Note 11 — D.

Dasnâmi.—An order of the Gusâîns. The word means “the ten names,” and is derived from their practice of affixing a special name to define the endogamous sections. The term Sannyâsi properly means a person who is undergoing the stage (asrama) of meditation and abandonment of the world prescribed by the early law-givers. But it more specially means a follower of the reformer Sankara Achârya. He is said to have had four pupils, from whom ten orders were derived. Padaman Achârya founded the Tîratha and Asrama classes; Sarûpa Achârya the Vana and Aranya; Tarnaka or Tank Achârya the Giri, Sâgara and Parvata; Prithodar or Prithivi Achârya the Puri, Bhârati and Saraswati. The lists, however, disagree in the enumeration of the ten classes. In these Provinces they are usually given as Tîratha; Asrama; Vana; Aranya; Sarasvati; Puri; Bhârati; Giri; Parvata, and Sâgara. Mr. Maclagan, writing of the Panjâb, says:—“According to some the order is divided into four divisions (called math, “the hut of an ascetic”), the Joshi Math, containing the Giri, Puri, and Bhârati; the Sangri Math, containing the Vana, Aranya, and Tîratha; the Narâgani Math, containing the Parvata and Asrama; the Brahmachâri Math, containing the Saraswati and Dandi. The fact that there are ten groups of Sannyâsis is well known, but different versions are given of the names. Of eight lists which I have before me from different parts of the Province, the Giri, Puri, Aranya, and Bhârati appear in all; but one or other of the following names, Astâwar; Jati; Bodla; Dandi; Datta; Achârya; Kar; Nirambh, or Pari, is often substituted for one or other of the remaining class names. According to some accounts only eight of the classes are really Sannyâsis, the Bhârati being Jogis and the Dandis Vaishnavas. Three classes only, the Nirambh, Asrama, and Saraswati, are allowed to wear or use arms. Five of the sub-divisions are said to be recruited from Brâhmans alone, viz., the Saraswati, Achârya, Aranya, Vana, and Anandi, the others being open to the public. A man of any caste may become a Sannyâsi, but in practice the order is made up of Brâhmans and Khatris mainly, and according to some the true Sannyâsi will partake of food only in the house of a Brâhman or a Khatri.”11