CHAPTER IX
SOCIAL AND RELIGIOUS CUSTOMS.
431. In the instructions issued to the Commission by the
Government of India, reference is made to the use of hemp drugs
among fakirs and ascetics who are held in veneration by large
classes of the people, and to the custom, which is believed to
obtain to a large extent in Bengal, of offering an infusion of
bhang to every guest and member of the family on the last day of
the Durga Puja. The Commission were instructed to ascertain to
what extent these and similar customs prevail in Bengal and other
parts of India, and how far the use of hemp drugs forms a part of
social, or possibly religious, ceremonial or observance.
Questions 32 and 33 of the Commission's questions were intended
to elicit information on these points.
Bengal.
432. In Bengal there is a considerable body of evidence
dealing with these customs, and more particularly with the custom
of offering an infusion of bhang on the last day of the Durga Puja.
Some few witnesses, it is true, state either that no social or
religious custom with which hemp drugs are connected exists, or
that they are unaware of any such custom; but the great majority
of the witnesses either give an account of them more or less
full, or allude to them briefly as matters of common notoriety.
Durga Puja.
433. The custom of offering an infusion of the leaves of the
hemp plant to every guest and member of the family on the Bijoya
Dasami, or last day of the Durga Puja, is common in Bengal, and
may almost be said to be universal. It is alluded to by many of
the witnesses who refer to its use on this occasion as well as on
other days of the Durga Puja festival. But, while there can be no
doubt as to the existence of the custom, there is considerable
divergence of opinion as to the true nature of it. The custom
itself is a simple one. On the last day of this great festival
the male members of the family go forth to consign the image to
the waters and on their return the whole family with their guests
exchange greetings and embrace one another. During this rejoicing
a cup containing an infusion of the leaves of the hemp plant is
handed round, and all are expected to partake thereof, or at
least to place it to the lips in token of acceptance. Sweetmeats
containing hemp are also distributed. Opinion is almost equally
divided as to whether the custom is a mere social observance, or
whether it is an essential part of the religious ceremonial of
the festival. There is difference whether there is any injunction
in theof opinion among the witnesses as to Shastras rendering
obligatory the consumption of hemp; but Tantric religious works
sanction the use, and the custom whatever be its origin may now
be said from immemorial usage to be regarded by many people as
part of their religious observances. From the evidence of the
witnesses it would appear that there is no specific direction in
the Shastras of the manner in which the drug should be
used but from the references quoted it would appear that the use
alluded to is authority that of bhang in the form of an
infusion. Witnesses who can speak Mahamahon hopadhya Mahesa
Chandra Nyayaratna, C.I on
the subject, such as Principal
of the Government Sanskrit College, Calcutta, testify to
religious sanction for the use of bhang or siddhi, while many
witnesses of high social position, well acquainted with the
habits of the people, as, for example, Maharaja Sir Jotindra
Mohain Tagore, K.C.S.I., Maharaja Durga Charan Law, Raja Piari
Mohan Mukharji, C.S.I., Rai Rajkumar Sarvadhikari Bahadur, Rai
Bahadur Kanai Lall . Day, C.I.E., and others, speak to the
prevalence of the custom, its intimate association with the
religious devotions of the people, and the innocent harmlessness
of the practice.
Other occasions on which bhang is used.
434. The custom described above, and which refers solely to
bhang as distinguished from other preparations of the hemp plant,
is he most important occasion on which bhang is used as a part of
social or religious ceremonies; but there is evidence to show
that the drug in this form is used at other festivals. For
example, at the Holi festival, which is observed more generally
in Behar than in other parts of the Lower Provinces, bhang is
commonly consumed; and, according to many witnesses, at such
festivals as the Diwali, Chait Sankranti, Pous Sankranti,
Sripanchami, Sivachaturdasi, Ramnavami, and indeed on occasions
of weddings and many other family festivities. But, so far as the
evidence shows, the use on those occasions is a matter of social
custom observed more generally in some parts of the province than
in others, and, although nodoubt there may be some who consider
it essential to their devotions, partaking but little of the
nature of general religious observance. In Orissa bhang is
largely used by the attendants and worshippers at the temple of
Jagannath at Puri; and there appears also to exist a custom,
somewhat similar to that of the Durga Puja in Bengal, of offering
siddhi or bhang in the form of sweetmeats to the god Ganesh,
which are then eaten by the worshippers and their friends and
relatives. This festival, called the Ganesh Chaturthi, occurs in
the month of Bhadro (August-September).
