer to a question of mine, and we have just seen how in denying that he ever had intercourse with an irapure woraan, he exclaimed, " How could I, it is contrary to our religion to have such intercourse." Convinced as I am on evidence the most clear and conclusive that this man laboured under an attack of syphilis, the result of impure connexion, about the very time this alleged libel was published, I am constrained to regard these expressions of simulated purity as the offensive language of hardened h3'pocrisy. There is another respect in which a material, but to me a most incredible, part of his evidence is utterly shattered by the con clusion at which I have been compelled to corae, as to his having been under treatment for -venereal disease in i860. The plaintiff himself most positively swore, and his personal attendant swore 124 APPENDIX. quite as positively, that while a young man in the prime of life, for the space of four years, all of which were spent without a wife, and two of which were spent on pilgrimage — the plaintiff never on any one occasion had carnal intercourse with any woman of any rank or class whatsoever. The statement upon the face of it seeraed in the highest degree improbable. Here was a young Hindu — a Mahardj — no 'ascetic — the hereditary high priest of a reUgion of enjoyment, with the araorous Krishna for its god, and an ocean of Eds Lild for- its paradise — in the vigour of early manhood, -without a wife, on pilgrimage, never once in the space of four years having sexual in tercourse of any kind with a woman. A Igss probable story was- hardly ever sworn to in a court of justice; but what shred,^ what rag of probabiUty is left to cover the nakedness of this transparent lie, when we find this aUeged purist in matured life, in the eity of his enemies, with a wife and family in his dwelling-place, so little capable of controUing his sexual passions as to purchase pleasure at the price of disease ! It has been said that if the plaintiff had an unlimited- command of pure women he would not have resorted to those who were impure : there is no force in the remark — polygamy and courtezansbip are always found to flourish side by side ; it requires but a very moderate knowledge of the world and of history to be aware, that the women who make pleasure a profession are not least patronized by those for whom iraraoderate indulgence has rendered the sexual act at once a necessity and a weariness. For the reasons indicated, I find it utterly impossible to treat the plaintiff's mere oath as of any value at all, when it stands alone in opposition to the evidence of credible witnesses. Then, are the witnesses who depose to the particular acts of im morality with whioh the plaintiff is charged in the plea of justifica tion credible witnesses ? In my opinion they are thoroughly so. These witnesses are Lakhmidas Khimji, and the two young men, Kdldbhdi Lalubhdi and Chathurbhuj Wdlji. As to Lakhmidas Khimji, his credibility is beyond suspicion ; a grave, respectable, inteUigent man, of the highest position in his caste, animated by an earnest desire to purify the practices of his sect; he gave his evidence in a quiet, calm, straightforward manner, erainently calculated to con ciliate belief; nor was he betrayed into a single inconsistency or JUDGMENT OF SIR JOSEPH ARNOULD. 125 self-contradiction in the course of a very long and searching cross- examination. The young Kayasth, Kdldbhdi Lalubhdi, a son of the Sheristeddr of the Sudder Adawlut, gave his testimony -with ex treme intelligence and in a frank, artless, natural manner, which unavoidably created the impression that he was honestly speaking the truth. The young Bhdttid, Chathurbhuj, was a less intelligent person, but he too gave his evidence calmly and clearly, nor was he shaken in a single particular. It was said that the testimony of tbese two young men was open to suspicion, because both were great friends of the defendant; because one had also been his pupil for some time at the Elphin stone Institution, and the other was the nephew of Dr. Dhirajrdm. If they had told a less plain and unvarnished tale, if they had been shaken in cross-examination, if they had become confused or hesitating, if they had shown any eagerness of partizanship, I might have felt there was something in the suggestion ; though even then it might fairly have been said that, in a case Uke this, no motive but one of friendship for the defendant, or earnest zeal for the reform of the sect, could induce people to brave odium (and, if members of the sect or caste — worse than odiura) by coming forward to relate in open court what they knew of the malpractices of the Mahdrdj. But considering the mode in which these young men gave their evidence, the fact tbat one is a relation of Dr. Dhirajrdm and that both are friends of the defendant, though it may have supplied a reason for watching their testimony more closely, affords none for discrediting in any way the testimony which in fact they gave. And tbat testimony was wholly uncontradicted except by the mere denial of the plaintiff— a denial which, for the reasons already more than sufficiently indicated, raay be regarded for all purposes of eridence as practically worthless. Kdldbhdi Lalubhdi, who seems to have been on very intimate terras with the plaintiff, speaks to two instances, one in Surat and one iu Bombay, in which he witnessed facts that can leave no reasonable doubt of illicit intercourse between the plaintiffand two ladies of the Bania caste. The flrst took place at Surat about three years ago: "I was sitting," says the witness, "-with tbe plaintiff and a male Banian in his ' diwankhana.' A Banian girl. 126 APPENDIX. about 14 or 15, carae in with a female servant ofthe Mahardj. She passed through the 'diwdnkhdna' where we were sitting and went into the side room : the Banian man immediately got up and went away; the plaintiff left the room and went into that into which the female had gone. I was a boy at the time" (he would have been about 13). "I attempted after some time to go into the room which the Maharaj had entered : I expected folded pdn-sopdri, and I went to get it. I entered the room. I saw the Mahdraj sitting with a girl on a couch embracing and kissing. I did darshan (reverence) to him : he got up, took me by the arm, and took me out ; he then gave me some pdn-sopari ; I then left and he went into the inner room again." That is the first case : the second took place in Bombay, where the youth had renewed his intiraacy with tbe plaintiff, and was well aware from conversation that had passed between thera that his friend was acting in public the part of a reformer. Kdldbhdi had his suspicions as to the genuineness of these professions. " In con sequence," he says, "of what I heard about the plaintiff, I once watched a lady to his house. I heard people say, pointing to her, ' that is a lady with whom the Mahardj has fallen in love.' I followed her to the plaintiff's house ; she entered a doorway inside the ' diwdnkhdnd. ' I went into the 'diwdnkhdna' and sat there ; the plaintiff was there ; the plaintiff went inside, into the room the lady had entered. I did not go away. I remained sitting there about half an hour. The plaintiff came out ; he had only his waist- cloth on. I began to smile ; he asked me ' why are you laughing?' (he was laughing too). I said, ' Tou are certainly effecting a very great reform.' He laughed and said nothing. Presently, the lady came out ; her dress was disordered. I looked at her and laughed. She laughed and went away. Frora her dress I can say she was a Banian : from her dress and jewels, I concluded she was a respect able woman." That is the testimony of Kdlabhai, — testimony given with a sira- ]iUcity of manner and naturalness of detaU, which it would be uifficult to surpass ; testiraony which, unshaken as it was by cross- examination, and uncontradicted except by the bare denial of the plaintiff, I have no difficulty in believing to be substantially the truth. JUDGMENT OF SIR JOSEPH ARNOULD. 