Cannabis Usage in 19th Century India: The Religion of Ganja, God's Herb.

 

Opening Quotes.

"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 origin of many fond epithets ascribing to ganja the significance of a divine property, and the common practice of invoking the deity in terms of adoration before placing the chillum or pipe of ganja to the lips." - Report of Indian Hemp Drugs Commission, 1894-95


"We drank bhang and the mystery I am He grew plain. So grand a result, so tiny a sin." - Unknown


"The apsaras danced for us, the gandharvas sang and we drank and smoked ganja from earthern chillums. For two days, we reveled without pause, when Vishnu declared, 'It is time to leave. We must be early for the celebrations in Aushadipura'" - Preparations for a wedding, Siva - The Siva Purana Retold by Ramesh Menon


"He who, despite the example of the Rishis, uses no bhang shall lose his happiness in this life and in the life to come. In the end he shall be cast into hell. The mere sight of bhang cleanses from as much sin as a thousand horse-sacrifices or a thousand pilgrimages. He who scandalises the user of bhang shall suffer the torments of hell so long as the sun endures. He who drinks bhang foolishly or for pleasure without religious rites is as guilty as the sinner of lakhs of sins. He who drinks wisely and according to rule, be he ever so low, even though his body is smeared with human ordure and urine, is Shiva." - J. M. Campbell, C.I.E., Collector of Land Revenue and Customs and Opium, Bombay, Note on the Religion of Hemp


"The Commission have little doubt that interference with the use of hemp in connection with the customs and observances above referred to would be regarded by the consumers as an interference with long established usage and as an encroachment upon their religious liberty." - Report of Indian Hemp Drugs Commission, 1894-95

"25. (1) Subject to public order, morality and health and to the other provisions of this Part, all persons are equally entitled to freedom of conscience and the right freely to profess, practise and propagate religion." - Fundamental Right to Freedom of Religion, Constitution of India.

Questions on the subject by the Indian Hemp Drugs Commission 1894-95.

32. (a) Mention any customs, social or religious, in regard to the consumption of any of these drugs. Give an account of every such custom. (b) Is the use of the drug in connection with such custom regarded as essential? (c) Is it generally temperate or excessive? (d) Is it likely to lead to the formation of the habit, or otherwise injurious?

My thoughts on the subject.

When the gods of one religion meet the gods of another, strange things happen. No religion ever kills its god or goddess for the sake of the new one it encounters. There is always the attempt to establish one's own god as greater than the new one encountered, as one's own god is the personification of one's culture and belief systems. For example, Jesus was regarded as the messiah by many, and a new religion, Christianity was born in the cradle of the Jewish religion and its god, Jehovah. It is a moot point what Jesus himself thought of all this. In his mind, I believe, after his wanderings between the age of 12 and 30, quite possibly to the east, he came to the ultimate self-realization, which is that god and man are no different, that the divine pervades all things, is all things, and is also the void. The name Jesus, which in Latin means I Am, is also the name for Jehovah, and the name of Siva through the word Aum, which also means the same thing. Now Jesus was most likely crucified by his own people for the blasphemy of saying that he is Jehovah but he was only reiterating the universal truth - Shivoham, Shivoham. To soften the blasphemy effect that Jesus's words would have on those who refused to accept this ultimate truth, his words were tempered in the gospels to give the god of the earlier religion, Jehovah, the status of Father, and Jesus the status of Son. When the new religion, Christianity collided with the religion of the Romans, it presented a new conundrum for the Roman Empire. Significant numbers of its own people were converting to the new religion, with its gospel of living the ascetic life, love for all beings, peace, and spurning all desire for material wealth and power - the same desire for material wealth and power that fueled the existence of the Roman Empire. The strategy to diffuse this disruptive new religion was to elevate the mother of Jesus, as well as his disciples, to the status of gods, thus creating an array of gods in the form of Mother Mary and the Saints, who were all easy to digest for the Roman orthodoxy into their pantheon of gods, and to still pursue their ambitions of vast wealth and material power at the cost of the poor pagans.

The denial of divinity in each person externalizes god. It also creates the class of people called priests, who serve as middlemen between man and god, who vastly benefit from the externalization of god. In most societies, these middlemen enjoy the same, and often even greater, social status as the rulers and the highest classes of society. They work hand in glove with the rulers and the rich to ensure that the majority of the people stay enslaved and subject to them.

In India, we see a similar clash, and subsequent rearrangement of gods, in the human psyche, as the waves of migrants moved into India, starting with the first modern humans from Africa, 120,000 years ago. The earliest Indian inhabitants, from the paleolithic age may have evolved into the Indus Valley and Harappan civilization, or may have been replaced by the culture of Indus Valley and Harappa. Either way, the earliest gods and goddesses were animistic and gods of nature. The earliest indication of a humanoid god, I think, is the proto-Siva found in the Indus Valley civilization. With the subsequent arrival of the Vedic culture from central Asia, and the Aryan migration, India's existing gods and goddesses met new gods and goddesses. The god Vishnu and the other gods and goddesses came into contact with the god Siva, and his numerous forms - Pashupati, Rudra, Bhairava, Madeshwara, Nataraja, etc. What emerged over the next few thousand years was an attempt by the followers of Vishnu and the Vedas and the followers of Siva to come to terms with each other. The followers of Vishnu and the Vedas were, and I believe still are, lovers of material wealth and power. They are essentially the kings, businessmen, priests and their servants who brought in a class differentiated society, where earlier society had largely been egalitarian. Of course, the Indus Valley and Harappan civilizations appear to have had a class based structure, but on the whole, where Siva and the animistic deities were worshiped, there appears to have been a more classless and free society with direct communion between man and god. The thousands of Indian indigenous communities existed in villages where hierarchy was cooperative. The god Siva exemplified asceticism and the shunning of material wealth and power for the pursuit of spiritual perfection. When Siva and Vishnu met, the story goes, Siva decided to give the world to Vishnu and take up residence in the cremation grounds. They existed as brothers and lovers with one seeking the assistance of the other when in trouble, depending on whose version of the story one reads. In her book, Banaras, City of Light, Daniela L. Eck, writes -  "In a historical sense, Shiva is an outsider to the Indo-Aryan pantheon. While Rudra-Shiva claims several hymns of the Rig Veda and receives attention in the Atharva Veda and Shatapatha Brahmana, it is nonetheless clear that this god emerged from the shadows of non-Aryan India to a position of increasing prominence in the Hindu pantheon. A well-known seal from the ancient Indus Valley civilization, which flourished in the early second millenium B.C., shows a three-headed figure with an erect phallus, seated in a yogic posture, surrounded with animals in the style of Shiva as Pashupati, the 'Lord of Beasts.' One cannot say that this figure is Shiva, but it has many of the characteristics that came to be Shiva's."

The Kashi Kandha speaks of Shiva agreeing to let Vishnu serve him so that Vishnu may remain in the city. Later writings stress on the equality of Shiva and Vishnu. Somewhere along the way, the proponents of the Indo-Aryan religions felt the desire to establish their superiority over the existing religions of India, and to subjugate the followers of India's indigenous religions to the lower classes and castes as a part of their varna or class based systems. The followers of Shiva posed the greatest challenge to this. As Daniela L. Eck writes - "Shiva cannot be categorised in any way - not by varna, or ashrama. He cannot ne known by his clan or lineage. 'He' cannot even be known by sex, since Shiva is half Shakti, his female energy. He is a bafflement to conventions, including religious conventions. It is not surprising, therefore, that his followers were sometimes called veda-bahyas, those who are 'outside the Vedas.'" The clearest evidence of the attempts of the rulers, priests and businessmen of the Indo-Aryan religions, who had by now established themselves as the ruling and upper classes, and relegated the majority of India's earlier inhabitants to the lower castes and classes, to suppress the earlier religions and gods of India, are the steps taken to suppress ganja, the herb that was, without dispute, associated with Shiva and his followers. As the Report of Indian Hemp Drugs Commission, 1894-95 states - "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 origin of many fond epithets ascribing to ganja the significance of a divine property, and the common practice of invoking the deity in terms of adoration before placing the chillum or pipe of ganja to the lips."

The proponents of the Vedic religions, Indo-Aryan religions, Islam, Buddhism and Christianity, had a significant hand in the suppression of ganja, and through it the suppression of the religion of Shiva and the other animistic deities, specifically through their upper classes and castes, with their love for material wealth and power. The lower classes and castes, no matter what religion they followed, seem to have been more or less unanimous in their love for ganja, choosing to worship whichever god they desired, using ganja as an aid. Ganja was used across India by all religions, all classes and all castes for a vast range of festivals, and to worship a wide variety of gods. Here is evidence of the wide use of ganja by all religious groups, according to the evidence provided to the Indian Hemp Drugs Commission:

• "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...Witnesses who can speak with authority on the subject, such as Mahamahopadhya Mahesa Chandra Nyayaratna, C.I.E., 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 Mohan Tagore, K.C.S.I., Maharaja Durga Charan Law, Raja Piari Mohan Mukharji, C.S.I., Rai Rajkumar Sarvadhikari Bahadur, Rai Bahadur Kanai Lall Dey, 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." - Indian Hemp Drugs Commission.
• "Diwali, Chait Sankranti, Pous Sankranti, Sripanchami, Sivachaturdasi, Ramnavami, and indeed on occasions of weddings and many other family festivities" bhang was a key part of the celebrations. - Indian Hemp Drugs Commission.
• " Offerings were made of "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)." - Indian Hemp Drugs Commission.
•  "In Ganjam, the witnesses speak to the common use of 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." - Indian Hemp Drugs Commission.
• "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. 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)." - - Indian Hemp Drugs Commission.
•  Mr. Azizuddin, Sahib Bahadur, Deputy Collector, in his evidence before the Commission, 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."
•  J. M. Campbell, C.I.E., Collector of Land Revenue and Customs and Opium, Bombay, in his note on the Religion of Hemp to the Commission, writes - "To the follower of the later religion of Islam the holy spirit in bhang is not the spirit of the Almighty. It is the spirit of the great prophet Khizr or Elijah. That bhang should be sacred to Khizr is natural. Khizr is the patron saint of water. Still more Khizr means green, the revered colour of the cooling water of bhang. So the Urdu poet sings 'When I quaff fresh bhang I liken its colour to the fresh light down of thy youthful beard.' The prophet Khizr or the Green prophet cries 'May the drink be pleasing to thee.' Nasir, the great North Indian Urdu poet of the beginning of the present century, is loud in the praises of his beloved Sabzi, the Green one. 'Compared with bhang spirits are naught. Leave all things thou fool, drink bhang.' From its quickening the imagination Musalman poets honour bhang with the title Warak al Khiyall, Fancy's Leaf. And the Makhzan or great Arab-Greek drug book records many other fond names for the drug. Bhang is the Joy-giver, the Sky-flier, the Heavenlyguide, the Poor Man's Heaven, the Soother of Grief."
•  T. S. Kristnasamy Chetty, Vishnuvite, Pensioned Police Inspector, Trinamalay, South Arcot District, writes in his evidence that -"There are certain classes of people in Southern India who worship Muni, Karuppan, Veeran, Maruthaveeran, etc., whom they call their family deities, usually offer ganja as offerings and then consume."  
•  Mr. F. H. Barrow, Magistrate and Collector of Bankura, in his evidence, states - "There are also some religious ceremonies in this district called Ahoratra, which lasts for a day and night; Chabhisprahar which lasts for 3 days and 3 nights; and Pancharatra which lasts for 5 days and 5 nights. In these ceremonies large crowds of Baisnabs assemble and recite vociferously the names of "Radha Govinda" continuously without any intermission whatever during the time the ceremony is to continue. They divide themselves into parties, and when the energy of one party is exhausted, its place is taken by another. In the above ceremonies ganja is consumed rather excessively."
•  "In Sylhet the Vishnuvites use ganja at all their religious ceremonies." - Evidence of Mr. J. D. Anderson, Deputy Commissioner; Officiating Commissioner of Excise.
•  "(1) On Shivaratri (the night of Shiv god) his worshippers offer the bhang drink to his linga. (2) In the hot weather most Hindus keep vessels full of bhang drink and water for free distribution to all. (3) In all religious assemblies the bhang drink is prepared and distributed to all . (4) On the death of a big saint or sadhu vessels full of bhang drink and water are kept all along the way by which the funeral procession proceeds. (5) Worshippers of Vishnu (god), who are prevented from using liquor, prepare bhang and drink it in Holi holidays and on other gatherings. On the above occasions and at other times, the use of bhang forms a religious or a social duty." - Evidence of Pesumal Narumal, Farmer and Merchant, Hyderabad.
• "During Muharram festival, ganja and bhang is used, as it is the custom for them to take it during those days." - Evidence of Hospital Assistant Maduranayagum Pillai, Vellala, Uravakonda, Anantpur District.
•  "The consumption of ganja in one form or another is customary on holidays such as the Shivaratra or Muharram."  - Evidence of Rao Bahadur Ramchandra Rajaram Mule, Deshastha Brahmin, Administrator of Jath, in Southern Mahratta Country.
• "During the great spirit time of marriage in Bombay among almost all the higher classes of Gujarat Hindus, of the Jain as well as of the Brahmanic sects, the supplies sent by the family of the bride to the bridegroom's party during their seven days' sojourn includes a supply of bhang. The name of the father who neglects to send bhang is held in contempt. Again, after the wedding, when the bridegroom and his friends are entertained at the house of the bride, richly-spiced bhang is drunk by the guests. The Gujarat Musalman bride before and after marriage drinks a preparation of bhang. Among the Pardeshi or North Indian Hindus of Bombay bhang is given not only at weddings, but the Pardeshi who fails to give his visitor bhang is despised by his caste as mean and miserly." - J. M. Campbell, C.I.E., Collector of Land Revenue and Customs and Opium, Bombay, in his note on the Religion of Hemp to the Commission

 
Even though all religions used ganja, it was essentially the ordinary working classes, lower classes, lower castes, and the poor among these religions who were the most ardent users of the herb, besides the ascetics, fakirs and sadhus who shunned material wealth and power. For  the priests, rulers and businessmen of all these religions - the people who were the most ardent devotees of material wealth and power, the people who benefited most from the rigid caste and class systems, the people who wished to keep the knowledge of one's divinity away from the lower classes and castes so that the upper classes could continue to play out the charade of brokers between god and man - the use of ganja was a direct threat to all that they wished to establish and strengthen. Thus, the religious orthodoxy of all religions, along with the rulers and businessmen of these religions, got together to try and remove ganja from the equation. What started as subtle propaganda that the users of ganja were reviled persons, were criminals, or were members of the lowest classes and castes, slowly gained momentum, especially with the arrival of the British who shared the same views as these Indian upper class and caste orthodoxy. The British had the same goals as India's upper classes and religious orthodoxy, which was to establish their own religion and culture, while at the same time establishing themselves as the ruling and upper classes, with the vast majority of India's people working to further British material wealth and power. While the religion that the British professed to practice was Christianity, it was in truth the religion of material wealth and power, the division of society into ruling and upper classes lording over the working and lower classes, the religion where the priests played broker between god and man and accumulated wealth for the ruler and the church. True Christianity, the teachings of Jesus Christ, are identical to the teachings of Shiva. It speaks of shunning the pursuit of material wealth and power, of love for all beings and nature, of peace and non-violence, and of the recognition of divinity in all beings.

This tailored version of religion, brought into India starting with the early migrants from Central Asia - who pushed the original inhabitants of India towards the south, north, east and the north east - speaks of abstinence from ganja, toddy and meat. The Vedas, the epics Ramayana and Mahabharatha, the Buddhist, Christian and Islamic teachings, are conveniently twisted to propagate this doctored version of religion. The proponents of the tailored version sought, and still seek, implicitly and explicitly, to convert the diverse Indian religions that exist - Buddhism, Jainism, atheism, Islam, Christianity, Sikhism, and the numerous animistic religions of the indigenous tribes - to this favored form of religion based on class systems and the glorification of material wealth and power, and to strengthen and retain the class and caste hierarchies that the perpetrators practiced within their own societies, ideal since it subjugated all the original inhabitants of India to lower castes and classes meant to serve the new arrivals, who assumed the roles of the upper classes and upper castes. When we consider that even Rama and Krishna prayed to Siva before embarking on their journeys and battles; that ganja was loved by Rama as Ramarasa, and by the followers of Krishna and Vishnu, especially the Chaubes of Mathura;that hemp flour was a stable of Buddhist monks; that Sufi fakirs were ardent users of ganja or charas; that ganja was an inherent part of Muharram in many places; then the narrow definition that the upper classes and upper castes wish to enforce, cutting off ganja from the ascetics, lower classes and castes, reveals the tyranny of forced religious conversion being subtly practiced all the time.  For the British, it was ideal to side with these groups, since it meant that it slotted them directly into the ruling and upper classes, and strengthened the domination over the vast majority of India's diverse population. Some of the British, just like some of the orthodox Islamic rulers before them, may have even nurtured the hope that eventually they could convert all these groups into their preferred form of religion, the perverted equivalent to that which India's ruling classes wished to establish. Even though religion went by various names, for all the ones who assumed the roles of the ruling classes and upper castes in the last 3000 years or so, it was essentially the exploitation of all for money and power while establishing their own superiority.

The propaganda of this preferred form of religion of the ruling and upper class orthodoxy of all religions, and their targeting of the ganja communities is evident in the following statements. The Rev. Prem Chand, Missionary, B. M. S., Gaya, says in his evidence that - "A certain class are in favor of ganja, the Shaivs, not the Vaishnavs, who are against the drugs." Another witness, Radhanath Changkakoti, Brahmin, Proprietor, "Radha Nath" Printing Press; Municipal Commissioner; Member of Local Board; Secretary to the Upper Assam Association; and Secretary to the Government Girls' School, Dibrugarh, states that - "Spiritual guides, called Gosains in Assam — four of them are the principal guides or Popes of Assam — all forbid the use of intoxicating things. This prohibition is strictly enforced among their disciples; not among the people generally. I know the Gosain at Kamaikia takes bhang; but he is a follower of Durga. We in Upper Assam are followers of Vishnu; not all, but the most." A third witness, Mr. W. H. Grimley, Commissioner of Chota Nagpur says - "People who worship Siva and Rama are addicted to the use of ganja and bhang, asserting that they are enabled thereby to divert their mind from worldly affairs to the meditation on the gods whom they worship. The religious mendicants who use it do so not only as a devotional exercise, but also to render themselves fit to undergo the hardships of their ascetic life, and the inclemency of climate incidental to their prolonged pilgrimages to distant places. It may be here remarked that while the classes above noted are allowed by the Hindu religion to use ganja, the "Shaktahs," or followers of the goddess "Shakti," are only permitted to use liquor for devotional purposes, while the Voistabs, or worshippers of Vishnu, are not allowed liquor or ganja."  Mr. H. G. Batten, Deputy Commissioner, Mergui, states that - "All use of narcotics is forbidden by the Buddhist law, and persons addicted to use of same are held in disrepute. I believe the same holds good amongst the Siamese, who are bound by the same laws." Major G. S. Eyre, Deputy Commissioner, Sagaing, says - "Any Burman Buddhist consuming these drugs would be regarded as utterly abandoned. The Buddhist scriptures entirely forbid the use of these drugs."  

The preference for opium, the drug more favourable to the Indo-Aryan religions, as well as to the Islamic invaders, and even to the subsequent British invaders, and the hatred for the herb of the natives and their indigenous religions can be gauged from the evidence of Mr. T. G. Foard, Superintendent of Police, Cambay. He states before the Commission that - "It is a social custom in Guzerat to use bhang on festive occasions, such as caste dinners, weddings and certain religious festivals. It is not incumbent on the host to supply his guests with bhang, and in some communities the habit of drinking bhang publicly is in disrepute, although all classes use it in their houses. Kusumba, a decoction of opium, is substituted for bhang by well-to-do classes ; and the more lavishly this is supplied by the host, the better he is thought of by his caste-fellows and friends. Kusumba is much dearer than bhang, and there are many who do not care to use it, but will drink bhang with out hesitation." The fact that today, world wide, ganja is prohibited while opium has widespread sanction from the ruling classes shows the extent to which this thinking is prevalent in the world. In India, Gujarat and Mumbai are the hubs through which opium in all its forms flows into the country, as well as serving as transit points for the movement of opium across the world.

Even though the Indian Hemp Drugs Commission stated that - "The Commission have little doubt that interference with the use of hemp in connection with the customs and observances above referred to would be regarded by the consumers as an interference with long established usage and as an encroachment upon their religious liberty", the then British government went ahead with gradually bringing about near total prohibition of ganja across India. For this to happen, without the majority of the people rising up in revolt, the government had the full support of India's ruling and upper classes - its kings, priests, businessmen, zamindars, magistrates, government officials, police, etc - besides the religious orthodoxy of nearly every religion who viewed ganja as a threat to their position as mediators between god and man.  When we consider that India's freedom movement, which sought to remove government hold over such diverse things as salt and indigo, did not even mention in passing the removal of prohibition and regulation of ganja, the divine herb of the great god, Mahadeva, and the millions of his followers who worshiped him in his diverse indigenous forms, besides the followers of Hanuman, Durga, Kali, and the Muslim fakirs and the followers of the Sikh religion, it makes one wonder if there was more to the picture than meets the eye. Ultimately, it was the members of India's ruling and upper classes who confronted the British for the freedom of the nation. But the freedom that they sought appears to have been only their own freedom, the freedom to continue the oppression of the lower castes and classes through the prohibition of ganja that they had tried to establish but failed, the oppression that the British were successful in establishing before handing over the reins to India's ruling and upper classes. 

Ganja prohibition is more than anything else, the discrimination against a significant number of the Indian population and the deprivation of their fundamental Right to Freedom of Religion. According to the Right to Freedom of Religion as put down in the Constitution of India -"25. (1) Subject to public order, morality and health and to the other provisions of this Part, all persons are equally entitled to freedom of conscience and the right freely to profess, practise and propagate religion." When we consider how the numerous ganja using religious sects of India have been forced to give up the herb that they used to commune with, and meditate on, their gods and goddesses, the prohibition of ganja appears for what it really is - a blatant repression of one of the most fundamental rights of an Indian citizen to practice his or her religion. The arguments that are cited in favor of ganja prohibition are that ganja is used by criminals and anti-socials, ganja is addictive, ganja causes insanity, ganja is harmful to health. All these arguments were proven entirely wrong by the findings of the Indian Hemp Drugs Commission 150 years ago itself. Despite this, these very same arguments continue to be used by the ruling and upper classes to discriminate against the ganja users, a significant number of whom use it for spiritual purposes. When alcohol, tobacco, opioids and other dangerous drugs are freely available causing great damage to public health, when criminals thrive through the black market because of ganja prohibition, when significant numbers of people are highly addicted to alcohol, and synthetic legal and illegal pharmaceutical drugs, all the arguments against ganja legalization fall flat.  One of the real unstated intentions of the ruling classes in keeping ganja prohibited is to repress the religious practices of, and to convert, the other sections of society  - the indigenous tribes and communities, the fakirs, the sadhus, the free-minded people, the intellectuals, the artists, poets, writers, philosophers, etc.,  - to the rigid upper class orthodoxy of Hinduism, Islam, Christianity, Buddhism  and Jainism which works to further the material wealth and power of the upper classes of society, and tighten their hold over the people. Today, the NDPS Act, with regard to ganja and charas, is a direct attack on the religious liberty of the people.

Every successive government, since India got its freedom from British rule in 1947, has played its part in securing the position of the ruling and upper classes over the people of India, and suppressing their religious liberty by keeping ganja prohibited. Today's Hindutva brigade still attempts to convert all to this stunted and corrupt idea of religion that India's ruling and upper classes, its religious orthodoxy, as well as the British, have tried to establish over the last 3000 years. The one religion that the Hindutva brigade propagates is essentially the class and caste system, in which it forms the upper castes and classes, and rules over all others. It is not the true Hinduism of India, which is essentially so diverse that it covers all possible religious and philosophical ways of thought imaginable. This is one of the main reasons why the Hindutva brigade is such a staunch opponent of ganja, the herb of spirituality, which is essentially the path to God no matter which direction you come from...

To the rulers of all countries, the legalization of ganja signifies the loss of their own hold over their people, a hold strengthened through the use of the religious orthodoxy and money. To every king or politician, upper class or upper caste person, priest or clergyman, the legalization of ganja means the threat of self-realization by each and every human being that he or she is Jesus, Siva, Jehovah, Allah, Buddha, Durga, Kali, Mother Mary...inferior to no other...That is something that every person who wishes to exploit another for his own benefit dreads to his marrow...And so the religion of the divine herb, ganja, remains a religion that has been oppressed, subjugated and imprisoned, with the herb being decimated wherever it is found, and its users thrown in prison or put to death...The one place in India, that still stands testimony to the power of ganja, Siva's herb, is the city of Kashi or Banaras, the City of Shiva, where no government has been able to completely eradicate the use of ganja from time immemorial. It is the last flame left burning unabated in India, where governments and ruling classes have successfully stamped out Shiva's herb wherever they found it. Ironically, this city is the current Prime Minister Narendra Modi's adopted constituency, but even he dare not raise a finger against Siva's herb here. As Daniela L. Eck, writes in Banaras, City of Light - "A small parcel of delicate milk-sweets, layered with pistachio and covered with thin silver paper; a mouthful of pan, betel nuts and other condiments, wrapped in the tenderest and most succulent pan leaves; a tall frothy draft of thandai, laced with intoxicating bhang - these are the finest pleasures of the day. In the evening, there will be the clang of temple bells, and perhaps, later, some music. It is an ambience of urbanity, good living, and culture, all of which comes to be synonymous with the word 'Banarsi.'"

The study of tree rings reveals to us information from different points in time about the climatic conditions of the particular region where the tree grew. The study of the different layers of the earth's surface also reveal information about the nature of human thinking at different point in time. Digging below a mosque or church in India might reveal a Visnu temple, or that of one of his avatars. Digging further below might reveal a Siva temple or one of the goddess. Digging further below might reveal the animistic temples of the earlier ages till digging further we reach mother earth, the foundation that enabled life to evolve from single-celled to multi-celled organisms that took on multiple paths. The path that we took involved evolving from apes to humans with different ideas of god depending on the places we grew in. What started as worship of god as nature in its various forms slowly changed into god in human form as humans started believing that they were the dominant form of nature, and that they were the apex of nature's creation. If we become sophisticated enough to dwelve into the consciousness of other forms of nature we may find similar gods in them - plant gods, animal gods and mountain gods. However, I do not think that other forms of nature have the kind of self-centered ego that says that they are the apex of creation. In a given place, each new wave of migration of humans seeks to portray its religion as superior and more refined than the earlier religion of that place and seeks to convert the earlier religion to the newly arriving one, like trying to convince a customer to buy the latest model of smartphone saying that it is superior. Eventually many adopt whichever religion prevails, just to be part of the dominant culture. This is the story of religion in every part of the world. In any given place, the practice of a particular form of religion would not be so fervent if there were no people from another form of religion around to see it. The constant tension between different religions arises from the belief among each that my god is greater than your god, bow down to my god like I do, which is essentially saying that my form of culture is superior to your form of culture, I am superior to you. The earth stands witness to these forays into thought and culture that rise and ebb like the tides of the ocean. Beyond the earth lies the void that stands witness to even the will of the earth to exist in form against the backdrop of the void from which it arose...Beyond the form and void, beyond time and space, lies the eternal spirit, witness to all these plays of its own nature trying to enforce their individual wills, in the zone of perfect balance that we can sometimes be fortunate enough to experience...Ganja vastly increases the probability of experiencing this zone of perfect balance that is the zone of the eternal spirit...That is why ganja was the favorite entheogen of all those who sought spirituality, which is quite different from seeking religion...

Friedrich Nietzsche, in his book The Will to Power, writes in the chapter on Dionysus, 'The synthesis of oppositions and opposing impulses in a people is a sign of their total strength: how much of this can they subdue? But now we see a new conception of holiness (which was ultimately attributable to Plato's naivete); the opposition of heretical impulses to each other is no longer in the foreground. This demonstrates the extent to which the Greek religion was superior to the Judeo-Christian. The latter triumphed because the Greek religion had itself degenerated (had regressed). The aim should be the sanctification of the most powerful, most terrible, most disreputable forces; to use an old figure of  speech, the deification of the Devil.' The Devil to religious orthodoxy represents all that is pagan, and connected with nature - including love and worship of nature, sex, intoxication and the unity of god and man. To establish the class and caste heirarchies that enabled the religious orthodoxy to seat itself on the topmost rungs - along with the kings and businessmen - the God of the world had to be cleaved into good and evil, thus creating God and the Devil. Subduing the pagans who represented the Devil, and establishing God in their hearts was just an excuse to amass material wealth and power and gain control over the vast nature-loving communities of the world. Siva - known as Dionysus in Greece and Yahweh in the Middle East - represented the force that must be subdued to subdue nature and all who believed in him. The horned god became cast as the devil, and his free outlook was sanitized to remove the pagan contents of intoxication, sex and nature worship. Thus, Dionysus was dismembered by the Titans, and Siva was cast into the Vedic and Vaishnavite structures. His ganja was taken away (the fennel stalk that Dionysus supposedly holds is, I believe in fact, ganja flowers), so that the power that flowed from the eternal spirit to his people and nature could be controlled by the ruling classes and castes to amass their material wealth and power and destroy nature. But then Dionysus came back from the dead, and Siva is known as Mrityunjaya...The return of ganja to the world will enable the synthesis of god and the devil once again. Thus, the deification of the Devil, as Nietzsche says, will happen. The cleaved god of this world - the sanitized-squeaky-clean Jesus/Siva/Dionysus/Yahweh - will once again be restored and complete...and nature, and her children, will be healed...the balance will be restored...

Summary findings of the Commission.

Following are the summary findings by the Indian Hemp Drugs Commission of 1895 with regard to with regard to the religious associations of ganja across the different parts of the country.

