"शंकरो शंकर: साक्षात् "
शंकराचार्य ने हिंदू धर्म को व्यवस्थित करने का भरपूर प्रयास किया। उन्होंने हिंदुओं की सभी जातियों को इकट्ठा करके 'दसनामी संप्रदाय' बनाया और साधु समाज की अनादिकाल से चली आ रही धारा को पुनर्जीवित कर चार धाम की चार पीठ का गठन किया जिस पर चार शंकराचार्यों की परम्परा की शुरुआत हुई।
लेकिन हिंदुओं के साधुजनों और ब्राह्मणों ने मिलकर सब कुछ मटियामेट कर दिया। अब चार की जगह चालीस शंकराचार्य होंगे और उन सभी की अपनी-अपनी राजनीतिक पार्टियाँ और ठाठ-बाट है क्योंकि उनके पीछे चलने वाले उनके चेले-चपाटियों की भरमार है जो उनके अहंकार को पोषित करते रहते हैं।
शंकराचार्य का जन्म केरल के मालाबार क्षेत्र के कालड़ी नामक स्थान पर नम्बूद्री ब्राह्मण के यहाँ हुआ। मात्र बत्तीस वर्ष की उम्र में वे निर्वाण प्राप्त कर ब्रह्मलोक चले गए। इस छोटी-सी उम्र में ही उन्होंने भारतभर का भ्रमण कर हिंदू समाज को एक सूत्र में पिरोने के लिए चार मठों ही स्थापना की। चार मठ के शंकराचार्य ही हिंदुओं के केंद्रिय आचार्य माने जाते हैं, इन्हीं के अधिन अन्य कई मठ हैं। चार प्रमुख मठ निम्न हैं:-
1. वेदान्त ज्ञानमठ, श्रृंगेरी (दक्षिण भारत)।
2. गोवर्धन मठ, जगन्नाथपुरी (पूर्वी भारत)
3. शारदा (कालिका) मठ, द्वारका (पश्चिम भारत)
4. ज्योतिर्पीठ, बद्रिकाश्रम (उत्तर भारत)
शंकराचार्य के चार शिष्य : 1. पद्मपाद (सनन्दन), 2. हस्तामलक 3. मंडन मिश्र 4. तोटक (तोटकाचार्य)। माना जाता है कि उनके ये शिष्य चारों वर्णों से थे।
ग्रंथ : शंकराचार्य ने सुप्रसिद्ध ब्रह्मसूत्र भाष्य के अतिरिक्त ग्यारह उपनिषदों पर तथा गीता पर भाष्यों की रचनाएँ की एवं अन्य महत्वपूर्ण ग्रंथों स्तोत्र-साहित्य का निर्माण कर वैदिक धर्म एवं दर्शन को पुन: प्रतिष्ठित करने के लिए अनेक श्रमण, बौद्ध तथा हिंदू विद्वानों से शास्त्रार्थ कर उन्हें पराजित किया।
भज गोविंदम मूढ़मते
दसनामी सम्प्रदाय : शंकराचार्य से सन्यासियों के दसनामी सम्प्रदाय का प्रचलन हुआ। इनके चार प्रमुख शिष्य थे और उन चारों के कुल मिलाकर दस शिष्य हए। इन दसों के नाम से सन्यासियों की दस पद्धतियाँ विकसित हुई। शंकराचार्य ने चार मठ स्थापित किए थे।
दसनामी सम्प्रदाय के साधु प्रायः गेरुआ वस्त्र पहनते, एक भुजवाली लाठी रखते और गले में चौवन रुद्राक्षों की माला पहनते। कठिन योग साधना और धर्मप्रचार में ही उनका सारा जीवन बितता है। दसनामी संप्रदाय में शैव और वैष्णव दोनों ही तरह के साधु होते हैं।
यह दस संप्रदाय निम्न हैं : 1.गिरि, 2.पर्वत और 3.सागर। इनके ऋषि हैं भ्रगु। 4.पुरी, 5.भारती और 6.सरस्वती। इनके ऋषि हैं शांडिल्य। 7.वन और 8.अरण्य के ऋषि हैं काश्यप। 9.तीर्थ और 10. आश्रम के ऋषि अवगत हैं।
हिंदू साधुओं के नाम के आगे स्वामी और अंत में उसने जिस संप्रदाय में दीक्षा ली है उस संप्रदाय का नाम लगाया जाता है, जैसे- स्वामी अवधेशानंद गिरि।
शंकराचार्य का दर्शन : शंकराचार्य के दर्शन को अद्वैत वेदांत का दर्शन कहा जाता है। शंकराचार्य के गुरु दो थे। गौडपादाचार्य के वे प्रशिष्य और गोविंदपादाचार्य के शिष्य कहलाते थे। शकराचार्य का स्थान विश्व के महान दार्शनिकों में सर्वोच्च माना जाता है। उन्होंने ही इस ब्रह्म वाक्य को प्रचारित किया था कि 'ब्रह्म ही सत्य है और जगत माया।' आत्मा की गति मोक्ष में है।
