SELECT WORKS 
 
 OF 
 
 H. H.WILSON, M.A., F.R.S., 
 
 LATE BODEN PROFESSOR OF SANSKRIT IN THE UNIVERSITY OF OXFORD. 
 
 VOL. I. 
 
 LONDON: 
 
 TRUBNER & CO. 60, PATERNOSTER ROW. 
 1861.
 
 ESSAYS AND LECTURES 
 
 ON THE 
 
 RELIGIONS OF THE HINDUS. 
 
 BY 
 
 H. H. WILSON, M.A., F.R.S., 
 
 LATE BODEN PROFESSOR OF SANSKRIT IN TI1E UNIVERSITY OF OXFORD. 
 
 COLLECTED ASD EDITED BY 
 
 REINHOLD ROST, PH.D. 
 
 IN TWO VOLUMES. 
 YOL. I. 
 
 SKETCH OF THE RELIGIOUS SECTS OF THE HINDUS. 
 
 LONDON: 
 
 TRUBNER & CO. 60, PATERNOSTER ROW. 
 1861.
 
 SKETCH 
 
 ON THE 
 
 RELIGIOUS SECTS OF THE HINDUS. 
 
 BY 
 
 H. H. WILSON, M.A., F.R.S., 
 
 LATE BODEN PROFESSOH OF SANSKRIT IN THE UNIVERSITY OF OXFORD. 
 
 A NEW EDITION, SUPERINTENDED 
 
 REINHOLD ROST, PH.D. 
 
 LONDON: 
 
 TRUBNER & CO. 60, PATERNOSTER ROW. 
 1861.
 
 Annex 
 
 5017454 
 
 V, 
 
 PREFACE. 
 
 ABOVE forty - eight years have elapsed since 
 Professor H. H. WILSON, then Assistant Surgeon in 
 the service of the East India Company, published 
 his translation of the Meghaduta, the first fruits of 
 his literary labours in the mine of Sanskrit Literature. 
 During the nineteen following years, while engaged 
 in various official capacities, chiefly at Calcutta and 
 Benares, and from the time of his return to England 
 in 1832 till his death (on the 8 th of May 1860) he 
 continued to pursue his studies and researches on the 
 literature, history, antiquities and religious systems 
 of the Hindus with indefatigable industry. Ever zeal- 
 ously availing himself of the opportunities which were 
 afforded him by his long residence in India and sub- 
 sequently by his easy access to the rich stores of 
 Manuscripts, accumulated both at the East India House 
 and the Bodleian Library, for extending, deepening, 
 and consolidating his investigations in Indian lore, he 
 produced a large number of works of various extent, 
 which for usefulness, depth of learning, and wide 
 range of research show him to have been the worthy
 
 VIII PREFACE. 
 
 successor of Sir W. JONES and H. T. COLEBROOKE. The 
 just appreciation of his merits, contained in the sketches 
 of his life, character and labours, in the "Annual 
 Report" of the R. Asiat. Soc. for 1860, and in the 
 "Rapport" of the Societe Asiatique for the same year, 
 re-echoes but the meed of admiration and gratitude 
 with which every student of Sanskrit acknowledges 
 the obligations he owes to Professor WILSON'S works. 
 
 D 
 
 Many of these however, ranging as they do over 
 a period of nearly half a century, were originally 
 published in periodicals and transactions of oriental 
 Societies not generally accessible, or have otherwise 
 become scarce, while they still are the standard, and 
 in some instances the only, authority on the various 
 topics of which they treat. Every credit, therefore, 
 is due to the publishers of the series of volumes, of 
 which the present is the first instalment, for the spirit 
 and zeal with which they formed, and at once took 
 measures to carry out, the plan of reprinting a selection 
 of his writings. Of the six divisions, in which these 
 are to appear, the one containing Essays and Lectures 
 on subjects connected with the religions of the Hindus 
 was proposed to come out first, and at the publishers' 
 request the undersigned undertook to carry it through 
 the press. As it was found expedient to adhere in 
 each division, as far as practicable, to the chrono- 
 logical order in which the several essays intended for 
 it were originally published, the commencement was
 
 PREFACE. IX 
 
 made with the celebrated "Sketch of the Religious 
 Sects of the Hindus", the first portion of which ap- 
 peared in the Asiatic Researches for 1828, and the 
 second (from p. 188 of the present edition) in the 
 volume for 1832. The remaining eight Essays and 
 Lectures selected for this division will form the second 
 volume, which is in the press. 
 
 On account of the variety of manuscript sources in 
 Persian, Sanskrit, Bengali and different dialects of 
 Hindi, from which the author gleaned the materials 
 for his "Sketch of the Religious Sects of the Hindus", 
 thorough consistency and uniformity in the translite- 
 ration of Indian names would have been beyond what 
 could be expected by anyone ever so slightly ac- 
 quainted with the various graphical, and still more 
 phonetical, changes to which Sanskrit words are liable 
 when passing into the vernacular idioms of modern 
 India. No improvement in this respect was aimed at 
 in the reprint of this work which appeared at Calcutta 
 in the year 1846 (pp. 238 in 8 VO ), and in which even 
 the most obvious misprints of the original edition have 
 been reproduced with scrupulous fidelity. Some care 
 has, therefore, been bestowed in the present edition 
 upon introducing such accuracy in the spelling of 
 Indian words, both ancient and modern, as shall 
 enable the student to trace without difficulty their 
 original forms. In cases of slight, but unavoidable 
 discrepancies, occasioned, it is feared, in not a few
 
 X PREFACE. 
 
 instances by the want of ready communication between 
 the editor and the printer, the reader is referred to 
 the Index. However desirable, too, it would have 
 been to verify the many quotations contained in the 
 Notes, this has been found practicable only so far as 
 some access to the printed literature of India enabled 
 the editor to trace them. With regard to those of 
 them which he has failed to verify he must plead as 
 his excuse that he undertook and carried on the work 
 of editing with but little time to spare from his other 
 avocations. The verifications which he has succeeded 
 in tracing, and the references and few other additions 
 he has thought necessary to make, are enclosed in 
 brackets []; and he hopes that the volume, in the 
 attractive garb, which publishers and printer have 
 combined to give it, may not be the less welcome 
 both to the student of Hindu literature and antiquities, 
 and to everyone to whom the improvement of the 
 religious condition of the Hindus is at heart. 
 
 St. Augustine's College, Canterbury; 
 Oct. 18, 1861. 
 
 R. R.
 
 TABLE OF CONTENTS. 
 
 Page 
 
 Preface vn 
 
 Table of Contents xi 
 
 Section I. Introductory Observations 1 
 
 Section II. State of the Hindu Religion anterior to its pre- 
 sent condition 11 
 
 Section III. Present divisions of the Hindus, and of the 
 
 Vaishiiavas in particular 30 
 
 Vaishiiavas. 
 
 Sri Sampradayis, or Ramanujas 34 
 
 Ramanandis, or Rama vats 46 
 
 Kabir Panthis 68 
 
 Khakis 98 
 
 Maliik Dasis 100 
 
 Dadii Panthis . . 103 
 
 Rai Dasis 113 
 
 Sena Panthis 118 
 
 Rudra Sampradayis, or Vallabhacharis 119 
 
 Mira Bais 136 
 
 Brahma Sampradayis, or Madhwacharis 139 
 
 Sanakadi Sampradayis, or Nimavats 150 
 
 Vaishiiavas of Bengal 152 
 
 Radha Vallabhis 173 
 
 Sakhi Bhavas 177 
 
 Charaii Dasis 178 
 
 Harischandis, Sadhna Panthis, and Madhavis ... 181 
 
 Sannyasis, Vairagis &c 183 
 
 Nagas 187 
 
 Saivas 188 
 
 Dandis, and Dasnamis 191 
 
 Yogis, or Jogis 205 
 
 Jangamas 219 
 
 Paramahansas . 231
 
 XII TABLE OF CONTENTS. 
 
 Page 
 
 Aghoris 233 
 
 Urddhabahus , Akas'mukhis, and Nakhis 234 
 
 Giidaras 235 
 
 Kukharas, Sukharas, and Ukharas 236 
 
 Kara Lingis 236 
 
 Sannyasis, Brahmacharis , Avadhutas 237 
 
 Nagas .;.''.' ';>. 238 
 
 Saktas 240 
 
 Dakshhias, or Bhaktas 250 
 
 Vamis, or Vamacharis .-... 254 
 
 Kanchuliyas 263 
 
 Kararis 264 
 
 Miscellaneous Sects 265 
 
 Saurapatas , or Sauras 266 
 
 Gariapatyas 266 
 
 Nanak Shahis 267 
 
 Udasis 267 
 
 Ganj Bakhshis 272 
 
 Ramrayis 
 
 Suthra Shahis 
 
 Govind Sinhis 273 
 
 Nirmalas 274 
 
 Nagas 275 
 
 Jains 276 
 
 Digambaras 339 
 
 Svetambaras 
 
 Yatis 342 
 
 Sravakas 343 
 
 Babii Lalis 347 
 
 Praii Nathis 391 
 
 Sadhs 352 
 
 Satnamis 356 
 
 Siva Narayariis 358 
 
 Sunyavadis 359 
 
 Concluding Remarks 364 
 
 Index . 371-398
 
 A SKETCH 
 
 OF THE 
 
 RELIGIOUS SECTS OF THE HINDUS. 
 
 From the Asiatic Researches, Vols. XVI, Calc. 1828, p. 1-136, and XVII, 
 Calc. 1832, p. 169-314. 
 
 SECTION I. 
 
 INTRODUCTORY OBSERVATIONS. 
 
 1 HE Hindu religion is a term, that has been hitherto 
 employed in a collective sense, to designate a faith 
 and worship of an almost endlessly diversified de- 
 scription: to trace some of its varieties is the object 
 of the present enquiry. 
 
 An early division of the Hindu system, and one 
 conformable to the genius of all Polytheism , separated 
 the practical and popular belief, from the speculative 
 or philosophical doctrines. Whilst the common people 
 addressed their hopes and fears to stocks and stones, 
 and multiplied by their credulity and superstition the 
 grotesque objects of their veneration, some few, of 
 deeper thought and wider contemplation , plunged into 
 the mysteries of man and nature, and endeavoured 
 assiduously, if not successfully, to obtain just notions 
 of the cause , the character and consequence of exis- 
 tence. This distinction prevails even in the Vedas, 
 
 i
 
 2 RELIGIOUS SECTS 
 
 which have their Karma Kanda and Jndna Kdnda, 
 or Ritual and Theology. 
 
 The worship of the populace being addressed to 
 different divinities, the followers of the several gods 
 naturally separated into different associations, and 
 the adorers of BRAHMA, VISHNU, and SIVA or other 
 phantoms of their faith, became distinct and insulated 
 bodies, in the general aggregate : the conflict of opinion 
 on subjects, on which human reason has never yet 
 agreed, led to similar differences in the philosophical 
 class, and resolved itself into the several Darsanas, 
 or schools of philosophy. 
 
 It may be supposed , that some time elapsed before 
 the practical worship of any deity was more than a 
 simple preference, or involved the assertion of the 
 supremacy of the object of its adoration, to the de- 
 gradation or exclusion of the other gods 1 : in like 
 manner also, the conflicting opinions were matters 
 rather of curiosity than faith, and were neither re- 
 garded as subversive of each other, nor as incom- 
 patible with the public worship: and hence, notwith- 
 standing the sources of difference that existed in the 
 parts, the unity of the whole remained undisturbed: 
 in this condition , indeed , the apparent mass of the 
 
 1 One division of some antiquity is the preferential appro- 
 priation of the four chief divinities to the four original casts; 
 thus SIVA is the Adideva of the Brahmans , VISHNU of the 
 Kshattriyas , BRAHMA of the Vaisyas, and GANESA of the Siidras:
 
 OP THE HINDUS. O 
 
 Brahmanical order at least, still continues: professing 
 alike to recognise implicitly the authority of the Vedas, 
 the worshippers of SIVA, or of VISHNU, and the main- 
 tainers of the Sdnkhya or Nydya doctrines , consider 
 themselves , and even each other , as orthodox mem- 
 bers of the Hindu community. 
 
 To the internal incongruities of the system , which 
 did not affect its integral existence, others were, in 
 time, superadded, that threatened to dissolve or de- 
 stroy the whole: of this nature was the exclusive 
 adoration of the old deities, or of new forms of them; 
 and even it may be presumed , the introduction of new 
 divinities. In all these respects, the Pur anas and 
 Tantras were especially instrumental, and they not 
 only taught their followers to assert the unapproach- 
 able superiority of the gods they worshipped, but 
 inspired them with feelings 1 of animosity towards those 
 
 1 Thus in the Bhagavat: 
 
 Those who profess the worship of BHAVA , (Siva,) and those 
 who follow their doctrines, are heretics and enemies of the sa- 
 cred Sdstras, Again: 
 
 Those desirous of final emancipation, abandoning the hideous 
 gods of the devils , pursue their devotions , calm , blameless , and 
 being parts of NARAYANA. 
 
 The Padma Purdna is more personal towards VISHNU:
 
 4 RELIGIOUS SECTS 
 
 who presumed to dispute that supremacy: in this con- 
 flict the worship of BRAHMA has disappeared 1 , as well 
 as, indeed, that of the whole pantheon, except VISHNU, 
 SIVA and SAKTI, or their modifications; with respect 
 to the two former, in fact, the representatives have 
 borne away the palm from the prototypes, and KRI- 
 SHNA , RAMA , or the Lingo, , are almost the only forms 
 
 From even looking at VISHNU, the wrath of SIVA is kindled, 
 and from his wrath, we fall assuredly into a horrible hell; let 
 not, therefore, the name of VISHNU ever be pronounced. 
 
 The same work is, however, cited by the VAISHNAVAS, for a 
 very opposite doctrine. 
 
 He who abandons VASUDKVA and worships any other god, is 
 like the fool, who being thirsty, sinks a well in the bank of 
 the Ganges. 
 
 The principle goes still further, and those who are inimical 
 to the followers of a Deity, are stigmatised as his personal foes 
 thus in the Adi Purdna, VISHNU says: 
 
 it 
 
 He to whom my votary is a friend, is my friend he who is 
 opposed to him, is no friend of mine be assured, Dhananjaya, 
 of this. 
 
 1 SIVA himself, in the form of KALA BHAIRAVA, tore off 
 BRAHMA'S fifth head, for presuming to say, that he was BRAHMA, 
 the eternal and omnipotent cause of the world, and even the 
 creator of SIVA , notwithstanding the four VEDAS and the per- 
 sonified Omkdra, had all given evidence, that this great, true 
 and indescribable deity was SIVA himself. The whole story oc- 
 curs in the Kdsi Khand [c. 31] of the Skanda Purdna, and its, 
 real signification is sufficiently obvious.
 
 OF THE HINDUS. 5 
 
 under which VISHNU and SIVA are now adored in most 
 parts of India 1 . 
 
 The varieties of opinion kept pace with those of 
 practice, and six heretical schools of philosophy dis- 
 puted the pre-eminence with their orthodox brethren: 
 we have little or no knowledge of these systems, and 
 even their names are not satisfactorily stated: they 
 seem , however , to be the Saugata or Bauddha , Ar- 
 hata, orJaina, and Vdrhaspatya, or Atheistical, with 
 their several subdivisions 2 . 
 
 Had the difference of doctrine taught in the heretical 
 schools been confined to tenets of a merely speculative 
 nature, they would, probably, have encountered little 
 opposition , and excited little enmity among the Brah- 
 
 1 The great text-book of the Vaishnavas is the Bhdgavat, with 
 which it may be supposed the present worship, in a great mea- 
 sure , originated , although the Mahabharat and other older works 
 had previously introduced this divinity. The worship of the 
 Linga is, no doubt, very ancient, although it has received, 
 within a few centuries, its present degree of popularity : the Kdsi 
 Kliand was evidently written to enforce it, and at Benares, its 
 worship entirely overshadows every other ritual. 
 
 2 In a work written by the celebrated Mddhava, describing 
 the different sscts as they existed in his day, entitled the Sarva 
 Darsana, the Vdrhaspatyas , Lokdyatas, and Chdrvdkas are iden- 
 tified, and are really advocates of an atheistical doctrine, denying 
 the existence of a God, or a future state, and referring creation 
 to the aggregation of but four elements. The Bauddhas, according 
 to the same authority , admit of four subdivisions , the Madhyd- 
 mikas, Yogdchdras, Sautrdntikas and VaibhdsJiikas. The Jains or 
 Arhats, as still one of the popular divisions, we shall have oc- 
 casion to notice in the text.
 
 6 RELIGIOUS SECTS 
 
 ma i lira 1 class, of which latitude of opinion is a very 
 common characteristic. The founder of the Atheis- 
 tical school, however, VRIHASPATI, attacks both the 
 Vedas and the Brahmans, and asserts that the whole 
 of the Hindu system is a contrivance of the Priesthood, 
 to secure a means of livelihood for themselves 1 , whilst 
 the Bauddhas and Jamas, equally disregarding the 
 Vedas and the Brahmans, the practice and opinions 
 of the Hindus, invented a set of gods for themselves, 
 and deposed the ancient pantheon: these aggressions 
 provoked resentment: the writings of these sects are 
 alluded to with every epithet of anger and contempt, 
 and they are all anathematised as heretical and atheis- 
 tical; more active measures than anathemas, it may 
 be presumed, were had recourse to: the followers of 
 
 1 Vfihaspati has the following texts to this effect, [quoted in 
 the Sarva Darsana , Calcutta edition , pp. 3 and 6 , and with a 
 v. 1. Prabodhach. ed. Brockhaus, p. 30]: 
 
 a 
 
 "The Agnihotra, the three Vedas, the Tridarida, the smearing 
 of ashes, are only the livelihood of those who have neither 
 intellect nor spirit." After ridiculing the Sraddha, shrewdly 
 enough, he says: 
 
 n 
 
 Hence it is evident, that it was a mere contrivance of the 
 Brahmans to gain a livelihood, to ordain such ceremonies for 
 the dead, and no other reason can be given for them. Of the 
 Vedas, he says: ^t %^t ^pf!" *4 K <gh(f ft 9| N <J ? II 
 
 The three Authors of the Vedas were Buffoons, Rogues, and 
 Fiends and cites texts in proof of this assertion.
 
 OF THE HINDUS. 7 
 
 VRIHASPATI, having no worship at all, easily eluded 
 the storm , but the Bauddhas of Hindustan were anni- 
 hilated by its fury , and the Jainas apparently evaded 
 it with difficulty, although they have undoubtedly 
 survived its terrors, and may now defy its force. 
 
 The varieties thus arising from innovations in prac- 
 tice and belief, have differed, it may be concluded, 
 at different eras of the Hindu worship. To trace the 
 character of those which have latterly disappeared, 
 or to investigate the remote history of some which 
 still remain and are apparently of ancient date, are 
 tasks for which we are far from being yet prepared : 
 the enquiry is, in itself so vast, and so little progress 
 has been made in the studies necessary to its eluci- 
 dation, that it must yet remain in the obscurity in 
 which it has hitherto been enveloped; so ambitious 
 a project as that of piercing the impenetrable gloom 
 has not instigated the present attempt, nor has it been 
 proposed to undertake so arduous a labour, as the in- 
 vestigation and comparison of the abstruse notions of 
 the philosophical sects 1 . The humbler aim of these 
 researches has been that of ascertaining the actual 
 condition of the popular religion of the inhabitants of 
 some of the provinces subject to the Bengal Govern- 
 
 1 Something of this has been very well done by Mr. Ward, 
 in his account of the Hindus: and since this Essay was read be- 
 fore the Society, the account given by H. T. Colebrooke, Esq. 
 in the first part of the Transactions of the Royal Asiatic Society, 
 of the Sankhya and Nyaya Systems, has left little more neces- 
 sary on this subject.
 
 8 RELIGIOUS SECTS 
 
 ment; and as a very great variety prevails in that 
 religion, the subject may be considered as not devoid 
 of curiosity and interest, especially as it has been left 
 little better than a blank, in the voluminous com- 
 positions or compilations, professing to give an account 
 of the native country of the Hindus. 
 
 The description of the different sects of the Hindus, 
 which I propose to offer, is necessarily superficial: 
 it would, indeed, have been impossible to have adopted 
 the only unexceptionable method of acquiring an ac- 
 curate knowledge of their tenets and observances, or 
 of studying the numerous works in Sanskrit, Persian, 
 or the provincial dialects of Hindi, on which they are 
 founded. I have been obliged to content myself, there- 
 fore, with a cursory inspection of a few of those com- 
 positions, and to depend for much of my information 
 on oral report, filling up or correcting from these two 
 sources the errors and omissions of two works, on 
 this subject professedly, from which I have derived 
 the ground work of the whole account. 
 
 The works alluded to are in the Persian language, 
 though both were written by Hindu authors; the first 
 was compiled by SITAL SINK, Munshi to the Raja of 
 Benares; the second by MATHURA.NATH, late librarian 
 of the Hindu College, at the same city, a man of great 
 personal respectability and eminent acquirements: 
 these works contain a short history of the origin of 
 the various sects, and descriptions of the appearance, 
 and observances, and present condition of their fol- 
 lowers: they comprise all the known varieties, with
 
 OF THE HINDUS, 
 
 one or two exceptions, and, indeed, at no one place 
 in India could the enquiry be so well prosecuted as at 
 Benares *. The work of MATKURA NATH is the fullest 
 and most satisfactory, though it leaves much to be 
 desired, and much more than I have been able to 
 supply. In addition to these sources of information, 
 I have had frequent recourse to a work of great po- 
 pularity and extensive circulation , which embodies the 
 legendary history of all the most celebrated Bhaktas 
 or devotees of the Vaishhava order. This work is 
 entitled the Bhakta Mala. The original , in a difficult 
 dialect of Hindi, was composed by NABHAJI, about 
 250 years ago 2 , and is little more than a catalogue, 
 with brief and obscure references to some leading 
 circumstances connected with the life of each indivi- 
 dual, and from the inexplicit nature of its allusions, 
 as well as the difficulty of its style, is far from intelli- 
 gible to the generality even of the natives. The work, 
 in its present form, has received some modifications, 
 and obvious additions from a later teacher, NARAYAN 
 DAS, whose share in the composition is, no doubt, 
 
 1 The acknowledged resort of all the vagabonds of India, and 
 all who have no where else to repair to: so, the Kdsi Kfiand: 
 
 u 
 
 "To those who are strangers to the Sruti and Smriti (Religion 
 and Law); to those who have never known the observance of 
 pure and indispensable rites; to those who have no other place 
 to repair to; to those, is Benares an asylum." [Compare Pra- 
 bodhach. ed. Brockhaus, p. 19.1 
 
 5 r j 
 
 2 [Journ. As. Soc. Bombay, Vol. Ill, p. 4.]
 
 10 RELIGIOUS SECTS 
 
 considerable, but cannot be discriminated from NA- 
 BHAJI'S own, beyond the evidence furnished by the 
 specification of persons unquestionably subsequent 
 to his time. NARAYAN DAS probably wrote in the 
 reign of SHAH JEHAN. The brevity and obscurity of 
 the original work pervade the additional matter, and 
 to remedy these defects, the original text, or Mula, 
 has been take as a guide for an amplified notice of 
 its subjects, or the Tikd of KRISHNA DAS; and the 
 work, as usually met with, always consists of these two 
 divisions. The Tikd is dated Samvat, 1769 or A. D. 
 1713. Besides these, a translation of the Tikd, or a 
 version of it in the more ordinary dialect of Hindustan, 
 has been made by an anonymous author, and a copy 
 of this work, as well as of the original, has furnished 
 me with materials for the following account. The 
 character of the Bhakta Mala will best appear from 
 the extracts of translations from it to be hereafter 
 introduced : it may be sufficient here to observe , that 
 it is much less of a historical than legendary descrip- 
 tion, and that the legends are generally insipid and 
 extravagant: such as it is, however, it exercises a 
 powerful influence, in Upper India, on popular belief, 
 and holds a similar place in the superstitions of this 
 country , as that which was occupied in the darkest 
 ages of the Roman Catholic faith , by the Golden Le- 
 gend and Acts of the Saints 1 . 
 
 1 In further illustration of our text, with regard to the in- 
 strumentality of the Pur anas in generating religious distinctions 
 amongst the Hindus, and as affording a view of the Vaishnava
 
 OF THE HINDUS. 11 
 
 SECTION II. 
 
 STATE OF THE HINDU RELIGION, ANTERIOR 
 TO ITS PRESENT CONDITION. 
 
 Although I have neither the purpose nor the power 
 to enter into any detail of the remote condition of the 
 
 feelings on this subject, we may appeal to the Padma Purdna. 
 In the Uttara Khanda, or last portion of this work, towards the 
 end of it, several sections are occupied with a dialogue between 
 SIVA and PARVATI, in which the former teaches the latter the 
 leading principles of the Vaishnava faith. Two short sections 
 are devoted to the explanation of who are heretics, and which 
 are the heretical works. All are Pdshatidas, SIVA says, who 
 adore other gods than VISHNU, or who hold, that other deities 
 are his equals, and all Brahmans who are not Vaishnavas, are 
 not to be looked at, touched, nor spoken to: 
 
 jrfim 
 
 SIVA, in acknowledging that the distinguishing marks of his 
 votaries , the skull , tiger's skin , and ashes , are reprobated by 
 the Vedas (Srutigarhitam) states, that he was directed by VISHNU 
 to inculcate their adoption, purposely to lead those who assumed 
 them into error. NAMUCHI and other Daityas had become so 
 powerful by the purity of their devotions, that INDRA and the 
 other gods were unable to oppose them. The gods had recourse 
 to VISHNU, who, in consequence, ordered SIVA to introduce the 
 tSaiva tenets and practices, by which the Daityas were beguiled, 
 and rendered "wicked, and thence weak." 
 
 In order to assist SIVA in this work, ten great Sages were 
 imbued with the Tdmasa property, or property of darkness and
 
 12 RELIGIOUS SECTS 
 
 Hindu faith , yet as its present state is of comparatively 
 very recent origin, it may form a not unnecessary, nor 
 
 ignorance, and by them such writings were put forth as were 
 calculated to disseminate unrighteous and heretical doctrines, these 
 were KANADA, GAUTAMA, SAKTI, UPAMANYU, JAIMINJ, KAPILA, 
 DURVASAS. MRIKANDA, VRIHASPATI, and BIIARGAVA. 
 
 By SIVA himself, the Pdsupata writings were composed; 
 KANADA is the author of the Vaiseshika Philosophy. The Nydya 
 originates with GAUTAMA. KAPILA, is the founder of the Sdnkhya 
 School, and VRIHASPATI of the Chdrvdka. JAIMINI, by SIVA'S 
 orders, composed the Mimdnsd, which is heretical, in as far as 
 it inculcates works in preference to faith, and SIVA himself, in 
 the disguise of a Brahman, or as VYASA, promulgated the Ve- 
 danta, which is heterodox in Vaishnava estimation, by denying 
 the sensible attributes of the deity. VISHNU, as BUDDHA, taught 
 the Bauddha Sdstra, and the practices of going naked, or wearing 
 blue garments, meaning, consequently, not the Bauddhas, but 
 the Jainas, (fj 3 ^1^*1*1^ fit IM'TlMMilf^**). The Purdnas 
 were partly instrumental in this business of blinding mankind, 
 and they are thus distinguished by our authority and all the 
 Vaishnava works. 
 
 The Mdtsya, Kaurma, Lainga, Saiva, Skdnda and Agneya, are 
 Tdmasa, or the works of darkness, having more or less of a 
 Saiva bias. 
 
 The Vishnu, Ndradiya, Bhdgavat, Gdruda, Pddma and Vdrdha, 
 are Sdttwika, pure and true; being in fact, Vaishnava text books. 
 
 The Brahmdi'ida, Brahma Vaivartta, Mdrkandeya, Bhavishya, 
 Vdmana and Brahma, are of the Rdjasa cast, emanating from 
 the quality of passion. As far as I am acquainted with them, 
 they lean to the Sdkta division of the Hindus, or the worship 
 of the female principle. The Mdrkandeya does so notoriously, 
 containing the famous ChandiPdiha, or Durgd Mdhdtmya, which 
 is read at the Durgd Pujd; the Brahma Vaivartta, is especially 
 dedicated to KRISHNA as GOVINDA, and is principally occupied 
 by him and his mistress RADIIA. It is also full on the subject 
 of Prakriti or personified nature.
 
 OF THE HINDUS. 13 
 
 uninteresting preliminary branch of the enquiry, to 
 endeavour to determine its existing modifications , at 
 the period immediately preceding the few centuries, 
 which have sufficed to bestow upon it its actual form : 
 
 A similar distinction is made even with the Smritis , or works 
 on law. The codes of VASISHTHA, HARITA, VYASA, PARASARA, 
 BHARADWAJA and KASYAPA, are of the pure order. Those of 
 YAJNAVALKYA, ATRI, TITTIRI, DAKSHA, KATYAYANA and VISHNU 
 of the Edjasa class, and those of GAUTAMA, VRIHASPATI, SAM- 
 VARTTA, YAMA, SANKHA and USANAS, are of the Tdmasa order. 
 
 The study of the Puranas and Smritis of the Sdttwika class, 
 secures Mukti, or final emancipation, that of those of the Rajasa 
 obtains Swarga, or Paradise; whilst that of the Tdmasa con- 
 demns a person to hell, and a wise man will avoid them. 
 
 The Vaishriava writers endeavour to enlist the Vedas in their 
 cause, and the following texts are quoted by theTatparyaNirriaya: 
 
 
 
 NARAYANA alone was, not BRAHMA nor SANKARA. 
 
 Or VASUDEVA was before this (universe,) not BRAHMA nor SANKARA. 
 The Saivas cite the Vedas too, as 
 
 The Lord who pervades all things, is thence termed the omni- 
 
 present Siva. 
 Rudra is but one, and has no second 
 
 TT^t $f*T ^sft T f^"rT\i: II 
 
 These citations would scarcely have been made, if not au- 
 thentic; they probably do occur in the Vedas, but the terms 
 Ndrdyana and Vdsudeva, or Siva and Rudra, are not to be 
 taken in the restricted sense, probably, which their respective 
 followers would assign them.
 
 14 RELIGIOUS SECTS 
 
 it happens, also, that some controversial works exist, 
 which throw considerable light upon the subject, and 
 of which the proximity of their date , to the matters 
 of which they treat, may be conjectured with proba- 
 bility or positively ascertained. Of these, the two 
 principal works, and from which I shall derive such 
 scanty information as is attainable , are the Sankara 
 Digvijaya of ANANDA G-IRI, and the Sarva Darsana 
 Sangraha of MADHAVACHARYA , the former a reputed 
 disciple of SANKARA himself, and the latter a well 
 known and able writer , who lived in the commence- 
 ment of the 14th century. 
 
 The authenticity of the latter of these two works, 
 there is no room to question ; and there is but little 
 reason to attach any doubt to the former. Some of 
 the marvels it records of SANKARA, which the author 
 professes to have seen , may be thought to affect its 
 credibility, if not its authenticity, and either ANANDA 
 GIRI must be an unblushing liar, or the book is not 
 his own: it is, however, of little consequence, as even, 
 if the work be not that of ANANDA GIRI himself, it 
 bears internal and indisputable evidence of being the 
 composition of a period, not far removed from that 
 at which he may be supposed to have flourished, and 
 we may, therefore, follow it as a very safe guide, in 
 our enquiries into the actual state of the Hindu Re- 
 ligion about eight or nine centuries ago. 
 
 The various sectaries of the Hindu Religion then 
 existing, are all introduced to be combated, and, of 
 course, conquered, by SANKARA: the list is rather a
 
 OP THE HINDUS. 15 
 
 long one, but it will be necessary to go through the 
 whole , to ascertain the character of the national faith 
 of those days, and its present modifications, noticing, 
 as we proceed, some of the points of difference or 
 resemblance between the forms of worship which then 
 prevailed, and which now exist. The two great di- 
 visions of Vaishnavas and Saivas were both in a 
 flourishing condition , and each embraced six principal 
 subdivisions: we shall begin with the former, who are 
 termed; Bhdktas,Bhdgavatas, Vaishnavas, Chakrinas, 
 or Panchardtrakas, Vaikhdnasas and Karmahinas. 
 
 But as each of these was subdivided into a practical 
 and speculative, or Karma and Jndna portion, they 
 formed, in fact, twelve classes of the followers of 
 VISHNU, as the sole and supreme deity. 
 
 The Bhdktas worshipped VISHNU as VASUDEYA , and 
 wore no characteristic marks. The Bhdgavatas wor- 
 shipped the same deity as BHAGAVAT, and impressed 
 upon their persons the usual Vaishhava insignia, re- 
 presenting the discus , club , &c. of that divinity ; they 
 likewise reverenced the Sdlagrdm stone, and Tulasi 
 plant, and in several of their doctrinal notions, as 
 well as in these respects, approach to the present 
 followers of RAMANUJA , although they cannot be re- 
 garded as exactly the same. The authorities of these 
 three sects were the Upanishads and Bhagavad Gitd. 
 The names of both the sects still remain , but they are 
 scarcely applicable to any particular class of Vaishna- 
 vas: the terms Bhakta, or Bhagat, usually indicate any 
 individual who pretends to a more rigid devotion than
 
 16 RELIGIOUS SECTS 
 
 his neighbours-, and who especially occupies his mind 
 with spiritual considerations: the Bhdgavatis one who 
 follows particularly the authority of the Sri Bhdgavat 
 Pur ana. 
 
 The Vaishnavas adored VISHNU as NARAYANA , they 
 wore the usual marks, and promised themselves a 
 sort of sensual paradise after death, in Vaikuntha, or 
 VISHNU'S heaven; their tenets are still current, but 
 they can scarcely be considered to belong to any 
 separate sect. 
 
 The Chakrinas, or Panchardtrakas were, in fact, 
 Sdktas of the Vaishnava class, worshipping the female 
 personifications of VISHNU, and observing the ritual 
 of the Pancharatra Tantra: they still remain, but 
 scarcely individualised, being confounded with the 
 worshippers of KRISHNA and RAMA on the one hand, 
 and those of Sakti or Devi on the other. 
 
 The Vaikhanasas appear to have been but little 
 different from the Vaishnavas especially so called; at 
 least ANANDA GIRI has not particularised the difference ; 
 they worshipped NARAYANA as supreme god , and wore 
 his marks. The Karmahinas abstained, as the name 
 implies, from all ritual observances, and professed to 
 know Vishnu as the sole source and sum of the uni- 
 verse, ^nf f^jujj^ii 3RRt; they can scarcely be con- 
 sidered as an existent sect, though a few individuals 
 of the Ramdnujiya and Rdmdnandi Vaishnavas may 
 profess the leading doctrines. 
 
 The Vaishnava forms of the Hindu faith are still, 
 as we shall hereafter see, sufficiently numerous; but
 
 OP THE HINDUS. 17 
 
 we can scarcely identify any one of them with those 
 which seem to have prevailed when the Sankara Vi- 
 jaya of AN AND A GIRI was composed. The great di- 
 visions , of RAMANUJA and RAMANAND the former of 
 which originated, we know, in the course of the llth 
 century, are unnoticed, and it is also worth while to 
 observe , that neither in this , nor in any other portion 
 of the Sankara Vijaya, is any allusion made to the 
 separate worship of KRISHNA , either in his own person, 
 or that of the infantine forms in which he is now so 
 pre-eminently venerated in many parts of India, nor 
 are the names of RAMA and SITA, of LAKSHMANA or 
 HANUMAN, once particularised, as enjoying any por- 
 tion of distinct and specific adoration. 
 
 The Saiva sects are the Saivas, Raudras, Ugras, 
 Bhdktas, Jangamas, and Pdsupatas. Their tenets 
 are so blended in the discussion , that it is not possible 
 to separate them, beyond the conjectural discrimi- 
 nation which may be derived from their appellations : 
 the text specifies merely their characteristic marks: 
 thus the Saivas wore the impression of the Linga on 
 both arms; the Raudras had a Trisula, or trident, 
 stamped on the forehead ; the Ugras had the Damaru, 
 or drum of &iva on their arms , and the Bhdktas an 
 impression of the Linga on the forehead the Janga- 
 mas carried a figure of the Linga on the head , and 
 the Pdsupatas inprinted the same object on the fore- 
 head, breast, navel, and arms. Of these sects, the 
 Saivas are not now any one particular class nor are 
 the Raudras, Ugras , or Bhdktas, any longer distinct 
 
 2
 
 18 RELIGIOUS SECTS 
 
 societies: the Jangamas remain, but they are chiefly 
 confined to the south of India, and although a Pdsu- 
 pata, or worshipper of SIVA as PASUPATI, may be 
 occasionally encountered, yet this has merged into 
 other sects, and particularly into that of the Kanphatd 
 Jogis: the authorities cited bey these sects, according 
 to ANANDA Gmi, were the Siva Gitd, Siva Sanhitd, 
 Siva Rdhasya and Rudra Ydmala Tantra: the various 
 classes of Jogis are never alluded to, and the work 
 asserts, what is generally admitted as a fact, that the 
 Dandis, and Dasndmi Gosains originated with SAN- 
 KARA ACHARYA. 
 
 Worshippers of BRAHMA, or HIRANYAGARBHA , are 
 also introduced by ANANDA Grim, whom now it might 
 be difficult to meet with: exclusive adorers of this 
 deity, and temples dedicated to him, do not now occur 
 perhaps in any part of India; at the same time it is an 
 error to suppose that public homage is never paid to 
 him. BRAHMA is particularly reverenced at Pokher in 
 Ajmir, also at Bithur, in the Doab, where, at the 
 principal Ghat, denominated Brahmdvartta Ghat, he 
 is said to have offered an Aswamedha on completing 
 the act of creation : the pin of his slipper left behind 
 him on the occasion, and now fixed in one of the steps 
 of the Ghat, is still worshipped there, and on the full 
 moon of Agrahayana (Nov. -Dec.) a very numerously 
 attended Meld, or meeting, that mixes piety with 
 profit, is annually held at that place. 
 
 The worshippers of AGNI no longer form a distinct 
 class, a few Agnihotra Brahmans, who preserve the
 
 OF THE HINDUS. 19 
 
 family fire, may be met with, but in all other respects 
 they conform to some mode of popular devotion. 
 
 The next opponents of S ANKARA ACHARYA were the 
 Satiras, or worshippers of the sun, as the creator and 
 cause of the world: a few Sauras, chiefly Brahmans, 
 still exist as a sect, as will be hereafter noticed; but 
 the divisions enumerated by ANANDA GIRI, are now, 
 it is believed, unknown: he distinguishes them into 
 the following six classes. 
 
 Those who adored the rising sun, regarding it as 
 especially the type of BRAHMA, or the creative power. 
 Those who worshipped the meridian sun as ISWARA, 
 the destructive and regenerative faculty; and those 
 who reverenced the setting sun, as the prototype of 
 VISHNU, or the attribute of preservation. 
 
 The fourth class comprehended the advocates of 
 the Trimurti, who addressed their devotions to the 
 sun in all the preceding states, as the comprehensive 
 type of these three divine attributes. 
 
 The object of the fifth form is not quite clearly 
 stated, but it appears to have been the adoration of 
 the sun as a positive and material body, and the marks 
 on his surface, as his hair, beard, &c. The members 
 of this class so far correspond with the Sauras of the 
 present day, as to refrain from food until they had 
 seen the sun. 
 
 The sixth class of Sauras , in opposition to the pre- 
 ceding, deemed it unnecessary to address their de- 
 votions to the visible and material sun: they provided 
 a mental luminary, on which they meditated, and to
 
 20 RELIGIOUS SECTS 
 
 which their adoration was offered: they stamped cir- 
 cular orbs en their foreheads, arms, and breasts with 
 hot irons; a practice uniformly condemned by SAN- 
 KARA, as contrary to the laws of the Vedas, and the 
 respect due to Brahmanical flesh and blood. 
 
 GANESA , as well as SURYA , had formerly six classes 
 of adorers; in the present day he cannot boast of any 
 exclusive worship, although he shares a sort of homage 
 with almost all the other divinities : his followers were 
 the worshippers of MAHA GANAPATI, of HARIDRA GA- 
 NAPATI, or DHUNDI RAJ, who is still a popular form of 
 
 GANESA, Of UCHCHHISHTHAG., Of NAV ANITA G., of SwAR- 
 
 NAG., and of SANTANA G. The left hand sub-division of 
 theUcHCHHiSHTHA GANAPATI sect, also called Hairamba, 
 abrogated all obligatory ritual and distinction of caste. 
 
 The adorers of the female personifications of divine 
 power, appear to have been fully as numerous as at 
 present, and to have worshipped the same ocjects, or 
 BHAVANI, MAHA LAKSHMI, and SARASWATI: even as 
 personifications of these divinities, however, the wor- 
 ship of SIT A andRADHA, either singly, or in conjunction 
 with RAMA and KRISHNA , never makes its appearence. 
 The worshippers of Sakti were then , as now , divided 
 into two classes, a right and left hand order, and three 
 sub-divisions of the latter are enumerated, who are 
 still well known the Purndbhishiktas , Akritdrthas, 
 Kritdkrityasamas. 
 
 There can be little doubt, that the course of time 
 and the presence of foreign rulers, have very much 
 ameliorated the character of much of the Hindu wor-
 
 OF THE HINDUS. 21 
 
 / 
 
 ship : if the licentious practices of the SAKTAS are still 
 as prevalent as ever, which may well be questioned, 
 they are, at least, carefully concealed from observation, 
 and if they are not exploded, there are other obser- 
 vances of a more ferocious description, which seem 
 to have disappeared. The worship of BHAIRAVA still 
 prevails amongst the Sdktas and the Jogis; but in 
 upper India, at least, the naked mendicant, smeared 
 with funeral ashes, armed with a trident or a sword, 
 carrvino; a hollow skull in his hand, and half intoxi- 
 
 / o ... 
 
 cated with the spirits which he has quaffed from that 
 disgusting wine-cup, prepared, in short, to perpetrate 
 any act of violence and crime, the Kdpdlika of former 
 days, is now rarely, if ever, encountered. In the work 
 of ANANDA Gmr, we have two of these sectaries intro- 
 duced, one a Brahman by birth, is the genuine Kdpd- 
 lika : he drinks wine , eats flesh , and abandons all rites 
 and observances in the spirit of his faith , his eminence 
 in which has armed him with supernatural powers, 
 and rendered BHAIRAVA himself the reluctant, but 
 helpless minister of his will. The other Kdpdlika is 
 an impostor, the son of a harlot, by a gatherer of 
 Tddi, or Palrn juice, and who has adopted the character 
 as an excuse for throwing off all social and moral re- 
 straint. The Kdpdlikas are often alluded to in con- 
 troversial works, that appear to be the compositions 
 of a period at least preceding the tenth century 1 . 
 
 1 See the Prabodha Chandrodaya, translated by Dr. Taylor 
 [especially Act. Ill, Sc. 8 and if.].
 
 22 RELIGIOUS SECTS 
 
 The next classes of sectaries , confuted by S ANKARA, 
 were various infidel sects , some of whom avowedly, 
 and perhaps all covertly , are still in being : the list is 
 also interesting , as discriminating opinions which , in 
 the ignorance subsequent to their disappearance from 
 Hindustan, have very commonly been, and, indeed, 
 still are frequently confounded. These are the Chdr- 
 vdkas, or Sunya Vddis, the Saugatas, the Kshapana- 
 kas, the Jamas, and the Bauddhas. 
 
 The Chdrvakas were so named from one of their 
 teachers, the MUNI CHARVAKA. From VRIHASPATI 
 some of whose dogmas have been quoted from the 
 work of MADHAVA, they are termed also Vdrhaspatyas. 
 The appellation Sunya Vddi implies the asserter of the 
 unreality and emptiness of the universe, and another 
 designation, Lokdyata, expresses their adoption of 
 the tenet, that this being is the Be-all of existence: 
 they were, in short, the advocates of materialism and 
 atheism , and have existed from a very remote period, 
 and still exist, as we shall hereafter see. 
 
 The Saugatas are identified even by MADHAVA with 
 Bauddhas, but there seems to have been some, although 
 probably not any very essential difference: the chief 
 tenet of this class, according to ANANDA G-IRI, was 
 their adopting the doctrine taught by SUGATA MUNI, 
 that tenderness towards animated nature comprehends 
 all moral and devotional duty, a tenet which is, in a 
 great measure, common to both iheBauddha andJaina 
 schisms : it is to be feared, that the personal description 
 of the Saugata, as a man of a fat body and small head,
 
 OF THE HINDUS. 23 
 
 although possibly intended to characterise the genus, 
 will not direct us to the discovery of its origin or his- 
 tory. The Kshapanaka again has always been described 
 by Hindu writers as a Bauddha, or sometimes even a 
 Jaina naked mendicant: in the work before us he ap- 
 pears as the professor of a sort of astrological religion, 
 in which 1 time is the principal divinity, and he is de- 
 scribed as carrying, in either hand, the implements of 
 his science, or a Go la Yantra, and Turya Yantra, the 
 former of which is an armillary sphere , and the latter 
 a kind of quadrant, apparently for ascertaining time 2 ; 
 from the geographical controversy that occurs between 
 him and SANKARA, it appears that he entertains the 
 doctrine regarding the descent of earth in space, which 
 is attributed by the old astronomers to the Bauddhas, 
 and controverted by the author of the Surya Sid- 
 dhdnta 3 , and subsequently by BHASKARA: the former 
 is quoted by SANKARA, according to our author. These 
 doctrines , the commentators on BHASKARA'S work, and 
 
 1 Time is the Supreme Deity. ISWARA cannot urge on the 
 present. He who knows time knows BRAHMA. Space and time 
 are not distinct from God. 
 
 i miror Hfarj+fl^ft ^r 
 n 
 
 '. I 
 The Turya Yantra is the fourth part of an orb. 
 
 fin 1 ^ rur'f e i<?t'S!ii wr u 
 
 Fixing above it two pins, and looking between them, the 
 time is ascertained by science. 
 
 3 [at least implicitly in the sloka XII: 32.] A. R. XII: 229.
 
 24 RELIGIOUS SECTS 
 
 even he, himself, commenting on his own text, say, 
 belong to the Jainas, not to the Bauddhas; but, pos- 
 sibly, the correction is itself an error, it does not ap- 
 pear that the Kshapanaka of ANANDA Gmi argues the 
 existence of a double set of planetary bodies, which is, 
 undoubtedly, a,Jaina doctrine 1 , and the descent of the 
 earth in space may have been common to all these sects. 
 
 The Jainas that existed in the time of ANANDA GIRI 
 appear as Digambaras only; he does not notice their 
 division into Digambaras and Swetdmbaras, as they 
 at present are found, and existed indeed prior to the 
 age of MADHAVA. The Bauddhas are introduced per- 
 sonally, although it may be questioned whether they 
 were very numerous in India in so comparatively 
 modern a period: according to ANANDA GIRI, a perse- 
 cution of this sect, and of the Jainas, took place in 
 one part of the peninsula, the state of Rudrapur, du- 
 ring SANKARA'S life time, but he, as well as MADHAVA% 
 excludes SANKARA from being at all concerned in it. 
 He ascribes its occurrence to the same source, the in- 
 stigation of a Bha't'ta, from the north, or, in fact, of 
 KUMARILA BHATTA, a Bengali, or Maithili Brahman. 
 
 A long series of sectaries then ensues, of a more 
 orthodox description, and who only err in claiming 
 primeval and pre-eminent honors for the objects of 
 their adoration none of these are to be found; and, 
 although, of a certain extent, the places of some of 
 
 1 A. R. IX: 321. 
 
 8 Preface to Wilson's Sanscrit and English Dictionary.
 
 OF THE HINDUS. 25 
 
 them may be supplied by the local deities of the vil- 
 lagers, and by the admission of others to a participation 
 in the worship paid to the presiding deities of each 
 sect , yet there can be little doubt, that a large portion 
 of the Hindu Pantheon formerly enjoyed honours, 
 which have for some centuries past been withheld. 
 In this predicament are INDRA, KUVERA, YAMA, VARUNA, 
 GARVDA, SESHA, and SOMA, all of whom, in the golden 
 age of Hindu idolatry, had, no doubt, temples and 
 adorers : the light and attractive service of the god of 
 love , indeed , appears to have been formerly very po- 
 pular, as his temples and groves make a distinguished 
 figure in the 1 tales, poems, and dramas of antiquity: 
 it is a feature that singularly characterises the present 
 state of the Hindu religion , that if in some instances 
 it is less ferocious, in others it has ceased to address 
 itself to the amiable propensities of the human character, 
 or the spontaneous and comparatively innocent feelings 
 of youthful natures. The buffoonery of the Holi, and 
 barbarity of the Charak Pujd, but ill express the sym- 
 pathies which man, in all countries, feels with the 
 vernal season, and which formerly gave rise to the 
 festive Vasantotsava of the Hindus, and the licentious 
 homage paid to Sakti and BHAIRAVA, has little in 
 common with the worship, that might be supposed 
 acceptable to KAMA and his lovely bride, and which 
 it would appear they formerly enjoyed. 
 
 1 In the Vrihat Kaihd, Dasa Kumar a , Mdlati Mddhava, 
 Mrichchhakati } &c,
 
 26 RELIGIOUS SECTS 
 
 Besides the adorers of the secondary divinities , we 
 have a variety of sects who direct their devotions to 
 beings of a still lower rank, and of whom none, at 
 present, exist as distinct bodies, although individuals 
 may be found, either detached or comprehended in 
 other classes, who, more or less,, reverence similar 
 objects. Thus, the worship of Akds l } or Ether, as the 
 supreme deity, is still occasionally met with: all classes 
 pay daily homage to the Pitris or Manes, and a few 
 of the Tdntrikas worship the Siddhas, or Genii, in 
 the hope of acquiring super-human powers: the same 
 class furnishes occasional votaries of the Vasus , Yak- 
 shas , and Gandharvas, and even of the Vetdlas and 
 Bhutas , or goblins and ghosts, and the latter also re- 
 ceive still , from the fears of the villagers , propitiatory 
 adoration. It does not appear, that in any form, the 
 worship of the moon and stars , of the elements , and 
 divisions of the universe, is still practised, although 
 that of the Tirthas, or holy places and rivers,. is as 
 popular as ever. 
 
 We have thus completed the enumeration of the 
 sects as described by the author of the Sankara Vijaya, 
 and have had an opportunity of observing, that, al- 
 though the outlines of the system remain the same, 
 the details have undergone very important alterations, 
 since the time at which this work was composed: the 
 
 1 I have encountered but one Professor, however, of this 
 faith , a miserable mendicant , who taught the worship of Ether, 
 under the strange name of Baghela.
 
 OF THE HINDUS. 27 
 
 rise of most of the existing modifications, we can trace 
 satisfactorily enough, as will hereafter appear, and it 
 is not improbable , that the disappearance of many of 
 those, which no longer take a part in the idolatry of 
 the Hindus, may be attributed to the exertions of 
 S ANKARA and his disciples: his object, as appears from 
 the work we have hitherto followed , was by no means 
 the suppression of acts of outward devotion, nor of 
 the preferential worship of any acknowledged and pre- 
 eminent deity: his leading tenet is the recognition of 
 Brahma Para Brahma 1 , as the sole cause and supreme 
 ruler of the universe, and as distinct from SIVA, VISHNU, 
 BRAHMA, or any individual member of the pantheon: 
 with this admission, and in regard to the weakness of 
 those human faculties, which cannot elevate themselves 
 to the conception of the inscrutable first cause, the ob- 
 servance of such rites, and the worship of such deities, 
 as are either prescribed by the Vedas, or the works 
 not incompatible with their authority, were left undis- 
 turbed by this teacher 2 ; they even received, to a cer- 
 tain extent, his particular sanction, and the following 
 divisions of the Hindu faith were, by his express per- 
 
 1 As in these texts of the Vedas 44^4 4pf [<**{ 37 
 and ^rraiT fT <<^*}<*i TJ^nT ^Ufld, I [quoted by Sank, in his 
 Brahmasutrabhashya, Calc., 1854, p. 54. See also Bfihad Arariy. 
 Upan. 1,4,1. p. 125.] 
 
 Ordinances founded on the Tantras, the Purdnas, or historical 
 record, are admissible if accordant with the Vedas ; they must 
 be rejected if repugnant.
 
 28 RELIGIOUS SECTS 
 
 mission, taught by some of his disciples,, and are, 
 consequently, regarded by the learned Brahmans in 
 general, as the only orthodox and allowable forms in 
 the present day 1 . The Saiva faith was instituted by 
 PARAMATA KALANALA, who is described as teaching at 
 Benares, and assuming the insignia that characterise 
 the Dandis of modern times. The Vaishnava worship 
 was taught at Kdnchi, or Conjeveram, by LAKSHMANA 
 ACHARYA and HASTAMALAKA; and the latter seems to 
 have introduced a modified adoration of VISHNU, in 
 the character of KRISHNA. The Saura sect was con- 
 tinued under the auspices of DIVAKARA, Brahmachdri, 
 and the Sdkta, under those of the Sannydsi, TRIPURA- 
 KUMARA: the Gdnapatya were allowed to remain under 
 the presidence of GIRIJAPUTRA, and from such persons 
 as had not adopted either of the preceding systems, 
 BATUKANATH , the professor of the Kdpdlika , or Bhai- 
 rava worship, was permitted to attract followers: all 
 these teachers were converts and disciples of SANTKARA, 
 
 *Ndlf?r 
 
 In the present impure age , the bud of wisdom being blighted 
 by iniquity, men are inadequate to the apprehension of pure 
 unity; they will be apt, therefore, again to follow the dictates 
 of their own fancies, and it is necessary for the preservation of 
 the world, and the maintenance of civil and religious distinctions, 
 to acknowledge those modifications of the divine spirit which are 
 the work of the SUPREME. These reflexions having occurred to 
 S ANKARA , he addressed his disciple , &c,
 
 OF THE HINDUS. 29 
 
 and returned to his superintending guidance, when 
 they had effected the objects of their missions. 
 
 The notice that occurs in the Sarva Darsana of 
 any of the sects which have yet been mentioned, has 
 been already incidentally adverted to : this work is less 
 of a popular form than the preceding, and controverts 
 the speculative rather than the practical doctrines of 
 other schools: besides the atheistical Bauddha and 
 Jaina sects, the work is occupied chiefly with the 
 refutation of the followers ofJaimini, Gautama, and 
 Patanjali, and we have no classes of worshippers 
 introduced but those of the Vaishnavas who follow 
 RAMANUJA, and Madhwdchdrya, of the Saivas, the 
 Pdsupatas, the followers of ABHINAVA GUPTA, who 
 taught the Mantra worship of &iva-, and the alche- 
 mical school , or worshippers of SIVA'S type in quick- 
 silver, and the Rasendra Ling a: most of these seem 
 to have sprung into being in the interval between the 
 10th and 13th centuries, and have now either disap- 
 peared, or are rapidly on the decline: those which 
 actually exist, we shall recur to in the view we are 
 now prepared to take of the actual condition of the 
 Hindu faith.
 
 30 RELIGIOUS SECTS 
 
 SECTION III. 
 
 * 
 
 PRESENT DIVISIONS OF THE HINDUS, AND OF 
 THE VAISHNAVAS IN PARTICULAR. 
 
 The classification adopted by the works, I especially 
 follow, if not unexceptionable, is allowable and con- 
 venient, and may, therefore, regulate the following 
 details: it divides all the Hindus into three great 
 classes, or Vaishnavas, Saivas, and Sdktas, and re- 
 fers to a fourth or miscellaneous class, all not com- 
 prised in the three others. 
 
 The worshippers of VISHNU, SIVA, and SAKTI, who 
 are the objects of the following description, are not to 
 be confounded with the orthodox adorers of those 
 divinities: few Brahmans of learning, if they have any 
 religion at all , will acknowledge themselves to belong 
 to any of the popular divisions of the Hindu faith, 
 although, as a matter of simple preference, they more 
 especially worship some individual deity, as their 
 chosen , or Ishla Devatd : they refer also to the Vedas, 
 the books of law, the Puranas, and Tantras, as the 
 only ritual they recognise , and regard all practices not 
 derived from those sources as irregular and profane: 
 on the other hand, many of the sects seem to have 
 originated , in a great measure , out of opposition to the 
 Brahmanical order: teachers and disciples are chosen 
 from any class, and the distinction of caste is, in a 
 great measure, sunk in the new one, of similarity of 
 schism: the ascetics and mendicants, also in many in-
 
 OF THE HINDUS. 31 
 
 stances, affect to treat the Brahmans with particular 
 contempt, and this is generally repaid with interest 
 by the Brahmans. A portion, though not a large one, 
 of the populace is still attached to the Smdrta Brah- 
 mans, as their spiritual guides, and are so far distinct 
 from any of the sects we shall have to specify , whilst 
 most of the followers, even of the sects, pay the 
 ordinary deference to the Brahmanical order, and 
 especially evince towards the Brahmans of their own 
 fellowship, of whom there is generally abundance, the 
 devotedness and submission which the original Hindu 
 Code so perpetually inculcates. 
 
 Excluding, therefore, those who may be regarded 
 as the regular worshippers of regular gods , we have 
 the following enumeration of the several species of 
 each class : 
 
 VAISHNAVAS. 
 
 1 Ramanujas, or Sri Sampradayis, or Sri Vaishnavas. 
 
 2 Ramanandis, or Ramavats. 
 
 3 Kabir Panthis. 
 
 4 Khakis. 
 
 5 Maluk Dasis. 
 
 6 Dadii Panthis. 
 
 7 Raya Dasis. 
 
 8 Senais. 
 
 9 Vallabhacharis , or Rudra Sampradayis. 
 
 10 Mira Bais. 
 
 1 1 Madhwacharis , or Brahma Sampradayis. 
 
 12 Nimavats, or Sanakadi Sampradayis. 
 
 13 The Vaishnavas of Bengal.
 
 32 RELIGIOUS SECTS 
 
 14 Radha Vallabhfs. 
 
 15 The Sakhf Bhavas. 
 
 16 Charan Dasfs. 
 
 17 Harischandis. 
 
 18 Sadhna Panthfs. 
 
 19 Madhavis. 
 
 20 Sannyasfs, Vairagis and Nagas. 
 
 SAIVAS. 
 
 1 Dandfs and Dasnamis. 
 
 2 Jogfs. 
 
 3 Jangamas. 
 
 4 Paramahansas. 
 
 5 Urdhabahus, Akas Mukhis, and Nakhis. 
 
 6 Gudaras. 
 
 7 Rukharas, Sukharas and Ukharas. 
 
 8 Kara Lingis. 
 
 9 Sannyasis, &c. 
 
 SAKTAS. 
 
 1 Dakshinis. 
 
 2 Vamis. 
 
 3 Kancheliyas. 
 
 4 Kararis. 
 
 MISCELLANEOUS SECTS. 
 
 1 Gahapatyas. 
 
 2 Saurapatas. 
 
 3 Nanak Shahis of seven classes. 
 
 1 Udasis. 
 
 2 Ganjbakhshfs. 
 
 3 Ramrayis. 
 
 4 Suthra Shahfs.
 
 OF THE HINDUS. 33 
 
 5 Govind Sinhis. 
 
 6 Nirmalas. 
 
 7 Nagas. 
 
 4 Jainas of two principal orders. 
 
 1 Digambaras. 
 
 2 Swetambaras. 
 
 5 Baba Lalis. 
 
 6 Prah Nathis. 
 
 7 Sadhs. 
 
 8 Satnamis. 
 
 9 Siva Narayanfs. 
 10 Siinyavadis. 
 
 These will be regarded as varieties enough , it may 
 be presumed, especially when it is considered, that 
 most of them comprise a number of sub-divisions , and 
 that besides these acknowleged classifications, many 
 individual mendicants are to be found all over India, 
 who can scarcely be included within the limits of any 
 of them, exercising a sort of independence both in 
 thought and act, and attached very loosely, if at all, 
 to any of the popular schismatical sects 1 . 
 
 1 Some of the popular works adopt a different classification, 
 and allude to 90 Pdshandas, or heresies, which are thus ar- 
 ranged : 
 
 Amongst the Brahmans, 24 
 
 Sannyasis, 12 
 
 Vairagis, 12 
 
 Sauras, 18 
 
 Jangamas, 18 
 
 Jogis, 12 
 
 3
 
 34 RELIGIOUS SECTS 
 
 VAISHNAVAS. 
 
 SRI SAMPRADAYIS, or RAMANUJAS. 
 
 Amongst other divisions of lees importance, the 
 Vaishnavas are usually distinguished into four prin- 
 cipal Sampraddyas, or sects 1 ; of these, the most an- 
 
 1 Thus the Bhakta Maid : 
 JTTZ I 
 
 I finf^<i -^if^w jjf ^ 
 
 "HARi, in preceding ages, assumed twenty-four principal shapes, 
 but four were manifest in the Kali Jug: the magnanimous Rdmd- 
 nuja, a treasure of Ambrosia and terrestrial tree of plenty: 
 the ocean of kindness and transporter across the sea of the uni- 
 verse, Vishnu Stcdmi: Madhu Achdrj, a rich cloud in the au- 
 tumnal season of piety: and Nimbdditya, a sun that illumined the 
 cave of ignorance; by them acts of piety and obligation were 
 divided, and each sect was severally established." There are 
 also Sanskrit texts authorising the different institution , and cha- 
 racteristic term of each Sampraddya, one of these is from the 
 Padma Purdna: 
 
 "Those Mantras, which belong to no system, are of no virtue; 
 and, therefore, in the Kali age, there shall be followers of four 
 sects. Sri, Mddhwi, Rudra and Sanaka, shall be the Vaishnavas, 
 purifying the world, and these four, Devi, (Siva speaks,) shall 
 be the institutors of the Sampraddyas in the Kali period." We 
 may here observe in passing, that if this text is genuine, the 
 Padma Purdna must be very modern: another similar text is 
 the following:
 
 OF THE HINDUS. 35 
 
 cient and respectable is the Sri Sampraddya, founded 
 by the Vaishnava reformer Rdmdnuja Achdrya, about 
 the middle of the twelfth century 1 . 
 
 The history of RAMANUJA, and his first followers, 
 is well known in the south of India, of which he was 
 a native, and is recorded in various legendary tracts 
 and traditional narratives. 
 
 According to the Bhdrgava Upapurdna, RAMANUJA 
 is said to have been an incarnation of the serpent 
 Sesha, whilst his chief companions and disciples were 
 the embodied Discus, Mace, Lotus, and other insignia 
 of Vishnu. In a Kanara account of his life, called the 
 Divya Charitra, he is said to have been the son of 
 
 "LAKSHMI selected Rdmdnuja; BRAHMA Madhwdchdrya; Eudra 
 gave the preference to Vishnu Swdmi, and the four Sanakas to 
 Nimbdditya." The cause of the election is not very evident, as 
 the creeds taught by those teachers, have little connexion with 
 the deity who lends the appellation to the sects. 
 
 1 The Smriti Kdla Taranga places the date of RAMANUJA'S 
 appearance in Saka 1049 or A. D. 1127. A note by Colonel 
 Mackenzie on an inscription, given in the Asiatic Researches 9, 
 270, places the birth of RAMANUJA in A. D. 1008 : various accounts, 
 collected by Dr. Buchanan, make it 1010 and 1025 (Buchanan's 
 Mysore 2, 80) and 1019 (ibid. 3, 413). Inscriptions make him alive 
 in 1128, (ibid.) which would give him a life of more than a 
 century: according to COL. WILKS, indeed (History of Mysore 
 1, 41, note and appendix), he was alive in 1183. The weight of 
 authority seems to be in favour of the more recent date, and we 
 may conclude that he was born about the end of the eleventh 
 century, and that the first half of the twelfth century was the 
 period at which his fame, as a teacher, was established. 
 