127 Chathurbhuj, who also appears to have been a good deal about the plaintiff's house, deposes to have seen a third young lady introduced into the plaintiff's bedroom, and botb ho and Kalabhai concur as to the fact of those conversations between themselves and the plaintiff in which he maintained the doctrine, and confirmed it by the results of his own experience, that illicit intercourse with women is favorable to the health and vigour of the human system. These conversations are of course denied by the plaintiff, but it is also urged that they are intrinsically improbable. I do not think so. In this country, youths of 1 6 or 1 7 are often husbands and fathers : in no country do we find that lads of that age are indisposed to enter into such discussions. As to tbe improbability of the plaintiff's taking part in them, would there, it may be asked, be anything strange in a Mormon elder taking up such a topic in defence of polygamy, if pressed hard in argument by a couple of young unbelievers in the merits of that patriarchal institution ? And now as to tbe evidence of Lakhmidas Khimji. I shall con sider first that part of his testimony which relates to the plaintiff's conduct in Bombay, reserving to the last the consideration of that which relates to his earlier iraraoralities at Beyt. Lakhmidds Khimji, like many others, believed in the professions of reform with which the plaintiff introduced himself to the VaUabhdchdryan public of Bombay. He was come to promote female education ; he was open to argument on the question of widows' re-marriage. It was known —and this is a fact which should be borne in mind to the plaintiff's credit- that be had opened, and that he contributed to support, a flourishing boys' school at Surat, where instruction was given, amongst other things, in Sanskrit. These things more than counter vailed with Lakhmidds Khimji the scandals of the plaintiff's youth ; and he appears, from the moment of his arrival in Bombay, to have entered into warm and friendly relations with the new Mahdrdj. " I called on the plaintiff," he says, " the second or third day after his arrival. I was on friendly terms with him, saw him twice or thrice a day, invited him to my bouse, asked friends to meet him. I did this because he was making promises of effecting reform, abohshing these bad practices, and getting girls to be permitted to learn. I forraed an opinion subsequently tbat plaintiff continued 128 APPENDIX. bis former bad practices, and that for three or four months I had been misled. One day I went to his house and was sitting conversing when two females arrived ; one of them had a silver goblet in her hand ; she was about twenty ; the other was a widow about forty ; the young woraan was a Cutohee Bhattidn, a married woman." The witness then goes on to state that the young lady having been conducted by a female servant into the bedroom, the plaintiff .sent hira off to the printer's to make immediate arrangements for the pubUcation of some article. " I went downstairs,'' says the witness, " but some suspicion crossed my mind, and after a short time I went upstairs again into the sarae room ; no one was there except the widow, who was standing beside the door ; I continued sitting there till they came out. First the Mahdrdj came out : on observing me, he grew pale. Then the young lady came out ; she was srailing and laughing ; her rose-coloured ' sdri' was in a confused, rurapled state ; it had been all right when she went in. She had not the silver goblet. I presume she had given it to the Mahardj. Both the ladies shortly left. I remained. Nothing was said on the sub ject at that time, but in the evening," says the witness, "I went again. The Mahardj took me into an inner room to have some pri vate conversation with me. He began : he said, ' What have you done with regard to the opening of female and other schools ? Speak to Mangaldds and others ; request tbeir aid ; get up a subscription list.' I said, 'Mahardj, this is all a sham; you profess to be a re forraer, and to wish to open female schools ; and in private you commit such bad acts, such adulteries.' His answer was, ' Tes, you might have suspected me, but I have not coramitted any bad acts ; I only went in to accept food from the female.' To this I replied, ' Tou told me that when females came for that purpose you did not take thera inside ; if you went in to accept food, why did you leave the widow outside ?' He did not answer that, and changed the con versation." Such is the evidence of the defendant's witnesses as to the irarao ralities of the plaintiff during his. recent residence in Bombay. I have reserved for the last the consideration of the scene which Lakhmidas Khiraji deposes to having witnessed fifteen years ago at Beyt. Here, again, I shall let witness speak for himself : — JUDGMENT OF SIR JOS-EPH ARNOULD. 1-29 " There is a temple at Beyt dedicated to- Laxmi ; the- plaintiff'" threw gulal there. There were females present ; he threw the guldl on the females, then on a number of persons near the gate. When the gulal was thrown in two- or three handfulsj persons outside the inclosure could, not see what was going on inside. Iramediately after throwing the gulal, he squeezed the breasts of a young girl; a^ Bhattian, who -was near the gate. She smiled. A few days after this, I and' my uncle (Damodar Devji) went to the plaintiff's house- at Beyt ; it was about one or half-past one o'clock in the day ; he- was lying in his bed. I and my uncle went up and began sham pooing- his legs. It is usual to do so when the Mahdrdj is lying. down : regarding him. as a God, shampooing his legs is considered a, pious act. While so employed, tbe girl, whose breasts the Mahdrdj i had squeezed, came accompanied* by a widow. The widow came up and whispered to the Maharaj. He said, ' Go out.' I and my uncle then left the bedroom. and went outside. The girl was left there;. afterwards the widow came out and shut the door, and held, the- chain. The widow smiled, and asked my uncle if I would like to-' see Eas Lild." We went in. The plaintiff was in the act of having camal intercourse with tbe girl inside. The plaintiff said to my uncle, ''What -will he (meaning me) give for seeing this ?' My uncle said, ' He -will do you service.' Before I went in I had agreed ¦ tO' give 100 Cutch cowries (about 30 rupees) for seeing. the sight. I made my respects (darshan) and came out. I was then about 18 or 19 years, of age. It is considered," continues thie witness; "a pious act by Vaishnavas to witness the Eds Lild of the Mahardj,; it is a custom in the sect to pay for witnessing this act; both the sectary who sees, and the woraan who is enjoyed, pay. To have connexion with the Maharaj is considered to lead to 'Gowlok' (the paradise ofthe 16,000 gopis)." Such is the sworn testimony of this-very. respectable witness, given with the most perfect simplicity and candour, — given as though he was relating nothing extraordinary — absolutely unshaken in cross-examination. The -plaintiff,' in answer to questions put by bis counsel, contradicts. absolutely and categorically the whole story.. As to the value of tiiat oontradiction- standings alone, nothing further need be said ; but on this part of the case the plaintiff attempted to 130 APPENDIX. go beyond mere contradiction, and called three witnesses to throw doubt on the statement of Lakhmidas Khimji, by showing that in the temple he specifies at Beyt (the temple of Laxmi), guldl is never thrown on the worshippers, but only on the image, it being the temple of female divinity. The first of these witnesses, Devidas Hansrdj, formerly superintendent for the Guicovdr of the temples at Beyt, -proves very little as to the point for which he is principally caUed. "Gulal," he says, "is thrown on the images in aU the temples ; but not on the worshippers when the image is female." But haring thus laid down the rule, he admits there may be excep tions, for he adds, " a witness may have seen it thrown on the wor shippers at Laxmi temples ; I have not, that is aU I mean." Mitharam Purushottam, a Bhdttid from Eajkot, whose duty it was nine or ten years ago to follow the Mahardjds round the temples of Beyt and collect the tax due to the Guicowar from the devotees, gives the following evidence : — " Gulal was only thrown on the worshippers in the temple of Dwarkdndthji at Beyt : it is thrown by the Mahdrdjds and the Brahnaehdris. Premji Puja, the third witness, a Pokarna Brahmin, who has come down to Bombay to act as cook, but who previously for twenty years had been a servant in the temple of Eddhdji, another female divinity at Beyt, contradicts witness No. 2 in two important par ticulars. Agreeing with him that gulal in Laxrai temple is only sprinkled on the image, he swears that even in the temple of Dwdr- kdnathji, it is only thrown on the musicians, not on the worshippers; thrown not by the Mahdrdjds at all, only by the Brahmacharis. Even if the point were a material one, it is clear that this evidence of contradiction wholly fails: but the point is not a material one; the evidence of these very three witnesses shows this temple of Laxmi at Beyt to be one of five small shrines dedicated to different gods and goddesses, all of which are in close proxiraity. Lakhmidds Khimji, without any serious impeachment of his accuracy, may easily have mistaken one of these smaU shrines for another ; or the plaintiff, to serve a particular object, may have done an act whieh was not strictly regular. ¦There is another objection to this vvhole story founded on the proposition that it is incredible in itseU, as involving a violation not JUDGMENT OF SIR JOSEPH ARNOULD. 