अद्वैत वेदांत अर्थात उपनिषदों के ही प्रमुख सूत्रों के आधार पर स्वयं भगवान बुद्ध ने उपदेश दिए थे। उन्हीं का विस्तार आगे चलकर माध्यमिका एवं विज्ञानवाद में हुआ। इस औपनिषद अद्वैत दर्शन को गौडपादाचार्य ने अपने तरीके से व्यवस्थित रूप दिया जिसका विस्तार शंकराचार्य ने किया। वेद और वेदों के अंतिम भाग अर्थात वेदांत या उपनिषद में वह सभी कुछ है जिससे दुनिया के तमाम तरह का धर्म, विज्ञान और दर्शन निकलता है।
हिंदू धर्म का संत समाज शंकराचार्य द्वारा नियुक्त चार मठों के अधीन है। हिंदू धर्म की एकजुटता और व्यवस्था के लिए चार मठों की परंपरा को जानना आवश्यक है।
चार मठों से ही गुरु-शिष्य परम्परा का निर्वाह होता है। चार मठों के संतों को छोड़कर अन्य किसी को गुरु बनाना हिंदू संत धारा के अंतर्गत नहीं आता।
शंकराचार्य जी ने इन मठों की स्थापना के साथ-साथ उनके मठाधीशों की भी नियुक्ति की, जो बाद में स्वयं शंकराचार्य कहलाए जाते हैं। जो व्यक्ति किसी भी मठ के अंतर्गत संन्यास लेता हैं वह दसनामी संप्रदाय में से किसी एक सम्प्रदाय पद्धति की साधना करता है। ये चार मठ निम्न हैं:-
1. वेदान्त ज्ञानमठ:
श्रृंगेरी ज्ञानमठ भारत के दक्षिण में रामेश्वरम् में स्थित है। श्रृंगेरी मठ के अन्तर्गत दीक्षा प्राप्त करने वाले संन्यासियों के नाम के बाद सरस्वती, भारती तथा पुरी सम्प्रदाय नाम विशेषण लगाया जाता है जिससे उन्हें उक्त संप्रदाय का संन्यासी माना जाता है।
इस मठ का महावाक्य 'अहं ब्रह्मास्मि' है तथा मठ के अन्तर्गत 'यजुर्वेद' को रखा गया है। इस मठ के प्रथम मठाधीश आचार्य सुरेश्वरजी थे, जिनका पूर्व में नाम मण्डन मिश्र था।
2. गोवर्धन मठ :
गोवर्धन मठ भारत के पूर्वी भाग में उड़ीसा राज्य के पुरी नगर में स्थित है। गोवर्धन मठ के अंतर्गत दीक्षा प्राप्त करने वाले सन्यासियों के नाम के बाद 'आरण्य' सम्प्रदाय नाम विशेषण लगाया जाता है जिससे उन्हें उक्त संप्रदाय का संन्यासी माना जाता है।
इस मठ का महावाक्य है 'प्रज्ञानं ब्रह्म' तथा इस मठ के अंतर्गत 'ऋग्वेद' को रखा गया है। इस मठ के प्रथम मठाधीश आद्य शंकराचार्य के प्रथम शिष्य पद्मपाद हुए
3. शारदा मठ :
शारदा (कालिका) मठ गुजरात में द्वारकाधाम में स्थित है। शारदा मठ के अंतर्गत दीक्षा प्राप्त करने वाले सन्यासियों के नाम के बाद 'तीर्थ' और 'आश्रम' सम्प्रदाय नाम विशेषण लगाया जाता है जिससे उन्हें उक्त संप्रदाय का संन्यासी माना जाता है।
इस मठ का महावाक्य है 'तत्त्वमसि' तथा इसके अंतर्गत 'सामवेद' को रखा गया है। शारदा मठ के प्रथम मठाधीश हस्तामलक (पृथ्वीधर) थे। हस्तामलक शंकराचार्य जी के प्रमुख चार शिष्यों में से एक थे।
4. ज्योतिर्मठ :
उत्तरांचल के बद्रिकाश्रम में स्थित है ज्योतिर्मठ। ज्योतिर्मठ के अंतर्गत दीक्षा प्राप्त करने वाले संन्यासियों के नाम के बाद 'गिरि', 'पर्वत' एवं ‘सागर’ सम्प्रदाय नाम विशेषण लगाया जाता है जिससे उन्हें उक्त संप्रदाय का संन्यासी माना जाता है। इस मठ का महावाक्य 'अयमात्मा ब्रह्म' है। इस मठ के अंतर्गत अथर्ववेद को रखा गया है। ज्योतिर्मठ के प्रथम मठाधीश आचार्य तोटक बनाए गए थे।
उक्त चार मठों के अलावा तमिलनाडु में स्थित काँची मठ को भी शंकराचार्य द्वारा स्थापित किया हुआ माना जाता है किंतु यह विवादित माना गया है। वर्तमान में इस मठ के मठाधीश स्वामी जयेंद्र सरस्वती है।
उक्त मठों तथा इनके अधिन उपमठों के अंतर्गत संन्यस्त संतों को गुरु बनाना या उनसे दीक्षा लेना ही हिंदू धर्म के अंतर्गत माना जाता है। यही हिंदुओं की संत धारा मानी गई है।
हिंदू संत समाज एवं संप्रदाय....