 3*
 
 36 RELIGIOUS SECTS 
 
 Sri KeSava Achdrya and Bhumi Devi; and, as before, 
 an incarnation of Sesha. He was born at Perumbur, 
 and studied at Kdnchi, or Conjeveram, where also he 
 taught his system of the Vaishnava faith. He after- 
 wards resided at Sri Rang a, worshipping Vishnu as 
 Sri Ranga Ndtha, and there composed his principal 
 works, he then visited various parts of India, disputing 
 with the professors of different creeds, overcoming 
 them of course, and reclaiming various shrines, then 
 in possession of the Saivas, for the worshippers of 
 Vishnu, particularly the celebrated temple of Tripeti. 
 On his return to Sri Ranga, the disputes between 
 the Vaishnava and Saw a religions, became exceedingly 
 violent, and the Chola monarch, who according to 
 some accounts, was at that time KERIKALA CHOLA, 
 subsequently named KRIMI'KONDA CHOLA, being a 
 devout worshipper of Siva, commanded all the Brah- 
 mans in his dominions to sign an acknowledgement 
 of the supremacy of that divinity, bribing some of the 
 most refractory, and terrifying others into acquies- 
 cence. RAMANUJA, however, was impracticable, and 
 the king sent armed men to seize him. With the as- 
 sistance of his disciples, he effected his escape, and 
 ascending the Ghats, found refuge with the Jain 
 sovereign of Mysore, VITALA DEVA, Velldla Ray a. 
 In consequence of rendering medical service to the 
 daughter of this prince, or in the terms of the legend, 
 expelling an evil spirit, a Brahma Rdkshasa, by whom 
 she was possessed , he obtained the monarch's grateful 
 regard, and finally converted him to the Vaishnava
 
 OP THE HINDUS. 37 
 
 faith. The Raja assumed the title of Vishnu Var- 
 dhana. RAMANUJA remained several years in Mysore, 
 at a temple founded by the Raja on Yadava Giri, 
 now known as Mail Co'tay , for the reception of an 
 image called Chavala Ray a, a form of Ranachhor, 
 or Krishna, which the local traditions very ridicu- 
 lously pretend he obtained from the Mohammedan 
 sovereign of Delhi. RAMANUJA resided here twelve 
 years, but on the death of his persecutor, the Chola 
 king, he returned to Sri Rang a, on the Kdveri, and 
 there spent the remainder of his life in devout exer- 
 cises and religious seclusion. 
 
 The establishments of the Raman ujiy as are numerous 
 in the Dekhan still, and the same country comprehends 
 the site of the Gaddi, the pillow or seat of the primi- 
 tive teacher; his spiritual throne, in fact, to which his 
 disciples are successively elevated 1 . This circumstance 
 gives a superiority to the Achdryas of the Dakshina, 
 or south, over those of the Uttara, or north, into 
 which they are at present divided. 
 
 1 According to information obtained by Dr. Buchanan, RAMA- 
 NUJA founded 700 Maths, of which four only remain; one of the 
 principal of these is at Mail Coiay, or Dakshina Badarikdsrama, 
 the Badari station of the south. RAMANUJA also established 74 
 hereditary Guruships amongst his followers, the representatives 
 of which still remain and dispute the supremacy with the Sannydsi 
 members of the order; these last, however, are generally con- 
 sidered of the highest rank (Buchan. Mysore 2, 75). In another 
 place (1, 144), he says that 89 Guruships were established, 5 in the 
 Sannydsi class, and 84 in the secular order : the Madams of the five 
 former are AhoUlam, Toiddri, Mameswara, Sri Eangam, and Kdnji.
 
 38 RELIGIOUS SECTS 
 
 The worship of the followers of RAMANUJA , is ad- 
 dressed to VISHNU and to LAKSHMI, and their re- 
 spective incarnations, either singly or conjointly; and 
 the Sri Vaishnavas, by which general name the sect 
 is known, consist of corresponding subdivisions, as 
 NARAYANA, or LAKSHMI, or LAKSHMI NARAYANA, or 
 RAMA or SITA, or SITA RAMA, or KRISHNA, or RUK- 
 MINI, or any other modifications of Vishnu, or his 
 consort, is the preferential object of the veneration 
 of the votary 1 . The Sri Vaishnava worship in the 
 north of India, is not very popular, and the sect is 
 rather of a speculative than practical nature, although 
 it does not require, in its teachers, secession from the 
 
 1 Mr. Colebrooke, A. R. 7, [Essays &c. London: 1858. p. 124.] 
 says the Rdmdnujas are of three classes, those who worship 
 RAMA alone, SixA alone, and SITA and RAMA conjointly. One 
 of my authorities, Mathurd Ndth, says, they worship Mahd 
 Lakshmi, and other information agrees with his; from the texts 
 quoted in the Sarva Darsana Sangraha, [Calcutta: 1858. pp. 54. 55.] 
 VISHNU as VASUDEVA, is the deity to be worshipped, but no 
 doubt all the varieties exist: without, however, affecting the 
 identity of the sect, the real object of whose devotion is VISHNU, 
 as the cause and creator of the world, and any of his, or his 
 Sakti's more especial manifestations, are consequently entitled to 
 reverence. The term Sri Vaishnavas, most commonly applied to 
 them, denotes an original preference of the female deity or Mahd 
 Lakshmi: the worship of RAMA is more properly that of the 
 Rdmdnandis, and they may be the persons intended by Mr. Cole- 
 brooke's informants, as those of the Rdmdnujiyas who worship 
 RAMA only (A. R. 7, 281).- It may also be observed, that the 
 Rdmdnujiyas unite with KRISHNA, Rukmini, not Rddhd, the latter 
 being his mistress only, not his wife, and being never named in 
 the Bhdgavat, except in one ambiguous passage.
 
 OF THE HINDUS. 39 
 
 world: the teachers are usually of the Brahmanical 
 order, but the disciples may be of any caste 1 . 
 
 Besides the temples appropriated to VISHNU and his 
 consort, and their several forms, including those of 
 KRISHNA and RAMA, and those which are celebrated 
 as objects of pilgrimage, as Lakshmi-Balaji, Edmndth, 
 and Rangandth, in the south; Badarindth, in the Hi- 
 malaya, Jaganndth, in Orissa, andDwdrakd, on the 
 Malabar Coast, images of metal or stone are usually 
 set up in the houses of the private members of this 
 sect, which are daily worshipped, and the temples 
 and dwellings are all decorated with the Sdlagrdm 
 stone and Tulasi plant. 
 
 The most striking peculiarities in the practices of 
 this sect, are the individual preparation, and scru- 
 pulous privacy of their meals: they must not eat in 
 cotton garments, but having bathed, must put on 
 woollen or silk: the teachers allow their select pupils 
 to assist them, but, in general, all the Rdmdnujas 
 cook for themselves, and should the meal during this 
 process, or whilst they are eating, attract even the 
 looks of a stranger, the operation is instantly stopped, 
 and the viands buried in the ground: a similar deli- 
 cacy, in this respect, prevails amongst some other 
 classes of Hindus, especially of the Rdjaput families, 
 but it is not carried to so preposterous an extent 2 . 
 
 1 The Mantra, and mark, are never bestowed on any person 
 of impure birth. Buchan. Mysore 1, 146. 
 
 2 It is said, however, that there are two divisions of the sect,
 
 40 RELIGIOUS SECTS 
 
 The chief ceremony of initiation in all Hindu sects, 
 is the communication by the teacher to the disciple 
 of the Mantra, which generally consists of the name 
 of some deity, or a short address to him; it is com- 
 municated in a whisper, and never lightly made known 
 by the adept to profane ears. The Mantra of the 
 RAMANUJA sect is said to be the six syllable Mantra 
 or Om Rdmdya namafi-, or Om, salutation to RAMA 1 . 
 
 Another distinction amongst sects , but merely of a 
 civil character, is the term or terms with which the 
 religious members salute each other when they meet, 
 or in which they are addressed by the lay members. 
 This amongst the Rdmdnujas is the phrase, Ddso 'smi, 
 or Ddso 'ham; I am your slave; accompanied with the 
 Prandm, or slight inclination of the head, and the 
 application of the joined hands to the forehead. To 
 the Achdryas, or supreme teachers of this sect, the 
 rest perform the Ashtdnga Dahdawat or prostration 
 of the body, with the application of eight parts the 
 forehead, breast, hands, knees, and insteps of the 
 feet, to the ground. 
 
 one called Avarani, from Avarana, screening, or surrounding, 
 and the other Andvarani, from the members not observing such 
 punctilious privacy. 
 
 1 In giving the Mantras, as they have been communicated to 
 me, it may be necessary to suggest a doubt of their accuracy; a 
 Hindu evades what he dislikes to answer, and will not scruple 
 a falsehood to stop enquiry; men above prejudice, in other re- 
 spects , find it so difficult to get over that of communicating the 
 Mantra, that when they profess to impart it, even their sincerity 
 can scarcely be admitted without a doubt.
 
 OF THE HINDUS. 41 
 
 The Hindu sects are usually discriminated by various 
 fantastical streaks on their faces, breasts, and arms: 
 for this purpose, all the Vaishhavas employ especially 
 a white earth called Gopichandana, which, to be of the 
 purest description, should be brought from Dwdrakd, 
 being said to be the soil of a pool at that place, in which 
 the GOPIS drowned themselves when they heard of 
 Krishna's death. The common Gopichandana , how- 
 ever, is nothing but a Magnesian or Calcareous Clay. 
 
 The marks of the Rdmdnujas are two perpendicular 
 white lines, drawn from the root of the hair to the 
 commencement of each eye -brow, and a transverse 
 streak connecting them across the root of the nose : 
 in the centre is a perpendicular streak of red, made 
 with red Sanders , or Roll, a preparation of Turmeric 
 and Lime; they have also patches of Gopichandana, 
 with a central red streak on the breast, and each upper 
 arm : the marks are supposed to represent the Sankh, 
 Chakra, Gadd, and Padma 1 , or Shell, Discus, Club, 
 and Lotus, which VISHNU bears in his four hands, 
 whilst the central streak is SKI, or LAKSHMi 2 . Some 
 
 1 The Vaishnava is thus described in the JBhakta Mdld, the 
 text is probably that of the Bhdgavat 
 
 II 
 
 "They who bear the Tulasi round the neck, the rosary of Lotus 
 seeds , have the shell and discus impressed upon their upper arm, 
 and the upright streak along the centre of the forehead, they are 
 Vaishnavas, and sanctify the world." 
 
 2 The efficacy of these marks is very great: we are told in 
 the Kdsi Khand, that YAMA directs his ministers to avoid such as
 
 42 RELIGIOUS SECTS 
 
 have these objects carved on wooden stamps, with 
 which they impress the emblems on their bodies, and 
 others carry their devotion so far as to have the parts 
 cicatrized with heated metallic models of the objects 
 they propose to represent, but this is not regarded as 
 a creditable practice 1 : besides these marks, they wear 
 a neclace of the wood of the Tulasi, and carry a ro- 
 sary of the seeds of the same plant, or of the Lotus. 
 
 The principal authorities of this sect are the com- 
 ments of the founder on the Sutras of VYASA, and 
 other Vaidika works: they are written in Sanskrit, 
 
 bear them, and the same work observes, that no sin can exist in the 
 individuals who make use of them, be they of whatever caste. 
 
 : n 
 
 1 The Vrihan Ndradiya Purdna sentences every Brahman 
 adopting the practice to endless degradation, and even to the 
 infernal regions. 
 
 The reason also occurs 
 
 "The body of a Brahman is the abode of all the Gods, if that is 
 consumed, where shall we abide?" It appears, however, that 
 stamping the mark with a hot iron, is commonly in use in the 
 Dekhan. A similar practice seems to have been known to some 
 of the early Christians, and baptizing with fire was stamping 
 the cross on the forehead with a hot iron.
 
 OF THE HINDUS. 43 
 
 and are the Sri Bhdshya, the Gitd Bhdshya, the Ve- 
 ddrtha Sangraha, Veddnta Pradipa, and Veddnta 
 Sara: besides these, the works of Venka'ta Achdrya, 
 are of great repute amongst them, as the Stotra Bhd- 
 shya, and Satadushini, and others: the Chanda Md- 
 ruta Vaidika, and Trinsatadhydnam, are also works 
 of authority, as is the Pdnchardtra of NARAD A: of the 
 Purdnas they acknowledge only six as authorities, 
 the Vishnu, Ndradiya, Gdruda, Padma, Vdrdha and 
 the Bhdgavat: the other twelve are regarded as Td- 
 masa , or originating in the principles of darkness and 
 passion, as we have already observed. Besides these, 
 the Rdmdnujas have a variety of popular works in 
 the dialects of the South, one of which, the GuruPara, 
 containing an account of the life of RAMANUJA, was 
 procured by DR. BUCHANAN, in the course of his sta- 
 tistical researches in Mysore. 
 
 The chief religious tenet of the Rdmdnujas, is the 
 assertion that Vishnu is BRAHMA ; that he was before 
 all worlds , and was the cause and the creator of all. 
 Although they maintain that Vishnu and the universe 
 are one, yet, in opposition to the Veddnta doctrines, 
 they deny that the deity is void of form or quality, 
 and regard him as endowed with all good qualities, 
 and with a two-fold form: the supreme spirit, Para- 
 mdtmd, or cause, and the gross one, the effect, the 
 universe or matter. The doctrine is hence called the 
 Visishthddwaita, or doctrine of unity with attributes. 
 In these assertions they are followed by most of the 
 Vaishnava sects. Creation originated in the wish of
 
 44 RELIGIOUS SECTS 
 
 VISHNU, who was alone, without a second, to multiply 
 himself: he said, I will become many; and he was in- 
 dividually embodied as visible and etherial light. After 
 that, as a ball of clay may be moulded into various 
 forms, so the grosser substance of the deity became 
 manifest in the elements , and their combinations : the 
 forms into which the divine matter is thus divided, 
 are pervaded by a portion of the same vitality which 
 belongs to the great cause of all, but which is distinct 
 from his spiritual or eterial essence; here, therefore, 
 the Rdmdnujas again oppose the Veddntikas , who 
 identify* the Paramdtmd and Jivdtmd, or etherial and 
 vital spirit: this vitality, though endlessly diffusible, 
 is imperishable and eternal, and the matter of the 
 universe, as being the same in substance with the 
 Supreme Being, is alike without beginning or end: 
 PURUSHOTTAMA, or NARAYANA, after having created 
 man and animals, through the instrumentality of those 
 subordinate agents whom he willed into existence for 
 that purpose, still retained the supreme authority of 
 the universe : so that the Rdmdnujas assert three pre- 
 dicates of the universe, comprehending the deity: it 
 consists of Chit, or spirit, Achit, or matter, and 
 Iswara, or God, or the enjoyer, the thing enjoyed, 
 and the ruler and controller of both. Besides his 
 primary and secondary form as the creator, and 
 creation, the deity has assumed, at different times, 
 particular forms and appearances, for the benefit 
 
 * [See, however, Colebr. M. E., London, 1858, p. 169.]
 
 OF THE HINDUS. 45 
 
 of his creatures: he is, or has been visibly present 
 amongst men, in five modifications: in his ARCHA, 
 objects of worship, as images, &c. ; in the Vibhavas, 
 or Avatar as, as the fish, the boar, &c.; in certain 
 forms called Vyuhas, of which four are enumerated, 
 VASUDEVA, or KRISHNA, BALARAMA, PRADYUMNA, and 
 ANIRUDDHA; fourthly, in the Sukshma form, which, 
 when perfect, comprises six qualities: Virajas, ab- 
 sence of human passion; Vimrityu, immortality; Vi- 
 soka, exemption from care orpain; Vijighatsd, absence 
 of natural wants; Satyakdma, and Satyasankalpa, 
 the love and practice of truth; and sixthly, as the 
 Antaratmd, or Antarydmi, the human soul, or in- 
 dividualised spirit: these are to be worshipped seriatim, 
 as the ministrant ascends in the scale of perfection, 
 and adoration therefore is five -fold; Abhigamanam, 
 cleaning and purifying the temples, images, &c. 
 Updddnam, providing flowers and perfumes for re- 
 ligious rites; Ijyd, the presentation of such offerings, 
 blood offerings being uniformly prohibited, it may be 
 observed, by all the Vaishnavas; Swddhydya, count- 
 ing the rosary and repeating the names of the divinity, 
 or any of his forms ; and Yoga , the effort to unite with 
 the deity*: the reward of these acts is elevation to the 
 seat of VISHNU, and enjoyment of like state with his 
 own, interpreted to be perpetual residence in Yaifamtha, 
 or Vishnu's heaven , in a condition of pure ecstasy and 
 eternal rapture. 
 
 * [Sarva Darsana Sangraha , p. 54 - 56.]
 
 46 RELIGIOUS SECTS 
 
 The Rdmdnujas are not very numerous in the north 
 of India, where they are better known as Sri Vai- 
 shnavas', they are decidedly hostile to the Saiva sect, 
 and are not on very friendly terms with the modern 
 votaries of KRISHNA, although they recognise that deity 
 as an incarnation of VISHNU *. 
 
 RAMANANDIS, or RAMAVATS. 
 
 The followers of RAMANAND are much better known 
 than those ofRAMANUJAin upper Hindustan : they are 
 usually considered as a branch of the RAMANUJA sect, 
 and address their devotions peculiarly toRAMACHANDRA, 
 and the divine manifestations connected with VISHNU in 
 that incarnation, as SITA , LAKSHMANA , and HANUMAN. 
 
 1 Dubois, in his 8th Chapter, has some details of the Vai- 
 shnava mendicants, as met with in the Dekhan: his account, 
 however, does not apply to the Rdmdnuja, or any other Vai- 
 shriava sect, as known in these provinces, although a few of the 
 particulars may be true , if confined to the Vaishiiava Vairagis 
 the Dakhini Vaishnavas must be, therefore, a very different class 
 from those that are met within any other part of India, or the 
 Abbe must have mixed, as is not unusual with him, a small 
 quantum of truth, with a very large portion of error: it is, in- 
 deed, impossible to think him correct, when he states, that "the 
 sectaries of Vishnu eat publicly of all sorts of meat, except beef, 
 and drink spirituous liquors without shame or restraint, and that 
 they are reproached with being the chief promoters of that abo- 
 minable sacrifice, the Sakti Pujd:" now, it is not true of any 
 sect in Upper India, that the practices the Abbd mentions occur 
 at all, except in the utmost privacy and secrecy, and if even in 
 that way they do occur, it is certainly not amongst the Vaishnava 
 Vairagis, but with very different sects, as we shall hereafter see.
 
 OF THE HINDUS. 47 
 
 RAMANAND is sometimes considered to have been 
 the immediate disciple of RAMANUJA, but this appears 
 to be an error: a more particular account makes him 
 the fifth in descent from that teacher, as follows the 
 pupil and successor of RAMANUJA was DEVANAND; 
 of DEVANAND, HARINAND; of HARINAND, RAGHAVA- 
 NAND, and of this last, RAMANAND, an enumeration 
 which, if correct, would place RAMANAND about the 
 end of the 13th century 1 : there is great reason, how- 
 ever, to doubt his being entitled to so remote a date, 
 and consequently to question the accuracy of his de- 
 scent from RAMANUJA: we shall have occacion to infer, 
 hereafter, from the accounts given of the dates of 
 other teachers, that RAMANAND was not earlier than 
 the end of the 14th, or beginning of the 15th century. 
 
 According to common tradition, the schism of RA- 
 MANAND originated in resentment of an affront offered 
 him by his fellow disciples, and sanctioned by his 
 teacher. It is said, that he had spent some time in 
 travelling through various parts of India, after which 
 he returned to the Math, or residence of his superior: 
 his brethren objected to him, that in the course of his 
 peregrinations, it was impossible he could have ob- 
 served that privacy in his meals , which is a vital ob- 
 servance of the Rdmdnuja sect , and as RAGHAVANAND 
 admitted the validity of the objection, RAMANAND was 
 
 1 The enumeration in the Bhakta Maid is different: it there 
 occurs 1. RAMANUJA, 2. DEVACHARJ, 3. RAGHAVANAND, 4. RAMA- 
 NAND; making him the fourth.
 
 48 RELIGIOUS SECTS 
 
 condemned to feed in a place apart from the rest of 
 the disciples : he was highly incensed at the order, and 
 retired from the society altogether, establishing a 
 schism of his own. 
 
 The residence of RAMANAND was at Benares, at the 
 Pancha Gang a Ghat, where a Math, or monastery 
 of his followers, is said to have existed, but to have 
 been destroyed by some of the Musalman princes: at 
 present there is merely a stone plat -form, in the 
 vicinity , bearing the supposed impression of his feet, 
 but there are many Maths of his followers , of celebrity 
 at Benares, whose Panchdyat, or council, is the chief 
 authority amongst the Rdmdvats in Upper India: we 
 shall have frequent occasion to mention these Maths, 
 or convents, and a short account of them may, there- 
 fore, here be acceptable. 
 
 Most of the religious sects of which we have to give 
 an account, comprise various classes of individuals, 
 resolvable, however, especially into two, whom (for 
 want of more appropriate terms) we must call, perhaps, 
 Clerical and Lay: the bulk of the votaries are generally, 
 but not always of the latter order, whilst the rest, or 
 the Clerical class, are sometimes monastic, and some- 
 times secular: most of the sects, especially the Vai- 
 shnavas , leave this distinction a matter of choice : the 
 Vallabhdchdris, indeed, give the preference to married 
 teachers , and all their Gosdins are men of business 
 and family: the preference, however, is usually assigned 
 to teachers of an ascetic or coenobitic life, whose 
 pious meditations are not distracted by the affections
 
 OF THE HINDUS. 49 
 
 of kindred, or the cares of the world: the doctrine 
 that introduced similar unsocial institutions into the 
 Christian church, in the fourth century, being still 
 most triumphantly prevalent in the east , the land 
 of its nativity; the establishments of which we are 
 treating, and the still existing practices of solitary 
 mortification, originating in the "specious appearance 
 and pompous sound of that maxim of the ancient phi- 
 losophy , that in order to the attainment of true felicity 
 and communion with God, it was necessary that the 
 soul should be separated from the body even here 
 below, and that the body was to be macerated and 
 mortified for that purpose." (Mosheim. i. 378.) 
 
 Of the coenobitic members of the different com- 
 munities, most pursue an erratic and mendicant life: 
 all of them, indeed, at some period have led such a 
 life, and have travelled over various parts of India 
 singly or in bodies , subsisting by alms , by merchan- 
 dise, and sometimes, perhaps, by less unexception- 
 able means, like the Sarabaites of the east, or the 
 mendicant friars of the Latin Church: they have, 
 however, their fixed rallying points, and are sure of 
 finding, in various parts of their progress , establish- 
 ments of their own , or some friendly fraternity where 
 they are for a reasonably moderate period lodged and 
 fed. When old or infirm, they sit down in some pre- 
 viously existing Math, or establish one of their own. 
 
 The Maths, Asthals, or Akhddds, the residences of 
 the monastic communities of the Hindus , are scattered 
 over the whole country: they vary in structure and 
 
 4
 
 50 RELIGIOUS SECTS 
 
 extent, according to the property of which the pro- 
 prietors are possessed ; but they generally comprehend 
 a set of huts or chambers for the Mahant\ or Superior, 
 and his permanent pupils; a temple, sacred to the deity 
 whom they worship , or the Samddhi, or shrine of the 
 founder of the sect, or some eminent teacher; and a 
 Dharma Said, one or more sheds, or buildings for 
 the accommodation of the mendicants or travellers, 
 who are constantly visiting the Math: ingress and 
 egress is free to all; and, indeed, a restraint upon 
 personal liberty seems never to have entered into the 
 conception of any of the religious legislators of the 
 Hindus. 
 
 1 The following description of the residence of MANDANA 
 MISRA, from the Sankara Vijaya of ANANDA GIRI, is very ap- 
 plicable to a modern Math. 
 
 "At the distance of four Yojanas, west from Hastinapur, was 
 a square plot of ground, extending a cos on each side; in the 
 centre of it stood a large mansion, constructed of the timber of 
 the Tal, and exactly facing it another a hundred cubits in length; 
 upon the top of this last were many cages full of parrots, and 
 within it resided five hundred pupils, occupied in the study of 
 various Sastras: the first was the dwelling of the Teacher, like 
 Brahma with four heads, like the Serpent King, with a thousand 
 faces, and Rudra, with a five-fold head, amongst his disciples 
 like the waves of the ocean , and enabling them to overcome the 
 universe in unparalleled profundity and extent of knowledge: he 
 was attended by numerous slaves of both sexes: attached to his 
 dwelling were wells and reservoirs, and gardens and orchards, 
 and his person was pampered with the choicest viands procured 
 daily by his disciples. In his court-yard were two Temples, on 
 a circular mound , for the worship of the Visvadevas and the 
 Sdlagrdm, in the form of Lakshmi Ndrdyana."
 
 OF THE HINDUS. 51 
 
 The Math is under the entire controul of a Mahant, 
 or Superior , with a certain number of resident Chelds, 
 or disciples; their number varies from three or four 
 to thirty or forty , but in both cases there are always 
 a number of vagrant or out -members: the resident 
 Chelds are usually the elders of the body , with a few 
 of the younger as their attendants and scholars; and 
 it is from the senior and more proficient of these as- 
 cetics, that the Mahant is usually elected. 
 
 In some instances , however, where the Mahant has 
 a family, the situation descends in the line of his pos- 
 terity : where an election is to be effected , it is con- 
 ducted with much solemnity, and presents a curious 
 picture of a regularly organised system of church policy, 
 amongst these apparently unimportant and straggling 
 communities. 
 
 The Maths of various districts look up to some one 
 of their own order as chief, and they all refer to that 
 connected with their founder, as the common head: 
 under the presidence, therefore, of the Mahant of that 
 establishment, wherever practicable, and in his ab- 
 sence, of some other of acknowledged pre-eminence, 
 the Mahants of the different Maths assemble , upon 
 the decease of one of their brethren, to elect a suc- 
 cessor. For this purpose they regularly examine the 
 Chelds, or disciples of the deceased, the ablest of whom 
 is raised to the vacant situation : should none of them 
 be qualified, they choose a Mahant from the pupils 
 of some other teacher, but this is rarely necessary, 
 and unless necessary, is never had recourse to. The 
 
 4*
 
 52 RELIGIOUS SECTS 
 
 new Mahant is then regularly installed, and is formally 
 invested with the cap, the rosary, the frontal mark, 
 or Tikd, or any other monastic insignia, by the pre- 
 sident of the assembly. Under the native Government, 
 whether Mohammedan or Hindu the election of the 
 superior of one of these establishments was considered 
 as a matter of sufficient moment to demand the 
 attention of the Governor of the province, who, ac- 
 cordingly, in person, or by his deputy, presided at 
 the election: at present, no interference is exercised 
 by the ruling authorities, and rarely by any lay cha- 
 racter, although occasionally, &Rajd, or & Zemindar, 
 to whose liberality the Math is indebted, or in whose 
 lands it is situated, assumes the right of assisting and 
 presiding at the election. 
 
 The Mahants of the sects, in which the election 
 takes places, are generally assisted by those of the 
 sects connected with them : each is attended by a train 
 of disciples, and individuals of various mendicant tribes 
 repair to the meeting; so that an assemblage of many 
 hundreds, and sometimes of thousands, occurs: as far 
 as the resources of the Ma'th, where they are assem- 
 bled, extend, they are maintained at its expence; when 
 those fail, they must shift for themselves; the election 
 is usually a business often or twelve days, and during 
 the period of its continuance , various points of polity 
 or doctrine are discussed in the assembly. 
 
 Most of the Ma'ths have some endowments of land, 
 but with the exception of a few established in large 
 cities, and especially at Benares, the individual amount
 
 OF THE HINDUS. 53 
 
 of these endowments is, in general, of little value. 
 There are few Maths in any district that possess five 
 hundred Bighas of land, or about one hundred and 
 seventy acres, and the most usual quantity is about 
 thirty or forty Bighas only : this is sometimes let out 
 for a fixed rent; at other times it is cultivated by the 
 Math on its own account; the highest rental met with, 
 in any of the returns procured, is six hundred and 
 thirty rupees per annum. Although, however, the in- 
 dividual portions are trifling, the great number of these 
 petty establishments renders the aggregate amount 
 considerable, and as the endowed lands have been 
 granted Mdfi, or free of land tax, they form, altogether, 
 a serious deduction from the revenue of each district. 
 Besides the lands they may hold, the Maths have 
 other sources of support: the attachment of lay vo- 
 taries frequently contributes very liberally to their 
 wants: the community is also sometimes concerned, 
 though, in general, covertly, in traffic, and besides 
 those means of supply, the individual members of 
 most of them sally forth daily to collect alms from 
 the vicinity , the aggregate of which , generally in the 
 shape of rice or other grains, furnishes forth the 
 common table: it only remains to observe, that the 
 tenants of these Maths., particularly the Vaishhavas, 
 are most commonly of a quiet inoffensive character, 
 and the Mahants especially are men of talents and 
 respectability, although they possess, occasionally, a 
 little of that self-importance, which the conceit of 
 superior sanctity is apt to inspire : there are , it is true,
 
 54 RELIGIOUS SECTS 
 
 exceptions to this innocuous character, and robberies, 
 and murders have been traced to these religious 
 establishments. 
 
 The especial object of the worship of RAMANANDA'S 
 followers is VISHNU, as RAMACHANDRA: they, of course, 
 reverence all the other incarnations of VISHNU, but 
 they maintain the superiority of RAMA, in the present 
 or Kali Yug', hence they are known collectively as 
 JRdmdvats, although the same variety prevails amonst 
 them, as amongst the Rdmdnujas, as to the exclusive 
 or collective worship of the male and female members 
 of this incarnation, or of Rama and Sitd, singly, or 
 jointly, or Sitd Rama 1 : individuals of them also pay 
 particular veneration to some of the other forms of 
 VISHNU, and they hold in like estimation, as the Rd- 
 mdnujas, and every Vaishhava sect, the Sdlagrdm 
 stone and Tulasi plant; their forms of worship corre- 
 spond with those of the Hindus generally, but some 
 of the mendicant members of the sect, who are very 
 numerous, and are usually known as Vairdgis, or 
 Viraktas, consider all form of adoration superfluous, 
 beyond the incessant invocation of the name of KRISHNA 
 and RAMA. 
 
 The practices of this sect are of less precise nature 
 than those of the RAMANUJAS, it being the avowed 
 object of the founder to release his diciples from those 
 
 1 Amongst the temples of this sect at Benares, are two dedi- 
 cated to Rddhd Krishna, although attached to Maths belonging 
 to the Rdmdjat order, and not at all connected with the fol- 
 lowers of VALL.ABHA , or of CHAITANYA and NITYANAND.
 
 OF THE HINDUS. 55 
 
 fetters which he had found so inconvenient: in allusion 
 to this, indeed, he gave, it is said, the appellation 
 Avadhuta, or Liberated, to his scholars, and they 
 admit no particular observances with respect to eating 
 or bathing 1 , but follow their own inclination, or comply 
 with the common practice in these respects. The 
 initiatory Mantra is said to be Sri Rama the salu- 
 tation is Jay a Sri Rama, Jay a Ram, or Sitd Ram: 
 their marks are the same as those of the preceding, 
 except that the red perpendicular streak on the fore- 
 head is varied, in shape and extent, at the pleasure 
 of the individual , and is generally narrower than that 
 of the RAMANUJAS. 
 
 Various sects are considered to be but branches of 
 the Rdmdnandi Vaishnavas, and their founders are 
 asserted to have been amongst his disciples: of these 
 disciples, twelve are particularised as the most eminent, 
 some of whom have given origin to religious distinctions 
 of great celebrity, and, although their doctrines are 
 often very different from those of RAMANAND , yet the 
 popular tradition is so far corroborated, that they 
 maintain an amicable intercourse with the followers 
 of RAMANAND , and with each other. 
 
 The twelve chief disciples of RAMANAND are named, 
 as follows ASANAND, KABiR, the weaver, RAIDAS, 
 the Chamdr , or currier, PIPA, the Rdjaput, SURSU- 
 
 1 The Vairdgis of this sect, and some others, eat and drink 
 together , without regard to tribe or caste , and are thence called 
 Kulaiui, or Varnatui.
 
 56 RELIGIOUS SECTS 
 
 RANAND, SUKHANAND, BHAVANAND, DHANNA the Jat, 
 
 SENA, the barber MAHANAND, PARAMANAND, and 
 SRIANAND *, a list which shews , that the school of RA- 
 MANAND admitted disciples of every caste: it is, in fact, 
 asserted in the Bhakta Mala, that the distinction of 
 caste is inadmissible according to the tenets of the 
 Ramanandis: there is no difference, they say, between 
 the BHAGAVAN and the Bhakt, or the deity and his 
 worshipper; but BHAGAVAN appeared in inferior forms, 
 as a Fish, a Boar, a Tortoise, &c., so therefore the 
 Bhakt may be born as a Chamdr, a Koli, a Chhipi, 
 or any other degraded caste. 
 
 The various character of the reputed disciples of 
 RAMANAND , and a consideration of the tenets of those 
 sects which they have founded, lead to a conclusion, 
 that this individual, if he did not invent, gave fresh 
 force to a very important encroachment upon the ortho- 
 dox system: he, in fact, abrogated the distinction of 
 caste amongst the religious orders, and taught, that 
 the holy character who quitted the ties of nature and 
 society, shook off, at the same time, all personal 
 distinction this seems to be the proper import of the 
 term Avadhuta, which RAMANAND is said to have af- 
 fixed to his followers, and they were liberated from 
 
 1 The Bhakta Maid has a rather different list: 1. RAGHUNATH, 
 2. ANANTANAND, 3. KAIHR, 4. SUKHASUR, 5. JIVA, 6. PADMAVAT, 
 
 7. PlPA, 8. BlIAVANAND, 9. RAIDAS, 10. DlIANNA, 11. SENA, 12. SlJR- 
 
 SURA. His successors, again, were somewhat different, or 
 1. RAGHUNATH, 2. ANANTANAND, JOGANAND, RAMDAS, SRI RANJA, 
 and NARAHARI.
 
 OF THE HINDUS. 57 
 
 more important restraints than those of regimen and 
 ablution: the popular character of the works of this 
 school corroborates this view of RAMANANDA'S inno- 
 vation; S ANKARA and RAMANUJA writing to and for 
 the Brahmanical order alone, composed chiefly, if not 
 solely, Sanskrit commentaries on the text of the Vedas, 
 or Sanskrit expositions of their peculiar doctrines, and 
 the teachers of these opinions, whether monastic or 
 secular , are indispensably of the Brahmanical caste 
 it does not appear that any works exist which are 
 attributed to RAMANAND himself, but those of his 
 followers are written in the provincial dialects, and 
 addressed to the capacity, as well as placed within 
 the reach, of every class of readers, and every one of 
 those may become a Vairdgi, and rise, in time, to be 
 a Guru or Mahant. 
 
 We shall have occasion to speak again particularly 
 of such of the above mentioned disciples of RAMANAND, 
 as instituted separate sects , but there are several who 
 did not aspire to that distinction , and whose celebrity 
 is , nevertheless, still very widely spread throughout 
 Hindustan : there are also several personages belonging 
 to the sects of particular note, and we may, therefore, 
 here pause, to extract a few of the anecdotes which 
 the Bhakta Mala relates of those individuals, and 
 which, if they do not afford much satisfactory infor- 
 mation regarding their objects, will at least furnish 
 some notion of the character of this popular work. 
 
 PIPA, the Rdjaput, is called the Raja of Gdngaraun: 
 he was originally a worshipper of DEVI , but abandoned
 
 58 RELIGIOUS SECTS 
 
 her service for that of VISHNU , and repaired to Benares 
 to put himself under the tuition of RAMANAND. Having 
 disturbed the sage at an inconvenient season , RAMA- 
 NAND angrily wished that he might fall into the well 
 of his court -yard, on w r hich PIPA, in the fervour of 
 his obedience, attempted to cast himself into it to ac- 
 complish the desire of the saint. This act was with 
 difficulty prevented by the by-standers, and the attempt 
 so pleased RAMANAND that he immediately admitted 
 the Raja amongst his disciples. 
 
 PIPA, after some time, abandoned his earthly pos- 
 sessions, and accompanied by only one of his wives, 
 named SITA, as ardent a devotee as himself, adopting 
 a life of mendicity, accompanied RAMANAND and his 
 disciples to Dwdrakd. Here he plunged into the sea 
 to visit the submarine shrine of KRISHNA, and was 
 affectionately received by that deity: after spending 
 some days with him, PIPA returned, when the fame 
 of the occurrence spread , and attracted great crowds 
 to see him. Finding them incompatible with his de- 
 votions, PIPA left Dwdrakd privately: on the road 
 some Patthans carried off his wife, but RAMA himself 
 rescued her , and slew the ravishers. The life of this 
 vagrant Rdjd is narrated at considerable length in the 
 Bhakta Mala, and is made up of the most absurd and 
 silly legends. On one occasion the Raja encounters 
 a furious lion in a forest ; he hangs a rosary round his 
 neck, whispers the Mantra of Rama, and makes him 
 tranquil in a moment; he then lectures the lion on the 
 impropriety of devouring men and kine, and sends
 
 OF THE HINDUS. 59 
 
 him away penitent, and with a pious purpose to do so 
 no more. 
 
 Of SURSURANAND we have a silly enough story of 
 some cakes that were given to him by a Mlechchha 
 being changed when in his mouth into a Tulasi leaf. 
 Of DHANNA , it is related that a Brahman , by way of 
 a frolic, gave him a piece of stone, and desired him 
 to offer to it first, whatever he was about to eat. 
 DHANNA obeyed, looking upon the stone as the re- 
 presentative of VISHNU, who, being pleased with his 
 devotion, appeared, and constantly tended the cattle 
 of the simple Jat: at last he recommended his be- 
 coming the disciple of RAMANAND , for which purpose 
 he went to Benares, and having received the Mantra, 
 returned to his farm. RAGHUNATH, or in the text ASA- 
 NAND, succeeded RAMANAND in the Gaddi, or the 
 Pillow of the Mahant. NARAHARI or HARYANAND was 
 also a pupil of RAMANAND, whom it is difficult to iden- 
 tify with any one in the list above given : we have a 
 characteristic legend of him. 
 
 Being one day in want of fuel to dress his meat, he 
 directed one of his pupils to proceed to a neighbouring 
 temple of DEVI, and bring away from it any portion 
 of the timber he could conveniently remove: this was 
 done, to the great alarm, but utter helplessness of the 
 goddess , who could not dispute the authority of a 
 mortal of HARYANAND'S sanctity. A neighbour who 
 had observed this transaction laboured under a like 
 want of wood: at the instigation of his wife, he re- 
 paired also to the temple, and attempted to remove one
 
 60 RELIGIOUS SECTS 
 
 of the beams , when the goddess , indignant at his pre- 
 sumption , hurled him down and broke his neck : the 
 widow hearing of her husband's fate, immediately 
 hastened to the temple, and liberally abused the vin- 
 dictive deity. DEVI took advantage of the business to 
 make a bargain for her temple, and restored the man 
 to life, on condition that he would ever afterwards 
 buy fuel for HARYANAND. 
 
 The legends of such other disciples of RAMANAND 
 as occur in the Bhakta Mala will be given in their 
 proper places, and it will be sufficient here to confine 
 our further extracts from that authority to NABHAJI, 
 the author, SUR DAS, and TULASI DAS, to whose po- 
 etical talents the late version of it is largely indebted, 
 and JAYADEVA, whose songs have been translated by 
 Sir William Jones. 
 
 NABHAJI, the author of the Bhakta Mala, was by 
 birth aZ)om, a caste whose employ is making baskets 
 and various sorts of wicker work. The early commen- 
 tators say he was of the Hanumdn Vans , or Monkey 
 tribe, because, observes the modern interpreter, Bdnar, 
 a monkey, signifies in the Marwar language a Dom, 
 and it is not proper to mention the caste of a Vaishnava 
 by name: he was born blind, and when but five years 
 old, was exposed by his parents, during a time of 
 scarcity , to perish in the woods : in this situation 
 he was found by AGRADAS and KIL, two Vaishnava 
 teachers: they had compassion upon his helplessness, 
 and KIL sprinkled his eyes with the water of his Ka- 
 mahdalu, or water pot, and the child saw: they carried
 
 OF THE HINDUS. 61 
 
 NABHAJI to their Math, where he was brought up, and 
 received the initiatory Mantra from AGRADAS: when 
 arrived at maturity, he wrote the Bhakta Mala by 
 desire of his Guru. The age of NABHAJI must be about 
 two centuries , or two and a half, as he is made co- 
 temporary with MAN SIKH, the Raja ofJaynayar, and 
 with AKBAR. He should date much earlier, if one ac- 
 count of his spiritual descent which makes him the 
 fourth from RAMANAND 1 be admitted, but in the Bhakta 
 Maid, KRISHNA DAS, the second in that account, does 
 not descend in a direct line from RAMANAND , but de- 
 rives his qualifications as teacher from the immediate 
 instructions of VISHNU himself: there is no necessity, 
 therefore , to connect NABHAJI with RAMANAND. The 
 same authority places him also something later, as it 
 states that TULASI DAS, who was contemporary with 
 SHAH JEHAN, visited NABHAJI at Brinddvan. It is 
 probable, therefore, that this writer nourished at the 
 end of AKBAR'S reign, and in the commencement of 
 that of his successor. 
 
 The notices we have of SUR DAS are very brief: he 
 was blind, a great poet, and a devout worshipper of 
 VISHNU, in whose honour all his poems are written: 
 they are songs and hymns of various lengths, but 
 usually short, and the greater number are Padas, or 
 simply stanzas of four lines , the first line forming a 
 subject, which is repeated as the last and the burthen 
 
 1 1. RAMANAND, 2. ASANAND, 3. KRISHNA DAS, 4. KiL and 
 AGRADAS, 5. NABHAJI. See the next division of this section.
 
 62 RELIGIOUS SECTS 
 
 of the song, Padas being very generally sung, both 
 at public entertainments, and the devotional exercises 
 of the Vaishnava ascetics. Sun DAS is said to have 
 composed 125,000 of these Padas: he is almost en- 
 titled to be considered as the founder of a sect, as 
 blind beggars carrying about musical instruments , to 
 which they chaunt stanzas in honour of VISHNU, are 
 generally termed Sur Ddsis. The tomb of SUR DAS, 
 a simple mound of earth , is considered to be situated 
 in a tope near oi'vpwr, a village about two miles to the 
 north of Benares. There is also an account of a saint 
 of the same name in the Bhakta Mala, who is possibly 
 a different person from the blind bard. This was a 
 Brahman, Amin, or collector of the Pergunnah of 
 Sand i la , in the reign of AKBAR, and who with more 
 zeal than honesty made over his collections to the 
 shrine of MADANA Af GHANA, a form of KRISHNA, at 
 Brinddvan , and sent to the treasury chests filled with 
 stones': the minister TODAK MALL, however, although 
 a Hindu, was not disposed to confirm this transfer, 
 and he had the defaulter arrested and thrown into 
 prison. SUR DAS then applied to AKBAR, and the good 
 
 1 He accompanied them also with the following rhyme, 
 
 which may be thus rendered: 
 
 The Saints have shared Saiidila's taxes, 
 
 Of which the total thirteen lacks is , 
 
 A fee for midnight service owen, 
 
 By me Sur Dds to Madan Mohen. 
 [Price's Hindee and Hindust. Selections. Calc., 1827. I, p. 100.]
 
 OF THE HINDUS. 63 
 
 natured monarch , who probably thought his collector 
 more fool than knave , set him at liberty. He retired 
 to Brinddvan and there continued to lead a religious 
 and ascetic life. 
 
 The account of TULASI DAS in the Bhakta Mala 
 represents him as having been incited to the peculiar 
 adoration of RAMA by the remonstrances of his wife, 
 to whom he was passionately attached: he adopted a 
 vagrant life, visited Benares, and afterwards went to 
 Chitraku'ta, where he had a personal interview with 
 Hanumdn, from whom he received his poetical in- 
 spiration, and the power of working miracles : his fame 
 reached Dehli, where SHAH JEHAN was emperor: the 
 monarch sent for him to produce the person of RAMA, 
 which TULASI DAS refusing to do , the king threw him 
 into confinement ; the people of the vicinity, however, 
 speedily petitioned for his liberation, as they were 
 alarmed for their own security: myriads of monkies 
 having collected about the prison , and begun to de- 
 molish it, and the adjacent buildings. SHAH JEHAN 
 set the poet at liberty, and desired him to solicit some 
 favour as a reparation for the indignity he had suffered: 
 TULASI DAS, accordingly, requested him to quit ancient 
 Dehli, which was the abode of RAMA, and in compliance 
 with this request the emperor left it, and founded the 
 new city, thence named Shah Jehdndbdd. After this, 
 TULASI DAS went to Brinddvan, where he had an 
 interview with NABHAJT: he settled there, and strenu- 
 ously advocated the worship of Sitd Rdma, in prefer- 
 ence to that of Rddhd Krishna.
 
 64 RELIGIOUS SECTS 
 
 Besides these legendary tales of this celebrated 
 writer, whose works exercise more influence upon 
 the great body of Hindu population than the whole 
 voluminous series of Sanskrit composition, we have 
 other notices of him collected from his own works, or 
 preserved by tradition, that differ in some respects 
 from the above. From these it appears, that TULASI 
 DAS was a Brahman of the Sarvdrya branch, and a 
 native of Hdjipur, near Chifrakuta; when arrived at 
 maturity, he settled at Benares, and held the office 
 of Diwdn to the Rdjd of that city : his spiritual pre- 
 ceptor was JAGANNATH DAS, a pupil, as well as NA- 
 BHAJI, of AGRADAS: he followed this teacher to Go- 
 vardhan, near Brinddvan, but afterwards returned 
 to Benares, and there commenced his Hindi version 
 of the Rdmdyana, in the year of Sam vat 1631, when 
 he was thirty -one years of age. Besides this work, 
 which is highly popular, TULASI DAS is the author of 
 a Sat Sai*, or collection of one hundred stanzas on 
 various subjects: of the Ram Guhdvali, a series of 
 verses in praise of RAMA, of a Gitdvali, and Vinaya 
 Patrikd, poetical compositions of a devotional or moral 
 tendency, and of a great variety of Hymns as Rag as, 
 Kavits, and Padas, in honour of his tutelary deity and 
 his consort, or RAMA and SITA. TULASI DAS continued 
 to reside at Benares, where he built a temple to Sitd 
 
 * [The word Sat Sai = ^-TfnnfY rather implies a collection 
 of seven -hundred stanzas or slokas, such as e. g. the Devi- 
 mahatmya. See Sabdakalpadruma g. v.]
 
 OF THE HINDUS. 65 
 
 Rama, and founded a Math adjoining, both which are 
 still in existence: he died in the year of the Samvat 
 era, 1680, or A. D. 1624, in the reign of JEHAKGIR*, 
 and the legendary story of his intercourse with SHAH 
 JEHAN, is consequently an anachronism. 
 
 JAYADEVA was an inhabitant of a village called 
 Kinduvilva, where he led an ascetic life, and was 
 distinguished for his poetical powers , and the fervour 
 of his devotion to VISHNU. He at first adopted a life 
 of continence, but was subsequently induced to marry. 
 A. Brahman had dedicated his daughter to JAGANNATH, 
 but on his way to the shrine of that deity was ad- 
 dressed by him, and desired to give the maiden to 
 JAYADEVA who was one with himself. The saint, who 
 it should appear had no other shelter than the shade 
 of a tree, was very unwilling to burthen himself with 
 a bride, but her father disregarded his refusal, and 
 leaving his daughter with him departed. JAYADEVA 
 then addressed the damsel, and asked her what she 
 proposed to do, to which she replied: "whilst I was 
 in my father's house, I was obedient to his will; he 
 has now presented me to you, and I am subject to 
 your pleasure; if you reject me, what remains for me 
 but to die?" The saint finding there was no help, 
 turned householder, and removed the image he had 
 worshipped in the air into his dwelling, by desire, it 
 
 1 According to this memorial verse:
 
 66 RELIGIOUS SECTS 
 
 is said, of the object of his adoration. In his new 
 condition he composed the Gitd Govinda, in which 
 KRISHNA himself assisted , for on one occasion , JAYA- 
 DEVA being puzzled how to describe the charms of 
 RADHA, laid down the paper for a happier moment, 
 and went to bathe. KRISHNA, assuming his person, 
 entered his house, and wrote the requisite description, 
 much to the poet's astonishment on his return home. 
 
 Of the Gitd Govinda it is said, that the Raja of 
 Nildchala (Orissa) composed a poem similarly named, 
 but when the two works were placed before JAGAN- 
 NATH, he took the work of JAYADEVA to his bosom, 
 and threw that of the Raja out of his temple. It is 
 also said, that the Gitd Govinda was sung in the court 
 of VIKRAMA, thus assigning to it an antiquity which 
 there is no reason to suspect it can justly claim. 
 
 JAYADEVA being desirous of performing a particular 
 rite for his idol, resumed his erratic habits, and suc- 
 ceeded in collecting a considerable sum of money for 
 this purpose: on the road he was attacked by Thags, 
 or thieves, who robbed him, and cut off his hands and 
 feet. In this state he was found by a Rdjd who took 
 him home, and had his wounds healed. Shortly after- 
 wards the thieves, disguised as religious mendicants, 
 came to the court of the Raja. JAYADEVA recognized 
 them, and overwhelmed them with benefits. On their 
 departure, two of the Raja's people were sent to at- 
 tend them to the confines of the JKdj, who on their 
 way asked them how they had merited the saint's 
 particular regard. To this they replied, that they had
 
 OP THE HINDUS. 67 
 
 been his fellows in the service of a Raja, who had 
 ordered them to put him to death: they however only 
 mutilated him , and his gratitude for their sparing his 
 life was the reason he had treated them so kindly. 
 They had no sooner uttered these words, than the 
 earth opened and swallowed them. The servants of 
 the Raja returned, and reported the occurrence, when 
 a fresh miracle took place the hands and feet of 
 JAYADEVA sprouted forth again. The Raja being filled 
 with astonishment, requested the saint to explain 
 these events, which he did by narrating what had 
 befallen him. 
 
 After remaining some time with the Raja where he 
 restored to life his own wife PADMAVATI, who had 
 voluntarily put an end to herself, he returned toKindu- 
 vilva. Here the Ganges, which was then eighteen cos 
 distant, and to which he went daily to bathe, re- 
 quested him not to undergo so much fatigue, as she 
 would rather come to him. The proposal was accepted 
 by the saint, and according to our guide, the river 
 now runs close to the village. 
 
 The ascetic and mendicant followers of RAMANAND, 
 known indiscriminately as Rdmdnandis or Ramdvats, 
 are by far the most numerous class of sectaries in 
 Gangetic India: in Bengal they are comparatively few: 
 beyond this province, as far as to Allahabad 1 , although 
 
 1 Some of the principal Maths at Benares are the following: 
 RAMJIT, Mahant, a temple of RAMA. MAYA RAM, Mahant, a 
 temple of RAMA. RAMANUJA, Khaki, Mahant, a temple of Sixi 
 RAM. Pi'RUSHOTTAMA DAS, Khaki, Mahant, a temple of RAMA. 
 
 5*
 
 68 RELIGIOUS SECTS 
 
 perhaps the most numerous, they yield in influence 
 and wealth to the Saiva branches, especially to the 
 Atits: hence, however, they predominate, and either 
 by themselves, or their kindred divisions, almost en- 
 gross the whole of the country along the Ganges and 
 Jamna: in the district of Agra, they alone constitute 
 seven-tenths of the ascetic population. The Rama- 
 nandis have very numerous votaries, but they are 
 chiefly from the poorer and inferior classes, with the 
 exception of the Rajaputs and military Brahmans, 
 amongst whom the poetical works of SUE DAS and 
 TULASI DAS maintain the pre-eminence of Rama and 
 his Bhakts. 
 
 KABIR PANTHIS. 
 
 Amongst the twelve disciples of RAMANAND the 
 most celebrated of all, and one who seems to have 
 produced, directly or indirectly, a greater effect on 
 the state of popular belief than any other, was KABIR: 
 with an unprecedented boldness he assailed the whole 
 system of idolatrous worship , and ridiculed the learn- 
 ing of the Pandits, and doctrines of the Sastras, in a 
 
 PITAMBARA DAS , Mahant , SITA RAM; this is the Mandir of Tulasi 
 Das. GOVIND DAS, Mahant, RADHA KRISHNA. RAMACHARAN, 
 ditto, ditto. 
 
 At a late meeting (1820) to elect a MaJiant of one of the 
 Vaishriava Maths, in the vicinity of Benares, about 5000 Mendi- 
 cants of the various branches of the sect attended; of these at 
 least 3000 were Rdmdvats, the rest were Sri Vaishnavas, Kabir 
 Panthis, and others.
 
 OF THE HINDUS. 69 
 
 style peculiarly well suited to the genius of his coun- 
 trymen to whom he addressed himself, whilst he also 
 directed his compositions to the Musalman, as well as 
 to the Hindu faith, and with equal severity attacked 
 the Mulld and Koran. The effect of his lessons, as 
 confined to his own immediate followers, will be shewn 
 to have been considerable, but their indirect effect 
 has been still greater; several of the popular sects 
 being little more than ramifications from his stock, 
 whilst Ndnak Shah, the only Hindu reformer who has 
 established a national faith, appears to have been 
 chiefly indebted for his religious notions to his prede- 
 cessor KABIR I . This sect therefore claims particular 
 attention. 
 
 1 MALCOLM says, that NANAK constantly referred to the wri- 
 tings of the celebrated Mohammedan CABIR, (A. R. XI, 267.) and 
 the Kabir Panthis assert, that he has incorporated several thou- 
 sand passages from Kabir's writings. As to Kabir's being a 
 Mohammedan, I shall allude to the improbability, I may say 
 impossibility, of this in the text; nor is COL. MALCOLM more ac- 
 curate when he calls him a celebrated Ssufi, for his doctrines 
 have nothing in common apparently with that sect; indeed I think 
 it not at all improbable that no such person as KAuiR ever 
 existed, and that his name is a mere cover to the innovations 
 of some freethinker amongst the Hindus: perhaps some one of 
 those considered as his principal disciples : his names are very 
 suspicious, and Jndni v the sage, or Kabir, the greatest, are 
 generic rather than individual denominations: at any rate, even 
 if the individual were distinct, we must suppose that the name 
 which occurs in his writings is nothing more than the Takhallus, 
 or assumed name, under which both Musalman and Hindu poets 
 have been accustomed to send their compositions into the world. 
 To return, however, to the obligations which the popular reli-
 
 70 KELIGIOUS SECTS 
 
 The origin of the founder of this sect is variously 
 narrated, although in the main points the traditions 
 are agreed: the story told in the Bhakta Mala is, that 
 he was the son of the virgin widow of a Brahman, 
 whose father was a follower of RAMANAND: at his 
 daughter's repeated request, he took her to see RAMA- 
 NAND, and that teacher, without adverting to her si- 
 tuation, saluted her with the benediction he thought 
 acceptable to all women , and wished her the concep- 
 tion of a son: his words could not be re-called, and 
 the young widow, in order to conceal the disgrace 
 thus inflicted on her, contrived to be privately de- 
 livered, and exposed the child: it was found by a 
 weaver and his wife , and brought up as their own. 
 
 The followers of KABIK do not admit more than the 
 conclusion of this legend : according to them, the child, 
 who was no other than the incarnate deity, was found 
 floating on a Lotus in Lahartaldb, a lake, or pond 
 near Benares, by the wife of a weaver, named NIMA*, 
 who, with her husband NURI, was attending a wedding 
 procession: she took the child up, and shewed it to 
 her husband, who being addressed by the child, and 
 
 gions owe to the real or supposed KABIR, I find him avowedly 
 or unavowedly cited by Bdbd Ldl, and in the writings of the 
 Sddhs, the Satndmis, the Sri Ndrdinis and Sunydvddis, and I am 
 told that the Dddu Panthis, and Darya Ddsis are equally in- 
 debted to him. 
 
 * [According to the text of the Bhakta Mala, as printed in 
 Price's ,,Hindee and Hindustanee Selections", Calcutta: 1827. 
 Vol. I, p. 84. Kabir was found by a weaver of the name of All 
 (a Muhammedan?), 1&ft ^TUfT % Ml<||-]
 
 OF THE HINDUS. 71 
 
 desired to take him to Kdsi, fled with terror, thinking 
 they had got hold of some incarnate demon: after 
 having run to the distance of about a mile, he was 
 surprised to find the child before him, by whom his 
 fear was tranquillised, and he was persuaded to return 
 to his wife, and bring up, without anxiety or alarm, 
 the infant they had so marvellously discovered. 
 
 All traditions concur in making KABIR the disciple 
 of RAMANAND, although various stories are narrated 
 of the method by which he obtained that distinction, 
 and overcame the objections started to him as a man 
 of low caste , or , according to very general belief, of 
 the Mohammedan persuasion : he succeeded at last by 
 surprise, having put himself in the way of that teacher 
 on the steps of the ghat down which he went at day- 
 break to bathe, so as to be struck with his foot, on 
 which RAMAN AND exclaimed, Earn, Ram, words that 
 KABIR assumed, and RAMANAND acknowledged to be 
 the initiatory Mantra , which forms the bond of union 
 between a Guru and his disciple. 
 
 The story of KABIR' s being a disciple of RAMANAND, 
 however told, and, although perhaps not literally true 
 in any fashion , may be so far correct , that KABIR was 
 roused by the innovations of that sectary to adopt and 
 extend the schism, and seems to place at contiguous 
 periods the eras at which they flourished: according 
 to the Kabir Panthis, their founder was present in the 
 world three hundred years, or from 1149 to 1449 %
 
 72 RELIGIOUS SECTS 
 
 but of these dates we cannot admit the accuracy of 
 more than one at most, and as the latter is the more 
 recent, it is the more probable: agreeable to this is 
 the connexion of KABIR'S writings with the faith of 
 NAEAK SHAH, who began to teach about 1490, and it 
 also confirms a particular account, current amongst 
 his followers, of his openly vindicating his doctrines 
 before SEKANDER SHAH', in whose time FERISHTA has 
 
 "In the Samvat 1205 JNANI meditated , was manifest at Kdsi, and 
 declared the text called Taksdr : in the Samvat 1505 he journeyed 
 to Magar , and on the llth of the light fortnight of Aghan, air 
 mixed with air." 
 
 1 There is a Ramaini to that effect, and the following story 
 is told, with the usual marvellous embellishments, in the Bhakta 
 Maid; in that work it is said, his mother complained to SE- 
 KANDER Padshah of her son's having deserted the true faith, on 
 which the king sent for him; he appeared with the Tikd and 
 Mala, and when told to make the customary Saldm, he replied, 
 "I know none but Earn, what use is there in prostrating myself 
 to a monarch?" Enraged at his behaviour, the king ordered him 
 to be chained hand and foot, and thrown into the river. The 
 water bore him to shore. He then commanded him to be cast 
 into fire, but the flames played harmless round him. He then 
 directed him to be trodden to death by an elephant, but as soon 
 as the animal saw the sage, he turned tail and ran away. The 
 king mounted his own elephant, resolved to execute his com- 
 mands in person, but when he approached, KABIR transformed 
 himself into a lion. The Monarch then convinced of his divine 
 character alighted, and falling at his feet, offered him any lands 
 and villages he might choose: these offers he declined, saying, 
 "RAM is my wealth: of what avail are worldly possessions, but
 
 OF THE HINDUS. 73 
 
 noticed, that some religious disputes, possibly con- 
 nected with the history of KABIR , or that of some of 
 his disciples, did occur. 
 
 These circumstances, connected with the acknow- 
 ledged date of his death, render it exceedingly pro- 
 bable that Kabir flourished about the beginning of the 
 15th century and as it is also not unlikely that his 
 innovations were connected with the previous exer- 
 tions of RAMANAND, consequently that teacher must 
 have lived about the end of the 14th. 
 
 According to one account, KABIR was originally 
 named Jndni, the knowing or wise. The Musalmans, 
 it is said, claim him as one of their persuasion, but 
 
 to set father, and son, and brother, at deadly variance?" He 
 returned to his abode, and remained unmolested. [Price, Hindee 
 and Hindust, Sel. 1 , 86.] 
 
 COLONEL MALCOLM in the note before cited, places him in the 
 reign of SHIR SHAH; this is, however, at variance with his own 
 statements; NANAK was in the height of his career in 1527, 
 (A. R. XI, 206.) then imparting to BABER tenets which he had 
 partly borrowed from the writings of KABiR, and which must 
 consequently have been some time previously promulgated: but 
 SHIR SHAH did not commence his reign till 1542, and it was 
 therefore impossible for KABIR to have lived in his reign, and at 
 the same time to have instigated by his own innovations the 
 more successful ones of NANAK. KABiR's being contemporary 
 with SEKANDER, is also mentioned in PRIYA D ASA'S expansion 
 of the Bhakta Mala: it is likewise stated in the Kholassat al 
 tawdrikh, and is finally established by ABULFAZL, who says that 
 KAB!R, the Unitarian, lived in the reign of Sultan SECANDER 
 LODI (Ay: Ac: 2, 38.). [G. de Tassy, histoire de la litterature 
 Hindoui et Hindoustani. Paris: 1839 & 47. Vol. I, p. 275. II, 6.]
 
 74 RELIGIOUS SECTS 
 
 his conversancy with the, Hindu Sdstras, and evidently 
 limited knowledge of the Mohammedan authorities in 
 matters of religion, render such a supposition per- 
 fectly unwarrantable: at any rate tradition represents 
 it to have occasioned a contest between them and the 
 Hindus respecting the disposal of his corpse, the latter 
 insisting on burning, the Musalmans on burying it; 
 in the midst of the dispute, KABIR himself appeared 
 amongst them, and desiring them to look under the 
 cloth supposed to cover his mortal remains, imme- 
 diately vanished: on obeying his instructions, they 
 found nothing under the cloth , but a heap of flowers : 
 one half of these BANAR Raja or BIRSINHA Raja, then 
 Raja of Benares, removed to that City, where they 
 were burnt, and where he appropriated the spot now 
 called theKabir Chaura to the reception of their ashes, 
 whilst BIJILI KHAN Pa't'tht'ui, the head of the Moham- 
 medan party, erected a tomb over the other portion at 
 Mayar near Oorakhpur, where KABIR had died. This 
 latter place was endowed by MANSUR ALI KHAN with 
 several villages, and it divides with the Chaura the 
 pilgrimage of the followers of this sect. 
 
 The Kabir Panthis in consequence of their Master 
 having been the reputed disciple of RAMANAND, and 
 of their paying more respect to VISHNU, than the other 
 Members of the Hindu triad, are always included 
 amongst the Vaishnava sects, and maintain with most 
 of them, the Rdmdvats especially, a friendly inter- 
 course and political alliance : it is no part of their faith, 
 however, to worship any Hindu deity, or to observe
 
 OF THE HINDUS. 75 
 
 any of the rites or ceremonials of the Hindus, whether 
 orthodox or schismatical ; such of their members as 
 are living in the world conform outwardly to all the 
 usages of their tribe and caste, and some of them even 
 pretend to worship the usual divinities , although this 
 is considered as going rather farther than is justifiable. 
 Those however who have abandoned the fetters of 
 society, abstain from all the ordinary practices, and 
 address their homage , chiefly in chanting Hymns, ex- 
 clusively to the invisible KABIR: they use no Mantra 
 nor fixed form of salutation; they have no peculiar 
 mode of dress, and some of them go nearly naked, 
 without objecting however to clothe themselves in 
 order to appear dressed, where clothing is considered 
 decent or respectful the Mahants wear a small scull 
 cap: the frontal marks, if worn, are usually those of 
 the Vaishnava sects, or they make a streak with San- 
 dal, or Gopichandan along the ridge of the nose: a 
 necklace and rosary of Tulasi are also worn by them, 
 but all these outward signs are considered of no im- 
 portance, and the inward man is the only essential 
 point to be attended to *. 
 