Connection of ganja with the worship of Siva.
435. It is chiefly in connection with the worship of Siva, the
Mahadeo or great god of the Hindu trinity, that the hemp plant,
and more especially perhaps ganja, is associated. The hemp plant
is popularly believed to have been a great favourite of Siva, and
there is a great deal of evidence before the Commission to show
that the drug in some form or other is now extensively used in
the exercise of the religious practices connected with this form
of worship. Reference to the almost universal use of hemp drugs
by fakirs, jogis, sanyasis, and ascetics of all classes, and more
particularly of those devoted to the worship of Siva, will be
found in the paragraphs of this report dealing with the classes
of the people who consume the drugs. These religious ascetics,
who are regarded with great veneration by the people at large,
believe that the hemp plant is a special attribute of the god
Siva, and this belief is largely shared by the people. Hence the
of many fond epithets ascribing to ganja the significance of a
divine pro-party, and the common practice of invoking the deity
in terms of adoration before placing the chillum or pipe
of ganja to the lips. There is evidence to show that on almost
all occasions of the worship of this god, the hemp drugs in some
form or other are used by certain classes of the people it is
established by the evidence of Mahamabopadhya Mahesa Chandra
Nyayaratna and of other witnesses that siddhi is offered to the
image of Siva at Benares, Baldynath, Tarakeswar, and elsewhere.
At the Shivratri festival, and on almost all occasions before the
on which this worship is practised, there is abundant evidence
Commission which shows not only that ganja is offered to the god
and consumed by these classes of the worshippers, but that these
customs are so intimately connected with their worship that they
may be considered to form in some sense an integral part of it.
Trinath.
436. The special form of worship by the followers of Siva,
called the Trinath or Tinnath Mela, in which the use of ganja is
considered to be essential, is mentioned by many witnesses, and
deserves more than a passing notice. A full account of this
religious practice given by Babu Abhilas Chandra Mukharji will be
found in Vol. III Appendices of this Report. The origin of the
rite, which it is said sprang up first in Eastern Bengal, appears
to be of recent date, about the year 1867. It appears to be
observed at all times and at all seasons by Hindus and
Muhammadans alike, the latter calling it Tinlakh Pir. When an
object of special desire is fulfilled, or when a person recovers
from illness, or a son is born, or a marriage or other ceremony
is performed, the god Trinath, representing in one the Hindu
trinity, is worshipped. Originally one pice worth of ganja, one
pice worth of oil, and one pice worth of betel-nut was offered to
the god. But now ganja--it may be in large quantities--is
proffered, and during the incantations and the performance of the
ritual it is incumbent on all present to smoke. This form of
worship is shown to have spread extensively throughout Eastern
Bengal and the Surma Valley of Assam, and, according to one
witness, it has penetrated. even to Orissa. On the other hand,
there are a few witnesses who say that the practice is gradually
dying out.
Muhamadans
437. The use of hemp drugs is as a rule in no way connected
with orthodox Muhammadan observances, whether social or
religious. The Muhammadan religion condemns such practices.
Assam..
438. In Assam, where the use of hemp drugs is but little
practised by the Assamese proper, there appear to be no
indigenous customs connected with the drugs. But the customs
prevailing in Bengal are also found in Assam. There is evidence
as to the use of bhang or siddhi at the Durga Puja, and of ganja
by the worshippers of Siva. In Sylhet the Trinath form of worship
appears to prevail to a considerable extent. With reference to
this practice, one witness (Prasanno Kumar Das) observes that
"in the Surma Valley ganja is offered in the name of
Pit Muhammadan saint) for the benefit of the cattle."
North-Western Provinces.