SOCIAL AND RELIGIOUS CUSTOMS.

Scope of this Chapter.

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 of opinion among the witnesses as to whether there is any injunction in the 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 that of bhang in the form of an infusion. Witnesses who can speak with authority on the subject, such as Mahamahopadhya Mahesa Chandra Nyayaratna, C.I.E., 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 Mohan Tagore, K.C.S.I., Maharaja Durga Charan Law, Raja Piari Mohan Mukharji, C.S.I., Rai Rajkumar Sarvadhikari Bahadur, Rai Bahadur Kanai Lall Dey, 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 the 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 no doubt 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 origin of many fond epithets ascribing to ganja the significance of a divine property, 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 Mahamahopadhya Mahesa Chandra Nyayaratna and of other witnesses that siddhi is offered to the image of Siva at Benares, Baidynath, Tarakeswar, and elsewhere. At the Shivratri festival, and on almost all occasions on which this worship is practised, there is abundant evidence before the 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.

Muhammadans.
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 Pir (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 considerable 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.

Punjab.
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 of 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 Rajas 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 Dasehrad ayi s 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. A unique custom of dispensing bhang at a religious charitable institution is that mentioned by witness Baba Kirpa Singh. The institution, as a relic 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 of 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 galadays, 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 cocoanut, plantains, liquor, and such other articles, for certain deities, such as Mathuraveeran, 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 nth 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 care 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 Bam 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 Shivratri 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 Rudrayamal Danakand and Karmakand 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,' etc." 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.
450. In summing up their conclusions on this chapter, the Commission would first remark that charas, which is a comparatively new article of consumption, has not been shown to be in any way connected with religious observance. As regards Northern India, the Commission are of opinion that the use of bhang is more or less common everywhere in connection with the social and religious customs of the people. As regards ganja, they find that there are certain classes in all parts, except the Punjab, who use the drug in connection with their social and religious observances. The Commission are also of opinion in regard to bhang that its use is considered essential in some religious observances by a large section of the community, and in regard to ganja that those who consider it essential are comparatively very few. The Commission have little doubt that interference with the use of hemp in connection with the customs and observances above referred to would be regarded by the consumers as an interference with long established usage and as an encroachment upon their religious liberty. And this feeling would, especially in the case of bhang, undoubtedly be shared to some extent by the people at large. Regarding Southern India, the same remarks apply with this reservation, that the difference between ganja and bhang as materials for smoking and drinking respectively is much less marked there, and the distinction between the two forms of the drug is much less clearly recognised, although by the term "bhang" is generally meant the drug as used for drinking, and by "ganja" the drug as used for smoking.

NOTE BY MR. J. M. CAMPBELL, C.I.E., COLLECTOR OF LAND REVENUE AND CUSTOMS AND OPIUM, BOMBAY, ON THE RELIGION OF HEMP.

To the Hindu the hemp plant is holy. A guardian lives in the bhang leaf. As the wife of Vishnu, the preserver, lives in the hysteria-curing tulsi, or Holy Basil, and as Shiva dwells in the dysentery-scaring bel,Æ glem armelos, so the properties of the bhang plant, its power to suppress the appetites, its virtue as a febrifuge, and its thought-bracing qualities show that the bhang leaf is the home of the great Yogi or brooding ascetic Mahadev.

So holy a plant should have special rearing. Shiva explains to his wife, Parvati, how, in sowing hemp seed, you should keep repeating the spell 'Bhangi,' 'Bhangi,' apparently that the sound of that guardian name may scare the evil tare-sowing influences. Again, when the seedlings are planted the same holy name must be repeated, and also at the watering which, for the space of a year, the young plants must daily receive. When the flowers appear the flowers and leaves should be stripped from the plant and kept for a day in warm water. Next day, with one hundred repetitions of the holy name Bhangi, the leaves and flowers should be washed in a river and dried in an open shed. When they are dry some of the leaves should be burnt with due repeating of the holy name as a jap or muttered charm. Then, bearing in mind Vagdevata, or the goddess of speech, and offering a prayer, the dried leaves should be laid in a pure and sanctified place. Bhang so prepared, especially if prayers are said over it, will gratify the wishes and desires of its owner. Taken in the early morning such bhang cleanses the user from sin, frees him from the punishment of crores of sins, and entitles him to reap the fruits of a thousand horse-sacrifices. Such sanctified bhang taken at day break or noon destroys disease. Before the religious user of bhang stand the Ashtadevata or Eight Guardians with clasped hands ready to obey him and perform his orders. The wish of him who with pure mind pours bhang with due reverence over the Ling of Mahadev will be fulfilled.

Such holiness and such evil-scaring powers must give bhang a high place among lucky objects. That a day may be fortunate the careful man should on waking look into liquid bhang. So any nightmares or evil spirits that may have entered into him during the ghosthaunted hours of night will flee from him at the sight of the bhang and free him from their blinding influences during the day. So too when a journey has to be begun or a fresh duty or business undertaken it is well to look at bhang. To meet some one carrying bhang is a sure omen of success. To see in a dream the leaves, plant, or water of bhang is lucky; it brings the goddess of wealth into the dreamer's power. To see his parents worship the bhang-plant and pour bhang over Shiva's Ling will cure the dreamer of fever. A longing for bhang foretells happiness: to see bhang drunk increases riches. No good thing can come to the man who treads under foot the holy bhang leaf.

So evil-scaring and therefore luck-bringing a plant must play an important part in the rites required to clear away evil influences. During the great spirit time of marriage in Bombay among almost all the higher classes of Gujarat Hindus, of the Jain as well as of the Brahmanic sects, the supplies sent by the family of the bride to the bridegroom's party during their seven days' sojourn includes a supply of bhang. The name of the father who neglects to send bhang is held in contempt. Again, after the wedding, when the bridegroom and his friends are entertained at the house of the bride, richly-spiced bhang is drunk by the guests. The Gujarat Musalman bride before and after marriage drinks a preparation of bhang. Among the Pardeshi or North Indian Hindus of Bombay bhang is given not only at weddings, but the Pardeshi who fails to give his visitor bhang is despised by his caste as mean and miserly. Another great spirit time during which bhang plays an important part is the time of war. Before the outbreak of a war and during its progress the Ling of Mahadev should be bathed with bhang. Its power of driving panic influences from near the god has gained for bhang the name of Vijaya, the unbeaten. So a drink of bhang drives from the fighting Hindu the haunting spirits of fear and weariness. So the beleagured Rajput, when nothing is left but to die, after loosing his hair that the bhang spirit may have free entrance, drinks the sacramental bhang and rushing on the enemy completes his juhár or selfsacrifice. It is this quality of panic-scaring that makes bhang, the Vijaya or Victorious, specially dear to Mahadev in his character of Tripur, the slayer of the demon Tripurasur. As Shiva is fond of bel leaves, as Vishnu is fond of tulsi leaves, so is Tripuresvar fond of bhang leaves. He who wishes to obtain his desires must constantly offer bhang to Tripuresvar.

Bhang the cooler is a febrifuge. Bhang acts on the fever not directly or physically as an ordinary medicine, but indirectly or spiritually by soothing the angry influences to whom the heats of fever are due. According to one account in the Ayurveda, fever is possession by the hot angry breath of the great gods Brahma, Vishnu, and Shiva. According to another passage in the Ayurveda, Shankar or Shiva, enraged by a slight from his father-in-law Daksha, breathed from his nostrils the eight fevers that wither mankind. If the fever-stricken performs the Vijaya abhishek, or bhang-pouring on the Ling of Shankar, the god is pleased, his breath cools, and the portion of his breath in the body of the fever-stricken ceases to inflame. The Kashikhanda Purana tells how at Benares, a Brahman, sore-smitten with fever, dreamed that he had poured bhang over the self-sprung Ling and was well. On waking he went to the Ling, worshipped, poured bhang and recovered. The fame of this cure brings to Benares sufferers from fever which no ordinary medicine can cure. The sufferers are laid in the temple and pour bhang over the Ling whose virtue has gained it the name Jvareshwar, the Fever-Lord. In Bombay many people sick of fever vow on recovery to pour bhang over a Ling. Besides as a cure for fever bhang has many medicinal virtues. It cools the heated blood, soothes the over-wakeful to sleep, gives beauty, and secures length of days. It cures dysentery and sunstroke, clears phlegm, quickens digestion, sharpens appetite, makes the tongue of the lisper plain, freshens the intellect, and gives alertness to the body and gaiety to the mind. Such are the useful and needful ends for which in his goodness the Almighty made bhang. In this praise of the hemp the Makhzan or great Greek-Arab work on drugs joins. Ganja in excess causes abscess, even madness. In moderation bhang is the best of gifts. Bhang is a cordial, a bile absorber, an appetiser, a prolonger of life. Bhang quickens fancy, deepens thought, and braces judgment.

As on other guardian-possessed objects, the cow, the Vedas, or the leaf of the bel tree, oaths are taken on the bhang leaf. Even to a truthful witness an oath on the bhang leaf is dreaded. To one who foreswears himself the bhang oath is death.

So holy a plant must play a leading part in temple rites. Shiva on fire with the poison churned from the ocean was cooled by bhang. At another time enraged with family worries the god withdrew to the fields. The cool shade of a plant soothed him. He crushed and ate of the leaves, and the bhang refreshed him. For these two benefits bhang is Shankarpriya, the beloved of Mahadev. So the right user of bhang or of ganja, before beginning to drink or to smoke, offers the drug to Mahadev saying, lena Shankar, lena Babulnath: be pleased to take it Shankar, take it Babulnath. According to the Shiva Purana, from the dark fourteenth of Magh (January-February) to the light fourteenth of Ashadh (June-July), that is, during the three months of the hot weather, bhang should be daily poured over the Ling of Shiva. If not every day, bhang should be poured at least during the first and last days of this period. According to the Meru Tantra on any Monday, especially on Shravan (July-August) Mondays, on all twelfths or pradoshs, and on all dark fourteenths or shivratris, still more on the Mahashivratri or Shiva's Great Night on the dark fourteenth of Magh (January-February), and at all eclipses of the sun or moon, persons wistful either for this world or for the world to come should offer bhang to Shiva and pour it over the Ling. Not every devotee of Shiva makes offerings of bhang. Such rites in Bombay are seldom performed except in the Bhuleswar and Babulnath temples and there only on special occasions. The bhang offered to Mahadev is without pepper or other spice. It is mixed with water, water and milk, or milk and sugar. It is poured over the Ling. According to some authorities the offerer should not touch the offered bhang. Temple ministrants Atits, Tapodhans, Bhojaks, Bhopis, Bharadis, Guravas alone should drink it. If there are no ministrants the remains of the offering should be poured into a well or given to cows to drink. Other authorities encourage the offerer to sip the bhang, since by sipping the bhang reaches and soothes the Shiva-Shakti or Shiva-spirit in the sipper. On certain special occasions during failures of rain, during eclipses, and also in times of war libations of bhang are poured over the Ling.

Vaishnavas as well as Shaivas make offerings of bhang. The form of Vishnu or the Guardian to whom bhang is a welcome offering is Baladev, Balaram, or Dauji, the elder brother of Krishna. Baladev was fond of spirits, not of bhang. But Banias, Bhatias, and other high class Hindus, not being able to offer spirits, instead of spirits present bhang. In Bombay the offering of bhang to Baladev, unlike the special offerings to Shiva, is a common and everyday rite. Without an offering of bhang no worship of Baladev is complete. Unlike the plain or milk and sugared bhang spilt over the Ling, Baladev's bhang is a richly-spiced liquid which all present, including the offerer, join in drinking. Such social and religious drinking of bhang is common in Bombay in the temple of Dauji in Kalyan Kirparam lane near Bhuleshwar. As in the higher class worship of Baladev the liquor offering has been refined into an offering of bhang so it is in the worship of Devi, Shiva's early and terrible consort. On any Tuesday or Friday, the two week-days sacred to Devi, still more during the Navratra or Nine Nights in Ashwin or September-October, those whose caste rules forbid liquor make a pleasing spiced bhang. And as in the worship of Baladev all present, worshipper and ministrant alike, join in drinking. Shitaladevi, the Cooler, the dread goddess of small-pox, whose nature, like the nature of bhang, is cooling, takes pleasure in offerings of bhang. During epidemics of small-pox the burning and fever of the disease are soothed by pouring bhang over the image of Shitaladevi. So for the feverishness caused by the heats especially to the old no cure equals the drinking of bhang. Unlike spirits the tempter to flesh bhang the craver for milk is pleasing to the Hindu religion. Even according to the straitest school of the objectors to stimulants, while to a high caste Hindu the penalty for liquor-drinking is death, no penalty attaches to the use of bhang, and a single day's fast is enough to cleanse from the coarser spirit of ganja. Even among those who hold stimulants to be devil-possessed penalty and disfavour attach to the use of hemp drugs only when they are taken with no religious object and without observing the due religious rites.

At the other extreme of Hindu thought from the foes to stimulants, to the worshippers of the influences that, raising man out of himself and above mean individual worries, make him one with the divine force of nature, it is inevitable that temperaments should be found to whom the quickening spirit of bhang is the spirit of freedom and knowledge. In the ecstasy of bhang the spark of the Eternal in man turns into light the murkiness of matter or illusion and self is lost in the central soul-fire. The Hindu poet of Shiva, the Great Spirit that living in bhang passes into the drinker, sings of bhang as the clearer of ignorance, the giver of knowledge. No gem or jewel can touch in value bhang taken truly and reverently. He who drinks bhang drinks Shiva. The soul in whom the spirit of bhang finds a home glides into the ocean of Being freed from the weary round of matter-blinded self. To the meaner man, still under the glamour of matter or maya, bhang taken religiously is kindly thwarting the wiles of his foes and giving the drinker wealth and promptness of mind.

In this devotion to bhang, with reverence, not with the worship, which is due to Allah alone, the North Indian Mussalman joins hymning the praises of bhang. To the follower of the later religion of Islam the holy spirit in bhang is not the spirit of the Almighty. It is the spirit of the great prophet Khizr or Elijah. That bhang should be sacred to Khizr is natural. Khizr is the patron saint of water. Still more Khizr means green, the revered colour of the cooling water of bhang. So the Urdu poet sings 'When I quaff fresh bhang I liken its colour to the fresh light down of thy youthful beard.' The prophet Khizr or the Green prophet cries 'May the drink be pleasing to thee.' Nasir, the great North Indian Urdu poet of the beginning of the present century, is loud in the praises of his beloved Sabzi, the Green one. 'Compared with bhang spirits are naught. Leave all things thou fool, drink bhang.' From its quickening the imagination Musalman poets honour bhang with the title Warak al Khiyall, Fancy's Leaf. And the Makhzan or great Arab-Greek drug book records many other fond names for the drug. Bhang is the Joy-giver, the Sky-flier, the Heavenlyguide, the Poor Man's Heaven, the Soother of Grief.

Much of the holiness of bhang is due to its virtue of clearing the head and stimulating the brain to thought. Among ascetics the sect known as Atits are specially devoted to hemp. No social or religious gathering of Atits is complete without the use of the hemp plant smoked in ganja or drunk in bhang. To its devotee bhang is no ordinary plant that became holy from its guardian and healing qualities. According to one account, when nectar was produced from the churning of the ocean, something was wanted to purify the nectar. The deity supplied the want of a nectar-cleanser by creating bhang. This bhang Mahadev made from his own body, and so it is called angaj or body-born. According to another account some nectar dropped to the ground and from the ground the bhang plant sprang. It was because they used this child of nectar or of Mahadev in agreement with religious forms that the seers or Rishis became Siddha or one with the deity. He who, despite the example of the Rishis, uses no bhang shall lose his happiness in this life and in the life to come. In the end he shall be cast into hell. The mere sight of bhang cleanses from as much sin as a thousand horse-sacrifices or a thousand pilgrimages. He who scandalises the user of bhang shall suffer the torments of hell so long as the sun endures. He who drinks bhang foolishly or for pleasure without religious rites is as guilty as the sinner of lakhs of sins. He who drinks wisely and according to rule, be he ever so low, even though his body is smeared with human ordure and urine, is Shiva. No god or man is as good as the religious drinker of bhang. The students of the scriptures at Benares are given bhang before they sit to study. At Benares, Ujjain, and other holy places yogis, bairagis and sanyasis take deep draughts of bhang that they may centre their thoughts on the Eternal. To bring back to reason an unhinged mind the best and cleanest bhang leaves should be boiled in milk and turned to clarified butter. Salamisri, saffron, and sugar should be added and the whole eaten. Besides over the demon of Madness bhang is Vijaya or victorious over the demons of hunger and thirst. By the help of bhang ascetics pass days without food or drink. The supporting power of bhang has brought many a Hindu family safe through the miseries of famine. To forbid or even seriously to restrict the use of so holy and gracious a herb as the hemp would cause widespread suffering and annoyance and to the large bands of worshipped ascetics deep-seated anger. It would rob the people of a solace in discomfort, of a cure in sickness, of a guardian whose gracious protection saves them from the attacks of evil influences, and whose mighty power makes the devotee of the Victorious, overcoming the demons of hunger and thirst, of panic fear, of the glamour of Maya or matter, and of madness, able in rest to brood on the Eternal, till the Eternal, possessing him body and soul, frees him from the haunting of self and receives him into the ocean of Being. These beliefs the Musalman devotee shares to the full. Like his Hindu brother the Musalman fakir reveres bhang as the lengthener of life, the freer from the bonds of self. Bhang brings union with the Divine Spirit. 'We drank bhang and the mystery I am He grew plain. So grand a result, so tiny a sin.'
 

NOTE BY BABU ABHILAS CHANDRA MUKERJI, SECOND INSPECTOR OF EXCISE, BENGAL, ON THE ORIGIN AND HISTORY OF TRINATH WORSHIP IN EASTERN BENGAL. 

Date of origin.—In 1867 Babu Ananda Chandra Kali or Kailai, of Dhamrai, a village in thana Sabhar of the Dacca district, first started the worship at the house of his father-inlaw at Fattehpur in the Atia pargana of the Mymensingh district (sub-division Tangail). Antecedents of the originator.—Dhamrai is an important village in the Dacca district noted for its car festival, which is annually held in honour of a local idol named Madhab Thakur,  and which is witnessed by a large gathering of people. Ananda Chandra received education at the Dacca Normal School. After leaving school he served for some time as a pundit (schoolmaster), and then entered the Police Department, but was there only a short time. He is a Barendra Brahman and belongs to a respectable family. He learnt to smoke ganja when he was only a boy. His present age is 60 years, He has the reputation of being a versifier. He smokes two pice worth of ganja every day. He married at Fattehpur in the Mymensingh district. There he introduced Trinath worship 27 years ago. A panchali (poem) reciting the praises and exploits of Trinath was first published at Dacca in 1871 and the first edition (1,000 copies) was sold in a few months. The circumstances under which the worship wasf irsts tarted.—Ananda Chandra Kali was at the time living in the house of his father-in-law. He was thinking of introducing the worship of a common god, who might be worshipped by all classes, rich and poor, Brahman and Chandal, and by all creeds, Saktas, Baishnavas, and Shaivas, and the idea occurred to him of having the present worship at which ordinary and inexpensive things, such as ganja, oil, and betel-leaf, were alone to be used. Trinath (from Sanskrit Tri, three, and Nath, lord) is represented to be Brahma, Bishnu and Shiva, the Hindu Trinity in one. Being a ganja-smoker himself Ananda Kali may have also thought that by introducing the worship he would be able to save the ganja-smokers from disrepute, as then ganja could be consumed in the name of a god and under colour of doing a religious or pious act. Religious aspect of the worship.—The following translation of the Introduction to the Trinath Mela Panchali gives some idea of the subject:— "The universe consists of the earth, the heaven, and the nether world, and Trinath is the lord of these three worlds. "There was an incarnation of God in the form of Gour (Chaitanya), who delivered the sinners by preaching the name of Hari, but the Lord was not satisfied with this, and became concerned for the created, and soon he became incarnate again. Brahma, Bishnu and Shiva, gods in three forms, manifested themselves in one form. The one God, the Lord of the universe, seeing the miseries of mankind, came to their deliverance. Ananda (Ananda Chandra Kali, the originator) declares that the true and sincere worshippers of Trinath are sure to obtain salvation. Brahma, Bishnu, and Shiva met together and expressed their desire to come to this world in one form to receive worship. "He is a truly pious man who worships Trinath, and blessings are showered on the worshipper. "The worship should be made in a form in which the rich and the poor may equally join and may perform it easily. "Only three things, each worth one pice, are required for this puja (form of worship). The things which please all must be selected. The offering should consist of siddhi (ganja), pan (betel-leaf), and oil, each worth one pice. "The votaries should assemble at night and worship with flowers. The ganja should be washed in the manner in which people wash ganja for smoking. The worshipper must fill three chillums with equal quantities of ganja, observing due awe and reverence. When all the worshippers are assembled the lamp should be lit with three wicks, and the praises of Trinath should be sung. As long as the wicks burn, the god should be worshipped and his praises chanted. The god should be reverentially bowed to at the close of the puja. When the reading of the Panchali is finished, those that will not show respect to the Prasad (the offering which has been accepted by the god), i.e., chillum of ganja, shall be consigned to eternal hell, and the sincere worshippers shall go to heaven." How the worship spread.—Ananda Kali commenced the puja with the aid of some ganjasmokers in the village of Fattehpur. A large number of people consume ganja in the Dacca and Mymensingh districts, and the worship soon became popular. In fact it spread like wildfire from one village to another among the ganja-smokers. Those that were not in the habit of consuming ganja also followed their example. The following circumstances assisted the spread of the worship:— I.—The puja is open to all classes from Brahmans to Chandals and to the rich and the poor. Caste does not stand in its way, and it may be performed almost every day and in all seasons. II.—The puja is a Manasik Puja (made in pursuance of a vow on the fulfilment of the object desired). People have been led to believe that Trinath possesses the power of healing the sick and fulfilling desires, and that those who neglect his worship meet with disgrace, while those who observe it attain success in life. There are several stories in the Panchali narrated in illustration of this statement. It is also popularly believed that in the house where Trinath is worshipped cold, fever and headache do not appear. III.—This is a cheap form of worship. The puja can be performed by even the poorest, only three pice being required. IV.—People of the lowest class can mix with those above them without distinction of caste or creed on the occasion of these pujas. V.—Ganja can be consumed by all in the name of a god, and the practice cannot be looked down upon, because it is done under certain forms and religious ceremonies. It is also popularly believed that those who mock the worshippers of Trinath shall be ruined and shall be the victims of misfortune. The worship prevails not only among the poor, but also among the well-to-do. The latter often entertain their friends after the puja. Women do not take any active part in the worship, but they often listen to the reading of the Panchali. The worship is more or less general in the following districts:—(1) Dacca, (2) Mymensingh, (3) Faridpur, (4) Backergunge, (5) Noakhali, (6) Tippera, (7) Chittagong, (8) Bogra, (9) Sylhet, and (10) Pabna (Serajganj side). The worship is on the decline. It is almost dying out among the educated bhodrolokes, but among the masses it still exists. I have ascertained the above facts from Dr. Chandra Sekhar Kali (brother of the originator, Ananda Chandra Kali) and many other respectable persons, and also from personal enquiries in the Dacca, Chittagong and Rajshahi divisions.

Individual Witnesses Responses.

Following are the individual responses of witnesses to the question regarding the religious significance of ganja posed by the Indian Hemp Drugs Commission of 1895.

32. Ganja.—This is supposed to be the favourite drug of the god Siva, and is offered to him in all the principal Siva temples, especially on the Sivaratri night. In Eastern Bengal, a new form of worship has been introduced in recent years, the chief votive offering being prepared ganja, which is first offered to a certain god Trinath, and is then smoked by the worshippers with some ceremony. This rite, of which ganja-smoking forms an essential part, has become very general among the lower classes. The use of bhang, both as a drink and in the shape of various confections, is general during the Durga Puja, and the drug is freely offered to guests, but the custom is on the decline. The use of ganja and bhang on ceremonial occasions is temperate, and it does not lead to the formation of the habit and cannot be said to be otherwise injurious; but Trinath Puja has certainly led to the spread of ganja-smoking among the classes who affect this worship. The 2nd Inspector, Babu Abhilash Chunder Mookerjee, has given a detailed account of these customs and ceremonies in his evidence. -  Evidence of MR. K. G. GUPTA, Commissioner of Excise, Bengal


32. The consumption of ganja and charas are not required by any social or religious custom. Bhang is drunk partly as a religious and more as a social custom on the fourth or last day of the Durga Puja, as it is believed that success in life results thereby, and the name itself, siddhi, implies success. It is popularly believed to have been the favourite drink of Siva, and is therefore used as an offering to him by devotees. The use is generally temperate, and there is no likelihood, of its leading to the formation of a habit  - Evidence of the HON'BLE F. R. S. COLLIER, Magistrate and Collector, 24-Parganas.


32. Bhang is generally drunk in small quantities on the fourth day of the Durga Puja, in which its drinking is compulsory on every devout Hindu. The use of this drug is moderate. Many take only a drop of it. It is not injurious, and does not lead to habit. - Evidence of MR. A. C. TUTE, Magistrate and Collector of Dinajpur.


32. In Hindu mythology the god Siva was the greatest of ganja smokers, consequently in every religious ceremony relating to him or to his consort, Kali or Durga, a very large quantity of ganja is consumed. These ceremonies are Sivachaturdasi, Chait-sankranti or Sivagajan. These two religious ceremonies are well known and require no description. In this district Pous-sankranti day, i.e., the last day of the month of Pous, is usually spent by the people in hunting excursions, and a large quantity of ganja is consumed on such occasions. There are also some religious ceremonies in this district called Ahoratra, which lasts for a day and night; Chabhisprahar which lasts for 3 days and 3 nights; and Pancharatra which lasts for 5 days and 5 nights. In these ceremonies large crowds of Baisnabs assemble and recite vociferously the names of "Radha Govinda" continuously without any intermission whatever during the time the ceremony is to continue. They divide themselves into parties, and when the energy of one party is exhausted, its place is taken by another. In the above ceremonies ganja is consumed rather excessively. In the above ceremonies, both social and religious, the consumption of ganja is not considered essential. It sometimes leads to the formation of the habit. The consumption of bhang is very considerable on the third or Nabami day of the Durga Puja, when a cup of bhang is drunk by almost every Hindu. On the last day of Durga Puja, after the idols are thrown into the water, it is customary for the Hindus to see their friends and relatives and embrace them; and when visitors come, it is usual for the owner of the house to offer them a cup of bhang and sweetmeats for tiffin. -  Evidence of MR. F. H. BARROW, Magistrate and Collector of Bankura.


32. The use of bhang on the fourth day of the Durja Puja, after the idol is committed to the river, is very common among the Hindus. They prepare a sort of drink by pounding siddhi and mixing it with sugar and water, and offer it to all friends and relatives whom they meet. The use is so common and so widespread, that it may be regarded as essential. The consumption of bhang sherbet is very temperate, and has no tendency to become a habit. Ganja is offered to the idol at Tarakeswar in the district of Hughli by almost every one of the pilgrims; and from the compulsory nature of the offering, it appears that it has some kind of religious obligation about it. In Baidyanath temple the Siva is worshipped with siddhi and ganja. In East Bengal a fair is held in honour of the god "Tinnath," where ganja is worshipped. This custom, however, has now nearly died out. - Evidence of MR. J. C. PRICE, Magistrate and Collector, Rajshah


32. I do not know precisely the customs, beyond that Shivite devotees and the priests of Jagannath use ganja and bhang respectively on religious grounds, and that one or the other is consumed by the laity at certain religious festivals, e. g., Bejoy Dasami. The use of the drugs cannot, I think, in this connection be said to be generally excessive; it doubtless would conduce to the formation of the habit in some cases - Evidence of MR. H. G. COOKE, Officiating Commissioner, Orissa Div


People who worship Siva and Rama are addicted to the use of ganja and bhang, asserting that they are enabled thereby to divert their mind from worldly affairs to the meditation on the gods whom they worship. The religious mendicants who use it do so not only as a devotional exercise, but also to render themselves fit to undergo the hardships of their ascetic life, and the inclemency of climate incidental to their prolonged pilgrimages to distant places. It may be here remarked that while the classes above noted are allowed by the Hindu religion to use ganja, the "Shaktahs," or followers of the goddess "Shakti," are only permitted to use liquor for devotional purposes, while the Voistabs, or worshippers of Vishnu, are not allowed liquor or ganja. There is a passage in one religious work to the effect that liquor, so far from being used, may not even be smelt. The use of liquor ought to lead to a Brahman being excommunicated, but no degradation necessarily attaches to the use of ganja, and the effects of intoxication are not so openly displayed and offensive to the public as those of ganja. Majum and charas are beyond the means of the poorer classes. They use ganja and bhang as a tonic or exhilarant. The moderate use of these drugs is considered beneficial, enabling the consumer to bear fatigue, withstand cold, and shake off mental anxieties. Those who worship the god Shib rarely begin to smoke without calling upon his name "Bam Mahadeo" or chanting couplets in praise of ganja, some of which are of the Bacchanalian type:—"How can I recite the virtues of ganja with an alphabet of only thirtytwo letters. The consumer of ganja is sanctified, and even the messenger of death flees from him." "Salvation comes from partaking of ganja" "One pipe leaves you as you were: be persuaded, take two; with a third you are a vazir, the fourth a king." The Kulin Brahmans in Eastern Bengal for specific purposes or to serve their private ends, are said to be great consumers of bhang.  - Evidence* of MR. W. H. GRIMLEY, Commissioner of Chota Nagpur


Question 32.—I cannot give any reason for the development of Trinath Puja accompanied with ganja-smoking. It is due to a belief in the efficacy of this worship for warding off illness. It is a thing which has developed within the memory of living men. I cannot give definite information regarding its origin. I believe it was first started by a man in the Dacca district. I shall endeavour to ascertain what its origin was.