हिंदू संत समाज तीन भागों में विभाजित है और इस विभाजन का कारण आस्था और साधना पद्धतियाँ हैं, लेकिन तीनों ही सम्प्रदाय वेद और वेदांत पर एकमत है। यह तीन सम्प्रदाय है- A. वैष्णव B.शैव और C.स्मृति। वैष्णवों के अंतर्गत अनेक उप संप्रदाय है जैसे वल्लभ, रामानंद आदि। शैव के अंतर्गत भी कई उप संप्रदाय हैं जैसे दसनामी, नाथ, शाक्त आदि। शैव संप्रदाय से जगद्गुरु पद पर विराजमान करते समय शंकराचार्य और वैष्वणव मत पर विराजमान करते समय रामानंदाचार्य की पदवी दी जाती है। हालाँकि उक्त पदवियों से पूर्व अन्य पदवियाँ प्रचलन में थी।
A) शैव संप्रदाय :
शिव को मानने वाले शैव संप्रदाय वाले हैं। शैव परंपरा के अनेक संप्रदाय हैं। इनमें शैव, पाशुपत, वीरशैव, कालामुख, कापालिक, काश्मीर शैव मत तथा दक्षिणी मत और दसनामी अधिक प्रसिद्ध हैं। शाक्त और नाथ संप्रदाय भी शैव संप्रदाय का ही अंग है। सभी में दसनामी संप्रदाय ही अधिक प्रचलित और प्रसिद्ध है। शाक्त और नाथ संप्रदाय की उत्पत्ति तो शैव और वैष्णव संप्रदाय में समन्वय की भावना से हुई थी।
*दसनामी संप्रदाय :
हिंदू संन्यास की दसनामी पद्धतियों में से किसी एक पद्धति में हिंदू व्यक्ति जब संन्यास लेता है तो उसको नया नाम दिया जाता है। नए नाम के आगे स्वामी और नाम के साथ आनंद जुड़ा होता है अंत में जिस भी पद्धति से संन्यास लिया है उसका नाम होता है। जैसे कि स्वामी अवधेशानंद गिरि- इसमें 'स्वामी' स्वयं के मालिक होने का सूचक है जो सभी दसनामी संतों के नाम के पूर्व जोड़ा जाता है अवधेशानंद में से 'अवधेश' व्यक्ति को दिया गया नाम है जिसमें 'आनंद' जोड़ा जाता है जोकि सभी संतों के नाम के बाद जोड़ा जाता है। अंत में 'गिरि' दसनामी सम्प्रदायों में से एक संप्रदाय का नाम है।
इसी तरह नाथ शब्द का उपयोग भी वही कर सकता है जो कि हिंदू संन्यास पद्धति से दीक्षित हुआ है। अन्य किसी को भी इन शब्दों का इस्तेमाल करने का अधिकार नहीं है, लेकिन मनमानी स्वतंत्रता और राजनीतिज्ञ संवरक्षण के चलते हर कोई स्वामी, आचार्य और आनंद शब्द का इस्तेमाल कर लेता है। जो जानकार है वे जानबूझ कर भी उक्त शब्दों का इस्तेमाल नहीं करते, लेकिन जिसे हिंदू धर्म की परवाह नहीं है वे ही ऐसा करते हैं।
*संत नाम विशेषण और प्रत्यय : परमहंस, महर्षि, ऋषि, स्वामी, आचार्य, महंत, संन्यासी, नाथ और आनंद आदि।
*दसनामी संप्रदाय : गिरि, पर्वत, सागर, पुरी, भारती, सरस्वती, वन, अरण्य, तीर्थ और आश्रम।
*दसनामी पद्धति :
शंकराचार्य से सन्यासियों के दसनामी सम्प्रदाय का प्रचलन हुआ। इनके चार प्रमुख शिष्य थे और उन चारों के कुल मिलाकर दस शिष्य हए। इन दसों के नाम से सन्यासियों की दस पद्धतियाँ विकसित हुई। यह भारत के दस भाग का हिस्सा भी है। शंकराचार्य ने चार मठ स्थापित किए थे जो दस क्षेत्रों में बँटें थे जिनके एक एक मठाधीश थे।
दसनामी व्यक्तित्व : दसनामी सम्प्रदाय के साधु प्रायः गेरुआ वस्त्र पहनते, एक भुजवाली लाठी रखते और गले में चौवन रुद्राक्षों की माला पहनते हैं। हर सुबह वे ललाट पर राख से तीन या दो क्षैतिज रेखाएँ बना लेते। तीन रेखाएँ शिव के त्रिशूल का प्रतीक होती है, दो रेखाओं के साथ एक बिन्दी ऊपर या नीचे बनाते, जो शिवलिंग का प्रतीक होती है। इनमें निर्वस्त्रधारियों को नगा बाबा कहते हैं। दसनामी संत 'नमो नारायण' या 'नम: शिवाय' से शिव की आराधना करते हैं।
नाथ सम्प्रदाय : प्राचीन काल से चले आ रहे नाथ संप्रदाय को गुरु मच्छेंद्र नाथ और उनके शिष्य गोरख नाथ ने पहली दफे व्यवस्था दी। गोरखनाथ ने इस सम्प्रदाय के बिखराव और इस सम्प्रदाय की योग विद्याओं का एकत्रीकरण किया। गुरु और शिष्य को तिब्बती बौद्ध धर्म में महासिद्धों के रुप में जाना जाता है। इन्हीं से आगे चलकर चौरासी और नवनाथ माने गए जो निम्न हैं:-
नाथ व्यक्ति : परिव्रराजक का अर्थ होता है घुमक्कड़। नाथ साधु-संत दुनिया भर में भ्रमण करने के बाद उम्र के अंतिम चरण में किसी एक स्थान पर रुककर अखंड धूनी रमाते हैं या फिर हिमालय में खो जाते हैं। हाथ में चिमटा, कमंडल, कान में कुंडल, कमर में कमरबंध, जटाधारी धूनी रमाकर ध्यान करने वाले नाथ योगियों को ही अवधूत या सिद्ध कहा जाता है। ये योगी अपने गले में काली ऊन का एक जनेऊ रखते हैं जिसे 'सिले' कहते हैं। गले में एक सींग की नादी रखते हैं। इन दोनों को 'सींगी सेली' कहते हैं।
इस पंथ के साधक लोग सात्विक भाव से शिव की भक्ति में लीन रहते हैं। नाथ लोग अलख (अलक्ष) शब्द से शिव का ध्यान करते हैं। परस्पर 'आदेश' या आदीश शब्द से अभिवादन करते हैं। अलख और आदेश शब्द का अर्थ प्रणव या परम पुरुष होता है। जो नागा (दिगम्बर) है वे भभूतीधारी भी उक्त सम्प्रदाय से ही है, इन्हें हिंदी प्रांत में बाबाजी या गोसाई समाज का माना जाता है। इन्हें बैरागी, उदासी या वनवासी आदि सम्प्रदाय का भी माना जाता है। नाथ साधु-संत हठयोग पर विशेष बल देते हैं...... प्रारम्भिक दस नाथ:
आदिनाथ, आनंदिनाथ, करालानाथ, विकरालानाथ, महाकाल नाथ, काल भैरव नाथ, बटुक नाथ, भूतनाथ, वीरनाथ और श्रीकांथनाथ। इनके बारह शिष्य थे जो इस क्रम में है- नागार्जुन, जड़ भारत, हरिशचंद्र, सत्यनाथ, चर्पटनाथ, अवधनाथ, वैराग्यनाथ, कांताधारीनाथ, जालंधरनाथ और मालयार्जुन नाथ।