 1 To avoid unnecessary contention, and its probable concomi- 
 tant in other days, persecution, was the object probably of the 
 following prudent maxim , one of the Sdkhis of their founder : 
 
 *T^ % ff f^RT ^R % 
 Tf Wt ft Wt *re ^ 
 
 "Associate and mix with all, and take the names of all; say to 
 every one, yes Sir, yes Sir. Abide in your own abode." - 
 They do not admit that taking the names of all implies the in-
 
 76 RELIGIOUS SECTS 
 
 The doctrines of KABIR are taught in a great variety 
 of works in different dialects of Hindi; they are the 
 acknowledged compositions of his disciples and suc- 
 cessors, but they are mostly in the form of dialogues, 
 and profess to be of his utterance, either in his own 
 words, with the phrase, Kahdhi Kabir, ^ Kabir verily 
 says', or to the same substance, which is marked by 
 the qualification, Kahai Kabir, 'Kabir has said', or 
 they are given in the language of his followers, when 
 the expression Das Kabir, the slave of Kabir, is made 
 use of. The style of all their works is very peculiar, 
 they are written in the usual forms of Hindi verse, 
 the Doha, Chaupai and Samay; and are veiy volu- 
 minous, as may be inferred from the following col- 
 lection , preserved as the Khdss Grantha, or The Book 
 at the Chaura. 
 
 1 . Sukh Nidhdn. 
 
 2. Gorakhndth ki GosMhi. 
 
 3. Kabir Pdnji. 
 
 4. Balakh ki Ramaini. 
 
 5. Rdmdnand ki Gosh'thi. 
 
 6. Anand Ram Sdgara. 
 
 7. Sabddvali, containing 1,000 Sabdas, or short 
 doctrinal expositions. 
 
 vocation of the illusory deities of the Hindu Pantheon, but means 
 that they should reply as they are addressed , whether the phrase 
 be Bandagi, Danddwat, or Earn Ram', the proper salutation of 
 an inferior to a superior amongst them, if any be particularly 
 proper, is Bandagi Sdhib, Service, Sir: to which the latter re- 
 plies , Guru Ki Dayd, the mercy of the Lord be upon you.
 
 OF THE HINDUS. 77 
 
 8. Mangala, 100 short poems, amongst which is 
 the account of KABIR'S discovery as given above. 
 
 9. Vasant, 100 hymns in that Rag a. 
 
 10. Holi, 200 of the songs called Holi. 
 
 11. Rekhtas, 100 odes. 
 
 12. Jhulanas, 500 odes, in a different style. 
 
 13. Kahdras, 500 odes, in a different style. 
 
 14. Hindolas, 12 ditto ditto. The subject of all 
 these odes, or hymns, is always moral or religious. 
 
 15. Bar ah Masa, the 12 months in a religious view, 
 agreeably to KABIR'S system. 
 
 16. Chancharas 22. 
 
 1 7. Chautisas 2 : the 34 letters of the Ndgari alpha- 
 bet, with their religious signification. 
 
 18. Alefndmah, the Persian alphabet in the same 
 manner. 
 
 19. Ramainis, short doctrinal or argumentative 
 poems. 
 
 Sdkhis 5,000, these may be considered as texts, 
 consisting of one stanza each. 
 
 20. The Bijak, in 654 Sections 1 . 
 
 1 There are two Bijaks, however, only differing in the occa- 
 sional omission of some passages and introduction of others; the 
 longer of the two, they say, was communicated by KABIR him- 
 self to the Edjd of Benares. I rather suspect, however, that 
 the varieties are only those common to most Hindu Manuscripts, 
 and that many more than two varieties are to be found. A cu- 
 rious Italian work on the Kabir Panthis, entitled, but not accu- 
 rately, Mulapanci, intending no doubt MulapantJti, or Radical 
 disciple, not as rendered, Delia Radice, is published in the third 
 volume of the Mines of the East: it was found amongst the papers
 
 78 RELIGIOUS SECTS 
 
 There are also a variety of stanzas, called Agams, 
 Vdnis, fec. composing a very formidable course of 
 study to those who wish to go deep into the doctrine 
 of this school, and one in which the greatest profi- 
 cients amongst the Kabir Panthis are but imperfectly 
 versed. A few Sdkhis, Sabdas and liekhtas, with the 
 greater portion of the Bijak, constituting their acquire- 
 ments: these, however, they commit to memory, and 
 quote in argument with singular readiness and happi- 
 ness of application; the GosMhis, or disputations of 
 KABIR with those opposed to him, as GORAKHNATH, 
 RAMANAND, and even in spite of chronology with Mo- 
 hammed himself, are not read till more advanced, 
 whilst the Sukh Nidhdn, which is the key to the whole, 
 and which has the singularity of being quite clear and 
 intelligible, is only imparted to those pupils whose 
 studies are considered to approach perfection. 
 
 The author or compiler of the Bijak or Vijak, was 
 
 of the Propaganda, and is communicated by Monsignore MUNTER, 
 Bishop of Zealand, in Denmark; an eminent Scholar, the author 
 of a valuable work on the Sahidic Version of the N. T. &c. It 
 is to be presumed, that it is intended to be a translation of some 
 KABIRI work, but how correctly it deserves this character, may 
 be questioned; much of the phraseology of the sect is indeed 
 closely followed, but the minute and ridiculous details of its 
 cosmogony are, with very few exceptions, exceedingly different 
 from those notions entertained by the followers of Kabir, as ex- 
 plained in the Bijaks, or Sukh Nidhdn. The extract published 
 in the Mines, appears to be a portion, the second book, of some 
 work thus described: "II libro primario dei Cabiristi (Specie di 
 riforma della gentilita,) si chiama Satnam Kabir: questo libro 
 e fra le carte di Propaganda."
 
 OP THE HINDUS. 79 
 
 Bhagodds 1 , one of KABIR'S immediate disciples: it is 
 the great authority amongst the Kabir Panthis in ge- 
 neral; it is written in very harmonious verse, and with 
 great ingenuity of illustration: its style, however, is 
 more dogmatical than argumentative, and it rather 
 inveighs against other systems than explains its own: 
 in the latter respect it is, indeed, so inexplicit and 
 obscure, that it is perhaps impossible to derive from 
 it any satisfactory conclusion as to the real doctrines 
 of KABIR. The followers of the Sect admit this obscu- 
 rity, and much difference of opinion prevails amongst 
 them in the interpretation of many passages: some of 
 the teachers have a short work professedly written as 
 a key to the most difficult parts, but this is in the 
 hands of a chosen few: it is of no great value, how- 
 ever, as it is little less puzzling than the original, of 
 a few passages of which the following translations will 
 best exemplify the description thus given: 
 
 RAMAINI THE IST. God, light, sound, and one woman; from 
 these have sprung HARI, BRAHMA, and TRIPURARI. Innumerable 
 are the emblems of SIVA and BHAVANI, which they have esta- 
 blished, but they know not their own beginning nor end: a 
 dwelling has been prepared for them: HARI, BRAHMA, and SIVA, 
 are the three headmen, and each has his own village: they have 
 formed the Khandas and the egg of Brahma, and have invented 
 the six Darsanas and ninety-six Pdshandas: no one has ever 
 read the Vedas in the womb, nor has any infant been born a * 
 member of Islam. 'The woman', relieved from the burthen of 
 the embryo, adorned her person with every grace. I and you 
 
 1 Of the shorter work: it is undoubtedly the one most gene- 
 rallv current.
 
 80 RELIGIOUS SECTS 
 
 are of one blood , and one life animates us both ; from one mother 
 is the world born: what knowledge is this that makes us sepa- 
 rate? no one knows the varieties of this descent, and how shall 
 one tongue declare them? nay should the mouth have a million 
 of tongues , it would be incompetent to the task. Kabir has said, 
 I have cried aloud from friendship to mankind; from not knowing 
 the name of RAMA, the world has been swallowed up in death. 
 
 In this Ramaini, the first passage contains an allu- 
 sion to the notions of the sect regarding the history 
 of creation. God is called ANTAR, Inner, that which 
 was in all, and in which all was, meaning the first 
 self -existent and all- comprehensive being. Jyotish is 
 the luminous element, in which he manifested him- 
 self, and Sabda, the primitive sound or word that 
 expressed his essence the woman is Maya, or the 
 principle of error and delusion : the next passage re- 
 lates to the impotence of the secondary gods, and the 
 unnatural character of religious distinctions: "the 
 woman' 1 '' is MAYA, the self -born daughter of the first 
 deity, and at once the mother and wife of BRAHMA, 
 VISHNU, and SIVA. "I and you, $*c." is addressed by 
 her to them, "no one knows, c^c." is an allusion to 
 the blindness of all worldly wisdom , and the passage 
 winds up with a word of advice, recommending the 
 worship of RAMA , implying the true God, agreeably 
 to the system of KABIR. 
 
 The style of the whole Bijak is of this kind : stragg- 
 ling allusions to the deceits of Mdjd, to the errors of 
 other sects, and the superiority of their own, being 
 strung together with very little method: it will not, 
 however, be necessary to analyse any more of the
 
 OF THE HINDUS. 81 
 
 passages, and they will become clear by reference to 
 the general view of the system , with which we shall 
 be furnished from the Sukh Nidhdn: it may be suffi- 
 cient here to observe , that the doctrines of Kabir are 
 said to be conveyed in four -fold language, or that of 
 Maya, Atmd, Man or intellect, and the Vedas. 
 
 RAMAINI THE GTH. (Maya's account of the first being, and 
 of herself.) What is his colour, form, and shape; what other 
 person has beheld him; the Omkdra did not witness his be- 
 ginning, how then can I explain it; can you say from what root 
 he sprang; he is neither the stars, nor sun, nor moon; he has 
 neither father, nor mother: he is neither water, nor earth, nor 
 fire , nor air : what name or description can I give of him : to 
 him is neither day nor night, nor family nor caste; he resides 
 on the summit of space; a spark of his substance was once mani- 
 fest , of which emanation I was the bride ; the bride of that being 
 who needs no other. 
 
 SABDA THE 56TH. To ALI and RAMA we owe our existence, 
 and should, therefore, shew similar tenderness to all that live: 
 of what avail is it to shave your head, prostrate yourself on the 
 ground, or immerse your body in the stream; whilst you shed 
 blood you call yourself pure, and boast of virtues that you never 
 display : of what benefit is cleaning your mouth , counting your 
 beads, performing ablution, and bowing yourself in temples, 
 when, whilst you mutter your prayers, or journey to Mecca and 
 Medina, deceitfulness is in your heart. The Hindu fasts every 
 eleventh day, the Musalman during the Ramazdn. Who formed 
 the remaining months and days that you should venerate but one. 
 If the Creator dwell in Tabernacles, whose residence is the uni- 
 verse? who has beheld Rdma seated amongst images, or found 
 him at the shrine to which the Pilgrim has directed his steps? 
 The city of HARA is to the east, that of ALI to the west; but 
 explore your own heart, for there are both Rdma and Karim. 
 Who talks of the lies of the Veds and Tebs; those who under- 
 stand not their essence. Behold but one in all things, it is the 
 
 6
 
 82 RELIGIOUS SECTS 
 
 second that leads you astray. Every man and woman that has 
 ever been born is of the same nature with yourself. He, whose 
 is the world, and whose are the children of Ali and Bam, He 
 is my Guru, He is my Pir. 
 
 / 
 The following Sabda is peculiarly illustrative of 
 
 the mystical and unintelligible style of parts of the 
 Bijak; the explanation of the terms is taken from the 
 key above referred to, but the interpreter is, perhaps, 
 the most unintelligible of the two. 
 
 SABDA THE 69TH. Who is the (1) magistrate of this city, (2) 
 the meat (3) is exposed, and the (4) Vulture sits guarding it, 
 the (5) Rat is converted into a (6) boat, and the (7) Cat is in 
 charge of the helm; the (8) Frog is asleep, and the (9) Snake 
 stands sentinel; the (10) Ox bears; the (11) Cow is barren; and 
 the (12) Heifer is milked thrice a day; the (13) Rhinoceros is 
 attacked by the (14) Jackal; very few know the (15) station of 
 Kabir. (16) 
 
 KEY. 1. Man the pride of intellect. 2. The body. 3. The 
 Vedas, or scriptural writings of any sect, which teach the true 
 nature of God. 4. The Pandit, or worldly expounder of divine 
 truths. 5. Man or intellect. 6. A mere vehicle for the diffusion 
 of 7. Maya, illusion and falsehood. 8. The Siddha or saint. 
 9. Paramesrara , the .supreme being. 10. Vishnu. 11. Mdyd or 
 Devi. 12. Paramesvara, the supreme. 13. A holy man. 14. In- 
 tellectual or doctrinal pride. 15. The divine nature. 16. God 
 identified with man and nature. 
 
 The Sakhis of Kabir deserve, perhaps, a more co- 
 pious exemplification : they are very gradually current 
 even amongst those not his followers, they contain 
 much curious matter, and they have often been re- 
 ferred to without their character being duly under- 
 stood; there are some thousands of them, of which the 
 Bijak comprehends between three and four hundred:
 
 OF THE HINDUS. 83 
 
 one hundred will be sufficient, as a specimen of the 
 whole: they are taken with one or two exceptions, 
 from the Bijak of the Kabir Chaura, in the order in 
 which they occur. 
 
 Sdkhis. 
 
 1. When man springs from the womb, he is void of every 
 care : pass but the sixth day, and he feels the pains of separation. 
 
 2. My word is of the word; hear it, go not astray; if man 
 wishes to know the truth, let him investigate the word. 
 
 3. My word is from the first; the word has been deposited 
 in life; a basket has been provided for the flowers; the horse 
 has eaten up the Ghi. 
 
 4. My word is from the first; meditate on it every moment; 
 you will flourish in the end like the Jodr plant, which shews 
 externally but beards and leaves. 
 
 5. Without hearing the word, it is utter darkness; say, 
 whither shall any one go; without finding the gate-way of the 
 word, man will ever be astray. 
 
 G. There are many words, but take the pith of them; he who 
 takes not the essence, saith KABIR, will live a profitless life. 
 
 7. For the sake of the word, some have died, and some 
 have resigned dominion: he who has investigated the word, has 
 done his work. 
 
 8. Lay in your provender, and provide your carriage, for if 
 your food fail , and your feet be weary, your life is in the hands 
 of another. 
 
 9. Lay in provender sufficient for the road, whilst time yet 
 serves: evening comes on; the day is flown, and nothing will be 
 provided. 
 
 10. Now is the time to prepare, henceforth the path is diffi- 
 cult: the travellers all hasten to purchase where there is neither 
 trade nor market. 
 
 11. He who knows what life is will take the essence of his 
 own; such as it is now, he Avill not possess it a second time. 
 
 12. If you know how mankind pass their lives, you will live 
 
 6*
 
 84 RELIGIOUS SECTS 
 
 according to your knowledge; fetch water for your own drinking, 
 nor demand it from others and drink. 
 
 13. Why go about to offer water? there is abundance in every 
 house: when man is really thirsty, he needs no solicitation, but 
 will drink by force. 
 
 14. The goose (the world or life) sells pearls; a gold vessel 
 is full of them; but with him who knows not their value, what 
 can be done? 
 
 15. The goose abandons the lake, the body is withered and 
 dry: Kabir has called aloud, here is a path, there is a resting 
 place 1 
 
 16. The goose abandons the lake, and lodges in a water jar. 
 Kabir calls aloud, repair to your village, nor demolish your 
 habitation. 
 
 17. The goose and the paddy-bird are of one colour, and 
 frolic in the same pool: the goose extracts the milk from the 
 water, and the paddy-bird drinks the mire. 
 
 18. Why comes the feeble doe to the green pool; numerous 
 foes lie in wait for her; how should she escape? 
 
 19. The three worlds form a cage; vice and virtue spread a 
 net; life is the prey; and time the fowler. 
 
 20. The half of a Sdkhi is sufficiently arduous, if duly in- 
 vestigated; of what avail are the books of the Pandit, or in- 
 cessant study? 
 
 21. Having combined the five elements, I found one off- 
 spring; now I ask the Pandit, whether life or the word be 
 the greater. 
 
 22. Of the five elements, the body was formed: when the 
 body was formed what was done? subservient to action, it is 
 called life, but by action life is destroyed. 
 
 23. The offspring of the five elements is called Man', if one 
 element be withdrawn, the whole compound is destroyed. 
 
 24. With the five elements is the abode of a great mystery; 
 when the body is decomposed, has any one found it? the word 
 of the teacher is the guide. 
 
 25. Colour proceeds from colour, yet behold all are but one: 
 of what colour then is life? think well of this.
 
 OF THE HINDUS. 85 
 
 26. Life is wakefulness: the word is like Borax, white: who 
 has seen the yellow drop, saith Kabir, that has turned the water 
 of that colour ? 
 
 27. There is a mirror in the heart; but the face is not visible 
 in it: then only will the face be reflected there, when doubleness 
 of heart shall disappear. 
 
 28. The dwelling of Kabir is on the peak of a mountain, and 
 a narrow path leads to it, an ant cannot put its foot upon it, 
 but the pious man may drive up an ox. 
 
 29. The blind man talks of a district, which he has not seen; 
 they are possessed of a salt pit, and offer camphor for sale. 
 
 30. The road that SANAKA and his brethren, that BRAHMA, 
 VISHNU, and MAHESA have travelled, is still traversed by man- 
 kind: what advice can I bestow? 
 
 31. The plough ascends the hill; the horse stops in the vil- 
 lage: the bee seeks for honey, where there are no flowers: de- 
 clare the name of the plant. 
 
 32. Sandal! restrain thy fragrance: on thy account, the wood 
 is cut down ; the living slay the living, and regard only the dead. 
 
 33. The sandal (the soul) is guarded by serpents (passion); 
 what can it effect? every hair is impregnated with venom; where 
 shall Ambrosia enter? 
 
 34. The seizer (death) lets not go his hold ; though his tongue 
 and beak be scorched: where it deems a dainty, the Chakor de- 
 vours the burning coals. 
 
 35. The Chakor (hill partridge) in its passion for the moon, 
 digests the burning coal, KABIR declares it does not burn him, 
 such is the fervour of his affection. 
 
 36. The village is on the top of a mountain , and so is the 
 abode of the stout man. Choose , Kabir, one for your protector, 
 who can really give you an asylum. 
 
 37. The crowd has taken the road travelled by the Pandit: 
 Kabir has ascended the steep defile, where lies the abode of RAM. 
 
 38. What, ho! Kabir, descend, together with your car and 
 provender; your provender will fail, your feet will grow weary, 
 and your life will be in the hands of another. 
 
 39. From the contest of swinging and being swung no one
 
 86 RELIGIOUS SECTS 
 
 has escaped. GORAKH (the founder of the Jogis) was- stopped at 
 the city of time; who shall be called exempt? 
 
 40. GORAKH, enamoured as he was of RAMA, is dead; his 
 body was not burnt: (the Jogis bury the dead,) the flesh has de- 
 cayed, and is turned to clay, and such rank as the Kauravas 
 enjoy does he obtain (bodily annihilation). 
 
 41. The young camel flying from the wood has fallen into 
 the stream; how shall the animal proclaim its misfortune, who 
 shall learn it? 
 
 42. After a search of many days an empty shrine is raised : 
 the camel's calf has strayed into a pit , and repents its heedless- 
 ness, when assistance is far off. 
 
 43. KABIR (mankind) hat not escaped error, he is seized in 
 various forms: without knowledge of its lord the heart will be 
 but ashes. 
 
 44. Although not subject to fine, a heavy fine has been im- 
 posed upon the world : it has proved unprofitable : avarice has 
 disposed of it; the juice of the cane yields both clayed and can- 
 died sugar. 
 
 45. In the confines of the Malaya Mountain (where Sandal 
 grows) the Palds (Butea) tree acquires fragrance; were the 
 Bamboo to grow there for ages, it would never gain perfume. 
 
 46. In the Woods of the Malaya Mountain grow trees of 
 every kind, they may be called Sandal, but they yield not the 
 Sandal of Malaya. 
 
 47. Walking, walking still, the feet are weary; the city is yet 
 far off, a tent is erected by the road side; say, who is to blame? 
 
 48. The end of the journey is sunset, but night comes on 
 mid- way : it is from the embrace of many lovers that the wanton 
 is barren. 
 
 49. Man (the pride of intellect) enquires, when may I be 
 allowed to go? the heart asks, when shall I go? the village 
 (truth) that I have been these six months in quest of (investi- 
 gating the sixDarsanas, or systems), is not half a mile remote. 
 
 50. He has left his dwelling as an Ascetic, and goes to the 
 thickets to practice penance: tired of the Pan-box, he beats the 
 betel-vender , and eats split pease.
 
 OF THE HINDUS. 87 
 
 51. When a man (intending, however, here a Jogi} becomes 
 acquainted with the name of RAM, his body becomes a mere 
 skeleton; his eyes taste no repose; his limbs retain no flesh. 
 
 52. He who sows RAM, never puts forth the buds of wrath: he at- 
 taches no value to the valueless ; he knows neither pleasure nor pain. 
 
 53. The cut mango will not blossom, the slit ear cannot be 
 reunited; whose loss is it, if they apply not the philosopher's 
 stone, that GORAKH had? 
 
 54. They have not regarded good advice, but have determined 
 for themselves. Kabir says and cries aloud, the world has passed 
 away like a dream. 
 
 55. When fire (evil) burns amidst the ocean (the world), no 
 one sees the smoke: he is conscious of the fire who lighted it, 
 and he who perishes in the flame. 
 
 56. The incendiary orders the fire to be kindled , and he who 
 lights it singes his wings: he expiates his own act: the thatch 
 escapes, but the house is burned. 
 
 57. When fire (truth) burns in the ocean (the mind), as it 
 burns, it clears away the rubbish (worldly care). Pandits from 
 the east and from the west have died in the discussion. 
 
 58. When fire blazes in the ocean, the thatch of the house 
 falls to pieces. Mankind weep as they resign their breath, and 
 the inestimable jewel is lost. 
 
 59. That a drop falls into the ocean, all can perceive; but 
 that the drop and the ocean are but one, few can comprehend. 
 
 60. The poison still remains in the soil, although the latter 
 has been a hundred times sprinkled with ambrosia man quits 
 not the evil practices to which he has been long addicted. 
 
 61. The bellows is applied to the damp wood, which calls 
 aloud with pain: if again it is caught in the blacksmith's forge, 
 it will be burned the second time. 
 
 62. The soul that pines in absence , vainly flies to medica- 
 ments for relief; sigh follows sigh; it faints repeatedly and re- 
 covers, to exist, restless and distressed. 
 
 63. The separated (spirit) is like the moist fuel which smokes 
 and blazes by fits: then only will it be exempted from pain, 
 when all is utterly consumed.
 
 88 RELIGIOUS SECTS 
 
 64. An invitation has been issued in metre, and no one has 
 understood the stanza; fortunate is the scholar who comprehends 
 the word. 
 
 65. Take the true word of Kabir to your heart; the mind 
 has received, but not understood it, although it has been di- 
 vulged throughout the four ages. 
 
 66. If you are a true dealer, open the market of veracity; 
 keep clean your inward man , and repel oppression to a distance. 
 
 67. The house is of wood, fire is all around it; the Pandit 
 with his learning is burnt: the prudent man makes his escape. 
 
 68. Drops fall from heaven on the verdure of Srdvan : all the 
 world are Vaishnavas, no one listens to the teacher. 
 
 69. The bather dives nor comes up again; I think within 
 myself, should sleep surprise him in the stream of fascination, 
 what will befall him? 
 
 70. The Sdkhi (text) is uttered , but not obeyed ; the road is 
 pointed out, but not followed: the stream of fascination sweeps 
 him away; he finds no place to put his feet. 
 
 71. Many there are that talk, but few that take care to be 
 found: let him pass on without regard, who practices not what 
 he professes. 
 
 72. One by one, let each be considered, and adhered to, so 
 shall error be stopped: he who is double-faced like a drum, 
 shall he slapped (like a drum) on both cheeks. 
 
 73. He who has no check upon his tongue, has no truth in 
 his heart; keep him not company: he will kill you on the 
 high way. 
 
 74. Life has been destroyed by the repeated falsehoods of 
 the tongue ; it has strayed on the path of pride, and been whirled 
 in the swing of time. 
 
 75. Put a check upon the tongue; speak not much; associate 
 with the wise; investigate the words of the teacher. 
 
 76. The body is wounded by a spear, the head is broken off, 
 and left in the flesh; it cannot be extracted without the load- 
 stone : a thousand other stones are of no avail. 
 
 77. At first the ascent is difficult, but afterwards the way is 
 easy; the beauty is behind the curtain, far from the pregnant woman.
 
 OF THE HINDUS. 89 
 
 78. Worldly existence is the season for reflecting what is the 
 Yoga: the season is passing away; think ye, who have under- 
 standing. 
 
 79. Doubt has overcome the world, and no one has triumphed 
 over doubt : he will refute doubt , who has investigated the word. 
 
 80. The eyes see dimly from incessant babbling, KABIR cries 
 aloud, and says, understand the word that is spoken. 
 
 81. Life is the philosopher's stone, the world is of iron: Pdrsi 
 (Mdyd) comes from Paras (God), the mintage is of the former. 
 
 82. Affection is the garment in which man dresses for the 
 dance: consign yourself hand and foot to him, whose body and 
 soul are truth. 
 
 83. In the concavity of the mirror the image is formed: the 
 dog seeing his likeness barks at it till he dies. 
 
 84. But as a man viewing his reflexion in a mirror, knows 
 that it and the original are but one, so should he know that this 
 element, is but that element, and that thus the world proceeds. 
 
 85. KABIR cries aloud to his fellows: ascend the sandal ridge; 
 whether there be a road prepared or not ; what matters it to me ? 
 
 86. Truth, provided there be truth in the heart, is the best 
 of all ; there can be no happiness without truth , let man do as 
 he will. 
 
 87. Let truth be your rate of interest, and fix it in your 
 heart; a real diamond should be purchased, the mock gem is 
 waste of capital. 
 
 88. Truth is the best of all, if it be known for truth when 
 truth combines with truth, then a real union is effected. 
 
 89. No act of devotion can equal truth; no crime is so hei- 
 nous as falsehood; in the heart where truth abides, there is 
 my abode. 
 
 90. The net of error catches the heron; the simpleton falls 
 into the snare: KABIR declares, that he will escape the toils, 
 who has discrimination in his heart. 
 
 91. Like the harlot companion of the minstrel is life (Jiv), 
 associated with intellect (man), at his command, she dances 
 various steps, and is never separated from him. 
 
 92. This pride of intellect is manifold; now a swindler, now
 
 90 RELIGIOUS SECTS 
 
 a thief; now a liar, now a murderer; men, sages, gods, have 
 run after it in vain; its mansion lias a hundred gates. 
 
 93. The snake of separation has attached itself to the body, 
 and darted its fangs into the heart: into the body of the Sddh 
 it finds no admission: prepare yourself for what may happen. 
 
 94. How is it possible to reach the city when the guide can- 
 not point out the road? when the boat is crazy, how shall the 
 passengers get clear of the Ghdi? 
 
 95. When the master is blind, what is to become of the scho- 
 lar? when the blind leads the blind, both will fall into the well. 
 
 96. Yet the master is helpless when the scholar is unapt: it 
 is blowing through a bambu, to teach wisdom to the dull. 
 
 97. The instruction of the foolish is waste of knowledge ; a 
 maund of soap cannot wash charcoal white. 
 
 98. The tree bears not fruit for itself, nor for itself does the 
 stream collect its waters: for the benefit of others alone does 
 the sage assume a bodily shape. 
 
 99. I have wept for mankind, but no one has wept with me; 
 he will join in my tears, who comprehends the word. 
 
 100. All have exclaimed, master, master, but to me this 
 doubt arises : how can they sit down with the master, whom they 
 do not know? 
 
 The preceding will serve as exemplifications of the 
 compositions of this school: they are necessarily un- 
 satisfactory, as amongst some hundreds of similar 
 passages the business of selection, when confined to 
 the few admissible in this place, is unavoidably per- 
 plexing and incomplete: they are, however, sufficient 
 for the present purpose, as the perusal of the entire 
 work from which they have been selected would not 
 convey any more positive notions of the doctrines of 
 Kabir: these we shall now proceed to state according 
 to the authority of the Sukh Nidlidn. 
 
 The Sukh Nidhdn is supposed to be addressed by
 
 OF THE HINDUS. 91 
 
 Kabir himself to Dharmadds, his chief pupil, and a 
 follower of Ramdnand's doctrines ; it is said to be the 
 work of SRUTGOPAL , the first of KABIU'S disciples. 
 
 From this authority it appears, that, although the 
 Kabir Panthis have withdrawn, in such a very es- 
 sential point as worship , from the Hindu communion, 
 they still preserve abundant vestiges of their primitive 
 source; and that their notions are in substance the 
 same as those of the Pauranic sects, especially of the 
 Vaishnava division. They admit of but one God, the 
 creator of the world , arid in opposition to the Veddnta 
 notions of the absence of every quality and form, they 
 assert that he has a body formed of the five elements 
 of matter, and that he has mind endowed with the 
 three Gunas, or qualities of being; of course of in- 
 effable purity and irresistible power: he is free from 
 the defects of human natures, and can assume what 
 particular shape he will: in all other respects he does 
 not differ from man , and the pure man , the Sadh of 
 the Kabir sect, is his living resemblance, and after 
 death is his associate and equal; he is eternal, without 
 end or beginning, as in fact is the elementary matter 
 of which he consists, and of which all things are 
 made residing in him before they took their present 
 form, as the parts of the tree abide in the seed, or 
 flesh, blood and bone may be considered to be present 
 in the seminal fluid : from the latter circumstance, and 
 the identity of their essential nature, proceeds the 
 doctrine, that God and man are not only the same, 
 but that they are both in the same manner every
 
 92 RELIGIOUS SECTS 
 
 thing that lives and moves and has its being. Other 
 sects have adopted these phrases literally, but the 
 followers of Kabir do not mean by them to deny the 
 individuality of being, and only intend these texts as 
 assertions of all nature originally participating in com- 
 mon elementary principles. 
 
 The Paramapurusha was alone for seventy -two 
 ages, for after the Paurdniks the Kabir Panthis main- 
 tain successive and endless creations: he then felt a 
 desire to renew the world , which desire became mani- 
 fest in a female form 1 , being the Mdyd, from whom 
 all the mistaken notions current amongst mankind 
 originate : with this female the Adi Bhavdnl Prakriti 
 or Saktt, the Parama Purusha, or first male, co- 
 habits, and begets the Hindu triad, Brahma, Vishnu 
 and Siva: he then disappears, and the lady makes 
 advances to her own sons : to their questions of her 
 origin and character, she tells them, she was the bride 
 of the first great invisible being, without shape and 
 void, and whom she describes agreeably to the Veddnta 
 notions; that she is now at liberty, and being of the 
 same nature as themselves, is a fit associate for them : 
 the deities hesitate, and Vishnu especially, putting 
 some rather puzzling queries to Mdyd, secured the 
 respect of the Kabir Panthis, and excited the wrath 
 
 1 These notions are common to the whole Hindu system 
 diversified according to the favorite object of worship, but essen- 
 tially the same in all sects; we shall have occasion to discuss 
 them more fully under the division Sdktas, or worshippers of 
 SAKTI.
 
 OF THE HINDUS. 93 
 
 of the goddess : she appears as Mahd Maya, or Durgd, 
 and frightens her sons into a forgetfulness of their 
 real character, assent to her doctrines, arid compliance 
 with her desires: the result of this is the birth of 
 Saraswati, Lakshmi and Umd, whom she weds to the 
 three deities, and then establishing herself at Jwdla- 
 mukhi, leaves the three wedded pairs to frame the 
 universe, and give currency to the different errors of 
 practice and belief which they have learnt from her. 
 
 It is to the falsehood of Maya and her criminal 
 conduct that the Kabir Panthis perpetually allude in 
 their works, and in consequence of the deities pinning 
 their faith upon her sleeve, that they refuse them any 
 sort of reverential homage : the essence of all religion 
 is to know Kabir in his real form, a knowledge which 
 those deities and their worshippers, as well as the 
 followers of Mohammed, are all equally strange to, 
 although the object of their religion, and of all reli- 
 gions, is the same. 
 
 Life is the same in all beings, and when free from 
 the vices and defects of humanity, assumes any ma- 
 terial form it pleases: as long as it is ignorant of its 
 source and parent, however, it is doomed to trans- 
 migration through various forms, and amongst others 
 we have a new class of them, for it animates the pla- 
 netary bodies, undergoing a fresh transfer, it is sup- 
 posed, whenever a star or meteor falls: as to heaven 
 and hell, they are the inventions of Mdyd, and are 
 therefore both imaginary, except that the Swarga of 
 the Hindus, and Bihisht of the Musalmans, imply
 
 94 RELIGIOUS SECTS 
 
 worldly luxury and sensual enjoyment, whilst the 
 Narak and Jehannam are those cares and pains which 
 make a hell upon earth. 
 
 The moral code of the Kabir Panthis is short, but 
 if observed faithfully is of a rather favourable ten- 
 dency. Life is the gift of God, and must not there- 
 fore be violated by his creatures; Humanity is, con- 
 sequently, a cardinal virtue, and the shedding of blood, 
 whether of man or animal , a heinous crime. Truth is 
 the other great principle of their code, as all the ills 
 of the world, and ignorance of God, are attributable 
 to original falsehood. Retirement from the world is 
 desirable, because the passions and desires, the hopes 
 and fears which the social state engenders, are all 
 hostile to tranquillity and purity of spirit, and prevent 
 that undisturbed meditation on man and God which 
 is necessary to their comprehension. The last great 
 point is the usual sum and substance of every sect 
 amongst the Hindus 1 , implicit devotion in word, act, 
 and thought to the Guru, or spiritual guide: in this, 
 however, the characteristic spirit of the Kabir Panthis 
 appears, and the pupil is enjoined to scrutinize his 
 teacher's doctrines and acts, to be first satisfied that 
 he is the sage he pretends to be, before he resigns 
 
 1 The Bhdgavat declares the Deity and Guru to be the same : 
 
 NABHAJI declares the Deity, Guru, worshipper, and worship, to 
 be four names and one substance:
 
 OF THE HINDUS. 95 
 
 himself to his control. This sect, indeed, is re- 
 markably liberal in this respect, and the most fre- 
 quently recurring texts of Kabir are those which en- 
 force an attentive examination of the doctrine , that 
 he offers to his disciples. The chief of each community 
 has absolute authority over his dependents: the only 
 punishments he can award, however, are moral, not 
 physical irregular conduct is visited by reproof and 
 admonition : if the offender does not reform, the Guru 
 refuses to receive his salutation; if still incurable, the 
 only further infliction is expulsion from the fraternity. 
 The doctrine of outward conformity, and the ab- 
 sence of visible objects of worship have prevented this 
 sect from spreading very generally throughout India: 
 it is, however, very widely diffused, and, as I have 
 observed, has given rise to many others, that have 
 borrowed its phraseology, and caught a considerable 
 portion of its spirit: the sect itself is split into a va- 
 riety of subdivisions, and there are no fewer than 
 twelve branches of it traced up to the founder, be- 
 tween which a difference of opinion as well as descent 
 prevails : the founders of these twelve branches , and 
 the position of their descendants, are the following: 
 
 1. SRUTGOPAL DAS, the author of the Sukh Nidhdni 
 his successors preside over the Chaura at Benares, 
 the Samddh at Magar, an establishment at Jayanndth, 
 and one at Dwdrakd. 
 
 2. Bhago Dds, the author of theBijak: his succes- 
 sors reside at Dhanauti. 
 
 3. Ndrdyan Dds, and
 
 96 RELIGIOUS SECTS 
 
 4. Churdmah Das; these two were the sons of 
 DHARMA DAS, a merchant of the Kasaundhya tribe, 
 of the Sri Vaishnava sect, and one of Kabir^s first 
 and most important converts; his residence was at 
 Bandho near Jabbalpur, where the Maths of his pos- 
 terity long remained : the Mahants were family men, 
 thence termed Vans Gurus : the line of NARAYAN DAS 
 is extinct, and the present successor of Churdman, 
 being the son of a concubine, is not acknowledged as 
 a Mahant by all the other branches. 
 
 5. Jaggo Dds] the Gaddi or Pillow at Cuttack. 
 
 6. Jivan Dds, the founder of the Satndmi sect, to 
 whom we shall again have occasion to advert. 
 
 7. Kamdl. Bombay: the followers of this teacher 
 practice the Yoga. Kamdl himself is said to have 
 been the son of Kabir, but the only authority for this 
 is a popular and proverbial phrase 1 . 
 
 8. Tdk Sdli. Baroda. 
 
 9. Jndni. Majjhni near Sahasram. 
 
 10. Sdheb Dds. Cuttack: his followers have also 
 some distinct notions, and form a sect called Mula 
 Panthis. 
 
 11. Nitydnand. 
 
 12. Kamdl Nad: these two settled somewhere in 
 the Dekhan, but my informant could not tell me ex- 
 actly where. There are also some popular , and per- 
 
 T **IM II " The Race of 
 Kabir became extinct when his son KAMAL was born," KAMAL 
 adopting, on principle, a life of celibacy, or being a person of 
 worldly appetites. Roebuck's Proverbs, II, 1, 656.
 
 OP THE HINDUS. 97 
 
 haps local, distinctions of the sect, as Hansa Kabiris, 
 Dana Kabiris, and Mangrela Kabiris, but in what 
 respect, except appellation, they differ from the rest 
 has not been ascertained. 
 
 Of these establishments the Kabir Chaura , at Be- 
 nares, is pre-eminent in dignity, and it is constantly 
 visited by wandering members of the sect, as well as 
 by those of other kindred heresies : its Mahant receives 
 and feeds these visitors whilst they stay, although the 
 establishment has little to depend upon, except the 
 occasional donations of its lay friends and followers. 
 BALVANT SINK, and his successor, CHEIT SINH, were 
 great patrons of it, and the latter granted to the 
 Chaura a fixed monthly allowance. CHEIT SINK also 
 attempted to form some estimate of the numbers of 
 the sect, and if we may credit the result, they must 
 be very considerable indeed, as at a grand meeting, 
 or Meld, which he instituted near Benares, no fewer 
 than 35,000 Kabir Panthis of the Monastic and Men- 
 dicant class are said to have been collected. There is 
 no doubt that the Kabir Panthis, both clerical and 
 lay, are very numerous in all the provinces of upper 
 and central India, except, perhaps, in Bengal itself: 
 the quaker-like spirit of the sect, their abhorrence of 
 all violence, their regard for truth, and the inobtru- 
 siveness of their opinions, render them very inoffen- 
 sive members of the state : their mendicants also never 
 solicit alms, and in this capacity even they are less 
 obnoxious than the many religious vagrants, whom 
 the rank soil of Hindu superstition and the ener-
 
 98 RELIGIOUS SECTS 
 
 vating operation of an Indian climate so plentifully 
 engender. 
 
 KHAKIS. 
 
 This division of the Vaishnavas is generally derived, 
 though not immediately, from RAMANAND, and is un- 
 doubtedly connected in its polity, and practice, with 
 his peculiar followers. The reputed founder is KIL, 
 the disciple of KRISHNADAS, whom some accounts make 
 the disciple of ASANAND, the disciple of RAMAN AND, 
 but the history of the Khaki sect is not well known, 
 and it seems to be of modern origin, as no notice of 
 it occurs in the Bhakta Mala, or in any other work 
 that has been consulted : the sectaries, though believed 
 to be rather numerous, appear to be either confined 
 to a few particular districts, or to lead wholly an er- 
 ratic life, in which latter character they are confounded 
 with the class of Vairagis: as no written accounts 
 have been procured, and the opportunities of obtain- 
 ing oral information have been rare and imperfect, a 
 very brief notice of this sect is all that can here be 
 offered. 
 
 The Khakis, as the name implies, are distinguished 
 from the other Vaishnavas, by the application of clay 
 and ashes to their dress or persons: those who re- 
 side in fixed establishments generally dress like other 
 Vaishnavas, but those who lead a wandering life go 
 either naked or nearly so, smearing their bodies with 
 the pale grey mixture of ashes and earth, and making, 
 in this state, an appearance very incompatible with
 
 OF THE HINDUS. 99 
 
 the mild and decent character of the Vaishnava sects : 
 the Khakis also frequently wear the Ja'td, or braided 
 hair, after the fashion of the votaries of Siva, and, in 
 fact, it appears that this sect affords one of the many 
 instances of the imitative spirit common amongst 
 the Hindu polytheists, and has adopted, from the 
 Saivas, some of their characteristic practices, blending 
 them with the preferential adoration of VISHNU, as 
 Raghundth or Rama: the Khakis also worship SITA, 
 and pay particular veneration to HANUMAN. 
 
 Many Kliakis are established about Furiikhabad, 
 but their principal seat on this side of India is at Ha- 
 numdn Garh, near Ayodhyd, in Oude: the Samddh 
 or spiritual throne of the founder, is said to be at 
 Jaypur: the term Samddh applied to it, however, would 
 seem to indicate their adopting a like practice with 
 the Jog is, that of burying their dead, as the word 
 is more generally used to express a tomb or mauso- 
 leum 1 . 
 
 1 The little information given in the text, was obtained from 
 the Superior of a small, but neat establishment on the bank of 
 the river, above Visrdnta Ghat, at Furukhabad. The Ghat and 
 Math had been recently erected by a merchant of Lucknow: the 
 tenants, three or four in number, were a deputation from Ayodhyd, 
 in Oude, and were but little acquainted with their own pecu- 
 liarities, although not reluctant to communicate what they knew; 
 other Khakis encountered here were Ndgas and Brahmachdris, 
 with whom no satisfactory communication was attainable; there 
 were other establishments, but time did not permit their being 
 visited.
 
 100 RELIGIOUS SECTS 
 
 MALUK BASIS. 
 
 The Maluk Ddsis form another subdivision of the 
 Rdmdnandi Vaishnavas, of comparatively uncertain 
 origin and limited importance: they are generally 
 traced from Rdmdnand in this manner: 1. Rdmdnand, 
 2. Asdnand, 3. Krishna Das, 4. Kil, 5. Maluk Das; 
 making the last, consequently, contemporary with the 
 author of the Bhakta Mdld, and placing him in the 
 reign of AKBAR, or about 250 years ago. 
 
 We had occasion , in the notice taken of NABHAJI, 
 to shew that the spiritual genealogy now enumerated 
 could scarcely be correct, for as RAMANAND must 
 have flourished prior to the year 1400, we have but 
 three generations between him and the date even of 
 AKBAR'S succession 1555, or a century and a half: it 
 was then mentioned, however, that according to the 
 Bhakta Mdld, KRISHNA DAS was not the pupil of ASA- 
 NAND, and consequently the date of succession was 
 not necessarily uninterrupted: we might therefore 
 place MALUK DAS, where there is reason to place NA- 
 BHA.jr, about the end of AKBAR'S reign, as far as this 
 genealogy is to be depended upon, but there is reason 
 to question even its accuracy, and to bring down 
 MALUK DAS to a comparatively recent period : the uni- 
 form belief of his followers is indeed sufficient testi- 
 mony on this head, and they are invariably agreed in 
 making him contemporary with AURENGZEB. 
 
 The modifications of the Vaishhava doctrines intro- 
 duced by MALUK DAS, appear to have been little more
 
 OF THE HINDUS. 101 
 
 than the name of the teacher, and a shorter streak of 
 red upon the forehead: in one respect indeed there is 
 an important distinction between these and the Rdmd- 
 nandi ascetics, and the teachers of the Maluk Ddsis 
 appear to be of the secular order, Grihasthas, or 
 house-holders, whilst the others are all coenobites: the 
 doctrines, however, are essentially the same: VISHNU, 
 as RAMA, is the object of their practical adoration, 
 and their principles partake of the spirit of quietism, 
 which pervades these sects: their chief authority is 
 the Bhagavad Gitd, and they read some small Sanskrit 
 tracts, containing the praise of Rama: they have also 
 some Hindi Sdkhis, and Vishnu Padas attributed to 
 their founder, as also a work in the same language, 
 entitled the Dasratan: the followers of this sect are 
 said to be numerous in particular districts, especially 
 amongst the trading and servile classes, to the former 
 of which the founder belonged 1 . 
 
 The principal establishment of the Maluk Ddsis is 
 at Kara Manikpur, the birth-place of the founder, and 
 still occupied by his descendants 2 ; the present Ma hant 
 
 1 A verse attributed to MALUK DAS is so generally current, 
 as to have become proverbial, it is unnecessary to point out its 
 resemblance to Christian texts: 
 
 T "^rrsRTt wt ^ ^ ^TR i 
 
 ^ft* fi% ^T^ SRT ^TcTT TTT II 
 "The snake performs no service, the bird discharges no duty. 
 MALUK DAS declares, RAM is the giver of all." [Roebuck's Pro- 
 verbs, II, 1, 36.] 
 
 2 There is some variety in the accounts here, MATHURA NATII 
 says, the Tomb is at Kara; Purdn Das asserts, that it is at
 
 102 RELIGIOUS SECTS 
 
 is the eighth in descent from him : the series is thus 
 enumerated: 
 
 1. MALUK DAS. 2. RAMSANAHI. 3. KRISHNASNAHI. 
 4. THAKUR DAS. 5. GOPAL DAS. 6. Ktw BEHARI. 
 7. RAMSAHU. 8. SEOPRASAD DAS. 9. GANG A PRASAD 
 DAS , the present Mahant. 
 
 The Math at Kara is situated near the river, and 
 comprises the dwellings of the Mahant, and at the 
 time it was visited, of fifteen resident Chelds, or dis- 
 ciples, accommodations for numerous religious men- 
 dicants who come hither in pilgrimage, and a temple 
 dedicated to Ramachandra: the Gaddi, or pillow of 
 the sect, is here , and the actual pillow originally used 
 by MALUK DAS is said to be still preserved. Besides 
 this establishment, there are six other Maths belong- 
 ing to this sect, at Allahabad, Benares, Brinddvan, 
 Ayodhyd, Lucknow, which is modern, having been 
 founded by Gomati Das, under the patronage of 
 Asef ad Daula, and Jaganndth, which last is of 
 great repute as rendered sacred by the death of MA- 
 LUK DAS. 
 
 Jaganndth, and the birth-place at Kara he has been at both: 
 the establishment at Jaganndth is of great repute ; it is near to a 
 Math of KABIR PANTHIS, and all ascetics who go to this place of 
 pilgrimage consider it essential to receive the Maluk Dds kd 
 Tukrd, from the one, and Kabir Ted Tarani, from the other, or 
 a piece of bread and spoonful of sour rice water. This and most 
 of the other particulars were procured for me from the present 
 Mahant by a young officer, Lieut. WILTON, stationed for a short 
 time at Kara.
 
 OF THE HINDUS. 103 
 
 PANTHIS. 
 
 This class is one of the indirect ramifications of the 
 Rdmdnandi stock, and is always included amongst 
 the Vaishnava schisms: its founder is said to have 
 been a pupil of one of the Kabir Panthi teachers, and 
 to be the fifth in descent from RAMANAND, according 
 to the following genealogy: 
 
 1. Kabir. 
 
 2. Kamdl. 
 
 3. Jamdl. 
 
 4. Vimal. 
 
 5. Buddhan. 
 
 6. Dddu. 
 
 The worship is addressed to Rama, but it is restricted 
 to the Japa, or repetition of his name, and the Rama 
 intended is the deity, as negatively described in the 
 Veddnta theology : temples and images are prohibited. 
 Dddu was a cotton cleaner by profession : he was 
 born at Ahmeddbdd, but in his twelfth year removed 
 to Sambhur, in Ajmir: he thence travelled to Kalydn- 
 pur, and next removed to Naraina, in his thirty- 
 seventh year, a place four cos from Sambhur, and 
 twenty from Jaypur. When here, he was admonished, 
 by a voice from heaven, to addict himself to a reli- 
 gious life, and he accordingly retired to Baherana 
 mountain, five cos from Naraina, where, after some 
 time, he disappeared, and no traces of him could be 
 found. His followers believe he was absorbed into the 
 deity. If the list of his religious descent be accurate, 
 he flourished about the year 1600, at the end of Ak- 
 bar's reign , or in the beginning of that of Jehdngir. 
 The followers of Dddu wear no peculiar frontal mark
 
 104 RELIGIOUS SECTS 
 
 nor Mala, but carry a rosary, and are further dis- 
 tinguished by a peculiar sort of cap, a round white 
 cap, according to some, but according to others, one 
 with four corners, and a flap hanging down behind; 
 which it is essential that each man should manufacture 
 for himself. 
 
 The Dddu Panthis are of three classes: the Viraktas, 
 who are religious characters, who go bare-headed, 
 and have but one garment and one water-pot. The 
 Nag as, who carry arms, which they are willing to 
 exercise for hire, and, amongst the Hindu princes, 
 they have been considered as good soldiers. The third 
 class is that of the Vistar Dhdris , who follow the oc- 
 cupations of ordinary life. A further sub -division 
 exists in this sect, and the chief branches again form 
 fifty-two divisions, or Thambas, the peculiarities of 
 which have not been ascertained. The Dddu Panthis 
 burn their dead at dawn, but their religious members 
 not unfrequently enjoin, that their bodies, after death, 
 shall be thrown into some field, or some wilderness, 
 to be devoured by the beasts and birds of prey, as 
 they say that in a funeral pile insect life is apt to be 
 destroyed. 
 
 The Dddu Panthis are said to be very numerous in 
 Mdrwdr and Ajmir : of the Nag a class alone the Raja 
 of Jaypur is reported to entertain as soldiers more 
 than ten thousand: the chief place of worship is at 
 Naraina, where the bed of Dddu, and the collection 
 of the texts of the sect are preserved and worshipped : 
 a small building on the hill marks the place of his
 
 OF THE HINDUS. 105 
 
 disappearance a Meld, or fair, is held annually, from 
 the day of new moon to that of full moon in Phalgun 
 (Febr.-March) at Naraina. The tenets of the sect are 
 contained in several Bhdshd works, in which it is said 
 a vast number of passages from the Kabir writings 
 are inserted, and the general character of which is 
 certainly of a similar nature 1 . The Dddu Panthis 
 maintain a friendly intercourse with the followers of 
 Kabir, and are frequent visitors at the Chaura. 
 
 [To supply the deficiency alluded to in the note, we reprint 
 from the 6th volume of the Journal of the Asiatic Society of 
 Bengal pp. 484-87, and 750-56, the translation, by Captain 
 G. R. Siddons, of two chapters from one of the granths or ma- 
 nuals of the Dadiipanthis. The translator gives (p. 750) the 
 following particulars respecting his visit to one of their Maths : 
 
 "When not interested in the subject, I chanced to visit one of 
 the Dadupanthi institutions at a village near Sambhur, and was 
 particularly struck by the contented and severe countenances of the 
 sectaries. There were a Principal and several Professors, which 
 gave the place the appearance of a College. The former occupied 
 a room at the top of the building, and seemed quite absorbed 
 in meditation. The sect is maintained by the admission to it of 
 proselytes , and marriage is , I believe , forbidden ; as also the 
 growing any hair about the face, which gives to the priests the 
 appearance of old women." 
 
 1 I had prepared a list of the contents of one of their manuals, 
 and a translation of a few passages , but the Manuscript has been 
 mislaid. The work was lent me for a short time by one of the 
 sect, who would on no account part with it. The above notice 
 was taken partly from a statement in Hindi, procured at Naraina 
 by Lieut. Col. SMITH, and partly from verbal, information ob- 
 tained at Benares. Dddu is not mentioned in the Bhakta Mala, 
 but there is some account of him in the Dabistdn, [Engl. trans- 
 lation, II, p. 233.]
 
 106 RELIGIOUS SECTS 
 
 The Chapter on Faith, 
 
 1. Whatever RAM willeth, that, without the least difficulty, 
 shall be; why, therefore, do ye kill yourselves with grief, when 
 grief can avail you nothing? 
 
 2. Whatsoever hath been made, God made. Whatsoever is 
 to be made , God will make. Whatsoever is , God maketh, 
 then why do any of ye afflict yourselves ? 
 
 3. DADU sayeth , Thou , oh God ! art the author of all things 
 which have been made, and from thee will originate all things 
 which are to be made. Thou art the maker, and the cause of 
 all things made. There is none other but thee. 
 
 4. He is my God, who maketh all things perfect. Meditate 
 upon him in whose hands are life and death. 
 
 5. He is my God, who created heaven, earth, hell, and the 
 intermediate space; who is the beginning and end of all creation; 
 and who provideth for all. 
 
 6. I believe that God made man, and that he maketh every 
 thing. He is my friend. 
 
 7. Let faith in God characterize all your thoughts, words, and 
 actions. He who serveth God , places confidence in nothing else. 
 
 8. If the remembrance of God be in your hearts, ye will be 
 able to accomplish things which are impracticable. But those 
 who seek the paths of God are few ! 
 
 i). He who understandeth how to render his calling sinless, 
 shall be happy in that calling, provided he be with GOD. 
 
 10. If he that perfecteth mankind occupy a place in your 
 hearts, you will experience his happiness inwardly. RAM is in 
 every thing; RAM is eternal. 
 
 11. Oh foolish one! God is not far from you. He is near 
 you. You are ignorant, but he knoweth every thing, and is 
 careful in bestowing. 
 
 12. Consideration and power belong to God, who is omni- 
 scient. Strive to preserve God, and give heed to nothing else. 
 
 13. Care can avail nothing ; it devoureth life : for those things 
 shall happen which God shall direct. 
 
 14. He who causeth the production of all living things, giveth
 
 OF THE HINDUS. 107 
 
 to their mouths milk , whilst yet in the stomach. They are placed 
 amidst the fires of the belly : nevertheless they remain unscorched. 
 
 15. Oh, forget not, my brother, that God's power is always 
 with you. There is a formidable pass within you, and crowds 
 of evil passions flock to it: therefore comprehend God. 
 
 16. Commend the qualities which God possesseth. He gave 
 you eyes, speech, head, feet, mouth, ears, and hands. He is 
 the lord of life and of the world. 
 
 17. Ye forget God, who was indefatigable in forming every 
 thing, and who keepeth every thing in order; ye destroy his 
 doctrines. Remember God, for he endued your body with life: 
 remember that beloved one , who placed you in the womb, reared 
 and nourished you. 
 
 18. Preserve God in your hearts, and put faith into your 
 minds , so that by God's power your expectations may be realized. 
 
 19. He taketh food and employment, and distributed! them. 
 God is near; he is always with me. 
 
 20. In order that he may diffuse happiness, God becometh 
 subservient to all; and although the knowledge of this is in the 
 hearts of the foolish, yet will they not praise his name. 
 
 21. Although the people every where stretch out their hands 
 to God; although his power is so extensive, yet is he sometimes 
 subservient to all. 
 
 22. Oh God, thou art as it were exceeding riches; thy regu- 
 lations are without compare, thou art the chief of every world, 
 yet remainest invisible. 
 
 23. DADU sayeth , I will become the sacrifice of the Godhead ; 
 of him who supporteth every thing; of him who is able, in one 
 moment, to rear every description of animal, from a worm even 
 to an elephant. 
 
 24. Take such food and raiment as it may please God to 
 provide you with. You require naught besides. 
 
 25. Those men who are contented, eat of the morsel which 
 is from God. Oh disciple! why do you wish for other food, 
 which resembles carrion ? 
 
 26. He that partaketh of but one grain of the love of God, 
 shall be released from the sinfulness of all his doubts and actions.
 
 108 RELIGIOUS SECTS 
 
 Who need cook, or who need grind? Wherever ye cast your 
 eyes, ye may see provisions. 
 
 27. Meditate on the nature of your bodies, which resemble 
 earthen vessels; and put every thing away from them, which is 
 not allied to God. 
 
 28. DADU sayeth , I take for my spiritual food, the water and 
 the leaf of RAM. For the world I care not, but God's love is 
 unfathomable. 
 
 29. Whatever is the will of God, will assuredly happen; 
 therefore do not destroy yourselves by anxiety, but listen. 
 
 30. What hope can those have elsewhere, even if they wan- 
 dered over the whole earth, who abandon God? oh foolish one! 
 righteous men who have meditated on this subject, advise you 
 to abandon all things but God , since all other things are affliction. 
 
 31. It will be impossible for you to profit any thing, if you 
 are not with God, even if you were to wander from country to 
 country; therefore, oh ignorant, abandon all other things, for 
 they are affliction , and listen to the voice of the holy. 
 
 32. Accept with patience the offering of truth, believing it to 
 be true; fix your heart on God, and be humble as though you 
 were dead. 
 
 33. He who meditateth on the wisdom which is concealed, 
 eateth his morsel and is without desires. The holy praise his 
 name, who hath no illusion. 
 
 34. Have no desires, but accept what circumstances may 
 bring before you; because whatever God pleaseth to direct, can 
 never be wrong. 
 
 35. Have no desires, but eat in faith and with meditation 
 whatever chances to fall in your way. Go not about, tearing 
 from the tree, which is invisible. 
 
 36. Have no desires, but take the food which chances to fall 
 in your way, believing it to be correct, because it cometh from 
 God ; as much as if it were a mouthful of atmosphere. 
 
 37. All things are exceeding sweet to those who love God; 
 they would never style them bitter, even if filled with poison; 
 on the contrary, they would accept them, as if they were am- 
 brosia.
 
 OF THE HINDUS. 109 
 
 38. Adversity is good, if on account of God; but it is useless 
 to pain the body. Without God, the comforts of wealth are un- 
 profitable. 
 
 39. He that believeth not in the one God , hath an unsettled 
 mind; he will be in sorrow, though in the possession of riches: 
 but God is without price. 
 
 40. The mind which hath not faith, is fickle and unsettled, 
 because, not being fixed by any certainty, it changeth from one 
 thing to another. 
 
 41. Whatever is to be, will be: therefore long not for grief 
 nor for joy, because by seeking the one, you may find the other. 
 Forget not to praise God. 
 
 42. Whatever is to be, will be: therefore neither wish for 
 heaven nor be apprehensive on account of hell. Whatever was 
 ordained, is. 
 
 43. Whatever is to be, will be; and that which God hath 
 ordained can neither be augmented nor decreased. Let your 
 minds understand this. 
 
 44. Whatever is to be, will be; and nothing else can happen. 
 Accept that which is proper for you to receive, but nothing else. 
 
 45. Whatever God ordereth, shall happen, so why do ye vex 
 yourselves? Consider God as supreme over all; he is the sight 
 for you to behold. 
 
 46. DADTJ sayeth, Do unto me, oh God! as thou thinkest 
 best I am obedient to thee. My disciples! behold no other God; 
 go nowhere but to him. 
 
 47. I am satisfied of this , that your happiness will be in pro- 
 portion to your devotion. The heart of DADU worshippeth God 
 night and day. 
 
 48. Condemn nothing which the creator hath made. Those 
 are his holy servants who are satisfied with them. 
 
 49. We are not creators the Creator is a distinct being; he 
 can make whatever he desireth, but we can make nothing. 
 
 50. KABIRA left Benares and went to Mughor in search of 
 God. RAM met him without concealment, and his object was 
 accomplished. 
 
 51. DADL sayeth, My earnings are God. He is my food and
 
 110 RELIGIOUS SECTS 
 
 iny supporter; by his spiritual sustenance, have all my members 
 been nourished. 
 
 52. The five elements of my existence are contented with 
 one food: my mind is intoxicated; hunger leaveth him who wor- 
 shippeth no other but God. 
 
 53. God is my clothing and my dwelling. He is my ruler, 
 my body, and my soul. 
 
 54. God ever fostereth his creatures; even as a mother serves 
 her offspring, and keepeth it from harm. 
 
 55. Oh God, thou who art the truth, grant me contentment, 
 love, devotion, and faith. Thy servant DADU prayeth for true 
 patience, and that he may be devoted to thee. 
 
 The Chapter on Meditation, fNK ^>T ^Jf- 
 
 Reverence to thee , who art devoid of illusion , adoration of 
 God, obedience to all saints, salutation to those who are pious. 
 To God the first, and the last. 
 
 He that knoweth not delusion is my God. 
 
 1. DADU hath said, in water there exists air, and in air water; 
 yet are these elements distinct. Meditate, therefore, on the 
 mysterious affinity between God and the soul. 
 
 2. Even as ye see your countenance reflected in a mirror, or 
 your shadow in the still water, so behold RAM in your minds, 
 because he is with all. 
 
 3. If ye look into a mirror, ye see yourselves as ye are, but he 
 in whose mind there is no mirror cannot distinguish evil from good. 
 
 4. As the til plant contains oil, and the flower sweet odour, 
 as butter is in milk, so is God in every thing. 
 
 5. He that formed the mind, made it as it were a temple for 
 himself to dwell in; for God liveth in the mind, and none other 
 but God. 
 
 6. Oh! my friend, recognize that being with whom thou art 
 so intimately connected; think not that God is distant, but be- 
 lieve that like thy own shadow, He is ever near thee. 
 
 7. The stalk of the lotus cometh from out of water, and yet 
 the lotus separates itself from the water! For why? Because it 
 loves the moon better.
 
 OF THE HINDUS. Ill 
 
 8. So let your meditations tend to one object, and believe 
 that he who by nature is void of delusion, though not actually 
 the mind, is in the mind of all. 
 
 9. To one that truly meditateth, there are millions, who, 
 outwardly only, observe the forms of religion. The world in- 
 deed is filled with the latter, but of the former there are very few. 
 
 10. The heart which possesseth contentment wanteth for 
 nothing, but that which hath it not, knoweth not what happiness 
 meaneth. 
 
 11. If ye would be happy, cast off delusion. Delusion is an 
 evil which ye know to be great, but have not fortitude to abandon. 
 
 12. Receive that which is perfect into your hearts , to the ex- 
 clusion of all besides; abandon all things for the love of God, 
 for this DADU declares is the true devotion. 
 
 13. Cast off pride, and become acquainted with that which is 
 devoid of sin. Attach yourselves to RAM, who is sinless, and 
 suffer the thread of your meditations to be upon him. 
 
 14. All have it in their power to take away their own lives, 
 but they cannot release their souls from punishment; for God 
 alone is able to pardon the soul, though few deserve his mercy. 
 
 15. Listen to the admonitions of God, and you will care not 
 for hunger nor for thirst; neither for heat, nor cold; ye will be 
 absolved from the imperfections of the flesh. 
 
 16. Draw your mind forth, from within, and dedicate it to 
 God; because if ye subdue the imperfections of your flesh, ye 
 will think only of God. 
 
 17. If ye call upon God, ye will be able to subdue your imper- 
 fections and the evil inclinations of your mind will depart from you ; 
 but they will return to you again when ye cease to call upon him. 
 
 18. DADU loved RAM incessantly; he partook of his spiritual 
 essence and constantly examined the mirror which was within him. 
 
 19. He subdued the imperfections of the flesh , and overcame 
 all evil inclinations; he crushed every improper desire, where- 
 fore the light of RAM will shine upon him. 
 
 20. He that giveth his body to the world, and rendereth up 
 his soul to its Creator, shall be equally insensible to the sharpness 
 of death, and the misery which is caused by pain.
 
 112 RELIGIOUS SECTS 
 
 21. Sit with humility at the foot of God, and rid yourselves 
 of the impurities of your bodies. Be fearless and let no mortal 
 qualities pervade you. 
 
 22. From the impurities of the body there is much to fear, 
 because all sins enter into it; therefore let your dwelling be with 
 the fearless and conduct yourselves towards the light of God. 
 
 23. For there neither sword nor poison have power to de- 
 stroy, and sin cannot enter. Ye will live even as God liveth, 
 and the fire of death will be guarded, as it were with water. 
 
 24. He that meditateth will naturally be happy, because he 
 is wise and suffereth not the passions to spread over his mind. 
 He loveth but one God. 
 
 25. The greatest wisdom is to prevent your minds from being 
 influenced by bad passions, and, in meditating upon the one God. 
 Afford help also to the poor stranger. 
 
 26. If ye are humble ye will be unknown, because it is vanity 
 which impelleth us to boast of our own merits, and which causeth 
 us to exult, in being spoken of by others. Meditate on the words 
 of the holy, that the fever of your body may depart from you. 
 
 27. For when ye comprehend the words of the holy, ye will 
 be disentangled from all impurities, and be absorbed in God. If 
 ye flatter yourselves, you will never comprehend. 
 
 28. When ye have learned the wisdom of the invisible one 
 from the mouth of his priests, ye will be disentangled from all 
 impurities; turn ye round therefore, and examine yourselves well 
 in the mirror which crowneth the lotus. 
 