131 only of the most universally observed laws of decency, but of the very principles on which our comraon human nature is built up. This is a very inconclusive objection : it is not an objection likely to have any weight with those whora reading and experience have carried beyond the circle of horae manners and home opinions. It is difficult for an Englishman of the nineteenth century to believe in the existence of suoh a state of raanners as is depicted by Petronius or Martial, and yet ^ we know that these two writers were the most fashionable and favorite authors among their Eoman contemporaries; the very essence of their popularity consisting in the general truth fulness of their social portraitures. So in order to put ourselves in a position for judging adequately of the probable truth of such a story as this, we must endeavour to realise as best we can the state of feeling habitual among those whose corruptions it exposes. We must suppose the case of a weak and blinded people ; a rapacious and libidinous priesthood ; a god whose most popular attributes are his feats of sexual prowess ; a paradise whose most attractive title is that of " a boundless ocean of amorous enjoyment." But there is one plain fact which on this matter is worth a world of speculation. So little did Lakhmidas Khimji suppose that there was anything incredible in the story, tbat at a large party at Gokuldas Tejpal's, he made it the subject of au attack half-jocose, half-earnest against his uncle, who has now for some years been absent in Zanzibar. He mentioned the names of several highly respectable merabers of his caste and sect in whose presence the alleged attaok was made : those witi^esses were put into the box and tendered for cross-exami nation, but no question was put to them tending in any way to impugn the statement of Lakhmidas Khimji. Sucb is the evidence in support of the charges made against the raoral character of the plaintiff in the plea of justiflcation ; on my mind that eridence leavps not a shadow of doubt ; the charges made are, in my opinion, fully substantiated. Jadunathji Maharaj is con clusively shown to have been in no degree superior in moraUty to the average of his brethren, and principally to have differed from them in the tact and cunning with which he eraployed pubUc pro fessions of zeal for reform" as a convenient cloak for uncleanliness. Having thus gone through aU the observations I proposed to make 132 APPENDIX. on the evidence, there ,is only one other point on which I wish to say a few words. This trial has been spoken of as having involved a great waste of the pubUc time. I cannot quite agree with that opinion. No doubt much time has been spent in hearing this cause, but I would fain hope it has not been all tirae wasted. It seeras impossible that this matter should have been discussed thus openly before a population so inteUigent as that of the natives of Western India, without pro ducing its results. It has probably taught some to think ; it must have led many to enquire. It is not a question of theology that has been before us! it is a question of moraUty. The principle for which the defendant and his witnesses have been contending is siraply this — tbat what is morally wrong cannot be theologicaUy right— that when practices which sap the very foundations of morality, which involve a violation of the eternal and immutable laws of Eight, — are established in the name and under the sanc tion of Eeligion, they ought, for the common welfare of society, and in the interest of huraanity itself, to be publicly denounced and exposed. They have denounced — they have - exposed them. At a risk and at a cost which we cannot adequately measure, these men have done determined battle against a foul and powerful delu sion. They have dared to look custom and error boldly in the fece, and proclaim before the world of their votaries that thefr evU is not good, that their lie is not the trath. In thus doing they have done bravely and weU. It may be aUowable to express a hope that what they have done will not have been in vain — that the seed they have sown will bear its fruit— that their courage and con sistency wUl be rewarded by a steady increase in the nuraber of those whom their words and their examples have quickened into Ihought, .-and animated to resistance, whose homes tbey have helped to cleanse -from loathsome lewdness, and whose souls they have set free from a ^debasing bondage. THE INDIAN PEESS ON THE MAHARAJ LIBEL CASE. I. — The Times of India. Serm sed Serins, — late but in earnest, must be our motto in commenting upon the judgment given last -week in the great Mah^r^j libel case. The arrival of the English mail and other causes, have compelled us hitherto to defer the con sideration of an event -which must be regarded as haviag the most important bearing upon the interests of native society. It is true that the progress of reform and enlightenment may be looked on as ultimately safe, and beyond the infiuence of any particular events ; but such events, if inauspicious, might retard the progress, though they could not arrest it. If, in the present case, the Mah4rS.j's party had gained a triumph, — that circumstance -would really have given them no protection or safety against the tide of enlightened ideas ¦which is advancing irresistibly, and -which is destined in a few years to change the entire surface of Hindu society. But such » triumph -would have tended to conceal the real state of affairs ; it -would have given fresh hope to the reactionary spirits ; and it -would have had the undesirable effect of damping the courage of a very exceUent and estimable set of men, whose main defect is not any want of intellectual discernment to see what is best, but a want of moral resolution to carry out what they know to be right in the face of opposition. "We are happy, however, to be able to congratulate the Keformers upon a substantial victory, whioh sets them quite above their adversaries, and which must necessarily fiU them with confidence as regards the work which stiU lies before them in the future. The judgment, it is true, was a mixed one, and a verdict ou the first plea with nominal damages was recorded for the plaiuti6F. This the Mah&r6j's party have endeavoured to avail themselves of, by adroitly announcing that the sum of five rupees was fixed by the Court in compassion .to the poverty of the defendant, and that the smallness of the mulct merely shows the contemptible position of the person condemned. But this attempt 134 APPENDIX. to brave out the matter has been utterly unsuccessful. " The bazaar," however easily it may be guUed as to the probabiUty of Eussian invasions and the Ute. is sufficiently keen in judging of matters that are reaUy brought home to itself. The natives know perfectly weU the true meaning of the judgment. And the plaiatiff's supporters who had prepared sweetmeats to be distributed among the caste on the evening of the decision, in celebration of the triumph which they hoped to -win, were observed to refrain from any demonstration of the kind and exhibit a crestfallen demeanour. "We cannot of course deny that we wish the verdict had been otherwise. We wish that a complete victory, nominal as weU as real, technical as well as substantial, had been awarded to the defendant. But there is consolation to be found even in the present result. The confidence which aU sections of the natives feel in the Supreme Court, wiU surely be confirmed by observing the entire absence of partizanship which characterises the recent judgment. And, on the other hand, it becomes still more damnatory of the Mah&rSj, if after the the most equitable wiUingness to allow aU points iu his favour, it is found that neither of the judges is able to exonerate him from a single one of the charges laid against him, and that both of the judges unanimously declare that he must have deliberately perj-ured himself in almost every part of his evidence. Can any one believe that after this public revelation and exposure of his real character, Jadunathji Brizrattanji will be able to maintain his position as a sanctified teacher, and au incarnation of God ? The Satya Prakdsh has in reaUty verified its name. Through a long night of superstition and darkness, vile creatures