439. In the North-Western Provinces, where the celebration of
the Durga Puja is not so generally observed as in Bengal, a
con-siderable number of witnesses (some fifty in all) state that
there are no customs, religious or social, with which these drugs
are connected. But, on the other hand, there is overwhelming
evidence to establish the almost universal use by the people of
bhang at the Holi festival, and some evidence as to the common
use of ganja by certain classes of the followers of Siva at their
festivals and seasons of worship. Of the witnesses who speak to
the use of ganja in connection with religious observances, 22
state that it is essential and 92 that it is not essential. As to
whether the use of bhang should be regarded as a purely social
custom or as essential to religious observance,. the opinion of
witnesses who speak on the point is about equally divided. It is
sufficient to say that the custom is now a general one, and that
where the Holi festival is observed, there the practice of
consuming bhang during its observance is common. On other
occasions, such as the Diwali festival, marriages, and family
festivities, there is evidence to show that among certain classes
the consumption of bhang is common. Allusion is also frequently
made to the habit of using bhang, to which, for example, the
Chaubes of Mathra and Brindaban are notoriously addicted, but how
far the habit is connected with the religious observances at the
temples the evidence does not justify the formation of an
opinion. A custom is mentioned by, a Kumaon witness, Dharma Nand
Joshi, who states that a class of people called Kouls, who
worship spirits, meat, fish, etc., have the bhang plant as one of
the objects of their worship.
Punnjab
440. In the Punjab there is evidence as to the general use of
hemp by some of the followers of Siva, and especially of bhang,
at the Holi, Dasehra, Diwali, and other festivals, and on the
occasion oŁ marriages and other family festivities. Among the
Sikhs the use of bhang as a beverage appears to be common, and to
be associated with their religious practices. The witnesses who
refer to this use by the Sikhs appear to regard it as an
essential part of their religious rites having the authority of
the Granth or Sikh scripture. Witness Sodhi Iswar Singh, Extra
Assistant Commissioner, says :"As far as I know, bhang is
pounded by the Sikhs on the Dasehra day, and it is ordinarily
binding upon every Sikh to drink it as a sacred draught by mixing
water with it. Legend--Guru Gobind Singh, the tenth
guru, the founder of the Sikh religion, was on the gaddi of Baba
Nanak in the time of Emperor Aurangzeb. When the guru was at
Anandpur, tahsil Una, Hoshiarpur district, engaged in battle with
the Hill Rajas of the Simla, Kangra, and the Hoshiarpur
districts, the Rains sent an elephant, who was trained in
attacking and slaying the forces of the enemy with a sword in his
trunk and in breaking open the gates of forts, to attack and
capture the Lohgarh fort near Anandpur. The guru gave one of his
followers, Bachittar Singh, some bhang and a little of opium to
eat, and directed him to face the said elephant. This brave man
obeyed the word of command of his leader and attacked the
elephant, who was intoxicated and had achieved victories in
several battles before, with the result that the animal was
overpowered and the Hill Rajas defeated. The use of bhang,
therefore, on the Dasehra day is necessary as a sacred draught.
It is customary among the Sikhs generally to drink bhang, so that
Guru Gobind Singh has himself said the following poems in praise
of bhang: "Give me, O Saki (butler), a cup of green colour
(bhang), as it is required by me at the time of battle (vide
'Suraj Parkash,' the Sikh religious book). "Bhang is also
used on the Chandas day, which is a festival of the god Sheoji
Mahadeva. The Sikhs consider it binding to use it on the Dasehra
day-The quantity then taken is too small to prove
injurious." As Sikhs are absolutely prohibited by their
religion from smoking, the use of ganja and charas in this form
is not practised by them. of old Sikh times, is annually
permitted to collect without interference a boat load of bhang,
which is afterwards. distributed throughout the year to the
sadhus and beggars who are supported by the dharamsala.
Central Provinces.