 29. Meditate on that particular wisdom, which alone is able 
 to increase in you the love and worship of God. Purify your 
 minds, retaining only that which is excellent. 
 
 30. Meditate on him by whom all things were made. Pandits 
 and Qazis are fools: of what avail are the heaps of books which 
 they have compiled? 
 
 31. What does it avail to compile a heap of books ? Let your 
 minds freely meditate on the spirit of God, that they may be 
 enlightened regarding the mystery of his divinity. Wear not 
 away your lives, by studying the Vedas. 
 
 32. There is fire in water and water in fire, but the ignorant
 
 OP THE HINDUS. 113 
 
 know it not. He is wise that meditateth on God, the beginning 
 and end of all things. 
 
 33. Pleasure cannot exist without pain , and pain is always 
 accompanied with pleasure. Meditate on God, the beginning and 
 end, and remember that hereafter there will be two rewards. 
 
 34. In sweet there is bitter, and in bitter there is sweet, 
 although the ignorant know it not. DADU hath meditated on the 
 qualities of God, the eternal. 
 
 35. Oh man! ponder well ere thou proceedest to act. Do 
 nothing until thou hast thoroughly sifted thy intentions. 
 
 36. Reflect with deliberation on the nature of thy inclinations 
 before thou allowest thyself to be guided by them ; acquaint thy- 
 self thoroughly with the purity of thy wishes, so that thou 
 mayest become absorbed in God. 
 
 37. He that reflecteth first, and afterwards proceedeth to act, 
 is a great man, but he that first acteth, and then considereth is 
 a fool whose countenance is as black as the face of the former 
 is resplendent. 
 
 38. He that is guided by deliberation, will never experience 
 sorrow or anxiety: on the contrary he will always be happy. 
 
 39. Oh ye who wander in the paths of delusion, turn your 
 minds towards God , who is the beginning and end of all things ; 
 endeavour to gain him, nor hesitate to restore your soul, when 
 required, to that abode from whence it emanated.] 
 
 RAI DA SIS. 
 
 RAI DAS was another of RAMANAND'S disciples, who 
 founded a sect, confined, however, it is said, to those 
 of his own caste, the Chamdrs, or workers in hides 
 and in leather, and amongst the very lowest of the 
 Hindu mixed tribes: this circumstance renders it dif- 
 ficult, if not impossible, to ascertain whether the sect 
 still exists: the founder must once have enjoyed some 
 celebrity, as some of his works are included in the Adi 
 
 8
 
 114 RELIGIOUS SECTS 
 
 Granth of the Sikhs; he is there named RAVI DASA, 
 which is the Sanskrit form of his name : some of his 
 compositions also form part of the collection of hymns 
 and prayers used by that sect at Benares : there ap- 
 pears to be but little known of him of any authentic 
 character, and we must be contented with the au- 
 thority of the Bhakta Mala, where he makes a rather 
 important figure: the legend is as follows: 
 
 One of RAMANAND'S pupils was a Brahmachdri, 
 whose daily duty it was to provide the offering pre- 
 sented to the deity: on one of these occasions, the 
 offering consisted of grain, which the pupil had re- 
 ceived as alms from a shop-keeper, who supplied 
 chiefly the butchers with articles of food, and his 
 donation was, consequently, impure: when RAMANAND, 
 in the course of his devotions, attempted to fix his 
 mind upon the divinity, he found the task impracti- 
 cable, and suspecting that some defect in the offering 
 occasioned such an erratic imagination, he enquired 
 whence it had been obtained: on being informed, he 
 exclaimed, Hd Chamdr, and the Brahmachdri soon 
 afterwards dying was born again as RAI DAS, the 
 son of a worker in hides and leather. 
 
 The infant RAI DAS retained the impression left upon 
 his mind by his old master's anger, and refused to 
 take any nourishment: the parents, in great affliction, 
 applied to RAMANAND, who, by order of the deity, 
 visited the child, and recognising the person at once 
 whispered into his ear the initiating Mantra: the effect 
 was instantaneous: the child immediately accepted
 
 OF THE HINDUS. 115 
 
 the breast, and throve, and grew up a pious votary 
 of RAMA. 
 
 For some time the profits of his trade maintained 
 RAI DAS, and left him something to divide amongst 
 the devout; but a season of scarcity supervening re- 
 duced him to great distress, when Bhayavdn, in the 
 semblance of a Vaishnava, brought him a piece of the 
 Philosopher's stone, and shewing him its virtue made 
 him a present of it. RAI DAS paid little regard to the 
 donation , replying to the effect of the following Pada, 
 as since versified by Sur Das. 
 
 Pada. "A great treasure is the name of HARI to his people : 
 it multiplieth day by day, nor doth expenditure diminish it: it 
 abideth securely in the mansion, and neither by night nor by day 
 can any thief steal it. The Lord is the wealth of Sur Dds, what 
 need hath he of a stone?" 
 
 The miraculous stone was thrown aside, and when, 
 thirteen months afterwards, Vishnu again visited his 
 votary, he found no use had been made of it: as this 
 expedient had failed , the deity scattered gold coin in 
 places where RAI DAS could not avoid finding it: the 
 discovery of this treasure filled the poor Currier with 
 alarm, to pacify which Krishna appeared to him in 
 a dream , and desired him to apply the money either 
 to his own use or that of the deity, and thus authorised, 
 RAI DAS erected a temple, of which he constituted 
 himself the high priest, and acquired great celebrity 
 in his new character. 
 
 The reputation of RAI DAS was further extended 
 by its attracting a persecution, purposely excited by
 
 116 RELIGIOUS' SECTS 
 
 Vishnu to do honour to his worshipper, the deity well 
 knowing that the enmity of the malignant is the most 
 effective instrument for setting open to the world the 
 retired glory of the pious: he therefore inspired the 
 Brahmans to complain thus to the king. 
 
 Sloka (Sanskrit stanza). "Where things profane are 
 reverenced, where sacred things are profanely admi- 
 nistered, there three calamities will be felt, famine, 
 death, and fear*." 
 
 A Chamdr, oh king, ministers to the Salagram, and 
 poisons the town with his Prasdd 1 ; men and women, 
 every one will become an outcast; banish him to pre- 
 serve the honour of your people. 
 
 The king accordingly sent for the culprit, and or- 
 dered him to resign the sacred stone. RAI DAS ex- 
 pressed his readiness to do so, and only requested the 
 Raja's presence at his delivery of it to the Brahmans, 
 as, he said, if after being given to them it should re- 
 turn to him, they would accuse him of stealing it. 
 The Raja assenting, the Sdlagrdm was brought, and 
 placed on a cushion in the assembly. The Brahmans 
 were desired to remove it, but attempted to take it 
 away in vain: they repeated hymns and charms, and 
 
 **" 
 
 ii 
 
 See Panchatantra III, 202.] 
 
 1 The Prasdd is any article of food that has been consecrated 
 by previous presentation to an idol , after which it is distributed 
 amongst the worshippers on the spot, or sent to persons of con- 
 sequence at their own houses.
 
 OF THE HINDUS. 117 
 
 read the Vedas, but the stone was immoveable. RAI 
 DAS then addressed it with this Pada: 
 
 Pada. "Lord of Lords, thou art my refuge, the root of Su- 
 preme happiness art thou, to whom there is none equal: behold 
 me at thy feet: in various wombs have I abided, and from the 
 fear of death have I not been delivered. I have been plunged 
 in the deceits of sense , of passion , and illusion ; but now let my 
 trust in thy name dispel apprehension of the future, and teach 
 me to place no reliance on what the world deems virtue. Ac- 
 cept, oh God, the devotions of thy slave RAI DAS, and be thou 
 glorified as the Purifier of the sinful." 
 
 The saint had scarcely finished, when the Sdlagrdm 
 and cushion flew into his arms, and the king, satisfied 
 of his holy pretensions, commanded the Brahmans to 
 desist from their opposition. Amongst the disciples 
 of RAI DAS was JHALI, the Rani of Chitore: her 
 adopting a Chamdr, as her spiritual preceptor, excited 
 a general commotion amongst the Brahmans of her 
 state, and, alarmed for her personal safety, she wrote 
 to RAI DAS to request his counsel and aid. He re- 
 paired to her, and desired her to invite the Brahmans 
 to a solemn feast: they accepted the invitation, and 
 sat down to the meal provided for them, when be- 
 tween every two Brahmans there appeared a RAI 
 DAS. This miraculous multiplication of himself had 
 the desired effect, and from being his enemies and 
 revilers they became his disciples. 
 
 Such are the legends of the Bhakta Mala, and 
 whatever we may think of their veracity, their te- 
 nor, representing an individual of the most abject 
 class , an absolute outcast in Hindu estimation , as
 
 118 RELIGIOUS SECTS 
 
 a teacher and a saint, is not without interest and in- 
 struction. 
 
 SENA PANTHIS. 
 
 SENA, the barber, was the third of Rdmdnand's 
 disciples, who established a separate schism; the name 
 of which, and of its founder, is possibly all that now 
 remains of it. SENA and his descendants were, for 
 sometime, however, the family- Gurus of the Rajas of 
 Bandhogarh, and thence enjoyed considerable au- 
 thority and reputation : the origin of this connexion 
 is the subject of a ludicrous legend in the Bhakta 
 Mala. 
 
 SENA, the barber of the Raja of Bandhogarh, was 
 a devout worshipper of VISHNU, and a constant fre- 
 quenter of the meetings of the pious: on one of these 
 occasions, he suffered the time to pass unheeded, when 
 he ought to have been officiating in his tonsorial ca- 
 pacity, and VISHNU, who noticed the circumstance, 
 and knew the cause, was alarmed for his votary's 
 personal integrity. The god, therefore, charitably as- 
 sumed the figure of SENA, and equipping himself sui- 
 tably, waited on the Raja, and performed the functions 
 of the barber, much to the Raja's satisfaction, and 
 without detection, although the prince perceived an 
 unusual fragrance about his barber's person, the am- 
 brosial odour that indicated present deity, which he 
 supposed to impregnate the oil used in lubricating his 
 royal limbs. The pretended barber had scarcely de- 
 parted, when the real one appeared, and stammered
 
 OF THE HINDUS. 119 
 
 out his excuses : his astonishment and the Raja's were 
 alike, but the discernment of the latter was more acute, 
 for he immediately comprehended the whole business, 
 fell at his barber's feet, and elected for his spiritual 
 guide an individual so pre-eminently distinguished by 
 the favour and protection of the deity. 
 
 RUDRA SAMPRADAYIS, or VALLABHACHARIS. 
 
 The sects of Vaishhavas we have hitherto noticed 
 are chiefly confined to professed ascetics, and to a few 
 families originally from the south and west of India, 
 or, as in the case of the Rdmdvats and Kabir Panthis, 
 to such amongst the mass of society, as are of a bold 
 and curious spirit; but the opulent and luxurious 
 amongst the men, and by far the greater portion of 
 the women, attach themselves to the worship of 
 KRISHNA and his mistress RADHA, either singly, or con- 
 jointly, as in the case of VISHNU and LAKSHMI, amongst 
 the Rdmdnujas, and SIT A and RAM, amongst the Rdmd- 
 vats. There is , however, another form, which is per- 
 haps more popular still, although much interwoven 
 with the others. This is the BALA GOP ALA, the infant 
 KRISHNA, the worship of whom is very widely diffused 
 amongst all ranks of Indian society, and which ori- 
 ginated with the founder of the Rudra Sampraddyi 
 sect, VALLABHA ACHARYA; it is perhaps better known, 
 however, from the title of its teachers, as the religion 
 of the Gokulastha Gosdins. 
 
 The original teacher of the philosophical tenets of 
 this sect is said to have been VISHNU SWAMI, a com-
 
 120 RELIGIOUS SECTS 
 
 mentator on the texts of the Vedas, who, however, 
 admitted disciples from the Brahmanical cast only, 
 and considered the state of the Sannydsi, or ascetic, 
 as essential to the communication of his doctrines t 
 He was succeeded by JNANA DEVA, who was followed 
 by NAMA DEVA and TRILOCHANA , and they , although 
 whether immediately or not does not appear, by VAL- 
 LABHA SWAMI, the son of LiAKSHMANA BHATT , a Tai- 
 ling a Brahman : this i Sannydsi taught early in the 
 sixteenth century: he resided originally at Gokul, a 
 village on the left bank of the Jamna, about three cos 
 to the east of Mathura: after remaining here sometime, 
 he travelled through India as a pilgrim, and amongst 
 other places he visited, according to the Bhakta Mala, 
 the court of KRISHNA DEVA, king of Vijayanagar, ap- 
 parently the same as KRISHNA RAYALU , who reigned 
 about the year 1520, where he overcame the Smdi'ta 
 Brahmans in a controversy, and was elected by the 
 Vaishhavas as their chief, with the title ofAchdrj: 
 hence he travelled to U jay in, and took up his abode 
 under a Pipal tree, on the banks of the Siprd, said 
 to be still in existence, and designated as his Bai'thak, 
 or station. Besides this, we find traces of him in other 
 places. There is a Bai'thak of his amongst the Ghats 
 of Muttra, and about two miles from the fort of Cha- 
 ndr is a place called his well, Achdrj kudn, com- 
 prising a temple and Math, in the court yard of which 
 is the well in question; the saint is said to have re- 
 sided here sometime. After this peregrination VAL- 
 LABHA returned to Brinddvan, where, as a reward for
 
 OF THE HINDUS. 121 
 
 his fatigues and his faith , he was honoured by a visit 
 from KRISHNA in person, who enjoined him to intro- 
 duce the worship of Bdlagopdl, or Gopdl Ldl, and 
 founded the faith which at present exists in so flourish- 
 ing a condition. VALLABHA is supposed to have closed 
 his career in a miracle: he had finally settled atJethan 
 Ber, at Benares , near which a Math still subsists, but 
 at length , having accomplished his mission, he is said 
 to have entered the Ganges at Hanumdn Ghat, when, 
 stooping into the water, he disappeared: a brilliant 
 flame arose from the spot, and, in the presence of a 
 host of spectators , he ascended to heaven , and was 
 lost in the firmament. 
 
 The worship of KRISHNA as one with VISHNU and 
 the universe dates evidently from the Mahdbhdrat 1 , 
 and his more juvenile forms are brought pre-eminently 
 to notice in the account of his infancy, contained in 
 the Bhdgavat 2 , but neither of these works discrimi- 
 nates him from VISHNU, nor do they recommend his 
 infantine or adolescent state to particular veneration. 
 At the same time some hints may have been derived 
 from them for the institution of this division of the 
 
 1 The well known passage in the Bhagavad Gitd [XI, 26-30.], 
 in which ARJUNA sees the universe in the mouth of KRISHNA, 
 establishes this identity. 
 
 2 Particularly in the tenth book, which is appropriated to 
 the life of KRISHNA. The same subject occupies a considerable 
 portion of the Hari Vans section of the Mahdbhdrat, of the Pdtdla 
 section of the Padma Pur ana, the fifth section of the Vishnu 
 Pur ana, and the whole of the Adi Upapurdna.
 
 122 RELIGIOUS SECTS 
 
 HINDU faith 1 . In claiming, however, supremacy for 
 KRISHNA, the Brahma Vaivartta Pur ana is most de- 
 cided, and this work places KRISHNA in a heaven, and 
 society exclusively his own, and derives from him all 
 the objects of existence *. 
 
 According to this authority, the residence of KRISH- 
 NA is denominated Goloka ; it is far above the three 
 
 1 Thus in the Vana Parva of the MaMbhdrat [v. 12895 ff.], 
 MARKANDEYA MUNI, at the time of a minor destruction of the 
 world, sees, "amidst the waters, an Indian Fig tree of vast size, 
 on a principal branch of which was a bed ornamented with di- 
 vine coverings, on which lay a child with a countenance like the 
 moon." The saint, though acquainted with the past, present, 
 and future, cannot recognise the child, who therefore appears of 
 the hue , and with the symbols of KRISHNA , and desires the sage 
 to rest within his substance from his weary wanderings over the 
 submerged world. 
 
 In the Bhdgavat [X, 3, 9. 10.] it is stated, that when first born, 
 VASUDEVA beheld the child of the hue of a cloud, with four arms, 
 dressed in a yellow garb, and bearing the weapons, the jewels 
 and the diadem of VISHNU : 
 
 II 
 
 and the same work describes YASODA, his adoptive mother, as 
 seeing the universe in the mouth of the child [X, 7, 36. 37. (30. 31. 
 Calcutta edition): 
 
 ^rrf'f f^H^-^ifa 11] 
 
 [Journal of the As. Soc. of Bengal, Vol. I, p. 217-37.]
 
 OF THE HINDUS. 123 
 
 worlds, and has, at five hundred millions of Yojanas 
 below it, the separate Lokas of VISHNU and SIVA, Vai- 
 kuhtha, and Kailds. This region is indestructible, 
 whilst all else is subject to annihilation, and in the 
 centre of it abides KRISHNA, of the colour of a dark 
 cloud, in the bloom of youth, clad in yellow raiment, 
 splendidly adorned with celestial gems , and holding a 
 flute. He is exempt from Maya , or delusion , and all 
 qualities, eternal, alone, and the Paramdtmd, or su- 
 preme soul of the world. 
 
 KRISHNA being alone in the Goloka, and meditating 
 on the waste of creation , gave origin to a being of a 
 female form endowed with the three Gunas, and 
 thence the primary agent in creation. This was Pra- 
 kriti, or Maya, and the system so far corresponds with 
 that of the other Vaishnavas, and of the Purarias ge- 
 nerally speaking. They having adopted, in fact, the 
 Sdnkhya system, interweaving with it their peculiar 
 sectarial notions. 
 
 Crude matter, and the five elements , are also made 
 to issue from KRISHNA, and then all the divine beings. 
 NARAYANA, or VISHNU, proceeds from his right side, 
 MAHADEVA from his left, BRAHMA from his hand, 
 DHARMA from his breath, SARASWATI from his mouth, 
 LAKSHMI from his mind, DURGA from his understand- 
 ing, RADHA from his left side. Three hundred millions 
 of Gopis , or female companions of RADHA, exude from 
 the pores of her skin, and a like number of Gopas, 
 or companions of KRISHNA , from the pores of his skin : 
 the very cows and their calves, properly the tenants
 
 124 RELIGIOUS SECTS 
 
 of Goloka, but destined to inhabit the Groves of 
 Bfinddvan, are produced from the same exalted 
 source. 
 
 In this description of creation, however, the deity 
 is still spoken of as a young man, and the Pur ana 
 therefore affords only indirect authority in the marvels 
 it narrates of his infancy for the worship of the child. 
 Considering, however, that in this, or in any other 
 capacity, the acts of the divinity are his Lild, or sport, 
 there is no essential difference between those who 
 worship him either as a boy or as a man , and any of 
 his forms may be adored by this class of Vaishnavas, 
 and all his principal shrines are to them equally ob- 
 jects of pilgrimage. As the elements and chief agents 
 of creation are thus said to proceed from the person 
 of KRISHNA, it may be inferred that the followers of 
 this creed adopt the principles of the Veddnta philo- 
 sophy, and consider the material world as one in sub- 
 stance, although in an illusory manner, with the su- 
 preme. Life is also identified with spirit, according 
 to the authority of a popular work 1 . None of the 
 
 1 According to the Vdrttd, VALLABHA advocated this doctrine 
 with some reluctance, by the especial injunction of the juvenile 
 Krishna : 
 
 Wt % ^5fT I ^t ^T Wfa ^fit 
 
 % i wt <J 
 *<HiV u 
 
 "Then Achdrj Ji said, you know the nature of Life, it is full 
 of defects, how can it be combined with you? to which Sri 
 Thdkur Ji (KRISHNA) replied: Do you unite Brahma and Life in
 
 OF THE HINDUS. 125 
 
 philosophical writings of the chief teachers of this 
 system have been met with. 
 
 Amongst other articles of the new creed, VALLABHA 
 introduced one, which is rather singular for a Hindu 
 religious innovator or reformer: he taught that pri- 
 vation formed no part of sanctity, and that it was the 
 duty of the teachers and his disciples to worship their 
 deity, not in nudity and hunger, but in costly apparel 
 and choice food, not in solitude and mortification, but 
 in the pleasures of society, and the enjoyment of the 
 world. The Gosdins ., or teachers, are almost always 
 family men, as was the founder VALLABHA; for after 
 he had shaken off the restrictions of the monastic 
 order to which he originally belonged, he married, by 
 the particular order, it is said, of his new god. The 
 Gosdins are always clothed with the best raiment, 
 and fed with the daintiest viands by their followers, 
 over whom they have unlimited influence : part of the 
 connexion between the Guru and teacher being the 
 three-fold Samarpan, or consignment of Tan, Man, 
 and Dhan, body, mind, and wealth, to the spiritual 
 guide. The followers of the order are especially nu- 
 merous amongst the mercantile community, and the 
 Gosdins themselves are often largely engaged, also, 
 in maintaining a connexion amongst the commercial 
 establishments of remote parts of the country, as they 
 are constantly travelling over India, under pretence 
 
 what way you will, I shall concur, and thence all its defects 
 will be removed."
 
 126 RELIGIOUS SECTS 
 
 of pilgrimage, to the sacred shrines of the sect, and 
 notoriously reconcile, upon these occasions, the pro- 
 fits of trade with the benefits of devotion: as religious 
 travellers, however, this union of objects renders 
 them more respectable than the vagrants of any 
 other sect. 
 
 The practices of the sect are of a similar character 
 with those of other regular worshippers: their temples 
 and houses have images of GOPAL, of KRISHNA and 
 RADHA, and other divine forms connected with this 
 incarnation, of metal chiefly, and not unfrequently of 
 gold : the image of KRISHNA represents a chubby boy, 
 of the dark hue of which VISHNU is always repre- 
 sented : it is richly decorated and sedulously attended ; 
 receiving eight times a day the homage of the votaries. 
 These occasions take place at fixed periods and for 
 certain purposes; and at all other seasons, and for 
 any other object, except at stated and periodical festi- 
 vals, the temples are closed and the deity invisible. 
 The eight daily ceremonials are the following: 
 
 1. Mangala; the morning levee: the image being 
 washed and dressed is taken from the couch, where 
 it is supposed to have slept during the night, and 
 placed upon a seat about half an hour after sun-rise: 
 slight refreshments are then presented to it, with 
 betel and Pan : lamps are generally kept burning during 
 this ceremony. 
 
 2. Sfingdra; the image having been anointed and 
 perfumed with oil, camphor, and sandal, and splen- 
 didly attired, now holds his public court: this takes
 
 OF THE HINDUS. 127 
 
 place about an hour and a half after the preceding, 
 or when four Gharis of the day have elapsed. 
 
 3. Gwdla; the image is now visited, preparatory 
 to his going out to attend the cattle along with the 
 cow -herd; this ceremony is held about forty -eight 
 minutes after the last, or when six Gharis have 
 passed. 
 
 4. Raja Bhoga; held at mid-day, when KRISHNA is 
 supposed to come in from the pastures, and dine: all 
 sorts of delicacies are placed before the image, and 
 both those and other articles of food dressed by the 
 ministers of the temple are distributed to the numer- 
 ous votaries present, and not unfrequently sent to 
 the dwellings of worshippers of some rank and con- 
 sequence. 
 
 5. Utthdpan; the calling up; the summoning of the 
 god from his siesta: this takes place at six Gharis ^ or 
 between two and three hours before sun-set. 
 
 6. Bhoga; the afternoon meal, about half an hour 
 after the preceding. 
 
 7. Sandhya; about sun -set, the evening toilet of 
 the image, when the ornaments of the day are taken 
 off, and fresh unguent and perfume applied. 
 
 8. Sayan; retiring to repose : the image, about eight 
 or nine in the evening, is placed upon a bed, refresh- 
 ments and water in proper vases, together with the 
 betel box and its appartenances, are left near it, when 
 the votaries retire, and the temple is shut till the en- 
 suing morning. 
 
 Upon all these occasions the ceremony is much the
 
 128 RELIGIOUS SECTS 
 
 same, consisting in little more than the presentation of 
 flowers, perfumes, and food by the priests and vota- 
 ries, and the repetition, chiefly by the former, of 
 Sanskrit stanzas in praise of KRISHNA, interspersed 
 with a variety of prostrations and obeisances. There 
 is no established ritual, indeed, in the Hindu religion 
 for general use, nor any prescribed form of public 
 adoration. 
 
 Besides the diurnal ceremonials described, there 
 are several annual festivals of great repute observed 
 throughout India: of these, in Bengal and Orissa, the 
 Rath Jdtra, or procession of JAGANNATH in his car, is 
 the most celebrated, but it is rarely held in upper 
 India, and then only by natives of Bengal established 
 in the provinces: the most popular festival at Benares, 
 and generally to the westward, is the Janmdsh'tami, 
 the nativity of KRISHNA , on the eighth day of Bhadra 
 (August 1 ). Another is the Ras Ydtra, or annual 
 
 1 Great difference of practice prevails on occasion of this ob- 
 servance. KRISHNA was born on the eighth lunar day of the 
 waning moon of Bhddra, at midnight, upon the moon's entrance 
 into Rohini, in commemoration of which a fast is to be held on 
 the day preceding his birth, terminating, as usual, in a feast; 
 but the day of his birth is variously determinable, according to 
 the adoption of the civil, the lunar, or lunar - sydereal computa- 
 tions, and it rarely happens that the eighth lunation comprises 
 the same combination of hours and planetary positions, as oc- 
 curred at KRISHNA'S birth. Under these circumstances, the fol- 
 lowers of the Smriti, with the Saivas and Sdktas, commence their 
 fast with the commencement of the lunation, whenever that takes 
 place; the Rdmdnujas and Mddhwas observe such part of the 
 eighth day of the moon's age as includes sun rise, and forms the
 
 OF THE HINDUS. 129 
 
 commemoration of the dance of the frolicsome deity 
 with the sixteen GOPIS. This last is a very popular 
 
 eighth day of the calendar, or civil day, whilst some of the 
 Rdmdnujas, and the Nimdwats regulate the duration of their fast 
 by the moon's passage through the asterism Rohini. The con- 
 sequence is, that the Smdrtas often fast on the 7th, one set of 
 Vaishndvas on the 8th, and another on the 9th, whilst those who 
 affect great sanctity sometimes go thirty hours without food; an 
 extract from last year's calendar will very well exemplify these 
 distinctions. 
 
 3rd Bhadra, 17th August 1825, Tuesday, Saptami, 10 Daridas 
 
 17 Palas. The Janmashtami Vrata and a Fast. 
 
 4th Bhadra, 18th August, Wednesday, Ashtami, 9 Daridas 
 
 18 Palas. Fast according to the Vaishiiavas of Braj. 
 
 5th Bhadra, 19th August, Thursday, Navami, 7 Dandas 4 Palas. 
 Rohini Nakshatra, till 10 Daridas 52 Palas, at which hour Pa- 
 rana, the end of the fast. 
 
 Now 'the 3d day of the Solar Bhadra was the 7th of the Lunar 
 Month, but it comprised little more than ten Dandas or four 
 hours of that lunation: as it included sun -rise, however, it was 
 the 7th of the calendar, or civil day. The eighth Tithi, or luna- 
 tion, therefore, began about that time, or four hours after sun- 
 rise, and the Smdrtas, Saivas, and Sdktas observed the fast on 
 that day; they began with sun -rise, however, as there is a spe- 
 cific rule for the Sankalpa, or pledge, to perform the usual rite 
 at dawn. This Ashtami comprised midnight, and was the more 
 sacred on that account. 
 
 The 4th of Bhadra was the Ashtami, or eighth of the Vaishna- 
 vas, although the lunation only extended to 9 Dandas, or less 
 than four hours after sun-rise, but they are particularly enjoined 
 to avoid the Saptami, or the Ashtami conjoined with it , and 
 therefore they could not commence their fast earlier, although 
 they lost thereby the midnight of the eighth lunation, which they 
 were, consequently, compelled to extend into the night of the 
 ninth. They fasted till the next morning, unless they chose to 
 eat after midnight, which, on this occasion, is allowable. 
 
 9
 
 130 RELIGIOUS SECTS 
 
 festival , and not an uninteresting one : vast crowds, 
 clad in their best attire, collecting in some open place 
 in the vicinity of the town, and celebrating the event 
 with music, singing, and dramatic representations of 
 KRISHNA'S sports: all the public singers and dancers 
 lend their services on this occasion, and trust for a 
 remuneration to the gratuities of the spectators: at 
 Benares the Rds Ydtra is celebrated at the village of 
 Sivapur, and the chief dancers and musicians, ranging 
 themselves under the banners of the most celebrated 
 of the profession, go out in formal procession: tents, 
 huts, and booths are erected, swings and round-abouts 
 form a favourite amusement of the crowd, and sweet- 
 meats and fruits are displayed in tempting profusion : 
 the whole has the character of a crowded fair in 
 Europe, and presents, in an immense concourse of 
 people, an endless variety of rich costume, and an in- 
 finite diversity of picturesque accompaniment, a most 
 lively and splendid scene. The same festival is held 
 from the tenth day of the light half of Kudr (Septr.- 
 Octr.) to the day of the full moon at Brmddvan, 
 
 The 5th of Bhddra was the Navami, or ninth of the calendar, 
 but it included a portion of the moon's passage through Rohini, 
 and the strict Vaishnavas of the different sects should not have 
 performed the Parana, the close of the fast, earlier, or before 
 10 Daridas and 52 Palas after sun -rise, or about nine o'clock. 
 Those Vaishnavas, however, who wholly regulate their observance 
 by the Asterism, and referring also to the necessity of com- 
 mencing it with sun -rise, would only have begun their fast on 
 the calendar Navami, and have held the Parana on Friday the 
 10th , the third day after the proper birth-day of their deity.
 
 OF THE HINDUS. 131 
 
 where a stone plat -form, or stage, has been built for 
 the exhibition of the mimic dance in a square near 
 the river side. Besides their public demonstrations of 
 respect, pictures and images of GOPALA are kept in 
 the houses of the members of the sect, who, before 
 they sit down to any of their meals, take care to offer 
 a portion to the idol. Those of the disciples who have 
 performed the triple Samarpana eat only from the 
 hands of each other; and the wife or child that has 
 not exhibited the same mark of devotion to the Guru 
 can neither cook for such a disciple nor eat in his 
 society. 
 
 The mark on the forehead consists of two red per- 
 pendicular lines meeting in a semicircle at the root 
 of the nose , and having a round spot of red between 
 them. The Bhaktas have the same marks as the Sri 
 Vaishhavas on the breasts and arms, and some also 
 make the central spot on the forehead with a black 
 earth, called Sydmabandi, or any black metallic sub- 
 stance : the necklace and rosary are made of the stalk 
 of the Tulasi. The salutations amongst them are Sri- 
 krishna and Jaya Gopdl. 
 
 The great authority of the sect is the Bhdgavat, as 
 explained in the Subodhini, or Commentary of VALLA- 
 BHACHARYA: he is the author also of a Bhdshya on 
 part of VYASA'S Sutras., and of other Sanskrit works, 
 as the Siddhdnta Rahasya, Bhdgavata Lild Bahasya, 
 and Ekdnta Rahasya} these, however, are only for 
 the learned, and are now very rare. Amongst the 
 votaries in general , various works upon the history of 
 
 9*
 
 132 RELIGIOUS SECTS 
 
 KRISHNA are current, but the most popular are the 
 Vishnu Padas, stanzas in Bhashd, in praise of VISHNU, 
 attributed to VALLABHA himself; the Braj Vilds, a 
 Bhdkhd poem of some length, descriptive of KRISHNA'S 
 life, during his residence at Brinddvan, by BRAJ VASI 
 DAS; the AsMa Chhdp, an account of VALLABHA'S 
 eight chief disciples, and the Vdrttd, or Bdrttd, a col- 
 lection in Hindustani of marvellous and insipid anec- 
 dotes of VALLABHA and his primitive followers, amount- 
 ing to the number of eighty-four, and including persons 
 of both sexes, and every class of Hindus. The Bhakta 
 Mala also contains a variety of legends regarding the 
 different teachers of this sect, but it is less a text-book 
 with this sect than any other class of Vaishhavas, as 
 the Vdrttd occupies its place amongst the worshippers 
 of GopdL The following are specimens of this work, 
 and by no means the most unfavourable: 
 
 DAMODAR DAS, of Kanoj, was a disciple of SRI ACHARYA 
 (VALLABHACHARYA). Like the rest of the members of this sect, 
 he had an image of KRISHNA in his house. One day it was ex- 
 ceedingly hot, and when night came, Sri Thdkur ji (the image) 
 woke the maid servant, and desired her to open the doors of his 
 chamber, as it was very warm. She obeyed, and taking &pankha, 
 fanned him Early in the morning, DAMODAR DAS observed the 
 doors of the chamber open, and enquired how this had happened: 
 the girl mentioned the circumstance, but her master was much 
 vexed that she had done this, and that Sri Thdkur ji hat not 
 called him to do it. Sri Thdkur ji knowing his thoughts said: 
 I told her to open the doors , why are you displeased with her ? 
 you shut me up here in a close room, and go to sleep yourself 
 on an open and cool terrace. Then DAMODAR DAS made a vow, 
 and said: I will not taste consecrated food until I have built a
 
 OF THE HINDUS. 133 
 
 new temple, but his wife advised him, and urged: this is not a 
 business of five or six days, why go without the consecrated 
 food so long? Then he said: I will not partake of the conse- 
 crated sweetmeats, I will only eat the fruits. And so he did, and 
 the temple was completed, and Sri Thdkur ji was enshrined in 
 it, and DAMODAR DAS distributed food to the Vaishnavas, and 
 they partook thereof. 
 
 Sri Thdkur ji had a faithful worshipper in a Mahratta lady, 
 whom, with the frolicsomeness of boyhood, he delighted to teaze. 
 One day, a woman selling vegetables having passed without the 
 Bdi noticing her, Sri Thdkur ji said to her: will you not buy 
 any vegetables for me to-day? she replied: whenever any one 
 selling them comes this way , I will buy some ; to which he 
 answered: one has just now passed. The Bdi replied: no matter, 
 if one has gone by, another will presently be here. But this did 
 not satisfy the little deity, who leaping from his pedestal ran 
 after the woman , brought her back , and , after haggling for the 
 price with her himself, made his protectress purchase what he 
 selected. 
 
 As RANAVYAS and JAGANNATH, two of VALLABHACHARYA'S dis- 
 ciples, were bathing, a woman of the Bdjput caste came down 
 to the river to burn herself with her husband ; on which JAGAN- 
 NATH said to his companion: what is the fashion of a woman 
 becoming a Sati? RANAVYAS shook his head, and said: the fruit- 
 less union of beauty with a dead body. The Rdjputdni ob- 
 serving RANAVYAS shake his head, her purpose at that moment 
 was changed, and she did not become a Sati, on which her 
 kindred were much pleased. Some time afterwards, meeting with 
 the two disciples, the Rdjputdni told them of the effect of their 
 former interview, and begged to know what had passed between 
 them. RANAVYAS being satisfied that the compassion of Sri 
 Achdrj was extended to her, repeated what he had said to JAGAN- 
 NATH, and his regret that her charms should not be devoted to 
 the service of Sri Thdkur ji, rather than be thrown away upon 
 a dead body. The Rdjputdni enquired how the service of 
 Thdkur ji was to be performed, on which RANAVYAS, after making 
 her bathe, communicated to her the initiating prayer, and she
 
 134 RELIGIOUS SECTS 
 
 thenceforth performed the menial service of the deity, washing 
 his garments, bringing him water, and discharging other similar 
 duties in the dwelling of RANAVYAS with entire and fervent de- 
 votion , on which account she obtained the esteem of Sri Acfirdj, 
 and the favour of the deity. 
 
 RAM DAS was married in his youth, but adopting ascetic prin- 
 ciples, he refused to take his wife home : at last his father-in-law 
 left his daughter in her husband's dwelling, but RAM DAS would 
 have nothing to say to her, and set off on a pilgrimage to Dwd- 
 rakd: his wife followed him, but he threw stones at her, and 
 she was compelled to remain at a distance from him. At noon 
 he halted and bathed the god, and prepared his food, and pre- 
 sented it, and then took the Prasdd and put it in a vessel, and 
 fed upon what remained, but it was to no purpose, and he was 
 still hungry. Thus passed two or three days, when RANACHHOR 
 appeared to him in a dream, and asked him why he thus ill- 
 treated his wife. He said, he was Virakta (a coenobite), and 
 what did he want with a wife. Then RANACHHOR asked him, 
 why he had married, and assured him that such an unsocial 
 spirit was not agreeable to Sri Achdrya, and desired him to take 
 his wife unto him; for RANACHHOR could not bear the distress of 
 the poor woman, as he has a gentle heart, and his nature has 
 been imparted to the Achdrya and his disciples. When morning 
 came, RAM DAS called to his wife, and suffered her to accom- 
 pany him, by which she was made happy. When the time for 
 preparing their food arrived, RAM DAS prepared it himself, and 
 after presenting the portion to the image, gave a part of it to 
 his wife. After a few days RANACHHOR again appeared, and 
 asked him, why he did not allow his wife to cook, to which 
 RAM DAS replied, that she had not received the initiating name 
 from Sri Achdrya, and was, therefore, unfit to prepare his food. 
 RANACHHOR, therefore, directed him to communicate the Ndm 
 (the name) to his wife, and after returning to the Achdrya, get 
 him to repeat it. Accordingly RAM DAS iniated his wife, and 
 this being confirmed by the Achdrya, she also became his 
 disciple, and, with her husband, assiduously worshipped Sri 
 Thdkur ji.
 
 OF THE HINDUS. 135 
 
 VALLABHA was succeeded by his son VITALA NATH, 
 known amongst the sect by the appellation of Sri Go- 
 sain Ji, VALLABHA'S designation being Sri Achdrj Ji. 
 VITALA NATH, again, had seven sons, GIRDHARI RAE, 
 GOVIND RAE, B ALA KRISHNA, GOKUL,NATH, RAGHUNATH, 
 YADUNATH, and GHANASYAMA ; these were all teachers, 
 and their followers, although in all essential points 
 the same, form as many different communities. Those 
 of GOKULNATH, indeed, are peculiarly separate from 
 the rest, looking upon their own Gosdins as the only 
 legitimate teachers of the faith, and withholding all 
 sort of reverence from the persons and Maths of the 
 successors of his brethren : an exclusive preference 
 that does not prevail amongst the other divisions of 
 the faith, who do homage to all the descendants of 
 all VITALA NATH'S sons. 
 
 The worshippers of this sect are very numerous and 
 opulent, the merchants and bankers, especially those 
 from Guzarat and Malwa, belonging to it: their temples 
 and establishments are numerous all over India, but 
 particularly at Mathura and Bfindavan, the latter of 
 which alone is said to contain many hundreds, amongst 
 which are three of great opulence. In Benares are 
 two temples of great repute and wealth, one sacred 
 to Lai ji, and the other to Purushottama ji 1 . Jagan- 
 ndth and Dwdrakd are also particularly venerated by 
 
 1 Many of the bankers of this city , it is said , pay to one or 
 other of the temples a tax of one-fourth of an and, on every 
 bill of exchange, and the cloth merchants, half an and on all sales.
 
 136 RELIGIOUS SECTS 
 
 this sect, but the most celebrated of all the Gosdin 
 establishments is at Sri Ndth Divdr, in Ajmir. The 
 image at this shrine is said to have transported itself 
 thither from Mathurd, when Aurengzeb ordered the 
 temple it was there placed in to be destroyed. 
 The present shrine is modern, but richly endowed, 
 and the high priest, a descendant of G-OKUL NATH , a 
 man of great wealth and importance 1 . It is a matter 
 of obligation with the members of this sect to visit 
 Sri Ndth Dwdr at least once in their lives; they re- 
 ceive there a certificate to that effect, issued by the 
 head Gosdin, and, in return, contribute according to 
 their means to the enriching of the establishment: it 
 is not an uncurious feature in the notions of this sect, 
 that the veneration paid to their Gosdins is paid solely 
 to their descent, and unconnected with any idea of 
 their sanctity or learning; they are not unfrequently 
 destitute of all pretensions to individual respectability, 
 but they not the less enjoy the homage of their fol- 
 lowers; the present chief, at Srindth Dwdr, is said 
 not to understand the certificate he signs. 
 
 MIRA BAIS. 
 
 These may be considered as forming a subdivision 
 of the preceding, rather than a distinct sect, although, 
 in the adoption of a new leader, and the worship of 
 KRISHNA under a peculiar form, they differ essentially 
 
 1 Every temple is said to have three places of offering: the 
 image, the pillow of the founder, and a box for Sri Ndth Dwdr.
 
 OF THE HINDUS. 137 
 
 from the followers of VALLABHA : at the same time it 
 is chiefly amongst those sectarians, that MIRA BAI and 
 her deity, RANACHHOR, are held in high veneration, 
 and, except in the west of India, it does not ap- 
 pear that she has many immediate and exclusive ad- 
 herents. 
 
 MIRA BAI is the heroine of a prolix legend in the 
 Bhakta Mala, which is a proof at least of her popu- 
 larity : as the author of sacred poems addressed to the 
 deity, as Vishnu, she also enjoys a classical celebrity, 
 and some of her odes are to be found in the collections 
 which constitute the ritual of the deistical sects, espe- 
 cially those of Nanak and Kabir: according to the 
 authority cited, she flourished in the time of Akbar, 
 who was induced by her reputation to pay her a 
 visit, accompanied by the famous musician Tan Sen, 
 and it is said, that they both acknowledged the justice 
 of her claim to celebrity. 
 
 MIRA was the daughter of a petty Raja, the sovereign 
 of a place called Mertd-, she was married to the Rand 
 of Udayapur, but soon after being taken home by him 
 quarrelled with her mother-in-law, a worshipper of 
 Devi, respecting compliance with the family adoration 
 of that goddess, and was, in consequence of her per- 
 severing refusal to desert the worship of KRISHNA, 
 expelled the Rand's bed and palace: she appears to 
 have been treated, however, with consideration, and 
 to have been allowed an independent establishment, 
 owing, probably, rather to the respect paid to her 
 abilities, than a notion of her personal sanctity, although
 
 138 RELIGIOUS SECTS 
 
 the latter was attested, if we may believe our guide, 
 by her drinking unhesitatingly a draught of poison 
 presented to her by her husband, and without its 
 having the power to do her harm. In her uncontrolled 
 station she adopted the worship of RANACHHOR, a 
 form of the youthful KRISHNA; she became the pa- 
 troness of the vagrant Vaishnavas, and visited in 
 pilgrimage Brinddvan and Dwarakd: whilst at the 
 latter, some persecution of the Vaishnavas at Udaya- 
 pur appears to have been instituted, and Brahmans 
 were sent to bring her home from Dwarakd: pre- 
 viously to departing, she visited the temple of her 
 tutelary deity, to take leave of him, when, on the 
 completion of her adorations, the image opened, and 
 MIRA leaping into the fissure, it closed, and she finally 
 disappeared. In memory of this miracle it is said, 
 that the image of MIRA BAI is worshipped at Udaya- 
 pur in conjunction with that of RANACHHOR. The 
 Padas that induced this marvel, and which are cur- 
 rent as the compositions of MIRA BAI*, are the two 
 following : 
 
 Pada 1. Oh, sovereign RANACHHOR, give me to make Dwa- 
 rakd my abode: with thy shell, discus, mace, and lotus, dispel 
 the fear of YAMA: eternal rest is visiting thy sacred shrines; 
 supreme delight is the clash of thy shell and cymbals: I have 
 abandoned my love, my possessions, my principality, my hus- 
 band. MIRA, thy servant, comes to thee for refuge, oh, take 
 her wholly to thee. 
 
 Pada 2. If thou knowest me free from stain, so accept me: 
 * [Price's Hindee and Hindustanee Selections, I, p. 99. 100.]
 
 OF THE HINDUS. 139 
 
 save thee, there is none other that will' show me compassion: 
 do thou, then, have mercy upon me: let not weariness, hunger, 
 anxiety, and restlessness consume this frame with momentary 
 decay. Lord of MIRA, GIRDHARA her beloved, accept her, and 
 never let her be separated from thee. 
 
 BRAHMA SAMPRAD AYIS , or MADHWACH ARIS. 
 
 This division of the Vaishnavas is altogether un- 
 known in Gangetic Hindustan. A few individuals be- 
 longing to it, who are natives of southern India, may 
 be occasionally encountered, but they are not suffi- 
 ciently numerous to form a distinct community, nor 
 have they any temple or teachers of their own. It is 
 in the peninsula, that the sect is most extensively to 
 be found*-, and it is not comprised, therefore, in the 
 scope of this sketch: as, however, it is acknowledged 
 to be one of the four great Sampraddyas , or religious 
 systems, such brief notices of it as have been collected 
 will not be wholly out of place. 
 
 The institution of this sect is posterior to that of 
 the Sri Vaishnavas , or Rdmdnujas : the founder was 
 MADHWACHARYA 1 , a Brahman, the son of MADHIGE 
 BHATTA, who was born in the Saka year 1121 (A. D. 
 1199) in Tuluva: according to the legendary belief of 
 
 * [Dr. Graul's Reise nach Ostindien. Leipzig: 1855. Vol. IV, 
 p. 139.] 
 
 1 In the Sarvadarsana Sangraha he is cited by the name 
 Purna Prajna a work is also quoted as written by him under 
 the name of Madhya Mandira. Reference is also made to him 
 by the title , most frequently found in the works ascribed to him, 
 of Ananda Tirtha [Sarvad, Sangr. p. 73.].
 
 140 RELIGIOUS SECTS 
 
 his followers, he was an incarnation of Vdyu, or the 
 god of air, who took upon him the human form by 
 desire of NARAYANA, and who had been previously 
 incarnate as Hanumdn and Bhima, in preceding ages. 
 He was educated in the convent established at Anan- 
 tesvar, and in his ninth year was initiated into the 
 order of Anachorets by ACHYUTA PRACHA, a descen- 
 dant of SANAKA, son, of BKAHMA. At that early age 
 also he composed his Bhdshya, or commentary on the 
 Gitdj which he carried to Badarikdsrama, in the Hima- 
 laya, to present to VEDAVYASA, by whom he was re- 
 ceived with great respect, and presented with three 
 Sdlagrdms, which he brought back and established 
 as objects of worship in the Maths of Udipi, Madhya- 
 tala, and Subrahmamja he also erected and con- 
 secrated at Udipi the image of KRISHNA, that was 
 originally made by ARJUNA, of which he became mira- 
 culously possessed. 
 
 A vessel from Dwdrakd, trading along the Malabar 
 coast, had taken on board, either accidentally or as 
 ballast, a quantity of Gopichandana , or the sacred 
 clay, from that city, in which the image was immersed: 
 the vessel was wrecked off the Coast of Tuluva, but 
 MADHWA receiving divine intimation of the existence 
 of the image had it sought for, and recovered from 
 the place where it had sunk 1 , and established it as 
 
 1 This story is rather differently told by the late Colonel 
 MACKENZIE in his account of the Marda Gooroos, published in 
 the Asiatic Annual Register for 1804.
 
 OF THE HINDUS. 141 
 
 the principal object of his devotion at Udipi, which 
 has since continued to be the head quarters of the 
 sect. He resided here for some time himself, and com- 
 posed, it is said, thirty -seven works 1 . After some 
 time he went upon a controversial tour, in which he 
 triumphed over various teachers, and amongst others, 
 it is said, over Sankara Achdrya he finally, in his 
 79th year, departed to Badarikdsrama , and there 
 continues to reside with VYASA, the compiler of the 
 Vedas and Puranas. 
 
 Before his relinquishing charge of the shrine he had 
 established, MADHWACHARYA had very considerably 
 extended his followers, so that he was enabled to 
 establish eight different temples, in addition to the 
 principal temple, or that of Krishna, at Udipi'. in these 
 were placed images of different forms of Vishnu 2 , and 
 the superintendance of them was entrusted to the 
 brother of the founder, and eight Sannydsis, who 
 were Brahmans, from the banks of the Goddvari. 
 These establishments still exist, and, agreeably to the 
 code of the founder, each Sannydsi, in turn, officiates 
 as superior of the chief station at Udipi for two years, 
 
 1 The principal of these are the Gita Bhashya, Sutra 
 Bhashya, Rig-bhashya, Dasopanishad Bhashya Anuvakanunaya 
 Vivarria, Anuvedanta Rasa Prakararia, Bharata Tatparya Nir- 
 riaya, Bhagavata-tatparya, Gitatatparya, Krishiiamfita Mahar- 
 riava, Tantra Sara. [See Burnouf, Bhagav. Pur., I, LIX.] 
 
 2 1. Rama with Sita. 2. Sita and Lakshmaii. 3. Kaliya 
 Mardana, with two arms. 4. Kaliya Mardana, with four arms. 
 5. Suvitala. 6. Sukara. 7. Nrisinha. 8. Vasanta Vitala.
 
 142 RELIGIOUS SECTS 
 
 or two years and a half. The whole expense of the 
 establishment devolves upon the superior for the time 
 being, and, as it is the object of each to outvie his 
 predecessor, the charges 1 are much heavier than the 
 receipts of the institution, and, in order to provide 
 for them , the Sannydsis employ the intervals of their 
 temporary charge in travelling about the country, and 
 levying contribution on their lay votaries, the amount 
 of which is frequently very large , and is appropriated 
 for the greater part to defray the costs of the occa- 
 sional pontificate. 
 
 The eight Maths are all in Tuluva, below the Ghats 2 , 
 but, at the same time, MADHWACHARYA authorised the 
 foundation of others above the Ghats under PADMA- 
 NABHA TIRTHA, to whom he gave images of RAMA, 
 and the Vydsa Sdlagrdm, with instructions to disse- 
 minate his doctrines, and collect money for the use of 
 the shrine at Udipi: there are four establishments 
 under the descendants of this teacher above the Ghats, 
 and the superiors visit Udipi from time to time, but 
 never officiate there as pontiffs. 
 
 The superiors, or Gurus , of the Mddhwa sect, are 
 Brahmans and Sannydsis, or profess coenobitic ob- 
 servances: the disciples, who are domesticated in the 
 several Maths, profess also perpetual celibacy. The 
 
 1 BUCHANAN states them at 13,000 Rupees at least, and often 
 exceeding 20,000. 
 
 a They are at Kanur, Pejawar, Admar, Phalamar, Kfishria- 
 pur , Sirur , Sode , and Putti.
 
 OF THE HINDUS. 143 
 
 lay votaries of these teachers are members of every 
 class of society, except the lowest, and each Guru 
 has a number of families hereditarily attached to him, 
 whose spiritual guidance he may sell or mortgage to 
 a Brahman of any sect. 
 
 The ascetic professors of MADHWACHARYA'S school 
 adopt the external appearance ofDandis, laying aside 
 the Brahmanical cord, carrying a staff and a water- 
 pot, going bare-headed, and wearing a single wrapper 
 stained of an orange colour with an ochry clay: they 
 are usually adopted into the order from their boy- 
 hood, arid acknowledge no social affinities nor inter- 
 ests. The marks common to them, and the lay vo- 
 taries of the order , are the impress of the symbols of 
 Vishnu upon their shoulders and breasts, stamped 
 with a hot iron, and the frontal mark, which consists 
 of two perpendicular lines made with Gopichandana, 
 and joined at the root of the nose like that of the 
 Sri Vaishnavas; but instead of a red line down the 
 centre , the Madhwdchdris make a straight black line 
 with the charcoal from incense offered to Ndrdyana, 
 terminating in a round mark made with turmeric. 
 
 The essential dogma of this sect, like that of the 
 Vaishnavas in general , is the identification of Vishnu 
 with the Supreme Spirit, as the pre-existent cause of 
 the universe 1 , from whose substance the world was 
 
 1 In proof of these doctrines they cite the following texts 
 from the SRUTI, or VEDAS: 
 
 T^f TKI*IU! ^nTlW ^tfTT T ^ ^T^T I 
 
 '''Ndrdyana alone was; not Brahma nor Sankara."
 
 144 RELIGIOUS SECTS 
 
 made 1 . This primeval Vishnu they also affirm to be 
 endowed with real attributes 2 , most excellent, although 
 indefinable and independent. As there is one inde- 
 pendent, however, there is also one dependent, and 
 this doctrine is the characteristic dogma of the sect, 
 distinguishing its professors from the followers of 
 RAMANUJA as well as S ANKARA, or those who main- 
 tain the qualified or absolute unity of the deity. The 
 creed of the Madhwas is Dwaita, or duality 3 . It is 
 not, however, that they discriminate between the prin- 
 ciples of good and evil, or even the difference between 
 spirit and matter, which is the duality known to other 
 sects of the Hindus. Their distinction is of a more 
 subtle character, and separates the Jivdtmd from the 
 Paramdtmd, or the principle of life from the Supreme 
 Being. Life, they say, is one and eternal, dependent 
 upon the Supreme, and indissolubly connected with, 
 but not the same with him 4 . An important conse- 
 
 "Happy and alone before all was Ndrdyana the Lord." 
 1 "The whole world was manifest from the body of VISHNU," 
 
 2 "ViSHNU is independent, exempt from defects, and endowed 
 with all good qualities." Tattwa Vivek.: 
 
 3 "Independent and dependent is declared to be the two-fold 
 condition of being." Tattwa Vivek.: 
 
 I [Sarvadarsana Sangraha, p. 61.] 
 * "As the bird and the string, as juices and trees,, as rivers 
 and oceans, as fresh water and salt, as the thief and his booty, 
 as man and objects of sense, so are God and Life distinct, and
 
 OF THE HINDUS. 145 
 
 quence of this doctrine is the denial of Moksha, in its 
 more generally received sense, or that of absorption 
 into the universal spirit, and loss of independent 
 existence after death. The Yoga of the Saivas, and 
 Sdyujyam of the Vaishnavas, they hold to be im- 
 practicable *. 
 
 The Supreme Being resides in Vaikuntha, invested 
 with ineffable splendour, and with garb, ornaments, 
 and perfumes of celestial origin, being the husband 
 also of Lakshmi, or glory, Bhumi, the earth, and 
 Nild, understood to mean Devi, or Durgd, or per- 
 sonified matter. In his primary form no known qua- 
 lities can be predicated of him , but when he pleases 
 to associate with Maya, which is properly his desire, 
 or wish, the three attributes of purity, passion, or 
 ignorance, or the Sattwa, Rajas , and Tamas Gunas, 
 are manifested, as Vishnu, Brahma, and Siva, for the 
 
 both are ever indefinable." MahopanisJiad: 
 
 II [ib. p. 69.] 
 
 1 In confirmation of which they adduce texts from the Purd- 
 nas and Vedas: 
 
 "From the difference between Omniscience and partial know- 
 ledge, Omnipotence and inferior power, supremacy and sub- 
 servience, the union of God and -Life cannot take place." 
 GarudaPurdna: tt 
 
 II Tf ^T II "Spirit is Supreme, 
 and above qualities; Life is feeble and subordinate." Bhdllaveya 
 Upanishad: ^nWT f% ^TT^fT^t SfV^JWt Wt 
 
 : i ^t II 
 
 10
 
 146 RELIGIOUS SECTS 
 
 creation, protection, and destruction of the world. 
 These deities, again, perform their respective functions 
 through their union with the same delusive principle 
 to which they owed their individual manifestation. 
 This account is clearly allegorical, although the want 
 of some tangible objects of worship has converted the 
 shadows into realities, and the allegory, when adapted 
 to the apprehensions of ordinary intellects, has been 
 converted into the legend known to the followers of 
 Kabir, of the Supreme begetting the Hindu TRIAD by 
 MAYA, and her subsequent union with her sons 1 . Other 
 
 1 Colonel MACKENZIE, in his account of the sect, gives this 
 legend in a different and rather unusual form, and one that in- 
 dicates some relation to the Saiva sects. It is not, however, 
 admitted as orthodox by those members of the sect whom I 
 have encountered, nor do any traces of it appear in the works 
 consulted. 
 
 "The Lord of the Creation, by whose supremacy the world 
 is illuminated, and who is infinitely powerful, creating and de- 
 stroying many worlds in a moment, that Almighty Spirit, in his 
 mind, contemplating the creation of a world for his pleasure, 
 from his wishes sprung a goddess, named Itcha Sacktee; at her 
 request, he directed her to create this world. Then the Sacktee, 
 by the authority of God, immediately created three divine per- 
 sons, generally called by Hindus the Moortee - trium , by their 
 several names of Brahma, Vishnu and Siva, committing to them, 
 separately, their respective charges in the expected world; 
 Surstee , Sthutee , and Sayom , or the power of creating, nourish- 
 ing, and destroying. When she had made these three lords, she 
 requested of one after the other, that they might be her consort; 
 but Brahma and Vishnu, disapproving of her request, she con- 
 sumed them with the fire of her third eye, and proposed the 
 same thing to Siva; then Sadaseevu, considering in his mind that
 
 OP THE HINDUS. 147 
 
 legends are current amongst the MADHWAS, founded 
 on this view of the creation , in which BRAHMA and 
 SIVA and other divinities are described as springing 
 from his mind, his forehead, his sides, and other 
 parts of his body. They also receive the legends of 
 the Vaishnava Purdnas , of the birth of BRAHMA from 
 the Lotus, of the navel of VISHNU, and of RUDRA from 
 the tears shed by BRAHMA on being unable to com- 
 prehend the mystery of creation. 
 
 The modes in which devotion to VISHNU is to be 
 expressed are declared to be three, Ankana, Ndma- 
 karana, and Bhajana, or marking the body with his 
 symbols *, giving his names to children , and other ob- 
 
 her demands were not agreeable to the divine law, replied that 
 he could not be her consort, unless she granted her third eye to 
 him. The goddess was pleased with his prudence, and adorned 
 him with her third eye. So soon as Siva was possessed of that, 
 he immediately destroyed her by a glance of the flaming eye, 
 and revived Brahma and Vishnu, and of her ashes made three 
 goddesses, Saraswatee, Latchmi, and Paravatee, and united one 
 of them to each of the Trimoortee." 
 
 (Account of the Marda Gooroos. Asiatic Annual Register, 1804.) 
 This legend is probably peculiar to the place where it was 
 obtained, but the ideas and the notions adverted to in the text 
 appear to have been misunderstood by Dr. BUCHANAN, who ob- 
 serves, that the MARDAS believe in the generation of the gods, 
 in a literal sense , thinking VISHNU to be the Father of BRAHMA, 
 and BRAHMA the Father of SIVA. Mysore , Vol. 1 , 14. 
 
 1 Especially with a hot iron, which practice they defend by a 
 text from the VEDAS. Whose body is not cauterised, does not 
 obtain liberation. ^rf^ffiVJ'4 cf^T WtWT'SJ^ II [Sarvad. S. p. 64.] 
 To which, however, Sankardchdrya objects, that Tapta does not 
 
 10*
 
 148 RELIGIOUS SECTS 
 
 jects of interest, and the practice of virtue in word, 
 act, and thought. Truth, good council, mild speaking, 
 and study belong to the first; liberality, kindness, and 
 protection, to the second, and clemency, freedom 
 from envy, and faith, to the last. These ten duties 
 form the moral code of the Madhwas*. 
 
 The usual rites of worship 1 , as practiced by the 
 Vaishnavas of this sect, are observed, and the same 
 festivals. In the Pujd, however, there is one pecu- 
 liarity which merits notice as indicative of a friendly 
 leaning towards the Saiva sects : the images of SIVA, 
 DURGA, and GANESA are placed on the same shrine 
 with the form of VISHNU, and partake in the adoration 
 offered to his idol. Rites are conducive to final hap- 
 piness only, as they indicate a desire to secure the 
 favor of VISHNU. The knowledge of his supremacy is 
 essential to the zeal with which his approbation may 
 be sought, but they consider it unnecessary to attempt 
 an identification with him by abstract meditation , as 
 
 mean cauterised, but purified with Tapas, or ascetic morti- 
 fication. 
 
 * [Sarvad. S. p. 65.] 
 
 1 The daily ceremonies at Udipi are of nine descriptions: 
 1. Malavisarjana , cleaning the temple, 2. Upasthdna, awaking 
 Krishna, 3. Panchdmrita, bathing him with milk, &c., 4. Udvart- 
 tana, cleaning the image, 5. Tirtha Pujd, bathing it with holy 
 water, 6. Alankdra, putting on his ornaments, 7. Avritta, ad- 
 dressing prayers and hymns to him, 8. Mahdpujd, presenting 
 fruits, perfumes, &c. , with music and singing, 9. Edtri Pujd, 
 nocturnal worship, waving lamps before the image, with prayers, 
 offerings, and music.
 
 OF THE HINDUS. 149 
 
 that is unattainable 1 . Those who have acquired the 
 regard of VISHNU are thereby exempted from future 
 birth, and enjoy felicity in Vaikuniha under four 
 conditions, as Sdrupya, similarity of form, Salokya, 
 visible presence, Sannidhya, proximity, and Sdrsh'thi, 
 equal power*. 
 
 Besides the writings of the founder, the following 
 works are considered as forming the Sdstra, or scrip- 
 tural authority, of this sect. The four Vedas, the 
 Mahdbhdrat, the Pdnchardtra, and the genuine or 
 original Rdmdyana. 
 
 It seems not improbable, that the founder of the 
 Mddhwa sect was originally a Saiva priest, and, 
 although he became a convert to the Vaishnava faith, 
 he encouraged an attempt to form a kind of compro- 
 mise or alliance between the Saivas and Vaishnaivas. 
 MADHWA was first iniated into the faith of SIVA at 
 Ananteswar, the shrine of a Ling a, and one of his 
 names, ANANDA TIRTHA, indicates his belonging to 
 the class of Dasndmi Gosdins, who were instituted 
 by SANKARACHARYA; one of his first acts was to esta- 
 blish a Sdlagrdm, a type of VISHNU, at the shrine of 
 SUBRAHMANYA, the warrior son of SIVA, and, as ob- 
 served above , the images of SIVA are allowed to par- 
 
 1 "Emancipation is not obtained without the favour of VISHNU. 
 His favour is obtained from knowledge of his excellence, and 
 not from a knowledge of his identity." Sruti: 
 
 [Sarvad. S. p. 68.] 
 
 * [See also Mahanarayaria Upan. 15. ap. Weber, Ind. Stud. II, 94.]
 
 150 RELIGIOUS SECTS 
 
 take, in the Mddhwa temples, of the worship offered 
 to VISHNU. The votaries of the Mddhiva Gurus, and 
 of the Sankardchdri Gosdins, offer the Natna skdr, or 
 reverential obeisance, to their teachers mutually, and 
 the Sringeri Mahant visits Udipi, to perform his ado- 
 rations at the shrine of KRISHNA. It is evident, there- 
 fore, that there is an affinity between these orders, 
 which does not exist between the Saivas and Vaishna- 
 vas generally, who are regarded by the Mddhwas, 
 even without excepting the Rdmdnujas, as Pdshandis, 
 or heretics, whether they profess the adoration of 
 VISHNU or of SIVA. 
 
 SANAKADI SAMPRADAYIS, or NIMAVATS. 
 
 This division of the Vaishnava faith is one of the 
 four primary ones, and appears to be of considerable 
 antiquity : it is one also of some popularity and extent, 
 although it seems to possess but few characteristic 
 peculiarities beyond the name of the founder, and the 
 sectarial mark. 
 
 NLMBADITYA is said to have been a Vaishnava as- 
 cetic, originally named Bhdskara Achdrya, and to 
 have been, in fact, an incarnation of the sun for the 
 suppression of the heretical doctrines then prevalent: 
 he lived near Brinddvan, where he was visited by a 
 Dandi, or, according to other accounts, by a Jama 
 ascetic, or Jati, whom he engaged in controversial 
 discussion till sunset: he then offered his visitant some 
 refreshment, which the practice of either mendicant 
 renders unlawful after dark, and which the guest was,
 
 OF THE HINDUS. 151 
 
 therefore , compelled to decline : to remove the diffi- 
 culty, the host stopped the further descent of the sun, 
 and ordered him to take up his abode in a neigh- 
 bouring Nimb tree, till the meat was cooked and eaten: 
 the sun obeyed, and the saint was ever after named 
 Nimbdrka, or Nimbdditya, or the Nimb tree sun. 
 