like this Mah&r&j have beeu able to make their dens of vice and debauchery seem to their spell-bound foUowers to be the holy temples of God. But as soon as the moming light comes, the place is found fuU of corruption and uncleanness ; magical speUs lose all their efi'ect ; and aU men of a better sort rise disgusted, and at any cost break loose from such a haunt. We have no doubt that the greatest of aU public services has been performed by the exceUent and inteUigent Karsand&s Mulji for his countrymen, a service that must for ever bear fruit. And to commemorate their achievement and the glorious battle that they have fought, we think that the Eeformers might weU set up in their houses in golden character the noble and impressive words of Sir .Toseph Arnould : — " The principle for which the defendant and his witnesses have been contending is simply this — that what is moraUy wrong cannot be theologicaUy right— that when practices which sap the very foundations of morality, which involve a violation of the eternal and immutable laws of right, — are established in the name and imder the sanction of reUgion, they ought, for the common welfare of society, and. in the interest of humanity itself, to be publicly denounced aud exposed. They have denounced — they have exposed them. At a risk and at a cost which we cannot adequately measure, these men have done determined battle against a foul aud powerful delusion. They have dared to look custom and error boldly in the face, and proclaimed before the world of their votaries COMMENTS OF THE INDIAN PKESS. 13,5 that their evU is not good, that their lie is not the truth. In thus doing they have done bravely and weU. It may be aUowable to express a hope that what they have done wiU not have been in vain — that the seed they have sown ¦wiu bear its ftnit — that their courage and constancy will be rewarded by a steady increase in the number of those whom their words and their examples have quickened into thought and animated to resistance, whose homes they hav e helped to cleanse from loathsome lewdness-, and whose souls they have set free from a debasing bondage." We shaU now tum from the moral and social aspects of the case, to say a very few words ou the verdict as a legal decision. We are told that if the defendants had not pleaded "not guilty" — that if they had contented themselves with the plea of "justification" they must have got a simple verdict in their favour, with costs. The first question theu that arises, is this, were the defendants to blame for entering a plea which they could not support ? Was the flaw in their -victory caused merely by «. piece of technical imprudence, — in short by a falae move on the part of the defendants' legal advisers ? We think that the answer to this question depends entirely ou the purpose -with which the plea was entered. If it was entered -with a view to some technical ad-vantage possibly arising out of it ; if it was put in ¦with any intention of evading the real grounds of the issue, — we should theu feel the less regret that a defeat had been sufi'ered on the plea. But if, as appears more likely, the defendants considered the plea to be bond fide defensible, though at the same time they did not propose denying the pubUcation of the so-caUed "Ubel," it then remains to be asked, — What was the view of their case, which caused a verdict to be given against them ? Now it is always aUowed that pleas- in a defence need not of necessity be congruous and consistent ¦with each other. They may resemUe the excuses of the washerwoman in the case of the broken mangle, who said, first, that she had sent back the mangle quite sound, and second, that it was broken before it was lent to her. But it does not ajqyearthat there was even that allowable amount of incongruity in the pleas of the recent Ubel case. Libel stands on a dififerent footing from other things. In a case of homicide, if the accused person pleads first "not guUty," and seconi that the homicide was justifiable, those pleas are inconsistent. But in a case of Ubel the afl'air is different. For the plea of not guflty is not a mere question of fact, but a question of animus. The essence of a libel is not defamation, but defamation accompanied by maUce. And thus, as a matter of fact, the "Hbel" may have been published, but the pubUsher of it may obtain a verdict on the head of "not guUty " if his animus was proved to be devoid of maUce ; and again he may obtain a verdict on the plea of justiflcation if the defamatory accusations were proved to be true. In the opinion of the puisne Judge, the defendant was entitled to a verdict on both those pleas ; in the opinion of the Chief Justice he was entitled to a verdict on the plea of justiflcation only. The point of difference between the judges tumed on the view taken of the defendant's position, and we must, confess that the views taken by Sir Joseph Arnould appear 136 APPENDIX. to us broad, penetrating, and just, wbUe those of the Chief Justice were narrow in their scope, and too much limited by an exclusive reference to technical precedents. Sir Matthew Sausse refused to acknowledge any pubUc duty in the editor of a newspaper to expose abuses : he refused to consider the controversial article written by Mr. Karsandas Mulji as having any but a merely personal cha racter : and he, as we think, mistakingly refused to consider the atrocious acts of the Mah&r&j, committed in his priestly and official character to have anything of a public impoit. To all these views we think the repUcation of Sir Joseph Arnould to be.overwhelming ; and, as in duty bound, we vrish to place on record our appreciation and admiration of the foUo^wing passage :— " Such was the defendant's position. What waa his consequent interest ani duty ? ¦" As a VaUabh&charyan addressing his co-sectaries, as a Banian addressing hia caste feUows — above all, as a journalist addressing readers composed principaUy of foUowers of the Mahir&j&s— had he no interest, had he no dnty in denoimcing the malpractices which it is the principal object of the aUeged Ubel to expose ? It appears to me that he had both an interest and a duty. " A public journalist is a public teacher : the true fimction of the press — that by virtue of which it has rightly grown to be one of the great powers of the modern world, is the function of teaching, elevating, and enlightening those who faU within the range of its infiuence. "To expose and denounce evU and barbarous practices j to attack usages and customs inconsistent with moral purity and social progress, is one of its highest, its most imperative, duties. Wheu those evUs and errors are consecrated by time, fenced round by customs, countenanced and supported by the highest and most influential class in society- — when they are whoUy beyond the control and supervision of any other tribunal — then it is the function and the duty of the press to intervene, honestly endeavouring hy all the powers of argument, denun ciation, and ridicule, to change and purify the public opiniou which is the real basis on which these evils are buUt, and the real power by which they are perpetuated. " As editor of the Satj/a Prakdsh, the defendant was, in my opinion, acting vrithin the clear Umits of his duty (as defined iu the case of Harrison v. Bush) ia denouncing to a pubUe principally composed of BhSitti&s and Banians, the moral deUnquencies of the Mah&r6jas." — Times of India, May 2, 1862. 11.— The Shortly after the Coup d'Etat of louis Napoleon, a law was issued in France against the liberty of the press. Almost simnltanepusly, a Napoleonic sio volo, sic juheo was issued to the editor of a joumal in Paris, to the effect that, if he continued to remain totaUy silent on political matters, he would incui- thai COMMENTS OF THE INDIAN PEESS. 