32. There is no special custom, so far as charas and ganja are concerned. But it is a fact that on the Holi and other festive occasions these two drugs are consumed to a large extent. As regards bhang, it is customary to use it on the Holi festival day, which takes place in the month of Phalgun, when friends and relations are invited to partake of bhang. In eastern districts it is customary, nay, considered religious, to drink bhang on the day following the last day of Durga Puja. This custom prevails among the Hindus only. Yes, on the Holi day. The consumption on these occasions is generally excessive. It is not likely to lead to the formation of any habit. - Evidence of MR. L. HARE, Magistrate and Collector of Muzaffarpur.


32. The only social ceremonies in which ganja is used by the people of this district are locally known as "Trinather mêla" and "Gorakyanather puja." "Trinath" is a change for Trailakyanath or Mahadeb. The mêla is a social gathering in honour of the deity Mahadeb. Hence the name "Trinather mêla." The ceremony of worship is not gone through on such occasions, nor is there any specific time for it. It is held after nightfall in the houses of Hindus of all classes. It has now almost fallen into disuse among the higher classes of the community. A few of the bhadra lokes now allow the ceremony to be performed at the special request of their dependants of the lower class. There is no idol made on this occasion, as is generally done for other pujas. The people congregate in an open space of the house or in an outer room, where, in front of the assembled men, a pice worth of ganja, of oil, and of betels and nuts are kept ready. With the oil a lamp is lit and with the ganja three kalkis or chillums are prepared and placed before the lamp. The people then begin to sing Baulah songs in a chorus, and, while so singnig, the persons, three at a time, smoke the three chillums. The ceremony is over with the extinction of the lamp, and the persons then disperse to their own houses. No Brahmin is required for this ceremony, nor do the females take part in the proceedings. Siddhi or bhang is used on the occasions of Gorakyanather puja and Nowami Dasserah. Goraknath signifies the deity that protects the bovine species. When a cow brings forth its first calf, the deity is invoked for her well being, and also for oblations offered for the blessings thus conferred on the family. Accordingly, on the 20th day after the birth of the calf, a ceremony is held for the worship of the god. On this occasion pills or balls are made of bhang powder or paste mixed with the milk of the cow and sugar. The pills are then distributed among the cowherds and others, who chant a legend of Goraknath. The pills or balls are eaten after the chanting ceases. On the third day of the Durga puja festival (Nowami), bhang or siddhi is drunk by persons of all classes and ages in the Hindu community, and the same custom is repeated on the following day, Bijaya Dosami, after the ceremony of the immersion of the idol. The custom is not now universally observed. The use of the drug in connection with these customs is regarded essential and is temperate. It is not likely to lead to the formation of the habit of indulging in the drugs, nor is it otherwise injurious. - Evidence of MR. T. L. JENKINS, Magistrate and Collector of Dacca


32. On the Bijaya day of the Durga Puja bhang is consumed as a rule by Bengalis of both sexes and of all ages. Its use is regarded as essential. The lower classes indulge in it to excess and the respectable classes take it in moderation. This is not likely to lead to the formation of the habit. - Evidence of MR. L. P. SHIRRES, Magistrate and Collector of Midnapur


32. During the Durga Puja, bhang is drunk on the night after the images have been thrown into the water, but not generally leading to excess. Siddhi made up into balls with molasses and ghee is also offered to Ganesh at his festival in the month of Bhadro, but the amount in each ball is very small and would not produce intoxication. I do not think these ceremonies would be likely to lead to the formation of a ganja habit, coming as they do at such long intervals - Evidence of MR. E. H. C. WALSH,* Officiating Magistrate and Collector of Cuttack


32. At times of the annual worship of Kali, Durga, Siba and other divinities, ganja and bhang in this district are used. The use of these drugs on these occasions is excessive. I cannot answer the rest of the question. - Evidence of Mr. R. H. RENNY, Deputy Commissioner of Singbhum


32. During the Charak Sankranti puja, ganja is offered to the followers of Siva. The use of the drug is not regarded as essential. It is temperate. It is not likely to lead to the formation of the habit. Sanyasis habitually use the drug. - Evidence of MR. W. MAXWELL, Sub-Divisional Officer, Jhenidah, District Jessore


32. Bhang is used on the Bijaya Dasami festival—temperate. The use of it on a particular day does not lead to the formation of a habit. On Siva-Ratri festivals also bhang is used, and ganja by the sanyasis. It is believed that the use of it concentrates the mind to devotion - Evidence of BABU GOPAL CHUNDER MOOKERJEE, Deputy Magistrate and Deputy Collector, Diamond Harbour.


32. Bhang is drunk on the last day of Durga Puja by a large number of Hindus, who do not drink it usually. It is also largely taken on the Nowami day and the Lachmi Puja day. It is regarded by religious people as essential. It is generally taken in small quantities. Among the upper classes it is not likely to lead to the formation of the habit of taking it. Ganja is largely taken on Chayat Sankranti festivities and Sivratri days and at the social and eligious ceremonies of bairagies (Vaishnavs). - Evidence of BABU PRAN KUMAR DAS, Deputy Magistrate and Deputy Collector and Personal Assistant to the Commissioner of Burdwan


32. Ganja is consumed in Trinath Melas. Numbers of persons meet and sing religious songs. Ganja is then offered to the god Trinath and everyone present is bound to smoke ganja on pain of the god's displeasure. Ganja is consumed by sanyasis to aid the concentration of their minds on a certain subject. Its use is regarded as essential. The use is generally excessive. It is likely to lead to the formation of the habit. Bhang is sometimes consumed on occasions of marriage or Durga puja, Lakhi puja, and Kali puja festivities, but its use is not essential. The use is temperate. - Evidence of BABU GOBIND CHANDRA BASAK, Deputy Magistrate and Deputy Collector, Brahmanbaria, Tippera District.


32. The consumption of ganja is not required by any social or religious custom. Bhang is, as a social custom, drunk as sherbet on the fourth day of the Durga puja. While the male members of the family go out with the idol to throw it in the river, the females prepare the bhang, which con¬ sists of the grinding of bhang leaves with spices, and then mixing it with sugar and water. On the return of the males, they are offered this drink with other sweets. The children do not drink. Very few old people drink. It is consumed by most of the young people. It is not essential that bhang should be drunk as a custom. The use is generally temperate, and there is no likelihood of leading to the formation of habit.- Evidence of BABU GANENDRA NATH PAL, Kayasth, Deputy Magistrate and Deputy Collector, Naogaon.


32. The Hindus make offering of ganja and bhang to Siva, one of the Trinity of the Hindu mythology, it being supposed that he is best pleased with such offering. Bhang drink is prepared with milk, sugar, and spices, and poured on the phallus, which is the emblem for Siva. Of the quantity prepared either the whole or a part of it is poured on it. In the latter case the quantity left unpoured is drunk by the offerers. There is also a religious custom among the Hindus to drink bhang on the following days:— Navami or Bijaya Dashami day in connection with the worship of the goddess Durga in autumn; Sripanchami day in connection with the worship of the goddess Sharashsati (Goddess of learning) in spring; Siva Chaturdashi day in connection with the worship of the god Siva in spring; Ramnavami day in connection with the celebration of the birthday of the god Rama. The use of the drug is not essential. It is generally temperate. It is not likely to lead to the formation of the habit, and it is not injurious. It may be added here that most of the Hindus do not observe this. In the district of Chittagong, and I believe elsewhere in Eastern Bengal, some Hindu ganjasmokers sometimes offer ganja to Trinath, or Lord of the Three Worlds, by which name they mean the Siva. A number of ganja-smokers occasionally sit together and fill a chillum with ganja prepared in the usual way, put fire on it, and after pronouncing a formula of prayer asking the God to accept of the offering, smoke it away. This, however, is neither a religious nor a social custom, but done only by a limited number of lowclass ganja-smokers. In the districts of Northern Bengal the ganja is offered to Siva represented in the form of sanyasi (the ascetic). When this is done by a non-smoker the chillum of ganja, after it has been offered to the God, is given to a smoker, when at hand, who smokes it. When the offerer happens to be a smoker, he smokes it himself. In the case of there being no smoker at hand the drug is left to be burnt on the spot. This does not lead to the formation of the habit. - Evidence of BABU GANGANATH ROY, Kayasth, Deputy Magistrate and Deputy Collector, Chittagong.


32. (a) In the following, bhang is customarily taken:— (1) On the night of Dasahra, bhang is prepared and drunk by relatives and friends; hence the day is probably called Bijaya, Bijaya being another name for hemp in Sanskrit. (2) On the Ganesh Chaturthi day, sweetmeats containing patti are offered to the god, and then taken by relatives and friends. (3) According to the Tantras, bhang should be drunk before several important ceremonies are performed (for quotations see the appendix paper). (b) In the following, ganja is smoked:— (1) The yogis, sanyasis and vaishnavas consider smoking to be a part of their rites; (2) In a ceremony lately introduced into Balasore and Cuttack from Bengal, called Trinath-mela, one pice worth ganja should be smoked Generally, excepting (b) (1), the drug is taken moderately; but the custom may, in some cases, lead to the formation of the habit - Evidence of BABU MANMOHAN CHAKRAVARTI, Deputy Magistrate and Deputy Collector, Jajpur, Cuttack, Orissa.


32. The custom of smoking ganja at Deuli, as stated under question 20, is both social and semireligious. There is another religious custom in some Lower Bengal districts called "Tinnath puja," when smoking of ganja is essential. Only one pice worth of ganja is prepared, and low class people of the village congregate and sing in honour of the god called " Tinnath." It is of late growth among low class people, and is performed at night when certain ailment is cured on the belief of that god. It is not unusual that ganja smokers smoke in that assembly ganja other than the pice worth offered at the puja; one pice worth of betel and betel-nut and one pice worth of oil is also offered. The other ceremony, Deuli, is performed in open fields, chars or jungles, where cattle, specially buffalos, of several owners are collected together. The owners of the cattle as well as those that tend the same, assemble and perform certain religious ceremony, wash the cattle, rub oil on their horns, and then sing and smoke ganja to their heart's content. It is done once a year at the time of Kalipuja. The use of ganja is essential in both the abovementioned customs. The use of ganja in Tinnath puja is temperate, but in Deuli it is excessive. The former tends to initiate young men of low class to the use of ganja, but the latter is confined to confirmed smokers, and hence not much injurious to them  - Evidence of BABU NAVAKUMAR CHAKRAVARTI, Brahmin, Deputy Magis¬ trate and Deputy Collector, Jangipur, Murshidabad


32. It is customary with the Hindus of Lower Bengal to consume bhang on the Bijaya Dasami day of the Durga Puja festival. The offering of a little quantity of bhang to the goddess Durga seems to have been prescribed as an essential element of the day's worship as in Raghunandan's Smriti Tatwa. There does not appear to be any Pauranic sanction for this kind of worship Many Hindus believe that the hilarity to be caused by the consumption of bhang on the Bijaya Dasami day is to commemorate Rama's victory over Ravana, won after the assurance of goddess. Durga who was propitiated by the offering of 108 lotus flowers. Ravana is said to have been vanquished and killed on the Bijaya Dasami day. The use of the drug (bhang) on such occa¬ sions is generally moderate except with the few. It is not likely to lead to the formation of the habit, but is highly injurious as judged from after-effects on the day following Bijaya. - Evidence of MAULAVI ABDUS SAMAD, Deputy Magistrate and Deputy Collector, Purulia, Manbhum.


32. The religious sect of Saivas must worship the god Siva with an offering of a prepared chillum of ganja. This sect comprises the bulk of sanyasis. At the conclusion of the Durga Pujas, the great national festival of Hindus, bhang is taken by all the members of the family. This is considered as essential by the orthodox class. The respectable classes drink bhang only nominally, females generally dipping a finger in the solution and touching it with their lips. This latter custom never creates the habit or is injurious. But the former custom amongst Saivas is said to create the habit of ganja-smoking. - Evidence of BABU A. K. RAY, Sub-Divisional Magistrate, Bangaon, Jessore District.


32. During the annual Durga Puja ceremony, siddhi or patti is almost universally drunk in Bengal on the evening of the last day of the puja. The people indulge in this drink after they return from drowning the idols in water. This is a custom which has probably arisen to give a sort of relief after the toil and hard work of the people during the three days of the puja ceremony. In some families, siddhi is offered to the goddess as a part of religious observance in accordance with an injunction of the Shastras. This custom appears to have been followed from time immemorial, and has thus gradually been regarded as essential by most people. It is, however, tem¬ perate, and does not certainly conduce to the formation of a habit. This custom prevails in Bengal, the seat of the Durga Puja. Many Bengalis have been settlers in Orissa since some generations past and have introduced this custom here in connection with the Durga Puja. But a similar custom of offering siddhi as a part of religious observance is prevalent here. It is offered to the god Ganesa, who is worshipped in the month of Bhadra (August and September) and the votaries partake of it exactly like the Bengali worshippers of the goddess Durga. A sort of sweetmeat is made of siddhi with sugar—or its substitute, molasses—and with wheat flour, and formed into round balls of laddu with ghee. The quantity of siddhi in each of these laddus is scarcely sufficient to produce intoxication. Ganja is not in any way thus in¬ dulged in as a part of any religious or social ceremony either in Bengal or Orissa. There was, however, a practice of smoking ganja after the worship of a god called Trinath (a form of Mahadeva in some parts of Bengal (Jessore). The worship was locally known by the name of Trinath's mêla. Though the term "mêla" appears, the actual affair is unlike anything of a mêla or fair. Three things were purchased, each worth a pice, viz. (1) 1 pice worth of oil used for burn¬ ing a lamp, by the light of which a text de¬ scribing the powers of the god was read; (2) 1 pice worth of betel-nuts and pan for the use of the people assembled; and (3) 1 pice worth of ganja, which was divided into three parts and smoked in three chillums after the text had been read out. The so-called mêla was introduced for the first time some fifteen to twenty years ago, and is said to be dying out gradually. I learn a similar mêla has been recently intro¬ duced in parts of Orissa (Jajpur and Bhadrak), where ganja is smoked as a part of the semireligious observance. - Evidence of BABU KANTI BHUSHAN SEN, Baidya, Special Excise Deputy Collector of Cuttack.


32. Bhang consumption. Social custom—(1) Bhang drinking forms part of the social custom on festive occasions like the last day of the Durga Puja (Bijoya Dasami) after the idols are thrown into water (vide answer to question 27 (c) ).
The bhang is smashed with black pepper and spices, and then mixed with milk, sugar, and water or cocoanut water, and given to every member of the household by the mistress of the house. It is also offered to every person who comes to pay respects or to meet the members of the house. It is drunk just as "drinking health " in European society. In Central and Northern Bengal it is customary for the Hindus to see their friends and relatives, and embrace them after the Bijoya Dasami. After this ceremony is over, it is incumbent on the owner of the house to offer to his visitors a cup of bhang and sweetmeats as tiffin. (2) In Mymensingh and in the eastern districts similar preparation of bhang is drunk on the Maha Navami (third day of the Durga Puja), Lakshmi Puja and Sri Panchami Puja. The wild bhang is smashed and boluses are formed. They are mixed with milk, sugar, cocoanut-water, and offered to god Siva on the Navami Puja, Lakshmi Puja, etc. It is then distributed for drinking. (3) In the Dacca District everyone (young and old) drinks bhang before the image of the goddess Durga on the Navami Puja day. The priest pours the liquid into the mouth of every one present. Religious.—I.—Green bhang leaves are fried in ghi and offered to goddess Saraswati (goddess of learning). II .—The green leaves are boiled in milk and cocoanut pulp and sugar is mixed, and when they assume a consistent form, laddu is formed. It is also offered to goddess Saraswati, and afterwards eaten. III.—Bhang laddu is invariably offered to god Siva during Sivaratri, and then eaten in the dis¬ tricts of Jessore, Khulna, and Backergunge. The laddu is composed of wild bhang, cocoanut pulp, and gur (cane or date molasses) or sugar. IV.—To concentrated milk smashed green leaves of the bhang plant are added. They are made into small balls and offered to goddess Saraswati. They are then eaten. V.—Madan khir is given to every guest or friend who comes to the house on the occasion of Sri Panchami. It is offered by the bhadralok to goddess Saraswati. It consists of smashed wild bhang, condensed milk, sugar, etc. It is eaten in the Dacca District, and specially at Dhamrai, near Sabhar, noted for its car festival. VI.—Kamdeb Puja or Madan Chaturdashi Brata (puja in honour of Cupid god). On the Sukla Chaturdashi of the month of Chaitra or Baishak, Madan, Kamdeb or Cupid, is worshipped in East Bengal. A bedi (raised earthen platform) is made in the centre of the outer yard, and plan¬ tain trees are planted at the four corners of the platform. Rice powder, gur (cane sugar), and bhang leaves collected fresh are pounded together in a dhenki. They are offered to Kamdeb at midday, and incantations are offered. A handful of this powder and sweets (generally batasa) are distributed to each of the villagers in the afternoon (before evening). The puja is performed by every talukdar and respectable high caste people in villages in the Manikgunge Sub-division. Villagers, specially the lower classes, go to the fields adjoining the village and sing songs in praise of Madan (Cupid) in the evening. The songs are generally obscene. VII.—Satabari is sold in the Dacca District on the Bijoya Dasami day, when the idols are thrown into the river. It is sold to spectators and others who go to see the bhasan. The balls are composed of rice powder, bhang, and gur. VIII.—Gorakhanath (Siva, the protector of cows) is worshiped on the occasion of the delivery of a cow. On the 21st day after the delivery, the cow is milched, and the milk is boiled and concentrated. It is then mixed with smashed bhang leaves, and laddu is formed and offered to god Gorakhanath. Incantations (mantras) are uttered for about two hours, and the rakhals (cow-keeper boys) response by saying "Heccho." After the puja the balls are distributed to the boys with sweets, etc. The puja is made before the cowshed. Laddu is distributed to every person present. This is done in many Hindu households in East Bengal. The laddu is known as Gorkhar laddu. The offering of bhang on the occasion of Durga Puja, Lakshmi Puja, Saraswati Puja, and Gorakha¬ nath Puja forms an essential part of the religious ceremonies. The use is temperate. It does not lead to formation of the habit. Bhang-drinkers are not socially looked down upon. Ganja. Social.—(1) There is no social custom among the bhadralok. The ganja-smokers are looked down upon by the gentry. (2) At Lakhipur, Nangalband, and other places in the Narayangunge Sub-division of the Dacca District a mela is held; it is known as Nangalband Astami Snan mela. People bathe in the Brahmaputra river on that day. Bairagis and Sanyasis meet and people offer them ganja to do them honour and to have benedictions pronounced upon them. (3) Among the bairagis in Baul mela and mahatsub, the bairagis are received with chillums full of ganja. (4) People visiting Akras (monasteries of Baishnavas) are given ganja for smoking. For concentration of thought sanyasis and bairagis smoke ganja. It is said thoughts are directed strongly to one direction. Religious.—(1) In invoking Mahadeb, ganja is offered to the god. Ganja is offered to god Siva on the occasion of Sivaratri at Tarakeswar. It is popularly believed that it pleases the god Siva more than anything else. Ganja is considered to represent the locks of hair of the god of gods— Siva. (2) People, especially females, sometimes offer ganja to sanyasis to please them, and in order to have benedictions pronounced by them regarding fulfilment of desires. When a dear relative is suffering from a serious malady, it is sometimes offered to sanyasis for his recovery. (3) Trinath Puja.—The puja is observed at all times and in all seasons by both Hindus and Muhammadans (who call it "Tin lakh Pir"). When an object specially desired is fulfilled, or when a person suffering from a serious illness recovers, and on occasions of marriage and other ceremonies, and at the birth of a son, Trinath is worshipped. Ganja forms an essential part of the puja. Originally one pice worth ganja, one pice worth oil, and one pice worth betelnuts were required for the puja. But now 3, 5, 7, 9, 101, 108 pice worth of ganja is offered to god Trinath, and they are filled in 3 to 108 chillums and smok¬ ed. Generally three pice worth of ganja is offered. Three new chillums are filled and offered to god Trinath. Then a lamp is lighted, and a book containing the praise and describing the exploits of Trinath is read (I have got the book with me). Fire is put on the chillums of ganja and kept for some time. The first chillum is taken by the priest, who pulls first and passes it on to the next man; who after pulling passes it on to the next man, and so on. The second and third chillums are gradually taken and treated in the same manner.
Pan, betelnut, and sweets are also offered to the god, and they are afterwards distributed among the persons present. All the persons present must each take the chillum, and bow to it. Those who are accustomed to ganja smoking give a hard pull; those that are unaccustomed to its use hold the chillum and give a gentle pull, and pass it on to the next man. The ganja smoking is confined to the male sex; sometimes old Baishnavis attend the ceremony, and they smoke the ganja. When the reading of the book is finished, the sweets are distributed. As long as the light burns, no one leaves the place of worship. These are called "Mauasik Puja," or puja for fulfilment of desires. (b) Ganja offering and smoking forms an essential part of the puja ceremony. (c) It is temperate. ((d) Quite possible. But generally those that smoke attend the puja ceremony. It is therefore not likely to lead to injurious results. Charas.—There is no social or religious custom in regard to the consumption of charas. - Evidence of BABU ABHILAS CHANDRA MUKERJEE, Brahmin, Deputy Magis¬ trate and Deputy Collector, on deputation as 2nd Inspector of Excise, Bengal


SOME POPULAR SONGS OF THE GANJA SMOKERS:— I. Accept the offering O Dhaja Dhari! (Hanumanji, the monkey god), the ganja is ready. Accept it O lord of Braja (Krishna), lord of the universe (Siva), lord of the Nepal mountains
(Siva-Poreshnath of Nepal), mother Kali (god¬ dess Kali), beloved of Siva ! Those who select it for smoking do a righteous act. The cluster of flowers of the ganja plant is nothing but the cluster of hair of the god Mahadeb. Smoke it again and again, and live for ever.
II. Hari ! (the name of Bishnu, who is one of the Hindu Trinity), how shall I describe to you the virtues of ganja ? By a few pulls at the ganja chillum my soul becomes very cheerful, and I feel as if I were going to London in a steamer. But (suddenly) the rail carriage breaks, and I drop from the balloon that has burst. Bravo ! the engine bursts by reason of the vigour of the pulls.
III. Hail to thee, O frank Sada Siva! (Mahadeb). Protect the creatures of the Kali Yuga (the iron age). The soul is within and the creature without. Three cuts and eighteen presses make the ganja fit for smoking. Come, O ganja ! let me smoke thee. May the mouth of those who condemn thee be filled with ashes !. I smoke ganja by bundles, and puff out smoke like the ebb and flow of rivers. Money and land are for those who smoke ganja, and wretchedness is the share of those who look at the smoking. Pull upon pull, and off runs the wicked Pluto breaking through the hedge. One chillum makes the smoker little better than before, two chillums refresh him, three chillums make him a vazir or nazir, and four chillums make him a king. Pull upon pull, and off runs the wicked Pluto breaking through the hedge. IV. Why did they call me a ganja smoker without knowing the virtues of ganja? Every leaf of ganja is full of sweet juice. If I do not smoke I die, and if I smoke I earn a bad name. The ganja flower floats on the water, and a ganja smoker is strong enough to draw a ship. Another ganja smoker starts up and cries out " Drag the ship to the shore!" Why did they call me a ganja smoker without knowing the virtue of ganja ? In the lotus of my heart Sambu Nath (Mahadeva) himself is present. There also behold Siddeswari (goddess Kali), the beloved of the vagabond god and the Madhub of Dhamari, in his car. You have here a strange spectacle on earth. The vigour of the pull is such as to be able to make an engine burst, and my soul is intoxicated with joy. Why did they call me a ganja smoker without knowing the virtues of ganja ? V. It is not without reason that I wish to smoke ganja. I cry out "Bobom Bom!" and smoke vigorously. I feel as if I were going in a smoke emitting train to Benares. Such is the power of ganja that I kill many a vazir and nazir (build air castles), and for five cowries buy an elephant worth a lakh of rupees. To some I give thirty thousand as soon as they ask me for money. There is no defect in any part.
VI. Hail to thee, Kali and Sada Siva! Protect the creatures of the Kali Juga. The soul is without and the creature within. The God Kartik and Manai Pir (a Muhammadan saint much honoured by Muhammadans in East Bengal). I hang a broomstick at the door of those who call me a stupid ganja smoker. The wife of the man who feels uneasy and restless after smoking ganja shall give birth to children in secluded places (that man shall be a cuckold, as he richly deserves to be, being devoid of manliness, and his children shall be illegitimate). Hail to thee Kali and Sada Siva ! VII. The fair in the Kali Juga of Trinath (a god worshipped in Dacca by both Hindus and Muhammadans), who can be seen by an offering of a pice worth of ganja. There is the delicious ganja, and the disciple sits with the ready chillum. He cries out bom, bobom bom ! and smokes ganja. Betel and betel-nut worth one pice and without any other spices. Let us all smoke the chillums of ganja, and drive away all cares and pains. When my god Trinath goes to any house he causes three chillums to be made ready with a pice worth of ganja. Good brother ! cold, fever, and headache fly from the man to whose house my god Trinath goes.


32. I know only of one custom, which is a socio-religious one, in regard to siddhi. It is exercised on the Bijaya, i.e., the last or the parting day of the Durga Puja. The goddess Durga is worshipped for three days. On the morning of the fourth, the parting day, some puja is made also. She is given some "cold" food, after partaking of which in the morning she is supposed to leave the house of her father (the house of the worshipper) for that of her husband Siva. She is worshipped generally in an idol which is plunged in waters at evening. On her departure, and, specially and tangibly, on the destruction of her image, people are supposed to be sorry (probably the ancients were sincerely sorry) and pensive, and they take to the mild intoxicant siddhi for gaiety and buoyancy of spirit. This is the religious origin of the custom which has now become more of a social nature. Friends gather together in the evening and they indulge in the siddhi drink. Females and males alike do it. Now-a-days the religious savour has evaporated from the custom, and people indulge, and they can do it only once in a year, in a mild intoxicant for the sake of its intoxicating power on the pretext of religion. The custom of drinking siddhi is not always essential on such occasions. There is only a small number of old men who take a sip of the drink or only touch it and put a drop of it on the tip of their tongue for the sake of observing the religious custom. The habit with the former class not unfrequently runs to excess; that with the latter is rather under temperate. Men of weak principles have been found to acquire a habit from the occasional use. - Evidence of BABU BRAJA DURLABH HAZARA, Kayasth, Deputy Magistrate and Deputy Collector, Howrah.


32. Ganja is indispensably necessary for "Trailakhya Nath's Mela." This religious festival is observed by the lower classes of ganja consumers. The consumption on these occasions is rather excessive, but it is only the habitual consumers who indulge in the drug on these occasions, so no habit is newly formed. Bhang is consumed on Sivaratri, Maha Bishuva Sankranti, Narainpuja, Bijoya Dashmi, Sripanchmi, and Lakhipuja days. The use of the drug on these occasions is not essential. Bhang is also consumed when Gorakh Nath and Biswa Karma are worshipped. The use of the drug on these two occasions is essential. The consumption is generally temperate and does not lead to the formation of any habit. - Evidence of BABU RAJANI PRASAD NEOGY, Excise Deputy Collector, Mymensingh


32. The followers of "Agam Marg" or "Brahmachári" according to "Samaya Char Tantra Shastra" offer bhang to "Siva" and "Parbati" at the time of their worship. To "Biswanath" at Kashi or Benares and to Baldaoji in Brindaban (Hindu deities) bhang drinks are offered daily. Ganja and bhang are offered to Siva and Bairava at Benares and elsewhere. The use of the drugs at the worship of the deities mentioned above is regarded as essential. A sect of Muhammadan ascetics offer ganja to their Malang. The use of the drugs on such occasions as stated above is generally temperate. It is not likely to lead to the formation of the habit, nor is otherwise injurious. There are, however, some exceptional cases. The bhang offered to Baldaoji in Brindaban is used by the Pandás there, who and the Chowbays of Mathra are intemperate drinkers - Evidence of BABU ROY BRAHMA DUTT, * Kayasth, Excise Deputy Collector, Darbhanga.


32. For religious service, ganja, charas and bhang are used in the worship of the Lingam. At Tarkeswar, for instance, they are offered with milk and poured on the head of the mighty deity. Socially there is no occasion that makes the use of the drugs imperative. Sivaites or worshippers of Sakti smoke ganja in larger doses on the Sivaratri day than ordinarily, but those who do not smoke ganja at all need not indulge in it. It is quite different with bhang. Siddhi means siddha or success; and whenever any festival or ceremony takes place, for instance, a marriage or a sradh, the first article that must be purchased and brought home and kept in the house till the ceremony is over is a little siddhi as a guarantee of success, and a safeguard against any mishap. On festive occasions, such as Bejaya Dasami evening (last day of Durga Puja) in Bengal, and Holi in the Upper Provinces, bhang in the shape of sherbet (beverage) is offered, as a part of the religious observance, to every member of the family, and to every guest who, if they do not wish to drink, put a drop of it on the tongue by way of holy acceptance. Even little children, babies, are touched on the temple with a drop by the tip of the finger; females take siddhi on such days. On these and other ordinary occasions, some people, chiefly males, indulge to excess; but it does no harm to them beyond promoting a little merriment or hilarity and producing protracted sleep. - Evidence of BABU GOUR DAS BYSACK, Retired Deputy Collector, Calcutta.


32. I know there is a religious custom among the lower classes of Hindus of Eastern Bengal who worship an ideal god named Tinnath, in which ganja is absolutely necessary. Boatmen, cultivators, labourers, or menial servants of Hindus, after the day's labour and after supper, meet at one place and each purchases one pice ganja, one pice betel, and one pice of oil. There they smoke this ganja, and chew betel, and sing songs in the name of that god till the oil is burnt. Though only one pice of ganja is required for the religious custom, men consume more ganja and induce others to get into the habit. I am told that of late this custom is disappearing.- Evidence of MR. R. L. WARD, District Superintendent of Police, Rajshahi.


