A Geographical, Statistical, and Historical Description of the District, Or Zila, of Dinajpur/Book 2/Chapter 3/Section 2/Part 2
Part 2.—The Lower Sciences, Theology, Worship, Astrology, and Magic.
There seem to be three other sciences, that are studied and taught by Pandits; but which, in this country, do not entitle them to be considered as Odhyapoks, nor their schools to be called Chauvaris. These sciences are Bedanto, Agom, and Jyotish, to which may be added medicine or rather magic.
The first is an investigation into the doctrine of the Beds concerning the Divinity, on which subject Pandits are exceedingly divided in their opinion; and in the south of India this appears to be the favourite study. In Dinajpúr the Brahmins seem to give themselves very little concern about the meaning of these sacred books, and content themselves with reading certain portions of them on certain occasions. In this they probably act judiciously, as the doctrine is delivered with such obscurity, that the systems founded on it by the most learned doctors of the south differ so widely, that the person whom one sect worships as the Supreme Being is by another considered as the Devil. There is no Bedanto Pandit in Dinajpúr. It is indeed alleged that there was none in Bengal until of late, when some learned men were brought from Benares by a rich Kayostho of Calcutta (Novokrishno or Novokissen), who had acquired a large fortune in the service of Lord Clive.
The Agom, or science which teaches the proper manner of worshipping the gods so as to obtain power, is the favourite part of divinity in Bengal. Several of the Dinajpúr Pandits have studied this, but none of them teach it; and those who wish to obtain a profound knowledge go to other places, especially to the neighbourhood of Dhaka, where the Tontros, or books which explain this doctrine, are much studied. The mode of worship accompanied by intoxication, indecency, or horrible practices, which these books are said to inculcate, is either altogether neglected, or carefully concealed in this district, although indecent figures are common in the ornaments of the places of worship. Indeed, I am told, that this mode of worship has made little progress among the Brahmins of Bengal, who are mostly married; and is chiefly confined to holy men, who have relinquished the world, and can trust themselves with safety in the midst of temptation. No books however are in such request as the Tontros, which I believe may be considered as a system of magic. In this country all the Brahmins who are of the sects of Sib or Sokti, acknowledge the Tontros to have been revealed by the former, and to be the proper guide in religious matters. Now in these books, there are said to be forms of invocations for six kinds of witchcraft.
1. Maron, by which an enemy may be killed.
2. Uchchaton, by which an enemy becomes a vagrant like an idiot.
3. Vosikoron, by which a person may procure the friendship of his enemy.
4. Stombhon, by which an enemy becomes dumb.
5. Vidiveshon, by which an enemy is made to quarrel with his friend.
6. Santi, by which a person may be cured of sickness.
These are supposed to be effectual only when pronounced by a Brahmin, and accompanied by sacrifices. The Brahmins of Kamrup are considered as the greatest adepts in this science, which is contained in the Tontro, called Sarodatilok. This I have stated on the authority of the Tontrosar composed by Krishnanondo of Nodiya, who is supposed to have lived about 300 years ago, and to have been descended from Agom Vagis, the most learned person in the Tontros that has ever been known.
The lowest of all the sciences studied by Pandits, in their opinion, is the Jyotish, which comprehends astronomy and the knowledge of the past, the present, and the future, which is attained by means of the stars, and of the lines on the human hand or forehead. Many people have imagined, that the Jyotish were a sect of philosophers, who neglected fable, and followed reason as a guide, and who were numerous, and much respected in India. If there are any such philosophers, I have never met with them; all whom it has been my fortune to see, professed astrology, and most of them also practised chiromancy. Although all Hindús of high rank are addicted to this folly, the Pandits, who profess no other science, are considered as the lowest of all others; and indeed the science is often possessed and practised by Sudros, who are called Gonok, and who belong to the Daivoggno tribe, commonly called Daibok. In this district, however, the Daiboks procure a living chiefly by selling almanacks, and cannot make calculations. As the practice of astrology is profitable, a considerable number of Brahmins, even men very learned in other sciences, follow this art, and in this district almost every academician (Odhyapok) practises it more or less. No undertaking of any sort of consequence can commence in a Hindú family of rank, without a wise man having been consulted to find out the proper day. Whenever a child is born, the star of its nativity is calculated, by the art called Thikoji, which is not considered as difficult. Afterwards, the earliest opportunity is taken of procuring a man of profound science in the art called Koshthi, by which from the Thikoji he foretels the events of the child’s future life. Every Hindú of rank has two names, one public and one private, which last is only known to the parents, Gúrú, Purohit, and astrologers, and is carefully concealed from all others, lest any person should use it in enchantment (Montra, Bhibhut, or Gún), which is of no efficacy where the common name only is used.The number of high Hindús being small in this district, and Muhammedans and low Hindús being exempt from the folly, the number of Jyotish is comparatively inconsiderable; and only one Pandit instructs any pupils in the science. He also constructed almanacks,but those commonly in use among the astrologers are chiefly brought from Mauleyo, near Múrshedabad, and Keoya, near Dhaka. The astrologers of the district, who live entirely by the art, reside chiefly at Churamon; but the man of science lives near Dinajpúr, and is supported by the liberality of the Raja’s Purohit. He is now blind with age; but he never possessed any astronomical instrument, and never attempted to take an observation. His pupils have studied under him the Siddhanto, Rohosyo, and the Vosoli; but are not acquainted with the history of these works.