137 displeasure of the Powers. The Paris editor had an article next day, headed " The Liberty of SUence." No enlightened man can doubt that a government or a country must suffer incalculably more by imposing a constrained silence ou the press, than by granting an unrestricted Uberty to it. The " Mah^rSj Libel Case,"' on which the judgment of the Supreme Court was delivered yesterday, was one of paramount importance in its bearings upon many vital interests, upon none more than upon the Uberty of communion. What is society without this liberty? If earnest men in society have not the liberty of communion with one another res,pecting the vUest conceivable ab^uses that prevail in their midst, that society is in degraded bondage. There was but one opinion in the community as to the nature of the judgment that would be pronounced in this case. It was universally expected that it would be one which would vindicate the liberty of the press, the justice of EngUsh law, the cause of progress in this land, and more especiaUy the moral reform which is struggling to make headway in this commu nity against the most powerfuUy antagonistic infiuences. The judgment deUvered by the Puisne Judge, Sir Joseph Arnould, has fuUy realized and justified the public expectation. In his judgment, Karsandas Mulji is not gmlty of libel; there wag the most fuUy justifying occasion for his exposure of the scandalous practices of the Mah&rSj, and the justification has been completely established. We regret that we are not able to characterise in the same terms the judgment of the Chief Justice, Sir Matthew Sausse. In his judgment Karsandas is guUty of Ubel, and there was not justifying occasion for his accusations against the Mah4r4j. At the same time, the Chief Justice considered the justification estabUshed. His judgment, therefore, was for the Mahk'Sj on the plea of Ubel, — damages five rupees, without costs. This -wUl go forth as the judgment of Her Majesty's Supreme Court in this important case. We greatly wish that Her Majesty's Judges had been of one mind in this matter. We need not say that we fuUy agree with the Puisne Judge ; if we did not, we beUeve that we should stand alone, in an inglorious isolation from the public of Bombay, European and native, unconnected with the case. " The greater the truth, the greater the libel." Tes; but only when the libeUous truth is uttered in malice. The justice of the legal adage depends, not upon the mere fact of the libeUous character of certain aUegations, nor upon the fact that the libeUous aUegations are founded in tmth, but upon the fact that the true libeUous allegations have been prompted by envious, selfish, and maUcious feeUngs. When there is no evidence of such prompting, nothing to warrant the suspicion of it, a libel is not greater, but less, the greater its truth. There are cases where it is proper aud necessary to expose the character and design of the base, as a safeguard to the pubUc good, or a warning to the innocent when they are exposed to danger and suffering. It certainly could not be said with any truth— the greater this propriety arid necessity, the greater the Ubel. Such a proper and necessary exposure has nothing in it which partakes of the nature and character of a Hbel. We have said that there are such cases : we must guard our meaning against 13S APPENDIX. misapprehension, by adding that such cases are probably comparatively rare. When they do occur, however, and are conducted with becoming tendemess and self-denial, the one who makes the exposure must be regarded as in every sense of the word a public benefactor. Such a case certainly is that of the exposure of the MahSr^; and such a pubUc benefactor is Karsandas Mulji. This " Mah&iaj Libel Case" has convinced the pubHc that immorality is- no name for the debauched, adulterous Uves led by those satyrs- the MaharSj&s under the name of reUgion, nay — of divinity. If it ever could be proper and necessary to expose the character, dfesigns, and practices of the profligate and libertine as a safeguard to the public good, it certainly was so in the case of these Mah&rSj^s. In the exposure that has been made, every inteUigent person must be struck -with the temperate, judicious, and conscientious tone and character of it. The only wonder is that Karsand&s, -with so much knowledge of the evU practices of the MahSr&j, and so much knowledge of the injury to public morals from those practices, could have exercised such moderation and self-denial in exposing them. The efforts he first made to persuade the Mah&rij&s personaUy to renounce those practices of which it is a shame even to speak, evinced a becoming tendemess and desire to avoid exposure : the efforts he then made to move the sect to exert its imited authority or infiuence for the same purpose evinced a real sincerity, an honesty of intention, and a freedom from selfish motives : the efforts which he finally made, after aU others had faUed, to try the -virtue of a pubUc appeal to the Mahirij^ through the press, which he knew would put enmity between his caste and himself, and raise up a storm of foul-mouthed reproach against him, evinced a firmness, self-denial, and determination to effect the necessary reform, which are admirable in themselves, and which would have had the desired effect upon any but those sunk in the sottishness of lust. Karsand&s has done his duty. We are very far from viewing him in the character of a. thorough reformer; but he has probably acted up to the light and convictions which he has received, and we trust he wUl receive more light and stronger convictions. He has done his duty. And although he has met vrith opposition in the discharge of it, he has not yet, Uke many a more thorough reformer, " resisted unto blood, striving against sin." We trust, therefore, that his good intentions aud his courage wUl not fail him, — that he vrill not draw back in dismay, now that he has "put his hand to the plou^." He has done his duty. The European community aud the more enUghtened members of the native community, who desire the civilization and improvement of their feUow-subjects, should consider this fact, and should give him the support to which he is justly entitled. Let no one feel himself justified iu withholding his support from the consideration that Karsand&s has not gone far enough, or that he has gone too far. In so important a matter, such objections would be most flimsy, and would belie any show of interest in native improvement. The matter is a reaUy important one in itself and in its bearings ; and it wiU argue the want of a sense of responsibility on the part of our own countrymen, if COMMENTS OF THE INDIAN PEESS. 139 they refrain from doing what they legitimately may do to countenance, encourage, and support Karsand&.s and his associates : it wiU argue the want of moral courage on the part of the more enlightened members of the native community, if they refrain from giving their countenance, encouragement, and support. The cause is one of public morals. We are not viewing it in a religious point of view at all. We suppose that few of our own countrymen in Bombay had any suspicion that such gross immoralities as those which this " Mah^-&j Libel Case " has publicly exposed were countenanced and practised by the men with whom they have daily intercourse in the way of business ; or that they had any idea that they were living in the midst of a people whose social customs and reUgious observances were of such a debased character as they have now publicly been shown to be. If the natives have any respect for the opinions of their European acquaintances and friends, the knowledge on their part that the latter are now aware of the disgusting and abominable things that are done of them in secret, must have a salutary effect upon them. We caU upon them to renounce these hidden works of darkness : to protect their wives and daughters from the vUe designs of adulterers : to behave themselve like men, and not like beasts. If one thing more than another proves the besotted character of these Mah&r&j&s, it is the fact that they have been so infatuated as to provoke this exposure and drag their own flithiness before the public — " raging waves of the sea, foaming out their o^wn shame." If these men are your gods, what must your devils be ! The judgment delivered yesterday vriU be pubUshed in a few days. We wait vrith impatience for that of Sir Joseph Arnould, one of the most eloquent, impressive, aud just ever delivered from the Bench of the Supreme Court in Bombay. We shaU retum to the subject on the publication of the judgments. — Bombay Gazette, April 22, 1862. III. — The Bombay Satarday Review. The moral effect of the judgment ofthe Supreme Court of Bombay in the cause which for so many weeks has engaged pubUc attention, and upon the issue of which may be said to have depended the fate of reform aud reformers iu our Presidency, has been unfortunately marred by the disagreement of the two Judges on a question of great legal, but no substantial importance. WhUe freely admit ting the dignifled impartiality of Sir Matthew Sausse's judgment, and the cara and labour he has used to work out a conscientious verdict, we cannot but think it a matter to'be deeply regretted, that, although the leamed Chief Justice agreed •with his coUeague in stigmatizing the MaharSj as one guUty of the foulest adul tery and the most deliberate perjury, and although he therefore decided that the defendant who was accused of UbeUing this man had justified that