441. The evidence as to social or religious customs in the
Central Provinces is somewhat discrepant, but on the whole points
to the existence of customs akin to those existing in the
North-Western Provinces. The use of bhang at the Holi and Diwali
festivals and at marriages and such occasions, and of ganja or
bhang in connection with. the worship of Siva, is frequently
mentioned by the witnesses. A few local customs are also
mentioned by some witnesses. Regarding a custom of the Chamar
caste, the Rev. Mr. Jacob says: "At Chanda; the Chamars use
ganja dust in the preparation of a beverage called gulabpani, which
is drunk at a ceremony called dadhi (the first shaving of
the beard), when no liquor is permitted." Among the Gonds,
Cowasjee Nusserwanjee Hattidaru describes the following custom as
existing:." In the funeral ceremony amongst the Gonds of
these provinces, kalli or flat ganja is placed over the
chest of the dead body of the Gond, and when the funeral party
returns home, a little of the ganja is burnt in the house of the
dead person, the smoke of which is supposed to reach the spirit
of the dead." Another Satpura witness, Hosen Khan, mentions
a custom of offering "a little ganja at the Chitarai
Debis, or collections of stones with rags tied to some tree
above. They offer either a cock or a cocoanut or some ganja. It
is a custom among travellers. These Chitarai Debis are in the
open, and the travellers have a smoke at the same time." One
witness states that he has heard of the hemp plant being
worshipped in the Berars, but this is not corroborated by any of
the witnesses from these districts. Another has heard that the
Gonds in their hill homes are worshippers of the plant
Madras.
442. In the Madras Presidency, where the use of hemp drugs is
less common than in most other provinces, many witnesses assert
that there are no customs, social or religious, with which they
are connected, and the evidence as a whole fails to establish the
prevalence of any customs so general as those connected with the
Durga Puja and the worship of Siva in Bengal or the Holi festival
in the North-Western Provinces. But there is evidence as to the
existence of customs of a less general or widespread nature. In
Ganjam, the witnesses speak to the common use bhang on the Mesha
Sankranti day in honour of Siva and Anjanayya, and also in
the worship of Durga. Several also allude to a custom of offering
a confection or draught containing bhang to the image at the
temples of Hanuman. At the festival of Kama, the Indian cupid,
bhang is freely made and drunk according to several witnesses.
The Rajputs or Bondilis are particularly referred to in
connection with this custom. On occasions of holidays or
gala-days, and at the Mohurram, a number of witnesses say it is
usual for Muhammadans as well as Hindus to take bhang. It is also
said that various intoxicants, including ganja, are sometimes
offered to the gods in worship, and then swallowed by those
offering them. Witness M. Sundaram Iyer, Deputy Tahsildar (60),
says: "Some of the lower orders make use of ganja as
an offering, like cocoa-nut, plantains, liquor, and such other
articles, for certain deities, such as Mathura--veeran,
Muniappan, etc., according to the vow taken by each person. This
cannot be considered as essential, but is only a practice
observed in very rare cases. Such practice is not followed by
many people, and it is not injurious. "Others allude to the
offering of ganja to Karuppannam, Kali, Mathuraveeran, Muniappan,
Karuannaswami, and Aiyaswami, more particularly in the south of
the Presidency. Mr. Azizuddin, Sahib Bahadur, Deputy Collector,
says: "Neither the Musalman nor the Hindu religion
requires the use of these drugs on religious occasions. On the
other hand, it is prohibited. Nevertheless, in the maths of
bairagis, such as at Tripati, and of Muhammadan saints, such as
at Nagore Conjeveram, Arcot, and other places, the manager of the
shrine distributes ganja to all the fakirs who assemble during
the festival. In none of these places, religiously speaking,
ganja should be distributed, but, according to custom among the
fakirs, its distribution is essential." The Rev. Mr.
Campbell says that ganja is used in connection with the funeral
ceremonies observed by certain classes, but that the use is not
essential. Mr. Merriman alludes to a custom of offering and
consuming bhang at the funeral of bhang consumers.
Bombay
443. An interesting note, entitled "The Religion of
Hemp," by Mr. J. M. Campbell, C.I.E., will be found in Vol.