चौरासी और नौ नाथ परम्परा : आठवी सदी में 84 सिद्धों के साथ बौद्ध धर्म के महायान के वज्रयान की परम्परा का प्रचलन हुआ। ये सभी भी नाथ ही थे। सिद्ध धर्म की वज्रयान शाखा के अनुयायी सिद्ध कहलाते थे। उनमें से प्रमुख जो हुए उनकी संख्या चौरासी मानी गई है।
नौ नाथ गुरु : 1.मच्छेंद्रनाथ 2.गोरखनाथ 3.जालंधरनाथ 4.नागेश नाथ 5.भारती नाथ 6.चर्पटी नाथ 7.कनीफ नाथ 8.गेहनी नाथ 9.रेवन नाथ। इसके अलावा ये भी हैं: 1. आदिनाथ 2. मीनानाथ 3. गोरखनाथ 4.खपरनाथ 5.सतनाथ 6.बालकनाथ 7.गोलक नाथ 8.बिरुपक्षनाथ 9.भर्तृहरि नाथ 10.अईनाथ 11.खेरची नाथ 12.रामचंद्रनाथ।
ओंकार नाथ, उदय नाथ, सन्तोष नाथ, अचल नाथ, गजबेली नाथ, ज्ञान नाथ, चौरंगी नाथ, मत्स्येन्द्र नाथ और गुरु गोरक्षनाथ। सम्भव है यह उपयुक्त नाथों के ही दूसरे नाम है। बाबा शिलनाथ, दादाधूनी वाले, गजानन महाराज, गोगा नाथ, पंढरीनाथ और साईं बाब को भी नाथ परंपरा का माना जाता है। उल्लेखनीय है कि भगवान दत्तात्रेय को वैष्णव और शैव दोनों ही संप्रदाय का माना जाता है, क्योंकि उनकी भी नाथों में गणना की जाती है। भगवान भैरवनाथ भी नाथ संप्रदाय के अग्रज माने जाते हैं।
B) वैष्णव संप्रदाय :
वैष्णव भगवान विष्णु और उनके अवतारों को मानने वालों का संप्रदाय है। इसे भागवत संप्रदाय भी कहते हैं। मुख्यत: ईश्वर के अलावा ये लोग, विष्णु, राम और कृष्ण के भक्त होते हैं। इसलिए इसके मुख्यत: तीन विभाजन है कृष्णनामी, रामनामी और नारायण। इनका मूल जाप मंत्र है: 'श्रीमन नारायण, नायायण हरि हरि। भजमन नारायण नारायण हरि हरि' और इसके अलावा ये 'हरे रामा हरे कृष्णा' का भी जाप करते हैं।
वैष्णव संप्रदाय के संतों के नाम के आगे महर्षि या स्वामी और नाम के अंत में आचार्य का प्रयोग होता है, जैसे महर्षि वल्लभाचार्य और स्वामी रामानंदाचार्य। वैष्णव सम्प्रदाय के अनेकों उप संप्रदाय भी हो चले हैं उनमें प्रमुख हैं- 1.वल्लभ 2.रामानंद 3.माधव 4.बैरागी, 5.दास 6.निम्बार्क, 7.गौड़ीय, 8.श्री संप्रदाय आदि। इसमें बैरागी और रामानंद का संप्रदाय ही अधिक प्रसिद्ध है।
विष्णु के भक्त श्वेत वस्त्र पहनते, सिर मुँड़ाकर रखते, जबकि दसनामी जटाएँ धारण करते हैं। दसनामियों की तरह वैष्णवों के भी कई मठ है। सीता और राम के भक्त तुलसी के 108 मनकों की अपनी माला, तीन कोनों वाली लाठी और ललाट पर दो सफेद और एक ऊर्ध्वाकार धारियों से पहचाने जाते हैं। राधाकृष्ण के भक्त ललाट पर नाल के आकार की सफेद या काली धारी बनाते थे और गले में एक ही तुलसी की माला पहनते थे।
शैव और वैष्णवों के प्रमुख अखाड़े : जूना अखाड़ा, अग्नि अखाड़ा, आह्वान अखाड़ा, निरंजनी अखाड़ा, आनंद अखाड़ा, महानिर्वाणी अखाड़ा एवं अटल अखाड़ा। वैष्णवों में बैरागी, उदासीन, रामादंन और निर्मल अखाड़ा।
दर्जा : हर मठ, अणि, नाथ के अनुयायियों के बीच प्रत्येक साधु को उसकी आध्यात्मिक उपलब्धियों के मुताबिक दर्जा प्राप्त है। नौसिखुआ से लेकर अवधूत और परमहंस तक। पूरे देश में मुश्किल से 10 या 12 परमहंस होंगे। पिछले सौ वर्षों में सबसे महान परमहंस थे दक्षिणेश्वर के संत रामकृष्ण। परमहंस से ऊपर भगवान होते हैं। भगवान से ऊपर ईश्वर की सत्ता मानी गई है।
C). स्मृति आधारित संप्रदाय : जो सिर्फ एक निराकार परमेश्वर को ही मानकर उन्हीं की आराधना या स्मरण करता है तथा सभी तरह के वैदिक नियमों को मानता है उसे स्मृति आधारित संप्रदाय के अंतर्गत माना जाता है। इस संप्रदाय के भी अनेकों उप संप्रदाय है। यहाँ स्मृति आधारित संप्रदाय लिखने का उद्येश्य है कि उक्त दो संप्रदायों से अलग जो संप्रदाय है वे इसी के अंतर्गत मान लिए जाते हैं
Names for the Goswami :-
Goswami, Gosavi, Gosai, Gussai, Mahant, Jogi, Sanyasi, Dandi, Dashnami – A name for the orders of religious mendicants of the soviet sect, from which a caste has now developed Dashnam Goswami are found all over India.The Sanskrit world Go signifies either five senses, a ray of light, or cow.So Goswami means, Master of the five senses (Pnachendriya), a ray of light or master of cow, its significance sometimes varies. Dashnam Goswami can be divided in to Gharbari(who marries) and Sanyasi(who do not marry) In Bengal the heads of Bairagi or Vaishanav monasteries are called Gosain and the priests of the Vishnuite Vallabhachrya sect are known as Gokulastha Gosain. But over most of the India, as in central provinces Gosain appears to be a name applied to member of the soviet order.Sannyasi means one who abandons the desires of the world and the body. Properly every Brahman should become a Sanyasi in the fourth stage or ashram of his life when after marrying and begetting a son to celebrate his funeral rites in the second stage, he should retire to the forest, become a hermit and conquer all the appetites and passions of the body in the third stage thereafter, when the process of mortification is complete he should beg his bread as a Sanyasi. But now only those who enter the religions orders now becomes Sanyasis, and the name is therefore confined to them Dasnami means the ten names, and refers to the ten orders in which the Gosains or soviet anchorites are commonly classified. Sadhus generic term for a religions mendicant. The name Gosain is now more commonly applied to the married members of the caste, who pursue ordinary avocations, while the mendicants are known as Sadhu or Sanyasis.