No person teaches medicine in this district, and indeed proper physicians are very few in number. In all cases of sickness, trust is chiefly placed in prayers and sacrifices, and in certain magical incantations, that are considered as effectual, and called Jharon Montros. People of rank are unwilling to acknowledge that they are instructed in these incantations, but so far as I can learn, this arises from a fear, that they would be too often called upon by the poor for assistance, and they would consider it as disgraceful to refuse relief when asked. But all ranks of Hindús, and even the low Muhammedans, believe in the efficacy of these incantations; although it is generally only the lowest persons that profess to be acquainted with them. Persons of this rank can receive, even from the lowest, a reward which is an object worth their acceptance. Such is the account, that I received in some divisions. In others, the higher ranks denied a belief in the efficacy of these incantations, except in the bites of serpents, in casting out devils, and in small-pox; and alleged, that in fevers they procure a Brahmin to read certain extracts from the Sribhagvat, which are called Ban Juddhostov.
People who are deprived of reason, or who have the epilepsy, or strong hysteric fits, are supposed to be possessed by devils (Upodevta), which are the spirits of those who have been killed by violence, or who have committed suicide at certain unfortunate conjunctions of the stars, which are detailed in the books of the philosophers called Jyotish. Until certain ceremonies have been performed, these unfortunate spirits cannot obtain any proper body, into which they can migrate, and therefore molest other persons, chiefly women, in order that the proper ceremonies may be performed. The spirits are of various kinds, according to the bodies which they formerly occupied. Those of a Brahmin are called Brahmadaityo, and are exceedingly troublesome; those of Sudros are Bhuts; those of women are called Songkhini, or Sangkchurni; those of unmarried girls, or of very low women, are called Aloya, and Pretiní, or Petiní; and those of Muhammedans, are Mamudas; and all those who have been killed in war (except Khyetriyos, who go immediately to heaven), on those unfortunate conjunctions, become Nishkondho or Nikondos. Both Brahmins and Sudros, it is imagined, can acquire the knowledge, by which they can tell whether the afflicted person labours under a disease or a devil, and the ceremonies by which these devils are supposed to be cast out, and these are detailed in the Tontros; but many decline the office, as it is supposed that among those who practise this science few ever have children. It is not lawful for them to take money; but they are much courted, when any accident happens that requires their assistance. The unfortunate spirits procure rest by any of their relations going to the Bhagirothi or Goya, and performing some easy ceremonies: but the latter place is the securest; for if there is a hair on the bank of the river where the ceremony is performed, it will be of no effect. These ideas are very generally received in the Dinajpúr district, and several persons are supposed to be possessed of the science, and have frequent opportunities of putting their Mummery in practice, as devils are thought to be common, and Goya is at a considerable distance.
Other incantations are used on many other occasions, sometimes innocent enough; such as when a girl employs a wise man (Aushodhokari), to secure the affection of her lover: but they are also used with criminal intentions, such as to procure the destruction of an enemy, or to remove a disease from one person to another. The belief in these is not only universal among the vulgar, but seems pretty general even among the higher rank; and a landholder of old family, a Brahmin by caste, had lately before my visit attempted to remove a mortal disease from his mother to some person that was indifferent. All these incantations and the whole of the mummery are part of the Tontros, and of the Hindú science called Agom.