 The Nimdvats are distinguished by a circular black 
 mark in the centre of the ordinary double streak of 
 white earth, or Gopichandan: they use the necklace 
 and rosary of the stem of the Tulasi: the objects of 
 their worship are KRISHNA and RADHA conjointly: their 
 chief authority is the Bhdgavat, arid there is said to 
 be a Bhdshya on the Vedas by NIMBARKA: the sect, 
 however, is not possessed of any books peculiar to 
 the members, which want they attribute to the de- 
 struction of their works at Mathurd in the time of 
 Aurengzeb. 
 
 The Nimdvats are scattered throughout the whole 
 of Upper India. They are met with of the two classes, 
 coenobitical and secular, or Viraktas and Grihastas, 
 distinctions introduced by the two pupils of NIMBAKRA, 
 KESAVA BHATT, and HARI VYAS: the latter is consi- 
 dered as the founder of the family which occupies the 
 pillow of NIMBARKA at a place called Dhruva Kshetra, 
 upon the Jamna, close to Mathurd: the Mahant, 
 however, claims to be a lineal descendant from NIM- 
 BARKA himself, and asserts the existence of the pre- 
 sent establishment for a past period of 1400 years: 
 the antiquity is probably exaggerated: the Nimdvats 
 are very numerous about Mathurd, and they are also
 
 152 RELIGIOUS SECTS 
 
 the most numerous of the Vaishnava sects in Bengal, 
 with the exception of those who may be considered 
 the indigenous offspring of that province. 
 
 VAISHNAVAS OF BENGAL. 
 
 The far greater number of the worshippers of VISHNU, 
 or more properly of KRISHNA, in Bengal, forming, it 
 has been estimated, one-fifth of the population of 
 the province 1 , derive their peculiarities from some 
 Vaishnava Brahmans of Nadiya and Sdntipur, who 
 flourished about the end of the fifteenth century. The 
 two leading men in the innovation then instituted 
 were ADWAITANAND and NITYANAND, who, being men 
 of domestic and settled habits, seem to have made 
 use of a third, who had early embraced the ascetic 
 order, and whose simplicity and enthusiasm fitted him 
 for their purpose, and to have set up CHAITANYA as 
 the founder and object of a new form of Vaishnava 
 worship. 
 
 The history of CHAITANYA has been repeatedly 
 written , but the work most esteemed by his followers 
 is the Chaitanya Charitra of BRINDAVAN DAS, which 
 was compiled from preceding works by MURARI GUPTA 
 and DAMODARA, who were the immediate disciples of 
 CHAITANYA, and who wrote an account, the first of 
 his life as a Grihastha , or the Adi Lild , and the se- 
 cond of his proceedings as a pilgrim and ascetic , or 
 
 1 WARD on the Hindus, 2, 175. In another place he says 
 five-sixteenths, p. 448.
 
 OF THE HINDUS. 153 
 
 the Madhya and Anta Lild. An abridgment of the 
 composition of BRINDAVAN DAS, under the title of 
 Chaitanya Charitdmrita, was made by KRISHNA DAS 
 about 1590: although described by the author as an 
 abridgment, it is a most voluminous work, com- 
 prising, besides anecdotes of CHAITANYA and his prin- 
 cipal disciples , the expositions of the doctrines of the 
 sect: it is written in Bengali, but it is interspersed 
 most thickly with the Sanskrit texts on which the faith 
 is founded, and which are taken from the Brahma 
 Sanhitdj the Vishnu Pur aha, the Bhagavad Gitd, 
 and, above all, the firi Bhdgavat, the work that ap- 
 pears about this period to have given a new aspect to 
 the Hindu faith throughout the whole of Hindustan. 
 The accounts we have to offer of CHAITANYA and his 
 schism are taken from the Chaitanya Charitdmrita. 
 
 CHAITANYA was the son of a Brahman settled at 
 Nadiya, but originally from Srihatta, or Silhet. His 
 father was named JAGANNATH MISRA , and his mother 
 SACHI: he was conceived in the end of Magha 1484, 
 but not born till Phalgun 1485, being thirteen months 
 in the womb his birth was accompanied by the usual 
 portentous indications of a super-human event, and, 
 amongst other circumstances , an eclipse of the moon 
 was terminated by his entrance into the world. CHAI- 
 TANYA was, in fact, an incarnation of KRISHNA, or 
 Bhagavdn, who appeared for the purpose of in- 
 structing mankind in the true mode of worshipping 
 him in this age: with the like view he was, at the 
 same time, incarnate in the two greater teachers of
 
 154 RELIGIOUS SECTS 
 
 the sect as principal Ansas, or portions of himself, 
 animating the form of ADWAITANAND, whilst NITYA- 
 NAND was a personal manifestation of the same divinity, 
 as he had appeared formerly in the shape of B A LA- 
 RAMA : the female incarnation was not assumed on this 
 occasion, being, in fact, comprised in the male, for 
 RADHA, as the Purna-Sakti, or comprehensive energy, 
 and KRISHNA , as the Purna-Saktimdn , or possessor 
 of that energy , were both united in the nature of the 
 Nadiya saint. 
 
 The father of CHAITANYA died in his son's childhood, 
 and his elder brother , VISVARUPA , had previously as- 
 sumed the character of an ascetic: to take care of his 
 mother, therefore, CHAITANYA refrained from following 
 his inclinations, and continued in the order of the 
 Grihastha, or householder, till the age of twenty-four, 
 during which time he is said to have married the 
 daughter of VALLABHACHARYA. At twenty -four 1 , he 
 shook off the obligations of society, and becoming a 
 Vairdgi, spent the next six years in a course of pere- 
 grinations between Mathurd and Jaganndth, teaching 
 his doctrines, acquiring followers, and extending the 
 worship of KRISHNA. At the end of this period, having 
 nominated ADWAITACHARYA and NITYANAND to pre- 
 side over the Vaishnavas of Bengal, and RUPA and 
 SANATANA over those of Mathurd, CHAITANYA settled 
 at Nildchal, or Cuttack, where he remained twelve 
 
 1 Not forty, as stated by Mr. WARD (2, 173): his whole life 
 little exceeded that age, as he disappeared at forty-two.
 
 OF THE HINDUS. 155 
 
 years , engaging deeply in the worship of Jaganndth, 
 to whose festival he seems at least to have communi- 
 cated great energy and repute 1 . The rest of his time 
 was spent in tuition and controversy, and in receiving 
 the visits of his disciples, who came annually, parti- 
 cularly the Bengalis , under ADWAITA and NITYANAND 
 to Nildchal in the performance of acts of self denial, 
 and in intent meditation on KRISHNA: by these latter 
 means he seems to have fallen ultimately into a state 
 of imbecility approaching to insanity, which engen- 
 dered perpetually beatific visions of KRISHNA , RADHA, 
 and the GOPIS: in one of these, fancying the sea to 
 be the Jamna, and that he saw the celestial cohort 
 sporting in its blue waters, he walked into it, and 
 fainting with ecstasy, would have been drowned, if 
 his emaciated state had not rendered him buoyant on 
 the waves: he was brought to shore in a fisherman's 
 net, and recovered by his two resident disciples, 
 SVARUPA and RAMANAND: the story is rendered not 
 improbable by the uncertain close of CHAITANYA'S 
 career : he disappeared ; how, is not known : of course 
 
 1 It may be observed, that in the frequent descriptions of the 
 celebration of the Bath Ydtra, which occur in the work of KRISHNA 
 DAS, no instance is given of self-sacrifice amongst the numerous 
 votaries collected, neither is there any passage that could be 
 interpreted as commendatory of the practice: it is, in fact, very 
 contrary to the spirit of Vaishnava devotion , and is probably a 
 modern graft from Saiva or Sdkta superstition. ABULFAZL does 
 not notice the practice, although he mentions that those who 
 assist in drawing the car think thereby to obtain remission of 
 their sins.
 
 156 RELIGIOUS SECTS 
 
 his disciples suppose he returned to Vaikuhlha, but 
 we may be allowed to conjecture the means he took 
 to travel thither, by the tale of his marine excursion, 
 as it is gravely narrated by KRISHNA DAS: his disap- 
 pearance dates about A. D. 1527. 
 
 Of ADWAITANAND and NITYANAND no marvels, be- 
 yond their divine pervasion, are recorded : the former, 
 indeed, is said to have predicted the appearance of 
 KRISHNA as CHAITANYA; a prophecy that probably 
 wrought its own completion : he sent his wife to assist 
 at the birth of the saint, and was one of his first dis- 
 ciples. ADWAITANAND resided at Sdntipur, and seems 
 to have been a man of some property and respecta- 
 bility: he is regarded as one of the three Prabhus, or 
 masters of the sect, and his descendants, who are 
 men of property, residing at Sdntipur, are the chief 
 GosdinSj or spiritual superiors, conjointly with those 
 of NITYANAND, of the followers of this faith. NITYA- 
 NAND was an inhabitant of Nadiya , a Rddhiya Brah- 
 man, and a householder: he was appointed especially 
 by CHAITANYA, the superior of his followers in Bengal, 
 notwithstanding his secular character, and his being 
 addicted to mundane enjoyments 1 : his descendants 
 
 1 Thus, according to KRISHNA DAS, when RAGHUNATH DAS 
 visits him, he finds him at a feast with his followers, eating a 
 variety of dainties; amongst others a dish called Pulina, and 
 when he good humouredly notices it, NITYANAND replies: 
 
 "I am of the Gopa cast (i. e. fig.: a companion of KRISHNA, the
 
 OP THE HINDUS. 157 
 
 are still in existence, and are divided into two branches : 
 those of the male line reside at Khar da, near Bar- 
 rackpore; and those of the female at Bdlagor, near 
 Sukhsdyar: there are other families, however, of 
 nearly equal influence in various parts of Bengal , de- 
 scended from the other Go sains, the Kavirajas and 
 original Mahante. 
 
 Besides the three Prabhus, or CHAITANYA, ADWAITA, 
 and NITYANAND, the Vaishnavas of this order acknow- 
 ledge six Gosdins as their original and chief teachers, 
 and the founders, in some instances, of the families 
 of the Gosdins now existing, to whom, as well as to 
 the Gokulastha Gosdins, hereditary veneration is due. 
 The six Gaudiya, or Bengal, Gosdins, appear to have 
 all sattled at Brinddvan and Mathurd, where many 
 of their descendants are still established, and in pos- 
 session of several temples : this locality, the agreement 
 of dates, and the many points of resemblance between 
 the institutions of VALLABHA and OHAITANYA render 
 it extremely probable that their origin was connected, 
 and that a spirit of rivalry and opposition gave rise 
 to one or other of them. 
 
 The six Gosdins of the Bengal Vaishnavas are RUPA, 
 
 cow -herd), and am amidst many Gopas, and such as we are, 
 consider Pulina a delicacy." 
 
 A verse is also ascribed to him, said to have become pro- 
 verbial: 
 
 "Let all enjoy fish, broth, and woman's charms be happy, and 
 call upon HARI."
 
 158 RELIGIOUS SECTS 
 
 SANATAN, JIVA, RAGHUNATH BHATT, RAGHUNATH DAS, 
 and GOPAL BHATT. RUPA and SANATAN 1 were brothers 
 in the employ of the Mohammedan governor of Bengal, 
 and were hence regarded as little better than Mlechkas, 
 or outcasts, themselves: the sanctity of CHAITANYA'S 
 life and doctrine induced them to become his followers, 
 and as it was a part of his system to admit all castes, 
 even Musalmans, amongst his disciples, they were 
 immediately enlisted in a cause , of which they became 
 the first ornaments and supports: they were men of 
 learning, and were very indefatigable writers, as we 
 shall hereafter see, and the foundation of two temples 
 at Brinddvan, the most respectable reliques of the 
 Hindu faith existing in upper Hindustan, is ascribed 
 to their influence and celebrity 2 . JIVA was the nephew 
 
 1 From the indistinct manner in which they are conjointly 
 described in the Bhakta Maid it might be thought that Rupa 
 Sandtana was but a single individual, but, in one passage, the 
 work indicates their being two brothers, conformably to the 
 Charitdmfita, and the tradition in general currency. [Price's 
 Hindee and Hindust. Selections I, p. 132.] 
 
 2 The temples of Govind Deva and Madanmohan, both in ruins; 
 a Sanskrit inscription in the former, however, attributing it to 
 MAN SINII Deva, a descendant of PKITHU RAO, is dated Samvat 
 1647, or A. D. 1591. Besides the authority of KRISHNA DAS for 
 these two brothers being cotemporary with CHAITANYA, who died 
 in 1527, I have a copy of the Vidagdha Mddhava , of which RUPA 
 is the author , dated 1525; it is not therefore likely, that SANATAN 
 actually founded the temple of Govind Deva, although he may 
 have been instrumental to its being undertaken. The interior of 
 this temple is far superior to any of the religious structures to 
 be met with along the Ganges and Jamna, and may almost be
 
 OF THE HINDUS. 159 
 
 of the preceding, the son of their younger brother: 
 he was likewise an author, and the founder of a temple 
 at Brinddvan, dedicated to Rddhd Ddmodara. RA- 
 GHUNATH BHATT and RAGHUNATH DAS were both 
 Brahmans of Bengal, but they established themselves 
 in the vicinity of Mathurd and Brinddvan. G-OPAL 
 BHATT founded a temple and establishment at Brin- 
 ddvan, which are still maintained by his descendants; 
 the presiding deity is RADHA RAMANA. 
 
 Next to the six Gosdins, several learned disciples 
 and faithful companions of CHAITANYA are regarded 
 with nearly equal veneration: these are SRINIVAS, 
 GADADHAR Pandit, SRI SVARUPA, RAMANAND, and 
 others, including HARI DAS: the last, indeed, has ob- 
 tained almost equal honour with his master, being 
 worshipped as a divinity in some places in Bengal. 
 It is recorded of him , that he resided in a thicket for 
 many years , and during the whole time he repeated 
 the name of KRISHNA three hundred thousand times 
 daily. In addition to these chiefs, the sect enumerates 
 eight Kavi Rajas, or eminent and orthodox bards, 
 amongst whom is KRISHNA DAS, the author of the 
 Chaitanya Charitdmrita , and they also specify sixty- 
 four Mahantas, or heads of religious establishments. 
 
 The object of the worship of the CHAITANYAS is 
 
 considered handsome: the exterior of that of Madanmohan is re- 
 markable for its being built something after the plan of the 
 pyramidical temples of Tanjore; or rather its exterior corresponds 
 with that of the temples at B/mvanesvara in Cuttack. As. Res. 
 Vol. XV, plate.
 
 160 RELIGIOUS SECTS 
 
 KRISHNA: according to them he is Paramdtmd, or su- 
 preme spirit, prior to all worlds, and both the cause 
 and substance of creation : in his capacity of creator, 
 preserver, and destroyer he is BRAHMA, VISHNU, and 
 SIVA, and in the endless divisions of his substance or 
 energy he is all that ever was or will be : besides these 
 manifestations of himself, he has, for various pur- 
 poses, assumed specific shapes, as Avatars, or de- 
 scents; Ansas, or portions; An$ansd8, portion of por- 
 tions, and so on ad infinitum: his principal appea- 
 rance and, in fact, his actual sensible manifestation 
 was as KRISHNA, and in this capacity he again was 
 present in CHAITANYA, who is therefore worshipped 
 as the deity , as are the other forms of the same god, 
 particularly as GOPAL, the cow -herd, or GOPI'NATH, 
 the lord of the milk-maids of Brinddvan; his feats, in 
 which juvenile characters are regarded, are his Lila, 
 or sport. 
 
 It is not worth while to enter upon the prolix series 
 of subtle and unmeaning obscurities in which this 
 class of KRISHNA'S worshippers envelop their sectarial 
 notions : the chief features of the faith are the identi- 
 fication of Vishnu with Brahma, in common with all 
 the Vaishhava sects, and the assertion of his pos- 
 sessing, in that character, sensible and real attributes, 
 in opposition to the Veddnta belief of the negative 
 properties of God : these postulates being granted, and 
 the subsequent identity of KRISHNA and CHAITANYA be- 
 lieved , the whole religious and moral code of the sect 
 is comprised in one word, Bhakti, a term that signifies
 
 OF THE HINDUS. 161 
 
 a union of implicit faith with incessant devotion , and 
 which, as illustrated by the anecdote of HARI DAS 
 above given, is the momentary repetition of the name 
 of KRISHNA, under a firm belief, that such a practice 
 is sufficient for salvation. 
 
 The doctrine of the efficacy of Bhakti seems to have 
 been an important innovation upon the primitive 
 system of the Hindu religion. The object of iheVedas, 
 as exhibiting the Veddnta, seems to have been the in- 
 culcation of fixed religious duties, as a general ac- 
 knowledgment of the supremacy of the deities, or any 
 deity, and, beyond that, the necessity of overcoming 
 material impurities by acts of self-denial and profound 
 meditation, and so fitting the spiritual part for its re- 
 turn to its original sources; in a word, it was essen- 
 tially the same system that was diffused throughout 
 the old pagan world. But the fervent adoration of 
 any one deity superseded all this necessity, and broke 
 down practice and speculation, moral duties, and poli- 
 tical distinctions. KRISHNA himself declares in the 
 Bhdgavat, that to his worshipper that worship pre- 
 sents whatever he wishes paradise, liberation, God- 
 head , and is infinitely more efficacious than any or all 
 observances , than abstraction , than knowledge of the 
 divine nature, than the subjugation of the passions, 
 than the practice of the Yoga, than charity, than vir- 
 tue, or than any thing that is deemed most merito- 
 rious l . Another singular and important consequence 
 
 I *JY*H 
 11
 
 162 RELIGIOUS SECTS 
 
 results from these premises, for as all men are alike 
 capable of feeling the sentiments of faith and devotion, 
 it follows, that all castes become by such sentiments 
 equally pure. This conclusion indeed is always ad- 
 mitted, and often stoutly maintained in theory, al- 
 though it may be doubted whether it has ever been 
 acted upon, except by CHAITANYA himself and his 
 immediate disciples, at a period when it was their 
 policy to multiply proselytes 1 . It is so far observed, 
 
 i *n 
 
 ll Bhdgavat, llth Section 
 
 [20, 33. 34. See also BURNOUF, Bhag. Pur., Vol. I, p. c.j. 
 
 1 CHAITANYA admitted amongst his followers five Paiihdns 
 who purposed to attack and plunder him , but were stopped by 
 his sanctity, and converted by his arguments: one of these, who 
 was a Pir, he new-named RAM DAS, another, their leader, was 
 a young prince (a Rdjakumdr) whom he named Bijjili Khan. 
 CHAITANYA communicated the Upadesa, or initiating Mantra, to 
 them, and they all became famous Vaishnavas; 'Mld'M ^U!Jjf1- 
 %^T ffTT ^Mlfd II CHAITANYA uniformly maintains the pre-emi- 
 nence of the faith over caste: the mercy of God, he says, re- 
 gards neither tribe nor family: ^H< inn WTfa ^R*T Tiff *TT% II 
 KmsiiNA did not disdain to eat in the house of Vidura, a Sudra: 
 f%*^"^ Yf^ giUjj efif?^f ^ftWT II an d he cites Sanskrit texts for 
 his authority as ^j fa <J ^ flff ^TTfa : ^T^^lfdoh^M : I ^Tr- 
 ^Y Sft -%: -STSBft T ^Wt Sf<* Tlf^fi: II "The Chdnddla, 
 whose impurity is consumed by the chastening fire of holy faith, 
 is to be reverenced by the wise, and not the unbelieving ex- 
 pounder of the Vedas." Again: ^f % ^TW^rpf^t T^Wt ^^xf : 
 
 fir^n i rrffr ^f fT<ft ^rrfi ^r ^ ^ft ^TTT irf i n " Tne teacher 
 
 of the four Vedas is not my disciple; the faithful Chdnddla en- 
 joys my friendship; to him be given, and from him be received: 
 let him be reverenced, even as I am reverenced." These pas-
 
 OF THE HINDUS. 163 
 
 however, that persons of all castes and occupations 
 are admitted into the sect, and all are at liberty to 
 sink their civil differences in the general condition of 
 mendicant and ascetic devotees, in which character 
 they receive food from any hands, and of course eat 
 and live with each other without regard to former 
 distinctions. As followers of one faith all individuals 
 are, in like manner, equally entitled to the Prasdd, 
 or food which has been previously presented to the 
 deity, and it is probably the distribution of this, an- 
 nually, at Jaganndth, that has given rise to the idea, 
 that at this place all castes of Hindus eat together: 
 any reservation, however, on this head is foreign to 
 the tenets of this sect, as well as of the Ramdnandi 
 Vaishhavas 1 , and in both community of schism is a 
 close connecting link, which should, in deed as well 
 as word, abrogate every other distinction. 
 
 The Bhakti of the followers of this division of the 
 Hindu faith is supposed to comprehend five Rasas or 
 Ratis, tastes or passions: in its simplest form it is 
 mere Sdnti, or quietism, such as was practiced by the 
 Yogendras, or by sages, as SANAKA and his brethren, 
 and other saints: in a more active state it is servi- 
 tude , or Ddsya , which every votary takes upon him- 
 self; a higher condition is that of Sdkhya, a personal 
 regard or friendship for the deity, as felt by BHIMA, 
 
 sages are from the Chaitanya Charitdmrita , where many others 
 of similar purport may be found. 
 
 1 See remark on the Ramdnandi Vaishnavas; page 56. 
 
 11*
 
 164 RELIGIOUS SECTS 
 
 ARJUNA, and others, honoured with his acquaintance. 
 Vdtsalya, which is a higher station, is a tender affec- 
 tion for the divinity, of the same nature as the love of 
 parents for their children, and the highest degree of 
 Bhakti is the Mddhurya, or such passionate attach- 
 ment as that which pervaded the feelings of the Gopis 
 towards their beloved KRISHNA. 
 
 The modes of expressing the feelings thus enter- 
 tained by his votaries towards KRISHNA do not differ 
 essentially from those prevalent amongst the followers 
 of the Gokulastha Gosdins : the secular worshippers, 
 however, pay a less regular homage in the temples of 
 KRISHNA , and in most parts of Bengal his public ado- 
 ration occurs but twice a day, or between nine and 
 twelve in the morning, and six and ten at night: oc- 
 casionally, however, it does take place in a similar 
 manner, or eight times a day. The chief ritual of the 
 Bengal Vaishnavas of the class is a very simple one, 
 and the Ndma Kirtana , or constant repetition of any 
 of the names of KRISHNA, or his collateral modifications, 
 is declared to be the peculiar duty of the present age, 
 and the only sacrifice the wise are required to offer; 
 it is of itself quite sufficient to ensure future felicity : 
 however, other duties, or Sddhanas, are enjoined, to 
 the number of sixty -four, including many absurd, 
 many harmless, and many moral observances; as 
 fasting every eleventh day, singing and dancing in ho- 
 nour of KRISHNA, and suppressing anger, avarice, and 
 lust. Of all obligations, however, the Guru Pdddsraya, 
 or servile veneration of the spiritual teacher, is the
 
 OF THE HINDUS. 165 
 
 most important and compulsory : the members of this 
 sect not only are required to deliver up themselves 
 and every thing valuable to the disposal of the Guru, 
 they are not only to entertain full belief of the usual 
 Vaislmava tenet, which identifies the votary, the 
 teacher, and the god, but they are to look upon the 
 Guru as one with the present deity, as possessed 
 of more authority even than the deity, and as one 
 whose favour is more to be courted, and whose anger 
 is more to be deprecated , than even that of KRISHNA 
 himself 1 . We have already had occasion to observe 
 that this veneration is hereditary, and is paid to the 
 successor of a deceased Gosdin, although, in the esti- 
 mation perhaps of his own worshippers, he is in his 
 individual capacity more deserving of reprobation than 
 of reverence. This blind and extravagant adoration 
 of the Guru is, perhaps, the most irrational of all 
 Hindu irrationalities, and it is but justice to the foun- 
 
 1 On this subject the following text occurs in the Updsana 
 Chandrdmrita: ^ T{<&: *T ^: ^TT^T^i ^t ^1 if^ ^I*C II 
 "The Mantra is manifest in the Guru, and the Guru is HARI 
 himself." UJ*j <J ^: ^MUsHT^ *T*n41^ | "First the 
 Guru is to be worshipped, then I am to be worshipped." 
 
 II "The Guru is always to be worshipped: he is most 
 excellent from being one with the Mantra. HARI is pleased when 
 the Guru is pleased: millions of acts of homage else will fail of 
 being accepted." Again: 
 
 "When HARI is in anger, the Guru is our protector, when the 
 Guru is in anger, we have none." These are from the Bha- 
 jandmrita,
 
 166 RELIGIOUS SECTS 
 
 ders of the system to acquit them of being immediately 
 the authors of this folly. The earliest works inculcate, 
 no doubt , extreme reverence for the teacher , but not 
 divine worship; they direct the disciple to look upon 
 his Guru as his second father, not as his God: there 
 is great reason to suppose, that the prevailing practice 
 is not of very remote date, and that it originates chiefly 
 with the Sri Bhdgavat: it is also falling into some 
 disrepute, and as we shall presently see, a whole di- 
 vision of even CHAITANYA'S followers have discarded 
 this part of the system. 
 
 Liberation from future terrestrial existence is the 
 object of every form of Hindu worship. The prevailing 
 notion of the means of such emancipation is the re- 
 union of the spiritual man with that primitive spirit, 
 which communicates its individual portions to all na- 
 ture, and which receives them, when duly purified, 
 again into its essence. On this head, however, the 
 followers of CHAITANYA , in common with most of the 
 Vaishnava sects, do not seem to have adopted the 
 Veddnta notions; and, although some admit the Sd- 
 yujya, or identification with the deity, as one division 
 of Mukti, others are disposed to exclude it, and none 
 acknowledge its pre-eminence. Their Moksha is of two 
 kinds: one, perpetual residence in Svarga, or Para- 
 dise, with possession of the divine attributes of su- 
 preme power, &c. and the other, elevation to Vaikuntha 
 the heaven of VISHNU , which is free from the in- 
 fluence of Maya, and above the regions of the Avatars, 
 and where they enjoy one or all of the relations to
 
 OF THE HINDUS. 167 
 
 KRISHNA, which have been enumerated when speaking 
 of the followers of RAMANUJA and MADHWACHARYA. 
 
 The doctrines of the followers of CHAITANYA are 
 conveyed in a great number of works, both in Sanskrit 
 and Bengali. The sage himself, and the two other 
 Mahdprabhus, NITYANAND andADWAiTA,do not appear 
 to have left any written compositions, but the defi- 
 ciency was amply compensated by RUPA and SANATAN, 
 both of whom were voluminous and able writers. To 
 RUPA are ascribed the following works ; the Vidagdha 
 Mddhava, a drama; the Lalitd Mddhava, Ujjvala 
 Nilamani, Dana Keli Kaumudi, poems in celebration 
 of KRISHNA andRADHA; Bahustavdvali, hymns; Ashtd- 
 dasa Lild Khand', Padmdvali, Govinda Viruddvali, 
 and its Lakshana, or exposition; Mathurd Mdhdtmya, 
 panegyrical account of Mathurd, Nataka Lakshana, 
 Laghu Bhdgavat, an abridgment of the Sri Bhdgavat, 
 and the Vraja Vildsa Varhanam, an account of KRISH- 
 NA'S sports in Brinddvan. SANATAN was the author 
 of the Hari Bhakti Vilds , a work on the nature of 
 the deity and devotion , the Rasdmfita Sindhu, a work 
 of high authority on the same subjects, the Bhdgavat- 
 dmrita, which contains the observances of the sect, 
 and the Siddhdnta Sara, a commentary on the 10th 
 Chapter of the Sri Bhdgavat. Of the other six Go- 
 sdins, JIVA wrote the Bhdgavat Sandarbha, the Bhakti 
 Siddhdnta, Gopdla Champu, and Upadesdmrita, and 
 RAGHUNATH DAS, the Manassikshd and Gunalesa 
 Sukhada. These are ah 1 in Sanskrit. In Bengali, the 
 Rdgamaya Kona, a work on subduing the passions,
 
 168 RELIGIOUS SECTS 
 
 is ascribed to RUPA, and Rasamaya Kalikd, on de- 
 votedness to KRISHNA, to SANATAN. Other Sanskrit 
 works are enumerated amongst the authorities of this 
 sect, as the Chaitanya Chandrodaya, a drama*, 
 Stava Mala, Stavdmrita Lahari, by VISVANATH CHA- 
 KRAVARTI; Bhajandmrita, Sri Smarana Darpana, by 
 RAMCHANDRA Kaviraja\ the Gopipremdmrita, a com- 
 ment on the Krishna Karndmrita, by KRISHNA DAS 
 Kavirdja; and the Krishna Kir tana, by GOVIND DAS 
 and VIDYAPATI. The biographical accounts of CHAI- 
 TaNYA have been already specified in our notice of the 
 Chaitanya Charitdmrita , and besides those, there 
 enumerated, we have the Chaitanya Mangala, a his- 
 tory of the saint, by LOCHANA, and the Gauraganod- 
 desa dipikd, an account of his chief disciples. The 
 principal works of common reference, and written in 
 Bengali, though thickly interspersed with Sanskrit 
 texts, are the Updsandchandrdmrita, a ritual, by LAL 
 DAS, the Premabhakti Chandrikd, by THAKUR Gosdin, 
 the Pdshanda Dalana, a refutation of other sects, by 
 RADHAMADHAVA , and the Vaishnava Varddhana, by 
 DAIVAKI NANDANA. There are no doubt many other 
 works circulating amongst this sect, which is there- 
 fore possessed of a voluminous body of literature of 
 its own 1 . 
 
 * [by KAVIKARNAPURA.] 
 
 1 The particulars of the above are taken chiefly from the 
 CHAITANYA CIIARITAMRITA, others from the Updsand Chandrdmrita, 
 and a few from the list given by Mr. WARD: "Account of the 
 Hindus", Vol. 2, 448.
 
 OF THE HINDUS. 169 
 
 The Vaishhavas of this sect are distinguished by 
 two white perpendicular streaks of sandal, or Gopi- 
 chandana, down the forehead, uniting at the root of 
 the nose, and continuing to near the tip; by the name 
 of Rddhd Krishna stamped on the temples, breast and 
 arms; a close necklace of Tulasi stalk of three strings, 
 and a rosary of one hundred and eight or sometimes 
 even of a thousand beads made of the stem of the 
 Tulasi; the necklace is sometimes made of very minute 
 beads, and this, in upper India, is regarded as the 
 characteristic of the Chaitanya sect, but in Bengal it 
 is only worn by persons of the lowest class. The 
 Chaitanya sectaries consist of every tribe and order, 
 and are governed by the descendants of their Gosdins. 
 They include some Uddsinas, or Vairdgis, men who 
 retire from the world, and live unconnected with so- 
 ciety in a state of celibacy and mendicancy: the reli- 
 gious teachers are, however, married men, and their 
 dwellings, with a temple attached, are tenanted by 
 their family and dependents. Such coenobitical esta- 
 blishments as are common amongst the Rdmdnandis 
 and other ascetics are not known to the great body 
 of the Chaitanya Vaishnavas. 
 
 Besides the divisions of this sect arising from the 
 various forms under which the tutelary deity is wor- 
 shipped, and thence denominated Rddhdramahis, Rd- 
 dhipdlis, Vihdriji and Govindji, and Yuyala Bhaktas, 
 and which distinctions are little more than nominal, 
 whilst also they are almost restricted to the Bengal 
 Vaishnavas about Mathurd and Bfinddvan, there are
 
 170 RELIGIOUS SECTS 
 
 in Bengal three classes of this sect, that may be re- 
 garded as seceders from the principal body; these are 
 denominated SpasMha Ddyakas, Kartd Bhdjas and 
 Sdhujas. 
 
 The Spash'tha Ddyakas are distinguished from per- 
 haps every other Hindu sect in India by two singu- 
 larities denial of the divine character, and despotic 
 authority of the Guru, and the, at least professedly, 
 platonic association of male and female coenobites in 
 one conventual abode 1 . 
 
 The secular followers of this sect are, as usual, of 
 every tribe, and of the Grihastha, or householder 
 order: the teachers, both male and female, are Udd- 
 sina, or mendicants and ascetics, and lead a life of 
 celibacy : the sectarial marks are a shorter Tilaka than 
 that used by the other Chaitanyas, and a single string 
 of Tulasi beads worn close round the neck : the men 
 often wear only the Kaupina, and a piece of cloth 
 round the waist, like an apron, whilst the women 
 shave their heads, with the exception of a single 
 slender tress : those amongst them who are most rigid 
 in their conduct, accept no invitations nor food from 
 any but persons of their own sect. 
 
 The association of men and women is, according to 
 their own assertions, restricted to a residence within 
 the same inclosure, and leads to no other than such 
 intercourse as becomes brethren and sisters, or than 
 
 1 Like the brethren and sisters of the free spirit, who were 
 numerous in Europe in the 13th century. See MOSHEIM 3, 379.
 
 OF THE HINDUS. 171 
 
 the community of belief and interest, and joint cele- 
 bration of the praise of KRISHNA and CHAITANYA, with 
 song and dance: the women act as the spiritual in- 
 structors of the females of respectable families, to 
 whom they have unrestricted access, and by whom 
 they are visited in their own dwellings : the institution 
 is so far political, and the consequence is said to be 
 actually that to which it obviously tends, the growing 
 diffusion of the doctrines of this sect in Calcutta, 
 where it is especially established. 
 
 The Kartd Bhdjas, or worshippers of the Creator, 
 are a sect of very modern origin, having been founded 
 no longer than thirty years ago by RAMA SARAN PALA, 
 a Gwdla, an inhabitant of Ghospara, a village near 
 Sukh Sugar, in Bengal 1 . The chief peculiarity of this 
 sect is the doctrine of the absolute divinity of the 
 Guru, at least as being the present Krishna, or deity 
 incarnate, and whom they therefore, relinquishing 
 every other form of worship , venerate as their Islita 
 Devatd, or elected god: this exclusive veneration is, 
 
 1 See Mr. WARD'S account of this sect, Vol. 2, 175; in a note 
 he has given a translation of the Mantra : "Oh ! sinless Lord 
 Oh! great Lord, at thy pleasure I go and return, not a moment 
 am I without thee, I am even with thee, save, Oh! great Lord:" 
 the following is the original : 
 
 ll This ^ s called the Solah and Mantra, 
 the Neophyte paying that sum, or sixteen annas, for it: it is per- 
 haps one singularity in the sect, that this Mantra is in Bengali, 
 a common spoken language in all other cases it is couched in 
 Sanskrit, the language of the gods.
 
 172 RELIGIOUS SECTS 
 
 however, comprehended within wide limits: we have 
 seen that it prevails amongst the followers of Chai- 
 tanya generally, and it need scarcely have been 
 adopted as a schismatical distinction: the real dif- 
 ference, however, is the person, not the character of 
 the Guru, and the innovation is nothing, in fact, but 
 an artful encroachment upon the authority of the old 
 hereditary teachers or Gosdins, and an attempt to in- 
 vest a new family with spiritual power: the attempt 
 has been so far successful, that it gave affluence and 
 celebrity to the founder, to which, as well as his father's 
 sanctity, the son, RAMDITLAL PAL has succeeded. It 
 is said to have numerous disciples, the greater pro- 
 portion of whom are women. The distinctions of caste 
 are not acknowledged amongst the followers of this 
 sect, at least when engaged in any of their religious 
 celebrations, and they eat together in private, once 
 or twice a year: the initiating Mantra is supposed to 
 be highly efficacious in removing disease and barren- 
 ness, and hence many infirm persons and childless 
 women are induced to join the sect. 
 
 The remaining division of the Bengal Vaishhavas 
 allow nothing of themselves to be known : their pro- 
 fessions and practices are kept secret, but it is believed 
 that they follow the worship of Sakti, or the female 
 energy, agreeably to the left handed ritual, the nature 
 of which we shall hereafter have occasion to describe. 
 
 The chief temples of the Bengal Vaishnavas, besides 
 those which at Dwdrakd and Brinddvan, and parti- 
 cularly SitJaganndth,Sire objects of universal reverence.
 
 OF THE HINDUS. 173 
 
 are three, one at Nadiya dedicated to CHAITANYA, 
 one at Ambikd to NITYANAND and the same, and one 
 at Agradwipa dedicated to G-OPINATH: at the latter a 
 celebrated Meld, or annual fair, is held in the month 
 of March, at which from 50 to 100,000 persons are 
 
 generally collected. 
 
 
 
 RADHA VALLABHIS. 
 
 Although the general worship of the female per- 
 sonifications of the Hindu deities forms a class by it- 
 self, yet when individualised as the associates of the 
 divinities, whose energies they are, their adoration 
 becomes so linked with that of the male power, that 
 it is not easy, even to their votaries, to draw a pre- 
 cise line between them: they, in fact, form a part of 
 the system , and Lakshmi and Sitd are the preferential 
 objects of devotion to many of the followers of RAMA - 
 NUJA and RAMANAND, without separating them from 
 the communion of the sect. 
 
 In like manner RADHA, the favourite mistress of 
 KRISHNA, is the object of adoration to all the sects 
 who worship that deity, and not unfrequently obtains 
 a degree of preference that almost throws the cha- 
 racter from whom she derives her importance into the 
 shade: such seems to be the case with the sect now 
 noticed, who worship KRISHNA as Rddhd Vallabha, 
 the lord or lover of RADHA. 
 
 The adoration of RADHA is a most undoubted in- 
 novation in the Hindu creed , and one of very recent 
 origin. The only RADHA that is named in the Mahd-
 
 174 RELIGIOUS SECTS 
 
 bhdrat* is a veiy different personage, being the wife 
 of DURYODHANA'S charioteer, and the nurse of KARNA. 
 Even the Bhdgavat makes no particular mention of 
 her amongst the Gopis of Brinddvan, and we must 
 look to the Brahma Vaivartta Pur ana, as the chief 
 authority of a classical character, on which the pre- 
 tensions of RADHA are founded; a circumstance which 
 is of itself sufficient to indicate the comparatively 
 modern date of the Purdha. 
 
 According to this work**, the primeval being having 
 divided himself into two parts , the right side became 
 KRISHNA, and the left RADHA, and from their union, 
 the vital airs and mundane egg were generated. 
 RADHA being, in fact, the Ichchhd Sakti, the will or 
 wish of the deity, the manifestation of which was the 
 universe. 
 
 RADHA continued to reside with KRISHNA in Goloka, 
 where she gave origin to the Gopis, or her female 
 companions, and received the homage of all the di- 
 vinities. The Gopas, or male attendants of KRISHNA, 
 as we have formerly remarked, were in like manner 
 produced from his person. The grossness of Hindu 
 personification ascribes to the KRISHNA of the heavenly 
 Goloka the defects of the terrestial cowherd , and the 
 RADHA of that region is not more exempt from the 
 causes or effects of jealousy than the nymph of Brin- 
 ddvan. Being on one occasion offended with KRISHNA 
 for his infidelity, she denied him access to her palace, 
 
 * [V, 4759. 60.] ** [II, 45. 46.]
 
 OF THE HINDUS. 175 
 
 on which she was severely censured by SUDAMA, a 
 Gopa, and confidential adviser of KRISHNA. She there- 
 fore cursed him , and doomed him to be born on earth 
 
 / 
 
 as an Asura, and he accordingly appeared as SANKHA- 
 CHUDA. He retaliated by a similar imprecation, in 
 consequence of which RADHA was also obliged to quit 
 her high station, and was born at Brinddvan on earth, 
 as the daughter of a Vaisya, named VRISHABHANU, by 
 his wife KALAVATI. KRISHNA having, at the same 
 time, become incarnate, was married to her at Brin- 
 ddvan, when he was fourteen, and she was twelve 
 years of age : as a further result of the imprecation, 
 she was separated from him after he attained maturity, 
 until the close of his earthly career; when she pre- 
 ceded him to the celestial Gol'oka, and was there re- 
 united with him. The following is a further illustration 
 of the notions of RADHA entertained by this sect. It 
 is the address of G-ANESA to her, in the Brahma Vai- 
 vartta Purdna*, after she had set the example of 
 presenting offerings to him. 
 
 "Mother of the universe, the worship thou hast offered affords 
 a lesson to all mankind. Thou art of one form with Brahma, 
 and abidest on the bosom of KRISHNA. Thou art the presiding 
 goddess of his life, and more dear than life to him, on the lotus 
 of whose feet meditate the gods Brahma, Siva, Sesha, and the 
 rest, and Sanaka and other mighty munis, and the chiefs of the 
 sages, and holy men, and all the faithful. RADHA is the created 
 left half, aud MAD HA v A the right, and the great Lakshmi, the 
 mother of the world, was made from thy left side. Thou art the 
 
 * [IV, 123.]
 
 176 RELIGIOUS SECTS 
 
 great goddess, the parent of all wealth, and of the Vedas, and of 
 the world. The primeval Prakriti, and the universal Prakrit/, 
 and all the creations of the will, are but forms of thee. Thou 
 art all cause and all effect, That wise Yogi, who first pronounces 
 thy name, and next that of KRISHNA, goes to his region; but he 
 that reverses this order, incurs the sin of Brahminicide '. Thou 
 art the mother of the world. The Paramdtmd HAKI is the father. 
 The Guru is more venerable than the father, and the mother 
 more venerable than the Guru. Although he worship any other 
 god , or even KRISHNA , the cause of all, yet the fool in this holy 
 land who reviles RADHIKA shall suffer sorrow and pain in this 
 life, and be condemned to hell , as long as the sun and moon en- 
 dure. The spiritual preceptor teaches wisdom, and wisdom is 
 from mystical rites and secret prayers; but they alone are the 
 prayers of wisdom, that inculcate faith in KRISHNA and in you. 
 He who preserves the Mantras of the gods through successive 
 births, obtains faith in DURGA, which is of difficult acquisition. 
 By preserving the Mantra of DURGA he obtains SAMBHU, who 
 is eternal happiness and wisdom. By preserving the Mantra of 
 SAMIJIIU, the cause of the world, he obtains your lotus feet, that 
 most difficult of attainments. Having found an asylum at your 
 feet, the pious man never relinquishes them for an instant, nor 
 is separated from them by fate. Having with firm faith received, 
 in the holy land of Bharata, your Mantra (initiating prayer) from 
 a Vaishnava, and adding your praises (Stava) or charm (Ka- 
 racha), which cleaves the root of works, he delivers himself 
 (from future births) with thousands of his kindred. He who 
 having properly worshipped his Guru with clothes, ornaments, 
 and sandal, and assumed thy Kavacha (a charm or prayer, carried 
 about the person in a small gold or silver casket) is equal to 
 VISHNU himself." 
 
 In what respect the Rddhd Vallabhis differ from 
 those followers of the Bengali Gosdins, who teach the 
 
 1 Accordingly the formula used by the Rddhd Vallabhi sect, 
 and the like, is always RADHA KRISHNA, never KRISHNA RADHA.
 
 OF THE HINDUS. 177 
 
 worship of this goddess in conjunction with KRISHNA, 
 does not appear, and perhaps there is little other dif- 
 ference than that of their acknowledging separate 
 teachers. Instead of adhering to any of the hereditary 
 Go sains , the members of this sect consider a teacher 
 named HARI VANS as their founder. This person 
 settled at Brinddvan, and established a Math there, 
 which in 1822 comprised between 40 and 50 resident 
 ascetics. He also erected a temple there that still 
 exists, and indicates, by an inscription over the door, 
 that it was dedicated to Sri Rddhd Vallabha by HARI 
 VANS, in Samvat 1641, or A. D. 1585. A manual, 
 entitled Rddhd Sudhd Nidhi, which is merely a series 
 of Sanskrit verses in praise of RADHA, is also ascribed 
 to the same individual. A more ample exposition of 
 the notions of the sect, and of their traditions and 
 observances, as well as a collection of their songs or 
 hymns, is the S'evd Sakhi Vdfd, a work in Bhdkhd, 
 in upwards of forty sections. There are other works 
 in the vernacular dialects, and especially in that of 
 Braj, or the country about Mathurd and Brinddvan, 
 which regulate or inspire the devotion of the wor- 
 shippers of Rddhd Vallabha. 
 
 SAKHI BHAVAS. *-. 
 
 This sect is another ramification of those which adopt 
 KRISHNA and RADHA for the objects of their worship, 
 and may be regarded as more particularly springing 
 from the last named stock, the Rddhd Vallabhis. 
 As RADHA is their preferential and exclusive divinity, 
 
 12
 
 178 RELIGIOUS SECTS 
 
 their devotion to this personification of the Sakti of 
 KRISHNA is ridiculously and disgustingly expressed. 
 In order to convey the idea of being as it were her 
 followers and friends, a character obviously incom- 
 patible with the difference of sex, they assume the 
 female garb, and adopt not only the dress and orna- 
 ments, but the manners and occupations of women: 
 the preposterous nature of this assumption is too ap- 
 parent, even to Hindu superstition, to be regarded 
 with any sort of respect by the community, and, ac- 
 cordingly, the Sakhi Bhavas are of little repute, and 
 very few in number: they occasionally lead a mendi- 
 cant life, but are rarely met with: it is said that the 
 only place where they are to be found, in any number, 
 is Jaypur: there are a few at Benares, and a few in 
 
 Bengal. 
 
 CHARAN DASIS. 
 
 Another Vaishhava sect conforming with the last 
 in the worship of Radha and Krishna was instituted 
 by CHARAN DAS, a merchant of the Dhusar tribe, 
 who resided at Dehli in the reign of the second ALEM- 
 GI'R. Their doctrines of universal emanation are much 
 the same as those of the Vedanta school, although 
 they correspond with the Vaishhava sects in main- 
 taining the great source of all things, or Brahma, to 
 be KRISHNA: reverence of the Guru, and assertion of 
 the pre-eminence of faith above every other distinc- 
 tion, are also common to them with other Vaishhava 
 sects, from whom, probably, they only differ in re-
 
 OF THE HINDUS. 179 
 
 quiring no particular qualification of caste, order, nor 
 even of sex, for their teachers: they affirm, in- 
 deed, that originally they differed from other sects of 
 Vaishnavas in worshipping no sensible representations 
 of the deity, and in excluding even the Tulasi plant 
 and Sdlagrdm stone from their devotions : they have, 
 however, they admit, recently adopted them, in order 
 to maintain a friendly intercourse with the followers 
 of RAMANAND: another peculiarity in their system is 
 the importance they attach to morality , and they do 
 not acknowledge faith to be independent of works: 
 actions, they maintain, invariably meet with retribu- 
 tion or reward: their moral code, which they seem to 
 have borrowed from the Mddhwas, if not from a purer 
 source , consists of ten prohibitions. They are not to 
 lie, not to revile, not to speak harshly, not to dis- 
 course idly, not to steal, not to commit adultery, not 
 to offer violence to any created thing, not to imagine 
 evil, not to cherish hatred, and not to indulge in con- 
 ceit or pride. The other obligations enjoined are, to 
 discharge the duties of the profession or caste to 
 which a person belongs, to associate with pious men, 
 to put implicit faith in the spiritual preceptor, and to 
 adore HARI as the original and indefinable cause of 
 all, and who, through the operation of MAYA, created 
 the universe, and has appeared in it occasionally in 
 a mortal form, and particularly as KRISHNA at Bfin- 
 ddvan. 
 
 The followers of CHARAN DAS are both clerical and 
 secular; the latter are chiefly of the mercantile order; 
 
 12*
 
 180 RELIGIOUS SECTS 
 
 the former lead a mendicant and ascetic life, and are 
 distinguished by wearing yellow garments and a 
 single streak of sandal, or Gopichandana , down the 
 forehead; the necklace and rosary are of Tulusi beads : 
 they wear also a small pointed cap , round the lower 
 part of w r hich they wrap a yellow turban. Their ap- 
 pearance in general is decent, and their deportment 
 decorous; in fact, although they profess mendicity, 
 they are well supported by the opulence of their dis- 
 ciples; it is possible, indeed, that this sect, considering 
 its origin, and the class by which it is professed, 
 arose out of an attempt to shake off the authority of 
 the Gokulastha Gosdins. 
 
 The authorities of the sect are the Sri Bhdgavat and 
 Gitd, of which they have Bhdshd translations: that 
 of the former is ascribed, at least in parts, to CHARAN 
 DAS himself: he has also left original works, as the 
 Sandeha Sugar and Dharma Jthdj, in a dialogue be- 
 tween him and his teacher, SLKH DEVA, the same, 
 according to the Charan Ddsis, as the pupil of VYAS, 
 and narrator of the Purdnas. The first disciple of 
 CHARAN DAS was his own sister, SAHAJI BAI, and she 
 succeeded to her brother's authority, as well as learn- 
 ing, having written the Sahaj Prakds and Solah Nir- 
 naya: they have both left many Sabdas and Kavits: 
 other works, in Bhdshd, have been composed by 
 various teachers of the sect. 
 
 The chief seat of the Charan Ddsis is at Dehli 
 
 ) 
 
 where is the Samddh, or monument of the founder: 
 this establishment consists of about twenty resident
 
 OF THE HINDUS. 181 
 
 members: there are also five or six similar Maths at 
 Dehli, and others in the upper part of the Doab, and 
 their numbers are said to be rapidly increasing. 
 
 HARISCHANDIS, SADHNA PANTHIS and MADHAVIS. 
 
 These sects may be regarded as little more than 
 nominal. The two first have originated, apparently, 
 in the determination of some of the classes considered 
 as outcaste, to adopt new religious as well as civil 
 distinctions for themselves, as they were excluded 
 from every one actually existing. The Harischandis 
 are Doms , or sweepers, in the western provinces: 
 their name bears an allusion to the Pauranik prince 
 Harischandra 1 , who, becoming the purchased slave 
 of a man of this impure order, instructed his master, 
 it is said, in the tenets of the sect. What they were, 
 however, is not known, and it may be doubted 
 whether any exist. 
 
 SADHNA, again, was a butcher, but it is related of 
 him, that he only sold, never slaughtered meat, but 
 purchased it ready slain. An ascetic rewarded his 
 humanity with the present of a stone, a Salagrdm 
 which he devoutly worshipped, and, in consequence, 
 VISHNU was highly pleased with him, and conferred 
 upon him all his desires. Whilst on a pilgrimage, the 
 wife of a Brahman fell in love with him , but he re- 
 plied to her advances, by stating, that a throat must 
 be cut before he would comply, which she misinter- 
 
 1 See the Story of Harischandra in WARD, Vol. I, p. 16. Note,
 
 182 RELIGIOUS SECTS 
 
 preting, cut off her husband's head: finding SABHNA 
 regarded her on this account with increased aversion, 
 
 o 
 
 she accused him of the crime, and as he disdained to 
 vindicate his innocence, his hands were cut off as a 
 punishment, but they were restored to him by JAGAN- 
 NATH. The woman burnt herself on her husband's 
 funeral pile, which SADHNA observing exclaimed : "No 
 one knows the ways of women, she kills her husband, 
 and becomes a Sati," which phrase has passed into a 
 proverb. What peculiarity of doctrine he introduced 
 amongst the Vaishnavas of his tribe, is no where 
 particularised. 
 
 MADHO is said to have been an ascetic, who founded 
 an order of mendicants called Mddhavis: they are said 
 to travel about always with a Saroda or Balian, 
 stringed instruments of the guitar kind, and to ac- 
 company their solicitations with song and music: they 
 are rarely, if ever, to be met with, and their peculiarity 
 of doctrine is not known. The founder appears to be 
 the same with the MADHOJI of the Bhakta Mala, who 
 was an inhabitant of Gdddgarh, but there are several 
 celebrated ascetics of the same name, especially a 
 MADHO DAS , a Brahman of Kanoj, who was a man of 
 considerable learning, and spent some time in Orissa 
 and Brinddvan. He was probably a follower of CHAI- 
 
 TANYA. 
 
 SANNYASiS, VAIRAGIS, &c. 
 
 Much confusion prevails in speaking of the mendi- 
 .cant and monastic orders of the Hindus, by the indis-
 
 OF THE HINDUS. 183 
 
 criminate use of the terms prefixed to this division of 
 our subject, and from considering them as specific 
 denominations. They are, on the contrary, generic 
 terms, and equally applicable to any of the erratic 
 beggars of the Hindus, be they of what religious order 
 they may: they signify, in fact, nothing more than a 
 man, who has abandoned the world, or has overcome 
 his passions, and are therefore equally suitable to any 
 of the religious vagrants we meet with in Hindustan : 
 the term Fakir is of equally general application and 
 import, although it is of Mohammedan origin, and in 
 strictness more descriptive of the holy beggars of 
 that faith. 
 
 Although, however, Sonny dsis and Vairdgis, and 
 other similar denominations are used, and correctly 
 used in a wide acceptation, yet we occasionally do 
 find them limited in meaning, and designating distinct 
 and inimical bodies of men. When this is the case , it 
 may be generally concluded , that the Sannydsis im- 
 ply the mendicant followers of SIVA, and the Vairdgis 
 those of VISHNU. 
 
 The distinction thus made requires, at its outset, a 
 peculiar exception, for besides the indiscriminate ap- 
 plication of the term Sannydsi to the Vaishnavas, as 
 well as other mendicants; there is a particular class 
 of them to whom it really appertains, these are the 
 Tridandis, or Tridandi Sannydsis. 
 
 The word Danda originally imports a staff, and it 
 figuratively signifies moral restraint; exercised in three 
 ways especially, or in the control of speech, body,
 
 184 RELIGIOUS SECTS 
 
 and mind; or word, deed, and thought: a joint re- 
 ference to the literal and figurative sense of the term 
 has given rise to a religious distinction termed Danda 
 Grahanam, the taking up of the staff, or adopting the 
 exercise of the moral restraints above-mentioned, and 
 carrying, as emblematic of such a purpose, either 
 one, or, as in the present instance , three small wands 
 or staves. Tridandi designates both these characte- 
 ristics of the order. 
 
 The Tridandi Sannyasis are such members of the 
 Ramdnuja, or Sri Vaishnava sect, as have past through 
 the two first states of the Brahmanical order, and 
 entered that of the Sannyasi, or the ascetic life: their 
 practices are, in some other respects, peculiar: they 
 never touch metals nor fire, and subsist upon food 
 obtained as alms from the family Brahmans of the 
 Sri Vaishnava faith alone: they are of a less erratic 
 disposition than most other mendicants, and are rarely 
 met with in upper India: they are found in consider- 
 able numbers, and of high character, in the south: in 
 their general practices, their religious worship, and 
 philosophical tenets, they conform to the institutes 
 and doctrines of RAMANUJA. 
 
 VAIRAGIS. 
 
 The term Vairagi implies a person devoid of pas- 
 sion 1 , and is therefore correctly applicable to every 
 religious mendicant, who affects to have estranged 
 
 1 From Vi privative prefix, and Rdya passion.
 
 OF THE HINDUS. 185 
 
 himself from the interests and emotions of mankind. 
 Virakta, the dispassionate, and Avadhuta, the liberated, 
 have a similar import, and are therefore equally sus- 
 ceptible of a general application: they are, indeed, so 
 used in many cases, but it is more usual to attach a 
 more precise sense to the terms, and to designate by 
 them the mendicant Vaishnavas of the Rdmdnandi 
 class , or its ramifications , as the disciples of KABIK, 
 DADU, and others. 
 
 The ascetic order of the Rdmdnandi Vaishnavas 
 is considered to have been instituted especially by the 
 twelfth disciple of RAMAN AND, Si;i AN AND: they pro- 
 fess perpetual poverty and continence, and subsist 
 upon alms: the greater number of them are erratic, 
 and observe no form of worship , but they are also 
 residents in the Ma'ths of their respective orders *, and 
 the spiritual guides of the worldly votaries; it is al- 
 most impossible, however, to give any general cha- 
 
 The Rdmdnandi Vairdgis, although indigenous in upper India, 
 have established themselves in the Dekhan, as mentioned by 
 BUCHANAN (Mysore, II, 76). The account he gives there of the 
 Dakhini Vairdgis is an excellent illustration of the confusion 
 that prevails respecting the application of the term; as he has 
 blended with the Edmdnandi ascetics, who are accurately en- 
 titled to the designation, a variety of religious vagrants, to some 
 of whom the name is rarely, and to others never applied: as 
 Paramahansas , Digambaras, or Rdgas, Urddhabdhus , and even 
 Aglwris; the latter are not named, but they, or similar Saica 
 mendicants , are the only individuals k 'who extort compassion by 
 burning themselves with torches, and cutting themselves with 
 swords."
 
 186 RELIGIOUS SECTS 
 
 racter of these Vairdgis, as, although united generally 
 by the watch -word of VISHNU, or his incarnations, 
 there are endless varieties both of doctrine and prac- 
 tice amongst them: those who are collected in Maths 
 are of more fixed principles than their vagrant breth- 
 ren, amongst whom individuals are constantly ap- 
 pearing in some new form with regard to the deity 
 they worship, or the practices they follow 1 . 
 
 1 Such are the Sitd Pddris, Ramati Earns, and others; also 
 the new and scarcely yet known sects Guldl Ddsis, and Darya 
 Ddsis: mention is also made in the Dabistdn, of a number of Hindu 
 mendicants, who are no longer numerous, if ever to be encoun- 
 tered. It is not possible in general, however, to discriminate the 
 classes to which they belong, as in the descriptions given by the 
 writer, he usually confines himself to a few peculiarities of prac- 
 tice that afford no guide to the principles of the sect, and as in 
 the case of the Dhefhs, he confounds the distinction of caste, or 
 occupation with that of religious belief. Many of the vagrant 
 ascetics whom he notices belong also rather to the Mohamme- 
 dan, than the Hindu religion, as in the followers of SHEIKH 
 BEDIA AD Dix MEDAU [Dabist. II, 223 ff. G. de Tassy, la relig. 
 musulmane dans 1'Inde. Paris, 1831, p. 54-62.] who, although 
 they credit the divine mission of Mohammed, disregard the esta- 
 blished forms of the Musalman faith, chew Bhang, and go naked, 
 smearing their bodies with Vibhuti, or the ashes of burnt cow- 
 dung, and twisting their hair into the Jaid , or braid worn by 
 Hindu ascetics except as professed worshippers of Niranjan, or 
 the indescribable deity, and a belief in magic, these mendicants 
 have little in common with the Hindu religion, or perhaps with 
 any , although , with a facility of which innumerable instances 
 occur in Hindustan, they have adopted many of the Hindu prac- 
 tices. The tomb of Sheikh Meddr is still to be seen at Makhanpur, 
 near Firozdbdd, in the Doab where, at the time of the Dabistdn, 
 an annual meeting of his disciples was held. The tomb is an
 
 OF THE HINDUS. 187 
 
 NAGAS. 
 
 All the sects include a division under this denomi- 
 nation. The Nag as are of the same description as 
 the Vairdgis, or tiannydsis, in all essential points, but 
 in their excess of zeal they carry their secession from 
 ordinary manners so far, as to leave off every kind of 
 covering, and, as their name signifies, go naked ; there 
 are, however, other points in which they diifer from 
 the general .character of Hindu mendicants, and they 
 are unquestionably the most worthless and profligate 
 members of their respective religions. 
 
 A striking proof of their propensities is their use of 
 arms. They always travel with weapons, usually a 
 matchlock and sword and shield, and that these imple- 
 ments are not carried in vain has been shewn on va- 
 rious occasions: the sanguinary conflicts of opposite 
 sects of Hindu mendicants have been described in 
 several publications with the customary indistinctness 
 as to the parties concerned: these parties are the 
 Vaishnava and Saiva Ndgas chiefly, assisted and pro- 
 bably instigated by the Vairdgi and Sannydsi mem- 
 bers of those two sects, and aided by abandoned 
 characters from all the schisms connected respectively 
 with the one or the other 1 : it would, however, be 
 
 extensive building, though in decay. The Dabistdn, although it 
 contains many curious, and some correct notices of the Hindu 
 religion, affords too loose and inaccurate a description to be 
 consulted with advantage. 
 
 1 As. Res. VI, 317, and XII, 455; an occurence of a similar
 
 188 RELIGIOUS SECTS 
 
 doing an injustice to the mendicant orders of any sect, 
 to suppose that they are universally or even generally 
 implicated in these atrocious affrays. 
 
 SAIVAS. 
 
 The worship of SIVA in the districts along the 
 Ganges presents itself under a very different aspect 
 from that of VISHNU, and with some singular ano- 
 malies. It appears to be the most prevalent and po- 
 pular of all the modes of adoration, to judge by the 
 number of shrines dedicated to the only form under 
 which SIVA is reverenced , that of the Linga ; yet it 
 will be generally observed, that these temples are 
 scarcely ever the resort of numerous votaries, and 
 that they are regarded with comparatively little ve- 
 neration by the Hindus. Benares, indeed, furnishes 
 exceptions, and the temple of Visvesvara 1 is thronged 
 
 nature is recorded by the author of the Dabistan, who mentions, 
 that in 1050 of the Hijra a severe conflict took place at Dwaraka 
 between a set of Vaishriava ascetics termed Munrtis, from shaving 
 their heads, and the Sannydsis, in which a great number of the 
 former were slain [Dabist. II, 197]. 
 
 1 "The Lord of all," an epithet of SIVA, represented as usual 
 by a Linga. It is one of the twelve principal emblems of this 
 description, and has been, for many centuries, the chief object 
 of veneration at Kdsi or Benares. The old temple was partially 
 destroyed by the Mohammedans in the reign of AUBENGZEB: the 
 present was built by AIIALYA BAi, the Mahratta Princess, and, 
 although small and without pretension to magnificence, is re- 
 markable for the minute beauty of its architectural embellishments.
 
 OF THE HINDUS. 189 
 
 with a never-ceasing crowd of adorers. There is, 
 however, little solemnity or veneration in the hurried 
 manner in which they throw their flowers or fruits 
 before the image 1 ; and there are other temples, the 
 dwellings of other divinities , that rival the abode of 
 Visvesvara in popular attraction. 
 
 The adoration of SIVA, indeed, has never assumed, 
 in Upper India, a popular form. He appears in his 
 shrines only in an unattractive arid rude emblem, the 
 mystic purpose of which is little understood, or re- 
 garded by the uninitiated and vulgar, and which offers 
 nothing to interest the feelings or excite the imagina- 
 tion. No legends are recorded of this deity of a poetic 
 and pleasing character; and above all, such legends 
 
 1 A Hindu temple comprises an outer court, usually a quadrangle, 
 sometimes surrounded by a piazza, and a central edifice constituting 
 the shrine. This, which in Upper India is generally of small 
 dimensions, is divided into two parts, the Sabhd , or vestibule, 
 and the Garbhagriha, or adytum, in which the Image is placed. 
 The course of worship is the circumambulating of the temple, 
 keeping the right hand to it, as often as the devotee pleases: 
 the worshipper then enters the vestibule , and if a bell is suspended 
 there, as is commonly the case, strikes two or three times upon 
 it. He then advances to the threshold of the shrine, presents 
 his offering, which the officiating Brahman receives, mutters in- 
 audibly a short prayer, accompanied with prostration, or simply 
 with the act of lifting the hands to the forehead, and departs. 
 There is nothing like a religious service , and the rapid manner 
 in which the whole is performed, the quick succession of worship- 
 pers, the gloomy aspect of the shrine, and the scattering about 
 of water, oil, and faded flowers, inspire any thing but feelings 
 of reverence or devotion.
 
 190 RELIGIOUS SECTS 
 
 as are narrated in the Puranas and Tantras, have not 
 been presented to the Hindus in any accessible shape. 
 The tiaivas have no works in any of the common dia- 
 lects, like the Rdmdyana, the Vdrttd, or the Bhol'tc- 
 indld. Indeed, as far as any enquiry has yet been in- 
 stituted, no work whatever exists, in any vernacular 
 dialect, in which the actions of SIVA, in any of his 
 forms, are celebrated. It must be kept in mind, how- 
 ever, that these observations are intended to apply 
 only to Gangetic Hindustan, for in the South of India, 
 as we shall hereafter see, popular legends relating to 
 local manifestations of SIVA are not uncommon. 
 