1) Dasnami Sampradaya
One of the major achievements of Acharya Shankaracharya was to organize the Hindu monasticism. He divided the Hindu monks into ten sects called "Dasnami" and organized them under four heads with the Headquarters at Dwaraka in the West, Jagannatha Puri in the East, Rameswaram in the South and Badrikashrama in the North. These became the four sacred "Dhams", "Holy Places" of the Hindus. He also enumerated other details of the order of Hindu monks grouped under these heads for their identity. Although there are today a number of Hindu monastic sects, the most authentic are the ten established by Acharya Shankara.
2) Brahmin goswami
Brahmin goswami is a typically a title bestowed on people who choose the path of Sannyasa. The sanyasins or disciples of Adi Shankaracharya are also called "Dash Nam" as the Title Goswami is further divided into ten groups viz. Giri, Puri, Bharti, Ban, Aranya, Sagar, Aashram, Saraswati, Tirth, Yogi and Parwat. These all dashnam Goswamis are associated with four Math in four corners of India, established by Adi Shankaracharya. Initially all the disciples were Sanyasins who embraced sanyas either after marriage or without getting married. Since, sanyasins are considered as Brahmin therefore during the course of time, those who embraced married life on the order of their guru and their decedents are considered Brahmins with the surname Goswami. Being a Goswami Sanyasin includes a vow of celibacy. Some religious traditions use the title Swami for those who had never married, and Goswami for those who had been married in that life and vow not to marry again. This is also the source of the surname Gosain. Goswami can also refer to an individual from the Brahmin caste of the Hindu religion.
3) Dasanama Sanyasins
Sanaka, Sanandana, Sanat-Kumara and Sanat-Sujata were the four mind-born sons of Lord Brahma. They refused to enter the Pravritti Marga or worldly life and entered the Nivritti Marga or the path of renunciation. The four Kumaras were the pioneers in the path of Sannyasa. Sri Dattatreya also is among the original Sannyasins. The Sannyasins of the present day are all descendants of the four Kumaras, Dattatreya and Sankaracharya. Sri Sankaracharya, regarded as an Avatara of Lord Siva and the eminent exponent of Kevala Advaita philosophy, established four Maths (monasteries) one at Sringeri, another at Dvaraka, a third at Puri and a fourth at Joshi Math in the Himalayas, on the way to Badrinarayana shrine. Sri Sankara had four Sannyasin disciples, viz., Suresvara, Padmapada, Hastamalaka and Totaka. Suresvara was in charge of Sringeri Math, Padmapada was in charge of Puri Math, Hastamalaka was in charge of Dvarka Math and Totaka was in charge of Joshi Math. The Sannyasins of Sringeri Math, the spiritual descendants of Sri Sankara and Suresvacharya, have three names, viz., Sarasvati, Puri and Bharati. The Sannyasins of the Dvaraka Math have two names, viz., Tirtha and Asrama. The Sannyasins of the Puri Math have two names, viz., Vana and Aranya. The Sannyasins of the Joshi Math have three names, viz., Giri, Parvata and Sagara. The Dasanamis worship Lord Siva or Lord Vishnu, and meditate on Nirguna Brahman. The Dandi Sannyasins, who hold staff in their hands, belong to the order of Sri Sankara. Paramhansa Sannyasins do not hold staff. They freely move about as itinerant monks. Avadhutas are naked Sannyasins. They do not keep any property with them. The Sannyasins of the Ramakrishna Mission belong to the order of Sri Sankara. They have the name Puri. Then, there are Akhada Sannyasins, viz., Niranjana Akhada and Jhuni Akhda. They belong to the order of Sri Sankara. They are Dasanamis. They are found in the Uttar Pradesh State only. Rishikesh and Haridwar are colonies for Sannyasins. Varanasi also is among the chief abodes of Sannyasins.