32. Siddhi is drunk in Bengal on the Bijaya day, on which the goddess Durga's image is thrown in to the river. This seems to be a social custom. I have not met with any weighty religious authority in the matter. Siddhi is also offered to Bisweswar (the most sacred image of Siva) at Benares daily, and may be offered to Siva by his worshippers. Siddhi is drunk generally very moderately on the Bijaya day. Many people merely touch it, and some merely apply a drop to their lips. This custom does not seem to lead to the formation of the habit of drinking siddhi. Bits of dry leaves of siddhi are taken by people starting on a journey, as being of good auspices - Evidence of MAHAMAHOPADHYA MAHESA CHANDRA NYAYARATNA, C. I. E., Brahmin, Principal, Government Sanskrit College, Calcutta.


32. Siddhi is offered to the image of Siva at Benares named jvara haresvar (fever destroyer) in the belief that such offering has the effect of curing the person (on whose behalf the offering is made) of fever. Siddhi is likewise offered to other images of Siva at Benares and elsewhere, such as Baidyanath, Tarakeswar, etc. Ganja also is offered to some images of Siva, such as the image of Tarakeswar. In the Tantras I find there is a distinct religious sanction in regard to the use of siddhi. The Mahanirvan Tantra, the Bijaya Kalpa, the Rudrayamalokta Kalipuja Paddhati, enjoin that before commencing the worship of Devi, siddhi must be taken. The Tarabhakti Sudharnava exempts Brahmans from this obligation to take siddhi as a preliminary to Devi worship, but declares it indispensible for Khatriyas, Vaishas and Sudras if spirituous drink is not available. The Prantoshini quotes a text which declares it a duty on the part of Brahmans, Khatriyas and Vaishas to offer siddhi to Devi. The use of siddhi under religious injunctions is almost always moderate, and is therefore not likely to be injurious. - Evidence of MAHAMAHOPADHYA MAHESA CHANDRA NYAYARATNA, C. I. E., Brahmin, Principal, Government Sanskrit College, Calcutta.


32. Ganja is required for Troilokya Nath's mela and Tinlok's sinni. A number of ganja consumers are assembled on such occasions and a prescribed story is repeated and ganja is consumed. Sweets are also taken. The use of ganja on these occasions is compulsory. The consumption on such occasions is generally excessive, and may lead to the formation of the habit. - Evidence of BABU HARA GOPAL DUTTA, Kayasth, Retired Excise Daroga, Mymensingh.


32. As far as I can learn, it does not form a part of any social or religious custom in Behar; but in Western Bengal bhang is always taken on the last day of the Durga Puja (Bijaya Dashami). Some Bengalis state that it is, others that it is not, a religious rite. In such cases the consumption is small and not likely to lead to the formation of the habit, and it is not injurious. "Ojhas," people who foretell events, remove evil spirits, etc., take it, as they say, to offer to god (Siva). - Evidence* of SURGEON-LIEUTENANT-COLONEL E. BOVILL, Officiating Civil Surgeon of Patna and Superintendent, Lunatic Asylum.


32. None with regard to ganja and charas. On the fourth day of the Durga Puja, after the idol has been thrown into the river, all the male members of a family take a little of bhang sherbet. The majority, however, take only an innocuous quantity, but some take advantage of this opportunity to take it to excess. The use of the drug on this occasion is considered essential. Even those who have an antipathy for narcotics, must put a drop of bhang sherbet on their tongues. The use of the drug on such rare occasions is not likely to lead to the formation of a habit, and is by no means injurious. The custom of taking siddhi on special occasions is probably because siddhi also means success. On all auspicious occasions the presence of the drug is considered essential. In making bazar purchases for such occasions, siddhi always heads the list of things to be purchased - Evidence of Assistant Surgeon RAI TARAPROSANNA RAI BAHADUR, Baidya, Chemical Examiner to the Government of Bengal, Calcutta.


32. Ganja votaries before beginning to smoke always take the name of Mahadev, with whom it is a favourite drug. The use of bhang affects our social custom on the Bijaya day after the goddess Durga has been thrown into the water. The custom is quite harmless and never leads to the formation of a habit. It is generally believed to be essential on that day. Siddhi forms an essential element in all religious and social performances. - Evidence of RAI BAHADUR KANNY LOLL DEY, C.I.E., late Chemical Examiner to the Government of Bengal, Calcutta.


32. Certain sects of people, such as sanyasis, yogis, and recluses, offer ganja to Mahadeo (the destroying member of the Hindu Trinity). In the mela of Tinnath or Trinath (Mahadeo) ganja is always consumed by the votaries assembled. On such occasions the use of ganja is essential It is both temperate and excessive. No habit can be formed unless such custom is frequently observed. It is essential to drink bhang on the day of the Navami Puja (the third day of the Durga Puja); and on the day of Saraswati Puja (goddess of learning). No habit can be formed from observing these customs. - Evidence of ASSISTANT SURGEON PREONATH BOSE, Teacher of Materia Medica and Practical Pharmacy, Dacca.


32. Throughout Bengal on the Dassera day friends and relatives meet and exchange greetings, and then a cup of bhang and sweets are offered. It is not incumbent that it should be drunk. Some to acknowledge the good feeling that prompts the offer literally take a drop or two; some again think that it is a part and parcel of the religious occasion which has gathered them, hence take a sip or two. Those who are inclined to be merry take a few sips more. For they know, even if they were to be worse for it, society will tolerate the indiscretion; consequently they feel they are at liberty to take as much as they like. Those who go to excess, instead of being merry, rather suffer severely: so much so, that doctor's help is sought. Indulgence once a year cannot, and does not, lead to the formation of the habit. I know some who having had a bitter experience of their indiscretion rather avoid it on all future occasions. When it is taken in extremely moderate dose, it is only then that the sensation is not altogether unpleasant; it brings on dryness of the throat and tongue and a sensation of heat all over the body, which are not pleasant; but all sounds, whether one's own voice or that of others, more especially musical, seem to have a sweet cadence: that is the only pleasantness which it produces. It takes away the sensation of fatigue as well as increases appetite; these qualities of the drug actually lead one to take it oftener. It is incumbent on the (Saivas) Siva worshippers to smoke ganja on the Sivaratri. It has got the sanction of their religion; perhaps the use of it from a very long period has at last given the  social custom the sanction of religion. I do not know of any custom, social or religious, which permits of smoking charas. - Evidence of ASSISTANT SURGEON DEVENDRANATH ROY, Brahmin, Teacher of Medical Jurisprudence, Campbell Medical School, Calcutta.


32. In Bengal there is an occasional social custom of offering bhang and sweetmeats to friends on the Bejoya Dasami day; with the Beharis and up-country men there is a similar custom during the Holi festival. It is not essential that they should use bhang on these occasions. The better class of people do not use it. The pleasure-seeking indulge in it for merriment. Habit is not formed by such use. The lower order of Mahadeva worshippers indulge in ganja-smoking, moderately or excessively, according to their individual temperament. Habit may be formed, and when carried to excess, may be injurious. - Evidence of Assistant Surgeon SOORJEE NARAIN SINGH, Kayasth, Bankipur.


32. There is a religious custom amongst the Hindus, as far as my information goes, that offerings are made by them annually to certain gods of bhang prepared with the ingredients hereinbefore mentioned with the addition of ripe plantains, etc., of which they partake moderately, looking upon it as a holy thing; but it is not likely to lead to the formation of the habit. - Evidence of Civil Hospital Assistant MEER KOOMAR ALLY, Municipal Dispensary, Cuttack.


32. Bhang is used in Bijaya Dasami. The name Bijoya is suggestive. During Lakshmi Puja and Sivaratri fasting, etc. These are the drowning the images of Durga, worship of the goddess of fortune, and the fasting day said to be observed by the great Mahadeva. Ganga is used in excessive quantities during Charak Puja, taking place on the last day of the Bengali year. It is the worship of Siva joined by lower-class men, who generally form the principal factors of the puja. It is by no means essential, for we do not use them on any occasion. - Evidence of PYARI SANKAR DASS GUPTA, Baidya, Medical Practitioner, Secretary, Bogra Medical Society, Bogra.


32. Many people use bhang during some of the festive occasions, such as Dasara, Holi, etc.; but this is entirely a social custom and has no connection whatever with any religion. The use of the drug ((bhang) in connection with such custom is not essential, nor does it lead to the formation of the habit. Ganja and charas, so far as I know, are never so used. Some section of religious ascetics consider the use of ganja to be an essential part of their religion. - Evidence of MOHIM CHUNDER, ROY, BRAHMIN, Medical Practitioner, Nator, Rajshahi.


32. There is a semi-religious custom with regard to the use of bhang. It is drunk on Dasera and Lakshi-purnima days. Ganja is also offered to Mahadeva on the Sivaratri day. But the custom is certainly not regarded as essential, and it is not likely to lead to the formation of the habit or prove injurious - Evidence of KEDARESWAR ACHARJYA, Brahmin, Medical Practitioner, Rampur Boalia.


32. There is a usual practice amongst Hindus of drinking a watery solution of smashed siddhi on the closing day of Durga Puja. The custom is more social than religious, and having been in vogue from time immemorial is regarded as essential. The upper classes, especially those who have the puja in their house, make it a point to smash some siddhi, dissolve the smashed mass in water, sweeten it with sugar, and flavour it with cardamom or other carminatives, and a pot of the mixture is offered to all persons that come to their house after the evening of the closing day of the puja. As the practice of greeting each on this day and on this auspicious occasion is an established custom, all persons of whatever ages, with the exception of little children, are made to partake of this harmless beverage. The use of sweets enhances the effect of the drug; but as it is taken in small quantity, it is perfectly innocuous. It is only indulged in on this occasion, and never fosters a craving or habit for its use.  - Evidence of MOHES CHUNDER GHOSE, G.M.C.B., Kayasth, Medical Practitioner, Ramnagar, 24-Parganas.


32. Hindus believe that the drinking of bhang is a religious custom, as their saint Sivji was always in the habit of using bhang, charas and other poisonous substances. Bhang is freely drunk by male Hindus on the occasion of all pujas. It is regarded by them as a religious custom. Hindu monks use in the highest degree. The effects of charas and ganja are more injurious than those of bhang. - Evidence of DR. MOHAMMAD SADRUL HAQ, Medical Practitioner, Patna City


32. There is a custom of using bhang on the Bijaya Dasami day,—that is, the last day of the Durga Puja. There is also a custom of using ganja on the Sivaratri day. The custom is now fast dying out, and now remains only as a relic of bygone days. Its use, so far as is known, was once essential; but now it is seldom, if at all, used; and consequently there is hardly any chance of its developing into an injurious habit. Both these occasions are observed in honour of the Hindu god Mahadeva, to whom these drugs are held sacred - Evidence of TRAILOKYA NATH MAJUMDAR,* Baidya, Medical Practitioner, Bankipur.


32. Bhang is usually drunk on the last day of the Durga Puja. By the ignorant and unenlightened classes the use of bhang is considered essential, not so by the educated and enlightened classes. It is generally temperate and not likely to lead to the formation of the habit or otherwise injurious.- Evidence of PRASAD DAS MALLIK, Subarnabanik, Medical Practitioner, Hughli


32. There is a sect of Hindus called "Tantricks," who are required to drink and smoke. The majority smokes ganja. Yes; it is essential. Generally excessive. As far as my experience goes, I have seen all habituated. Sanyasis are also habitual excessive smokers. - Evidence of NIMAI CHARAN DAS,* Vaidya, Medical Practitioner, Chittagong


32. As far as I am acquainted with the injunction of the Shastras, there is nothing in them to bind the Hindus to consume any of these drugs on any occasion. But there is a custom prevalent among the Hindus to consume bhang on Navami or Dashami day of Durga Puja. On such occasions this is generally used temperately, and I should say that nowadays such custom is not regarded as essential, and such custom is not likely to lead to the formation of the habit or otherwise prove injurious - Evidence of TARA NATH BAL, Kayasth, Medical Practitioner, Mymensingh.


32. In the time of Fagua, the Holi festival of the Hindus, ganja and bhang are used as a custom. They are not essential. They are sometimes used excessively during the occasion. This custom runs into habit in some cases. - Evidence of NOCOOR CHANDER BANERJI, Brahmin, Medical Practitioner, Bhagalpur.


32. There is a custom among the Hindus to smoke ganja and drink bhang in Pana-sankranti and Durga Puja Bijaya—two Hindu festivals (one before the god Mahadev and the other before the goddess Durga). At these times pana or sherbet is prepared with the following articles, viz.,— milk, sugar, mango, plantains, camphor, cocoanut, cardamom, cinnamon, nageswar, saffron, etc.,— and drunk by the Hindus with eager. They use such pana only for the purpose of intoxicating themselves, in order that they may fix their attention to the holy worship, which practice is totally incorrect. I do not think it to be essential, nor does it lead to the formation of the habit. It is not injurious if taken moderately. - Evidence of LUCKHMY NARAIN NAIK, Mahanyak, Medical Practitioner, Cuttack.


32. Devotees (mahants) as a class generally consume ganja and bhang. Devotees consider them essential for the preservation of their health. Their habits are temperate, and are not otherwise injurious to them. - Evidence of BASSUNTO KUMAR ROY, Zamindar and Medical Practitioner, 24-Parganas.


32. The consumption of these drugs is not in fact essential to the observance of social or religious customs, but the illiterate and ascetic class of men use them as an auxiliary to their religious contemplation. It is generally excessive. Yes, it leads to the formation of habit as well as proves injurious - Evidence of GURU CHARAN GHOSH, Medical Practitioner, Monghyr.


32. There is a custom here among the common class of people to smoke ganja and worship "Trailakyanath." Some ten to fifteen men assemble and offer ganja to the deity, and then they sing for the whole night and take ganja. Habitual ganja smokers generally are the votaries of the worship, but it is not uncommon that now and then some persons are converted.  - Evidence of DURGA NATH CHAKRAVARTI, Brahmin, in charge of Tangail Dispensary, Mymensingh.


32. There is a social or rather religious custom observed in Lower Bengal by all classes of the Hindu community in regard to the consumption of siddhi. It is on the occasion of the fourth day of the Durga Puja, i.e., the Bijaya day, when after the idol has been thrown into river or tank, that people, high and low, assemble together at different places and take siddhi as a matter of religious ceremony. Those who are not accustomed to it, and even the females and children invariably use it in very small quantities on this occasion. It is generally considered as essential, and is temperate. This custom never leads to the formation of the habit, nor is it injurious in any way. - Evidence of GOPEZE MOHUN ROY, Baidya, Kabiraj, Calcutta.


32. It is a social custom in certain places to use a small quantity of bhang after offering it as a sacrifice to goddess Durga on the days of Mahanavami and Bijaya Dasami. So far as religious custom is concerned, bhang is used by the jogis observing the principles of Tantra Sastra, as it is supposed to help' them in practising austerities, i.e., the persons having the titles of Dandi, Abadhutatyrtha, and Paramhansa are generally found to use bhang after purifying it with mantras, and they only know its efficacy. In our common sense, we know nothing more than what is written in our Sastras. Mrita sanhita speaks of giving bhang as a sacrificial offer to Siva: Siva is propitiated by the offering of bijaya leaves; it matters little whether they be dry, broken or ground. More virtue can be earned by the offering of a dry leaf than by distributing hoards of jewels. In the Nigama Tatwa also, if any one offers flowers and leaves of bijaya to Siva, he enjoys happiness in this and acquires salvation for the next. - Evidence* of RAM CHANDER GOOPTA, Kabiraj, Barisal, Backergunge District.


32. There is no social or religious custom which enjoins the consumption of any of these drugs. Rather every sect of Hindu religion prohibits the use of any of these intoxicating drugs. Certainly there are persons who in the name of religion, for their personal gratification, use these drugs and persuade others to do the same, especially among ignorant class of people. Such people are generally to be found among the fakirs or sadhus, who, in reality knaves, attach much religious importance to themselves and never, shrink from doing any sort of mischief. As any of these drugs are not allowed to be used in any religious or social custom, it is beyond my sphere to say whether they are used temperately or excessively. - Evidence of BRAHAM DEO NARAIN MISRA, Vaid, Arrah.


32. The custom of drinking bhang on the Dasahara day is observed as a religious rite Ravan, the demon god of Ceylon, was killed on that day, and Ram, the conqueror, with his monkey troops, celebrated the victory with this drink. Ganja and bhang are copiously used on the occasion of Sivratri and Charak and all other celebration of the god Siva. But the use of these drugs is not reckoned as essential to any form of religion, as an abstainer can equally join the worship. But such observances cannot possibly lead to the formation of the habit, though unaccustomed drinkers or smokers may suffer for the time being. - Evidence of MADHAB K. DAS, Kayasth, Private Practitioner, Calcutta.


32. I am not acquainted with any customs, social and religious, which compel the use of any of these drugs. The Tantra sect of the Hindu religion provides for use of these drugs; but, as far as I am acquainted with them, the use is not compulsory, but optional. But the Smriti sect of the Hindu religion strictly prohibits the use of all intoxicating drugs in every shape. It is generally temperate and likely to lead to the formation of habit. I do not think that it is otherwise injurious like alcoholic drink if even moderately used. - Evidence of RAI BAHADUR RADHA BALLAV CHOWDHURI, BAIDYA, Honorary Magistrate and Zamindar, Sherpur Town, Mymensingh District.


32. In Siva Puja all Hindus are bound to offer bhang to the idol. It is also used in medicine. - Evidence of BABU GIRJAPAT SAHAI, Kayasth, Zamindar, Patna.


32. The use of intoxicants, spirituous liquors, and bhang particularly among hemp drugs is an old institution during the Holi or the carnival of the Hindus. Classes which do not use, or are prohibited from using, spirituous liquors indulge freely in bhang and sweet cakes made with bhang, technically called majum. The custom is to offer something intoxicating to every visitor to your house on that day, and an important part of the functions of the festival is to receive visits from friends and to visit them in turn, so that by the time night comes, a vast deal of intoxicants is consumed by the revellers. Bhang or ganja or charas, of course, is not essential to the Holi from a religious point of view, but what is of more importance it is customary, and custom has in this country all the force of religion. The use of these drugs on this occasion is of course excessive; it is injurious as all such excesses are injurious on account of the temporary physical prostration it brings about as a reactionary effect, but it does not commonly lead to the formation of habits. - Evidence of BABU RUGHU NANDAN PRASADHA, Zamindar, Patna.


32. Among Hindus in certain form of worships of their god Mahadeva ganja is used, but it is not much observed now by the gentry. Recently among the low class people, a new ceremonial by the name of Tinlakpeer has come into custom, in which ganja is the chief ingredient. In observing the ceremony, habitual and occasional ganja-smokers, even non-smokers, freely mix, and all indulge in ganja-smoking, and in these so-called religious meets people are taught to taste ganja which is really injurious - Evidence of BABU JAGAT KISHOR ACHARJEA CHAUDHURI, Brahmin, Zamindar, Muktagacha, District Mymensingh.


32. I am not aware of any social custom, but low class Hindus who are ganja-smokers sometimes perform a ceremony which they call " union of three gods," in which songs in praise of the gods are sung, and smoking ganja in new pipes takes place. On these occasions smoking in excess takes place very often. - Evidence of BABU KRISHNA CHANDRA RAI, Baidya, Government Pensioner and Zamindar, District Dacca.


32. Ganja is consumed in Trinath mêla. Number of people of Hindu sect meet and sing religious songs. Ganja is then offered to the god Trinath, and everyone present is bound to smoke ganja on pain of the god's displeasure. Ganja is consumed by sanyasis and fakirs to aid the concentration of their minds. The use is generally excessive, and the use of bhang is temperate. - Evidence of M. KAZI RAYAZ-UD-DIN MAHAMED, Zamindar, Commilla, Tippera.


32. The Hindus of this quarter have many religious customs to observe with ganja and bhang. In Dula puja Deswalis religiously use bhang. In the Hari-Sankirtan and other like festivities Hindus use ganja in large quantities. In a worship, namely Trinather seva, a feast of the Trinath, or god Siva, which is done on Saturdays and other appointed days of the year, they prepare a huge ganja smoke for the Trinath or god. They pass the whole night in a large company in merriment and revelry, smoking the ganja at intervals prepared for Trinath, and thus give themselves up in an excessive smoking of ganja. - Evidence of SYAD ABDUL JABBAR, Zamindar, Commilla, Tippera.


32. It is quite the custom, if not actually incumbent on every male person, to take some one of these intoxicating drugs on the day of the Holi festival. Bhang is chiefly used. There is a shrine or grave in the neighbourhood called the "Doodnath," where a sadhu addicted to the use of these drugs died generations ago. Many people take vows at this grave or shrine on the Holi day, and offer up ganja and bhang to the spirit of the sadhu. Such offerings may be and are made on other occasions also. - Evidence of MR. L. H. MYLNE, Zamindar and Indigo-planter, Justice of the Peace, President of Independent Bench of Honorary Magistrates, Chairman of Jugdispur Municipality, District Shahabad.


32. "Three Nath Mela," where one pice pan and supari, one pice ganja, and one pice mustard oil are offered as a religious ceremony; and on every festival when Siva is worshipped where the banian and peepul trees are growing together (Ficus indica, Ficus religiosa) this custom is essential, but temperate. Their occasional smoking must lead to the formation of the habit.  - Evidence of Mr. H. M. WEATHERALL, Manager, Nawab's Estate, Tippera.


32. At the time of the Sivratri and Holi festivals, 90 per cent. of the Hindus in many parts of India take bhang for several days. This undoubtedly in some instances leads to its use afterwards. The use of bhang is not in any way essential for the observance of these festivals. -  Evidence of the REV. PREM CHAND, Missionary, B. M. S., Gaya


32. The followers of Trinath observe a custom by which every member has to subscribe something for smoking ganja. Whenever fakirs and Kartabhajas assemble together for religious purposes, they, as a rule, take ganja. The taking of ganja is considered by them essential, and it generally becomes excessive and consequently injurious to health. - Evidence of the REVD. G. C. DUTT, Missionary, Khulna.


32. On the occasion of the Bijaya day after the Durga Thakur is thrown into the river or any sacred place, this custom is observed. All the members of the family, as also many villagers, sit
449 together in an assembly. The priest throws the water over their heads. The bhang is then circulated. It is a harmless one. I think it is essential. It is generally temperate, and by no means excessive. The drug is often used on such occasions as a sleeping draught to give tone to the system after the wear and tear of a toilsome day - Evidence of BABU MAHENDRA CHANDRA MITRA, Kayasth, Pleader, Honorary Magistrate, and Municipal Chairman, Naihati, 24-Parganas


32. As regards ganja and charas, there is none, excepting that some people, their number exceedingly few, resort to them—more to charas than to ganja—for making merriments. People who have religious objections to drinking spirits do sometimes make siddhi take their place on merrymaking and festive occasions. This also is not very extensive. Bhang is most extensively used on the evening of the last day of the Durga Puja. After the puja is finished, and after the images are immersed in water, comes a time for a social gathering for the purpose of mutual greetings. During this time obeisances are made, embraces exchanged, and every guest is presented with sweets and bhang. People who never drink bhang do drink on this occasion. This is usual, though not universal. I do not consider the use of bhang on this occasion to be essential. It is generally temperate and not excessive. I do not think it is likely to lead to the formation of the habit or to be otherwise injurious - Evidence of BABU MADHAVA CHANDRA CHATTERJEE, Brahmin, Pleader, District Court, Dinajpur.


32. Many people use ganja and bhang to concentrate their minds to devotion, and that is generally among rishis and fakirs. On the Hindu festival day of Sivaratri almost all the people who are followers of Siva, specially upcountry men, use ganja and bhang, as it is regarded essential. Temperate, and in rare cases excessive. Not injurious. - Evidence of PUNDIT RAKHAL CHUNDER TEWARY, Brahmin, Pleader and Honorary Magistrate, Diamond Harbour, 24-Parganas.


32. I must very strongly assure the Commission that in this part of the country there is no custom, social or religious, regarding the consumption of these drugs. The fact (for it is a fact) that they are sometimes consumed at ceremonials or Puja occasions, such as Bijaya Dashami, Kalipuja, Siva Chaturdashi, or the fact that sanyasis and the religious mendicants consume them, are no grounds for saying that there is any custom such as here suggested. Such use at ceremonials or Puja occasions is decreasing beyond doubt. Consumption on such occasions is never regarded as essential, or even necessary. It is very generally temperate. It does not at all lead to the formation of any habit, though it is certainly theoretically "likely" to do so. It is not at all injurious. Except the first sentence the rest relates to ganja and bhang only. - Evidence of BABU SASADHAR ROY, Brahmin, Pleader and Honorary Magistrate, Rajshahi,


32. The only custom I am aware of, in which bhang or siddhi is used, is on the occasion of the Bijaya, when it is considered essential for every Hindu to drink or touch the drug. It is not so considered by the enlightened class. The custom probably arose from the meaning of the word siddhi (success). The use on the occasion is temperate. Yes, it is likely in some cases to lead to the formation of the habit. The use is injurious. - Evidence of BABU JADUNATH KANJILAL, Brahmin, Pleader, Judge's Court, Hughli.


Bhang and ganja are associated with the religious rites of the Hindus, as a visit to the temple of Tarkeshwar would satisfy any one. On the day the idol Durga is immersed, bhang is consumed, though many people merely dip their fingers in the bowl and put it on their tongues. The god Siva must be bathed with milk mixed with bhang or siddhi. Musalman fakirs consider it absolutely necessary to use ganja and bhang. As a matter of fact, most people use these in moderation. Their use does not injure health, nor lead to the commission of crimes as dreadful alcohol does. A ganja smoker and bhang drinker can more easily give up these than one accustomed to drink spirits. - Evidence of BABU BEPRODAS BANERJEE,* Brahman, Pleader, Newspaper Editor, and Chairman, Baraset Municipality.


32. As regards siddhi, there is a religious custom. The Hindus dedicate siddhi (simple siddhi) to the use of Bhagabati (Durga), goddess worshipped in September, on the Bijaya Dashami day (last day of Puja). That day, siddhi is generally used by all members of a Hindu family, as a matter of religious necessity. This is done according to the ordained rules of the Hindu shastras. To break this custom is to violate the rules of shastra. The educated Bengalis and the freethinkers disregard this custom. This custom does not allow an excessive use. The followers of Siva offer ganja to Siva, and Muhammadan fakirs offer it to Pir. The use of Bijaya siddhi is only for one day in a year. It is not likely to lead to habit. - Evidence of BABU NOBO GOPAL BOSE RAI CHOWDHOORY, Kayasth, Talukdar and Judge's Court Pleader (late Munsiff of Nator), Memari, Burdwan District.


32. Ganja and siddhi are used on two occasions of religious festivity—once on the night of Bijaya Dashami, and once on the occasion of Sivarati. The use of these drugs in connection with these festivities is not regarded as essential. Young men want a little hilarity, and as wine is forbidden to them, they resort to these drugs for excitement. It is a custom with sanyasis to smoke ganja, because they think it essential for their religious practices. Ganja, they say, helps them to  restrain their passions and commune with God. But this is injurious to their system and often turns them into inveterate smokers. The use of ganja by young men on religious festivities often leads them to the formation of a habit - Evidence of BABU ABINAS CHANDRA DASS, M. A., B. L., Pleader, Judge's Court, Bankura.


32. In our district there is a quasi-social or religious ceremony called Trinath mela held by low class people, who smoke ganja very much on the occasion and sing all sorts of songs. The use of ganja is essential on this occasion, and this has led to the spread of the bad habit of ganja-smoking in this district. - Evidence of BABU ANANGO MOHAN NAHA, Kayasth, Judge's Court Pleader, Comilla, Tippera District.


32. The religious ceremony of the Sarasvati Puja, occurring annually in the month of January, and the festivals of Trinath, already alluded to, have something to do with the consumption of these drugs. The Sarasvati Puja is a well known Hindu festival celebrated throughout the province of Bengal. It is the goddess of learning that is worshipped on such occasions, and the votaries at least in some parts of East Bengal consider it to be a religious duty to take bhang in some shape or other in this occasion in moderate quantity. The worship of Trinath is of very recent origin; but nevertheless the custom has spread itself very widely into the country. The festival has no particular time fixed for it. It may be celebrated at any day and any hour of the nights at the option of the devotees. Trinath is said to be but another name of Mahadeva, one of the gods of the Hindu Trio. He is said to be the presiding deity of all sorts of narcotics from his supposed liking, according to Hindu legends, for bhang, dhatura and ganja. No particular form or ceremony need be observed on such occasions, except that a number of persons, generally those who are in the habit of smoking ganja, meet together in a certain place in the village, get a quantity of ganja, the chief article of presentation to the god, together with some sweetmeats and betel leaves and betel nuts, offer them to the deity and then help themselves to these. The ceremony is not unusually attended with songs. But the ganja forms the essential element in this festival. Every one present on such occasions is bound to smoke. To decline is considered sacrilege. It is on these assemblies that many persons imbibe the habit. The devotees in their zeal often run into excess, while the innocent people attending such meetings run the risk of being converted into the faith and of gradually forming the habit. - Evidence of BABU MOHINI MOHAN BURDHAN, Kayasth, District Government Pleader of Tippera.


32. There is one custom which has lately become quite prevalent in this part of the country which largely favours the consumption of ganja. It is commonly called "Trinather mêla." It is not more than twenty years ago that the custom first originated in a village near Poragacha towards the south-east corner of this district. The observance consists in raising a mud vedi or alter to Trinath or Siva, upon which are placed betel leaves with betel nuts, sugar drops, and quantities of ganja. A congregation is formed round the vedi, and songs are sung in honour of the deity. The assembly then smoke the ganja thus offered to the deity. The consumption of ganja in this connection is often very excessive, and numbers of people who first join this ceremony as curious spectators are converted into hard ganja-smokers - Evidence of BABU AMVIKA CHARAN MAZUMDAR,* Vaidya, Pleader and Zamindar, Faridpur.