Ubel on every point by proving that he only spoke the simple tmth. Sir Matthew nevertheless found himself compeUed to come to the conclusion that the plaintiff is entitled to a verdict with nominal damages on the plea of "not guilty." The argument of 140 APPENDIX. the Chief Justice is that tbere waa no "justifying occasion" for the publication of the Ubel by the defendant. He says to the defendant : " Whatever you aUeged is true ; but you have faUed to show that the plaintiff gave you any provocation to publish this truth ; and the English law so tenderly respects the sacredness of private character, that I am bound to declare your article a libel in the eye of the law." If we read the judgment aright. Sir Matthew contends that no "justifying occasion" can be said to have arisen, except in cases in which tbe parties accused of publishing libels have a strong interest iu the matter concerned, or have com mented on written or printed documents which challenged pubUc discussion. This may be good laV — that is to say, if a judge should always cliug to the letter instead of being guided by the spirit of the law — but to a layman at least it cer tainly appears that the larger sympathies and more liberal views of Sir Joseph Arnould have brought him to a verdict more consistent with justice and common sense. Not the least convincing passage of a judgraent as eloquent and as im pressive as we ever heard in a court of justice was the argument of the Puisne Justice in support of the position that there had heen "justifying occasion" for the publication of the libel." Sir Joseph Arnould showed first that it was the interest of the defendant as a member of the Bani&, caste to expose the fllthy practices by which the Mah&r&j&s and their followers disgraced the community to which he belonged, and that it was his duty as a publie journalist to denounce immoralities which, under .the sacred name of religion, were corrupting the very heart of society. To whom then, the Puisne Justice next asked, was the defendant to appeal ? The courts of law were not open to him, for the MahSrSjas, however vicious they might be, had been guilty of no crime in committing adultery vrith women whose husbands and fathers presented them for that purpose to priests whom they believed to be inear;aations of the Deity. He could not hope that, if he appealed to those who were formerly his fellow-sectaries, they would support him ; he knew, on the contrary, that they would cast him out from their midst as one accursed, and persecute him with unrelenting hatred. To whom oould he turn, or iu what way could he satisfy his righteous indignation and do his duty 'as a teacher of the people, except by appealing at the bar of pubUc opinion ? But, even although this was the only resource left him, the defendant contented himself with attacking the Maha,r6j&s generaUy and the doctrines of the YaUabhlchirya religion; and it was not tUl Jadun&thji Mah^rSj himself offered provocation by starting a journal of his own in which he constituted hiin self the champion of the faith, that the editor of the Satya Prakdsh at last singled out this Mah&r&j by narae, and charged him personaUy with practising the very vices he affected to deplore iu others. AU these circumstances seemed to Sir Joseph Arnould to fui-nish the "justifying occasion" for the pubUshing of the libel, and we do not know what can be said in answer to his exact aud luminous reasoning. But the Puisne Justice was overruled by the Chief, and in consequence a verdict has been given which enables the partizans of the Mahai-a,j to hold up their heads, and to proclaim through the bazaar that their master has -gained the COMMENTS OP THE INDIAN PEESS. 141 day, and that the Court has awarded him nominal damages solely out of com passion for the poverty of the defendant. The natives, of course, do not care to understand the technicalities of the law courts j the only fact plain to their com prehension is that there has been an apparent compromise ; and it is deplorable that such should be the result of a merely technical difference of opinion between the Judges. In a case of this sort, in which the verdict could not fail to exercise a vride influence on the popular mind, it was aUowable for Sir Matthew Sausse to look beyond the Umits of the Court, and to consider what would be the effect of a judgment in which the sUghtest incUnation in favour of the Mahar&j would be sure to be misconstmed. The mischief, however, is done ; and it remains for the press to point out, as clearly as possible, that vrith regard to the only substantial plea, the plea of justification, the opiniou of the Chief Justice as to the guilt of the Mah&r&j is quite as decided, and the language in which he expresses that opinion quite as strong, as Mr. Justice Arnould's. There was not the least shadow of hesitation left ou the mind of either of the Judges as to the trath of the eridence given for the defence, and the worthlessness of the evidence offered on behalf of the plaintiff. It had been distinctly proved, both Judges were agreed, that ihe Mah&r&j&s iu general are in the habit of committing adultery with the -wives and daughters of their sectaries, and that the conduct of the plaintiff Jadunathji has been as filthy and abominable as that of any of his colleagues. Both the Chief Justice and Sir Joseph Arnould, too, emphaticaUy declared the plaintiff to be a man utterly un worthy of credit, and that he had come into Court with an affectation of purity which his craft and inteUigence enabled him to assume, for the purpose of upsetting, if he could, by systematic and deliberate perjury the strong evidence given to prove that he had led a horribly dissolute Ufe. With uublushing countenance he had sworn in the witness-box that he knew not what it was to have connection vrith strange women, and that it was impossible for him, the priest and leader of his people, to commit impure or immoral acts ; yet the testimony of respectable medical vritnesses established beyond a doubt the fact that he had suffered from a disease which could only have been brought upon him by his immorality, and to this testimony he had nothing to oppose but his simple denial, his counsel pru dently declining to caU as witnesses medical men who had been asked to examine him iu the hope that they might find he had been afflicted with some other com plaint. Since he had Ued thus shamelessly on one important point, it became impossible to put faith in a word he said; and were the man not utterly hardened against exposure, he would, after the pubUcation of the judgment of the Court, shrink from the light of day, throw away the mask of religion, vrith which, like the veiled prophet Mokanna, he has concealed the features of the satyr beneath the appearance of the god, and so save his deluded foUowers from further misery and degradation. But, if repentance and reform are not to be expected from the MahirSj, if aU that can be done vrith him is to bring him as a criminal to the bar of the Supreme 142 APPENDIX. Court, and have him punished for his perjuries, we may at least hope that some of those who have beUeved in him most firmly -wUl be driven by the storm of public ridicule and public indignation to renounce a creed of which perhaps for the first time they have had the impiety and bestiaHty laid bare to their view. Henceforth, it wUl be impossible for any respectable Banian or Bh&ttia, to frequent a Vallabh&ch6,rya temple without exposing the honour of his family to suspicion. Many amongst them, no doubt, have been as ignorant as the public in general were before this trial took place of the debauched habits of the Mah&r&jas ; or, if they knew what was done, they considered such practices to be sanctioned by their religion. The whole truth has now been revealed to them ; they have learnt that their faith is a foul and wretched superstition unknown to the founders of the Hindu religion, and that aU inteUigent men look upon them -with amazement and ¦with scorn as votaries of a creed which sanctifies the worst passions of our nature and deifies the most degraded of mankind. Knowing how strongly entrenched in each man's heart are the ¦ superstitions which he has been taught to Usp in his childhood, and which have grown vrith his growth and strengthened -with his strength, we fear tbat the ignorant mass of the Vaishnavas wiU stiU cUng to their former faith ; but at least the exposure the Maharaj is have had the folly to pro voke will encourage the more thoughtful and enlightened amongst them to throw off their aUegiance to the abject creatures they have worshipped as gods, aud their example may in time effect a