3) Dasanami's Math, Pada, Gotras ...
Dakshina- Amnaya
(Southern) Paschima- Amnaya
(Western) Purva-amnaya
(Eastern) Uttara-amanaya
(Northern)
Math - Monastery Shringeri Dwaraka JagannathPuri Jyotirdham
Pada(Order) Puri, Sarasvati, Bharati Tirth, Ashram Vana, Aranya Giri, Parvat. Sagar
Acharya Sureswar Hastamalaka Padmapada Totakacharya
Sampradaya(Sect) Bhurivara Keeravara Bhagavara Anandavara
Kshetra Rameswar Dwaraka Purushottam Badri-kshetra
God (Deva) Adi-Varaha Siddheswar Jagannatha Narayana
Upanishad Brihadaranyaka Chhandogya Taittiriya Mandukya
Veda Yajurveda Samaveda Rikveda Atharva-Veda
Mahavakya Aham-Brahmasmi Tattvamasi Prajnanum Brahma AyamAtma Brahma
Goddess Kamakshi (Sarada) BhadraKali Vimala PurnaaGiri
Tirtha (River) Tungabhadra GomatiTirtha Mahonadhi Alakananda
Gotra Bhaveswar Adhigata Kashyap Bhrigu
4) Ten orders
The Gosains consider their founder to have been Shankaracharya, the great apostle of the revival of the worship of Siva in Southern India , who lived between the eighth centuries. He had four disciples Sureswar,Hastamalaka Padmapada,Totakacharya, from whom the ten order of Gosai's are derived. These are commonly defined as follows :
Tirtha (a shrine of pilgrimage)
Asharm ( hermitage)
Ban or Van (the forest)
Aranya (forest)
Giri (Peak of mountain)
Parvat (a mountain)
Sagar (the ocean)
Saraswati (the Goddess of learning)
Bharthi (the Goddess of speech)
Puri ( a town)
The names may perhaps be held to refer to the different places in which the members of each order would pursue their austerities. The different orders have their head quarters at great shrines. The Saraswati, Bharthi and puri orders are supposed to be attached to the monastery at Sringery in Mysore; the Tirtha and Ashram to that at Dwarka in Gujrat; the Ban and Aranya to the Govardhan monastery at puri; and the Giri, Parbat and Sagara to the shrine of Badrinath in the Himalayas. Dandi is sometimes shown one of the ten orders, but it seems to be the special designation of certain ascetics, who carry a staff and may belong to either the Tirtha, Ashram, Bharthi or Saraswati groups, Another name for Gosain ascetics is Abdhut or one who has separated himself from the world.The term Abdhut is sometimes specially applied to followers of the maratha saint Dattatreya.
Dattatreya as incarnation of Siva. The commonest orders in the Central Provinces are Giri, Puri and Bharthi and Aranya, Sagara and Parbat orders are rarely met .
5) Initiation
A notice of the Gosains who have become an ordinary caste will be given later, formerly only Brahmans or members of the twice-born castes could become Gosain but now a man of any caste, as Kurmi, Kunbi or Mali from whom a Brahman takes water may be admitted. In some localities it is said that Gonds and Kols can now be made Gosains, however, that the Giri order is still recruit only Brahmans. At initiation the body of a neophytes is cleaned with the five products of the sacred cow, milk, curds, ghi, dung and urine. He drinks water in which the great toe of his guru has been dipped and eats the leavings of the latter's food, thus severing himself from his own caste. His sacred thread is taken off and broken, and it is sometimes burned and he eats the ashes. All the hair of his head is shaved, including the scalp lock, which every secular Hindu wears. A mantra or text is then whispered or blown into his ear.
6) Dress :–
The novice is dressed in a cloth colored with geru or red ochre; such as the Gosains usually wear. He has a necklace or rosary of the seeds of the rudraksha tree, sacred to shiva, consisting of 32 or 64 beads. These are like nuts with a rough indented shell. On his forehead he marks with bhabhut or ashes three horizontal lines to represent the trident of Shiva, or sometimes the eye of the God. Others make only two lines with a dot above or below, and this sign is said to represent the phallic emblem. A crescent moon or a triangle may also be made. The marks are often made in sandalwood, and the Gosains say that the original sandalwood grows on a tree in the Himalayas, which is guarded by a great snake so that nobody can approach it; but its scent is so strong that all the surrounding tress of the grove are scented with it and sandalwood is obtained from them. Those who worship Bhairon make a round mark with vermilion between eyes, taking it from beneath the god's foot. A mendicant usually has a begging bowl and pair of tongs, which are useful for kindling a fire. Those who have visited Badrinath or one of the other Himalayan shrines have a ring of iron, brass or copper on the arm often inscribed with the image of a deity. If they have been to the temple of Devi at Hinglaj in the Lasbela State of Beluchaistan they have a necklace of little white stone beads called thumra;and one who has made a pilgrimage to Rameshwaram at the extreme southern point of India has ring of conch-sheel on the wrist. When he can obtain it a Gosain also carries a tiger or Panther skin, which he wears over his shoulders and uses to sit lie down on. Among the ancient Greeks it was the custom to sleep in a temple or its avenue either on the bare ground or on the skin of a sacred animal. In order to obtain visions or appearances of the god in a dream or to be cured of diseases. Formerly the Gosains were accustomed to go about naked and at the religious festivals they would go in procession naked to bathe in the river. At Amarnath in the Punjab they would throw themselves naked on the block of ice, which represented Siva. The Naga Gosains, so called because they were once accustomed to go naked into battle, were a famous fighting corpus. Though they shave the head and scalp-lock on initiation the Gosain usually let the hair grow, and either have it hanging down in matted locks over the shoulders, which gives them a wild it on the top of the head into a coil often thickened with strips of sheep's wool. They say that they let the hair grow in imitation of the ancient forest ascetics, who could not but let it grow they had no means to shave it, and also of the matted locks of god shiva. Sometimes they keep the hair grow during the whole period of pilgrimage and on arrival at the shrine of their destination shave it off and offer it to the god. Those who are not initiated of the banks of the Nerbudda throw the hair cut from their head into the sacred river.