32. I know of one such custom regarding the use of bhang prevailing amongst the Hindus, especially of the higher classes, in Lower Bengal. They consider it to be either a religious or a social one. On the last day of the Durga Puja in the evening (Dasera) the different members of a family take a small quantity of the drug (called by them siddhi) in the form of a drink especially prepared for the occaison. They think that the use of the drug would bring prosperity on them. The word siddhi signifies welfare. The use of the drug in connection with the custom is regarded by the orthodox Hindus, especially by women, as essential. The use of the drug on the occasion is generally temperate. It is not likely to lead to the formation of the habit. - Evidence of BABU BHUVAN MOHUN SANYAL, Brahmin, Government Pleader, Purnea.


32. I know of no social or religious custom in regard to the consumption of ganja, and I believe there is none. But there is a prevailing use in some parts of Bengal of bhang on the last day of the Durga Puja, when some Hindus do take a moderate quantity of bhang. This custom is old and has not wholly died out of the country. It has no religious sanction, and it has certainly no binding force on the conscience of any Hindu. After the immersion of the idols in the evening of the Bijaya day, people go to visit their friends and return many cordial greetings of the day. On such occasions it is customary to entertain the visitors with sweetmeats, sherbet and betel leaves. At some places a little quantity of bhang is also used in preparing the sherbet. But this use of bhang on such occasions is not regarded as essential by any one, and bhang is not offered by every house. All that can be said about this custom is that, if bhang is offered on such occasions as a loving cup to any one, he does not consider it unusual. But I know of no custom or rules of society that may be said to require every one to honour the cup at least with a sip. This custom is not, however, in the least degree likely to lead to the formation of any habit. - Evidence of BABU AKSHAY KUMAR MAITRA,* Secretary, Rajshahi Association, Pleader, Judge's Court, Member, Rajshahi District Board, Commissioner, Rampur Boalia Municipality.


32. I do not think that amongst the ganjasmokers in the Assam Valley, who are usually low class people, any religious custom is involved, but in the Surma Valley the use of ganja is connected with religious ceremonies, but I am not personally acquainted with details. - Evidence of MR. J. J. S. DRIBERG, Commissioner of Excise and Inspector General of Police and Jails


32. In Sylhet the Vishnuvites use ganja at all their religious ceremonies. At the Bijoya Dasami and the Sivaratri its use is imperative. On other occasions it is optional, but the practice is common. A common mode of holding a ganja carousal is for a number of men to meet for a "Trinather Seba" (the worship of Mahadev). This involves chanting of hymns, beating of drums, and consumption of ganja during the livelong night. There is also an obscene puja called "Kishori Bhojan," in which both sexes take part. In this I believe ganja is used. But this rite is practised only by initiates, and with the utmost secrecy. It is said to be extremely indecent. On the Sivaratri and Bijoya Dasami days many people who never touch ganja, bhang or charas at any other time take a little bhang or charas. In this case the rare indulgence does not seem to start a habit, but the great body of ganjaconsumers are habitual consumers. - Evidence of MR. J. D. ANDERSON, Deputy Commissioner; Officiating Commissioner of Excise.


32. There does not seem to be any particular custom, social or religious, in regard to the consumption of ganja. I am not aware of any particular religious custom in which ganja is essential. But in Siva Puja some few people use ganja. A puja has, however, sprung up in recent years among the lower classes of people, which is called "Trinather Seva," in which ganja is said to be essential. But it is a puja for which, so far as I know, there is no Shastric injunction. This puja, I am afraid, is likely to lead to the habit or prove injurious. - Evidence of ISHAN CHANDRA PATRANAVISH, Bengali, Brahmin, Extra Assistant Commissioner, Sylhet.


32. I know of none among the people of Assam proper. I am aware that Siva is believed to have used bhang and ganja, and that consumers of these drugs invoke Siva when they take them - Evidence of SURGEON-MAJOR J. W. U. MACNAMARA, Civil Surgeon and Superintendent, Lunatic Asylum, Tezpur.


32. As regards ganja it is a custom here with many of the lower class Hindus to smoke the drug on the occasion of a puja called "Trinath's Seta." This puja is held by votaries of the god Mahadeo pretty often in the year, when offerings are made in fulfilment of vows to the deity; ganja is hence essential on these occasions and is smoked in excess. It is likely to lead to the formation of injurious habits - Evidence of SURGEON-MAJOR H. C. BANERJI, Civil Surgeon, Sylhet.


32. As far as I know there are no such customs in Assam. In Bengal there are people who take bhang on the last day of Durga Puja, but this practice is never regarded as essential, and is not likely to lead to the formation of the habit or otherwise injurious. Sadhus and sanyasis (religious mendicants), who are mostly North-Western Provinces' men, use ganja or bhang invariably for the alleged reason of concentrating their minds for devotional purposes, and this leads to the formation of the habit. - Evidence of ATUL CHANDRA ROY,* Bengali Vaidya, Assistant Surgeon, Emigration Department, Tezpur.


32. Ganja smoking is resorted to mostly by the lower class Hindus in what is called Trinath's Seva or the worship of "three-nath," i.e., Seva. This is a religious custom in which a group of
friends meet at night. The least cost of such a custom is said to be only three pice, but this limit is exceeded very often. Ganja smoking is essential and every one present will smoke. This is the first step, and most of the confirmed ganja-smokers are initiated into this baneful habit here. It is generally temperate. Pills made of bhang, dhatura seeds, sugar and milk are taken on Saraswati (goddess of learning) Puja day by the devotees. They indulge in excess. The pill is not essential for the Puja. - Evidence of BAIKUNTHA KUMAR NANDI, Hindu Kayasth, Assistant Surgeon, Nayasarak, Sylhet.


32. (a) Hindus at the time of smoking the above drugs make some offerings by mantras to Siva, saying "Bom, bom, Mahadeb !" and in case of Muhammadans they invoke Khuda or Pir. - Evidence of AZHER HOSSEIN, Hospital Assistant, Gauhati.


32. The use of siddhi or bhang is considered essential on the fourth day of the Durga Puja, the day when the worshippers bid farewell to the goddess. It is usually used also on the Sripanchami Puja day. Ganja is prepared in chillums and offered to the god Siva and Trinath and afterwards the company of consumers assemble and smoke it by turns. Generally on such ceremonies, which are purely religious, the quantity used varies according to the number of consumers assembled. In the Surma Valley ganja is offered also in the name of Pir (Muhammadan saint) for the benefit of the cattle. - Evidence ofP ROSUNNOK OOMARD AS, Baidya, Medical Practitioner, Silchar, Cachar


32. In Bengal people drink siddhi on Dasara day. It is not socially binding. There is no social or religions injunction as to the consumption of ganja or siddhi. Mendicants use either or both of them to procure abstraction of mind for the purposes of deep meditation. It is generally temperate. Yes, it is likely to lead to the formation of the habit. - Evidence of KRISHNA CHANDRA SANYAL,* Brahmin, Medical Practitioner, Sylhet


32. According to the rites of the Muhammadan religion the consumption of these drugs is a sin, and therefore strictly prohibited, although some Muhammadan fakirs are known to use them of their own accord. I doubt whether it is permitted by any other religion. - Evidence of MOULVI ABDUL KADIR, Honorary Magistrate and Zamindar, Sylhet.


32. The sanyasis and Bairagis take to ganja as it is said Siva was fond of it. But there is no social or religious custom. It is generally excessive. It leads to the formation of the habit. It is injurious so far as it brings on bronchitis or dysentery, and increases idlers in the society. - Evidence of MASDAR ALI, Pleader, Sylhet.


32. Ganja is used on the occasions of Sivaratri festival and Sarasvati Puja. It is generally used on these religious festivals, but it is not regarded as essential. Trinather Seva is a religious entertainment among low class men of Sylhet and Cachar. This Seva is usually celebrated in fulfilment of promises made for the purpose especially when anyone be in trouble. It takes place at night. The ganja-smokers as well as spectators meet together at the appointed hour and employ themselves in celebrating the so-called fête. They put ganja in offering to Mahadeb, a deity of the Hindus, who, it is said, used to smoke ganja, and then invoke him to come and share the offering; when the invocation is over, the ganja offered is smoked by the consumers and some of the spectators who profess themselves to be the followers of the deity. This is followed by distribution of sweetmeats and fruits among the spectators as well as the smokers. Ganja is essential in this Seva, and it is likely to lead to a habit. The moderate and excessive use of ganja on this occasion depends on the nature of the consumers -  Evidence of BABU ABANTINATH DATTA, Kayastha, Pleader, Judge's Court, Cachar


32. There is the disreputable "Trinath's seva," also called "Tinlokh pir's sinni," (i.e., the festival of the saint of three lokh), the latter name pointing to a Muhammadan origin, although I find from enquiries Musalmans have nothing to do with it at present. It has practically come to be regarded as a cloak for covering the questionable character of the habit under the sanction of what passes (as anything can pass as religion in this country) as religion. It would be ridiculous to consider it as a religious worship. A number of men of the lower classes assemble at night and have vulgar songs and some coarse refreshment, and then smoke ganja (the rule is one pice worth of ganja, one pice sweets and betel-nut, and one pice oil for lighting, which, added up, makes three lokhs of the saint). Then those present smoke ganja—every one must have a pull. In the case of beginners, it is nominal. But most certainly this custom forms the training ground for beginners. In the case of confirmed smokers, the use of the drug in this custom is excessive, but generally speaking the use is moderate in connection with the custom. - Evidence of KAMINI KUMAR CHANDRA, Kayastha, Bengali, Pleader, Silchar.


32. Among the Hindus the consumption of these drugs is essentially necessary for the solemnization of the Sivratri festival. Without some sort of preparation of these drugs the god Siva cannot be worshipped on this occasion. Among the Muhammadans, although the consumption of these drugs is restricted by religion, the use of ganja is seen at the time of circumcision instead of chloroform. In both the cases above alluded to the use of these drugs is regarded as essential. It is excessive. It is not likely to the formation of the habit - Evidence of GANGADHAR SORMAH, Brahmin, Pleader, Jorhat


32. No social custom. But religiously amongst Hindus ganja is given in form of worship to Mahadeva in the shape of ladus or balls, and smoking on the Sivaratri once a year. The custom does not seem to be essential. It is generally temperate. It may lead to the formation of habits. - Evidence of HARIBILASH AGARWALA, Merchant, Tezpur.


32. I know of no such custom, but in Sivaratri festivals ganja is mixed with sweetmeats in minute quantity, which is essential. In the absence of ganja wild bhang is sometimes mixed. It is always very temperate. It is not likely to lead to the formation of the habit, nor is it in any way to any injurious. - Evidence of LAKSMIKANTA BARKAGATI, Brahma, Secretary to the Tezpur Raiyats' Association, Tezpur, Darrang.


32. Amongst Assamese the custom is considered religious in the case of Sivaratri or the annual puja of the god Siva. The use then is regarded essential. The use is generally temperate, but it is likely to lead to the formation of the habit - Evidence of RADHAN ATHC HANGKAKOTI,B rahmin, Proprietor, "Radha Nath" Printing Press; Municipal Commissioner; Member of Local Board; Secretary to the Upper Assam Association; and Secretary to the Government Girls'  School, Dibrugarh.


32. It is usual to drink bhang on the festival called Shivratri, which occurs early in February. Some of the concoction is poured over the "ling" in honour of the god. Even those who do not ordinarily drink bhang take a little on this occa- sion, I cannot give any useful information as to the effects of this custom but I have never heard that it is harmful in any way. - Evidence of MR. H. V. DRAKE-BROCKMAN, Officiating  Commissioner of Excise, Central Provinces.


32. Ganja smokers and drinkers of bhang and the consumers of majum always offer it to the god "Shiva" in the first instance. It is generally believed that ganja and bhang were the favourite articles with Shiva, and before one partakes it is offered to the deity. On Shivaratri bhang is pre pared for drinking, and it is first poured on the idol (Shiva) and then partaken by the consumer, who generally observes fast that day. In the Holi festival, majum and bhang drinking is in dulged in by the well-to-do persons; and Marwaris and other well-to-do persons on marriage feasts and in the hot season in garden parties prepare bhang for drinking, and they indulge in the use of majum. It is not considered essential on Shivaratri, Holi, and on such festivals to have bhang and majum, but it has become a fashion, and the most orthodox portion consider it as essential. The use of these drugs on such occasions is moderate, and it is not injurious. There is no fear that such occasional use would lead to the formation of the habit. - Evidence of BHARGOW LAXMON GADGIT, Brahmin, Extra Assistant Commissioner, Nagpur.


32. Among gosains, bairagis, and other as- cetics the use of both ganja and bhang is looked upon as religiously essential, and their belief is that the god Mahadeo and goddess Debi have ordained that their devotees should use these drugs. Consumers of ganja and bhang among these classes take it in the name of god Mahadeo or goddess Debi, that is, they offer these to the deity before smoking ganja or drinking bhang. These persons are generally excessive consumers. In some families bhang is prepared on certain days in the year and offered to their family gods, and then distributed to their guests. The use on such occasions is generally temperate. From an enquiry made by me I have learnt that the use of bhang on such occasions is considered essential only so long it can be had. When it cannot be procured milk or some other liquid is substituted for it. The use of bhang on such occasions is not considered injurious, nor do they say that it leads to the formation of the habit. I believe that there is some truth in this, because a large proportion among the higher classes take bhang on such occasions, yet the proportion of habitual excessive consumers of bhang among them is not nearly so large. In some caste feasts or social gatherings of the higher classes bhang is prepared and given to men assembled, when almost every one takes it. The use on such occasions also is generally temperate. On the fágday some people indulge in it more or less excessively: the use on these occasions is admitted not to be essential. - Evidence of TRIMBAK RAO SATHE, Extra Assistant Commissioner, and Diwan of the Sonepur State.


32. I did not come across any custom, social or religious, in regard to the consumption of ganja, but Shiva worshippers often use it, and sometimes Vaishnwa. It is likely to lead to the formation of the habit - Evidence of ALAM CHAND, Superintendent, Bastar State.


32. As far as my experience goes there is no custom, social or religious. Almost all the bairagis (religious mendicants) are addicted to ganja smoking, and the real object is to concentrate their mind in devotion to God. - Evidence of T. GOONDIAH, Tahsildar, Janjgir, Bilaspur District.


32. According to the aphorism of  Tantra (Shastra), the use of ganja as a drink is regarded as a religious custom by the Shaktas, a sect of people devoted to the Hindu goddesses; while worshipping they necessarily drink it. On ganja there are some treatises. The known work on it is "Sanat Kumar Sanhita, " which treats purely of ganja drug and its use, and of the effect produced by its use on the consumers. In that work ganja is called " vijaya" or invigorating drug and " sambit " or educator. It may also be found in some Tantras that no worship can be performed without using ganja. It is used because its use makes one's mind composed. It is regarded as essential in Tantras, but not in society. The use of it in Tantras is generally temperate. If used excessively, it becomes injurious to health and changes one's temper. It is used as essential in the worship of Hanumân and Bhairov. - Evidence of CHINTAMANI NAND VIDYÂ BHUSHANA, Uria Brahmin, late Tahsildar, Sonepur, Sambalpur.


32. I am told by pundits that mention of this drug is made in the Vedas and Shastras. I cannot, however, speak with authority in connection with its use religiously, but I can speak with confidence that it is no doubt a long-standing custom to offer the preparations of this drug (ganja and bhang) to our great god the " Shiva," and no smoker or drinker will use it unless he offers it first to that deity. On the Shivratri day on Mahabaddi 13th it is a custom to prepare bhang, and with that bathe the god " Shiva," which is regarded as an essential. It is the day from which occasional habitual drinkers generally begin to use this drug for the hot season. It is no doubt temperate, and is not likely to lead to a habit or produce injurious effects, as the class who resort to it are business men of the middle class - Evidence of VINAYAK BALKRISHNA. KHARE, Brahmin, Excise Daroga, Nagpur.


32. As regards the smoking of chains, there are no social or religious customs; nor is it sold
here. But the consumption of ganja and bhang is social and religious in these provinces. In the first place, ganja and bhang are offered. to Shiva in worship on the Shivaratri festival, and on that festival they take it in the way of offerings. Se-condly, the Brahmin grocers use bhang, ganja and majum in the Holi festival by way of hospi-tality in feasts. It is simply used to divert the mind moderately. They either eat or drink bhang or majum as offering on the Shivaratri and Holi. They do not become addicted to them by doing so. They are not injured by them. It is no doubt injurious when taken in great quantities. The consumption of ganja is restricted to those who have smoked it some time. - Evidence of ANANDI PERSHAD, Excise Daroga, Hoshangabad


32. During the Holi festival and Shioratri, the Hindus in Chanda, Warora, and other large villages drink bhang. Besides these, the mendicant followers of Shiva smoke ganja daily. The custom of drinking bhang during the Holi festival is a social one, that of Shioratri a religious one, when people fast in honour of Shiva.    It is regarded as essential only in the Shioratri festival. It is generally temperate. It is not likely to lead to the formation of the habit, or otherwise injurious.- Evidence of MR. A. E. LOWRIE, Officiating Deputy Conservator of Forests, Chanda.


32. Bhang and ganja are both used abundantly by Hindus in eating, drinking, and smoking during their Holi festivals, and are regarded by them as drugs most appreciated by Mahadeo (their god). Bhang is also given in form of sherbet or majum to Muhammadan boys while they undergo Circumcision. This is done simply to alleviate the suffering from the pain of the operation. The uses of the drugs on the occasions mentioned above do not tend to the formation of any habit. - Evidence of MUNSHI MAHOMED GHOUSE, Extra Assistant Conservator of Forests, Raipur.


32. During the Holi festival ganja is smoked and bhang drunk by a great many who do not on other occasions use it. The chillum at these times is passed round the circle, or a gurrah of bhang is prepared, and a lota-ful handed from person to person. During this festival there is a tendency to excessive use of the drug ; but it does not generally lead to the habit being formed. The custom of taking ganja or bhang is not essential to the observance of the festival. The Marwaris and some other high castes use bhang throughout the hot weather, morning and evening. They consider it a refreshing and invigorating drink ; and the Marwaris are energetic and capable men of business. Their grown up boys and women occasionally also drink a little at this time - Evidence of SURGEON-MAJOR W. A. QUAYLE, Civil Surgeon, Nimar.


32. With Hindus it is often made into a potion with sugar, pounded black pepper and sometimes spices and milk are added, and called "kúsúmba," and drunk by many, especially the Brahmins in the temples. This is also much used during the Hindu festival of Holi. In native feasts and merriments, a conserve or sweet is made of sugar and strong infusion of bhang of a pale, green or yellow colour, coated with silver or gold leaf. It is also used by evil-disposed men to overcome the modesty of women, and for theft. - Evidence of HONY. SURGEON-MAJOR J. E. HARRISON, Retired List, and Civil Surgeon, Kalahundi.


32. The strolling fakir (bairagi ; prikamba-bashi) acquires excess in ganja and bhang under the impression that it enables him to repress sexual desire, overcome fatigue and narrow his ideas within religious limits. This result is only to be attained by constant and excessive indulgence. During " Holi " the ganja, chillum, bhang a draughts and majum are partaken of to remove fatigue and create enthusiasm in the singing and posturing processions. But these drugs are only used by the lowest castes and as an adjunct to the alcoholic liquors freely imbibed. The use of the drug is not essential to any religious or secular ceremony ; but habitual consumers often date their habit to such periods. -  Evidence of APOTHECARY GEORGE MURPHY , Civil Surgeon, Mandla.


32. There is a festival Shivaratri among the Hindus, in which there is a custom that the Hindus offer bhang to their god Shiva, and then they also drink it as a persad. The use of bhang in connection with the above-mentioned festival is not very essential : it is a mere custom which can be done away with very easily. It is generally temperate. It is not likely to lead to the formation of the habit. - Evidence of MIR ZAMIN ALI, Pensioned Hospital Assistant, Jabalpur


32. There is no religious custom requiring the use of the drug except perhaps that of the bairagis, who do so as they say Mahadeo did. At Holi people generally use it, but only to make them lively. - Evidence of KHUSHALI RAM, Honorary Magistrate, Chhindwara.


Question 32.—My answer here deals only with ganja; but even in regard to bhang, it is generally used, but not enjoined as a necessity. It would not be considered as an interference with religion to prohibit either ganja or bhang. The latter has become associated with religion in feasts, but it is not obligatory. I know of no obligation. I am not acquainted with the Markinda Puran. It is not much read in this province. - Evidence of GANGADHARRAO MADHO CHITNAVIS , Honorary Magistrate, Nagpur.


32. The bairagi class consider it essential, although it is not prescribed in the Shastras. By its use they are enabled to assume an air of meditation and abstraction from the world, due really to ganja intoxication. This imposes on the ignorant, but is condemned by the better educated Hindus. The use of ganja, often in enormous quantities, is universal among bairagis. - Evidence* of MIR IMDAD ALI, Honorary Magistrate, Damoh


Question 32.—Ganja-smokers invoke Mahadeo in connection with the drug. They say Mahadeo took the drug. I do not know of its being mentioned in the shastras. - Evidence of KAPUR CHAND, Honorary Magistrate and Gumasta, Raipur.


32. At the Shivaratri festival it is offered to Shiva. At other times it is offered in performance of a vow. On no other occasions is it obli -gatory. It is handed round at assemblies and meetings. At the Holi, bhang and ganja are much used, but are not obligatory. The use at these festivals does no harm. There are many persons who only use these drugs at these festivals, but they do not last long enough to develop a habit. - Evidence of DIWAN PREM SINGH, Zamindar, Bilaspur District.


32. At the Holi festival, a special form of bhang is used called majum. It is sugar and water with bhang and massalain it. It is eaten as a sweet -meat. Bhang is also used at the Shivratri festival. Its use is not essential to any festival. There is no special custom among the Gonds, who prefer liquor. There are no social customs connected with ganja or bhang. - Evidence of LALL UMED SINGH, Zamindar, Bilaspur District.


32. None of these drugs bears any connection with religion, caste or custom. They are only taken for intoxication. After a short use it becomes a habit to smoke ganja which results in producing foam and reducing the blood. The use of bhang produces flatulence. - Evidence of PANDIT NARAYAN RAO GOBIND, Brahmin, Zamindar, Hurda.


32. There is no custom, either social or religious, with regard to the consumption of any of these drugs; on picnic days if the party consists of young men of levity, bhang is sometimes pre -pared with ordinary bhang-massala to be drunk an hour or two before the meals; on similar occasions ganja smoking takes the place of bhang if the party consists of members of lower orders of society. During Holi festivals bhang is more largely used among all classes of people, the object being to cheer up their spirits and add to the enjoyment of the festival. It is always tem -perate. It is not at all likely to lead to the formation of habit or to be otherwise injurious - Evidence of RAO SAHIB BALWANTRAO GOVINDRAO BHUSKUTE, Brahmin, Jagirdar of Timborni, Barhanpar, .Nimar District.


32. So far as I am aware of, no social or reli -gious custom requires the use of ganja-smoking. But the beverage called bhang, and the sweet called majum are customarily used at certain festivals and in certain places of India, as for in -stance at Durga Puja and Holi. 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 beard) when no liquor is permitted. - Evidence of the REV. I. JACOB, Church of England Missionary, Chairman, District Council, etc., Chanda.


2. Nobody, who is not addicted to it, touches ganja, even on feast days; but the case is different with bhang, for one may use it on occasions of marriage, Holi, Dewali, Shivratri, Sawan, Dasahra, Nauratri, etc., when he would not touch it on other days of the year. On these occasions parti -cularly the habitual consumers add to it the root of the jwar plant, about 6 mashas in weight and less, generally kaner ki jar (the root of oleander) which makes the beverage very intoxicating indeed. Bhang is sacred to Mahadeo, one of the gods of the Hindu Trinity, which is represented as always under its influence. It is, therefore, classed with soma, which is one of the five plants which liberated human beings from all their earthly sins. It was, say the devotees of the destroyer (Mahadeo), one of the nectars which was given to man when the gods churned the ocean. It is not essential, but the staunch worshippers of the Mahadeo make it their duty to drink bhang on the days which are sacred to that god, if only on the pretence that it enables them to concentrate their attention to the worship of that god. The use of bhang on such occasions is temperate, so far as the novices are concerned. To the ordinary consumers, it is a day which affords a sound excuse for extra strong libation. As these religious observances are not few and far between in the Hindu calendar, I am certainly of opinion that even this occasional use leads to the formation of the habit, which ends in ruining the so-called devotees of the god.  -  Evidence of ADHAR SINGH GOUR, Kshattri, Barrister-at-law, Hoshangabad.


32. During the Dasera every Shakta in Bengal considers himself bound by religion to take bhang on the night of the drowning of the idol. From biting a single bhang leaf to getting dead drunk and remaining insensible for a day or more, with various stages of intermediate drunkenness or excitement result from this supposed religious inculcation, according to the age, education, social position, etc., of the devotee. People do regard it as essential. But now that orthodoxy is daily losing ground, the custom has weakened in a proportionate measure, and it is followed more for the excitement that it causes than for the spiritual benefit that it is supposed to confer. Generally, the quantity of bhang drunk, I believe, is not excessive. I do not believe that such a custom has any appreciable effect in the forma -tion of the habit of bhang drinking. In the up -countries and the Central Provinces, the Diwali and the Holi furnish occasions for the consump -tion of a good deal of bhang and majum, but I do not think any religious inculcation is pretended to add sanctity to the license. - Evidence of MR. TARA DASS BANERJI, President, District Council, Raipur.


32. In the Holi festival of Hindus, bhang is generally used as a religious drink in shape of liquid, as well as majum  and tali. In connection with such  custom it is not regarded as essential. It is on such occasions generally excessive. No; it does not lead to the formation of habit, but it may prove injurious if taken in excess. I know that the Bengali community of all classes use bhang in liquid form in Dasera, when it is commonly called Vijaya. - Evidence of LALA NIINDKESFIORE, * Agartcal, Merchant, Banker, Contractor, Malgoozar, Honorary Magistrate, Secretary, Municipal Committee, and .Me.mber, District Council, Saugor.


32. There is no religious sanction for indulgence in ganja or bhang. Consumers of their own wrong-headedness and wickedness do take their pipe of ganja, or lota of bhang, to the temples and pour some of the bhang as an oblation to the gods, but this is quite against religion. They also offer a piece of ganja flower (kali) as an offering. - Evidence* of ONKAR DAS, Agarwalla Bania, Mahajan, Seoni-Chapara


32. I know of no custom, social or religious, involving the consumption of ganja. At the Shivaratri time, Hindus of the ganja-smoking classes offer a little ganja in the Mahadeo temples, but smoking is no part of this custom. Also it is their custom similarly to offer 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. They do not smoke in the Mahadeo temples. - Evidence* of HUSEN KHAN,† Pathan, Abkari Contractor, Seoni-Chapara.


32. According to Hindu rites, they celebrate the Shivaratri holiday by offering the god Mahadeo richly prepared bhang, ganja and dhatura flowers, as the god Mahadeo or Shiva is supposed to be very fond of these drugs, and the best way to please the god is the offering of these drugs. The drug after being offered to the god, is distributed amongst the people gathered, who are the consumers either of bhang or ganja. The bhang is resorted to freely even by those who are non-consumers. Almost 90 per cent. of Hindus may be indulging in bhang occasionally, though a very small percentage might be taken as habitual consumers. Another deity to whom these drugs are offered is Hardulal. In the funeral ceremony amongst the Gonds of these provinces, flat ganja (kali) is placed over the chest of the dead boly 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. In the first instance the followers of the god Shiva are bound to give the offering, and is there -fore an essential ceremony. As for the Gonds, the funeral ceremony described above is followed invariably. In Shivaratri holiday, bhang is used to a great extent compared to ganja, and the consumption is temperate only except in rare cases ; and these occa -sional indulgences could not be supposed to form into any habit or prove injurious. - Evidence of COWASJEE MEHERWANJEE HATTY-DAROO, Parsi, Merchant and Abkari Contractor, Seoni-Chapara.


32. The use of these drugs is generally held to be objectionable, both from a social and a religious point of view; but it is used on occasions of fire treading and book-swinging, and cakes containing ganja in small quantities are offered at festivals to local deities or demons, and after-wards distributed among the votaries, who are mainly of the lowest class of Hindus. In such cases the use is regarded as essential; but it is temperate and not likely to lead to the formation of the habit - Evidence of MR. J. STURROCK, Collector, Coimbatore.


32. Ganja is offered to Karuppana Swami and other deities and then taken. The pusari takes the offered quantities for his use. The use of the drug in connection with such custom is regarded as essential. The offertory varies with the means of votary. The offertory may lead to a development of the habit by the pusari. - Evidence of MR. E. TURNER, Collector of Madura.


32. In Moharam and Holi festivals bhang and ganja are especially used. Amongst Muhammadans a child about to be circumcised is given two hours before the ceremony some majum in sugar as an anæsthetic. - Evidence of MR. C. B. MACLEANE, Collector of Nellore


32. The Tahsildar of Raidrug mentions that on the Siva Rattri festival, worshippers of siva consume a liquid made of water, ganja, poppy seeds, sugar and spices ; the other Tahsildars do not notice this - Evidence of MR. R. SEWELL, Collector of Bellary.


32. Ganja and the preparation from it known as majum are used as offerings to the family deities known as Katteri, Muniswaran, etc., who are all known as evil deities made use of in black magic. The offering, is then distributed to those present, some of whom if used to it already, or if inclined to use it, make use of it. Bhang is served on the last day of the Dhasara by Rajputs, etc., to their friends and relatives. But these occasions are only periodical. The use on such occasions is considered essential, and is temperate generally, and not likely to lead to the formation of a habit. In some instances ganja and majum, tola each, are placed in a tray passed round a sick man's head three times and then thrown away in the street. This is done in cases of sickness due to the " casting of evil eye." - Evidence of MR. J. THOMSON, Collector of Chingleput


32. Bondilis use bhang (liquid) at the time of the Holi festival. It is also said to be used on Mesha Sankramanam day in Parlakimedi Taluk. - Evidence  of  MR. J. G. D. PARTRIDGE,  Assistant collector, Ganjam.