 Corresponding to the absence of multiplied forms 
 of this divinity as objects of worship, and to the want 
 of those works which attach importance to particular 
 manifestations of the favourite god, the people can 
 scarcely be said to be divided into different sects, any 
 farther than as they may have certain religious men- 
 dicants for their spiritual guides. Actual divisions of 
 the worshippers of SIVA are almost restricted to these 
 religious personages, collected sometimes in opulent 
 and numerous associations, but for the greater part 
 detached, few, and indigent. There are no establish- 
 ments amongst the Saivas of Hindustan, like those of 
 Srindth or Puri; no individuals as wealthy as the 
 Gokulastha Gosdins, nor even as influential as the 
 descendants of ADWAITA and NITYANAND. There are no 
 teachers of ancient repute except SANE\ARA ACHARYA, 
 and his doctrines are too philosophical and speculative 
 to have made him popular.
 
 OP THE HINDUS. 191 
 
 The worship of SIVA continues, in fact, to be what 
 it appears to have been from a remote period, the 
 religion of the Brdhmanas 1 . SAMBHU is declared by 
 MANU to be the presiding deity of the Brahmanical 
 order, and the greater number of them, particularly 
 those who practice the rites of the Vedas, or who pro- 
 fess the study of the Sdstras, receive SIVA as their 
 tutelary deity, wear his insignia, and worship the 
 Liny a, either in temples, in their houses, or on the 
 side of a sacred stream, providing, in the latter case, 
 extempore emblems kneaded out of the mud or clay 
 of the river's bed. The example of the Brahmans and 
 the practice of ages maintain the veneration univer- 
 sally offered to the type of SIVA; but it is not the 
 prevailing, nor the popular condition of the Hindu 
 faith, along the banks of the Ganges. We shall now 
 
 proceed to specify the different classes into which the 
 
 / 
 
 worshippers of SIVA, as distinct from the mass of 
 Brahmans, may be distinguished. 
 
 DANDIS and DASNAMIS. 
 
 It is customary to consider these two orders as 
 forming but one division. The classification is not, in 
 every instance, correct, but the practices of the two 
 are, in many instances, blended, and both denominations 
 are accurately applicable to the same individual. It 
 will not be necessary, therefore, to deviate from the 
 ordinary enumeration. 
 
 1 See a preceding Note page 2. [The received text of Manu 
 does not contain the sloka there quoted.]
 
 192 KELIGIOVS SECTS 
 
 The Dandis, properly so called, and the Tridandis 
 of the Vaishnavas, are the only legitimate represen- 
 tatives of the fourth Asi'ama, or mendicant life, into 
 which the Hindu, according to the instructions of his 
 inspired legislators, is to enter, after passing through 
 the previous stages of student, householder and her- 
 mit 1 . It is not necessary, however, to have gone 
 through the whole of the previous career, as the 
 Brahman may pass from any one of the first orders 
 to the last at once 2 ; he is then to take up his staff and 
 water -pot, to derive from begging such a portion of 
 food as is sufficient for his mere sustenance, and to 
 devote the remainder of his day to holy study and 
 pious meditation 3 . 
 
 1 Thus MANU, 6, 33: 
 
 "Having thus performed religious acts in a forest during tin- 
 third portion of his life, let him become a Sannydsi for the fourth 
 portion of it , abandoning all sensual affection." 
 
 2 So MANU, as expounded by Ki LLT'KA BHATTA, 6, 38: 
 
 "Having performed the sacrifice of Prajdpati, &c. a Brahman 
 may proceed from his house, that is, from the second order, or 
 he may proceed even from the first to the condition of a San- 
 nydsi.' 1 '' Indeed the intermediate stage of the Vdnaprastha is 
 amongst the prohibited acts in the Kali age. 
 
 3 Agreeably to the high authority already quoted, 6, 41, 43:
 
 OP THE HINDUS. 193 
 
 Adopting , as a general guide , the rules of original 
 works, the Dandi is distinguished by carrying a small 
 Dahd, or wand, with several processes or projections 
 from it, and a piece of cloth dyed with red ochre, in 
 which the Brahmanical cord is supposed to be en- 
 shrined, attached to it: he shaves his hair and beard, 
 wears only a cloth round his loins, and subsists upon 
 food obtained ready -dressed from the houses of the 
 Brahmans once a day only, which he deposits in the 
 small clay pot that he carries always with him: he 
 should live alone, and near to, but not within a city; 
 but this rule is rarely observed, and in general the 
 Dandis are found in cities collected like other men- 
 dicants in Malhs 1 . The Dandi has no particular time 
 
 "Departing from his house, taking with him pure implements, 
 his water-pot, and staff, keeping silence, unallured by desire of 
 objects near him , let him enter into the fourth order." 
 
 "Let him have no culinary fire, no domicile, let him when 
 very hungry go to the town for food, let him patiently bear 
 disease, let him study to know God, and fix his attention on 
 God alone." 
 
 1 These are all founded on the following texts of MANU : 
 
 f^raf ^Nr^hrr i *< nW t*i, n 
 n 
 
 WIT 
 
 u 
 
 13
 
 104 RELIGIOUS SECTS 
 
 or mode of worship, but spends his time in meditation, 
 or in practices corresponding with those of the Yoga, 
 and in the study of the Veddnta works, especially 
 according to the comments of SANKARACHARYA. As 
 that teacher was an incarnation of SIVA \ the Dandis 
 reverence that deity and his incarnations, in preference 
 to the other members of the Triad, whence they are 
 included amongst his votaries; and they so far admit 
 the distinction as not unfrequently to bear the Saiva 
 mark upon the forehead , smearing it with the Tripun- 
 dra, a triple transverse line made with the Vibhuti, 
 or ashes which should be taken from the fire of an 
 Agnihotra Brahman, or they may be the ashes of 
 
 "His hair, nails and beard being clipped, bearing with him a 
 dish , a staff, and a water-pot, let him wander about continually 
 without giving pain to any being." VI, 52. 
 
 "Only once a day let him demand food, let him not habituate 
 himself to eat much at a time, for an anchorite habituated to 
 eat much becomes inclined to sensual gratification." 55. 
 
 "At the time when the smoke of kitchen fires has ceased, 
 when the pestle lies motionless, when the burning charcoal 
 is extinguished, when people have eaten and when dishes are 
 removed, that is, late in the day, let the Sannydsi always beg 
 food." 56. 
 
 "For missing it let him not be sorrowful, nor for gaining it 
 let him be glad, let him care only for a sufficiency to support 
 life, but let him not be anxious about his utensils." 57. 
 
 1 This character is given to him in the Sankara Vijaya of 
 MADHAVA ACHARYA; his followers in the Dekhan assert that 
 SIVA'S descent as SANKARA was foretold in the Skanda Purdna: 
 a prophecy which, if found in that work, will assist to fix its 
 date ; but the passage has not been met with.
 
 OP THE HINDUS. 195 
 
 burnt cowdung from an oblation offered to the god 1 . 
 They also adopt the initiating Mantra of all the Saiva 
 classes , either the five or six syllable Mantra, "Nama 
 Sivaya" or, "Om, Nama Sivaya" The genuine 
 Dandi, however, is not necessarily of the Saiva or 
 any other sect ; arid in their establishments it will be 
 usually found that they profess to adore Nirguna or 
 Niranjana, the deity devoid of attribute or passion 2 . 
 
 1 The material, or Vibhuti, and the efficacy of the mark, the 
 Tripundra, are thus described in the Kdsikhanda: 
 
 u 
 
 "The ashes of fire made with burnt cowdung are the material 
 fittest for the Tripundra." 
 
 II 
 
 "Whoever marks the Tripundra with ashes, agreeably to rule, 
 is purified from sins of the first and second degree: who makes 
 it on his forehead without the Mantras, being ignorant of its 
 virtue, will be purified from every simple sin." The mode of 
 making it is thus laid down: 
 
 < 
 IffTT 
 
 "Beginning between the eye-brows, and carrying it to their 
 extremity, the mark made with the thumb reverted between the 
 middle and third fingers is called the Tripundra." [Vrihadbrah- 
 inottarakhanda 28, 41. 42. quoted in Catal. Codd. MSS. Sanscrit. 
 Bibl. Bodl. I , p. 74.] 
 
 2 The Dandis of the North of India are the Sannydsis, or 
 monastic portion of the Smdrta Brdhmanas of the South, of 
 
 13*
 
 196 RELIGIOUS SECTS 
 
 The DandiSj who are rather practical than specu- 
 lative, and who have little pretence to the appellation 
 beyond the epithet and outward signs of the order, 
 are those most correctly included amongst the Saiva 
 sects. Amongst these the worship of SIVA, as BHAI- 
 RAVA, is the prevailing form, and in that case part of 
 the ceremony of initiation consists in inflicting a small 
 incision on the inner part of the knee, and drawing 
 the blood of the novice as an acceptable offering to 
 the god. The Dandis of every description have also 
 a peculiar mode of disposing of their dead, putting 
 them into coffins and burying them; or, when practi- 
 cable, committing them to some sacred stream. The 
 reason of this is their being prohibited the use of fire 
 on any account 1 . 
 
 whom BUCHANAN gives the following account: "The most nu- 
 merous class here, and which comprehends ahout one-half of all 
 the Brahmans in the Lower Carnatic, is called the Smdrta Sect, 
 and its members are the followers of SANKARA ACIIARYA. They 
 are commonly said to be of the sect of SIVA, but they consider 
 BRAHMA, VISIINIT and ISVARA to be the same as the creator, 
 preserver, and destroyer of the universe. They are readily dis- 
 tinguished by three horizontal stripes on the forehead, made 
 with the ashes of cowdung" (Bucii. 1, 13). "The Sannydsis are 
 the Gurus of this sect" (Ibid. 305); and the Dahdis have great in- 
 fluence and authority amongst Saiva Brahmans of the North of India. 
 1 In the South, the ascetic followers of both SIVA and VISHNU 
 bury the dead (Dunois, 56); so do the Vaislinava Vairdgis and 
 Sannydsis in the North of India, and the Saiva Jogis, The class 
 of Hindu weavers called Yogis, have adopted a similar practice 
 (WARD 1, 201); all the casts in the South, that wear the Linga, 
 do the same (Breir. 1, 27).
 
 OF THE HINDUS. 197 
 
 Any Hindu of the three first classes may become 
 Sannydsi or Dandi, or, in these degenerate days, a 
 Hindu of any caste may adopt the life and emblems 
 of this order. Such are sometimes met with, as also 
 are Brahmans, who, without connecting themselves 
 with any community, assume the character of this class 
 of mendicants. These constitute the Dandis simply 
 so termed , and are regarded as distinct from the pri- 
 mitive members of the order, to whom the appellation 
 of Dasndmis is also applied, and who admit none but 
 Brahmans into their fraternity. 
 
 The Dasndmi Dandis, who are regarded as the 
 descendents of the original members of the fraternity, 
 are said to refer their origin to SANKARA ACHARYA, an 
 individual who appears to have performed a part of 
 some importance in the religious history of Hindustan ; 
 and to whom an influence has been often attributed 
 much exceeding that which he really exercised. His 
 biography, like that of most of the Hindu saints, is 
 involved in considerable obscurity; but a few facts 
 may be gleaned from such accounts as we have of him, 
 upon which reliance may be placed, and to which it 
 may not be uninteresting here briefly to advert. 
 
 A number of works are current in the South of 
 India relating to this teacher, under the titles of San- 
 kara Charitra, Sankara Kathd, Sankara Vijaya, or 
 Sankara Digvijaya*, following much the same course 
 of narration, and detailing little more than SANKARA'S 
 
 * [Mackenzie Collection, I, 98. 314.]
 
 198 RELIGIOUS SECTS 
 
 controversial victories over various sects; in most 
 cases, no doubt, the fictions of the writers. Of the 
 two principal works of the class one attributed to 
 ANANDAGIRI, a pupil of Sankara, has already been no- 
 ticed 1 . The other is the work of MADHAVA ACHARYA*, 
 the minister of some of the earliest chiefs of Vijaya- 
 nagar, and who dates, accordingly, in the fourteenth 
 century. This is a composition of high literary and 
 polemical pretension , but not equally high biographi- 
 cal value. Some particulars of SANKARA'S birth and 
 early life are to be found in the Kerala Utpatti**, or 
 political and statistical description of Malabar, al- 
 though the work is sometimes said to have been com- 
 posed by SANKARA himself. 
 
 With regard to the place of S ANKARA'S birth , and 
 the tribe of which he was a member, most accounts 
 agree to make him a native of Kerala, or Malabar, 
 of the tribe of Namburi Brahmans , and in the mytho- 
 logical language of the sect an incarnation of SIVA. 
 According to other traditions, he was born as Chi- 
 dambaram, although he transferred his residence to 
 Malabar , whilst the Kerala Utpatti recognises Mala- 
 bar as his native place, and calls him the offspring of 
 adultery, for which his mother SRI MAHADEVI was ex- 
 pelled her caste. 
 
 1 Supra p. 14. 
 
 * [See Bhagav. Parana ed. Burnouf, I, p. LVII. Lassen, Ind. 
 Alt. IV, p. 173, Note.] 
 
 ** [Mackenzie Coll. II, 73 ff. F. H. H. Windischmann, San- 
 cara. Bonn , 1833 , pp. 39 - 48.]
 
 OF THE HINDUS. 199 
 
 In Malabar he is said to have divided the four 
 original castes into seventy -two, or eighteen sub -di- 
 visions each , and to haxe assigned them their respec- 
 tive rites and duties. Notwithstandig this, he seems 
 to have met with particular disrespect either on ac- 
 count of his opinions, origin, or his wandering life. 
 On his return home, on one occasion, his mother died, 
 and he had to perform the funeral rites , for which his 
 relations refused to supply him with fire, and at which 
 all the Brahmans declined to assist. SANKARA then 
 produced fire from his arm, and burnt the corpse in 
 the court yard of the house, denouncing imprecations 
 on the country to the effect, that the Brahmans there 
 should not study the Vedas, that religious mendicants 
 should never obtain alms, and that the dead should 
 always be burned close to the houses in which they 
 had resided a custom which is said to have sur- 
 vived him. 
 
 All accounts concur in representing SANKARA as 
 leading an erratic life, and engaging in successful con- 
 troversy with various sects, whether of the Saiva, 
 Vaishhava, or less orthodox persuasions. In the course 
 of his peregrinations he established several Maths, or 
 convents , under the presidence of his disciples, parti- 
 cularly one still flourishing at Sringeri, or Sringagiri, 
 on the western Ghats, near the sources of the Tungabha- 
 drd. Towards the close of his life he repaired as far as 
 to Kashmir, and seated himself, after triumphing over 
 various opponents, on the throne of SARASVATI. He next 
 went to Badarikdsrama, and finally to Kedarndth, in
 
 200 RELIGIOUS SECTS 
 
 the Himalaya, where he died at the early age of thirty- 
 two. The events of his last days are confirmed by 
 local traditions, and the Pi'tha, or throne of SARASVATI, 
 on which SANKARA sat, is still shown in Kashmir; 
 whilst at the temple of SIVA, at Badari, a Malabar 
 Brahman, of the Namburi tribe, has always been the 
 officiating priest 1 . 
 
 The influence exercised by SANKARA in person , has 
 been perpetuated by his writings, the most eminent 
 of which are his Bhdshyas, or Commentaries, on the 
 Sutras, or Aphorisms, of VYASA. A Commentary on 
 the Bhagavad Gitd is also ascribed to him , as is one 
 on the Nrisinha Tapaniya Upanishad', a cento of 
 verses in praise of DURGA , the Saundarya Lahari, is 
 likewise said to be his composition, as sometimes is 
 the Amaru Sataka, a collection of amatory Stanzas 
 written in the name of AMARU, a Prince, whose dead 
 body S ANKARA is fabled to have animated, that by 
 becoming familiarised with sensual enjoyments he 
 might argue upon such topics with the wife ofMadana 
 Misra , who was more than equal to him in discussions 
 of this nature, and was the only disputant he was 
 unable to subdue, until the period of his transmigra- 
 tion had expired , and he had thence become practiced 
 in the gratification of the passions. 
 
 Although no doubt of SANKARA'S existence or of 
 the important part performed by him in the partial 
 re-modelling of the Hindu system can be entertained, 
 
 1 Asiat. Researches, Vol. XII, p. 536.
 
 OF THE HINDUS. 
 
 201 
 
 yet the exact period at which he nourished can by no 
 means be determined. I have, in another place, ex- 
 pressed my belief that he may have existed about the 
 eighth or ninth century 1 . Subsequent enquiry has 
 failed to add any reasons to those assigned for such 
 an inference; but it has offered nothing^ to weaken or 
 invalidate the conclusion there proposed 2 . 
 
 1 Preface to the Sanscrit Dictionary [first edition], p. xvn. 
 
 2 A Hdlakdnara Manuscript, in the possession of the late 
 Col. MACKENZIE, entitled Sankara Vijaya, (Mackenzie Collection 
 1 1 , 34) gives the following list of the spiritual heads of the Srin- 
 geri establishment: 
 
 1. Govinda Pada. 
 
 2. Sankara Acharya. 
 
 3. Sanandana Acharya. 
 
 4. Surasura Acharya. 
 
 5. Trotaka Acharya. 
 
 6. Hastamalaka Acharya. 
 
 7. Jnanaghana Acharya. 
 
 8. Jnanottama Acharya. 
 
 9. Sinhagiris'vara Acharya. 
 
 10. Is'varatirtha Acharya. 
 
 11. Nfisinha Miirtti Acharya. 
 
 12. Vitararia Acharya. 
 
 13. Vidyasankara Acharya. 
 
 14. Bharati Krishna Acharya. 
 
 15. Vidyarariya Acharya. 
 
 16. Chandra Sekhara Acharya. 
 
 17. Nfisinha Bharati Acharya. 
 
 18. Sankara Bharati Acharya. 
 
 19. Nfisinha Bharati Acharya. 
 
 20. Purushottoma Bharati Acharya. 
 
 21. Ramachandra Bharati Acharya. 
 
 22. Nfisinha Bharati Acharya. 
 
 23. Immadi Bharati Acharya. 
 
 24. Abhinava Nfisinha Bharati 
 
 Acharya. 
 
 25. SachchidanandaBharatiAcharya. 
 
 26. Nfisinha Bharati Acharya. 
 
 27. Immadi Sachchidananda Bharati 
 
 Acharya. 
 
 28. Abhinava Sachchidananda Bha- 
 
 rati Acharya. 
 
 29. Nfisinha Bharati Acharya. 
 
 This gives 27 descents from SANKARA. As the Mahant is 
 elected from the disciples either by the Guru when about to die, 
 or by the Svdmalu, the spiritual chiefs of other establishments 
 of the same sect, he is raised probably to the station in the prime 
 of manhood, and in the ease and dignity of his sanctity has a 
 favourable prospect of a long life. Twenty-five years to a Guru
 
 202 RELIGIOUS SECTS 
 
 The spiritual descendants of SANKARA , in the first 
 degree, are variously named by different authorities, 
 but usually agree in the number. He is said to have 
 had four principal disciples, who, in the popular tra- 
 ditions, are called Padmapada, Hastdmalaka, Su- 
 resvara or Mapdana, and Tro'taka. Of these, the first 
 had two pupils, Tirtha and Asrama; the second, 
 Vana and Arahya; the third had three, Sarasvati, 
 Puri, andBharati; and the fourth had also three, Giri 
 or Gir, Pdrvata, and Sagara. These, which being- 
 all significant terms were no doubt adopted names, 
 constitute collectively the appellation Dasndmi, or the 
 ten -named, and when a Brahman enters into either 
 class he attaches to his own denomination that of 
 the class of which he becomes a member; as Tirtha, 
 Puri, Gir, &C. 1 . The greater proportion of the ten 
 
 may therefore be but a fair average allowance, and the above 
 list comprises at that rate an interval of 657 years: at what period 
 it closes does not appear ; but the Hdlakdnara language is obso- 
 lete, and the work is possibly not less than two or three cen- 
 turies old. This series of Gurus is so far corroborative of the 
 view elsewhere taken of SANKARA'S date; but as it has been ex- 
 tracted by a Paiidit from a work which I could not consult my- 
 self, it is by no means certain that it is correct, and I do not 
 wish to attach any undue importance to the authority. 
 
 1 It is scarcely worth while perhaps to translate words of 
 such common occurrence, but to prove what I have stated in the 
 text, I subjoin their signification: Tirtha, a place of pilgrimage; 
 Asrama , an order, as that of student, householder, &c. ; Vana, 
 a wood; Aranya, a wood; Sarasvati, the goddess of speech and 
 eloquence; Puri, a city; Bhdrati, speech, or its goddess; Giri, a 
 mountain; in common use it always occurs Gir, which implies
 
 OF THE HINDUS. 203 
 
 / 
 
 classes of mendicants, thus descended from SANKARA 
 ACHAHYA, have failed to retain their purity of cha- 
 racter, and are only known by their epithets as mem- 
 bers of the original order. There are but three, and 
 part of a fourth mendicant class, or those called Tirtha 
 or Indra, Asrama, Sarasvati, and Bhdrati, who are 
 still regarded as really S ANKARA'S Dandis. These are 
 sufficiently numerous, especially in and about Benares. 
 They comprehend a variety of characters ; but amongst 
 the most respectable of them, are to be found very 
 able expounders of the Veddnta works. Other branches 
 of Sanskrit literature owe important obligations to this 
 religious sect 1 . The most sturdy beggars are also 
 members of this order, although their contributions 
 are levied particularly upon the Brahmanical class, 
 as, whenever a feast is given to the Brahmans, the 
 Dandis of this description present themselves un- 
 bidden guests, and can only be got rid of by bestowing 
 
 speech; Pdrvata, a mountaineer; Sdgara, an ocean; the names 
 are always compounded with different terms. One of SANKARA'S 
 disciples we have seen called ANANDA GIRI. The famous MA- 
 DIIAVA, when he became a Dandi, adopted the appellation of 
 VIDYARANYA. PuRANGiu has been elsewhere adverted to, and 
 other like names occur in some of the following notes. Bhdrati 
 is the prevailing title of the latter Sringagiri Gurus. 
 
 1 SANKARA and MADHAVA are well known by their numerous 
 and excellent works. Tke chief Vedanta writers, in like manner, 
 were Dandis; and the author of the Dasakumdra, RAMASRAMA, 
 the Commentator on AMARA, and VIJNANESVARA, the Commen- 
 tator on the texts of YAJNAVALKYA , were of the same class of 
 ascetics.
 
 204 RELIGIOUS SECTS 
 
 on them a due share of the cates provided for their 
 more worldly-minded brethren. Many of them prac- 
 tice the Yoga, and profess to work miracles, although 
 with less success than some members of the order in 
 the days of the author of the Dabistdn* , who specifies 
 one Dandadhdri as able to suspend his breath for 
 three hours, bring milk from his veins, cut bones with 
 hair, and put eggs into a narrow-mouthed bottle with- 
 out breaking them. 
 
 The remaining six and a half members of the 
 Dasndmi class, although considered as having fallen 
 from the purity of practice necessary to the Danfli, 
 are still, in general , religious characters, and are usu- 
 ally denominated Atits^ : the chief points of difference 
 between them and the preceding are their abandon- 
 ment of the staff; their use of clothes, money, and 
 ornaments ; their preparing their own food , and their 
 admission of members from any order of Hindus. They 
 are often collected in Maths, as well as the Danclis, 
 but they mix freely in the business of the world; they 
 carry on trade, and often accumulate property, and 
 they frequently officiate as priests at the shrines of 
 the deities 2 : some of them even marry, but in that 
 case they are distinguished by the term Samyogi from 
 the other Atits. 
 
 * [Vol.11, p. 148.] 
 
 1 From ^frfar Atita, past away, liberated from worldly cares 
 and feelings. 
 
 3 The officiating priests at the celebrated shrine of ANNA- 
 PURNA, in Benares, are Atits.
 
 OF THE HINDUS. 205 
 
 The chief practices and designations of the Dandis, 
 as generally characteristic of them , have been already 
 adverted to, but a great variety prevails in the details 1 . 
 Their philosophical tenets in the main are those of 
 the Veddnta system, as taught by SANKARA and his 
 disciples ; but they generally superadd the practice of 
 the Yoga, as taught by the followers of PATANJALI, 
 and many of them have latterly adopted the doctrines 
 of the Tantras. Besides SANKARA, the different orders 
 of Dandis hold in high veneration the MUNI DATTA- 
 TREYA, the son of ATRI and ANASUYA. By virtue of a 
 boon bestowed upon ATRI or, according to one legend, 
 on his wife by the three deities BRAHMA, VISHNU, and 
 SIVA, that sage had three sons, SOMA, DATTA, and 
 DURVASAS , who were severally portions of the deities 
 themselves 2 . DATTA, or DATTATREYA, was eminent 
 for his practice of the Yoga, and hence is held in high 
 estimation by the Jogis, of whom we are next to speak, 
 whilst, as an incarnation of a portion of VISHNU, he 
 is likewise venerated by the Vaishnavas. 
 
 YOGIS or JOGIS. 
 
 The Dandis are to the Saiva sects what the fol- 
 lowers of RAMANUJA are to those of the Vaishhava 
 
 1 A specimen of the independent but scarcely orthodox Dandi 
 is presented in the well known personage Purdn Gir, of whom 
 Mr. DUNCAN published an account in the 5th volume of the 
 Asiatic Researches. 
 
 2 Bhdgavat, Book IV, [1, 15. 33.] and Mdrkandeya Pur ana, 
 Chapter XVI, [14 If. XVII, 11. Vishnu Pur. p. 83.]
 
 206 RELIGIOUS SECTS 
 
 faith, and a like parallel may be drawn between the 
 disciples of RAMANAND and those of GORAKHNATH , or 
 the Kdnphd'td Jog is , the first pair being properly re- 
 stricted to the Brahmanical order, intended chiefly 
 for men of learning; the two latter admitting members 
 from every description of people, and possessing a 
 more attractive popular character. 
 
 The term Jogi or Yogi is properly applicable to the 
 followers of the Yoga or Pdtanjala school of philo- 
 sophy, which, amongst other tenets, maintained the 
 practicability of acquiring, even in life, entire command 
 over elementary matter by means of certain ascetic 
 practices. The details of these it is unnecessary to par- 
 ticularize , and accounts of them and of the Yoga phi- 
 losophy will be best derived from the translation of 
 BHOJA DEVA'S Comment on the Pdtanjala Sutras, in 
 WARD'S Account of the Hindus, and Mr. COLEBROOKE'S 
 Essay on the Sdnkkya and Pdtanjala doctrines, in the 
 1st volume of the Transactions of the Royal Asiatic 
 Society. It is sufficient here to observe , that the prac- 
 tices consist chiefly of long continued suppressions of 
 respiration; of inhaling and exhaling the breath in a 
 particular manner; of sitting in eighty -four different 
 attitudes; of fixing the eyes on the top of the nose, 
 and endeavouring, by the force of mental abstraction, 
 to effect a union between the portion of vital spirit 
 residing in the body and that which pervades all na- 
 ture, and is identical with SIVA, considered as the 
 supreme being and source and essence of all creation. 
 When this mystic union is effected, the Yogi is liber-
 
 OF THE HINDUS. 207 
 
 ated in his living body from the clog of material in- 
 cumbrance, and acquires an entire command over all 
 worldly substance. He can make himself lighter than 
 the lightest substances, heavier than the heaviest; can 
 become as vast or as minute as he pleases, can trav- 
 erse all space , can animate any dead body by trans- 
 ferring his spirit into it from bis own frame, can 
 render himself invisible, can attain all objects, be- 
 comes equally acquainted with the past, present, and 
 future, and is finally united with SIVA, and conse- 
 quently exempted from being born again upon earth. 
 These super-human faculties are acquired, in various 
 degrees, according to the greater or less perfection 
 with which the initiatory processes have been per- 
 formed. 
 
 According to standard authorities the perfect fulfil- 
 ment of the rites which the Yogi has to accomplish 
 requires a protracted existence and repeated births, 
 and it is declared to be unattainable in the present or 
 Kali age 1 . The attempt is therefore prohibited, and the 
 
 1 The Kdsikhanda thus enumerates the difficulty or impossi- 
 bility of completing the Yoga in the present age: 
 
 "From the unsteadiness of the senses, the prevalence of sin 
 in the Kali, and the shortness of life, how can Exaltation by 
 the Yoga be obtained?" 
 
 Again : 
 
 "In the Kali age, the Yoga and severe penance are imprac- 
 ticable."
 
 208 RELIGIOUS SECTS 
 
 Yoga is prescribed in modern times. This inhibition 
 is, however, disregarded, and the individuals who are 
 the subjects of our enquiry endeavour to attain the 
 super -human powers which the performance of the 
 Yoga is supposed to confer. They especially practice 
 the various gesticulations and postures of which it 
 consists, and labour assiduously to suppress their 
 breath and fix their thoughts until the effect does 
 somewhat realise expectation, and the brain, in a 
 state of over- wrought excitement, bodies forth a host 
 of crude and wild conceptions, and gives to airy noth- 
 ings a local habitation and a name 1 . A year's intense 
 application is imagined enough to qualify the adept 2 , 
 
 1 Some who have commenced their career in this line, have 
 carried the practice to several hours' duration, at which time 
 they have described themselves as becoming perfectly exhausted, 
 with strange objects passing before them, and sparks of fire 
 flashing in their eyes. One individual quitted it from having at 
 last a figure resembling himself always before him, and knowing 
 this to be a deception, he wisely inferred the similar character 
 of any other visionary creature of his contemplation and the ab- 
 surdity of the practice. DUBOIS has some amusing anecdotes on 
 this subject (page 357, &c.), they are fully authenticated by the 
 similar accounts which many Vairdgis in Upper India will readily 
 furnish. The worthy ABBE may indeed be generally trusted when 
 he confines himself to what he saw or knew: in much that he 
 heard he was misled, and in almost every thing connected with 
 the language and literature and the religion or philosophy, as 
 taught by classical authority, he commits egregious blunders. 
 
 "Leading a life of chastity and abstemiousness, and diligent
 
 OF THE HINDUS. 209 
 
 whilst inferior faculties may be obtained by even a 
 six month's practice. 
 
 There are few Jogis, however, who lay claim to 
 perfection, and their pretensions are usually confined 
 to a partial command over their physical and mental 
 faculties. These are evinced in the performance of 
 low mummeries or juggling tricks, which cheat the 
 vulgar into a belief of their powers. A common mode 
 of display is by waving a Chauri, or bunch of pea- 
 cock's feathers, over a sick or new-born infant, to 
 cure it of any morbid affection or guard it against the 
 evil eye. A trick of loftier pretence has of late at- 
 tracted some notice in the person of a Brahman at 
 Madras, who, by some ingenious contrivance, appeared 
 to sit in the air , and who boasted of being able to re- 
 main for a considerable period under water. He and 
 his followers ascribed the possession of these facul- 
 ties to his successful practice of the obvervances of 
 the Yoga 1 . 
 
 in the practice of the Yoga, the Yogi becomes perfect after a 
 year: of this there is do doubt." Haiha Pradipa. 
 
 1 "Sitting in the Air. An exhibition at Madras has excited 
 considerable curiosity. A Brahmin , old and slightly made , re- 
 presented to be of high caste, contrives to poise himself in a 
 most extraordinary manner in the air. He performs this feat at 
 any gentleman's house, not for money, but as an act of courtesy. 
 The following is a description from an eye-witness, given in a 
 Calcutta paper: "The only apparatus seen is a piece of plank, 
 which , with four pegs , he forms into a kind of long stool ; upon 
 this , in a little brass saucer or socket , he places , in a perpen- 
 dicular position, a hollow bamboo, over which he puts a kind 
 
 14
 
 210 RELIGIOUS SECTS 
 
 In referring to the origin of this system we must 
 no doubt go back to some antiquity, although the 
 want of chronological data renders it impossible to 
 specify the era at which it was first promulgated. 
 That it was familiarly known and practiced in the 
 eighth century, we may learn from the plays of BHAYA- 
 BHUTI, particularly the Mdlati and Mddhava* , and 
 from several of the tiaiva Pur anas, in some of which, 
 as the Kurma Pur aha, we have a string of names 
 which appear to be those of a succession of teachers 2 . 
 
 of crutch, like that of a walking crutch, covering that with a 
 piece of common hide : these materials he carries with him in a 
 little bag, which is shown to those who come to see him exhibit. 
 The servants of the houses hold a blanket before him , and when 
 it is withdrawn, he is discovered poised in the air, about four 
 feet from the ground, in a sitting attitude, the outer edge of 
 one hand merely touching the crutch, the fingers of that hand 
 deliberately counting beads; the other hand and arm held up in an 
 erect posture. The blanket was then held up befoi-e him, and 
 they heard a gurgling noise like that occasioned by wind es- 
 caping from a bladder or tube, and when the screen was with- 
 drawn he was again standing on terra firma. The same man 
 has the power of staying under water for several hours. He 
 declines to explain how he does it, merely saying he has been 
 long accustomed to do so." The length of time for which he can 
 remain in his aerial station is considerable. The person who 
 gave the above account says that he remained in the air for 
 twelve minutes; but before the Governor of Madras he continued 
 on his baseless seat for forty minutes." Asiatic Monthly Journal 
 for March, 1829. 
 
 1 See especially the opening of the 5th Act, and Notes. 
 
 2 SIVA, it is said, appeared in the beginning of the Kali age 
 as SVETA for the purpose of benifiting the Brahmaus. He re-
 
 OF THE HINDUS. 211 
 
 The cavern temples of the South of India, in the sub- 
 jects of their sculptures and the decorations of SIVA 
 
 sided on the Himalaya mountains and taught the Yoga. He had 
 four chief disciples, one also termed SVETA, and the others 
 
 SVETASIKHA, SvETASVA [V. L. SvETASYA], and SvETALOHITA. 
 
 They had twenty-eight disciples Sutdra, Madana, Suhotra, Kan- 
 kana, and twenty -four others. [In the 50th Chapter of the Kurma 
 Pur ana , as quoted in the Sabdakalpadruma s. v. Svetal , the 
 names of the 28 disciples are given as follows: 
 
 < 
 
 rTci: 
 
 1 : I 
 ] 
 
 Of these, four, whose names are not mentioned, had ninety-seven 
 disciples, masters of the Yoga and inferior portions of SIVA. 
 Those Brahmans who recite the names of these teachers and 
 offer to them libations acquire BraJimavidyd, or knowledge of 
 spirit. That this long string of one hundred and twenty -five 
 names is wholly fictitious, seems improbable, although the list 
 is possibly not very accurate. The four primitive teachers may 
 be imaginary; but it is a curious circumstance that the word 
 Sveta, white, should be the leading member of each appellation, 
 and that in the person of SIVA and his first disciple it should 
 stand alone as SVETA, the white. SIVA, however, is always 
 painted white, and the names may be contrived accordingly; but 
 we are still at a loss to understand why the god himself should 
 have a European complexion. [See also Weber, Ind. Stud., I, 
 420 if. and Lassen, Ind. Alt., II, 1100.J 
 
 14*
 
 212 RELIGIOUS SECTS 
 
 and his attendants, belong to the same sect 1 ; whilst 
 the philosophical tenets of Patanjali are as ancient 
 perhaps as most of the other philosophical systems, 
 and are prior to the Purdnas by which they are in- 
 culcated in a popular form. The practices of the Yoga 
 are also frequently alluded to, and enforced in the 
 Mahdbhdrat^. There is little reason to question there- 
 fore the existence and popularity of the Yoga in the 
 early centuries of the Christian era, but whether it 
 was known and cultivated earlier must be matter of 
 vague conjecture alone. As represented in the San- 
 karavijaya (Section 41), the Yogis vindicate their doc- 
 trine by texts from the Vedas, but the applicability of 
 the texts is there denied, and is certainly far from 
 conclusive or satisfactory. 
 
 1 In the temples of Salsette, Elephanta, andEllora the principal 
 figure is mostly SIVA, decorated with ear-rings, such as are still 
 worn by the Kdnphdid Jogis; the walls are covered with ascetics 
 in the various Asanas, or positions in which the Yogi is to sit; 
 a favourite subject of sculpture at Elephanta and Ellora is the 
 sacrifice of DAKSIIA disconcerted , and the guests , though saints 
 and gods, put to rout, bruised and mutilated by ViRABHADRA 
 and the Ganas of SIVA in revenge for that deity's not having 
 been invited, a story told in most of the Purdnas which incul- 
 cate the Yoga tenets. The cells attached to some of the temples 
 are also indicative of Jogi residence , and one of the caves of 
 Salsette is named that of Jogisvara, or SIVA , as lord of the Jogis. 
 Transactions of the Literary Society of Bombay. Vols. 1 and 2. 
 
 2 These allusions occur in the Vana Parva chiefly; whilst in 
 the Udyoga Parva [c. 38-45. Vol. II, p. 144 ff.] the observances 
 of the Yoga are detailed at considerable length, and strenuously 
 enjoined.
 
 OF THE HINDUS. 2\6 
 
 The principal mode in which the Yoga takes a po- 
 pular shape in Upper India is probably of compara- 
 tively recent origin. This is the sect of Kdnphd'td 
 Jogis, who acknowledge as their founder a teacher 
 named GORAKHNATH, traces of whom are found in a 
 Gorakhkshetra at Peshdwer, mentioned by ABULFAZL, 
 and in the district and town of Gorakhpur, where also 
 exist a temple and religious establishment of his fol- 
 lowers. They hold also in veneration a plain near 
 Dwdrakd, named Gorakhkhetr , and a cavern or sub- 
 terraneous passage at Haridwdr. The Saiva temples 
 of Nepal , those of Sambundth, Pasupatindth, and 
 others, belong to the same system, although local le- 
 gends attached to them have combined in a curious 
 manner the fictions of the Bauddha with those of the 
 Brahmanical mythology 1 . 
 
 From a Goshthi"*, or controversial dialogue, between 
 KABIR and GORAKHNATH it would seem that they were 
 personally known to each other, but various texts in 
 the Bijak allude to him as if recently deceased. In 
 either case these two teachers may have been co- 
 temporaries, or nearly so, and the latter therefore 
 flourished in the beginning of the 15th century. Ac- 
 cording to his followers he was an incarnation of SIVA; 
 but in the controversial tract above named he calls 
 
 1 See Asiatic Researches, Vol. XVI, page 471, and Note. 
 
 2 This has been printed in the first volume of Hindee and 
 Hindustani Selections, for the use of the Interpreters of the 
 Bengal Army, compiled by Captain PRICE. The discussion, in 
 the form of a dialogue, occurs page 140,
 
 214 
 
 RELIGIOUS SECTS 
 
 himself the son of MATSYENDRA NATH , and grandson 
 of ADINATH '. MATSYENDRA NATH appears to have been 
 the individual who introduced the Yoga Saivism into 
 Nepal: one of the works of the sect, the Ha'tha Pra- 
 dipa, makes MATSYENDRA prior to GORAKH by five 
 spiritual descents 2 , and this would place the former 
 
 If 
 
 2 The list of teachers is thus particularised [The names in 
 parenthesis are the readings of the Berlin MS. ap. Weber, 
 Catal. p. 195 ff.] : 
 
 1. Adindth. 
 
 2. Matsyendra. 
 
 3. Sambara [Sdrada]. 
 
 4. Ananda. 
 
 5. Bhairava. 
 
 6. Chaurdngi [Chauranyi] . 
 
 7. Men a [Mina]. 
 
 8. Goraksha. 
 
 9. Virupdksha. 
 
 10. Vilesa [VilesiJ. 
 
 11. Manthdna Bhairava. 
 
 12. Siddabuddha [Suddhabuddha.] 
 
 1 17. Churpati [Charpaii]. 
 ! 18. Kdneri. 
 
 19. Pujyapdda [Purvapdda]. 
 I 20. Nityandtha [Dhvanindtha] . 
 ! 21. Niranjana. 
 1 22. Kapdla [Kapdli]. 
 
 23. Bindu [Bindundtha] . 
 
 24. Kdkachandisvara. 
 
 25. Allama. 
 
 26. Prabhudeva. 
 
 27. Gordchili [Ghoddcholi] . 
 
 28. Dindima [Tiniini]. 
 
 13. Kanthada [Srukandali]. 
 
 14. Paurandaka [Purdianka] . 
 
 15. Surdnanda. 
 
 16. Siddhapdda [Suddhapdda] . 
 
 29. Bhdluki. 
 
 30. Ndgabodha. 
 
 31. Chandakdpdlika [Shdndakd- 
 
 pdlika.] 
 
 The author of the Haiha Pradipa, ATMARAMA, states that 
 these and many more Mahdsiddhas, or perfect Yogis, are in 
 existence. His names are possibly those of the Mahants of a 
 particular establishment: some of them are very unlike Hindu 
 appellatives. If the date assigned to Gorakhndth in the text be 
 rightly conjectured, we cannot assign much more than fifteen 
 years to each of his successors.
 
 OF THE HINDUS. 215 
 
 in the 14th century, supposing the Kabir work to be 
 correct in the date it attributes to the latter. 
 
 If the date assigned by HAMILTON to the migration 
 of the Hindu tribes from Chitaur, the beginning of the 
 14th century, be accurate 1 , it is probable that this 
 was the period at which the worship of SIVA, agreeably 
 to the doctrines of MATSYENDRA, or GORAKH, was 
 introduced there, and into the eastern provinces of 
 Hindustan. 
 
 The temple of GORAKHNATH atGorakhpur, according 
 to the local tradition, was founded by SIVA in the 
 second or Treta age. Of its revolutions subsequent 
 to that period no account was preserved , until it was 
 converted into a Mohammedan mosque by ALA-ADDIN. 
 The temple, after some interval, was re -built in a 
 different situation by an association of the followers 
 of GORAKHNATH , and this was possibly the period at 
 which the sect assumed its present form. A similar 
 fate, however, attended this edifice, and it was ap- 
 propriated by AURANGZEB to the Mohammedan religion. 
 A second interval elapsed before a shrine was again 
 erected to GORAKHNATH, when it was re -built on the 
 spot on which it now stands by BUDDHANATH according 
 to instructions communicated to him by GORAKHNATH 
 in person. The present temple is situated to the west 
 of the City of Gorakhpur, and attached to it on the 
 south are three temples consecrated to MAHADEVA, 
 PASUPATINATH, and HANUMAN. The inclosure also 
 
 1 HAMILTON'S Nepal, page 14.
 
 216 RELIGIOUS SECTS 
 
 comprehends the tombs of several eminent members 
 of this communion and the dwellings of the Mahant 
 and his resident disciples. 
 
 GORAKHNATH was a man of some acquirement, and 
 has left specimens of his scholarship in two Sanskrit 
 Compositions, the Goraksha sataka and Goraksha 
 kalpa: third, the Goraksha sahasra Ndma is, pro- 
 bably, of his writing. The celebrated BHARTRIHARI, 
 the brother of VIKRAMADITYA, is said to have been one 
 of his disciples, but chronology will not admit of such 
 an approximation. According to the authorities of the 
 sect GORAKH is but one of nine eminent teachers, or 
 Ndths. Of the perfect Yogis, or Siddhas, eighty-four 
 are enumerated; but it is said, that there have been 
 many more, of whom several are still upon the sur- 
 face of the earth. 
 
 The Jogis of GORAKHNATH are usually called Kan- 
 phd'tds from having their ears bored and rings inserted 
 in them at the time of their initiation. They may be 
 of any cast; they live as ascetics, either singly or in 
 Maths 1 . SIVA is the object of their worship they 
 
 1 Solitary and independent living, however, appears to be 
 improper, if the authority of the Haiha Pradipa is to be de- 
 pended upon: 
 
 "In a well - governed and well-regulated country, fertile and 
 prosperous, the Haiha Yogi (he who upholds the world in eter- 
 nal continuity) should reside in a solitary cell within the pre- 
 cincts of a Math.' 1 '' Other directions follow applicable to most 
 establishments of a similiar nature. The cell should have a
 
 OF THE HINDUS. 217 
 
 officiate indeed as the priests of that deity in some 
 places, especially at the celebrated Ldt, or Staff, of 
 BHAIRAVA at Benares. They mark the forehead with 
 a transverse line of ashes, and smear the body with 
 the same; they dress in various styles, but in travelling 
 usually wear a cap of patch-work and garments dyed 
 with red ochre. Some wear simply a Dhoti, or cloth 
 round the loins. 
 
 The term Jogi, in popular acceptation, is of almost 
 as general application as Sannydsi and Vairdgi', and 
 it is difficult to fix its import upon any individual class 
 besides the Kdnphd'td: the vagrants so called following 
 usually the dictates of their own caprice as to worship 
 and belief, and often, it may be conceived, employing 
 the character as a mere plea for a lazy livelihood. 
 The Jogis are, indeed, particularly distinguished 
 amongst the different mendicant characters by adding 
 to their religious personification more of the mounte- 
 bank than any others: most of the religious mendi- 
 cants, it is true, deal in fortune-telling, interpretation 
 of dreams, and palmistry ; they are also often empirics, 
 and profess to cure diseases with specific drugs, or 
 with charms and spells : but besides these accomplish- 
 ments, the Jogi is frequently musical, and plays and 
 sings; he also initiates animals into his business, and 
 often travels about with a small bullock, a goat, or a 
 
 small door, be neither too lofty, nor too low, be well smeared 
 with cow-dung, and should be kept clean and free from reptiles: 
 the Math should have a temple, a mound or altar, and a well 
 adjoining, and be enclosed by a wall.
 
 218 RELIGIOUS SECTS 
 
 monkey, whom he has taught to obey his commands, 
 and to exhibit amusing gesticulations. The dress of 
 this class of Jogis is generally a cap and coat, or 
 frock of many colours: they profess to worship SIVA, 
 and often carry the Ling a, like the Jangamas, in the 
 cap; all classes and sects assume the character, and 
 Musalman Jogis are not uncommon. One class of the 
 Hindu Jogis is called Sdrangihdr, from their carrying 
 a Sdrangi, or small fiddle or lute, with which they 
 accompany their songs: these are usually Bhdshd 
 stanzas on religious or mythological topics, amongst 
 which stanzas ascribed to BHATRIHARI, and a Pau- 
 rdnic legend of the marriage of SIVA and PARVATI, 
 are particularly celebrated. The Sdrangihdrs beg in 
 the name of BHAIRAVA: another sect of them, also 
 followers of that deity, are termed Dorihdrs from their 
 trafficking in small pedlary, especially the sale of 
 thread and silk, to the housewives of the villages; 
 another class adopt the name of Matsyendris, or 
 Machchhendris, fromMatsyendra, whom they regard as 
 their founder; and a fourth set are Bhartriharis from 
 a traditional reference to him as the institutor of this 
 particular order. The varieties of this class of men- 
 dicants, however, cannot be specified: they are all 
 errarits, fixed residences, or Maths, of any Jogis ex- 
 cept the Kdnphdlds rarely occurring : an observation 
 that will apply to perhaps all the Saiva sects, of 
 whom it yet remains to give an account.
 
 OF THE HINDUS. 2 1 
 
 JANGAMAS. 
 
 The worship of SIVA, under the type of the Linga, 
 it has been observed, is almost the only form in which 
 that deity is reverenced 1 . It is also perhaps the most 
 
 1 Its prevalence throughout the whole tract of the Ganges as 
 far as Benares is sufficiently conspicuous. In Bengal the temples 
 are commonly erected in a range of six, eight, or twelve, on 
 each side of a Gfidt leading to the river. At Kalna is a circular 
 group of one hundred and eight temples erected by the Raja 
 of Bardwan. Each of the temples in Bengal consists of a single 
 chamber, of a square form, surmounted by a pyramidal centre; 
 the area of each is very small, the Linga, of black or white 
 marble, occupies the centre; the offerings are presented at the 
 threshold. Benares, however, is the peculiar seat of this form 
 of worship : the principal deity VISVES VARA , as observed already, 
 is a Linga, and most of the chief objects of the pilgrimage are 
 similar blocks of stone. Particular divisions of the pilgrimage 
 direct visiting forty-seven Lingas, all of pre-eminent sanctity; but 
 there are hundreds of inferior note still worshipped, and thou- 
 sands whose fame and fashion have passed away. If we may 
 believe SIVA , indeed , he counted a hundred Pardrddhyas in 
 Kdsi, of which, at the time he is supposed to tell this to DEVI, 
 he adds sixty crore, or six hundred millions, were covered by 
 the waters of the Ganges. A Pardrddhya is said, by the com- 
 mentator on the Kdsi Khanda, in which this dialogue occurs, to 
 contain as many years of mortals as are equal to fifty of Brahma's, 
 years. Notwithstanding the acknowledged purport of this wor- 
 ship, it is but justice to state, that it is unattended in Upper 
 India by any indecent or indelicate ceremonies , and it requires 
 a rather lively imagination to trace any resemblance in its sym- 
 bols to the objects they are supposed to present.. The absence 
 of all indecency from public worship and religious establishments 
 in the Gangetic Provinces was fully established by the Vindicator 
 of the Hindus, the late General STUART, and in every thing re-
 
 220 RELIGIOUS SECTS 
 
 ancient object of homage adopted in India subse- 
 quently to the ritual of the VEDAS, which was chiefly, 
 if not wholly, addressed to the elements, and parti- 
 cularly to Fire. How far the worship of the Linga is 
 authorised by the VEDAS, is doubtful, but it is the 
 main purport of several of the Pur anas l . There can 
 be not doubt of its universality at the period of the 
 Mohammedan invasion of India. The idol destroyed 
 by MAHMUD of Ghizni was nothing more than a Linga, 
 being, according to MIRKKOND, a block of stone four 
 or five cubits long and of proportionate thickness 2 . 
 
 lating to actual practice better authority cannot be desired. (Vin- 
 dication, Part 1st, 99., and more particularly Part 2d, 135.) 
 
 1 The Skanda Pur ana, which contains the Kasi Khanda, par- 
 ticularly inculcates the worship of SIVA in this form; so do the 
 Siva, Brahmdnda, and Linga Purdnas. 
 
 2 The following is the passage from the Eauzat us Ssafd al- 
 luded to: 
 
 .. 
 
 sJJ .. _--.... .__- . .. t^ 
 
 "The temple in which the Idol of Somndth stood was of con- 
 siderable extent, both in length and breadth, and the roof was 
 supported by fifty-six pillars in rows. The Idol was of polished 
 stone, its height was about five cubits, and its thickness in pro-
 
 OF THE HINDUS. 221 
 
 It was , in fact , one of the twelve great Ling as then 
 set up in various parts of India, several of which, 
 
 portion : two cubits were below ground. MAHMUD having entered 
 the temple broke the stone Somndth with a heavy mace : some 
 of the fragments he ordered to be conveyed to Ghizni, and they 
 were placed at the threshold of the great Mosque." Another 
 authority, the Tabakdti Akbari, a history of Akbar's reign, with 
 a preliminary Sketch of Indian History, has the following: 
 
 ... 
 
 ,v3 lAx ow*j^ J * jj i^o . 
 o ,*>^> o.>4 
 
 Oj_l-i x-xx^ xjLc> : 
 : " 
 
 i XJ ...Lhilw 
 
 at, 
 
 ... 
 
 (_ 
 
 "In the year 415 (Hijra) MAHMUI> determined to lead an army 
 against Somndth, a city on the sea -shore, with a temple apper- 
 taining to the followers of BRAHMA.; the temples contained many 
 idols , the principal of which was named Somndth. It is related 
 in some histories that this idol was carried from the Kaaba, upon
 
 222 RELIGIOUS SECTS 
 
 besides Somesvara, or Somandth, which was the name 
 of the SIVA demolished by MAHMUD, were destroyed 
 
 the coming of the Prophet, and transported to India. The Brah- 
 manical records, however, refer it to the time of KRISHNA, or 
 an antiquity of 4000 years. KRISHNA himself is said to have dis- 
 appeared at this place." 
 
 "When the Sultan arrived at Neherwdle/i (the capital of Gu- 
 zerat), he found the city deserted, and carrying oft' such provisions 
 as could be procured he advanced to Somndth : the inhabitants 
 of this place shut their gates against him, but it was soon carried 
 by the irresistible valour of his troops , and a terrible slaughter 
 of its defenders ensued. The temple was levelled with the ground: 
 the idol Somndth , which was of stone , was broken to pieces, 
 and in commemoration of the victory a fragment was sent to 
 Ghizni, where it was laid at the threshold of the principal mosque, 
 and was there many years." [See also Journ. As. Soc. Bengal, VII, 
 p. 883 ff., XII, p. 73 ff. Journal of the Bombay Branch R. A. S., 
 II, 11-21. Asiatic Journal for 1843, May and Novbr.] 
 
 These statements shew that the idol was nothing more than 
 a block of stone of very moderate dimensions, like the common 
 representation of the type of SIVA. FERISHTA, however, has 
 converted it into something very different, or a colossal figure of 
 the deity himself, and following Colonel Dow's version of that 
 compiler, the historian of British India gives the following highly 
 coloured account of a transaction which never took place. "Filled 
 with indignation at sight of the gigantic idol, MAHMUD aimed a 
 blow at its head with his iron mace. The nose was struck off 
 from its face. In vehement trepidation the Brahmans crowded 
 round and offered millions to spare the god. The Oinrdhs, dazzled 
 with the ransom , ventured to counsel acceptance. MAHMUD, cry- 
 ing out that he valued the title of breaker not seller of idols, 
 gave orders to proceed with the work of destruction. At the 
 next blow the belly of the idol burst open, and forth issued a 
 vast treasure of diamonds, rubies and pearls, rewarding the holy 
 perseverance of MAHMUD, and explaining the devout liberality of 
 the Brahmansl" (Vol. I, 491.)
 
 OF THE HINDUS. 223 
 
 by the early Mohammedan conquerors 1 . Most, if not 
 all of them, also are named in works, of which the 
 
 1 The twelve Lingas are particularised in the Keddra Kalpa, 
 of the Nandi Upapurdna [See also Sivapurdna c. 44-61 ap. Auf- 
 recht, Cat. Codd. MSS. Sanskr. Bibl. Bodl., I, p. 64; ib. p. 81, 
 and Weber, Catal. p. 347, No. 1242.], where SIVA is made to 
 say: "I am omnipresent, but I am especially in twelve forms 
 and places." These he enumerates, and they are as follow: 
 
 1. SomandtJia, in Saurashira, i. e. Surat, in its most extensive 
 sense, including part of Guzerat, where, indeed, Pattana Somndth, 
 or the city of Somndth, is still situated. 
 
 2. Mallikdrjuna, or Sri Saila , described by Colonel MACKEN- 
 ZIE, the late Surveyor General. Asiatic Researches, Vol. 5th. 
 
 3. Mahdkdla, in Ujjain. This deity of stone was carried to 
 Dehli, and broken there upon the capture of Ujjain by ALTUMSH. 
 A. D. 1231, Dow. According to the Tabakdti Akbari the shrine 
 was then three hundred years old. 
 
 4. Omkdra is said to have been in Ujjain, but it is probably 
 the shrine of MAHADEO at Omkdra Mandatta [MdndJidttdJ on the 
 Narmadd. 
 
 5. Amaresvara is also placed in Ujjain: an ancient temple of 
 MAHADEO on a hill near Ujjain is noticed by Dr. HUNTER, Asiatic 
 Researches, Vol. 6th, but he does not give the name or form. 
 
 6. Vaidyandth, at Deogarh in Bengal; the temple is still in 
 being, and is a celebrated place of pilgrimage. 
 
 7. Rdmesa, at Setubandha, the island of Ramisseram, between 
 Ceylon and the Continent; this Lingam is fabled to have been set 
 up by RAMA. The temple is still in tolerable repair, and is one 
 of the most magnificent in India. The gateway is one hundred 
 feet high. It has been repeatedly described, and is delineated in 
 DANIEL'S Superb Plates of Indian Antiquities, from which it has 
 been copied into LANGLES' Monuments de L'Hindoostan. 
 
 8. Bhimasankara , in Ddkini, which is in all probability the 
 same with Bhimesvara, a Linga worshipped at Dracharam in the 
 Rdjamahendri district, and there venerated as one of the principal 
 twelve.
 
 224 RELIGIOUS SECTS 
 
 date cannot be much later than the eighth or ninth 
 century, and it is therefore to be inferred with as much 
 certainty as any thing short of positive testimony can 
 afford, that the worship of SIVA, under this type, 
 prevailed throughout India at least as early as the fifth 
 or sixth century of the Christian era. Considered as 
 one great branch of the universal public worship, its 
 prevalence, no doubt, dates much earlier; but the 
 particular modifications under which the several types 
 received their local designations, and became entitled 
 to special reverence , are not in every case of remote 
 antiquity. 
 
 One of the forms in which the Linga worship ap- 
 pears is that of the Lingdyats, Lingavants, or Jan- 
 gamas, the essential characteristic of which is wearing 
 the emblem on some part of the dress or person. The 
 type is of a small size, made of copper or silver, and 
 is commonly worn suspended in a case round the 
 neck, or sometimes tied in the turban. In common 
 with the Saivas generally the Jangamas smear their 
 foreheads with Vibhuti or ashes, and wear necklaces, 
 and carry rosaries, made of the Rudraksha seed. The 
 
 [9. Visvesvara, at Benares.'] 
 
 10. Tryambaka, on the banks of the Gomati; whether the 
 temple still exists I have no knowledge. 
 
 11. Gautamesa is another of the twelve, whose original site 
 and present fate are uncertain. 
 
 12. Keddresa, or Keddrandth, in the Himalaya, has been re- 
 peatedly visited by late travellers. The deity is represented by 
 a shapeless mass of rock.
 
 OF THE HINDUS. 225 
 
 clerical members of the sect usually stain their gar- 
 ments with red ochre. They are not numerous in 
 Upper India, and are rarely encountered except as 
 mendicants leading about a bull, the living type of 
 Nandi, the bull of SIVA, decorated with housings of 
 various colours, and strings of Cowri shells: the con- 
 ductor carries a bell in his hand, and thus accom- 
 panied goes about from place to place, subsisting upon 
 alms. In the South of India the Lingdyats are very 
 numerous, and the officiating priests of the Saiva 
 shrines are commonly of this sect 1 , when they bear 
 the designations of Arddhya and Panddram 2 . The 
 sect is also there known by the name of Vira Saiva. 
 The following account of the restorer, if not the 
 founder of the faith, as well as a specimen of the 
 legends by which it is maintained, are derived from 
 the Basava Purdna. 
 
 According to the followers of this faith , which prevails very 
 extensively in the Dekhan , Basva, Basava, Basvana, or Basvapa 
 or Basavappa, different modes of writing his name , only restored 
 this religion, and did not invent it. This pel-sou, it is said, was 
 the son of Mddiga Edya, a Brahman, and Madevi, written also 
 Madala arasu and Mahdmbd, inhabitants of Hingulesvar Parvati 
 Agrahdrarn, on the west of Sri Saila, and both devout worshippers 
 of SIVA. In recompense of their piety Nandi, the bull of SIVA, 
 
 1 They also officiate in this capacity at the temple of Kedd- 
 randth, in Benares. 
 
 2 This word seems to be properly Pdnduranga, (\\\ 
 
 pale complexioned, from their smearing themselves with ashes. 
 It is so used in Hemachandra's history of Mahdvira, when speak- 
 ing of the Saiva Brahmans. 
 
 15
 
 226 RELIGIOUS SECTS 
 
 was born on earth as their son, becoming incarnate by command 
 of SIVA, on his learning from NARADA the decline of the Saiva 
 faith and prevalence of other less orthodox S}6tems of religion. 
 The child was denominated after the Basva or Basava, the bull 
 of the deity. On his arriving at the age of investiture he refused 
 to assume the thread ordinarily worn by Brahmans, or to ac- 
 knowledge any Guru except ISVARA or SIVA. He then departed 
 to the town of Kalydn, the capital of Bijala or Vijala Rdya, and 
 obtained in marriage Gangdmbd, the daughter of the Dandanayak, 
 or minister of police. From thence he repaired to Sangamesvara, 
 where he received from Sangamesvara Svdmi initiation in the 
 tenets of the Vira Saiva faith. He was invited back from this 
 place to succeed his father-in-law upon his decease in the office 
 he had held. 
 
 After his return to Kalydn, his sister, who was one of his 
 first disciples, was delivered of a son, Chenna Basava, who is 
 not unfrequently confounded with his uncle, and regarded, per- 
 haps more correctly, as the founder of the sect. 
 
 After recording these events the work enumerates various 
 marvellous actions performed by Basava and several of his dis- 
 ciples, such as converting grains of corn to pearls discovering 
 hidden treasures feeding multitudes - healing the sick, and 
 restoring the dead to life. The following are some of the anec- 
 dotes narrated in the Purdna. 
 
 Basava having made himself remarkable for the profuse boun- 
 ties he bestowed upon the Jangamas, helping himself from the 
 Royal Treasury for that purpose, the other ministers reported 
 his conduct to Bijala, who called upon him to account for the 
 money in his charge. Basava smiled , and giving the keys of the 
 Treasury to the king, requested him to examine it, which 
 being done, the amount was found wholly undiminished. Bijala 
 thereupon caused it to be proclaimed, that whoever calumniated 
 Basava should have his tongue cut out. 
 
 A Jangama , who cohabited with a dancing girl, sent a slave 
 for his allowance of rice to the house of Basava, where the 
 messenger saw the wife of the latter, and on his return reported 
 to the dancing girl the magnificence of her attire. The mistress
 
 OF THE HINDUS. 227 
 
 of the Jangama was filled with a longing for a similiar dress, 
 and the Jangama having no other means of gratifying her repaired 
 to Basava, to beg of him his wife's garment. Basava immediately 
 stripped Gangdmbd , his wife, and other dresses springing from 
 her body, he gave them all to the Jangama. 
 
 A person of the name of Kanapa, who regularly worshipped 
 the image of EKAMRES'VARA, imagining the eyes of the deity 
 were affected, plucked out his own, and placed them in the 
 sockets of the figure. SIVA, pleased with his devotion, restored 
 his worshipper his eyes. 
 
 A devout Saiva named Mahddevala Machdya, who engaged to 
 wash for all the Jangamas, having killed a child, the Raja ordered 
 Basava to have him secured and punished; but Basava declined 
 undertaking the duty, as it would be unavailing to offer any harm 
 to the worshippers of SIVA. Bijala persisting sent his servants 
 to seize and tie him to the legs of an elephant, but Machdya 
 caught the elephant by the trunk, and dashed him and his atten- 
 dants to pieces. He then proceeded to attack the Raja, who 
 being alarmed applied to Basava, and by his advice humbled 
 himself before the offended Jangama. Basava also deprecated 
 his wrath, and Machdya being appeased forgave the king and 
 restored the elephant and the guards to life. 
 
 A poor Jangama having solicited alms of Kinnardyu, one of 
 Basava's chief disciples , the latter touched the stones about them 
 with his staff, and converting them into gold told the Jangama 
 to help himself. 
 
 The work is also in many places addressed to the Jamas in 
 the shape of a dialogue between some of the Jangama saints and 
 the members of that faith, in which the former narrate to the 
 latter instances of the superiority of the Saiva religion , and the 
 falsehood of the Jain faith, which appears to have been that of 
 Bijala Rdya, and the great part of the population of Kalydna. 
 In order to convert them Ekdnta Ramdya, one of Basava's dis- 
 ciples, cut off his head in their presence, and then marched five 
 days in solemn procession through and round the city, and on 
 the fifth day replaced his head upon his shoulders. The Jain 
 Pagodas were thereupon, it is said, destroyed by the Jangamas. 
 
 15*
 
 228 RELIGIOUS SECTS 
 
 It does not appear, however, that the king was made a convert, 
 or that he approved of the principles and conduct of his minister. 
 He seems , on the contrary, to have incurred his death by attempt- 
 ing to repress the extension of the Vira Saiva belief. Different 
 authorities, although they disagree as to the manner in which 
 Bijala was destroyed, concur in stating the fact: the following 
 account of the transaction is from the present work. 
 
 "In the city of Kalydna were two devout worshippers of SIVA, 
 named Allaya and Madhuvaya. They fixed their faith firmly on 
 the divinity they adored, and assiduously reverenced their spiritual 
 preceptor, attending upon Basava whithersoever he went. The 
 king , Bijala, well knew their merits , but closed his eyes to their 
 superiority, and listening to the calumnious accusations of their 
 enemies commanded the eyes of Allaya and Madhuvaya to be 
 plucked out. The disciples of Basava, as well as himself, were 
 highly indignant at the cruel treatment of these holy men, and 
 leaving to Jagaddeva the task of putting Bijala to death, and 
 denouncing imprecations upon the city, they departed from 
 Kalydna. Basava fixed his residence at Sangamesvara. 
 