III Appendices. In the Bombay presidency the use of hemp in
connection with the worship of Siva, Mahadev or Shankar appears
to be very common. It is referred to by many witnesses. The
following description of this custom as prevailing in part of
Gujarat, Kaira, and probably Ahmedabad has been furnished to the
Excise Commissioner by Mr. B. E. Modi, Deputy Collector: "On
the Shivratri day (the last day but one of the month of
Magh), sacred to the god Mahadev or Shankar, bhang water is
freely poured over the lingam. Mahadev is an ascetic, and
is fond of bhang, and on this day it is considered a religious
duty to offer him his favourite drink. From this day to the 11th
day of Ashad, on which day gods go to sleep, water is kept
constantly dripping upon the lingam of Mahadev from an
earthen pot kept above it. "Somewhat similar accounts
varying in detail are given by many witnesses coming from
different parts of the province, of whom some also refer to the
habit which ganja smokers have of invoking the deity before
placing the pipe. to their lips. Others also refer to hemp as
required in the worship of Baldeo and to its use at the Shimga or
Holi festival. The Marwaris and some other classes appear to use
bhang at marriages and other festivities. Mr. Charles, Collector
of Belgaum, says that among Musalmans and Marathas the ganja
plant is offered to dead relatives who used it in their lifetime
at the time of the anniversary ceremonies of their death. There
appears to be no special custom of worshipping the hemp plant
itself. R. K. Kothavale, of Satara district, says the hemp plant
is worshipped, by one sect only, namely, by people from Northern
India and Nepal, while Mr. Lamb, Collector of Alibag, remarks
that some of the Kunbis who make Offerings to the local
divinities of their fields at the harvest season include a. small
quantity of ganja in the offerings.
Sind.
444. In Sind the customs, both religious and' social, appear
to be much the same as in Bombay. In Karachi and some other
places bhang is generally offered to all comers on occasions of
marriages, panchayats, and other gatherings; and the custom of
freely distributing bhang as a charity to all who dare to partake
is common both at temples and at other places of resort.
Berar.
445. In Berar there is evidence as to the use both of ganja
and bhang at the Shivratri and Holi festivals and at social
gatherings. The hemp plant itself is not worshipped, but,
according to one witness, when a consumer dies, the plant is kept
near his corpse during the funeral ceremony.
Ajmere-Merwara.
446. At the Holi and the Shivratri and at family festivities
the drugs, especially bhang, are used.
Baluchistan.
447. Major Gaisford, Deputy Commissioner, states that among
the Hindu sect called Barn Bargis the consumption of bhang is
regarded as essential.
Native States.
448. From Native States there is but little information
regarding customs, either social or religious, with which these
drugs are connected. No purely local or indigenous customs have
been brought to the notice of the Commission, but there is
sufficient information to show that practices similar to those
existing in British provinces at the Holi and Shrivratri
festivals and on occasions of family rejoicings are observed by
certain classes of the people in many Native States.
Worship of the hemp plant
449. The custom of worshipping the hemp plant, although not so
prevalent as that of offering hemp to Siva and other deities of
the Hindus, would nevertheless appear from the statements of the
witnesses to exist to some extent in some provinces of India. The
reason why this fact is not generally known may perhaps be
gathered from such statements as that of Pandit Dharma Nand
Joshi, who says that such worship is performed in secret. There
may be another cause of the denial on the part of the large
majority of Hindu witnesses of any knowledge of the existence of
a custom of worshipping the hemp plant in that the educated Hindu
will not admit that he worships the material object of his
adoration, but the deity as represented by it. The custom of
worshipping the hemp plant, though not confined to the Himalayan
districts or the northern portions of India alone, where the use
of the products of the hemp plant is more general among the
people, is less known as we go south. Still even far south, in
some of the hilly districts of the Madras Presidency and among
the rural population, the hemp plant is looked upon with some
sort of veneration. Mr. J. H. Merriman (witness No. 28, Madras)
says: "I know of no custom of worshipping the hemp
plant, but believe it is held in a certain sort of veneration by
some classes." Mr. J. Sturrock, the Collector of Coimbatore
(witness No. 2, Madras), says: "In some few localities there
is a tradition of sanctity attached to the plant, but no regular
worship. "The Chairman of the Conjeveram Municipal Board,
Mr. E. Subramana Iyer (witness No. 143, Madras) says: "There
is no plant to be worshipped here, but it is generally used as
sacrifices to some of the minor Hindu deities. "There is a
passage quoted from Rudrayanmal Danakand and Karmakaud in
the report on the use of hemp drugs in the Baroda State, which
also shows that the worship of the bhang plant is enjoined in the
Shastras. It is thus stated: "The god Shiva says to
Parvati-- 'Oh, goddess Parvati, hear the benefits derived
from bhang. The worship of bhang raises one to my position. In Bhabishya
Puran it is stated that "on the 13th moon of Chaitra
(March and April) one who wishes to see the number of his sons
and grandsons increased must worship Kama (Cupid) in the
hemp plant, etc.".
General conclusions