32. As is the case with alcohol, ganja is offered to Karuppawaswami and other village deities, and libations are poured. The pusari or the people about the temple take it afterwards for private consumption. It is not certainly an essential offertory. The offertory varies with the size of purse of the worshipper. These offertories may lead to a development of the habit by the pusari, but the amounts offered are very small. - Evidence of MR. E. L. VAUGHAN, Acting Sub-Collector, Dindigul.


32. Bhang is prepared by Bandilis, Rajputs, and Mahrattas on the last day of Dessara (Durgapuja), and worshipped before being used by the inmates and friends. It is also used at funeral ceremonies of such as were consumers of it when alive. Among the males on the day of the ceremony some is placed in the grave and some given to the assembled guests, at least such of them as are consumers. It is an essential part of the above ceremonies. It is also used at weddings, but it is not essential. The use of the drug on the above occasions is often carried to excess, but I can't say whether it is likely to lead to the formation of the habit - Evidence of MR. J. H. MERRIMAN, Deputy Commissioner of Salt and Abkari, Central Division.


32. The gosains and bairagis, who profess to be religious devotees take to the practice. Yes. Temperate. Yes; it is believed to be injurious - Evidence of P. PUNDARIKAKSHUDU, Brahmin, Deputy Collector, Venukunda, Kistna District


32. Bairagis invariably smoke ganja. It is regarded as essential with their religious custom. Uriyas drink moderately bhang on Sankranti day after offering, to goddess. It is not known that this custom has ever led to the formation of the habit or otherwise injurious - Evidence of W . VENKATAPPIAH PAN TULU GARU, Brahmin, Deputy Collector, Chatrapur, Ganjam.


32. The Rajputs drink pannia and make presents of ganja on occasions of festival and marriage. Neither the Musalman nor the Hindu religion requires the use of these drugs on religious occasions. On the other hand, it is prohibited. Nevertheless, as a matter of fact, in the mutts of bairagis, such as at Tripati and at the shrines of Muhammadan saints, such as at Nagore, Conjeveram, Arcot and other places, the janisheen or the manager of the shrine distributes ganja to all the fakirs who assemble during the ooroos or festival. In none of these places, religiously speaking, ganja should be distributed; but, according to custom among the fakirs, its distribution is essential. On occasions like these, some consume these drugs excessively, while others are temperate. These habits are certainly injurious. - Evidence of M. AZIZUDDEEN, SAHIB BAHADUR, Deputy Collector, North Arcot.


32. No religious or social customs make the consumption of the drug essentially necessary. Ascetics use it on the plea that it helps to concentrate the mind, and thus enables them to fix their thoughts wholly upon God - Evidence of MR. J. H. GWYNNE, Deputy Collector, Wynaad, Malabar District


32. On the 1st day of the month of "Mesham" (Aries) which generally falls on or about the 11th April, bhang and spices are ground and mixed in sugar water and offered to the idol of Hanuman in all the mutts and freely distributed to all the people then present, i.e., to such as have no objection to drink it. - Evidence of TADEPALLI SIVARAMAYYA, Brahmin, Pensioned Deputy Collector, Chatrapur


32. In social life, amongst lower orders, the smoking of ganja is not taken objection to and so religiously. In higher orders of society, there are hardly any cases of ganja smoking. Consumers of preparations made with ganja, such as majum, halua, etc., are looked down in higher orders of society. Religiously the consumption of ganja is taken objection to. Ganja goes by the name of gnanapatri. It means wisdom leaf. There is a notion amongst certain classes of religionists that ganja smoking helps steadiness of mind in devotion. -  Evidence of C. VENKATA CHALAM, Tahsildar, Guntur.


32. No social or religious customs connected with the use of ganja or bhang are known to exist. It is used by the bairagis and others who want to give up society and lead the life of ascetics as a thing that induces concentration of mind necessary for meditation and devotion, and also as one that makes a man indifferent to thirst and appetite. - Evidence of A. KRISHNAMACHARULU, Tahsildar, Bapatla, Kistna District.


32. In demon or hero worship, intoxicants of all kinds are offered to the gods and then swallowed by those offering them. In hook-swinging, fire-walking festivals, the operators are drugged with ganja and they become insensible to pain. Yes, regarded as essential. Generally temperate. May lead to the formation of the habit; but does not generally. - Evidence of P. S. SINGARAVELU PILLAI, Tahsildar of Erode.


32. Ganja is used only as a religious custom among those who have some veneration for siva, specially on Sivaratri day. They on that day worship Siva with water mixed with ganja, poppy-seeds, sugar, other spices. This custom is partially observed by Rajputs  - Evidence of M. BIMACHARI, Tahsildar, Rayadrug.


32. It is customary among bairagis, etc., to welcome their friends and relations by offering ganja when they come to see them in the same way as tea or coffee is offered among the civilized people of the West. About half or one tola of ganja is well washed first repeatedly with water in the palm of the left hand, and is squeezed with the thumb of the right hand till it forms into a ball. This ball is put in a small earthen bowl, then fire is put on it and given to the visitor, who smokes by holding the bowl between his two hands. After taking two or three whiffs the bowl is passed on to some others in the company. When this exchange of the bowl takes place, the receiver calls out " Ram! Ram!" and at the same time makes a sort of obeisance to the giver. When the Musalmans exchange the bowls, they call "Jama Alla!" (society of God) ; then the receiver calls out "Ishq-i-Alla" (love of God) and makes some obeisance. The Musalmans place the earthen bowl on the hukka and then smoke. - Evidence of MUNSHI S. MOHAMED UNWUR SAHIB, Tahsildar, Suthanapully Taluk, Kistna District.


32. Some of the mendicants, under the impression if they take any of these preparations their minds will be devoted towards God. - Evidence of P. RAM RAO, Tahsildar of Hadgalli.


32. In marriages and festivals the use of the drug is regarded as essential. It is generally temperate. It is used by Marathis and Kshatriyas on such occasions to keep up their spirits. - Evidence of ADAKI JAGANNADHA RAO, Brahmin, Acting Tahsildar, Hindupur, Anantapur District.


32. It is customary at the Holi festival among the Mahrattas to offer panakum made of bhang to the god Kama (Cupid), and drink it or distribute it among friends, boys and children. This may also lead the younger members to follow the pra c-tice of using bhang. - Evidence of M. SESHACHALA NAIDU, Baliya, Pensioned Tahsildar, Vellore.


32. Some of the lower orders make use of ganja as an offering, like cocoanut, plantains, liquor, and such like articles, for certain deities, such as Maduraveeran, Muniapen, etc., according to the vow taken by each of such persons. 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.  - Evidence of N. SOONDRAMIAH , Brahmin, Deputy Tahsildar, Ootacamund.


32. There is no social custom in respect of consumption of any of these drugs in this part of country, but in Kathiawar it is a custom amongst respectable families to give opium water to all
guests; so also it is supposed that there might be such a custom of giving out bhang or ganja to guests in Cuddapah, Kurnool, Bellary, and Hyderabad. Amongst bairagis and others who are accustomed to use these drugs will as a custom give the same to their friends accustomed to them. As regards religious custom, bairagis chiefly use these drugs as it would tend to keep up their religious enthusiasm. - Evidence of P. LAKSIIMINARAYANA, Brahmin, Manager of Court of Wards' Estate, Nuzvid


Question 32.—There is no custom of using these drugs at the Shivaratri in this district. It is only confirmed smokers who call the drug the "Shiva ki buti," but not other people, here at least. - Further pap er put in by RAI BAHADUR K. NARAINASWAMY


32. There are certain classes of people in Southern India who worship Muni, Karuppan, Veeran, Maruthaveeran, etc., whom they call their family deities, usually offer ganja as offerings and then consume. - Evidence of T. S. KRISTNASAMY CHETTY, Vishnuvite, Pensioned Police Inspector, Trinamalay, South Arcot District.


32. During the Mohurrum festival the men of all ages who carry the "panjah" are intoxicated vol. vi.
with some preparation of hemp. I have never seen any one of them eat the confection, but by universal testimony such is the ease. It is done to inure them against fatigue and to make them behave in a "frenzied" way. I believe that these men and lads continue the practice after the feast. - Evidence of SURGEON-MAJOR H. A. F. NAILER, Acting District Surgeon, Tanjore.


32. (a) It is customary for fakirs and sanyasis in their annual gatherings and anniversary celebrations at tombs and festivals in temples to have ganja and tobacco supplied to them by the guardians of the tombs and temples. (b) Though the use of these articles is not essential on such occasions, yet it is a custom of long standing. (c) The use is sometimes excessive on these occasions. (d) Yes. There is no religious sanction for the practice, which is condemned by many Muhammadans and Hindus. - Evidence of SURGEON-MAJOR JOHN LANCASTER, District Surgeon, North Arcot


32. There are no special customs here in conne c-tion with the consumption of the drug. During the Mohurrum festival men and boys indulge freely in ganja, to intoxication; they become highly excit–ed, they dance wildly, and jump through fires; and finally become stupefied, and. helplessly drunk. The use of the drug at this time is excessive; it is considered essential to produce the wild excitement and disregard of physical pain that seems necessary for the actors in these orgies. It does not appear to be subsequently injurious or to lead to the formation of the habit, so far as I have seen. - Evidence of SURGEON-MAJOR G. L. WALKER, Civil Surgeon, Ootacamund.


32. Bhang is made and freely sold in some places during the Kama (Indian Cupid) festival. Some religious men (ascetics) use bhang. It is not essential that such religious men should take bhang. This leads one on to the formation of the habit - Evidence of SURGEON-MAJOR W. F THOMAS, Acting District Medical and Sanitary Officer, Chingleput.


32. It is condemned by religion, but sanctioned by usage. The habit is formed owing to a popular belief among the people that ganja is remarkably instrumental in acclimatising an individual to any climate or breaking him to the vicissitudes of life. A small beginning invariably leads to the form -ation of the habit. -  Evidence of Apothecary MUHAMMAD ASADULLA, Ellore, Godavary District.


2. On Mesha Sankramanam day, it is the custom-here to drink hemp water. It is believe that Anjanayya, with whom ganja is a favourite object, was born in this day. This custom does not seem to receive any sanction from the Sastras, but has been in existence from time beyond living memory. It is not absolutely necessary to drink hemp water on this day. The custom is sometimes more honoured in the breach than in the observance. The drug taken on this particular day is generally temperate, and is not likely to lead to the formation of the habit. - Evidence of K. JAGANNADHAM NAIDU,* Medical Officer, Parlakimedi, Ganjam District.


32. Both social and religious. Social—bad society. Religious—ascetics and fakirs of wander-ing habits. It is regarded as essential with the ascetics for the concentration of thought and of the enduring habit. It is generally excessive, and it is injurious to health by affecting the lungs and general waste of muscles. - Evidence of Hospital Assistant T. RANGANAYA KULU NAID00, Rajahmundry, Godavari District.


32. There is no custom, either social or religious, in regard to the consumption of these drug; but the sanyasis and bairagis practise very much, simply because to keep their minds in steadiness for their meditations and devotions. Such custom, however, is not considered essential to them. These persons often indulge in excess, thereby acquiring a habit, without considering, however, whether it is injurious or otherwise. - Evidence of Hospital Assistant M. IYASWAMY PILLAY, Saint Thomas' Mount, Madras.


32. In certain families it is a custom to distribute ganja drink generally made with milk on festivities, but this is not invariably the rule. There are certain religions in which a drink of this is substituted on certain occasions for intoxicating beverages. Sometimes the maximum dose is exceeded. It creates passion for intoxication. Unless he is strong in his controlling power, his sure to be a habitual consumer - Evidence of Hospital Assistant CHINNY SREENIVASA RAU, Prapanna Komity, L. F. Hospital, Bobbili Vizagapatam District.


32. Offering ganja and bhang is the social custom among the bairagis and the gymnasts respectively. This is done when two or more meet together, or when one goes to other or others to have conference. Such offering is regarded as essential. It is generally temperate. It certainly leads to the formation of the habit, and undoubtedly is injurious. I do not know about charas. - Evidence of Hospital Assistant JAGANNATII PANDIT, Uriya, Russellkonda, Ganjam District


32. During Muharram festival, ganja and bhang is used, as it is the custom for them to take it during those days. - Evidence of Hospital Assistant MADURANAYAGUM PILLAI, Vellala, Uravakonda, Ananlpur District.


32. Bhang is made use of by Rajputs and also Mahratta people during the days of Kama (Cupid) feast in some parts of this country ; yet this is not general. The quantity so used is moderate. It may lead to the formation of habit. - Evidence of Hospital Assistant I. PARTHASARATHY CHETTY, P enukonda, Anantapur District


32. It is the unanimous .and firm belief of all the Muhammadans that everything which causes intoxication is unlawful. We should now ascertain what opinion do the Hindus hold on this subject. In every nation the views of the persons of lower order is not admitted as a proof; while such is the case, we should try to obtain the views of noble and trustworthy persons. On several occasions I have heard Brahmins, Deputy Collectors and Tahsildars, etc., who happened to come under my treatment, making the following remark to their inferiors whenever they talked anything unreasonable—" what sort of bhangi words are these ? " From this it is evident that this sort of intoxication is looked upon as obnoxious by all and has consequently become a proverb. Ganja is moreover injurious. - Evidence of SAIYID MAHMUD alias H AKEEM NHANNAY MIAN, Medical Prac titioner, Cuddapah.


32. The persons who are accustomed to use that drug generally before and after meals and in friendship, they use it in (Thumkurrah) society, which means a place purposely and separately fixed by a number of people for smoking and eating these drugs ; also they use it even in religious matters, and they are in the habit of using them accordingly. - Evidence of I. PONNUSAWMI PILLAI, Private Practitioner, Pothawar, Salem, District.


32. Karuppannan, Kali, Mathuraiviran, and Malai Kavalan Swami are said to accept ganja as offerings in the shape of lagiums - Evidence of ABDUL KARIM SAHIB, Native Physician, Namakkal, Salem District


32. It has almost become a social custom in several big towns that bhang is prepared and distributed, along with other preparations, among the guests, on important occasions at dinners. There is a class called Rajputs, or popularly called Bondilis. They observe annually a festival named
Holi. It is reported that it is a custom among them to use halwa or bhang during that festival. - Evidence of TIMMARAZU VENKATA  SIVA RAO., Brahmin, Landed Proprietor and Chairman, Municipal Council, Chicacole, Ganjam District.


32. Generally speaking this habit is fostered in solitude, and continued in lonely paces, and not publicly made use of. I do not know whether gosains connect the use of this drug with any religious principle. - Evidence of SAGI RAMA SASTRY, Brahmin, Inamdar and Native Doctor, Rajahmundry, Godavari District.


32. The use of ganja is not prohibited by any religious books ; nor are the consumers offensive to their neighbours. - Evidence of BONDILI MOTIRAM, Cultivator, Cocanada, Godavari District.


32. A. person smoking ganja generally hands the pipe over to those happening to be about him, provided they are accustomed to smoke it. By bairagis, sanyasis and fakirs, ganja is smoked generally with a view to facilitate concentration of mind for divine contemplation. Labouring classes use it to find relief and kill fatigue. Beyond these there are no more customs here. - Evidence of K. SUBBARAYADU PUNTALU, Brahmin, Chairman of the Adoni Municipal Council, Bellary District.


32. None. The religious mendicants, who use it largely, do so probably (1) because they are a lazy, bad class of men ; (2) because it helps them to bear the hard-hips of their peculiar kind of life; and (3) because the half-crazy, imbecile demeanour it produces is not unfavourably regarded by the people. - Evidence of the REV. H. J. GOFFIN,*Missionary, Kadiri, Cuddapah District.


32. There is neither social nor religious custom in consuming these drugs. Such customs are considered to be of a vely mean sort that a man could acquire. It is injurious to the health. One that is addicted to these habits loses appetite, virtue, colour of the body, and his face gradually turns quite pale. - Evidence of the REV. J, DESIGACHART, Missionary , Society for the Propagation of the Gospel, Badvel, Cuddapah District.


32. It (ganja) is used in the Kama festival (the Holi festival) in South India. It is ground with milk and sugar and eaten by men and women. The Sattanis use it when they worship devils. They put the juice into the food they eat. Saktiworshippers, both men and women, use it extensively. - Evidence of the REV. W. ROBINSON, Missionary, London Missionary Sobriety, Salem


32. Ganja is frequently used in curry at funeral feasts, but it is not essential. It is also used at times in the goshti, or secret feast of the Ramanuja sect, but is not by any means essential. Adherents of the Brahmagnani and other mystical sects are much addicted to the use of ganja. This use is not regarded as a religious ceremony, but those given to it believe that the intoxication produced by the drug enables them to obtain a vision of divine things. They call ganja gnana patra (wisdom's leaf) and describe those addicted to it as gnannen (wise men). I have had a poor dull looking creature pointed out to me as a gnanni. The use of ganja in this way always tends to excess as the d esired experience cannot be obtained unless there is a considerable amount of intoxication. A good many men, I believe, become addicted to ganja through joining such sects. - Evidence of the REV. W. H. CAMPBELL, Missionary, London Missionary Society, Cuddapah.


32. (a) In the Kama festival this is especially used, and by some is connected with the idea of Siva's passion under intoxication. (c) Excessively and in manner likely to lead to the habit. The Sittar are all said to have written their famous poems under the influence of ganja. - Evidence of the REV. JOHN S. CHANDLER, Missionay Madura.


32.(1) (a) The ganjai habit is called "the leaf of wisdom" amongst the sanyasis or religious ascetics, because the use of it produces a mental state conducive to a knowledge of the Deity. (b) The use of it by them, though all but uni -versal, is not considered essential. (c) It is generally excessive. (d) And injurious. (2) (a) The use of ganja is universal in a reli -gious society called " Universal Wisdom." (b) It is essential in that society's meetings, which, however, do not seem to be frequent. (c) It is then excessive.
(d) And injurious. (3) (a) In Vedantic religion. (b)Not essential. (c)Excessive (4) (a) In Puri there are three idols, one of whom, Balabhadra, is said to be very fond of ganja. All the officials in that temple use ganja, and each night a large quantity is prepared and placed before the image, and is afterwards con-sumed by the attendants. (b) Essential. (c) Excessive.  - Evidence of the REV. H. F. LAFLAMME, Canadian Baptist Mission, Yellamanchili, Vizagapatam.


32. None known. It is said that the people of different castes will drink together out of the same vessel, if need be, making, as with medicine, no caste distinctions. - Evidence of the REV. J. F. BURDITT, Missionary, Narsaravupet, Kistna District.


32. No such custom in this district has come to my knowledge. Only once, some people at Moolky (actors in the Hindu theatre) are said to have worshipped the bhangi huka with tom tom and music - Evidence of the REV. S. C. SCHAIBLE, Missionary, Moolky, South Canara.


32. In Bengal there is the religious custom of drinking bhang on the Vijaya Dasami (Dasara) day. Saivas offer ganja to their deity and smoke it afterwards. -  Evidence of B. CHATTERJEA, Brahmin, Pleader, District Court, Ganjam, and Chairman, Berhampore Municipality.


32. It is said that the Koran (a religious book) prohibits the consumption of these drugs. Even the Hindu Shastras regard the use of intoxicating drugs as sinful. The consumption of these drugs is not recommended either socially or religiously. - Evidence of V. SIVA YOGI, Brahmin, 1st Grade Pleader and .Municipal Chairman, Vellore


32. In Hindu traditional books it is said that sages who practised yogam were in the habit of using it. The pardesis, who imitate those sages, have borrowed the custom. - Evidence of V. SRINIVASA RAO, Brahmin, Pleader, District Munsiff's Court, Tirukoilur, South Arcot.


32. It is not associated with any social or religious custom. Almost all the bairagis use it, and passionately like it for the reason that it is an effective preventive against fevers as well as the effects of cold and of drinking all sorts of water in their wanderings. - Evidence of P. KESAVA PILLAI, Karnam, Pleater, and Honorary Secretary of the Gooty People's Association.


32. It is said to facilitate concentration in the practice of yoga. It is served with pansupari to
bairagis and pandarams on certain ceremonial days. In some parts when guests are invited, ganja preparations with pansupari and fruits are sent in advance - Evidence of the TEACHERS' ASSOCIATION, Trichinopoly.


32. The use of ganja by the Brahmins of this presidency is prohibited by religion. The other respectable castes follow suit in holding the same view. - Evidence of the HON'BLE A. SABAPATHY MOODELLIAR, RAI BAHADUR,* Merchant, Bellary.


32. The social custom of offering ganja or bhang in receiving friends or relatives is prevalent in Northern India where these drugs are largely used. This custom is essential, just as people of Southern India offer betel leaves and nuts. It is generally temperate. It is not at all injurious, but leads to the formation of the habit - Evidence of CHODISETTY VENKATARATNUM, Merchant, Coconada, Godavari District


32. The plant is considered sacred and worshipped by Gohaies, but I do not know whether the use of it is religiously necessary. Gosains and bairagis in general use it, and sometimes it is given in some places to them as charities. - Evidence of MIRZA MEHDY ISPAHANI, Merchant, Madras


32. In Ganjam district it is allowed by religion that all should consume bhang on Mesha Sankranti day in honour of Siva and Anjaneya. Some repeat and respect the custom on Sivaratri and Dasara. The worshippers of Durga eat and drink bhang in the months of Asweejum and Chitram in honour of the goddess. - Evidence of NALUM BHIMARAUZ VYSYIA, Merchant, Berhampore, Ganjam District.


32. Ganja is consumed generally on all occasions, and at times when friends meet together in houses or other public places or on occasions of funeral ceremonies. - Evidence of KAMALAPURAM NAGAYYA, Komati, Ganja Contractor, Adoni.


32. To the best of my knowledge, the use of ganja is not connected with any customs, social or religious ; but I believe the plant is looked upon with some reverence by a few Hindu priests. - Evidence of T. RATNASAMI NADA.R, Arrack Supply Contractor, Malabar


32. Some people accustom themselves to it by associating with people who use it. Gosains and fakirs use it for religious purposes. By devotees its use is considered essential. Suppresses sexual inclinations. - Evidence of MULAGULA KONDIAH, Goldsmith, Rajahmundry.


32. Ganja is considered by the people as a sacred sacrifice to Idumban, karuppan, Veerabadran, Maruda Veeran, Muniappan, and such other devil deities. Sacrifice of ganja is essential in worshipping the above deities. Small quantities would do sacrifices like these; generally bring about the habit. Gifts of ganja to pardesis or sanyasis is considered to be a great piece of charity. Several people have built public places for the purpose. - Evidence of ANGAPPA GONUDEN, Blacksmith, Salem.


32. To keep their minds steady in philosophical devotion and penitential purposes, men use it. Some think it necessary for religious thoughts. Those who consume it for religious purpose use it moderately. But the rest become intemperate and use it excessively. It becomes a habit, and, taken to excess, it is injurious to health. It is generally in disrepute, though not so with bairagis and fakirs. - Evidence of BALDEVDAS, Brahmin, Priest of Hanuman Math, Rajahmundry.


32. A reliable witness states that among Marwaris the use of ghota and majum is common on religious and festive occasions, such as marriage, a birth, recovery from illness, or after a fast. It is offered to guests, who take it or not as they feel inclined. The use on such occasions is generally temperate ; but inveterate users take advantage of the chance of a good pull. Searching the Nagar volume (XVII) of the Bombay Gazetteer, I find no reference to the use of the drug as part of any social or religious ceremony. The shop accounts show no extra sale in the neighbourhood of any great religious festival, and the custom of use on the Shivaratra is not observed locally nor considered essential. - Evidence of MR. E. J. EBDEN, Collector, Ahmednagar.


32. Bhang is sacred to Shiva and is called the batti of Shiva. On Shivratri it is necessary for his worshippers to offer bhang to Mahadev. On Lim ochhav or Gorepadoa day many Hindus drink the juice of the leaves of the nim tree grounded with bhang and water. This use of the drug is temperate and not likely to lead to the formation of the habit. - Evidence of MR. F. S. P. LELY, Collector of Surat


32. I understand that Shiva or Mahadev is regarded by Hindus as the special patron of bhang, and that it is always imbibed on his sacred days and festivals. I have not heard that orgies are indulged in on these occasions; and, as they are infrequent, I do not think they are likely to have any effect in forming habits. - Evidence of MR. H. WOODWARD, Collector, Kaira, Gujarat.


32. (1) At the Muharram, the Shimga or Holi, and the Gawri (Ganesh Chaturthi), those who dance and sing and otherwise exert themselves in the procession, etc., are wont to take a drink of the milk (or water) of the cocoanut sweetened with jaggery and strengthened with ganja. This is to make them excited and lively. (2) On the Maha Shivratri, the god Shiva, being an ascetic, has a liquid preparation of things to which he is addicted, including ganja, poured over his image. (3) Kunbis are wont to make offerings at the .time of threshing to the local divinities of their fields. In a few (not more than 10 per cent.) of such offerings a small quantity of ganja is included. (1) is not essential ; (2) and (3) are probably considered so by the worshippers. (1) is generally temperate, and not likely to lead to the formation of the habit, nor otherwise injurious ; (2) and (3) are purely ceremonial - Evidence of MR. R. A. LAMB, Acting Collector, Kolaba.


32. In Sanskrit this hemp is termed "Dnyanvalli " and " Shambhavi" in that it is supposed to confine the attention of the individuals using it to the particular subject on which one begins to think before subjecting oneself to its influence, and the jogis and the really genuine class of bairagis never stop at a place where they are apprised of the fact that ganja is not sold there - Evidence of the H ON'BLE G. D. PANSE, First Assistant Collector, Ratnagiri.


32. On fast days it is usual to use the drugs more than otherwise. During the Maha Shivaratra festivities which occur in the month of (Magh) February, bhang is much more used. The beverage called gota is drunk by all classes of men. The use of this drug in connection with this period of festivity is not regarded as essential; but as Maha Shivaratra is kept as the greatest fast day in the year, men resort to the beverage to counteract the effects of fasting, and to stimulate personal activity and merry-making. The beverage is, however, used moderately, and is not unwholesome or injurious. It does not lead to the formation of the habit, as large numbers of people use the beverage only once in the year, and do not think of using it again until the following year. - . Evidence  of  MR. A. H. PLUNKETT, City Magistrate, Poona


32. I am told that some people think it necessary to offer a drink of bhang to Mahadev, and then drink it themselves on the Shivaratri. Dowries have a custom of offering a ball made of ganja and ganja drink to their family god Sonkarshid or Kalbhairav (different names of Mahadev) in the month of Chaitra ; and then eat or drink the same themselves. They have also a custom of vowing that if the god be pleased to give them the desired thing, they would give ganja to a certain number of dowries to smoke or to drink. Patvegars, who are said to be Kshatris, serve in small quantities some preparation of ganja on the anniversary of their fathers called " paksha " to all persons called to dinner. - Evidence of RAO BAHADUR NARAYAN GANESII DESHPANDE, Brahmin, Deputy Collector, Belgaum


32. Bhang is the favourite drink of the followers of the Shiva sect. On Shivaratri and other days connected with the worship of Shiva (Mahadev) bhang is religiously used by the devotees. This practice does not lead to the formation of habit. Ganja does not form an article of worship. - Evidence of RAO BAHADUR BHIMBHAI KIRPA RAM, Brahmin, Huzur Deputy Collector of Surat.


32. The god Shiv is fond of the bhang drink called ghota. So the devotees of the god Shivon a particular day called Shivaratri mix ghota with the juice of sugarcane and offer it to the god and use the remainder for themselves. Except this custom, I am not aware of any other custom, either social or religious. It is not regarded very essential. It is temperate and is not likely to lead to the formation of the habit or otherwise injurious. - Evidence of RAO BAHADUR VYANKATESH BAPUJI WADEKAR, Deputy Collector, Ahmednagar.


32. There are no social or religious customs that I can point out with regard to the consumption of ganja, unless the custom of bairagis and others of smoking ganja in company be called a social custom. Bhang, on the other hand, is consumed on both social or religious occasions. On fast days it is generally taken, because it is believed to be a sort of a cooling draught. Among the Hindus generally on Maha Shivratra holiday, these drinkers of bhang join together in a temple of the god Shiva and drink bhang or ghota as it is technically called, in company in honour of the god, as that plant is supposed to be the favourite one of the deity in the Hindu mythology. At the time of the holidays bhang is consumed by most people, because it is considered as a sort of a stimulant to help them to enjoy. It is at the same time not esse n-tial that bhang or ganja should be offered on social or religious occasions. It is left to the choice of the people. It is more optional than essential. The use of these drugs on social and festive occasions is temperate, and never, to my knowledge, led to the formation of a habit, nor had it any - Evidence of RAO BAHADUR SITARAM DAMODAR, Huzur Deputy Collector, Khandesh.


32. There are no social or religious customs in regard to the consumption of any of these drugs. But chur ganja is drunk for the sake of pleasure by a very few people on the Hindu Shivaratri and Holi holidays, and on the new year's day in the form of ghota, which is an admixture of ganja, sugar, and poppy juice. The drinking of ghota on these days is not a custom. The use of the drug is not regarded as essential. It is generally temperate. It is not likely to lead to the formation of the habit, and is not otherwise injurious. - Evidence of KHAN BHADUR RATANJI ERDALJI KANGA, Parsi, Deputy Collector and Magistrate, Dharwar.