7) Methods of begging and greetings :-
.They have various rules about begging some will never turn back to receive alms. They may also make a rule only to accept the surplus of food cooked for the family, and to refuse any of special quality cooked expressly for them. One Gosain, noticed by Mr. A.K.Smith always begged hoping and only from five houses he took from them respectively two handfuls of flour, a pinch of salt and sufficient quantities of vegetables, spices and butter for his meal, and then went hopping home. Those who are performing the perikrama or circuit of the Nerbudda from its source to its mouth and back, do not cut their hair or nails during the whole period of about three years. They may not enter the nerbudda above their knees nor wash their vessels in it. After crossing any tributary river or stream in their path they may not re-cross this; and if they have forgotten or left any article behind must abandon it unless they can persuade somebody to go back and fetch it for them. Some carry a gourd with a single string stretched on a stick on which they twang some notes; Others have a belt of sheep's hair hung with the bells of bullocks which they tie round the waist. So that the tinkling of the bells may announce their coming. A common begging cry is Alakh, which is said to mean apart and to refer to as being separated from the world. The beggar gives this cry and stands at the door of the house for a half a minute, shaking his body about all the time. If no alms are brought in this time he moves on. When an ordinary Hindu meets a Gosain he says “NamhoNarayan”Narayanis name of Vishnu and in its reply Gosains says "Narayan"Those who have performed the circuit of the Nerbudda say “Har Nerbudda” and the person addressed answers “Nerbudda Mai ki jai” or Victory to Mother Nerbudda.
8) The Dandis :-
The Dandis are a special group of ascetics belonging to several of the ten orders. According to one account a novice who desires to become a Sanniasi must serve a period of probation for twelve years as a Dandi. Others say that only Brahman can be a Dandi while members of other castes may become Sanyasis, and Brahman can only become one if he is without father, mother, wife or child. The Dandi is so called because he has dand or bamboo staff like the ancient Vedic students. He must always carry this and never lay it down but when sleeping plant it in the ground. Some times a piece of red cloth is tied round the staff. The Dandi should live in the forest, and only come once a day to beg at Brahman's house for part of such food as the family may have any one else, even a dog is waiting for it. He must not accept money, or touch fire or any metal. As a matter of fact there rules are disregarded, and the Dandi frequents towns and is accompanied by companions, who will accept all kinds of alms on his behalf. Dandis and Sanyasi do not worship idols, as they are themselves considered to have become part of the daily. They repeat the Phrase “Sham” which signifies I am Shiva.
9) The Rawanvansis :-
Another curious class of Gosains are the Rawanvansis who go about in the character of Rawan. The demon king of Ceylon, as he was when he carried off Sita. The legend is that in order to do this, Rawan first send his brother in the shape of golden deer before Rama's palace. Sita saw it said she must have the head of deer and sent Rama to kill it, so Rama pursued it to the forest, and from there Rawan cried out, imitating Rama's voice. Then Sita thought Rama was being attacked and told his brother Laxman to go to his help. But Laxman had been left in charge of her by Rama and refused to leave her, till Sita said he was hoping Rama would be killed, so that he might marry her. Then he drew a circle round her on the ground and telling her not to step outside it until his return, went off. Then Rawan took the disguise of a beggar and begged for alms from Sita she told him to come inside the magic circle and she would give him alms, but he refused. So finally Sita come outside the circle, and Rawan at once seized her and carried her off to Ceylon.The Rawanvansis Gosains wear rings of hair all up their arms and a rope of hair round the waist, and the hair of their head hanging down. It would appeal that they are intended to represent some animal. They smear vermilion on the forehead and beg only at twilight and never at any begging they will never move backwards, so that when they have passed a house they cannot take alms from it unless the house holder brings the gift to them.