 Machdya, Bommidevaya, Kinnara, Kannatha, Bommadeva, 
 Kakaya, Masanaya, Kolakila Bommadeva, Kesirajaya, Mathirajaya, 
 and others , announced to the people that the fortunes of Bijala 
 had passed away, as indicated by portentous signs; and accor- 
 dingly the crows crowed in the night, jackals howled by day; the 
 sun was eclipsed, storms of wind and rain came on, the earth 
 shook, and darkness overspread the havens. The inhabitants of 
 Kalydna were filled with terror. 
 
 When Jagaddeva repaired home, his mother met him, and 
 told him that when any injury had been done to a disciple of 
 the Saiva faith his fellow should avenge him or die. When 
 Daksha treated SIVA with contumely, PARVATI threw herself into 
 the flames , and so , under the wrong offered to the saints , he 
 should not sit down contented: thus saying, she gave him food 
 at the door of his mansion. Thither also came Mallaya and 
 Bommaya, two others of the saints, and they partook of Jagad- 
 deva^ meal. Then smearing their bodies with holy ashes, they 
 took up the spear, and sword, and shield, and marched together
 
 OF THE HINDUS. 229 
 
 against Bijala. On their way a bull appeared, whom they knew 
 to be a form of Basava come to their aid, and the bull went 
 first even to the court of the king, goring any one that came in 
 their way, and opening a clear path for them. Thus they reached 
 the court, and put Bijala to death in the midst of all his courtiers, 
 and then they danced, and proclaimed the cause why they had 
 put the king to death. Jagaddeva on his way back recalling the 
 words of his mother stabbed himself. Then arose dissension in 
 the city, and the people fought amongst themselves, and horses 
 with horses, and elephants with elephants, until, agreeably to 
 the curse denounced upon it by Basava and his disciples, Kalydna 
 was utterly destroyed. 
 
 Basava continued to reside at Sangamesvara , conversing with 
 his disciples, and communing with the divine Essence, and he 
 expostulated with SIVA, saying: 'By thy command have I, and 
 thy attendant train, come upon earth, and thou hast promised to 
 recall us to thy presence when our task was accomplished.' 
 Then SIVA and PARVATI came forth from the Sangamesvara 
 Ling am , and were visible to Basava, who fell on the ground be- 
 fore them. They raised him, and led him to the sanctuary, and 
 all three disappeared in the presence of the disciples, and they 
 praised their master, and flowers fell from the sky, and then the 
 disciples spread themselves abroad, and made known the absorp- 
 tion of Basava into the emblem of SIVA." MACKENZIE Collect., 
 Vol. 2nd. Halakanara MSS. [pp. 3-12.] 
 
 The date of the events here recorded is not parti- 
 cularised, but from various authorities they may be 
 placed with confidence in the early part of the eleventh 
 century l . 
 
 1 Colonel WILKS gives the same date (Mysore, I, 506), but 
 terms the founder DJien Bas Ishwar , intending clearly Chenna 
 (little) Basava, the nephew of Basava, or Basavesvara. BUCHANAN 
 has the name Basvana (Mysore, I, 240), but agrees nearly in the 
 date , placing him about seven hundred years ago.
 
 230 RELIGIOUS SECTS 
 
 The MACKENZIE Collection, from which the above 
 is taken, contains a number of works 1 of a similar 
 description in the ancient Kanara dialect. There are 
 also several works of the same nature in Telugu, as 
 the Basavesvara Pur ana, Pahditdrddhya Charitra, 
 and others. Although the language of these compo- 
 sitions may now have become obscure or obsolete, it 
 is not invariably so, and at any rate was once familiar. 
 This circumstance, and the marvellous character of 
 the legends they relate, specimens of which have been 
 given in the above account of the founder of the sect, 
 adapted them to the comprehension and taste of the 
 people at large, and no doubt therefore exercised a 
 proportionate influence. Accordingly WILKS, BUCHA- 
 NAN, and DUBOIS represent the Lingavants as very 
 numerous in the Dekhan, especially in Mysore, or 
 those countries constituting ancient Kanara, and they 
 are also common in Telingana. In Upper India there 
 are no popular works current, and the only authority 
 is a learned Bhdshya, or Comment, by NILKANTHA, 
 on the Sutras of VYASA , a work not often met with, 
 and, being in Sanskrit, unintelligible to the multitude 2 . 
 
 1 As the Basvana Purdna, Chenna Basava Purdna, Prabhu- 
 linga Lild, Saranu Lildmrita, Viraktaru Kdvyam, and others, 
 containing legends of a vast number of Jangama Saints and 
 Teachers. MACKENZIE Collection, Vol. 2, [pp. 12-32. See also 
 Madras Journal, Vol. XI, p. 143 ff. and GRAUL, Reise nach 
 Indien , Vol. V, p. 185 and 360.] 
 
 2 Besides the Jangama priests of Keddrandth, an opulent 
 establishment of them exists at Benares: its wealth arises from
 
 OF THE HINDUS. 231 
 
 PARAMAHANSAS. 
 
 According to the introduction to theDwddasaMahd- 
 vdkya, by a Dandi author, VAIKUNTHA PURI, the 
 Sannydsi is of four kinds, the Ku'tichara, Bahudaka, 
 Hansa, and Paramahansa: the difference between 
 whom, however, is only the graduated intensity of 
 their self- mortification and profound abstraction. The 
 Paramahansa 1 is the most eminent of these grada- 
 
 a number of houses occupying a considerable space , called the 
 Jangam Bdri: the title to the property is said to be a grant to 
 the Jangamas, regularly executed by MAN SINK, and preserved 
 on a copper plate: the story with which the vulgar are deluded 
 is , that it was granted by one of the Emperors of Hindustan in 
 consequence of a miracle performed by a Jangama devotee. In 
 proof of the veracity of his doctrine he proposed to fly : the Em- 
 peror promised to give him as much ground as he could traverse 
 in that manner: not quite satisfied of the impossibility of the 
 feat, he had a check string tied to the ascetic's legs, and held 
 by one of the attendants: the Jangama mounted, and when he 
 reached the limits of the present Jangama Bdri, the Emperor 
 thinking that extent of ground sufficiently liberal had him con- 
 strained to fly back again. 
 
 1 MOOR , in his Hindu Pantheon (page 352) , asserts , upon, as 
 he says, authentic information, that the Paramahansas eat human 
 flesh, and that individuals of this sect are not very unusually 
 seen about Benares, floating down the river, and feeding upon 
 a corpse : it is scarcely necessary to add that he is wholly wrong: 
 the passage he cites from the Researches is quite correct, when 
 it describes the Paramahansa as an ascetic of the orthodox sects, 
 in the last stage of exaltation; and the practice he describes, al- 
 though far from usual, is sometimes heard of as a filthy exhibition 
 displayed for profit by individuals of a very different sect, those 
 who occupy the ensuing portion of the present text the Aghoris.
 
 232 RELIGIOUS SECTS 
 
 tions, and is the ascetic who is solely occupied with 
 the investigation of BRAHMA, or spirit, and who is 
 equally indifferent to pleasure or pain, insensible of 
 heat or cold, and incapable of satiety or want*. 
 
 Agreeably to this definition, individuals are some- 
 times met with who pretend to have attained such a 
 degree of perfection: in proof of it they go naked in 
 all weathers , never speak , and never indicate any 
 natural want: what is brought to them as alms or food, 
 by any person, is received by the attendants, whom 
 their supposed sanctity or a confederation of interest 
 attaches to them, and by these attendants they are 
 fed and served on all occasions, as if they were as 
 helpless as infants. It may be supposed that, not un- 
 frequently, there is much knavery in this helplessness, 
 but there are many Hindus whose simple enthusiasm 
 induces them honestly to practice such self-denial, 
 and there is little risk in the attempt , as the credulity 
 of their countrymen , or rather countrywomen , will in 
 most places take care that their wants are amply sup- 
 plied. These devotees are usually included amongst 
 the Saiva ascetics; but it may be doubted whether 
 the classification is correct. 
 
 Jivanmukti- 
 
 viveka (Weber, Catal. p. 195) quoted in the Sabdakalpadruma 
 s. v. Paramahansah. See also Weber, Ind. Stud. II, 77. 78. 173-6.]
 
 OF THE HINDUS. 233 
 
 AGHORIS. 
 
 The pretended insensibility of the Paramahansa 
 being of a passive nature is at least inoffensive, and 
 even where it is mere pretence the retired nature of 
 the practice renders the deception little conspicuous 
 or revolting. The same profession of worldly indif- 
 ference characterises the Affhori, or Aghorapanthi\ 
 but he seeks occasions for its display, and demands 
 alms as a reward for its exhibition. 
 
 The original Aghori worship seems to have been 
 that of Devi in some of her terrific forms, and to have 
 required even human victims for its performance l . In 
 imitation of the formidable aspect under which the 
 goddess was worshipped, the appearance of her votary 
 was rendered as hideous as possible, and his wand and 
 water -pot were a staff set with bones and the upper 
 half of a skull: the practices were of a similar nature, 
 and flesh and spirituous liquors constituted, at will, the 
 diet of the adept. 
 
 The regular worship of this sect has long since been 
 suppressed, and the only traces of it now left are pre- 
 
 1 It may be credulity or calumny, but the Bhils, and other 
 hill tribes, are constantly accused by Sanskrit writers of the 
 eleventh and twelfth centuries as addicted to this sanguinary 
 worship. The Vrihat Kathd is full of stories to this effect, the 
 scene of which is chiefly in the VindJiyd range. Its covert exis- 
 tence in cities is inferable from the very dramatic situation in 
 Bhavabfiuti's Drama, Mdlati and Mddhava, where Mddhava res- 
 cues his mistress from the Aghora Ghanta, who is about to sa- 
 crifice Mdlati at the shrine of Chdmundd [Act V, p. 83].
 
 234 RELIGIOUS SECTS 
 
 sented by a few disgusting wretches, who, whilst they 
 profess to have adopted its tenets, make them a mere 
 plea for extorting alms. In proof of their indifference 
 to worldly objects, they eat and drink whatever is 
 given to them , even ordure and carrion. They smear 
 their bodies also with excrement, and carry it about 
 with them in a wooden cup, or skull, either to swallow 
 it, if by so doing they can get a few pice; or to throw 
 it upon the persons, or into the houses of those who 
 refuse to comply with their demands. They also for 
 the same purpose inflict gashes on their limbs, that 
 the crime of blood may rest upon the head of the re- 
 cusants ; and they have a variety of similar disgusting 
 devices to extort money from the timid and credulous 
 Hindu. They are fortunately not numerous, and are 
 universally detested and feared. 
 
 IRDDHABAHUS, AKAS MUKHIS, and NAKHlS. 
 
 Personal privation and torture being of great effi- 
 cacy in the creed of the Hindus, various individuals, 
 some influenced by credulity , and some by knavery, 
 have adopted modes of distorting their limbs, and 
 forcing them out of their natural position, until they 
 can no longer resume their ordinary direction. 
 
 The Urddhabdhus 1 extend one or both arms above 
 their heads, till they remain of themselves thus ele- 
 vated. They also close the fist, and the nails being 
 necessarily suffered to grow make their way between 
 
 1 Urddha, above, and Baku, the arm.
 
 OF THE HINDUS. 235 
 
 the metacarpal bones, and completely perforate the 
 hand. The Urddhabdhus are solitary mendicants, as 
 are all of this description , and never have any fixed 
 abode: they subsist upon alms; many of them go na- 
 ked, but some wear a wrapper stained with ochre; 
 they usually assume the Saiva marks, and twist their 
 hair so as to project from the forehead, in imitation 
 of the Jala of SIVA. 
 
 The Akdsmukhis 1 hold up their faces to the sky, 
 till the muscles of the back of the neck become con- 
 tracted, and retain it in that position: they wear the 
 Jatd, and allow the beard and whiskers to grow, 
 smearing the body with ashes: some wear coloured 
 garments: they subsist upon alms. 
 
 The Nakhis are of a similar description with the 
 two preceding, but their personal characteristic is of 
 a less extravagant nature , being confined to the length 
 of their finger nails, which they never cut: they also 
 live by begging, and wear the Saiva marks. 
 
 GUDARAS. 
 
 The Gudaras are so named from a pan of metal 
 which they carry about with them, and in which they 
 have a small fire, for the purpose of burning scented 
 woods at the houses of the persons from whom they 
 receive alms. These alms they do not solicit further 
 than by repeating the word Alakh'*, expressive of the 
 
 1 Akds, the sky, and Mukha, the face. 
 
 2 A, the negative prefix, and Lakshma, a mark, a distinction.
 
 236 RELIGIOUS SECTS 
 
 indescribable nature of the deity. They have a pecu- 
 liar garb, wearing a large round cap, and a long frock 
 or coat stained with ochery clay. Some also wear 
 ear-rings, like the Kdnphd'td Jogis , or a cylinder of 
 wood passed through the lobe of the ear , which they 
 term the Khechari Mudrd, the seal or symbol of the 
 deity, of him who moves in the heavens. 
 
 RUKHARAS, SUKHARAS, and UKHARAS. 
 
 / 
 The Sukharas are Saiva mendicants, distinguished 
 
 by carrying a stick three spans in length: they dress 
 in a cap and sort of petticoat stained with ochery earth, 
 smear their bodies with ashes, and wear ear-rings of 
 the Rudrdksha seed. They also wear over the left 
 shoulder a narrow piece of cloth dyed with ochre, 
 and twisted , in place of the Zanndr. 
 
 The Rukharas are of similar habits and appearance, 
 but they do not carry the stick, nor wear the Ru- 
 drdksha ear-rings, but in their place metallic ones: 
 these two classes agree with the preceding in the 
 watchword, exclaiming Alakh, as they pass along; the 
 term is, however, used by other classes of mendicants. 
 
 The Ukharas are said to be members of either of 
 the preceding classes, who drink spirituous liquors, 
 and eat meat : they appear to be the refuse of the three 
 preceding mendicant classes, who, in general, are said 
 to be of mild and inoffensive manners. 
 
 KARA LINGIS. 
 These are vagabonds of little credit; except some-
 
 OP THE HINDUS. 237 
 
 times amongst the most ignorant portions of the com- 
 munity, they are not often met with: they go naked, 
 and to mark their triumph over sensual desires , affix 
 an iron ring and chain on the male organ 1 : they are 
 professedly worshippers of SIVA. 
 
 SANNYASIS, BRAHMACHARIS, and AVADHUTAS. 
 
 Although the terms Sannydsi and Vairdgi are, in 
 a great measure, restricted amongst the Vaishnavas 
 to peculiar classes, the same limit can scarcely be 
 adopted with regard to the Saivas. All the sects, ex- 
 cept the Samyogi At its, are so far Sannydsi, or ex- 
 cluded from the world, as not to admit of married 
 teachers, a circumstance far from uncommon, as we 
 have seen amongst the more refined followers of VISHNU. 
 Most of the Saiva sects, indeed, are of a very inferior 
 description to those of the Vaishnavas. 
 
 Besides the individuals who adopt the Danda Gra- 
 hana, and are unconnected with the Dasndmis, there 
 is a set of devotees who remain through life members 
 of the condition of the Brahmachdri, or student 2 : 
 
 1 These ascetics were the persons who attracted the notice 
 of the earlier travellers, especially BERNIER and TAVERNIER. 
 They were more numerous then, probably, than they are at 
 present, and this appears to be the case with most of the men- 
 dicants who practiced on the superstitious admiration of the vulgar. 
 
 2 The Dirghakdla Brahmacharyam , or protracted period of 
 studentship, is however amongst the acts enumerated in various 
 authorities of indisputable character, as those which are prohibited 
 in the Kali age.
 
 238 RELIGIOUS SECTS 
 
 these are also regarded as Sannydsis, and where the 
 term is used in a definite sense, these twelve kinds, 
 the Dandis, BrahmachdriSj and ten Dasndmi orders 
 are implied. In general, however, the term, as well 
 as Avadhuta, or Avdhauta, and Alakkndmi, express 
 all the Saiva classes of mendicants, except perhaps 
 the Jogis. 
 
 NAGAS. 
 
 The Saiva Sannydsis who go naked are distin- 
 guished by this term. They smear their bodies with 
 ashes, allow their hair, beards, and whiskers to grow, 
 and wear the projecting braid of hair, called the Jala; 
 like the Vairagi Ndgas, they carry arms, and wander 
 about in troops, soliciting alms, or levying contri- 
 butions. The Saiva Ndgas are chiefly the refuse of 
 the Dandi and Atit orders, or men who have no in- 
 clination for a life of study or business : when weary 
 of the vagrant and violent habits of the Nag a , they 
 re-enter the better disposed classes, which they had 
 first quitted. The Saiva Ndgas are very numerous 
 in many parts of India, though less so in the Com- 
 pany's provinces than in any other: they were for- 
 merly in great numbers in Bundelkhand 1 , and HIMMET 
 
 1 A party of them attacked Colonel GODDARD'S troops in 
 their march between Doraval and Herapur, the assailants were 
 no more than four or five hundred, but about two thousand 
 hovered about the rear of the army: they are called Panddrams 
 in the narrative, but were evidently Saiva Ndgas. PENNANT'S 
 Hindustan, 2, 192. The Vindicator of the Hindus, speaking of
 
 OF THE HINDUS. 239 
 
 BAHADUR was a pupil of one of their Mahants , RA- 
 JENDRA GIR, one of the lapsed Dasndmi ascetics. 
 These Ndgas are the particular opponents of the Vai- 
 rdgiNdgas., and were, no doubt, the leading actors 
 in the bloody fray at Haridwdr 1 , which had excluded 
 the Vaishnavas from the great fair there, from 1760, 
 till the British acquired the country. The leader of 
 the Saiva party was called DHOKAL GIR, and he, as 
 well as the spiritual guide of HIMMET BAHADUR , was 
 consequently of the Dasndmi order, which would 
 thus seem to be addicted to violent and war -like ha- 
 bits. With respect to the sanguinary affray at Ha- 
 ridwdr , in which we are told eighteen thousand Vai- 
 rdgis were left dead on the field, there is a different 
 legend current of the origin of the conflict from that 
 given in the Researches , but neither of them is satis- 
 factory, nor indeed is any particular cause necessary, 
 as the opposite objects of worship, and the pride of 
 
 them, observes, that they often engage in the rival contests of 
 the Indian Chiefs, and, on a critical occasion some years ago, 
 six thousand of them joined the forces of the Mahratta Chief 
 SINDIAH, and enabled him, with an equal number of his own 
 troops , to discomfit an army of thirty thousand men , headed by 
 one of his rebellious subjects. 
 
 1 As. Res. II, 455. It may be observed, that a very accurate 
 account is given in the same place of the general appearance 
 and habits of the Saiva Sannydsis and Jogis, the Vaishnava Vai- 
 rdgis, and Uddsis of Ndnakshdh. The term Gosdin, as correlative 
 to Sannydsi , is agreeable to common usage, but, as has been 
 elsewhere observed, is more strictly applicable to very different 
 characters.
 
 240 RELIGIOUS SECTS 
 
 strength and numbers, and consequent struggle for 
 pre-eminence are quite sufficient to account for the 
 dispute 1 . 
 
 SAKTAS. 
 
 The worshippers of the SAKTE , the power or energy 
 of the divine nature in action, are exceedingly nume- 
 rous amongst all classes of Hindus 2 . This active energy 
 is, agreeably to the spirit of the mythological system, 
 personified, and the form with which it is invested, 
 considered as the especial object of veneration, de- 
 
 1 The irregular practices of these and other mendicants have 
 attracted the lash of KABIR in the following Ramaini: 
 
 RAMAINI 69. 
 
 *rrt i 
 
 ,, &c. 
 
 "I never beheld such a Jogi, oh brother! forgetting his doctrine 
 he roves about in negligence. He follows professedly the faith 
 of MAHADEVA, and calls himself an eminent teacher; the scene 
 of his abstraction is the fair or market. MAYA is the mistress 
 of the false saint. When did DATTATREYA demolish a dwelling? 
 when did SUKADEVA collect an armed host? when did NARADA 
 mount a matchlock? when did VYASADEVA blow a trumpet? In 
 making war, the creed is violated. Is he an Atit, who is armed 
 with a quiver? Is he a Virakta, who is filled with covetousness ? 
 His garb is put to shame by his gold ornaments; he has assembled 
 horses and mares, is possessed of villages, is called a man of 
 wealth; a beautiful woman was not amongst the embellishments 
 of Sanaka and his brethren; he who carries with him a vessel 
 of ink, cannot avoid soiling his raiment." 
 
 9 It has been computed, that of the Hindus of Bengal at least 
 three-fourths are of this sect: of the remaining fourth three parts 
 are Vaishnavas, and one Saivas, &c.
 
 OF THE HINDUS. 241 
 
 pends upon the bias entertained by the individuals 
 towards the adoration of VISHNU or SIVA. In the 
 former case the personified Sakti is termed LAKSHMI, 
 or MAHA LAKSHMI, and in the latter, PAR v ATI, BHA- 
 VANI, or DURGA. Even SARASVATI enjoys some portion 
 of homage, much more than her lord, BRAHMA, whilst 
 a vast variety of inferior beings of malevolent charac- 
 ter and formidable aspect receive the worship of the 
 multitude. The bride of SIVA however, in one or other 
 of her many and varied forms , is by far the most po- 
 pular emblem in Bengal and along the Ganges. 
 
 The worship of the female principle, as distinct 
 from the divinity, appears to have originated in the 
 literal interpretation of the metaphorical language 
 of the Vedas, in which the will or purpose to create 
 the universe is represented as originating from the 
 creator , and co - existent with him as his bride , and 
 part of himself. Thus in the Rig Veda it is said "That 
 divine spirit breathed without afflation, single with 
 (Svadhd) her who is sustained within him; other than 
 him nothing existed. First desire was formed in his 
 mind, and that became the original productive seed" 1 , 
 and the Sdma Veda, speaking of the divine cause of 
 creation, says, "He felt not delight, being alone. He 
 wished another, and instantly became such. He caused 
 his own self to fall in twain , and thus became husband 
 
 1 As. Res. VIII, 393 [Colebrooke's Essays. London: 1858, 
 p. 17. Muller's History of Anc. Sansk. Lit., p. 560 ff. Rig Veda 
 X, 129]. 
 
 16
 
 242 RELIGIOUS SECTS 
 
 and wife. He approached her, and thus were human 
 beings produced" 1 . In these passages it is not un- 
 likely that reference is made to the primitive tradition 
 of the origin of mankind, but there is aluo a figurative 
 representation of the first indication of wish or will 
 in the Supreme Being. Being devoid of all qualities 
 whatever, he was alone, until he permitted the wish 
 to be multiplied, to be generated within himself. This 
 wish being put into action, it is said, became united 
 with its parent, and then created beings were pro- 
 duced. Thus this first manifestation of divine power 
 is termed Ichchhdrupa, personified desire, and the 
 creator is designated as Svechchhdmaya~, united with 
 his own will, whilst in the Veddnta philosophy, and 
 the popular sects, such as that of KABIR, and others, 
 in which all created things are held to be illusory, the 
 Sakti, or active will of the deity, is always designated 
 
 1 As. Res. VIII, 420 [Colebrooke's Essays, p. 37. Bfihad 
 Arany. Up. I, 4, 3]. 
 
 3 Thus, in the Brahma Vaivartta Parana, which has a whole 
 section dedicated to the manifestations of the female principle, 
 or a Prakriti K hand a : 
 
 "The Lord was alone invested with the Supreme form , and 
 beheld the whole world, with the sky and regions of space, 
 a void. Having contemplated all things in his mind, he, without 
 any assistant, began with the will to create all things, He. the 
 Lord, endowed with the wish for creation."
 
 OF THE HINDUS. 243 
 
 and spoken of as Maya or Mahdmdyd, original deceit 
 or illusion 1 . 
 
 Another set of notions of some antiquity which 
 contributed to form the character of the tiaktt, whether 
 general or particular, were derived from the Sankhya 
 philosophy. In this system nature, Prakriti, or Mula 
 Prakriti, is defined to be of eternal existence and in- 
 dependent origin, distinct from the supreme spirit, 
 productive though no production, and the plastic origin 
 of all things, including even the gods. Hence Pra- 
 kriti has come to be regarded as the mother of gods 
 and men, whilst as one with matter, the source of 
 error, it is again identified with Maya, or delusion, 
 and as co- existent with the supreme as his Sakti, his 
 personified energy, or his bride 2 . 
 
 1 So also in the authority last quoted: 
 
 f^rarr 
 
 "She (Prakriti} one with Brahma is Mdyd , eternal, ever- 
 lasting;" and in the Kdlikd Pur ana 
 
 *rr 
 
 Prakriti is termed "Inherent Mdyd, because she beguiles all 
 beings." 
 
 2 In the Gitd [VII, 4] Prakriti is identified with all the ele- 
 mentary predicates of matter: 
 
 "This, my Prakriti, is inherently eight -fold, or earth, water, 
 fire, air, ether, mind, intellect, individuality." 
 So also the Kurma Purdna (Chapter 12): 
 
 *ii*n c n yvft-rt*!: u 
 
 16
 
 244 RELIGIOUS SECTS 
 
 These mythological fancies have been principally 
 disseminated by the Pur anas, in all which Prakriti, 
 or Maya, bears a prominent part. The aggregate of 
 the whole is given in the Brahma Vaivartta Parana, 
 one section of which, the Prakriti Khanda, is devoted 
 to the subject, and in which the legends relating to 
 the principal modifications of the female principle are 
 narrated. 
 
 According to this authority, BRAHMA, or the su- 
 preme being, having determined to create the universe 
 by his super-human power, became twofold, the right 
 half becoming a male, the left half a female, which 
 was Prakriti. She was of one nature with BRAHMA. 
 She was illusion, eternal and without end: as is the 
 soul, so is its active energy; as the faculty of burning 
 is in fire 1 . In another passage it is said, that KRISHNA, 
 who is in this work identified with the Supreme, being 
 alone invested with the divine nature, beheld all one 
 universal blank, and contemplating creation with his 
 
 rer 
 
 "His Energy, being the universal form of all the world, is 
 called Maya, for so does the Lord the best of males and endowed 
 will illusion cause it to revolve. That Sakti, of which the es- 
 sence is illusion, is omniform and eternal, and constantly dis- 
 plays the universal shape of Mahesa." 
 
 wafer: ^prr n 
 
 "He, by the power of YOGA, became himself in the act of 
 creation two -fold; the right half was the male, the left was 
 called Prakriti." [1, 9. See Aufrecht, Catal. I, p. 23, a.]
 
 OF THE HINDUS. 245 
 
 mental vision , he began to create all things by his own 
 will, being united with his will, which became mani- 
 fest as MULA PRAKRrri 1 . The original PRAKRITI first 
 assumed five forms 2 DURGA the bride, Sakti, and 
 Maya, of SIVA, LAKSHMI the bride, Sakti and Maya 
 of VISHNU, SARASWATI the same of BRAHMA, or in the 
 Brahma Vaivartta Pur ana, of HARI, whilst the next, 
 SAVITRI is the bride of BRAHMA. The fifth division of 
 the original Prakriti, was RADHA, the favourite of the 
 youthful KRISHNA, and unquestionably a modern in- 
 truder into the Hindu Pantheon. 
 
 Besides these more important manifestations of the 
 female principle, the whole body of goddesses and 
 nymphs of every order are said to have sprung from 
 the same source, and indeed every creature, whether 
 human or brutal , of the female sex , is referred to the 
 same principle, whilst the origin of males is ascribed 
 to the primitive Purusha, or male. In every creation 
 of the universe it is said the MULA PRAKRITI assumes 
 the different gradations of Ansarupini, Kaldrupihi, 
 Kalansarupini* , or manifest herself in portions, parts, 
 
 "From the wish which was the creative impulse of Sri Krishna, 
 endowed with his will, she, Mula Prakriti, the Supreme, be- 
 came manifest." [ibid. si. 12.] 
 
 "And she (the Mula Prakriti,) became in the act of creation 
 five-fold by the will of the Supreme." [si. 13.]
 
 246 RELIGIOUS SECTS 
 
 and portions of parts, and further subdivisions. The 
 chief Ansas are, besides the five already enumerated, 
 GANG A, TULASI, MAN ASA, SHASHTHI, or DEVASENA, 
 MANGALACHANDIKA , and KALI*; the principal Kalds 
 are SWAHA, SWADHA, DAKSHINA, SWASTI, PUSHTI, 
 TUSHTT, and others, most of which are allegorical per- 
 sonifications, as Dhriti, Fortitude, Pratishthd, Fame, 
 and Adharma, Wickedness, the bride of Mrityu, or 
 Death. ADITI, the mother of the Gods, and Dm, the 
 mother of the Demons, are also Kalds of PRAKRITI. 
 The list includes all the secondary goddesses. The 
 Kaldnsas and Ansdnsas, or sub-divisions of the more 
 important manifestations, are all womankind, who are 
 distinguished as good , middling , or bad , according as 
 they derive their being from the parts of their great 
 original in which the Satya, Rajas, and Tamo Guna, 
 or property of goodness, passion, and vice predomi- 
 nates. At the same time as manifestations of the great 
 cause of all they are entitled to respect, and even to 
 veneration: whoever, says the Brahma Vaivartta Pu- 
 rdna, offends or insults a female, incurs the wrath of 
 PRAKRITI , whilst he who propitiates a female, particu- 
 larly the youthful daughter of a Brahman, with 
 clothes, ornaments and perfumes, offers worship to 
 PRAKRITI herself. It is in the spirit of this last doctrine 
 
 "In every creation of the universe the Devi, through divine 
 Yoga, assumes different forms, and becomes Ansarupd, Kaldrupd, 
 and Kaldnsarupd, or Ansdnsarupd" 
 
 * [and VASUNDHARA. See Aufrecht, 1. 1., p. 23, b.]
 
 OF THE HINDUS. 247 
 
 that one of the principal rites of the Sd/ctas is the 
 actual worship of the daughter or wife of a Brahman, 
 and leads with one branch of the sect at least to the 
 introduction of gross impurities. But besides this de- 
 rivation of PRAKRITI, or SAKTI, from the Supreme, 
 and the secondary origin of all female nature from her, 
 those who adopt her as their especial divinity employ 
 the language invariably addressed towards the pre- 
 ferential object of worship in every sect, and contem- 
 plate her as comprising all existence in her essence. 
 Thus she is not only declared to be one with the male 
 deity, of whose energy some one of her manifestations 
 is the type, as DEVI with SIVA, and LAKSHMI with 
 VISHNU; but it is said, that she is equally in all things, 
 and that all things are in her, and that besides her 
 there is nothing 1 . 
 
 Although the adoration of PRAKRITI or SAKTI is , to 
 a certain extent, authorised by the Pur anas, particu- 
 
 1 Thus in the Kdsi Khanda: 
 
 fartrsr 
 
 "Thou art predicated in every prayer Brahma and the rest 
 are all born from thee. Thou art one with the four objects of 
 life, and from thee they come to fruit. From thee this whole 
 universe proceeds, and in thee, asylum of the world, all is, 
 whether visible or invisible, gross or subtle in its nature: what 
 is , thou art in the Sakti form , and except thee nothing has 
 ever been."
 
 248 RELIGIOUS SECTS 
 
 larly the Brahma Vaivartta, the Skanda, and the Kd- 
 likd, yet the principal rites and formulae are derived 
 from an independent series of works known by the 
 collective term of Tantras. These are infinitely nu- 
 merous, and in some instances of great extent: they 
 always assume the form of a dialogue between SIVA 
 and his bride, in one of her many forms, but mostly 
 as UMA and PARVATI, in which the goddess questions 
 the god as to the mode of performing various ceremo- 
 nies, and the prayers and incantations to be used in 
 them. These he explains at length, and under solemn 
 cautions that they involve a great mystery on no ac- 
 count whatever to be divulged to the profane. 
 
 The followers of the Tantras profess to consider 
 them as a fifth Veda, and attribute to them equal an- 
 tiquity and superior authority 1 . The observances they 
 prescribe have, indeed, in Bengal almost superseded 
 the original ritual. The question of their date is in- 
 
 1 Thus, in the Siva Tantra, SIVA is made to say: 
 
 u 
 
 [See Aufrecht, Catal. I, p. 91.] 
 
 "The five Scriptures issued from my five mouths, and were 
 the east, west, south, north, and upper. These five are known 
 as the paths to final liberation. There are many Scriptures, but 
 none are equal to the Upper Scripture." Kulluka Bhaita, com- 
 menting on the first verse of the second chapter of Manu , says : 
 the Sruti is two-fold Vaidika and Tdntrika: 
 
 u
 
 OF THE HINDUS. 249 
 
 volved in considerable obscurity. From the practices 
 described in some of the Purdhas, particularly that 
 of the Dikshd or rite of initiation, in the Agni Pur ana, 
 from the specification of formulae comprising the mys- 
 tical monosyllables of the Tdntras in that and other 
 similar compilations, and from the citation of some of 
 them by name in different Paurdhic works 1 , we must 
 conclude that some of the Tantras are prior to those 
 authorities. But the date of the Purdhas themselves 
 is far from determined , and whilst some parts of them 
 may be of considerable antiquity, other portions of 
 most , if not of all , are undoubtedly subsequent to the 
 tenth century of the Christian era. It is not unlikely, 
 however, that several of the Tantras are of earlier 
 composition , especially as we find the system they in- 
 culcate included by ANANDAGIEI, in his life of SAN- 
 KAEACHARYA, amongst the heterodoxies which that 
 Legislator succeeded in confuting. On the other hand 
 there appears no indication of Tdntrika notions in the 
 
 1 As in the Kurma Pur ana the Kapdla, Bhairava, Vdma and 
 Ydmala, and the Pdnchardtra in the Vardha: we have also a 
 number mentioned in the Sankara Vijaya, of both Anandagiri 
 and Mddhava, as the Siva Gitd, Siva Sanhitd, Eudra Ydmala, 
 and Siva Rahasya. It is also said in Anandagiri' & work, that 
 the Brdhmanas were cursed by Gdyatri, to become Tdntrikas in 
 the Kali age: 
 
 II 
 
 "She being angry said to them: in the Kali age, after aban- 
 doning the Veda ritual, become followers of the Tdntrika obser- 
 vances."
 
 250 RELIGIOUS SECTS 
 
 Mahdbhdrat, and the name of Tantra, in the sense of 
 a religious text book, does not occur in the vocabu- 
 lary of AAIARA SINHA. It may therefore be inferred, 
 that the system originated at some period in the early 
 centuries of Christianity, being founded on the pre- 
 vious worship of the female principle, and the prac- 
 tices of the Yoga with the Mantras, or mystical for- 
 mulae of the Vedas. It is equally certain that the 
 observances of the Tantras have been carried to 
 more exceptionable extremes in comparatively modern 
 times ; and that many of the works themselves are of 
 recent composition. They appear also to have been 
 written chiefly in Bengal and the Eastern districts, 
 many of them being unknown in the West and South 
 of India, and the rites they teach having there failed 
 to set aside the ceremonies of the Vedas , although 
 they are not without an important influence upon the 
 belief and the practices of the people. 
 
 The Tantras are too numerous to admit in this 
 place of their specification , but the principal are the 
 Sydmd Rahasya, Rudra Ydmala, Mantra Mahodadhi, 
 Sdradd Tilaka, and Kdlikd Tantra, whilst the Kula- 
 chuddmani, Kuldrnava, and similar works, are the 
 chief authorities of one portion of the Sdktas, the sect 
 being divided into two leading branches, the Dak- 
 shindchdris and Vdmdchdris, or followers of the right 
 hand and left hand ritual. 
 
 DAKSHINAS, or BHAKTAS. 
 
 When the worship of any goddess is performed in
 
 OF THE HINDUS. 251 
 
 a public manner, and agreeably to the Vaidik or Pau- 
 rdhic ritual 1 , it does not comprehend the impure prac- 
 tices which are attributed to a different division of 
 the adorers of SAKTI, and which are particularly pre- 
 scribed to the followers of this system. In this form it 
 is termed the Dakshina, or right hand form of wor- 
 ship 2 . The only observance that can be supposed to 
 form an exception to the general character of this 
 mode is the Bali, an offering of blood, in which rite 
 a number of helpless animals, usually kids, are annu- 
 ally decapitated. In some cases life is offered without 
 shedding blood, when the more barbarous practice is 
 adopted of pummelling with the fists the poor animal 
 to death: at other times blood only is offered without 
 injury to life. These practices, however, are not con- 
 sidered as orthodox , and approach rather to the ritual 
 
 1 The peculiarities of this sect are described in the Dakshind- 
 chdra Tantra Raja, a modern summary of the system, by Kdsindth : 
 according to this authority: 
 
 "The ritual declared in the Tantras of the Dakshindchdras is 
 pure and conformable to the Vedas." 
 
 || 
 
 T *T= ^T^T II 
 
 "The Vdma ritual, although declared by me, was intended 
 for Sudras only. A Brahman, from receiving spirituous liquor, 
 forfeits his Brahmanical character let it not be done let it 
 not ever be done. Goddess, it is brutality, never let it be 
 practiced."
 
 252 RELIGIOUS SECTS 
 
 of the Vdmachdris 1 , the more pure Bali consisting of 
 edible grain, with milk and sugar. Animal victims 
 are also offered to DEVI, in her terrific forms only, as 
 KALI or DURGA. The worship is almost confined to a 
 few districts; and, perhaps, is carried to no great 
 extent. 
 
 Although any of the goddesses may be objects of 
 the Sdkta worship, and the term Sakti comprehends 
 them all, yet the homage of the Sdktas is almost re- 
 stricted to the wife of SIVA , and to SIVA himself as 
 identified with his consort 2 . The sect is in fact a ra- 
 
 M<n-=i**ti+ff^"?n ii 
 
 "The Bali is of two kinds, Edjasa and Sdttvika; the first 
 consists of meat, and includes the three kinds of flesh; the second 
 of pulse and rice-milk, with the three sweet articles, (ghee, honey, 
 and sugar ,) let the Brahman, always pure , offer only the Sdt- 
 tvika Bali.' 1 '' 
 
 The Brahmavaivartta also observes: "The animal sacrifices, 
 it is true, gratify DURGA; but they, at the same time, subject 
 the sacrificer to the sin which attaches to the destroyer of animal 
 life. It is declared by the Vedas, that he who slays an animal 
 is hereafter slain by the slain." 
 
 "The joint form of SIVA and SAKTI is to be worshipped by the 
 virtuous. Whoever adores SAKTI, and offers not adoration to 
 SIVA, that Mdntrika is diseased: he is a sinner, and hell will 
 be his portion." For it appears that some of the Sdktas elevate
 
 OF THE HINDUS. 253 
 
 mification from the common Saiva stock, and is re- 
 ferred to SIVA himself as its institutor. In the Tantras, 
 as has been noticed, he appears as its professor, ex- 
 pounding to PARVATI the mantras, tenets, and obser- 
 vances of the Sdkta worship , whether of the right or 
 left hand description. 
 
 The worship of DEVI, thus naturally resulting from 
 the works on which the Sdkta doctrines are founded, 
 is one of considerable antiquity and popularity. Laying 
 aside all uncertain and fabulous testimony, the ado- 
 ration of Vindhyd Vdsini, near Mirzapur 1 , has existed 
 for more than seven centuries, and that of Jvdldmukhi 
 at Nagarko't very early attracted Mohammedan per- 
 secution 2 . These places still retain their reputation, 
 and are the objects of pilgrimage to devout Hindus. 
 On the eighth of the dark fortnight of Chaitra and 
 
 the SAKTI above the SAKTIMAN, or deity: thus the Vdmis, in 
 the Sankara Vijaya, say: 
 
 "SAKTi gives strength to SIVA, without her he could not stir 
 a straw. She is, therefore, the cause of SIVA." 
 
 And again: "of the two objects which are eternal the greater 
 is the SAKTI." 
 
 1 It is frequently mentioned in the Vrihat Kathd; the age of 
 which work is ascertained to be about seven centuries. Nagarkot 
 was taken by FIROZ the 3d, in 1360 (Dow 2, 55), at which time 
 the goddess Jvdldmukhi was then worshipped there. 
 
 2 For a full account of both the work of Mr. WARD may be 
 advantageously consulted II, 89 to 96, and 125 to 131.
 
 254 RELIGIOUS SECTS 
 
 Kdrtik in particular a numerous assemblage of pil- 
 grims takes place at them. 
 
 The adoration of KALI, orDuRGA, is however parti- 
 cularly prevalent in Bengal, and is cultivated with 
 practices scarcely known in most other provinces. 
 Her great festival, the Dasahard, is in the West of 
 India marked by no particular honors, whilst its cele- 
 bration in Bengal occupies ten days of prodigal ex- 
 penditure. This festival, the Durgd Pujd, is now well 
 known to Europeans, as is the extensive and popular 
 establishment near Calcutta, the temple of KALI at 
 Kali Ghdl. The rites observed in that place, and at 
 the Durgd Pujd, however, almost place the Bengali 
 Sdktas amongst the Vdmdchdris, notwithstanding the 
 rank assigned them in the Dakshindchdri Tantrardja, 
 which classes the Gauras with the Keralas and Kash- 
 mir ians, as the three principal divisions of the purer 
 worshippers of SAKTI. 
 
 VAMIS, or VAMACHARIS. 
 
 The Vdmis mean the left hand worshippers, or those 
 who adopt a ritual contrary to that which is usual, 
 and to what indeed they dare publicly avow l . They 
 worship DEVI, the Sakti of SIVA, but all the goddesses, 
 
 1 The following verse is from the Sydmd Eahasya: 
 
 "Inwardly Sdktas, outwardly Saivas, or in society nominally 
 Vaishnavas, the Kaulas assuming various forms, traverse the 
 earth."
 
 OP THE HINDUS. 255 
 
 as LAKSHMI, SAEASVATI, the Mdtris, theNdyikds, the 
 Yoginis, and even the fiend-like Ddkinis and Sdkinis, 
 are admitted to a share of homage. With them, as 
 well as with the preceding sect, SIVA is also an object 
 of veneration, especially in the form of BHAIRAVA, 
 with which modification of the deity it is the object 
 of the worshipper to identify himself 1 . 
 
 The worship of the Vdmdchdris is derived from a 
 portion of the Tantras : it resolves itself into various 
 subjects, apparently into different sects, of which that 
 of the Kaula, or Kulina, is declared to be pre-eminent 2 . 
 The object of the worship is, by the reverence of DEVI 
 or SAKTI, who is one with SIVA, to obtain supernatural 
 
 si 
 
 11 
 
 "I am Bhairava, I am the omniscient, endowed with qualities. 
 Having thus meditated, let the devotee proceed to the Kula 
 worship." Sydmd Eahasya. 
 
 II 
 
 "The Vedas are pre-eminent over all works, the Vaishnava 
 sect excels the Vedas, the Saiva sect is preferable to that of 
 VISHNU, and the right hand SAKTA to that of SIVA the left 
 hand is better than the right hand division, and the Siddhdnta is 
 better still the Kaula is better than the Sidhhdnta, and there is 
 none better than it." Kuldrnava. The words Kaula and Kulina 
 are both derivatives from Kula, family; and the latter is espe- 
 cially applied to imply of good or high family : these terms have 
 been adopted to signify, that those who follow this doctrine are 
 not only of one, but of an exalted race.
 
 256 RELIGIOUS SECTS 
 
 powers in this life, and to be identified after death 
 with SIVA and SAKTI. 
 
 According to the immediate object of the worshipper 
 is the particular form of worship; but all the forms 
 require the use of some or all of the five Makdras *, 
 Mdnsa, Matsya, Madya, Maithuna, and Mudrd, flesh, 
 fish, wine, women, and certain mystical gesticulations. 
 Suitable Mantras are also indispensable, according to 
 the end proposed, consisting of various unmeaning 
 monosyllable combinations of letters of great imaginary 
 efficacy 2 . 
 
 1 They are thus enumerated in the Sydmd Rahasya: 
 
 "Wine, flesh, fish, Mudrd, and Maithuna, are the five -fold 
 Makdra, wliich takes away all sin." [See also Prariatosharii , Calc. 
 edition, p. 277, a.] 
 
 2 Many specimens might be given, but one will be here suffi- 
 cient. It is the combination H and S as ^J, and is one of the 
 very few to which any meaning is attempted to be given: it is 
 called the Prdsdda Mantra, and its virtues and import are thus 
 described in the Kuldrnava [chapter 3] : 
 
 I 
 
 n 
 
 n 
 
 "He who knows the excellent Prdsdda Mantra, that was pro- 
 mulgated by the fifth Veda, (the Tantras) and which is the su- 
 preme form of us both , he is himself SIVA: this Mantra is present 
 in all beings that breathe, from SIVA to a worm, and exists in 
 states of expiration and inspiration." The letter H is the ex- 
 pirated, and S the inspirated letter, and as these two acts con- 
 stitute life, the Mantra they express is the same with life: the
 
 OF THE HINDUS. 257 
 
 Where the object of the ceremony is to acquire an 
 interview with and control over impure spirits, a dead 
 body is necessary. The adept is also to be alone, at 
 midnight, in a cemetery or place where bodies are 
 burnt or buried, or criminals executed: seated on the 
 corpse he is to perform the usual offerings , and if he 
 does so without fear, the Bhutas, the Yoginis, and 
 other male or female goblins become his slaves. 
 
 In this, and many of the observances practiced, 
 solitude is enjoined; but all the principal ceremonies 
 comprehend the worship of SAKTI, and require for 
 that purpose the presence of a female as the living 
 representative and the type of the goddess. This 
 worship is mostly celebrated in a mixed society, the 
 men of which represent Bhairavas or Viras, and the 
 women Bhairavis and Ndyikds. The SAKTI is per- 
 sonated by a naked female, to whom meat and wine 
 are offered, and then distributed amongst the assistants, 
 the recitation of various Mantras and texts , and the 
 performance of the Mudrd, or gesticulations with the 
 fingers, accompanying the different stages of the cere- 
 mony, and it is terminated with the most scandalous 
 
 animated world would not have been formed without it, and 
 exists but as long as it exists , and it is an integral part of the 
 universe, without being distinct from it, as the fragrance of 
 flowers, and sweetness of sugar, oil of Sesamum seed, and 
 SAKTI of SIVA. He who knows it needs no other knowledge 
 he who repeats it need practice no other act of adoration. 
 The authority quoted contains a great deal more to the same 
 purpose. 
 
 17
 
 258 RELIGIOUS SECTS 
 
 orgies amongst the votaries 1 . The ceremony is en- 
 titled the Sri Chakra, or Purndbhisheka , the Ring, 
 or Full Initiation. 
 
 1 It might have been sufficient to have given this general 
 statement, or even to have referred to the similar but fuller ac- 
 count of Mr. WARD : his information was however merely oral, 
 and may therefore be regarded as unsatisfactory ; and as it seems 
 to be necessary to show that the charge is not altogether un- 
 founded, I shall subjoin the leading rites of the Sakli Sodhana, 
 or Sri Chakra, as they are prescribed in the Devi Bahasya, a 
 section of the Eudra Ydmala. 
 
 SAKTI SODHANA. 
 
 The object of the ceremony should be either: 
 
 II 
 
 [The Prdnatoshani in which (p. 360, b) the first 3 lines are quoted 
 has instead of the fourth line the following : 
 
 ll] 
 
 "A dancing girl, a female devotee, a harlot, a washerwoman, 
 or barber's wife, a female of the Brdhmanical or Sudra tribe, a 
 flower girl, or a milk maid." It is to be performed ad midnight, 
 with a party of eight, nine, or eleven couple, as the Bhairavas 
 and Bhairavis. 
 
 Appropriate Mantras are to be used, according to the de- 
 scription of the person selected for the Sakti, who is then to be 
 worshipped , according to prescribed form : she is placed disrobed, 
 but richly ornamented, on the left of a circle (Chakra) described
 
 OP THE HINDUS. 259 
 
 The occurrence of these impurities is certainly coun- 
 tenanced by the texts, which the sects regard as 
 
 for the purpose, with various Mantras and gesticulations, and is 
 to be rendered pure by the repetition of different formulas. 
 
 Being finally sprinkled over with wine, the act being sanctified 
 by the peculiar Mantra, 
 
 The Sakti is now purified, but if not previously initiated, she 
 is to be further made an adept by the communication of the 
 radical Mantra whispered thrice in her ear, when the object of 
 the ceremony is complete: 
 
 u 
 
 The finale is what might be anticipated, but accompanied 
 throughout with Mantras and forms of meditation suggesting 
 notions very foreign to the scene. 
 
 17
 
 260 RELIGIOUS SECTS 
 
 authorities, and by a very general belief of their oc- 
 currence. The members of the sect are enjoined se- 
 crecy, which, indeed, it might be supposed they would 
 observe on their own account, and, consequently, will 
 not acknowledge their participation in such scenes. 
 They will not, indeed, confess that they are of the 
 Sdkta sect, although their reserve in this respect is 
 said, latterly, to be much relaxed. It is contrary, 
 however, to all knowledge of the human character, to 
 admit the possibility of these transactions in their 
 fullest extent; and, although the worship of the SAKTI, 
 according to the above outline, may be sometimes 
 performed , yet there can be little doubt of its being 
 practiced but seldom, and then in solitude and secrecy. 
 In truth, few of the ceremonies, there is reason to 
 believe, are ever observed; and, although the Chakra 
 is said to be not uncommon , and by some of the zeal- 
 lous Sdktas it is scarcely concealed, it is usually noth- 
 ing more than a convivial party, consisting of the 
 members of a single family, or at which men only are 
 assembled, and the company are glad to eat flesh and 
 drink spirits 1 , under the pretence of a religious ob- 
 
 era: 
 
 1 The zeal that is prescribed might suit some more civilized 
 associations:
 
 OF THE HINDUS. 261 
 
 servance. In justice to the doctrines of the sect, it is 
 to be observed that these practices , if instituted merely 
 for sensual gratification, are held to be as illicit and 
 reprehensible as in any other branch of the Hindu 
 faith 1 . 
 
 ii 
 
 Let him pledge the wine cup again and again, 
 Till he measures his length on the ground. 
 Let him rise and once more the goblet drain, 
 And with freedom for aye, from a life of pain, 
 Shall the glorious feat be crowned. 
 
 1 The Kuldrnava has the following and many similar passages ; 
 they occur constantly in other Tantras: 
 
 n<!itnl<<' MrvH^fo^nSm: II 
 f%flf 
 
 u 
 
 "Many false pretenders to knowledge, and who have not 
 been duly initiated, pretend to practice the Kaula rites; but if 
 perfection be obtained by drinking wine, independently of my 
 commands, then every drunkard is a saint: if virtue consist in 
 eating flesh, then every carnivorous animal in the world is vir- 
 tuous: if eternal happiness be derived from sexual intercourse, 
 then all beings will be entitled to it: a follower of the Kula 
 doctrine is blameless in my sight, if he reproves those of other
 
 262 RELIGIOUS SECTS 
 
 The followers are considered as very numerous, 
 especially amongst the Brahmanical tribe: all classes 
 are however admissible, and are equal and alike at 
 the ceremonies of the sect. In the world 1 they re- 
 sume their characteristic distinctions, and wear the 
 sectarial marks, and usually adopt the outward wor- 
 ship of any other division, whether orthodoxical or 
 heretical. When they assume particular insignia, they 
 are a semi -circular line or lines on the forehead, of 
 red saunders or vermillion, or a red streak up the 
 middle of the forehead, with a circular spot of red at 
 the root of the nose. They use a rosary of Rudrdksha 
 
 creeds who quit their established observances those of other 
 sects who use the articles of the Kaula worship, shall be con- 
 demned to repeated generations as numerous as the hairs of the 
 body." In fact, the texts of Manu are taken as authorities for 
 the penance to be performed for the crimes of touching, smelling, 
 looking at , or tasting the forbidden articles , except upon religious 
 occasions , and when they are consecrated by the appropriate texts. 
 It is only to be added, that if the promulgators of these 
 doctrines were sincere, which is far from impossible, they must 
 have been filled with a strange phrenzy, and have heen strangely 
 ignorant of human nature. 
 
 "Whilst the Bhairavi Tantra is proceeding, all castes are Brah- 
 mans when it is concluded, they are again distinct." Sydmd 
 Bahasya. According to WARD , such of them as avow their creed, 
 leading at the same time a mendicant life, are termed Vyaktd- 
 vadhutas, or they who are openly free from restraints : those who 
 conceal their creed and observe its practices in privacy are termed 
 Gupt dvadhutas , the liberated in secret. II, 296.
 
 OF THE HINDUS. 263 
 
 seeds, or of coral beads, but of no greater length than 
 may be concealed in the hand, or they keep it in a 
 small purse, or a bag of red cloth. In worshipping 
 they wear a piece of red silk round the loins , and de- 
 corate themselves with garlands of crimson flowers. 
 
 KANCHULIYAS. 
 
 This is a sect of which the existence may be ques- 
 tioned , notwithstanding the assertion that it is not un- 
 common in the South of India. The worship is that 
 of SAKTI, and the practices are similar to those of the 
 Kaulas, or Vdmdchdris. It is said to be distinguished 
 by one peculiar rite, the object of which is to con- 
 found all the ties of female alliance, and to enforce 
 not only a community of women amongst the votaries, 
 but disregard even to natural restraints. On occasions 
 of worship the female votaries are said to deposit 
 their upper vests* in a box in charge of the Guru. 
 At the close of the usual rites the male worshippers 
 take each a vest from the box, and the female to 
 whom the garment appertains, be she ever so nearly 
 of kin to him , is the partner for the time of his licen- 
 tious pleasures 1 . 
 
 * [Called Kanchuli in Tamil; hence the name of the sect.] 
 
 1 This sect appears in the Sankara Vijaya, as the Uchchhishia 
 Ganapati, or Hairamba sect, who declare that all men and all 
 women are of one caste, and that their intercourse is free from fault. 
 
 : i
 
 264 RELIGIOUS SECTS 
 
 KARARL 
 
 The Kardri is the worshipper of DEVI, in her ter- 
 rific forms, and is the representative of the Aghora 
 Ghanta andKdpdlika 1 , who as lately only as seven or 
 eight centuries ago, there is reason to suppose, sacri- 
 ficed human victims to KALI, CHAMUNDA, CHHINNA- 
 MASTAKA, and other hideous personifications of the 
 Sakti of SIVA. The attempt to offer human beings in 
 the present day, is not only contrary to every known 
 ritual, but it would be attended with too much peril 
 to be practiced , and consequently it cannot be believed 
 that this sect is in existence : the only votaries , if any 
 there be, consisting of the miscreants who, more for 
 
 The same sort of story is told, but apparently with great in- 
 justice, of the Mohammedan Vyavahdris or Bohras, and of a less 
 known Mohammedan sect, the Chiraghkesh: something of the same 
 kind was imputed to the early Christians by their adversaries. 
 
 1 The following description of the Kdpdlika is from the San- 
 kara Vijaya of Anandagiri: 
 
 "His body is smeared with ashes from a funeral pile, around 
 his neck hangs a string of human skulls, his forehead is streaked 
 with a black line, his hair is wove into the matted braid, his 
 loins are clothed with a tiger's skin, a hollow skull is in his 
 left hand (for a cup), and in his right he carries a bell, which 
 he rings incessantly, exclaiming aloud, Ho, Sambhu, Bhairava 
 ho lord of Kali." [See also Prabodhachandr., ed. Brockhaus, 
 Act IH, p. 53, v. 10.]
 
 OF THE HINDUS. 265 
 
 pay than devotion , inflict upon themselves bodily tor- 
 tures, and pierce their flesh with hooks or spits, run 
 sharp pointed instruments through their tongues and 
 cheeks, recline upon beds of spikes, or gash them- 
 selves with knives, all which practices are occasionally 
 met with throughout India, and have become familiar 
 to Europeans from the excess to which they are carried 
 in Bengal at the Char ok Pujd, a festival which, as a 
 public religious observance, is unknown anywhere 
 else, and which is not directed nor countenanced by 
 any of the authorities of the Hindus , not even by the 
 Tantras. 
 
 MISCELLANEOUS SECTS. 
 
 The sects that have been described are those of the 
 regular system, and particularly of what may be called 
 Brahmanical Hinduism, emanating, more or less di- 
 rectly, from the doctrines of the original creed. Be- 
 sides these there are a number which it is not so easy 
 to class , although they are mostly referable to a com- 
 mon source, and partake, in many respects, of the same 
 notions, especially of those of a Vaishhava and Ve- 
 ddnta tendency. They exist in various degrees of 
 popularity, and date from various periods, and in 
 most instances owe their institution to enthusiastic or 
 contemplative individuals, whose biography is yet 
 preserved consistenly enough by tradition. 
 
 This is not the case, however, with the first two 
 on the list the Saurapdtas and Gdnapdtas: these
 
 266 RELIGIOUS SECTS 
 
 are usually, indeed, ranked with the preceding divi- 
 sions, and make with the Vaishhavas, Saivas, and 
 Sdktas the five orthodox divisions of the Hindus: they 
 are of limited extent and total insignificance. 
 
 SAURAPATAS, or SAURAS. 
 
 The Saurapdtas are those who worship SURYAPATI, 
 the Sun-god, only; there are a few of them, but very 
 few, and they scarcely differ from the rest of the 
 Hindus in their general observances. The Tilaka, 
 or frontal mark, is made in a particular manner, with 
 red sandal, and the necklace should be of crystal : 
 these are their chief peculiarities : besides which they 
 eat one meal without salt on every Sunday, and each 
 Sankrdnti, or the sun's entrance into a sign of the 
 Zodiac: they cannot eat either until they have beheld 
 the sun , so that it is fortunate that they inhabit his 
 native regions. 
 
 GANAPATYAS. 
 
 These are worshippers of GANESA, or GANAPATI, 
 and can scarcely be considered as a distinct sect: all 
 the Hindus, in fact, worship this deity as the obviator 
 of difficulties and impediments, and never commence 
 any work, or set off on a journey, without invoking 
 his protection. Some, however, pay him more parti- 
 cular devotion than the rest, and these are the only 
 persons to whom the classification may be considered 
 applicable. GANESA however, it is believed, is never 
 exclusively venerated, and the worship, when it is
 
 OF THE HINDUS. 267 
 
 paid, is addressed to some of his forms, particularly 
 those of Vaktratunda and Dhundhirdj. 
 
 NANAK SHAHiS. 
 
 A sect of much greater importance is that which 
 originated with NANAK SHAH, and which, from bear- 
 ing at first only a religious character, came, in time, 
 to be a political and national distinction , through' the 
 influence of Mohammedan persecution and individual 
 ambition. The enterprising policy of GOVIND SINK and 
 the bigotry of AUHANGZEB converted the peaceful tenets 
 of NANAK into a military code, and his speculative dis- 
 ciples into the warlike nation of the Sikhs. It is not, 
 however, in their political capacity that we are now 
 to consider them, but as the professors of a peculiar 
 form of faith, which branches into various sub- divi- 
 sions, and is by no means restricted to the Punjab. 
 At the same time it is unnecessary to detail the tenets 
 and practices of the Sikhs, as that has been already 
 performed in a full and satisfactory manner. 
 
 The Sikhs, or Ndnak Shdhis, are classed under 
 seven distinctions, all recognising Ndnak as their 
 primitive instructor, and all professing to follow his 
 doctrines , but separated from each other by variations 
 of practice , or by a distinct and peculiar teacher. Of 
 these the first is the sect of the Uddsis. 
 
 UDASIS. 
 
 These may be regarded as the genuine disciples of 
 Ndnak, professing, as the name denotes, indifference
 
 268 RELIGIOUS SECTS 
 
 to worldly vicissitudes. They are purely religious cha- 
 racters devoting themselves to prayer and meditation, 
 and usually collected in Sangats, colleges or convents ; 
 they also travel about to places of pilgrimage, gener- 
 ally in parties of some strength. Individuals of them 
 are to be met with in most of the chief cities of Hin- 
 dustan, living under the patronage of some man of 
 rank or property; but in all situations they profess 
 poverty, although they never solicit alms ; and although 
 ascetics, they place no merit in wearing mean gar- 
 ments or dispensing altogether with clothes. On the 
 contrary, they are, in general, well dressed, and, 
 allowing the whiskers and beard to grow, are not un- 
 frequently of a venerable and imposing appearance. 
 Though usually practicing celibacy, it does not ap- 
 pear to be a necessary condition amongst the Sikhs 
 to be found in the Gangetic provinces : they are usually 
 the ministrant priests; but their office consists chiefly 
 in reading and expounding the writings of NANAK and 
 G-OYIND SINH , as collected in the Adi Granth and Das 
 Padshah kd granth. The perusal is enlivened by the 
 chanting, occasionally, of Hindi Padas and Rekhtas, 
 the compositions of KABIR, MIRA BAI, SUR DAS, and 
 others. With that fondness for sensible objects of 
 reverence which characterises the natives of India, 
 the Book is also worshipped, and Rupees, flowers, and 
 fruits are presented by the votaries, which become, 
 of course, the property of the officiating UdasL In 
 return, the Uddsi not uncommonly adopts the pre- 
 sentation of the Prdsdda, and at the close of the cere-
 
 OF THE HINDUS. 269 
 
 mony sweetmeats are distributed amongst the con- 
 gregation. In some of the establishments at Benares 
 the service is held in the evening after sunset, and 
 the singing and feasting continue through a great part 
 of the night. Many of the Uddsis are well read in 
 Sanskrit, and are able expounders of the Vedanta 
 philosophy , on which the tenets of NANAK are mainly 
 founded. 
 
 The Uddsi sect was established by DHARMACHAND, 
 the grandson of NANAK , through whom the line of the 
 Sage was continued, and his descendants, known by 
 the name of Ndnak Putras, are still found in the Pan- 
 jab, where they are treated by the Sikhs with especial 
 veneration. 
 
 The doctrine taught by NANAK appears to have 
 differed but little from that of KARIR, and to have de- 
 viated but inconsiderably from the Hindu faith in 
 general. The whole body of poetical and mythological 
 fiction was retained, whilst the liberation of the spirit 
 from the delusive deceits of Mdyd, and its purification 
 by acts of benevolence and self-denial, so as to make 
 it identical even in life with its divine source, were 
 the great objects of the devotee. Associated with these 
 notions was great chariness of animal life, whilst with 
 NANAK, as well as with KABIR, universal tolerance 
 was a dogma of vital importance, and both laboured 
 to persuade Hindus and Mohammedans that the only 
 essential parts of their respective creeds were common 
 to both , and that they should discard the varieties of 
 practical detail, or the corruptions of their teachers
 
 270 RELIGIOUS SECTS 
 
 for the worship of one only Supreme, whether he was 
 termed Allah or Hari. How far these doctrines are 
 still professed by the Ndnak Shdhis, may be inferred 
 from the translations in the eleventh volume of the 
 Researches, to which the following may be added as 
 part of the service solemnized at the Sikh Sang at, at 
 Benares. 
 
 HYMN. 
 
 Thou art the Lord to thee be praise. 
 
 All life is with thee. 
 
 Thou art my parents, I am thy child 
 
 All happiness is derived from thy clemency. 
 
 No one knows thy end. 
 
 Highest Lord amongst the highest 
 
 Of all that exists Thou art the regulator. 
 
 And all that is from thee obeys thy will. 
 
 Thy movements thy pleasure thou only knowest. 
 
 Ndnak, thy slave, is a free-will offering unto thee. 
 
 The Priest then says 
 Meditate on the Sdheb of the Book , and exclaim Wah Guru. 
 
 The People accordingly repeat 
 Wah Guru Wah Guru ki fateh. 
 
 The Priest- 
 Meditating on Rdmachandra, exclaim Wah Guru. 
 
 The People 
 Wah Guru Wah Guru ki fateh. 
 
 HYMN. 
 
 Love, and fix thy whole heart upon Him 
 The world is bound to thee by prosperity 
 No one is another's. 
 