32. There is no social or religious custom in regard to the consumption of any of these drugs. It has, however, been the fashion with the higher classes of the Hindu community, generally of the orthodox type, to drink the bhang preparation on the Máhá Shivratra holiday, a day sacred to god Shiva, with whom this drug was considered a great favourite. But this does not lead to the formation of any habit. -  Evidence of RAO BAHADUR BAPUJI MAHIPAT KHARKAR, Kayasth, Huzur Deputy Collector and Magistrate, 1st Class, Satara.


32. So far as the Hindu community is con cerned, it is difficult to make a distinction between social and religious customs, as every custom is attributed to some religious principle. The con sumption of ganja in one form or another is customary on holidays such as the Shivaratra or Muharram. In this part of the country pil grimages are held at different places in honour of Shidanath, the supposed incarnation of Shiva (one of the Hindu Trinity). Ghota made of ganja is offered to the deity. On this occasion it is con sidered incumbent on the devotee to take a cup of ghota himself and give some to his friends, rela tions and followers, as the use of the drug in con nection with the custom is regarded essential. The use is generally temperate. It is not likely to lead to the formation of the habit; nor is it injurious, as the use is only made once a year in a moderate form.  - Evidence of RAO BAHADUR RAMCHANDRA RAJARAM MULÉ, Deshastha Brahmin, Administrator of Jath, in Southern Mahratta Country.


32. The beverage made from bhang (vide V of Appendix A) is used in the worship of Mahadeo in the temple during the hot season, and drunk by the worshippers when the service is over. The beverage forms an essential part of the ceremony, and has not been known to have been used except in moderation. So far as my experience goes, I have not known it to have led to the formation of a habit of indulging in it, and I do not think it has proved to be injurious. - Evidence of MR. J. F. FERNANDEZ, R etired Deputy Collector and City Magistrate, Ahmedabad.


32. I have not learnt that there is any social custom among Bombay people requiring them to use a hemp drug. During the Shimga and other holidays, bhang is sometimes made and drunk by Hindus who do not use alcohol. Offerings of bhang are said to be very acceptable to the god Shiva; but the offering of bhang is not essential. Offerings of bhang are said to be essential in the worship of Baldeo. Bhang is, I learn, offered to Dévi by those who cannot, on account of caste, offer spirits to the goddess. The use of bhang in the customs above referred to would not, I believe, be likely to lead to the habit of consuming the drug, except perhaps in the case of pujaris. The Hindu ganja smoker, before smoking, will often make offering to Shiva by repeating the words "Lena Shankar Lena Babulnath." - Evidence of MR. W. ALMON, Assistant Collector, Abkari Department, Bombay.


32. I am not aware of any such custom prevailing in this part of the presidency. It is sometimes said that at Shiva puja (or the worship of the god Shiva) ghota drink is necessary. But this is not a fact. Habitual ghota drinkers prepare the drink at such puja for themselves, and offer it to a new man who may happen to be in their company as a mere matter of courtesy, entirely leaving it to himself to take a small quantity if he chooses to do so. I remember, however, it to have been stated to me that it is a custom among the persons of the ascetic class to initiate a new man to ganja-smoking before he can be formally admitted to their class as a regular disciple. Once introduced to smoking in this way, he gradually falls into the habit, and in time becomes a thorough ganja smoker -  Evidence of RAO SAHEB GANESH PANDURANG THAKAR, Deshastha Brahmin, Mamlatdar, Pandharpur, Sholapur District, at present auditing the jamabandi accounts of the Poona  District, Poona.


32. There is no custom at all, social or religious, in regard to the consumption of any intoxicating drugs, like bhang, ganja, etc. On the contrary, their use is forbidden by religion. A consumer of such drugs is hated by respectable men, and so there is no religious or social binding to use the drug. In the case, however, of ascetics and bairagis it is regarded as a necessity for concentration of mind in contemplation or devotion; but there is no authority of the shastra for such sentiment. - Evidence of RAO SAHEB SHESHO KRISNA MUDKAVI, Mamlatdar of Taluka Bijapur, Bijapur.


32. The consumption of any of these drugs is regarded as religious by ascetics and bairagis, who say that by the use of any of these drugs their sole attention is devoted to the Almighty. Some of the worshippers of the god Shiva regard the use of these drugs in a high sense. The use of these drugs in connection with such custom is regarded as essential, simply because it is bene -ficial to health when temperately used. No doubt it leads to the formation of the habit, and is not injurious if properly used. The social position of a man addicted to the use of these drugs is not much lowered in the eyes of his co-religionists as that of a man given to alcohol. I am not aware of any other, either social or religious customs in regard to the consumption of these drugs, with the exception of the one mentioned by me above, as regards the liking of it by the god Shiva - Evidence of DADABHAI BURJORJEE GUZDER, Parsi, District Abkari In spector, Ahmednagar.


32. Bhang, being considered favourite of the god Shiva, is drunk on the Maha Shivaratra, the fourteenth day of the dark fortnight of the Hindu month Magh (February-March), and on Mondays of the month Shravan (July-August), all these days being sacred to that deity. It is also drunk during the Shimga holidays, the Saturnalia of the Hindus, when more or less indulgence—nay even license—is allowed. These holidays fall in the month of Phalgun (March-April). In Bombay, on the Ramnavami holiday (the birthday of the god Ram, falling on the ninth day of the bright half of the month of Chaitra, corresponding to April-May), in some of the Ram temples of the Prabhu community, a weak drink of bhang, prepared with milk, sugar, and almonds, and flavoured with the bhang massala, is served out to the members of the community who come to worship at the temples. It is taken more as a cooling drink than as an intoxicant. The use is not considered essential, nor is it excessive. It is not injurious or likely to lead to the formation of the habit. - Survey Commissioner, and Director of Land Records and Agriculture, Bombay.


32. Bhang drinking is indulged in at Marwadi marriages. Sometimes Brahmins at dinner parties and other convivial occasions take it with gram fried in ghee. It is not an essential part of the ceremony or feast in either case. It is taken in moderation, and is neither injurious nor calculated to develop a habit in this way. - Evidence of MR. H. KENNEDY, District Superintendent of Police, Ahmednagar.


32. In the worship of Shiva on the Maha Shivaratri a preparation of bhang is sprinkled over the Shivalingam and some placed in a vessel before it as an offering, which is afterwards distributed among the people present. I cannot say whether this custom is essential, but it is the usual practice, and the large number among whom the bhang is distributed prevents its excessive consumption on such occasions. The use of bhang on such occa sions is hardly likely to develop into a habit, as many of the worshippers, especially those not addicted to its use, drink only as much as they can hold in the palm of the hand. - Evidence of MR. F. T. V. AUSTIN, District Superintendent of Police, Surat.


32. It is a social custom in Guzerat to use bhang on festive occasions, such as caste dinners, weddings and certain religious festivals. It is not incumbent on the host to supply his guests with bhang, and in some communities the habit of drinking bhang publicly is in disrepute, although all classes use it in their houses. Kusumba, a decoction of opium, is substituted for bhang by well-to-do classes ; and the more lavishly this is supplied by the host, the better he is thought of by his caste-fellows and friends. Kusumba is much dearer than bhang, and there are many who do not care to use it, but will drink bhang with out hesitation. The worshippers of Mahadev, Shankar, Shiva and other deities, on certain reli gious festivals, propitiate these gods by besmearing the idols with bhang. This does not form an essential part of the "puja," but it is a recognised custom. Many who do not use it in this way habitually do so when making vows as a method of inducing these deities to grant favours. The consumption of bhang on festive occasions is not likely to lead to the formation of the habit, and is said to be injurious if taken in modera tion. - Evidence of MR. T. G. FOARD, Superintendent of Police, Cambay.


32. Generally in the worship of Shiva on the Maha Shivaratri day some preparation of bhang is sprinkled over the Shiva Lingum, and some placed in a vessel near it as an offering which is afterwards distributed amongst the worshippers who may have gathered there; such is the practice going on in some of the mandirs. The consumption in this ceremony is not likely to become a habit, as generally the worshippers there who are addicted to its use receive and drink only a little quantity which can be held in the palms of their hand. - Evidence of KHAN BAH ADUR NANABHOY COWASJI, P arsi, City Police Inspector, Surat.


32. Bhang  being considered a favourite of the god Shiva, it is drunk by many on Maha Shivaratra day. It is not considered essential, and is generally taken in moderation. It is indulged in during the Shimga holidays for creating mirthful sensations, and usually temperately. The practice is not likely to lead to the formation of the habit or be otherwise injurious - Evidence of SURGEON-LIEUTENANT-COLONEL W. MCCONAGHY, Civil Surgeon, and Superintendent, Lunatic Asylum, Poona.


32. Bhang is drunk during the Holi holidays by men who can stand it, for mere pleasure and harmless excitement. It is by no means a custom. It is also drunk on Mondays during the Hindu month of Sravan, and on the Maha Shivaratri day by the worshippers of Shiva ; but I do not know of any injunctions from the Hindu Shastras for the religious use of such a drug. It is mere custom sanctified by age. No Shastrical text, so far as I have been able to ascertain with the aid of my Sanskrit Pandit, exists rendering the use of either of these drugs essential. The use of bhang on such occasions, however, is generally moderate. It is, as a rule, excessive among gosains and bairagis, who, I firmly believe, use the drugs from the varied requirements of their singular lives. Bhang and ganja in such persons are the essential conditions of their lives. As persons entirely living on alms, of which they get plenty at the hands of devout Hindus, they use bhang as an appetiser to consume more food than their idle bodies require ; on the other hand, they use ganja to ward off the pangs of hunger, should they by any chance not get sufficient food for the day. Bhang occasionally drunk on holidays does not and need not necessarily lead to excess, or to the formation of a habit. It is in no way injurious, in my opinion, if drunk on festive occasions in very limited quantities. In the case of those accustomed to its use on ordinary days, it has no tendency to any unpleasant consequences. I may add here that the occasional use of bhang or ganja, particularly the former, on the holidays mentioned, is not looked upon as amounting to any vice. It is not considered a breach of good manners to drink bhang on such occasions. - Evidence of SURGEON-MAJOR K. R. KIRTIKAR, Civil Surgeon, Thana, and Medical Officer, Thana Depot and District Jail.


32. It is customary at weddings, amongst a class of people called the Ghauchees and fishermen, to partake of a little quantity of bhang before commencing their meals for the purpose of pro ¬ducing excitement and exhilaration, and the use in such cases is generally temperate, and there is no reason to believe that such temporary use of the drug leads to the formation of any confirmed habit or desire. Bhang is offered at the shrine of " Mahadeb," the votaries not partaking it. - Evidence of KHAN BAHADUR DOSSABROY PESTONJEE, Parsi, Assistant Surgeon, Parakh Dispensary, Surat, and Honorary Assistant Surgeon to His Excellency the Viceroy.


32. Worshippers of god Mahadeva prepare the sherbet of bhang in large quantities on Mondays. In the month of Shravan, a large quantity is freely distributed. The Marwari Brahmans particularly believe in the efficacy of the drug in this mouth. The use of the drug is generally in moderate quantities. This does not lead to the formation of the habit. They don't seem to be injurious. - Evidence of ASSISTANT SURGEON ANNA MORESHWAR KUNTE, J. J. Hospital, Bombay.


32. Generally it is customary for the votaries of Mahadev to indulge in bhang on "Shivaratri," which falls on Mahavad 14th. It is a belief that Mahadev was very fond of this drink, and hence the custom has become prevalent. It is also indulged in during " Holi " holidays. I know of no religious obligation enjoined, and it is not considered essential. Generally its use is temperate, but in some cases it is excessive. It does not lead to the formation of habit. It is not in any other way injurious. - Evidence of RAO BAHADUR THAKORDAS KIKABHAI, Bania, Assistant Surgeon, Wadhwan Civil Station, Kathiawar.


32. Amongst the Hindu Brahmins " ghota " is used on Shivaratri. Ghota is prepared from ganja in this part. Ganja is cleansed, washed and is mixed with water, milk, sugar, almond pulp poppy seed pulp, cardamoms, and then drunk as sherbet. For the sake of mirth, green leaves or
the whole of the plant of ganja is cooked with mutton and eaten. The use of bhang is not considered essential socially. The use on such occasions is temperate and would not form into a habit. Bairagis or religious mendicants use ganja and develop the habit to excess for the concentration of their thoughts towards deity and induce impotence - Evidence of ASSISTANT SURGEON ABDUL GHANI, Hakim, in charge of Gadag Dispensary, Gadag, Dharwar District.


32. In Gujarat on the Maha Sivaratri holiday Brahmin worshippers make Abhisheka (sprinkling by means of a lota with a hole at the bottom hung over the Lingum) of bhang water on the emblem of Siva, accompanied by recitations of Vedic mantras. Persons suffering from illness or calamities take vows to propitiate the god by means of the above religious rite. Moreover, Hindus drink bhang on the Shivaratri and other holidays, and Mussalmans drink it during the Moharram to make themselves merry. Bhang is said to be the the favourite drink of Siva. By occasionally drinking bhang it does not appear that injurious habits are formed. - Evidence of HOSPITAL ASSISTANT BHAU SACCARAM, Brahmin, Raipur Dispensary, Ahmedabad.


32. The hemp is regarded by the gosavis, who are the principal consumers, to be the favourite drug of god Mahadev, so they take it in that god's name, first praying that god; but there is no authority, nor it is considered as an essential thing in the religious book. Yes ; from superstitious notions it may lead to the formation of the habit. - Evidence of HOSPITAL ASSISTANT RAJANA LOKAJEE, Máli Telgu, Thana.


32. Bhang is generally used during hot season and on holidays in company as a cooling substance. Charas and ganja are usually consumed in company of sadhu. It is a custom amongst the Brahmins to take bhang on the day of Maha Shivaratri. The custom amongst the sadhu of smoking charas and ganja and of taking bhang is considered to be essential, and it is likely to lead into the formation of the habit, and it proves sometimes injurious. - Evidence of HOSPITAL ASSISTANT JAMIATRAM JEYASHUNKER, Nagar Brahmin, West Hospital, Rajkot, Kattiawar.


32. There is not any custom, social or religious, for the consumption of any of the drugs in this part ; but some superstitious people use it for smoking or drinking, as it was said that it was uses
by the great god Shiva. There is no custom or no account for it. Yes; it is likely to lead to the formation of the habit and the consequence is injurious. - Evidence of HOSPITAL ASSISTANT SUDASHIO WAMON, Brahmin, Mansa, Mahikantha


32. It is customary amongst Hindus to use bhang on occasions of festivals and social gatherings, but it is neither essential nor compulsory. As for the religious uses of bhang, nothing is consumed by the votaries when offered at the shrine of Mahadev. But even in this case, it is not essential to use bhang only, as milk and curd do as well, and are, in fact, oftener used. It is also used on the religious festivals of Durga Puja. It is handed round like wine, and is freely partaken. It is not regarded as essential. As for its moderate and excessive use on these occasions, it much depends upon the moral and social status of the consumers, and on it depends the likelihood or unlikelihood of its habit being contracted, and the extent of injury it may cause. - Evidence of HOSPITAL ASSISTANT PHIROZSILAW D. COOPER, Parsi, in charge Dispensary, Ilao.


32. There is not any distinct ceremony ordering these preparations to use as essential ; but on the Maha Shivaratri day of Shankar it is a custom with a limited sect of the community to drink bhang, which is also called ghota. Some of the disciples of sadhus smoke ganja and drink bhang, as a Pershad of Shankar, and get into the habit of the preparations which is injurious. -  Evidence of HOSPITAL ASSISTANT PURSON SINGH CHattry, Sholapur


32. It is customary in some parts of India to drink bhang on the holiday called Shivaratra, as the drug is thought to be favourite with the god Shiva or Mahadeva. This use of the drug, however, is not looked upon as essential, the custom being not deeply rooted nor having any religious aspect in it. In Bengal, on the last day of the Durga Puja, it is customary to drink bhang. The use of this drug on either of these occasions is not generally excessive, nor is it likely to lead to the formation of the habit, nor otherwise injurious. - Evidence of GANESH KRISHNA GARDE, * Brahmin, Medical Practitioner, Poona City.


Question 32.—The use of bhang in a religious way is here confined to the Shivaratri day and to very few persons in this part of the country. This is confined to cities also. I think there are some towns, such as Dharwar, Bijapur, etc., where no one uses it, who belongs to this part of the country. It is not a custom here. I cannot recollect any custom so general over India as the use of bhang at certain festivals which has not been prescribed in the Shastras. I know that among certain classes of Hindus (called Tantrikaulas and Shakhtas) it is absolutely necessary to offer wine at pujas, and in the absence of wine, bhang must be given to the god. I have read the Sanskrit work " Bijaikal " which deals with hemp drugs. I think the Sakandra Puran has little authority. My statement only refers to the customs of this province; and it is an accurate statement of what I believe these to be. - Oral Evidence of GANESH KRISHNA GARDE, * Brahmin, Medical Practitioner, Poona City.


32. Among the Deshastha Brahmins and Nagar Brahmins and Gujarathis generally on marriage occasions it is customary to use bhang in bhajias and in milk. Also on Shivaratri day it is customary for nearly all classes of people (Hindus) to drink bhang. The use is not regarded essential. It is generally temperate. This is not likely to lead to the formation of the habit or otherwise injurious, barring temporary effects. - Evidence of BHALCHANDRA KRISHNA BHATAVADEKAR, Brahmin, Medical Practitioner, Bombay.


32. Bhang is used on Shivaratri, a day consecrated to the god Shiva, who is reported to be fond of bhang. It is also used on occasions when offerings are made to Baldeo, elder brother of the god Krishna, who, it is said, has an excessive partiality for the drug. The devotees of Baldeo divide the offerings made to the god among themselves with great reverence, piety; and pleasure. Though the use of bhang in this manner cannot be said to be essential, as there are no strict scriptural injunctions for the same, yet, as these customs have acquired a time-honoured reference and religious belief, it would be most difficult to persuade men to the belief that the use is quite optional. In India, when foreign invasions by men of alien religions have resulted in the destruction of many of the Hindu sacred works, custom, strengthened by religious precept, has obtained such a strong hold on the minds of the people, that even the positive commands of the religious books are sometimes waived in favour of custom. I therefore think the use of bhang on such occasions is essential. Its use in this way is generally temperate, and not likely to lead to a habit with the consumer, and is never injurious to him. Offerings of bhang are made to the god Shiva, with a belief that it brings blessings to the offerer, and sometimes cures him of bodily diseases that he may be suffering from. In connection with ganja, such religious observances as have been mentioned are not known to me. Its use, however, is thought to be essential to bairagis, to keep them from worldly thoughts, and to assist them in their contemplation of God. - Evidence of MR. PURBHURAM JEEWANRAM, Nagar Brahmin, Native Doctor (Vaidya), Bombay.


32. I do not know of any social or religious custom requiring an individual to consume any of these drugs. Bhang is daily offered to the god Dawooji at the temple at Bholeswar. I do not know whether this offering is essential to the worship of the god. The bhang, which is usually nicely made, is, after being offered to the god, consumed by the temple people and visitors. Bhang water is poured on Shiva linga on Mahi Shivaratra, and sometimes on other occasions also. I do not know whether the offering of bhang water is essential or not in the worship of Shiva. The custom of offering bhang to the god Dawooji might lead to the formation of the habit in an individual. It is customary among sadhus to smoke ganja, and for religious Hindus to give bawas ganja - Evidence Of VITHALDAS PRANJIWANDASS, Bhunksali Landlord and Trader, late Intoxicating Drugs Farmer, Bombay.


32. Social customs,—If some friends meet another friends who are religious they make bhang with massala and drink. Religious customs.—Bhang is generally prepared on one particular day called Maha Shivaratri, by Shaivas, and it is drunk because the god Shiva used to drink; and on the same day the so-prepared bhang is religiously sprinkled upon the idol of god Shiva. In the custom it is considered essential on this particular day only. It is generally temperate. It is not likely to lead to habit. This all is about bhang, but ganja has neither religious nor social custom. It is merely vice that it is considered. - Evidence of RAMCHANDRA KRISHNA. KOTIIAVALE, Brahmin, Inamdur, Taluka Wai, in Satara District.


32. It is not customary in Gujarat to supply any of these drugs at the two important occasions of life, marriage and death, when friends and relatives assemble together. As said above, sometimes in marriage feasts some friends meet together and prepare the bhang drink ; but that is hardly supplied by the host, Being taken by a select company, it is never excessive, but always temperate, But these are not the occasions when the use of Chang as a drink ever develops into a habit. On the great Hindu holiday of. Shivaratri, the followers of Shiva consider it to be an act of great merit to prepare the bhang drink and pour it over the Shiv Ling (the idol of Shiva), and then it is considered allowable and meritorious to drink it. Bhang taken as a drink is never injurious to the health if it is moderately used. To habitual moderate or excessive consumers of it it causes flatulency, but it is considered to be strengthening the semen virile. - Evidence of DESAIBHAI KALIDAS, Brahmin (Khedaval), Government Pleader and Public Prosecutor, Kaira.


32. The only custom known in this part of the district is that worshippers of the god Mahadev regard bhang as the favourite drug of that god and some use it devotionally on the Shivaratra and
other Shiva fasting days. On the night of the Shivaratra holiday the worshippers of the god Mahadev, in worshipping the god, bathe the god with bhang and then use the liquid as a sacred drink, Yes ; the use is considered sacred and essential by the devotees of Mahadev. To be temperate or excessive depends on the habit of consumers. If it is excessive, it would be injurious. - Evidence of RAO BAHADUR GOVINDRAO RAMCHANDRA GARUD, Pleader Dhulia, Khandesh.


32. In some parts of Northern India, in which the hot season is rigorous, males, females, and even children drink bhang moderately, simply as a means to lessen the effect of the season, and not owing to its narcotic properties. The occasional drinking of bhang in hot season does not lead to the formation of the habit nor produce injurious effect. - Evidence of NARO DHAKADEO, Brahmin, Pleader, Jalgaon, District Khandesh.


32. There is a religious ceremony called " Abhisek " of the Mahadev in temples performed by Brahmins, in which some prepared bhang mixture is dribbled through a pot hung over the head of the Mahadev on certain occasions ; but simple water may be used instead when the bhang mixture is not available. The use of bhang and ganja is not regarded as essential in connection with any social or religious customs - Evidence of JAMSEDJEE NASSERWANJEE GINWALLA,* Shenshai Parsi, Abkari and Opium Farmer, and proprietor of cotton-ginning factories, Ankleswar.


32. Except amongst the sadhus and fakirs there is no custom, social or religious, to use these drugs. It is often said that a man is not admitted into the fraternity or class of fakirs or sadhus unless he commences with the drinking of bhang or the smoking of ganja. Bhang is generally temperately drunk by the fakirs, but ganja is excessively smoked by the sadhus. It is likely to lead to formation of habit, otherwise injurious. - Evidence of NANNU MIAN B.SHAIKH, Municipal Secretary, Surat.


32. People come from Northern India consider themselves bound to use ganja and bhang in the festival of Durgapuja in Navaratra. The lower classes in these parts take the liberty of smoking ganja moderately in fairs, but that does not necessarily lead to the formation of the habit. - Evidence of RAO BAHADUR VENKAT RANGO KATTI, Pensioner, Dharwar.


32. There are no religious customs which compel the use of these drugs. The social custom among the gosavis, bavas, bairagis and fakirs is to use them at the time of marriage ceremonies, festivals, etc., for the sake of amusement in company. The use is essential in connection with such custom. The use is generally temperate in the beginning, and in course of time it becomes excessive with some consumers, or it becomes the habit. No injurious effects are produced when used temporarily, - Evidence of GURAPPA RACHAPPA, Lengayet, Office of Shetti (Revenue and Police), Dharwar.


32. I know that offerings of bhang are made to the god Shiva in the months of April, May and June. During August and September these offerings are made also. Bhang mixed with water or milk is poured over the ling of Shiva. These offerings are made with a view of gaining favour of the god. It is a very common custom with ganja smokers, before beginning to smoke, to make offering by using the words " Lena Shankar " or " Lena Babulnath " or " Lena Bhuleshwar " or " Lena Babulnath tekariwalle, najar lchat mar Jove." After making the offering to the god the ganja smoker sometimes says : "Jine nahi pi ganje ki kali o ladkese ladki The offering of bhang to Shankar or Shiva is common and understood to be pleasing to the god. The custom of offering of bhang to Shiva is not likely, I think, to lead to the formation of the habit of using the drug. - Evidence of LALDAS LAXMONJI, Kshatriya, Solicitor's Clerk, Bombay.


32. On certain Hindu festivals, such as the Holi, Shivaratri, Chetichand, and Vaisakhi, a large quantity of bhang is prepared, especially in the temples, and offered to all comers as a part of the religious ceremonies. If any one is unwilling to drink, he puts a drop on his tongue in token of acceptance. The bhang so used is very weak, and, the custom is one which is not likely to lead to the habit of drinking. This was Mr. Navalrai's view, and he adds : "I have drunk it myself
several times and found it very refreshing : " yet he was the leader in Sind of a crusade against all forms of drinking of intoxicants. Hindu goldsmiths, and possibly other mechanics, regard the drinking of bhang on Tuesday as essential on religious grounds, and call the drink "Shiva jo sukho " i.e., " Shiva's sukho." This, no doubt, is due to the fact that bhang is looked upon by the followers of Shiva as sacred, because their god is reputed to have been very fond of it, and drunk large quantities of it. The Muhammadans on Friday (which answers to our Sunday) consume more of it on that day, as it is their weekly holiday.  -  Evidence of MR. R. GILES, Collector, Shikarpur


32. In the case of charas and ganja it is not obligatory by any religious or. social custom to smoke the stuff on any particular occasion; but in the case of bhang among the Hindus during the Holi holidays it is a part of the religious ceremony to take a little of " panjtulo" (five ingredients) when attending the tikana (a place of, worship). This panjtulo is composed of bhang, sugar, cardamom, dry leaves of ruses and succory (or kasni) ; but there is no religious or social obligation on the Muhammadans to take the drink on any particular day. On the occasion of religious holidays such as Mohurrum those who do not drink it have no objection to take a little of it if offered; but this drinking is generally temperate and is not likely to lead to the formation of the habit, nor is it otherwise injurious. - Evidence of KHAN BAHADUR KADIRDAD KHAN GUL KHAN, C.I.E., Deputy Collector, Naushahro Sub-division


32. There is no religious or social custom. But some foolish Hindus and Musalmans consider it a good custom because of their ignorance. The Hindus say that it is the plant of Shiva (god), and that it is a religious duty to drink it. Ignorant Musalmans say—" Those who drink bhang
live, but those who do not drink it have their lives dependent upon God." Some of them say
again that it is not bhang, but it is grass ; its use is lawful to the lovers of God. But such men are mostly excessive consumers. -  Evidence of RAHMATALA KHAN, Police Inspector, Shikarpur.


32. There is no religious custom, but there are social customs connected with the drinking of bhang. The Musalmans use it in mahram, on marriages, mournings and festivals. The Hindus use it in sangats , pangats and on occasions of festivals. Its use is considered essential on such occasions. The use of bhang on the above occasions is moderate and not excessive. It is probable a habit may be formed, but it is not in any way injurious - vidence of RAO BAHADUR LAKSHMANSING MATTHRAJI , Police Inspector, Hyderabad, Sind


32. There is no religious custom in regard to consumption of these drugs. At the annual fair held at Manora and daily at some of the Hindu temples (tikanas), earthen pots, containing a weak preparation of bhang, are kept for general use. It is done as an act of charity. The practice is an old one and not likely to lead to the formation of the habit. - Evidence of MR. GEO. J. BARKER, Abkari Inspector, Karachi.


32. For one kind of social custom which prompts people to encourage the drinking of bhang, please see the concluding portion of reply to question No 30. In Karachi, among the serai Hindu mahajuns, and the Hyderabad mahajuns, it is customary to offer bhang with one kind of sweetmeat when the panchayet is called to arrange for and permit the distribution of what is called "bhaji," present to each individual member, in connection with the celebration of marriage. Religious.— On Shivaratri day it is considered religious to pour over the Shiva's image a little bhang water, and it is considered desirable to drink a little bhang also, the bhang being called Shiva's buti or plant. On such occasions, religious or social, the use is generally temperate and is not calculated to the formation of habit or prove injurious. Of course habitual excessive drunkards will indulge more largely. - Evidence of RAO BAHADUR ALUMAL TRIKAMDAS BHOJWANI, Deputy Educational Inspector, Karachi.


32. Not that I know of. There is a holiday called Shivaratri in honour of the marriage of the god Shiva on which the Pardeshi and Sindhi Hindu fakirs who are his followers use these drugs in excessive quantities. But the Hindu population in Sindh do not indulge to excess on this day. They prepare a ling of Shiva; if they have not got one of stone, they make one of clay to which they present flowers and wash it with bhang, repeating the following prayer: "Oh God, accept this bhang from thy faithful followers," and then they drink of the bhang. Those who are smokers of ganja and charas (viz,, mawalis) indulge always to intoxication on this day - Evidence of BRIGADE-SURGEON-LIEUTENANT-COLONEL J. F. KEITH, Superintencl. ent, Lunatic Asylum, Hyderabad, Sind.


32. In some Muhammadan  marriages  bhang  is served up with sweetened water, especially in the summer months. This practice is not essential, and the consumption is temperate; neither is this custom said to be likely to lead to the formation of the habit. On a few Hindu holidays, such as the Shiv Ghiri (11th of month) and Chatri (beginning of Hindu year), and on Sundays in Hindu temples, bhang is occasionally indulged in, purely as a social and not a religious custom, and is in no way compulsory. - Evidence of SURGEON-MAJOR W. A. CORKERY, Civil Surgeon, Sukkur.


32. There does not appear to exist any social custom regarding the consumption of any of these drugs. Dr. Dymock, in his Materia Medica, says " that on festive occasions large quantities of bhang are consumed by almost all classes of Hindus." So far as I am informed, it does not appear essential for the Hindus to partake of these drugs on religious festive occasions. Perhaps some of the Hindu shastras will be able to throw some light on this point - Evidence of Assistant Surgeon, G. M. DIXON, Medical Officer and Superintendent, Nara Jail.