revolution. To aU such we cannot say anything in the way of exhortation so effective as the bold and earnest words with which Sir Joseph Arnould fltly concluded his judgment : — " It is not a question of theo logy that has been before us ; it is a question of morality. The principle for which the defendant and his witnesses have been contending is simply this — that what is moraUy wrong cannot be theologicaUy right — that when practices which sap the very foundations of morality, which involve a violation of the etemal and immutable laws of Eight, — are established iu the name and under the sanction of Eeligion, they ought, for the common welfare of society, and in the interest of humanity itself, to be pubUcly denounced and exposed. They have denounced^ they have exposed them. At a, risk and at a cost which we cannot adequately measure, these men have done determined battle against a foul and powerful delusion. They have dared to look custom and error boldly in the face, and proclaimed before the world of their votaries that their evU is not good, that their lie is not the truth. In thus doing they have done bravely and weU. It may be allowable to express a hope that what they have done -wiU not have been in vain — that the seed they have so^wn will bear its fruit — that their courage and constancy vrill be rewarded by a steady increase in the number of those whom their words and their examplea have quickened into thought and animated to resistance, whose homes they have helped to cleanse from loathsome lewdness, and whose souls they have set free from a debasing bondage." — Bombay Saturday Seview, April 26, 1852. COMMENTS OF THE INDIAN PEESS. 143 lY.—The Tbitjmph of Civilisation.— There is a pleasure to watch the triumph of truth and progress in thia world of probation. Whatever the trials and turmoils that huraan insanity inflicts at the onset upon a man righteously devoted to the cause of truth and progress, we recognize in his ultimate triumph the protecting hand of Providence, disposing events to march up to their destined goal of success. We have watched the indictment, the prosecution, the trial and the sentence pronounced in our Supreme Court on the recent case in which was involved the weal or the woe of a large and by no means an unimportant section of the native community, and we have not failed to recognise this grand moral maxim. Mr. Karsandas is triumphant ; his cause is triumphant ; aud we think not so much of it as interesting as the moral effects which that triuraph is calculated to produce upon the minds of his ignorant fellow countrymen. A man just like ordinary men, ia many respects far less in mind and heart, claims descent from the Beneficent Creator — nay holds himself a part and parcel of that Awful Being. Hundreds and thousands of men put implicit faith ia his arrogant pretension and worship him. But how ? to our shame, let the foUowing extract speak for it : — " In the morning when the Mah^&j is at his ablutions, a number of persons coUect at a short distance, and as he stands up to vripe his body, one of the Vaishnavas, approaching him vrith reverence, takes into a vessel the water drip ping from his potid (the cloth covering the lower part of his body). This dirty, impure water is esteemed to be of high value and distributed among aU present at the temple, who drink it with feelings of pride. Some of it is reserved untU the 'next day for the purification of absent Vaishnavas. The remnants of the Mah&r§LJ^s' meals are caUed juthan; they are preserved as very precious stuff, and can be had on a formal appUcation by any Vaishnava who desires to eat them. At private banquets and caste feasts, given -with the MahS.r6j's permission, these impure remnants are first served, and are eaten as though they were ambrosia. The pin-sopW which the Mah6.r&j throws out after che-wing, is also coUected and preserved, to be distributed to males and females, who alike take a great pleasure in chewing it over again. "In the month of Shravan, the Mah&rS.j takes delight in sitting on the hindolld (a sort of swing) when his male and female followers move it back wards and forwards with their hands. This privUege of svringing His Holiness is purchased vrith presents to him. At the time of the Holi holidays, one of the MahirSjis stands in the street near the temple in the Fort, and permits his foUowers to haU him with gul&l (red powder). Some of the Mahii'&jas on such occasions, throw the gulal in retum on some favourite female worshippers, and indulge pubUcly in indecent and improper scenes. On sad or joyful occasions, 144 APPENDIX. the Mah&r5j is invited to private residences, and for his trouble receives a present of from ten to one hundred rupees. He is often asked to, visit a sevak or death-bed, when he puts his foot on the breast of the dying person vrith the view to free him of has sins, and receives for his blessing from ten to one thousand rupees." In no region of the world was man ever degraded so low. The water that comes dripping from his potii corresponding to our pij^mas for the lower part of the body, when the Mahar&j is bathing, is coUected into a vessel with all the dirt and impurities which— oh ! it shocks our feeUngs to speak more particularly of the impurities, coming from the filthy fiesh —distributed among all present at the temple and drunk with feelings of pride and exhUaration ! The p&n-sop&ri is chewed hy the Mah&rSj, and the insipid remnant that is thrown out from the mouth, collected most reverentially, and distributed among the followers of the dismal faith — males and females aUke — and chewed over again as ambrosia from their gods !' But our terrible charge against the mon strosity of the Mahlr&j&s yet remains. It is said they caU in females to. worship them ; and it is something too much for wild human nature — and the nature of these MaiarSj&s is snch frora the want of a previous systematic development of the mind— to resist the evU temptation, when they hear the footsteps of tlie beauties of the first water tripping on their fioors, -with soul and heart entirely yielded up. inlo their hands. This, au Elphinstone Scholar, Mr. Karsandas, then editing a vernacular journal, loudly complained against ; and the especial rictim of his caricatures brought an action of libel against the writer. We confess the latter had in his zeal allowed himself to be betrayed into much extravagant vaporing against the Mahar&j —who, whatever the faults of men of his class — was one much above the orthodox views. ..... (But) the bitter tone of our friend spoke terribly on the Mah&r&j and his foUowers. The former instituted a suit for Ubel, and the latter combined to give any eridence against the practices of their reUgious head, so as to throw our poor editor singly upon himself into the arena of the Court of Justice. The result of their combination was very ably calculated— tt« writer was to be ruined. But in an evil hour for themselves, Mr. Karsand&s brought an action of conspiracy against the chief instigators of this iUegal measure of the Hindu community, and the prosecution ended in triumph. It has been the triumph of the glorious liberty of the Press as well as the triumph of progress in Western India. Generally speaking, the Bhitti&s and the Banians, who make up the agitation community of our Presidency, are ignorant and unthinking, and the moral effects of thek defeat wiU never be lost to them. The conspiracy case arose out of the MahirSj libel case ; it was conderanatgry on its very face and hence the defendants suffered ; but in the rude simplicity of their mind our Hindu brethren -will ascribe this their defeat to their advocacy of the Mah^r&j cause, which, vrith their proverbial timidity, they vriU henceforth astutely eschew to espouse openly. They might passively oppose all reforms; but their effort at active opposition being thus nipped at the very onset,, C0M.\1ENTS OF THE INDIAN PKESS. 145 they are not expected henceforth to puff theraselves into iraportance on any measure against the Eeformers, and if a native Guizot were to compile at aome future period a work on the " History of CivUisation in India," we believe the raciest chapter in the book wLl be that which will treat of " Mr. Karsandis and his Prosecution." March on. Progress, thine is the day ! Glory, Eeformer, thine is the VICTOEY !