10) Monastic :-
Unmarried Sanyasis often reside in Maths or monasteries. The superior is called Mahant, and he appoints his success by will from the members the admits all these willing and qualified to enter the order. If the applicant is young the consent of the parents is usually obtained; and parents frequently vow to give a child to the order. Many convents have considerable areas of land attached to them and also dependant institutions. The whole properly of the convent and its dependencies seems to be at the absolute disposal of the Mahant, but he is bound to give food raiment and lodging to their inmates, and he entertains all the traveler belonging to the order
11) The fighting Gosains :-
In former times the Gosains often became soldiers and entered the service of different military chief. The most famous of these fighting priest were the Naga Gosain of the Jaipur, State of Rajputana who are said to have been under on obligation from their guru of religious chief to fight for the Raja of Jaipur whenever required. They received rent-free land and pay of two price (1/2d.) a day, which later was put into a common treasury and expended on the purchase of arms and ammunition whenever needed for war. They would also lend money, and if a debtor could not pay would make him give his son to been rolled in the force. The 7000 Naga Gosains were placed in the vanguard or the Jaipur army in battle. Their weapons were the bow, arrow, shield, spear and discus. The Gosains proprietor of the Deopur estate in Raipur formerly kept up a force of Naga Gosains with which he used to collect the tribute from the feudatory chiefs of Chattisgarh of behalf of the Raja of Nagpur. It is said that the once invaded Bastar with this object, where most of the Gosains dies of cholera. But after they had fasted for three days, the goddess Danteshwari appeared to them and promised them her protection. And they took the goddess away with them and installed her in their own village in Raipur. Forbes records that in Gujarat an English officer wan in command of troop known as the Gosain's wife troops. These Naga Gosains wore only a single white garment, like a sleeveless shirt reaching to the knees, and hence it is said that they were called naked. The Gosains and Bairagis, or adherents of Siva and Vishnu, were often engaged religious quarrels on the merits of their respective deities and sometimes came to blows. A favorite point of rivalry was the right of bathing first in the Gangas on occasion of one of the great religious fairs at Allahabad or Hardwar. The Gosains claim priority of bathing, on the ground that the Gangesflows from the matted locks of Siva; while the Bairagis assert that the source of the river is from Vishnu's foot. In 1760 a pitched battle on this question ended in the defect of the Bairagis, of whom 1800 were slain. Again in 1796 the Gosains engaged in battle with the sikh pilgrims and were defeated with the loss of 500 men. During the reign of Akbar a combat took place in the Emperor's presence between the two sivite sects of Gosains, or Sanyasi and Jogis haven been apparently arranged for his edification, to decide which sect had the best ground for its pretensions to supernatural power. The jogis were completely defeated.
12) Burial :-
A dead Sanyasi is always buried in the sitting attitude of religious contemplation with the legs crossed. The grave may be dug with a side receptacle for the corpse so that the earth, on being filled, in does not fall on it. The corpse is bathed and rubbed with ash and clad in a new reddish with ashes and clad in a new reddish-colored shirt, with a rosary round neck. The begging wallet with some flour and pulse are placed in the grave, and also a gourd staff. Salt is put round the body to preserve it, and earthen pots put over the head. Sometimes coconuts are broken on the skull, to crack it and give exit to the soul. Perhaps the idea of burial and of preserving the corpse with salt is that the body of an ascetic does not need to be purified by fire from the appetites and passions of the flesh like that of on ordinary Hindu; it is already cleansed of all earthly frailty by his austerities, and the belief may therefore have originally been that such a man would carry his body with him to the afterworld or to absorption with the deity. The burial of a Sanyasi is often accompanies with music and signs of rejoicing; Mr. Oman describes such a funeral in which the corpse was seated in a litter, open on three sides so that it could be seen; it was tied to the back of the litter, and garlands of flowers partly covered the body. But could not conceal the hideousness of death as the unconscious head rolled helplessly from side to side with the movement of the litter. The procession was headed by a European brass band and by men carrying censers of incense.
13) Sexual Indulgence :-
Celibacy is the rule of the Gosain orders and a man's property passes in inheritance to a selected Chela or disciple. But the practice of keeping woman is very common, even outside the large section of the community which now recognizes marriage. Women could be admitted into the order, when they had to shave their heads, assume the ochre-colored shirt and rub their bodies with ashes. Afterwards, with the permission of the guru and on payment of fine, they could let their hair grow again, at least temporarily. These women were supposed to remain quite chaste and live in nunneries, but many of them live with men of the order. It is not known to what extent women are admitted at present. The sons born of such unions would be adopted as chelas or disciples by other Gosain, and made their heirs by reciprocal arrangement. Women who are convicted of some social offence, or who wish to leave their husbands, often join the order nominally and live with a Gosain or are married into the caste. Many of the wandering mendicants lead on immoral life and scandals about their enticing away the wives of rich Hindus are not infrequent. During their visits to villages they also engage in intrigues and a ribald Gond song sung at the Holi festival describes the pleasure of the village women at the arrival of a Gossai owing to the sexual gratification, which they expected to receive from him.
14) Missionary Work :-
Nevertheless the wandering Gosain have done much to foster and maintain the Hindu religion among the people. They are the gurus or spiritual preceptors of the middle and lower castes and though their teaching may be of little advantage, it perhaps quickens and maintains to some extent the religious feeling of their clients. In former times the Gosains traveled over the wild esttracts of country proselytizing the primitive non-Aryan tribes for whose conversion to Hinduism they are largely responsible, on such journeys they necessarily carried their lives to their hand, and not infrequently lost them.
15) The Gosain,Goswami, Gosavi Caste :-
The majority of the Gosains are however, now married and form an ordinary caste. Buchanan states that the ten different orders became exogamous groups, the members of which married with each other, but it is doubtful whether this is the case at present. It is said that all Giri Gosains marry, whether they are mendicants or not which the Bharthi order can marry or not as they please. They prohibit any marriage between first cousins, but permit widow remarriage and divorce. They take cooked food from the higher the castes, including savarna and kunbis. Hence they do not rank high socially, but their religious character gives them enormous prestige. Many Gosains have become landholders, obtaining their estate either as charitable grant from clients or through money lending transactions. In this capacity they do not usually turn out well and are often considered harsh landlords and graphing credito
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