32. I have simply been able to ascertain that the hemp being a plant sacred to Shiva, on Shivaratri day the followers of Shiva drink bhang as a matter of custom. The followers of Dheria Lal, the god of waters, use bhang with sugar-candy as a matter of religious principle once a week, namely every Tuesday morning. In both cases the drink is regarded as essential. The quantity depends on what the individual is in the habit of consuming usually, which is seldom exceeded. The habit being already formed, and never broken or relaxed, may eventually damage the constitution, especially if the individual is also addicted to ganja or charas. I know of no custom where ganja or charas alone is concerned.   - Evidence of Assistant Surgeon, J. E. BOCARRO, Lecturer, Medical School, Hyderabad (Sind).


32. I am not aware of any religious custom according to which any of these drugs is used. Amongst Hindus the bawas (religious head) keep a very weak solution of bhang in temples for the people who go there, and on certain days, for instance the new moon day or some holidays, they get prepared a larger quantity of such solution. There is nothing religious about this. They by doing so, get more customers, so to say. Again, on festivals amongst Hindus, the head of the family who gives the feast, sometimes gets a weak solu -tion of bhang prepared, and distributes it amongst the servants and cooks who are engaged on those occasions. It is not essential that the head of the family should so entertain his servants. He does so either because he wishes to please them, or because he is asked by some of them who happen to be in the habit of using it. Again, in Hyderabad, Sind, there are certain families the members of which never use alcohol in any shape. They, on their festivals, entertain their guests with a sweet and flavoured solution of bhang. There is no religious binding upon them to do so. They have been doing so for generations, and the use of bhang in this way has become more or less a social custom amongst them. The use of bhang in the ways indicated above is always temperate, and is not likely to lead to the formation of a habit, except amongst those who visit the temples and partake of the solution daily. I am not aware of any custom, religious or social, in regard to the consumption of charas and ganja. Amongst Muhammadans there are otaras, where a religious mendicant lives, and where he keeps bhang ready for his customers. Such places are generally resorted to by habitual excessive consumers. Here charas and ganja are also smoked freely. There is nothing religious about it; but as charas and ganja are generally smoked in company, consumers find it convenient to meet at such places and indulge in these drugs. These otaras are almost always situated by the side of a tomb of some Pir or holy man. - Evidence of Assistant Surgeon, MULCHAND GANGARAM, in charge Larkana Dispensary.


32. The only religious custom of consuming these drugs known to me is among Hindus; that on certain day of the week a very weak preparation of bhang is made in temples and distributed. The ganja and charas are also freely smoked in groups by fakirs. The Hindus call this preparation of bhang " vijoya," and it is regarded as essential. It is generally temperate. Yes, there is every tendency of forming a habit to excess. - Evidence of ELIJAH BENJAMIN, Jew, First Class Hospital Assistant, Shikarpur.


32. Especially among Hindus, those who are not even in the habit of taking any of these drugs will partake of bhang on their holidays and on the occasion of a marriage. On Shivaratri in particular, they do consider it essential to partake of bhang, and on this day, in addition to the poppy seeds, pepper, cardamoms, and aniseed, they add dhatura and arsenic, also a leaf of the akra plant, that is half a pod of dhatura, and with the arsenic they draw a line on the bottom of the pot. Hindus, especially in Sind, do consider it necessary to make them happy. It is generally temperate. It is not likely to lead to acquiring the habit, as many who drink bhang on Shivaratri don't touch it again for the remainder of the year. I do not consider bhang so used injurious. - Evidence of SHAIK ALI, First Class Hospital Assistant, Jacobabad.


32. During the hot weather months the Hindus leave in various parts of the city earthenware pots containing weak bhang. Bhang is also called Shiva booti, because it was the favourite drink of Shiva, and on the holiday Shivaratra the above practice of allowing people to drink bhang from pots placed in various parts of the town is usually followed. The custom is not a strictly religious one. At Hindu weddings it is usual to offer visit-ors and friends bhang; but it is quite optional for them to drink it or not. The consumption can be generally regarded as temperate. It is usual for those who have already acquired the habit to con-sume bhang at such times and places. - Evidence of DR. S. M. KAKA, Medical Officer of Health, Karachi.


32. Bhang alone out of the three products is pounded, mixed with water, and sifted and then drunk. This drink is called by Hindus sukho, and sugarcandy or sugar is often mixed with it. This sukho is used both for social and religious purposes, such as on marriage occasions, and at the meetings of panchayets, bands of religious singing parties, and on new and full moons, and on occasions of removing to newly-built houses, and at betrothals: on these occasions the sukho is distributed to all men and boys present. It thus forms a social duty among Hindus to use bhang; besides it is prepared when the reading of the Granth (the holy book of Guru Nanak) is completed in tikanas, and also it is necessary to prepare sukho, and distribute it on vigils and in madhis. Sanyasis call bhang the plant of Shiva (god), and use it as if bound by duty to do so. Such distributions are always moderate and never excessive. No one can get into a habit of drinking by following the above customs, and such occasional uses are never injurious, as very little is given to sufis (those who never take any narcotic), and they are bound to take something. - Evidence of SETH VISHINDAS NIHALCHAND, Zamindar, Merchant, and Contractor, Manjoo, Karachi.


32. There are certain customs observed by bhang drinkers. In a temple (tikarnu) the Bawa, after having strained the bhang through a cloth, takes the solid matter left and squeezing it into shape places it on the ground before him as a representation of Shiva (the linga). Having filled his lota, he sprinkles a little of the bhang on the linga, saying " Lena Shiva Sambu, piyala taiyar hai." "Take, O Shiva, the cup is ready." He then gives some to the rest and as a rule each one before drinking says "Namo Narayan maha purs." "In the name of Narayan (Vishnu) the great creator." Such drinking is generally temperate, but sometimes, on holidays, it becomes excessive. - Evidence of the REV. A. E. BALL, Missionary, Church Missionary Society, Karachi.


32. There are social customs in regard to the consumption of bhang alone. When a party of Hindu bhagats or sangats assembles bhang is used. The use is only moderate. It is not likely that such a custom will lead to the formation of a habit, or is otherwise injurious. The use is not considered as essential. - Evidence of MAHOMED LAIK, Mukhtarkar of Hyderabad.


32. On certain festival days, such as (Hindu) Holi and Shivaratri and (Muhammadans) Mohurrum, a large quantity of bhang is prepared, especially in temples and otaras, and offered to all cormers. It is very much diluted with water, and is drunk as a refreshing draught. It is very temperate and will not lead to excess. There is no such custom as regards charas and ganja - Evidence of PRIBHDAS SHEWAKRAM ADVANI Secretary, Band of Hope, Hyderabad, Sind.


32. There are both religious and social customs in regard to the consumption of bhang, but not ganja or charas. (1) On Shivaratri (the night of Shiv god) his worshippers offer the bhang drink to his linga. (2) In the hot weather most Hindus keep vessels full of bhang drink and water for free distribution to all. (3) In all religious assemblies the bhang drink is prepared and distributed to all . (4) On the death of a big saint or sadhu vessels full of bhang drink and water are kept all along the way by which the funeral procession proceeds. (5) Worshippers of Vishnu (god), who are prevented from using liquor, prepare bhang and drink it in Holi holidays and on other gatherings. On the above occasions and at other times, the use of bhang forms a religious or a social duty. On all these occasions it is used very moderately. Such a use cannot lead to the formation of a habit - Evidence of PESUMAL NARUMAL, Farmer and Merchant, Hyderabad.


32. Whenever  in  Karachi  a  panchayat  is convened it is the custom to distribute bhang. The bhang mixed with sugar and powder is distributed to the members. The same practice is observed at Shivaratri, when bhang prepared with sugar is first offered to Shiva along with powdered bread and then distributed to all those who come to the Shivalaya to worship the Linga. After they have finished the worship, they drink  the bhang  and eat the powdered bread there and then go home to their houses. Bhang is called the plant of Shiva. The use of bhang in the above manner does not lead to a habit of taking it, nor is it injurious. - Evidence of MANGHANMAL ALUMAL, Bhang, Ganja and Charas, and Opium farmer, Karachi.


32. There are religious and social customs in regard to the consumption of bhang alone : when parties meet for performing worship or for singing the praises of God, bhang is used, and Mussalmans use it in Muharram. The use of bhang in the above cases is considered rather essential. On such occasions its use is moderate, and there is no doubt that its use will lead to habit, but it will not be injurious - Evidence of DAYARAM KISHUNCHAND, Bhang, Charas and Ganja, and Opium Farmer, .Hyderabad.


32. Of the three forms of the great Trinity, Shiva, the destroyer, was considered to be addicted to ganja and bhang intoxications. His worshippers on each Shivaratri day, which is assigned to the deity, indulge themselves in drinking bhang. This custom is regarded by the devotees of Shiva to be essential. During the Shimga holidays people drink bhang ghota as a cooling draught. The above customs have, of late, been much neglected, but they were never found to lead to the formation of any habit - Evidence of KRISHNARA0 HARI, Officiatiny Extra Assistant Commissioner, Buldana.


32.There is no custom, social or religious, in regard to the consumption of any of these drugs, but this plant is called " shio-walli," and on the day of Maha Shivaratra bhang or ghota is drunk, but this is not regarded as essential. It is not likely to lead to the formation of the habit - Evidence of VICKOOJI NARAIN, Tahsildar, Kathapur.


32. As for ganja smoking, there is no religious or social custom prevalent in the province. There is a religious custom among the Hindus of drinking bhang on the days on which Maha Shivaratra and Chaitra Akadasi fall. The Hindus observe fasting on the said days. The persons given to bhang drinking drink and induce others to drink in honour of Mahadeo. The use of the drug is not regarded as essential. It is temperate generally to the occasional consumers and excessive to the confirmed consumers. - Evidence of LAXMAN GOPAL DESHPANDE, Brahmin, Naib Tahsildar, Mangrul Taluk, District Basim.


32. It is essential that when fakirs, sadhus, and other religious mendicants are assembled for a feast, that before sitting down to their food ganja or bhang should be used. There are no other customs at which it is essential that these drugs should be used that I am aware of. - Evidence of SURGEON-MAJOR C. L. SWAINE, Officiating Sanitary Commissioner, and Inspector- General of Dispensaries


32. It is a social custom among the gosains to convert every disciple into a ganja smoker, being a formal initiation into the religious sect. - Evidence of DR. O. W. JONES, Civil Surgeon, Basim.


32. It has been indulged to my knowledge by Purdesis during the Holi festival. The bhang is mixed with milk and taken. The use of the drug in this way on such occasions is not considered essential. It is chiefly partaken of owing to the sense of merriment which it produces from its stimulant properties. In some cases the person who indulges in the habit for the first time swears he will never touch it again because it has bad effects. - Evidence of DR. W. J.. MONTGOMERY, Civil Surgeon, Buldana.


32. During the festivals of Holi and Maha Shivaratri one or the other form of hemp drug is always used : more by those who are in the habit of smoking or drinking, and. in lesser quantity by those who use occasionally. Holi is a Hindu holiday, during which people make use of obscene language, and do all that a man with ordinary sense will always be backward to do. To drive out this feeling of modesty, people have recourse to intoxication, and as all die preparations of hemp are noted to possess this property the drug is used. Likewise Maha Shivaratri is supposed to be the day of Shiva, and as this god excessively used this drug, so his followers, Smarthas indulge in the same. Also during marriage ceremonies and other great festivals and ceremonies this drug is used by those who delight in being in an intoxicated state and eat more food. -  Evidence of S. BAIJNATH, Medical Officer, Mady Hospital, Badnera.


32. At the festivals of the Holi, Sarawan, Devali, Akateez and Shivaratri, it is customary among the Marwaris to partake more freely of the bhang, sherbet, but it is not essential. It is generally temperate and is not likely to lead to the formation of the habit nor prove injurious. At marriage feasts and on the occasions of the birth of sons bhang sherbet is dispensed to guests by the Marwaris as a class. - Evidence of DR. S. G. STEINHOFF, Medical Officer in charge, Charitable Dispensary, Khamgaon.


32. In lower classes young persons sometimes use it in food on marriage feasts with a view to make their relatives insensible for a time. In pleasure parties of the Holi holidays it is used by some. In both these cases it is used socially. On the Shivaratri fasting day, which is observed amongst the Hindus in honour of Shiva, one of the trinity gods, who is said to be very fond of the drug, it is used religiously amongst many classes of Hindus. However, the use of the drug is not regarded as essential, since it is strictly prohibited by the Vedas (books on religion). The consumption of the drug on such occasions is very moderate. Such a rare use of the drug does not lead to the formation of a habit, nor is it injurious, except that it brings on temporary insensibility. - Evidence of MR. DINNER NARAYEN, District Superintendent of Vaccination, Buldana.


32. The eating or drinking of bhang is obtained in the respectable inhabitants of parts of India mentioned in 24 as an occasional indulgence on fasting occasions and on holidays. It is temperate, and does not lead to the habit, and is not injurious to the constitution so far as its temporary effects are concerned. In the same way ganja smoking is resorted to by the low, but to a much less extent than bhang drinking is in the respectable. - Evidence of G. V. KOT, Brahmin, Medical Practitioner, Amraoti.


32.There is no social or religious custom amongst Muhammadans of consuming ganja, bhang or charas. The use of all these drugs is strictly forbidden by the Muhammadan religious codes, and the persons dedicated to the use of any of these drugs are looked down upon even by the lowest society of the Muhammadans. Muhammadan fakirs of low class use ganja and bhang openly and publicly, but they are vey severely reprimanded by the ministers of religion. -  Evidence of KHAN BAHADUR NAWAB MUHAMMA.D SALAMULLA KHA.N, Jagirdar, Deulghat, Buldana District.


32. As regards ganja, no customs social or religious can be quoted; but as to bhang, when. the Shivaratri festival arrives, the preparation is used to bathe the image of Shiva, the destroyer. This custom prevails in Upper India, but is not regarded as essential. In Berar bhang is consumed moderately at the festival of Shivaratri. It is not likely to lead to the formation of a habit, nor is it injurious. - Evidence of YESHWANT VAMAN DIGHE, Pleader, Basim.


32. Only bhang is used for religious and social matters in Holi festival by the Hindus in form of dudia. Bhang, as stated in question 29, and bhang lozenges or majum. Under its intoxication they play Holi with each other ; but this custom is not considered generally, for many Hindus never drink bhang, even in the Holi festival, and it is generally temperate. It is likely to tend. to the formation of the habit. - Evidence of ASGHUR ALI KHAN, Hospital Assistant, Ajmere Dispensary


32.The consumption of these drugs is not allowed in religious laws (Dharam Shaster), but they are used socially or habitually. Bhang is drunk on occasions of marriages and dinner parties, but so doing is not considered to be the custom. Its continual use converts into habit. It is not harmful to habitual drunkards, but in case they leave it, it will be injurious to them. - Evidence of JATI AMAR HANSA, .Baid, Ajmere.


32. Among the Hindu sect called Bam Bargis the consumption of bhang is regarded as essential. It is given in very moderate quantity, and is notlikely to lead to the formation of the habit. The quantity used is too small to be injurious. - Evidence of MAJOR G. GAISFORD, Deputy Commissioner, Quetta, Baluchistan.


32. (a) The use of bhang is customary amongst the people called Chaubes in Mathura; that of ganja amongst bairagis (mendicants) in Ajudhia and panties in Gaya. Charas is widely made use of by Pathans in Central India. Kahars excessively indulge in charas smoking. - Evidence of MOHAMMAD AKBAR ALI KHAN, Senior Hospital Assistant, Quetta.


32. Holi, Dewali festivals. Bhang is taken in the same way and for same reasons as wine at merry meetings amongst Europeans - Answer No. 8. , Army Evidence


32. These drugs are specially used by the worshippers of the God Mahadeva, who is described as being very fond of them. The custom appears to be, that bhang mixed with various seeds is first sprinkled over the idol, and the remains of the mixture being drunk by the worshippers. Ganja and charas are similarly mixed and shown to the idol and then consumed by smoking. These two latter drugs are, however, seldom used by Brahmans and never by Kanaujya and Sarwaria Brahmans. - Answer No. 17, Army Evidence


32. Bhang enters into the ceremony of worshipping "Shivji" at certain seasons of the year—this applies only to Dogras (Hindus). None among other classes enlisted in the regiment.  - Answer No. 24, Army Evidence


32. On public Hindu holidays, such as MahaShivaratra, Saturnalia Padwa and Diwali, all the people join together and partake the drink of bhang and very scarcely drink a few drops of opium (kusumba), and thus make themselves merry during the whole of the festive day. The drinking of bhang or eating of opium or charas, has no religious bearing at all - Answer No. 26, Army Evidence


32. Bhang is used on Shivaratra, the religious day of Hindus, Bhang and ganja are much, used
among Hindus, by Shiva-worshippers. Charas is used by Baluchis; ganja is used in low classes, while bhang in high ones; these are given to friends when they are to be honoured, and special regards are to be shown to them. - Answer No. 27, Army Evidence


32. Bhang is drunk every year at Shewratri, Kartick, and Ashad Akadeshi, and at RungPanchmi. It is generally eaten and drunk at social gatherings by Hindus of all castes. They also offer it to their god Mahadeo at "Shewratri."  - Answer No. 27, Army Evidence


32. Mahadeo, the god of Hindus, used to drink bhang and smoke ganja, therefore all the Hindus are bound to keep fast and drink bhang, even a small quantity, on the anniversary of his (the Mahadeo's) birthday, called Shewratri; therefore all the Hindus take it for sacred or religious consumption to drink bhang on that day, as it is called Mahadeo-ki-buti (Mahadeo's plant), and it is made an admixture with the following small quantities of each ingredient: grind them well, strain and mix sugar before drinking: therefore it is called thandai (a cooling admixture), since it is made of ingredients of cooling effects:— Bhang. Somp (sweet fennel fruit). Kasni (chicory). Khuskhus (poppy seeds). Pepper. Almonds. Cardamom. And some people put some more ingredients according to their own taste, to make the effect more cool, refreshing and pleasing. Some people mix milk with this liquid of thandai as well, therefore it is taken for granted that it is a fit beverage. Sadus, bairagis, etc., should smoke ganja and charas as a religious duty. The charas has not been in vogue at the time of Mahadeo. Charas cannot be had in this part of the country, therefore we know but little of it; but it is worse than ganja in its effect. - Answer No. 32, Army Evidence


32. It is the custom amongst the Hindu sepoys to offer ganja to any friends who come to visit them just as we offer a peg. On all Hindu holidays and festivals, bhang is largely drunk by all Hindu sepoys who go to the city, and also on ceremonial occasions.  - Answer No. 36, Army Evidence


32. In social gatherings, such as religious festivals, singing and nautch parties, ganja only is smoked and passed round as a form of etiquette. Also a dry preparation of the hemp leaf in sugar is eaten as sweetmeat which is called majum - Answer No. 39, Army Evidence


32. (i) In certain religious festivals (Devali, etc.) bhang is drunk by those who do not drink wine or native spirit. Correct to drink something; also used at marriages and happy festivals (not at funerals). (i) Certain religious festivals and marriages. (iii) On Devali and holy days only. (iv) Certain religious festivals and weddings. - Answer No. 43, Army Evidence


32. (i) Dogras sometimes smoke charas at "Maifal," i.e., at social meetings, not smoked in regiment. (ii) Guru Gobind Singh, in the Granth, states that the following amounts of opium and bhang should suffice:— "Ratti afim masa sukhu." i.e., 1/8 masa, opium, and 1 masa of bhang. - Answer No. 44, Army Evidence


32. These drugs are considered unlawful by Muhammadans, but not by Hindus. Hindus of minor caste use them in religious ceremonies, such as marriage or in performing puja to Mahadeo and Sheo. The Sikhs do not use ganja or charas, which are forbidden by their religion - Answer No. 47, Army Evidence


32. At ziarats, melas, etc., it is usual to give the guests and visitors a drink of bhang and Murshids and Pirs drink it, although forbidden to do so by the Koran. Nanak Baba, the Sikh Guru, recommended the drinking of bhang before prayer to enable votaries to better concentrate their thoughts on God, and this has now become a religious custom among Sikhs. - Answer No. 53, Army Evidence


32. The priests, fakirs and sadhus use charas, ganja and bhang. It makes them unconscious, and during the time they are in this state their souls are supposed to be in communion with the gods. The dose is again renewed when they come to and again they go off to the gods. Those who smoke the ganja and charas call upon Mahadeo before inhaling the smoke from the chillum. - Answer No. 61, Army Evidence


32. So far as I have been able to ascertain, there are no religious customs regarding ganja-smoking, but when ganja-smokers meet together they are in the habit of having a friendly pipe. It is a quasi-religious custom of the " foreigner" Hindus and of Marathas to drink bhang at the festivals of Akhad Akadasi and Shivratri, even if they are not habitual consumers, as they believe it to be the gift of the gods, whose favourite drink it is. - Answer No. 67, Army Evidence


32. Amongst Dogras, there are no such customs excepting that at the Nirjala kalsi festival the people make and drink a sort of sherbet of bhang. But the custom among Dogras does not appear to be prevalent. - Answer No. 73, Army Evidence


32. Menial classes entertain their friends with a smoke of charas. - Answer No. 78, Army Evidence


32. There does not appear to be any religious custom. Socially men get together for the consumption of the drug in the same manner as Europeans do for drink - Answer No. 101, Army Evidence


32. During the Hindu festivals Holi, Dewali, Dasahra, bhang is consumed by Hindus, and ganja, charas, bhang by men of low caste, such as Kahars Dhobis, Syces, etc - Answer No. 110, Army Evidence


32. Fakirs are very fond of these drugs and spread the use. It is considered, as far as I know, against all creeds, and has nothing necessarily to do with social customs - Answer No. 115, Army Evidence


32 Ganja and charas—Nil. When a Sikh Guru visits the battery a bowl of the decoction of bhang is made out of about 1 chittack of bhang, costing 3 annas, from which about 20 men drink, after the Guru has read from the grafth and blessed it. At all Sikh religious festivals they drink a similar bowl of decoction of bhang. - Answer No. 116, Army Evidence


32. There appear to be no social or religious customs. The imbibers get what may be called dizzy and stupid, but remain quiet - Answer No. 122, Army Evidence


32. Charas is said to be smoked at panchayats (meetings to discuss social questions).  - Answer No. 123, Army Evidence


32. Social custom. Said to increase the appetite and promote digestion; would be used on the sly by men before engaging in the "Talim-khana," as a stimulant. Religious custom. Would be used by a few Muhammadans and Rajputs at the Mohurrum and Holi festivals respectively, in order to simulate the habit of "fakirs," who use them at such times. - Answer No. 128, Army Evidence


32. At Hindu marriage festivals it is largely consumed. Muhammadan fakirs use it freely at their festivals—such as the Muharram and other Oorooses - Answer No. 131, Army Evidence


32. The social custom is that the men of the Panjab use bhang with other ingredients as a cool draught in hot weather, and also regard it religiously as a holy herb, as it is said that bhang was used by (Shiva) Adam. - Answer No. 134, Army Evidence


32. With regard to the consumption of these drugs, the only custom known to exist, is at the Shivratri festival, where a large bowl of an infusion of one of these drugs is placed in the middle of the party, who seat themselves round it and are helped to it by the person presiding at the ceremony, after certain prayers and incantations have been pronounced. - Answer No. 142, Army Evidence


32. Children are given a small amount of bhang at the time of circumcision. The Sikhs drink bhang on all their feast days. The Muhammadans never use it or any other drink on these occasion - Answer No. 145, Army Evidence


32. At the festival of Shivratri, which occurs end of January or early in February, many
classes of Hindus drink bhang in commemoration of the marriage of the God Shiv (Mahadeo), who on this occasion gave men the drink bhang for the first time. - Answer No. 157, Army Evidence


32. Fakirs generally smoke ganja and charas, while Purbia Brahmins eat or drink bhang. I am not aware of any social or religious custom in particular with regard to the consumption of these drugs, except that they are offered by a host to a guest as an act of ordinary hospitality. - Answer No. 162, Army Evidence


32. Ganja is put in a pipe and smoked by two or three men as an offering to the deity. During this time recourse is had to prayer. The witnesses know of no other custom with these drugs. - Answer No. 164, Army Evidence


32. It appears to be a social custom for Brah¬ mins to take bhang on the festivals of the Holi and Shivratri, and other classes also take ganja and charas - Answer No. 172, Army Evidence


32. Among Muhammadans, especially Pathans, all alcohol and intoxicating drugs are forbidden by their religion, and I know nothing of any customs social or religious, among the Hindus in regard to the consumption of these drugs. - Answer No. 177, Army Evidence


32. It is the custom of religious mendicants to drink a sherbet made up of bhang, sugar and water during the Kumadagnam festival. It is generally supplied to them, and it is supposed to increase their powers of contemplation. - Answer No. 179, Army Evidence


32 It is only a religious custom amongst gosavis and bairagis, and is used to keep their minds fixed on religious subjects. Men meet together to smoke ganja and talk about "Jamat" matters. - Answer No. 184, Army Evidence


32. (1) Social customs.—On the investiture of the sacred thread and marriage, it is customary to present bhang to all caste men present, in moderate quantities. (2) Religious customs.—On the Hindu festival "Shivratri," the preparation of bhang is offered to the God Shiv, and then drunk by the votaries. On the "Holi" festival the same procedure is adopted. - Answer No. 188, Army Evidence


32. Mussalmans have a custom of offering the drug as follows:— Should a habitual ganja-consumer die, an offer¬ ing of the drug is made on the 40th day after decease and afterwards on the annual anniversary of decease, the amount so offered on conclusion of these ceremonies being consumed on the spot or given away. Hindus worship the drug at uncertain times of the year, naming such worship Madreevera, Moonisvecra, etc. - Answer No. 189, Army Evidence


32. There is no social or religious custom as regards charas or ganja. The use of bhang is a Hindu custom. The Sikh Guru Gobind Singh ordered Sikhs to drink it in time of war with a view to make them despise danger - Answer No. 191, Army Evidence


32 Ganja, charas and bhang are forbidden by the Muhammadan religion; there is, however, no such prohibition amongst the Mahrattas. There appear no religious customs, but once a year the God Mahadeo has offerings made it of ganja and bhang. - Answer No. 194, Army Evidence


32. The Hindustani Hindus, I am informed, have all to take it by custom on the day of Shivratri, and also on the Basant Panchami, immediately before the Holi holidays. Low-caste Hindus in the Dekkhan take it in the month of Sharawan (October) as a religio-social custom. They all sit round a guru, who preaches, and the chillum is passed round, to be taken or rejected at pleasure - Answer No. 209, Army Evidence


32. Among the Sikhs it is a custom, sanctioned by their religion, to consume a small quantity daily when on active service - Answer No. 213, Army Evidence


32. The use of drugs at ceremonies is forbidden for Pathans, but at other times they take ganja, and Afghans charas. At ceremonies, festivals, etc., bhang is taken by some castes. It is used, as an appetiser, in hot weather. - Answer No. 219, Army Evidence


32. Among the Muhammadans or Hindus of Southern India I am told that there are no cus¬ toms, social or religious, in regard to the consumption, the reason stated being that Madrasis in general view the consumption of Indian hemp in any form with disfavour. But among the few Bengal Hindustanis still in the regiment it appears to be the custom at all the big feasts, such as the Holi and Dassera, etc., to make certain quantities of bhang (amount according to the number of the men, the allowance per man, as above stated, being ad¬ hered to), and before consuming it, they all repair to the temple of worship and before attempting to consume any of it to lay it as an offering to their god. Also I understand that, even when making their daily portion for consumption, it is customary with the most strict to lay it before the image of the god in their own houses, as an offering, before appropriating it to their own use. It is also customary among this class, I am in¬ formed, for a host to serve out bhang or ganja to the guests at a wedding or any other entertain¬ ment that he may have invited his various friends  to. - Answer No. 233, Army Evidence


32. Fakirs or medicants use these drugs to pro¬ tect themselves from cold, and to concentrate their mind towards God, and to subdue their animal passion. Among the Hindus the followers of the Shakat religion consider the use of bhang as compulsory (vide "Bijya Kalp" Shastra). - Answer No. 255, Army Evidence


32. I have seen the fakirs and sadhus using charas and ganja to protect their naked bodies from cold, to subdue their animal passions and to concentrate their minds towards God. The religious custom in regard to the consump¬ tion of bhang prevails among the Sikhs and the Hindus, who consider the drug to be God Shiva's plant. - Answer No. 256, Army Evidence


32. There is no religious custom in regard to the use of charas, but the Sikhs always keep a jar full of bhang in their gardwaras, which amounts to a religious custom to some extent. On the Shivratri day the Hindus who worship Shiva offer bhang to the God, and also drink a little themselves. - Answer No. 260, Army Evidence


People who worship Siva and Rama are addicted to the use of ganja and bhang, asserting that they are enabled thereby to divert their mind from worldly affairs to the meditation on the gods whom they worship. The religious mendicants who use it do so not only as a devotional exercise, but also to render themselves fit to undergo the hardships of their ascetic life, and the inclemency of climate incidental to their prolonged pilgrimages to distant places. It may be here remarked that while the classes above noted are allowed by the Hindu religion to use ganja, the "Shaktahs," or followers of the goddess "Shakti," are only permitted to use liquor for devotional purposes, while the Voistabs, or worshippers of Vishnu, are not allowed liquor or ganja. There is a passage in one religious work to the effect that liquor, so far from being used, may not even be smelt. The use of liquor ought to lead to a Brahman being excommunicated, but no degradation necessarily attaches to the use of ganja, and the effects of intoxication are not so openly displayed and offensive to the public as those of ganja. - Evidence* of MR. W. H. GRIMLEY, Commissioner of Chota Nagpur

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