There are two classes of Sanyásis: the one, the Dandaheri,[223] do not wear long hair, and are attached to the precepts and regulations of the smriti, or of the law: the second are the Avadhútas;[224] they are like the other class; they wear the zunar, and drink water mixed with ashes; but, contrary to the Dandahar, they let their hair grow so that it becomes like ropes, and this they call juta;[225] they do not bathe every day, and rub their head and body with ashes, which they call bhabút;[226] at the time of death, the two classes, having tied the body in a bag full of salt, throw it into the water, where, by its weight and that attached to it, it remains a few days sunk in the bottom, until they bury it in the earth.
The head of the second class is Sankara acharya; Saha dèva, the rája of Kachmir, who in the year 750 of the Hejira (1349 A. D.) pulled off the garment of the world, chose him for his teacher. Sankara acharya was a learned Brahman, of a very independent mind; the Hindus say that when the learned did not understand the Vedanta-śastra, Mahádéva, having incarnated himself, appeared in the shape of Sankara acharya, for the purpose of interpreting the Vedanta doctrine, upon which subject many books have been written. Sastra[227] signifies, in the Sankrit language, “science,” and Véda, the “heavenly book,” as has been said; anta,[228] is “end, the accomplishment;” that is, “the accomplishment of the intended object;” and the intent of the Veda is the knowledge of God and of one’s self. On that account this science, which consists in the knowledge of the union of God, as it is to be derived from the text of the Veda, has been entitled Veda-anta, “the accomplishment of the Veda.” Sankara acharya was a Jnáni, “a saint, a divine,” professing the unity of God; his speeches and actions became the code of the Jnánis.
One of these, called Chatúr Vapah, belongs to the class of the Dandahars; he descends from the Brahmans of Guzerat, whom they call Nága-Brahmans; his father, of the order of jewellers, enjoyed great consideration and opulence. Chatúr Vapah, having acquired great perfection in the worship of God, abandoned wife, father, mother, and children; and chose the condition of a Sanyási; he devoted himself to the practice of restraining the breath, and at last attained great reputation, but never relaxed in his religious austerity; he ate no more than three handsful; they say that sometimes he tasted nothing but salt, and contented himself with three pinches of it; the nature of his manners is so well known among the Sanyásis, that it is not required to say more of it in this book. They say besides that, on account of his perseverance in the beforesaid practice, and on hearing the voice of God, a sound similar to that of a harp issued from his veins. A Durvish, native of Persia, gave the following information: “In the year 1045 of the Hejira (1635 A. D.), one night Chatur Vapah came to me, and said: ‘Rise, that we may take a walk together;’ I went with him and arrived at a deep water. Chatur Vapah, having put his feet upon the surface of the water, walked upon it so as not to raise a sprinkling; he then called me; going along the border of the pond, I joined him, who until my arrival awaited me upon an elevated block of stone which was near the pond. When I had seated myself near him, he pointed to the block, and said: ‘Dost thou guess whose work this is?’ Having considered the bulk of the stone, which was not less than ten cubits in length, I was struck with astonishment, and said: ‘This may be the work of a deity.’ Chatur Vapah replied: ‘One of my friends dwelt here, and endeavored to shape this block into his habitation, and having brought the huge stone upon his shoulder from the high mountain, began to work it. The people, astonished at the bulk of the stone, sat down at night in a lurking-place, so that they saw the Sanyásí with the great stone on his shoulder. On that account they represented to him: What is the reason of undergoing such labour? Command, and we will bring the stone down from the mountain, and shape it right, provided the block be not too large. The Sanyási got angry, and left the village.’ Chatúr Vapah afterwards added: ‘Rise, and let us go to see him:’ we went there. Sitting cross-legged, he was occupied with himself. Chatúr Vapah said to him: ‘This Durvish is my friend; call the musician.’ He replied: ‘Raise thou the light up.’ At these words, Chatur Vapah directed his looks to the field, and an immense torch burst forth, lighted from the mysterious region, and threw its scattered refulgence wide about, and the sound of many musical instruments came upon the ear. At day-break we took leave of him, and returned by the road which we came to our resting place.” Khája Hafiz says right:
“When the chief of the wine-cellar became my preceptor, what disparity is there in it?
There is no place which is not the place of God.
In the cell of the hermit, in the circle of the Sufís,
There is no principal place of the worshipper but
The extremity of the arch of thy two eyebrows.”
The Hakim Kamrán of Shíraz says: “We were in Benares with Chatúr Vapah. One of the principal Muselmans who visited him asked him: ‘What dost thou say of the truth of our prophet?’ He answered: ‘You say that he is a legate of God, and a leader of the way to the people to which the King of truth has sent him; but it is not becoming for those who are companions of the Monarch of the world to take orders from him.’” The inhabitant of heaven, Nuraddin Jehangír (may the light of God illume his grave!) believed and placed a suitable confidence in him. Abdár rahim of the Khánkhan prostrated himself before him. In the year 1033 of the Hejira (1623 A. D.), the author of this work, then in his infancy, came with his friends and relations from Patna to the capital, Akbár abad, and was brought in the arms of the Mobéd Hushíar, the odor of whose excellent qualities is diffused about, to Chatur Vapah. The pious man rejoiced at it, and bestowed his blessing on me, the writer of this work; he taught me the mantra of Súrya, that is, of the sun; he then enjoined Ganéśa-man, one of his disciples who were present on this day, that he should remain with me until the age of manhood, when I should be able to manage my affairs myself. Ganéśa-man remained attached to me: he was a pupil of Chatur Vapah, and practised the restraining of the breath assiduously. The Mobéd Hushíar says, he once saw him when, sitting cross-legged, he restrained his breath so that his belly, filled with wind, extended beyond his knees. The Gosáin Chatur Vapah travelled to the everlasting kingdom in the year 1047 of the Hejira (1637 A. D.).
The author of this book saw, in the year 1053 of the Hejira (1643 A. D.), Kalían Bharatí in Karitpúr in the Kohistan of the Panjab, which was the country of the rája Tarachandra. Kalían was a religious man, and kept his breath for two watches, or six hours. The Bháratís are a class of Sanyásis. From Ferzánah Khushí, who is a pious man of the Yezdanían, was received the information, that Kalíán Bhárati used to drink, first, oil of lamps, and then milk, both which he emitted again in such a manner that the color of each was preserved, and no mixture had taken place. Kalin Bhárati always praised Persia; the author of this work told him: “You have no connection in India; you should go there.” He answered: “I went to Iran, but when I saw the king of the country, Shah Abas Ibne Sultan,[229] who ought to be a servant of God, I found him to be full of years, and although highly intelligent, yet merciless, a shedder of blood, covetous, a word-breaker, a friend to jesting, and admirer of buffoonery. In his country it was promulgated that wherever a boy or girl gifted with beauty could be found, they should be brought before the king. The Sufís of the tribe Kazelbásh brought boys and girls to the king, that he might indulge himself in any shameful act of his liking. I asked myself whether, if such a behaviour were conformable to their religion, I could remain in this town? When I inquired about it from their learned men, they denied it. I further asked, whether the king approves of such deeds? They said: ‘These are deeds, customary with men of our faith.’ I then again said to myself: the king is the substitute of God; if he himself goes astray, is not firm in his faith, and does not disavow any part of this religion, then it is not advisable to remain in this town.” Kalin Bharati also said: “I cannot bear seeing a man who is not firm in his faith; one who professes no religion at all is, at least, his own guide; the professor of any faith who does what he says, and is fixed in it, deserves not to be blamed.”