-/»*»» Banner, December 22, 1861. V. — The Bdmddd or Bawn. We beg to acknowledge with thanks receipt of the Report of the great Libel Case both in English and Gujariti. We are glad to find that the proceedings of this important case are preserved in these forms. They will ever remain as vritnesses testifying to the vUe and debasing nature of the Vallabh&ch&rya system of religion ; and also to the immoral and beastly character of its teachers, the Mahar&jfe. Our space being pre-occupied, we are prevented from making any lengthened remarks on the Eeport. We must, however, make room to say a word on the decision of the Court. We have read this decision with great satis faction, and our satisfaction would have been altogether complete had the Chief Justice taken the same view of the case as his colleague. The technical ob jections he took to the plea of not guilty, and the enforcement of nominal damages of flve mpees, have somewhat marred the effect of his otherwise most able and weighty judgment. Looking at it in a legal point of view, we are constrained to say that it is a judgment that will ever do honour to the name of Sir Matthew Sausse, and wiU place him among those erainent men who have adorned the EngUsh Bench in this or ia their own native country. The judgment of Sir Joseph Arnould is aU that could be desired. It is to say in a single sentence the most eloquent, powerful, and satisfactory judgraent that was perhaps ever pronounced in any of the Indian courts of justice. We happened to be present in the .Court on the day the decision was given by the Judges, and we shaU never forget the earnest tone of Sir Joseph. He seemed to have felt that he had a great duty to perform, and he certainly performed it weU. Being convinced by the evidence produced in the Court that the MahirSjis and their tenets were of immoral and debasing character, he did not shrink frqm denouncing them in language, the force of which wUl ever remain unabated. We admire Sir Joseph for the breadth of his thought, for his strong sense of justice, for his perfect honesty, for his love of Hberty, and for his legal attainment?. He has shown himself a thorough Eng lishman by upholding aud vindicating the cause of truth and huraanity., We shaU now say a word or two about the principal parties concerB,ed in this case before concluding. The first and foremost is the Mahir&j Jadunathji him self. It must be confessed that he showed great corn-age and independence of mind by appeaUng to the Supreme Court for what he considered defamation of character. Hardly any other Mahai'ij would have done such a thing, and certain 10 146 APPENDIX. we are that no other Mahirij would have appeared iri the Court, as he did, to gfive eridence. But by so doing he has worked out his own and his brother Mahirij is' ruin. It is well that he took refuge in the Court, otherwise we should not have known half the truth concerning these gurus and their religion. Their immoral character has been incontestibly established, and we would adrise them to leave off the eril of their ways and to seek the knowledge of that truth which by its renovating infiuence vrill change thera for the better. The counsels of both sides did their duty to the best of their capacity, but it were ungrateful not to notice that the success of the case in favour of the defendants is very rauch owing to the great skill, the legal acuraen, the immense researches, and the unwearied efforts ' of their Witnesses' counsel, Mr. Anstey. The name of Chisholm Anstey, the suceessful barrister, vrill not easily be forgotten in the Bombay community. The witnesses whose evidence seems to have decided the case are the Rev. Dr. WUson, Drs. Bhiu Diji and Dhirajrim Dalpatrim, and Messrs. Mathuridis Lowji aud Lakhmidis Khimji. Dr. Wilson's clear and comprehensive eridence did much to throw down the wicked pretensions of the VaUabhichirya reUgion. Mr. Bayley seemed to have felt the weight of this evidence, as is obvious frora the manner in which he spoke of Dr. Wilson in one of his addresses. Dr. Bhau Daji's and Mr. Mathuridas's evidence clearly estabUshed the bad character of the Mahirij is in general, and of the plaintiff in particular. The evidence of Dr. Dhirajrira and Mr. Lakhmidis left no doubt as to the fact that the plaintiff is a monster of wickedness in human form.' These have laid the friends of native improvement under the greatest obligation. We thank them for the bold, uncompromising, and inteUigent way in whioh they gave their evidence. The last, but the most important, party we have to name is Mr. Karsandis Mulji, the chief defendant in the case. We do not know in what words to express our admiration of this gentleman. For years past he has fearlessly denounced their errors, superstitions, «nd iraraoraUties : and has laboured unweariedly to enlighten them by the Ught lie possesses. There is no pride or vanity about him ; but he is sincerely desirous of the welfare of his brethren. It was from the purest motives to do good that ¦he penned the article, which raised such a storm in the Vaishnava community as was never witnessed before. The Mahirij Jadunithji and his bUnd devotees -used every way and raeans in their power to induce him to offer au apology to his offended holiness ; and an apology from Mr. Karsandis Mulji would have seated Jadunithji and his fellow Mahirij is ou theii gddis seven times raore fii-mly than before. But this naturaUy timid gentleraan, wheu he perceived that efforts were being made to make him succumb to the authority of the Mahirij, boldly stood out as a Hon, and refused to Hsten to any compromise. During the proceedings of the case in the Court, promises and threatenings were addressed to him that he ¦inight corae (to sorae understanding with the Mahirij, but all to no avail. He felt that 'he had fruth on his side, and that it wonld be unworthy to yield to any improper influence. He had v.ery few friends to staud by him at fli-st and of these few there wece some who, had the Bhitti4 Conspiracy Case Leen decided against COMMENTS OF THE INDIAN PEESS. 147 him, would have, Hke genuine Banians, with one hand on the pdgri and the other on the dhotar ran away fi-om him, and joined the ranks of the Mahirij. He made up his mind to go on -with the case at all risks, and his consistency and per severance have been rewarded. The cause of truth has at last prevailed. A most degrading superstition is exploded : the teachers aud propagators ofthis Supersti tion are in the estimation of enlightened men cast down to the lowest depths from that proud, high position which they enjoyed for three hundred years : and the way of reformation thro^wn open. Mr. Karsandis Mulji has the honour of being the chief instrament in bringing about these results. His name vriU descend to posterity as that of a brave, genuine Eeformer. It wiU ever be associated vrith the cause of reformation iu this country. Before concluding these remarks we have a suggestion to make to our educated young raen, and to aU the friends of native improvement. Our suggestion is this, that considering the toUs and troubles Mr. Karsandas has undergone in connection vrith the Libd case, and the serrices he has rendered to the cause of moraUty and humanity by his disinterested and manly conduct, some acknowledgment ought to be made of these ser^rices. We shall feel very, much disappointed if something is not done towards this object. Many persons have received testimonials from the people of Bombay, but we question very much if any of those gentlemen was more entitled to a testimonial than our friend Mr. Karsandis. The amount of suffering and pain he has undergone in the last twelve months for the good of his feUowmen, no one can tell ; and it ¦wUl not redound to the honour of Toung Bombay and others who have the welfare of the country at heart if they allow this opportunity to sUp without giving an expression of their sympathy vrith the person who endured so much in doing good to his feUowmen. We are not done with this Libel case. It suggests many important questions,, and serious considerations. We have neither space nor time to touch upon these in the present number of the Bdmddd. We hope to return to this, subject soon. In the meanwhile let our friends the Reformers and the whole body of the Vaishnavas ask what are they to do now ? The VaUabhichirya religion whioh they professed is no reUgion at all, but a system of lies and delusions, — a system wholly opposed to the glory of God, and the wellbeing of man. It is clear that a religion Uke this no man who has a particle of good sense or right feeUng ¦wUl- ever foUow. What are you, friends, then to do ? Some of you may perhaps reply, we shall take leave of it, and have nothing to do with it. Very good, but what next .> Tou cannot do without religion. Tou oannot acquit yourselves as rational men ¦without the aid of trae reUgion. Tour enquiries, therefore, should be directed to ascertain the reUgion which is of God, and not of ma,n.—Bdm