 Whilst prosperity endures many will come, 
 And sit with thee and surround thee;
 
 OF THE HINDUS. 271 
 
 But in adversity they will fly, 
 
 And not one will be near thee. 
 
 The woman of the house who loves thee, 
 
 And is ever in thy bosom, 
 
 When the spirit quits the body, 
 
 Will fly with alarm from the dead. 
 
 Such is the way of the world 
 
 With all on which we place affection; 
 
 Do thou, Ndnak, at thy last hour, 
 
 Rely alone upon Hari. 
 
 Priest as before 
 Meditating on the Saheb of the Book , &c. 
 
 People as before 
 Wah Guru, &c. 
 
 HYMN. 
 
 My holy teacher is he who teaches clemency 
 The heart is awake withiu: who seeks may find. 
 Wonderful is that rosary, every bead of which is the breath. 
 Lying apart in its arbour, it knows what cometh to pass. 
 The Sage is he who is merciful; the merciless is a butcher. 
 Thou wieldest the knife and regardlessly exclaimest: 
 What is a goat, what is a cow, what are animals? 
 But the Sdheb declares that the blood of all is the same. 
 Saints, Prophets, and Seers have all passed in death. 
 Ndnak, destroy not life for the preservation of the body. 
 That desire of life which is in the heart do thou, brother, repress. 
 Ndnak, calling aloud, says: take refuge with Hari. 
 
 Priest as before 
 Meditating on the Sdheb, &c. 
 
 People as before 
 Wah Guru Wah Guru ki fateh* 
 
 * [For further specimens see Journal of the As. Soc. of Bengal 
 XIX, 521-33, and XX, 314-20. 487-502: Translation of the Vi- 
 chitra Natak, by Capt. G. SIDDONS.]
 
 272 RELIGIOUS SECTS 
 
 GANJ BAKHSHIS. 
 
 Of this division of the Sikhs no particulars , except 
 the name, have been ascertained. This is said to have 
 been derived from that of the founder. They are not 
 numerous nor of any note. 
 
 RAMRAYIS. 
 
 These derive their appellation from that of RAMA 
 RAY A, the son or grandson of HARI RAYA, and their 
 distinction from the other Sikhs is more of a political 
 than religious complexion. RAMA RAYA disputed the 
 succession to the Pontificate with HARI KRISHNA, the 
 son of HARI RAYA, and was unsuccessful. His fol- 
 lowers, however, maintain the superiority of his pre- 
 tensions, and record many miracles wrought by him 
 in proof of his sanctity. He flourished about A. D. 
 1660. The Rdmrdyis are not common in Hindustan. 
 
 SUTHRA SHAHIS. 
 
 These are more often met with than either of the 
 two preceding, and the priests are recognisable by 
 distinguishing marks. They make a perpendicular 
 black streak down the forehead, and carry two small 
 black sticks about half a yard in length , which they 
 clash together when they solicit alms. They lead a 
 vagabond life, begging and singing songs in the Pan- 
 jdbi and other dialects, mostly of a moral or mystic 
 tendency. They are held in great disrepute, however, 
 and are not unfrequently gamblers, drunkards, and
 
 OP THE HINDUS. 
 
 273 
 
 thieves. They look up to TEGH BAHADUR, the father 
 of GURU GOVIND , as their founder. 
 
 GOVIND SINHIS. 
 
 These form the most important division of the Sikh 
 community, being in fact the political association to 
 which the name is applied, or to the Sikh nation 
 generally 1 . Although professing to derive their na- 
 tional faith from Ndnak, and holding his memory in 
 veneration, the faith they follow is widely different 
 from the quietism of that reformer, and is wholly of a 
 worldly and warlike spirit. GURU GOVIND devoted his 
 followers to steel, and hence the worship of the sword, 
 as well as its employment against both Mohammedans 
 and Hindus. He also ordered his adherents to allow 
 their hair and beards to grow, and to wear blue gar- 
 ments: he permitted them to eat all kinds of flesh, 
 except that of kine, and he threw open his faith and 
 cause to all castes, to whomsoever chose to abandon 
 the institutes of Hinduism, or belief in the mission of 
 Mohammed , for a fraternity of arms and life of pre- 
 datory daring. It was then only that the Sikhs became 
 
 1 Described by Sir JOHN MALCOLM, in the eleventh volume 
 of the Asiatic Researches. The Sikh priest to whom he alludes 
 (page 198) as one of his authorities , was afterwards well known 
 to me, and was an individual every way worthy of confidence. 
 His name was Atmd Earn, and although advanced in years, he 
 was full of energy and intelligence, combining with them extreme 
 simplicity and kindliness of disposition. The old man was a 
 most favourable and interesting specimen of the Panjdbi nation 
 and disciples of Ndnak. He died a few years ago in Calcutta. 
 
 18
 
 274 RELIGIOUS SECTS 
 
 a people, and were separated from their Indian coun- 
 trymen in political constitution, as well as religious 
 tenets. At the same time the Sikhs are still, to a cer- 
 tain extent, Hindus: they worship the deities of the 
 Hindus , and celebrate ah 1 their festivals : they derive 
 their legends and literature from the same sources, 
 and pay great veneration to the Brahmans. The im- 
 press of their origin is still, therefore, strongly re- 
 tained, notwithstanding their rejection of caste, and 
 their substituting the Das Padshah kd granth 1 , the 
 compilation ofGuRuGoviND,for theF<^/rts, and Pur anas. 
 
 NIRMALAS. 
 
 These differ but little from the Uddsis, and are 
 perhaps still closer adherents to the doctrines of the 
 
 1 From the succession of Chiefs; GOVIND was tenth teacher 
 in succession from Ndnak, and flourished at the close of the 17th 
 and beginning of the 18th century. 
 
 The other standard authority of the Sikhs, the Adi Granth, is 
 a compilation chiefly of the works of Ndnak, and his immediate 
 successors , made by Arjunmal, a Sikh teacher , in the end of the 
 IGth century. As it is usually met with, however, it comprehends 
 the writings of many other individuals, many of whom are 
 Vaishnavas. At a Sikh Sangat, or Chapel , in Benares , the Book, 
 a large folio, there denominated the Sambhu Granth , was said 
 to contain the contributions of the following writers : 
 
 Ndnak, Nam Deo, Kabir, Sheikh Feridaddin , Dhanna, Rdmd- 
 nand, Pipd, Sena, Jayadeva, Phandak, Suddmd, Prahldd, Dhuru, 
 Raidds, Vibhishana, Mir a Bdi, Karma Bdi. 
 
 [Compare also G. de TASSY, hist, de la litterat. Hindoui et 
 Hindoust., I, 385 ff. Journal R. As. Soc., IX, 43 ff. Dabistan, 
 II, 246-98, Journal As. S. Bengal, XIV, 393.]
 
 OF THE HINDUS. 275 
 
 founder, as the name imports: they profess to be free 
 from all worldly soil or stain and, consequently, lead 
 a wholly religious life. They observe celibacy, and 
 disregard their personal appearance, often going nearly 
 naked. They are not, like the Uddsis, assembled in 
 colleges , nor do they hold any particular form of di- 
 vine service, but confine their devotion to speculative 
 meditation on the perusal of the writings of NANAK, 
 KABI'R, and other Unitarian teachers. They are always 
 solitary, supported by their disciples or opulent indi- 
 viduals, and are often known as able expounders of 
 the Vedanta philosophy, in which Brahmans do not 
 disdain to become their scholars. They are not very 
 numerous; but a few are almost always to be found 
 at the principal seats of Hindu wealth and learning, 
 and particularly at Benares 1 . 
 
 NAGAS. 
 The naked mendicants of the Sikhs are said to differ 
 
 1 An interesting account of the religious service of the Sikhs, 
 in their college at Patna, was published by Mr. WILKINS, in the 
 first volume of the Asiatic Researches. I witnessed a similar 
 ceremony at a Sikh establishment at Benares , and partook of the 
 Prdsdda, or sweetmeats, distributed to the assistants. Both 
 Mr. WILKINS and Sir JOHN MALCOLM notice this eating in common, 
 as if it were peculiar to the Sikh faith; but this, as elsewhere 
 observed, is not the case. It prevails with most of the Vaishnava 
 sects; but it should be remembered that it is always restricted to 
 articles which have been previously consecrated by presentation 
 to the object of worship, to the Idol, the sarcophagus, the 
 sculptured foot-marks, or the book. 
 
 18*
 
 276 RELIGIOUS SECTS 
 
 from those of the Vaishhava and Saiva sects by ab- 
 staining from the use of arms , and following a retired 
 and religious life. Except in going without clothes, 
 they are not distinguishable from the Nirmalas. 
 
 JAINS. 
 
 A satisfactory account of the religion of the Jains 
 would require a distinct dissertation, and cannot be 
 comprised within the limits necessarily assigned to 
 this general sketch of the Hindu sects. The subject 
 is of considerable interest, as affecting a very large 
 proportion of the population of India, and involving 
 many important considerations connected with the 
 history of the Hindu faith: an extended inquiry must, 
 however, be left to some further opportunity; and in 
 the meantime our attention will be confined to a few 
 observations on the peculiar tenets and practices of 
 the Jain religion, its past history, and actual condition. 
 
 Previously, however, to entering upon these subjects, 
 it may be advisable to advert briefly to what has been 
 already done towards their elucidation, and to the 
 materials which exist in the original languages for a 
 complete view. The latter are of the most extensive 
 description, whilst the labours of European writers 
 are by no means wanting to an accurate estimate of 
 the leading doctrines of the Jain faith , or to an ap- 
 preciation of the state in which it exists in various 
 parts of Hindustan. 
 
 The first authentic notices of the Jains occur in the 
 ninth volume of the Asiatic Researches, from the pens
 
 OF THE HINDUS. 277 
 
 of the late Colonel MACKENZIE, Dr. BUCHANAN, and 
 Mr. COLEBROOKE. The two first described the Jains 
 from personal acquaintance, and from their accounts 
 it appeared, that they existed, in considerable numbers 
 and respectability, in Southern India, particularly in 
 Mysore, and on the Canara Coast; that they laid 
 claim to high antiquity, and enumerated a long series 
 of religious teachers, and that they differed in many 
 of their tenets and practices from the orthodox Hindus, 
 by whom they were regarded with aversion and con- 
 tempt. A further illustration of their doctrines, and 
 a particular account of their deified teachers was de- 
 rived by Mr. COLEBROOKE from some of their standard 
 authorities , then first made known to Europeans. 
 
 Little more was published on the subject of the 
 Jains until very lately, with exception of numerous 
 but brief and scattered notices of the sect in the Pen- 
 insula, in BUCHANAN'S Travels in Mysore. Some ac- 
 count of them also occurs in Colonel WILKS' Historical 
 Sketch of the South of India, and in the work of the 
 Abbe DUBOIS. Mr. WARD has an article dedicated to 
 the Jains, in his account of the Hindus; and Mr. ERS- 
 KINE has briefly adverted to some of their peculiarities 
 in his Observations on the Cave of Elephanta, and the 
 remains of the Bauddhas in India, in the Proceedings 
 of the Bombay Literary Society. It is, however, to 
 the Transaction of the Royal Asiatic Society that we 
 are indebted for the latest and most detailed ac- 
 counts, and the papers of Mr. COLEBROOKE, Major 
 DELAMATNE, Dr. HAMILTON, Colonel FRANKLIN and
 
 278 RELIGIOUS SECTS 
 
 Major Too 1 , furnish many interesting particulars re- 
 lative to the doctrines and past or present condition 
 of the Jains. Some valuable illustration of the latter 
 subject is to be found in the Calcutta Quarterly Ma- 
 gazine 2 : some historical notices obtained from the 
 inscriptions at Abu occur in the last volume of our 
 Researches, whilst a novel and rather comprehensive 
 view of Jain literature is contained in the Catalogue of 
 Manuscripts collected by the late Colonel MACKENZIE 3 . 
 From this latter authority we learn that the litera- 
 ture peculiar to Jainas comprises a number of works 
 peculiar to the sect, the composition of their own 
 writers, and on a variety of subjects 4 . They have a 
 
 1 On the Philosophy of the Hindus , Part V, by Mr. COLE- 
 BUOOKE, Vol. I [Essays, London, 1858, 243 ff. 280 ff.]. On the 
 Srdvaks, or Jains, by Major DELAMAIN, Vol.1, 418. On Ins- 
 criptions in Jain Temples, in Behar, by Mr. COLEBROOKE, Dr. 
 HAMILTON , and Colonel FRANKLIN , Vol. 1 , 520. On the Srdvaks, 
 or Jains, by Dr. HAMILTON, Vol. I, 531. On the Religious 
 Establishments in Mewar, by Major TOD, Vol. II, 270. 
 
 3 Particularly in the Journal of a Native Traveller, from 
 Calcutta and back again through Behar. The traveller was a 
 learned Jain, in the service of Colonel MACKENZIE. There is 
 also an interesting account of a visit to the temple of PARSVANATH, 
 at Samet Sikhar. 
 
 3 Vol. I, page 144, &c. 
 
 The List comprises 44 Works : 
 
 Purdnas, 7 
 
 Charitras and Legends, 10 
 
 Ritual, Prayers, &c 18 
 
 Medicine, 1 
 
 Grammar, 2
 
 OF THE HINDUS. 279 
 
 series of works called Pur anas, as the Adi and Uttara 
 Pur anas, Chdmuhda Ray a Pur ana, and Chaturvin- 
 sati Pur aha 1 ; but these are not to be confounded 
 with the Pur anas of the Hindus-, as, although they 
 occasionally insert legends borrowed from the latter, 
 their especial object is the legendary history of the 
 Tirthankaras, or deified teachers, peculiar to the 
 sect. The chief Pur anas are attributed to JENA SENA 
 ACHARYA, whom some accounts make contemporary 
 with VIKRAMADITYA ; but the greater number, and 
 most consistent of the traditions of the South, describe 
 him as the spiritual preceptor of AMOGHAVARSHA , king 
 of Kdnchi, at the end of the ninth century of the 
 Christian era. Analogous to the Jain Purdhas are 
 works denominated Charitras, their subject being, in 
 general , the marvellous history of some Tirthankara, 
 
 Arithmetic, 2 
 
 Miscellaneous, . . , 4 
 
 1 HAMILTON says, the Digambaras have twenty-four Purdnas, 
 twenty -three giving an account of each Tirthankara, and the 
 twenty-fourth , of the whole ; but this seems to be erroneous. The 
 actions of the twenty -four Tirthankaras are described in a single 
 Pur ana, but the section devoted to each is called after him 
 severally as the Pur ana of each , as Eishabha Deva Pur ana, one 
 section of the Chdmunda Edya Pur ana. In the Adi and Uttara 
 Purdnas, forming in fact but one work, the Adi, or first part, is 
 appropriated to the first Tirthankara, whilst the Uttara, or last 
 portion, contains the accounts of all the other deified Sages. 
 There are several collections , comprehending what may be termed 
 twenty-four Purdnas ; but it does not appear that there are twenty- 
 four distinct works so denominated.
 
 280 RELIGIOUS SECTS 
 
 or some holy personage, after whom they are deno- 
 minated , as the Jinadatta Ray a Charitra, Pujyapdda 
 Charitra, and others. They have a number of works 
 explanatory of their philosophical notions and religious 
 tenets of the sect, as well as rituals of practice, and 
 a grammatical system founded on the rules of SAKA- 
 f AYANA is illustrated by glosses and commentaries. 
 The Jains have also their own writers on astronomy 
 and astrology, on medicine, on the mathematical 
 sciences, and the form and disposition of the uni- 
 verse. 
 
 This general view of Jain literature is afforded by 
 the MACKENZIE Collection, but the list there given is 
 very far from including the whole of Jain literature, 
 or even a considerable proportion. The works there 
 alluded to are, in fact, confined to Southern India, 
 and are written in Sanskrit, or the dialects of the 
 Peninsula; but every province of Hindustan can pro- 
 duce Jain compositions, either in Sanskrit or its 
 vernacular idiom, whilst many of the books, and 
 especially those which may be regarded as their scrip- 
 tural authorities, are written in the Prakrit or Md- 
 gadhi, a dialect which, with the Jains as well as the 
 Bauddhas, is considered to be the appropriate vehicle 
 of their sacred literature. 
 
 The course of time , and the multiplication of writ- 
 ings, have probably rendered it almost impossible to 
 reduce what may be considered as the sacred litera- 
 ture of the Jains to a regular system. They are said 
 to have a number of works entitled Siddhdntas and
 
 OF THE HINDUS. 281 
 
 Agamas 1 , which are to them what the Vedas are to 
 the Brahmanical Hindus; and this appears to be the 
 case, although the enumeration which is sometimes 
 made of them is of a loose and popular character, and 
 scarcely reconcileable with that to be derived from 
 written authority 2 . 
 
 1 HAMILTON enumerates eight works as the Agamas of the 
 Digambara sect, the Trailokya Sara, the Gomatisdra, Panjirdj, 
 Trailokya Dipikd, KsJiepanasdra , Tribhangisdra , and Shaipdvar, 
 attributed to the pupils of Mahdvira, He states also, that the 
 Svetdmbaras have forty-five or , as some allege , eighty-four Sid- 
 dhdntas, amongst which he specifies the Thdndngi Sutra, Jndnanti 
 Sutra, Sugorangi Sutra, Updsakadasa, Mahdpandanna, Nandi 
 Sutra, Rayapseni, Jindbhigama, Jambudwipapannatti, Surapannatti, 
 Chandrasdgarapannatti , Kalpa Sutra, Katantravibhrama Sutra, 
 Sakti Sutra, and SangraJtani Sutra. Some of these are incorrectly 
 named, and others inaccurately classed, as will be seen from 
 what follows in the text. 
 
 2 The following Works are either in my possession or in the 
 library of the Sanskrit College of Calcutta. Compositions de- 
 scriptive of the tenets or practices of the Jain religion: Bhagava- 
 tyangam. This is one of the eleven primary works, [and is en- 
 titled also in Prakrit Vivdha Pannatti, in Sanskrit Vivdha, or 
 Vivddhd Prajnapti , Instruction in the various sources of worldly 
 pain, or in the paths of virtue. It consists of lessons given to 
 GAUTAMA by MAHAVIRA, and is in Prakrit, It contains 36,000 
 stanzas. Bhagavatijanga Vritti, a Sanskrit Commentary on the 
 preceding (defective.) Thdndnga Sutra, also one of the eleven 
 Angas. Kalpa Sutra, the precepts of the Jain faith these are 
 originally 1250; but they are interspersed with legends of the 
 Tirthankaras, and especially of MAHAviRA, at the pleasure of 
 the writer, and the several copies of the work therefore differ- 
 Prakrit.
 
 282 
 
 RELIGIOUS SECTS 
 
 The author of the Abhidhana Chintdmani, a useful 
 vocabulary, HEMACHANDRA, is well known as a zealous 
 
 Kalpa Sutra Bdlabodha, a sort 
 of abridgment of the preceding. 
 Prakrit. 
 
 Kalpa Sutra Siddhdnta, the es- 
 sence of the Kalpa Sutra. 
 Prakrit. 
 
 Dasavaikdlika Sutra. Prakrit. 
 
 Ditto. Tikd. 
 
 Edyaprasna Sutra Siddhdnta. 
 Tikd. 
 
 Gautamaprashthd. Prakrit. 
 
 Sangrahini Sutra. Prakrit. 
 
 Laghu Sangrahini Sutra. 
 
 Nava Tattwa Sutra. Prakrit. 
 
 NavaTatticaPrakarana. Prakrit. 
 
 Nava TattwaBdlabodha. Prakrit. 
 
 Karma Grantha. 
 
 Jiva Vichdra. Sanskrit. 
 
 Jiva Vinaya. 
 
 Smarana Sutra. Prakrit. 
 
 Vriddhdtichdra. Prakrit. 
 
 Sinduraprakdra Tikd. Sanskrit. 
 
 Ekavinsati Sthdna. Bhdshd. 
 
 Dasak&hapanavratavidhi. Bh dsh d . 
 
 Upadesa Mala. Prakrit. 
 
 Pratikramana Vidhi. Prakrit. 
 
 Pratikramana Sutra. Bhdshd. 
 
 Chaturdasa Gunasthdna. Bhdshd. 
 
 Chaturdasa Gunandmdni. 
 
 Pakshi Sutra. Bhdshd. 
 
 Shattrinsat Karmakathd. Bhdshd. 
 
 Dharmabuddhi Chatushpddi. 
 Bhdshd. 
 
 Bdlavibodha. Bhdshd. 
 
 Upadhdnavidhi. Prakrit. 
 Ashtdhnikamahotsava. Prakrit. 
 Ashidhnikavydkhydna. 
 Mahdmuni Svddhydya. 
 Pragnasukta Muktdvali. 
 Arddhana Prakdra. 
 Pdrsvandtha Gitd. 
 Uttarddhydyana Gitd. 
 Sddhusamdchdri. 
 Srdvakdrddhana. 
 Jndnapujd. 
 Dikshdmahotsava. 
 Bdrah Vrata. 
 
 Saptavinsati Sddhu Lakshana. 
 Rdtribhojana Nishedha. 
 Sddhwapdsana Vidhi. 
 Durishashii Vdkya. 
 Kshetrasamdsa Sutra. 
 Samyaktw ddhydyana. 
 Prasnottara Eatnamdld. 
 Navakdrdnta Bdlabodha. 
 Asahyana Vidhi. 
 Santdraka Vidhi. 
 Atmdnusdsana. Bhdshd. 
 Panchdstikdya, according to the 
 
 Digambara faith. 
 Jinapratimd Stlidpana Vidhi. 
 Jalakshdlana Vidhi. 
 Sadopakdra Muktdvali. 
 Moksha Mdrga. 
 Nitisangraha. 
 Vich dramanjari. 
 Pdrsvandtha Dasabhdvavisaha. 
 Satavisabhdva.
 
 OF THE HINDUS. 
 
 283 
 
 and able propagator of the Jain doctrines in the twelfth 
 century. He was no doubt well versed in the pecu- 
 
 Anandasrdvaka Sandhi. 
 Rohinitapas. 
 Siddhdchala Pujd. 
 Pujdpaddhati. Bhdshd. 
 ilopadesa Mold. 
 Sndna Vidhi. 
 Navapattatapo Vidhi. 
 Amritdshiamitapas. 
 Devapujd. 
 Varnabhdvanasandhi. Bhdshd. 
 
 Panegrics of the Jain teachers, 
 &c., which are not unfrequently 
 repeated in the temples: 
 
 Sdnti Jina Stava. Bhdshd. 
 Vrihat Sdnti Stava. Sanskrit. 
 Mahdvira Stava. Bhdshd. 
 
 Laghu Sdnti Stava. 
 Rishabha Stava. 
 Pdrsvandtha Stava. 
 Pdrsvandtha Stuti. Prakrit. 
 Nemindtha Stava. 
 Asdnta Stava. Prakrit. 
 Ajitasdnti Stava. 
 Bhaktamaya Stotra. 
 KalydnaMandir a Stotra. Sanskrit. 
 Chaturvinsati dandakastava. 
 Sddhuvandana. 
 Satrunjaya Stava. 
 Pdrsvandtha Namaskdra. 
 Champaka Stavana. 
 Upasargahdra Stotra. 
 Guru Stava. 
 Karma Stava. 
 
 LEGENDARY TALES AND HISTORIES. 
 
 Padma Purdna. Bhdshd. 
 
 Mahdvira Charitra, which is 
 called by others portion of the 
 Trishashtisaldkdpurusha Chari- 
 ta, or Legend of the sixty-three 
 personages most eminent in 
 Jain Tradition. Sanskrit. 
 
 Nemirdjarshi Charitra. 
 
 Saldbhadra Charitra. Bhdshd. 
 
 Chitrasena Charitra, Bhdshd. 
 
 Gajasukumdra Charitra. Bhdshd. 
 
 Chandrardja Charitra. Bhdshd. 
 
 Bhaktdmara. 
 
 Sripdla Charitra. Bhdshd. 
 
 Kdlikdchdrya Kathd. 
 Samyaktwa Kaumudi. 
 Vastraddna Kathd. 
 Meghadutapdda Samasyd. 
 Avantisakumdra Charitra. 
 JRatnachuropdkhydna. 
 Mrigdvati Charitra. 
 Ratnachura Muni Chaupai. 
 
 Bhdshd. 
 
 Mrigavati Chaupai. Bhdshd. 
 Sddhu Charitra. 
 Satrunjaya Mdhdtmya. 
 Gajasinha Charitra. 
 Dasadrishtdnta Kathd.
 
 284 RELIGIOUS SECTS 
 
 liarity of the system which he taught, and may be 
 regarded as a safe guide. In his vocabulary * he spe- 
 cifies what appear to be the Jaina scriptures, at least 
 in the estimation of the Svetdmbara sect, to which he 
 belonged, and in a valuable Commentary on his own 
 work he has further particularised the works named 
 in his text. From this it appears that the principal 
 authorities of a sacred character were termed Angas, 
 and were eleven in number or, with a supplementary 
 division, twelve. They are thus enumerated and de- 
 scribed: Achdrdngam, a book teaching sacred obser- 
 vances after the practice of Vasishlha and other saints. 
 Sutrakritdngam, a work on acts imposed by positive 
 precepts. Sthdndngam, on the organs in which life 
 abides, or the ten acts essential to purity. Sama- 
 vdydngam, on the hundred Paddrthas or categories. 
 Bhagavatyangam, on the ritual, or rules for worship. 
 Jndtddharmakathd, an account of the acquisition of 
 knowledge by holy personages. Updsakadasd, rules 
 for the conduct of Srdvakas, or secular Jains, appa- 
 
 MISCELLANEOUS. 
 
 Vriddhayavana, Astronomy, 
 
 Sanskrit. 
 
 Chaturdasasvapanavichdra. 
 Trailokya Dipikd. 
 Setunjoddhar. 
 Pdthandrambhapiihikd. 
 Hastarekhdvivarana. Prakrit. 
 Ndmdvali. 
 
 * [243-8.] 
 
 Pdidvali. 
 
 Many of these are of small ex- 
 tent, but others are excee- 
 dingly voluminous, as the 
 Bhagavatyanga , Padma Pu- 
 rdna, Satrunjaya Mdhdtmya, 
 and others.
 
 OF THE HINDUS. 285 
 
 rently in ten lectures. Antakfiddasd, on the actions 
 of the Tirthankaras, in ten lectures. Anuttaropapdti- 
 kadasd, on the principal or final births of the Tir- 
 thankaras, in ten lectures. Prasnavyakaranam, Gram- 
 mar of questions , probably on the Code of the Jains. 
 Vipdkasrutam, on the fruits or consequences of actions. 
 
 With these are connected inferior Angas or Upan- 
 gas, the names of which are not specified whilst the 
 Drishtivdda, the twelfth Anga, which seems to be a 
 supplementary authority, is divided into five portions 
 entitled: Parikarma, on moral acts; Sutra, precepts 
 for conduct and life; Purvdnuyoga, on the doctrines 
 and practice of the Tirthankaras before attaining per- 
 fection; Purvagata, on the same after perfection! 
 Chulikd, on doctrines and practice not comprised in 
 the two preceding. 
 
 These different works profess to be derived from 
 the oral instructions of MAHAVIRA himself to his dis- 
 ciples, especially to GAUTAMA; but besides these a 
 class of works is enumerated by HEMACHANDRA, en- 
 titled Purvas , because they were drawn up by the 
 Ganadharas before the Angas*. There are fourteen 
 of them treating of the chief tenets of the sect, appa- 
 rently sometimes controversially, as the Astipravdda, 
 the doctrine of existence and non-existence; Jndna- 
 pravdda, the doctrine of holy knowledge; Satyapra- 
 
 Mahd Vira Char. Section 5.
 
 286 RELIGIOUS SECTS 
 
 vdda, discussion of truth; Atmapravdda, investigation 
 of spirit; Prdndvdya, nature of corporeal life; Kriyd- 
 vtidla, consequences of acts, and others 1 . They are 
 held to be the works of MAHAVIRA'S Gahas, or of that 
 Tirthankara and his predecessors, or to have ema- 
 nated from them originally, although committed to 
 writing by other hands. Some of them still exist, it 
 appears 2 , although in general their places have been 
 assumed by a list of more recent compositions. 
 
 From this brief statement it will be evident that 
 there is no want of original authorities with regard to 
 the belief, the practices , or the legends of the Jaina 
 sect. There is indeed more than a sufficiency, and 
 the vast extent of the materials is rather prejudicial 
 to the enquiry, it being impossible to consult any ex- 
 tensive proportion of what has been written, and it 
 being equally impossible without so doing to know 
 that the best guides have been selected. For such 
 accounts as are here given, the Vocabulary of HE- 
 MACHANDRA, with his own Commentary, the Mahdvira 
 Char lira of the same author, the Kalpa Sutra, the 
 Avasyakavfihad Vritta, the Bhagavatyanga Vritta, 
 Nava Tattwabodha, and Jiva Vichdra have chiefly 
 been consulted. 
 
 The leading tenets of the Jains, and those which 
 
 1 A similar enumeration of these Works occurs in the Mahd- 
 vira Charitra. 
 
 2 Thus the Thdndngisutra and Updsakadasa , of HAMILTON, 
 are no doubt the Sthdndnga and Updsakadasa of Hemachandra's 
 text; the Bhagavatyanga is in the Sanskrit College Library.
 
 OF THE HINDUS. 287 
 
 chiefly distinguish them from the rest of the Hindus, 
 are well known they are, first, the denial of the 
 divine origin and infallible authority of the Vedas; 
 secondly, the reverence of certain holy mortals who 
 acquired, by practices of self-denial and mortification, 
 a station superior to that of the gods; and thirdly, 
 extreme and even ludicrous tenderness of animal life. 
 
 The disregard of the authority of the Vedas is com- 
 mon to the Jains and the Bauddhas, and involves a 
 neglect of the rites which they prescribe: in fact, it is 
 in a great degree from those rites that an inference 
 unfavourable to the sanctity of the Vedas is drawn; 
 and not to speak of the sacrifices of animals which 
 the Vedas occasionally enjoin, the Homa, or burnt 
 offering, which forms a part of every ceremonial in 
 those works, is an abomination, as insects crawling 
 amongst the fuel, bred by the fermented butter, or 
 falling into the flame , cannot fail to be destroyed by 
 every oblation. As far however as the doctrines they 
 teach are conformable to Jain tenets, the Vedas are 
 admitted and quoted as authority. 
 
 The veneration and worship of mortals is also com- 
 mon to the Jains and Bauddhas, but the former have 
 expanded and methodised the notions of the latter. 
 The Bauddhas, although they admit an endless number 
 of earthly Buddhas to have existed, and specify more 
 than a century of names 1 , confine their reverence to 
 a comparatively small number to seven. The Jainas 
 
 1 Asiat. Researches, Vol. XVI, pages 446 to 449.
 
 288 RELIGIOUS SECTS 
 
 extend this number to twenty-four for a given period, 
 and enumerate by name the twenty-four of their past 
 age, or Avasarpini, the twenty- four of the present, 
 and the twenty- four of the age to come. The statues 
 of these, either all or in part, are assembled in their 
 temples, sometimes of colossal dimensions, and usually 
 of black or white marble. The objects held in highest 
 esteem in Hindustan are PARSVANATH and MAHAVIRA, 
 the twenty-third and twenty-fourth Jinas of the pre- 
 sent era, who seem to have superseded all their pre- 
 decessors. 
 
 The generic names of a Jaina saint express the ideas 
 entertained of his character by his votaries. He is 
 Jagatprabhu, lord of the world; Kshinakarmd, free 
 from bodily or ceremonial acts; Sarvajna, omniscient; 
 Adhttvara, supreme lord; Devddhideva, god of gods; 
 and similar epithets of obvious purport; whilst others 
 are of a more specific character, as Tirthakara, or 
 Tirthankara, Kevali, Arhat, and Jina. The first im- 
 plies one who has crossed over (Tiryate anena), that 
 is the world, compared to the ocean; Kevali is the 
 possessor of Kevala, or spiritual nature, free from its 
 investing sources of error; Arhat is one entitled to the 
 homage of gods and men , and Jina is the victor over 
 all human passions and infirmities \ 
 
 These Etymologies are from Hemachandra's Commentary [to 
 si. 24. 25., p. 292, ed. Boehtlingk and Rieu].
 
 OF THE HINDUS. 289 
 
 Besides these epithets, founded on attributes of a 
 generic character, there are other characteristics com- 
 mon to all the Jinas of a more specific nature. These 
 are termed Atisayas, or super -human attributes, and 
 are altogether thirty-six; four of them, or rather four 
 classes, regard the person of a Jina, such as the 
 beauty of his form , the fragrance of his body, the 
 white colour of his blood, the curling of his hair, its 
 non-increase, and that of the beard and nails, his ex- 
 emption from all natural impurities, from hunger and 
 thirst, from infirmity and decay: these properties are 
 considered to be born with him. He can collect around 
 him millions of beings, gods, men, and animals, in a 
 comparatively small space, his voice is audible to a 
 great distance, and his language, which is Arddha 
 Mdgadhi, is intelligible to animals, men and gods, the 
 back of his head is surrounded with a halo of light 
 brighter than the disk of the sun, and for an immense 
 interval around him, wherever he moves, there is 
 neither sickness nor enmity, storm nor dearth, neither 
 plague portents, nor war. Eleven Atisayas of this 
 kind are ascribed to him. The remaining nineteen are 
 of celestial origin , as the raining of flowers and per- 
 fumes, the sound of heavenly drums, and the menial 
 offices rendered by Indra and the gods*. 
 
 Notwithstanding the sameness of the general cha- 
 racter and identity of generic attributes, the twenty- 
 four Jinas are distinguished from each other in colour, 
 
 * [Hemachandra 1. 1. 62 - 88.] 
 
 19
 
 290 RELIGIOUS SECTS 
 
 stature, and longevity. Two of them are red, two 
 white, two blue, two black, the rest are of a golden 
 hue, or a yellowish brown. The other two peculia- 
 rities are regulated with very systematic precision, 
 and observe a series of decrement from Rishabha, the 
 first Jina, who was five hundred poles in stature, and 
 lived 8,400,000 great years, to Mahdvira, the 24th, 
 who had degenerated to the size of man , and was not 
 more than forty years on earth. These peculiarities 
 have been detailed by Mr. COLEBROOKE, in the ninth 
 volume of the Researches, and he draws a probable 
 inference from the return to reason in the stature and 
 years of the two last Jinas, that they alone are to be 
 considered as historical personages. The rest are the 
 creatures of fiction. The notion of decreasing lon- 
 gevity, like that of the existence of human beings, 
 superior to the gods, is common to the Bauddhas 1 . 
 There is also great similarity in the general tenor 
 
 1 A comparison of the Jain and Bauddha series suggests 
 strong confirmation of the opinion that the Jain legends are only 
 Bauddha notions exaggerated. The ages of the seven Buddfias 
 run thus : Vipasyi, 80,000 Years. 
 
 Sikhi, 70,000 ditto. 
 
 Visvabhu, 60,000 ditto. 
 
 Krakuchchhanda, 40,000 ditto. 
 
 Kanaka, 30,000 ditto. 
 
 Kdsyapa, 20,000 ditto. 
 
 Sdkya, 100 ditto. 
 
 A. R. Vol. XVI, p. 453. The last Jina but one, or Pdrsvandth, 
 lived, like Sdkya, 100 years. [See also A. Weber, Ueber das 
 Satrunjaya Mahatmyam. Leipzig : 1858 , p. 3 , and C. F. Koeppen, 
 die Religion des Buddha, I, p. 314 ff.]
 
 OF THE HINDUS. 291 
 
 of the legends related of each of the Jinas. They are 
 all born a number of times, and in a variety of cha- 
 racters, before they arrive at the state of a Tirthan- 
 kara: after which, as their attainment of divine know- 
 ledge is the work of self-denial and ascetic meditation, 
 we need not expect much varied incident in their ad- 
 ventures. A sketch of the life of MAHAVIRA, from the 
 Mahdvira Charitra , will convey some notion of their 
 ordinary history, whilst further illustration may be 
 derived from an abstract of the Pdrsvandtha Charitra, 
 or life of PARSVANATH, in the Royal Asiatic Society's 
 Transactions *. 
 
 LIFE OF MAHAVIRA. 
 
 The twenty- fourth Tirthankara MAHAVIRA'S first 
 birth, which occurred at a period indefinitely remote, 
 was as NAYASARA, head man of a village, in the country 
 of Vijaya, subject to SATRUMARDANA. His piety and 
 humanity elevated him next to the heaven called Sau- 
 dharma, where he enjoyed happiness for some oceans 
 of years. He was next born as MARICH[, the grandson 
 of the first Tirthankara RISHABHA, then transferred 
 to the Brahmaloka, whence he returned to earth as a 
 worldly-minded and sensual Brahman, the conse- 
 quence of which was his repeated births in the same 
 caste , each birth being separated by an interval passed 
 in one of the Jain heavens, and each period of life 
 extending to many lakhs of years. He then became 
 VISVABHUTA, prince of Rdjagriha, and next a Vdsu- 
 
 * [I, 428.] 
 
 19*
 
 292 RELIGIOUS SECTS 
 
 deva, named TRIPRISHTHA, from having three back 
 bones: his uncle and foe in a former life, Visabhanandi, 
 was born as his Protagonist, or Prativdsudeva, named 
 ASVAGRIVA or HAYAGRIVA, and was, in the course of 
 events, destroyed by the Vdsudeva, a palpable adap- 
 tation of the Paurdnic legend of VISHNU and HAYA- 
 GRIVA. TRIPRISHTHA having put his Chamberlain cruelly 
 to death was condemned to hell, and again born as a 
 lion: he migrated through various forms, until he be- 
 came the Chakravartti PRIYAMITRA, in the division of 
 the world Mahdvideha. After a victorious reign of 
 eighty-four lakhs of years he became an ascetic for a 
 further period of a hundred lakhs, and was then trans- 
 lated to one of the higher heavens. Thence he re- 
 turned to earth in the Bharata division as NANDANA, the 
 son of JITASATRU, who adopted a life of devotion and 
 diligently adored the Jinas. After an existence of 
 twenty -five lakhs of years he was raised to the dignity 
 of king of the gods in the Pushpottara heaven, in 
 which capacity he preserved his ancient faith, offering 
 flowers to, and bathing daily the one hundred and 
 eight images of the Arhats. Such exalted piety was 
 now to meet with its reward, and the pains of exis- 
 tence were to be terminated in the person of the Tir- 
 thankara MAHAVIRA, or VARDDHAMANA. 
 
 On the return of the spirit of NANDANA to earth it 
 first animated the womb of the wife of a Brahman, 
 but MAHENDRA disapproving of the receptacle as of 
 low caste transferred it to the womb of TRISALA, wife 
 of SIDDHARTHA, of the family of Ikshvdku, and prince
 
 OF THE HINDUS. 293 
 
 of Pavana, in Bharatakshetra. MAHAVIRA was born 
 on the thirteenth of the light fortnight of Chaitra : the 
 fifty-six nymphs of the universe assisted at his birth, 
 and his consecration was performed by SAKRA, and 
 the other sixty -three Indras. The name given by his 
 father was VARDDHAMANA, as causing increase of riches 
 and prosperity , but SAKRA gave him also the appella- 
 tion of MAHAVIRA as significant of his power and su- 
 premacy over men and gods. 
 
 When arrived at maturity, MAHAVIRA was prevailed 
 upon by his parents to marry YASODA, daughter of 
 the prince SAMARAVIRA. By her he had a daughter, 
 PRIYADARSANA, who was married to JAMALI, a prince, 
 one of the Saint's pupils, and founder of a schism. 
 SIDDHARTHA and his wife died when their son was 
 twenty- eight years old , on which MAHAVIRA adopted 
 an ascetic life, the government devolving on his elder 
 brother NANDIVARDDHANA. After two years of absti- 
 nence and self-denial at home he commenced an er- 
 ratic life, and the attainment of the degree of a Jina. 
 
 During the first six years of his peregrination, 
 MAHAVIRA observed frequent fasts of several months' 
 duration, during each of which he kept his eyes fixed 
 upon the tip of his nose, and maintained perpetual 
 silence. He was invisibly attended by a Yaksha, named 
 SIDDHARTHA, who, at the command of INDRA, watched 
 over his personal security, and where speech was ne- 
 cessary acted as spokesman. At Ndldndd, a village 
 near Rdjagriha, MAHAVIRA acquired a follower named 
 GOSALA, so called from his birth in a cow-house, a
 
 294 RELIGIOUS SECTS 
 
 man of low caste and vulgar propensities, and who 
 acts as a sort of buffoon *. He is involved in repeated 
 difficulties and not unfrequently receives a beating, 
 but when free from fault, the Yakshas, who attend on 
 SIDDHAHTHA, come to his aid, and destroy with fire 
 the houses and property of his assailants. Amongst 
 other enemies he provokes the followers of VARDDHANA 
 SURI, the disciple of CHANDRA- ACHARYA, a teacher of 
 the Jain faith , according to the doctrines of PARSVA- 
 NATH. In the course of the dispute it appears that the 
 followers of PARS VAN ATH wore clothes, whilst MAHAVIRA 
 was indifferent to vesture, and the latter consequently 
 belonged to the division of the Jains called Digam- 
 baras, or those who go naked, whilst PARSVANATH'S 
 disciples were Svetdmbaras } dressed in garments*. 
 
 1 Some curious and unintelligible things are related of this in- 
 dividual, which suggest a suspicion that the author had in view 
 some of the oriental legends relating to Mani or Manes. The 
 birth of GOSALA in a cow-house may or may not refer to Chris- 
 tianity; but it is also observed that his father and mother carried 
 about a Chitra pattikd, a painted cloth or picture , which GOSALA 
 stole from them , and that when he adopted the service of MAHA- 
 VIRA, he abandoned the heresy of the picture, 
 
 2 They reply to GOSALA'S enquiry: 
 
 "We are the pupils of PARSVA, free from restraint" to which 
 he rejoins qi(T faiMl ^^lf J JVS|y lf<U! : I 
 
 f1*l(Hs1l<U!i: ^^ II "How can you be 
 free from restraint, encumbered with clothes and the like? these 
 heretical practices are adopted merely for a livelihood : wholly 
 unfettered by clothes and such things , and disregarding the body,
 
 OF THE HINDUS. 295 
 
 During the six years expended in this manner MAHA- 
 VIRA visits a number of places, most of which appear 
 to be in Behdr and the adjacent provinces, as Raja- 
 griha, Srdvasti near Oude, Vaisdli, which is identified 
 with the capital of Behdr, and others. 
 
 Proceeding on his pereginations MAHAVIRA volun- 
 tarily exposed himself to be maltreated by the Mlech- 
 chha tribes of Vajrabhumi, Suddhibhumi, and Ld't, or 
 Ldr, the countries apparently of the Gonds , who ab- 
 used and beat him, and shot at him with arrows, and 
 baited him with dogs, to all which he offered no re- 
 sistance, and indeed rejoiced in his sufferings; for, 
 however necessary to personal purification, it is not 
 the duty of a Jain ascetic to inflict tortures upon 
 himself his course of penance is one of self-denial, 
 fasting and silence, and pain, however meritorious its 
 endurance, must be inflicted by others, not himself. 
 At the end of the ninth year MAHAVIRA relinquished 
 his silence in answer to a question put by GOSALA, 
 but continued engaged in the practice of mortification 
 and in an erratic life. His squire having learned from 
 him the possession of the Tejalesya, or power of 
 ejecting flame, and having learned from certain of the 
 disciples of PARSVANATH, what is technically termed 
 
 the followers of such a teacher as mine is are the only persons 
 exempt from restraint." Further confirmation of MAHAVIRA and 
 his followers being Digambaras occurs in various places, espe- 
 cially in a passage where GOSALA gets beaten, and almost killed 
 by the women of a village in Magadha, because he is a naked 
 Sramana, or mendicant.
 
 296 RELIGIOUS SECTS 
 
 the Mahdnwritta of the eight Angas, intending pro- 
 bably their scriptural doctrines, set up for himself as 
 a Jina , and quitted his master. 
 
 INDRA having declared that MAHAVIRA'S meditations 
 could not be disturbed by men or gods, one of the 
 inferior spirits of heaven , indignant at the assertion, 
 assailed the Sage with a variety of horrors and temp- 
 tations, but in vain. MAHAVIRA'S pious abstraction 
 was unbroken. He then wandered about and visited 
 Kausdmbi, the capital of Satdnika, where he was re- 
 ceived with great veneration , and where his period of 
 self-denial ended in perfect exemption from human 
 infirmities. The whole of the time expended by him 
 in these preparatory exercises was twelve years and 
 six months, and of this he had fasted nearly eleven 
 years. His various fasts are particularised with great 
 minuteness, as one of six months, nine of four months 
 each, twelve of one month, and seventy -two of half 
 a month each, making altogether ten years and three 
 hundred and forty-nine days. 
 
 The bonds of action were snapped like an old rope, 
 and the Kevala, or only knowledge attained by MAHA- 
 VIRA on the north bank of the Rijupdlikd, under a Sal 
 tree, on the tenth of the light fortnight Vaisdkha, in 
 the fourth watch of the day, whilst the moon was in 
 the asterism Hasta. INDRA instantly hastened to the 
 spot, attended by thousands of deities, who all did 
 homage to the Saint, and attended him on his pro- 
 gress to Apdpapuri, in Behdr, where he commenced 
 his instructions on a stage erected for the purpose
 
 OF THE HINDUS. 297 
 
 by the deities , a model of which is not uncommonly 
 represented in Jain temples. The following is the 
 introductory lecture ascribed to MAHAVIRA by his 
 biographer. 
 
 "The world is without bounds, like a formidable ocean ; 
 its cause is action (Karma) which is as the seed of the 
 tree. The being (Jiva) invested with body, but devoid 
 of judgment, goes like a well -sinker ever downwards 
 by the acts it performs, whilst the embodied being 
 which has attained purity goes ever upwards by its 
 own acts, like the builder of a palace. Let not any 
 one injure life, whilst bound in the bonds of action; 
 but be as assiduous in cherishing the life of another 
 as his own. Never let any one speak falsehood, but 
 always speak the truth. Let every one who has a 
 bodily form avoid giving pain to others as much as 
 to himself. Let no one take property not given to 
 him, for wealth is like the external life of men, and 
 he who takes away such wealth commits as it were 
 murder. Associate not with women, for it is the 
 destruction of life: let the wise observe continence, 
 which binds them to the Supreme. Be not encumbered 
 with a family, for by the anxiety it involves the person 
 separated from it falls like an ox too heavily laden. 
 If it be not in their power to shun these more subtle 
 destroyers of life, let those who desire so to do avoid 
 at least the commission of all gross offences." 
 
 When MAHAVI'RA'S fame began to be widely diffused, 
 it attracted the notice of the Brakmans of Magadha, 
 and several of their most eminent teachers undertook
 
 298 RELIGIOUS SECTS 
 
 to refute his doctrines. Instead of effecting their pur- 
 pose, however, they became converts, and constituted 
 his Gahadharas , heads of schools, the disciples of 
 MAHAVIRA and teachers of his doctrines, both orally 
 and scripturally. It is of some interest to notice them 
 in detail, as the epithets given to them are liable to 
 be misunderstood, and to lead to erroneous notions 
 respecting their character and history. 
 
 This is particularly the case with the first, INDRA- 
 BHUTI, or GAUTAMA, who has been considered as the 
 same with the GAUTAMA of the Bauddhas, the son of 
 MAYADEVI, and author of the Indian metaphysics 1 . 
 That any connexion exists between the Jain and the 
 Brdhmana Sage is, at least, very doubtful; but the 
 GAUTAMA of the Bauddhas, the son of SUDDHODANA 
 and MAYA, was a Kshattriya, a prince of the royal or 
 warrior caste. All the Jain traditions make their 
 GAUTAMA a Brahman, originally of the Gotra, or tribe 
 of GOT A MA Rishi, a division of the Brahmans well 
 known , and still existing in the South of India. These 
 two persons therefore cannot be identified, whether 
 they be historical or fictitious personages. 
 
 IXDRABHUTI, AoNiBHUTi, and VAYUBHUTi are de- 
 scribed as the sons of VASUBHUTI , a Brahman of the 
 Gotama tribe, residing at Govara, a village in Ma- 
 aadha: from their race, HEMACHANDRA, in the Com- 
 mentary on the Vocabulary*, observes, they are all 
 
 1 R, A. S. Transactions, Vol. I, p. 538. 
 
 * [SI. 31. Weber, Ueber das Satrunjaya Mahatmyam, p. 3-5.]
 
 OF THE HINDUS. 299 
 
 called GALTAMAS. VYAKTA and SUDHARMA were the 
 sons of DHANAMITRA and DHAMMILLA, two Brahmans 
 of Kollaka, the former of the Bharadwdja, and the 
 latter of the Agnivaisya tribe. MANDITA and MAURYA- 
 PUTRA were half-brothers, the sons of VIJAYADEVI by 
 DHANADEVA and MAURYA, two Brahmans of the Vd- 
 sish'tha andKdsyapa races, but cousins by the mother's 
 side, and consequently, according to the custom of 
 the country, it is stated, the one took the other's 
 widow to wife upon his decease. AKAMPITA was the 
 son of a Maithili Brahman, of the Gautama tribe; 
 ACHALABHRATA , of a Brahman of Oude, of the Hdrita 
 family; METARYA was a Brahman of Vatsa, of the 
 Kaundinya tribe ; and PRABHASA , a Brahman of the 
 same race, but a native of Rdjagriha in Behar. These 
 are the eleven Ganadharas, or Ganddhipas, holders 
 or masters of Jain schools, although, before their 
 conversion, learned in the four Vedas, and teaching 
 the doctrines contained in them. 
 
 These converts to Jain principles are mostly made 
 in the same manner: each comes to the Saint, pre- 
 pared to overwhelm him with shame, when he salutes 
 them mildly by name, tells them the subject that ex- 
 cites their unuttered doubts and solves the difficulty, 
 not always very satisfactorily or distinctly, it must be 
 admitted; but the whole is an epitome of the Jain 
 notions on those subjects which chiefly engage the 
 attention of the Hindu philosophers. 
 
 INDRABHUTI doubts whether there be life (Jiva) or 
 not MAKAVIRA says there is, and that it is the vessel
 
 300 RELIGIOUS SECTS 
 
 of virtue and vice, or where would be the use of acts 
 of virtue or piety. 
 
 AGNIBHUTI questions if there be acts (Karma) or 
 not, to which MAHAVIRA replies in the affirmative, 
 and that from them proceed all bodily pleasure and 
 pain, and the various migrations of the living principle 
 through different forms. 
 
 VAYUBHUTI doubts if life be not body, which the Sage 
 denies, as the objects of the senses may be remem- 
 bered after the senses cease to act, even after death, 
 that is, in a succeeding state of existence occasionally. 
 
 VYAKTA questions the reality of elementary matter, 
 referring it with the Vedantis to illusion; the Sage 
 replies that the doctrine of vacuity is false, illustrating 
 his position rather obscurely by asking if there are no 
 other worlds than the Gandharva, cities of dreams, 
 or castles in the air. 
 
 SUDHARMA imagines that the same kind of bodies 
 which are worn in one life will be assumed in another, 
 or that a human being must be born again amongst 
 mankind; for as the tree is always of the same nature 
 as the seed, so must the consequences of acts, in a 
 peculiar capacity, lead to results adapted to a similar 
 condition. This MAHAVIRA contradicts, and says that 
 causes and effects are not necessarily of the same 
 nature, as horn, and similar materials are convertible 
 into arrow-barbs, and the like. 
 
 MANDITA has not made up his mind on the subjects 
 of bondage and liberation, (Bandha and Moksha); the 
 Jina explains the former to be connexion with and
 
 OF THE HINDUS. 301 
 
 dependence on worldly acts , whilst the latter is total 
 detachment from them, and independence of them 
 effected by knowledge. 
 
 MAURYAPUTRA doubts of the existence of gods, to 
 which MAHAVIRA opposes the fact of the presence of 
 INDRA, and the rest around his throne. They cannot 
 bear the odour of mere mortality, he adds; but they 
 never fail to attend at the birth, inauguration, and 
 other passages of the life of a Jina. 
 
 AKAMPITA is disposed to disbelieve the existence of 
 the spirits of hell, because he cannot see them; but 
 the Sage says that they are visible to those possessing 
 certain knowledge, of whom he is one. 
 
 ACHALABHRATA is sceptical as to the distinction 
 between vice and virtue, for which MAHAVIRA rebukes 
 him, and desires him to judge of them by their fruits: 
 length of days, honorable birth, health, beauty and 
 prosperity being the rewards in this life of virtue; 
 and the reverse of these the punishments of vice. 
 
 METARYA questions a future existence, because life 
 having no certain form must depend on elementary 
 form, and consequently perish with it; but MAHAVIRA 
 replies, that life is severally present in various ele- 
 mentary aggregates to give them consciousness, and 
 existing independent of them , may go elsewhere when 
 they are dissolved. He adds, in confirmation of the 
 doctrine, that the Srutis and Smritis, that is, the 
 scriptural writings of the Brdkmanas, assert the exis- 
 tence of other worlds. 
 
 The last of the list is PRABHASA, who doubts if there
 
 302 RELIGIOUS SECTS 
 
 be such a thing as Nirvdn, that state of non- entity 
 which it is the object of a Jama saint to attain. The 
 solution is not very explicit. Nirvdn is declared to 
 be the same with Moksha, liberation, and Karma- 
 kshaya, abrogation of acts, and that this is real is 
 proved by the authority of the Veda, and is visibly 
 manifested in those who acquire true knowledge. 
 
 According to this view of the Jain system, there- 
 fore, we find the vital principle recognised as a real 
 existence animating in distinct portions distinct bodies, 
 and condemned to suffer the consequences of its actions 
 by migrations through various forms. The reality of 
 elementary matter is also asserted , as well as of gods, 
 demons, heaven, and hell. The final state of the vital 
 and sentient principle is left rather obscure, but as 
 its actual and visible exemption from human acts is 
 taught, it follows that it is exempt from their conse- 
 quences or repeated births in various shapes, and 
 therefore ceases to be in any sensible or suffering form. 
 It is unnecessary to dwell longer on the subject here, 
 as we shall have occasion to recur to it. 
 
 After the conversion of these Brahmans and their 
 disciples, MAHAVIRA instructed them further in his 
 doctrines, and they again taught them to others, be- 
 coming the heads of separate schools. AKAMPITA and 
 ACHALABHRATA, however, and METARYA and PRABHASA 
 taught in common, so that the eleven Ganddhipas 
 established but nine Ganas or classes*. 
 
 * [Schol. ad si. 31, p. 292. Weber, 1. 1., p. 4.]
 
 OF THE HINDUS. 303 
 
 Having thus attained the object of his penance and 
 silence, MAHAVIRA, attended by his disciples, wandered 
 about to different places , disseminating the Jain belief, 
 and making numerous converts. The scene of his 
 labours is mostly along the Ganges, in the modern 
 districts of Behdr and Allahabad, and principally at 
 the cities of Kausdmbi and Rdjagriha, under the kings 
 SASANI'KA and SRENIKA, both of whom are Jains. The 
 occurrences described relate more to the disciples of 
 the Saint than to himself, and there are some curious 
 matters of an apparently historical character. There 
 is also a prophetic account of HEMACHANDRA himself, 
 and his patron KUMAR A PALA of Guzerat, put into the 
 mouth of MAHAVIRA; but these are foreign to our 
 present purpose, which is confined to the progress of 
 the Jain sage. 
 
 MAHAVIRA having completed the period of his earthly 
 career, returned to Apdpapuri, whither he was atten- 
 ded by a numerous concourse of followers of various 
 designations. However fanciful the enumeration, the 
 list is not uninstructive, as it displays the use of various 
 terms to signify different orders of one sect, and not, 
 as has been sometimes erroneously supposed , the sect 
 itself. Sramanas, Sddhus and Srdvaks may be Jains, 
 but they are not necessarily so, nor do they singly 
 designate all the individuals of that persuasion. Vira's 
 train consists of Sddhus, holy men, fourteen thousand; 
 Sddhivis, holy women, thirty-six thousand; Sramanas, 
 or ascetics, versed in the fourteen Purvas, three hun- 
 dred ; Avadhijndnis, those knowing the limits or laws,
 
 304 RELIGIOUS SECTS 
 
 one thousand and three hundred; Kevalis, or detached 
 from acts, seven hundred; Manovits, possessors of 
 intellectual wisdom, five hundred; Vddis , controver- 
 sialists, four hundred; Srdvakas, the male laity, one 
 lakh and fifty -nine thousand; arid Srdvikds, female 
 hearers of the word, double that number, or three lakhs 
 and eighteen thousand. The only Gahadharas present 
 were GAUTAMA and SUDHARMA, the other nine having 
 attained felicity, or having died before their master. 
 The period of his liberation having arrived, MAHA- 
 VIRA resigned his breath, and his body was burned 
 by SAKRA and other deities, who divided amongst 
 them such parts as were not destroyed by the flames, 
 as the teeth and bones, which they preserved as re- 
 lics; the ashes of the pile were distributed amongst 
 the assistants : the gods erected a splendid monument 
 on the spot, and then returned to their respective 
 heavens. These events occurred on the day of new 
 moon, in the month Kdrtik, when MAHAVIRA was 
 seventy-two years of age , thirty of which were spent 
 in social duties, and the rest in religious avocations, 
 and he died two hundred and fifty years after the 
 preceding Jina, PARSVANATH: no other date is given, 
 but in the passage, in the prophetic strain above alluded 
 to, it is mentioned that EUMARA PAL A will found Ana- 
 hilla Pa't'tan*, and become the disciple of HEMACHAN- 
 DRA, one thousand six hundred and sixty -nine years 
 after the death of MAHAVIRA. 
 
 * [formerly called Analavdia.]
 
 OP THE HINDUS. 305 
 
 The conversion of KUMARA PALA occurred about 
 A. D. 1174*, and consequently the last Jina expired 
 about five hundred years before the Christian era. 
 According to other authorities the date assigned to 
 this event is commonly about a century and a half 
 earlier, or before Christ six hundred and sixty-three 1 , 
 but HEMACHANDRA is a preferable guide , although , in 
 point of actual chronology, his date is probably not 
 more to be depended upon than those derived from 
 other sources. 
 
 The doctrines of the Jains, which constitute the 
 philosophy of their system, it is not part of the present 
 plan to discuss: but a few of the leading tenets, as 
 derived from original authorities , may be here briefly 
 adverted to. It is the more necessary to dwell on the 
 subject, as the chief opinions of the sect of Jina, as 
 described elsewhere, have for the most part been 
 taken from verbal communication , or the controversial 
 writings of the Brahmans. 
 
 An eternal and presiding first cause forms no part 
 of the Jain creed , nor do the Jains admit of soul or 
 spirit as distinct from the living principle. All exis- 
 tence is divisible into two heads Life (Jiva) or the 
 
 * [See Lassen, Ind. Alt. Ill, 567. Weber, 1. 1., p. 46.] 
 
 1 Colonel MACKENZIE, on the information of the Belligola 
 Jains, says Varddhamdna attained beatitude 2464 years before the 
 year 1801, which is 663 years before Christ. Mr. COLEBROOKE 
 observes , that the Jains of Bengal reckon Varddhamdna to have 
 lived 580 years before Vikramdditya , which is A. C. 636. 
 
 20
 
 306 RELIGIOUS SECTS 
 
 living and sentient principle; and Inertia or Ajiva, 
 the various modifications of inanimate matter. Both 
 these are uncreated and imperishable. Their forms 
 and conditions may change, but they are never des- 
 troyed; and with the exception of the unusual cases 
 in which a peculiar living principle ceases to be sub- 
 ject to bodily acts, both life and matter proceed in a 
 certain course, and at stated periods the same forms, 
 the same characters, and the same events are repeated. 
 
 To proceed, however ; according to the original au- 
 thorities, all objects, sensible or abstract, are arranged 
 under nine categories, termed Tattwas, truths or exis- 
 tences, which we shall proceed to notice in some detail*. 
 
 I. Jiva, Life, or the living and sentient principle, 
 as existing in various forms, but especially reducible 
 to two classes, those with, and those without mobility. 
 The first comprises animals, men, demons, and gods 
 the second, all combinations of the four elements, 
 earth, water, fire, air, as minerals, vapours, meteors, 
 and tempests and all the products of the vegetable 
 kingdom. They are again arranged in five classes ac- 
 cording to their possession of as many Indriyas, or 
 sensible properties. The wholly unconscious bodies 
 to ordinary apprehension, but which have a subtle 
 vitality perceptible to saintly and super- human beings, 
 have the property of form: such are minerals, and the 
 like. Snails, worms, and 'insects, in general, have 
 
 * [Sarvadarsana Sangraha, p. 35 ff. Stevenson, the Kalpa 
 Sutra, p. 116 ff. Colebrooke, Essays, p. 245 ff. 296.]
 
 OP THE HINDUS. 307 
 
 two properties form and face. Lice, fleas, and the 
 like have three properties, or form, face, and the 
 organ of smell. Bees, gnats, and the rest have, in 
 addition to these, vision; whilst animals, men, demons, 
 and gods have form, vision, hearing, smell, and taste. 
 To these five predicates of vital beings two others are 
 sometimes added, and they are said to be SanjninaH 
 and AsanjninaH, or, born by procreation , or spon- 
 taneously generated. Again, these seven orders are 
 distinguished as complete or incomplete, making alto- 
 gether fourteen classes of living things. According to 
 the acts done or suffered in each condition, the vital 
 principle migrates to an inferior or superior grade, 
 until it is emancipated from bodily acts altogether. It 
 is a peculiarity of the Jain notions of life, that it is 
 always adapted to the body it animates, and diminishes 
 with the gnat, and expands to the elephant, a notion 
 that is treated with just ridicule by the Brahmans. 
 Generically, it is defined to be without beginning or 
 end, endowed with attributes of its own, agent and 
 enjoyer, conscious, subtle, proportionate to the body 
 it animates; through sin it passes into animals, or goes 
 to hell; through virtue and vice combined it passes 
 into men, and through virtue alone ascends to heaven; 
 through the annihilation of both vice and virtue it 
 obtains emancipation. 
 
 II. Ajiva, the second predicate of existence, com- 
 prises objects or properties devoid of consciousness 
 and life. These seem to be vaguely and variously 
 classed , and to be in general incapable of interpreta- 
 
 20*
 
 308 RELIGIOUS SECTS 
 
 tion; but the enumeration is commonly fourteen, like 
 the modification of vitality. They are Dharmastikaya, 
 Adharmdstikdya, and Akdsdstikdya, each comprehend- 
 ing three varieties. Kdla, or time, is the tenth; and 
 Pudgala, or elementary matter, in four modifications, 
 completes the series. 
 
 It is not very easy to understand these technicalities, 
 for the etymology of the words is of little avail. Asti- 
 kdya indicates the existence of body, "Body is"; whilst 
 Dharma signifies virtue, and Adharma, vice; but 
 Dharma means also peculiar function or office, in 
 which sense it seems to be here intended, thus 
 Dharmdstikdya is defined to be that which facilitates 
 the motion of animate or inanimate bodies, as water 
 for fish. Adharmdstikdya is that which impedes or 
 stops their motion. Akdsdstikdya is the principle of 
 repulsion, that which keeps bodies separate, or space: 
 the varieties of these are only in degree, of little, 
 more, and complete. Time is sufficiently intelligible, 
 but the Jains indulge in modifications of it infinitely 
 more extravagant than those for which the Hindus 
 are reproached; thus after enumerating days, weeks, 
 months, and years, we have the Paly a*, orPalyopama, 
 a period measured by the time in which a vast well, 
 one hundred Yojans every way, filled with minute 
 hairs so closely packed that a river might be hurried 
 over them without penetrating the interstices, could 
 be emptied at the rate of one hair in a century. A 
 
 * [See Hemachandra's Abhidh. 132, and p. 304.]
 
 OF THE HINDUS. 309 
 
 Sdgaropama is one hundred million millions of Paly as, 
 and an Avasarpini and Utsarpim, which make up a 
 great age, consists each of one hundred million millions 
 of Sdgaras. Pudgala is atomic matter , distinguished 
 like the first three categories, by being combined in 
 three degrees little, much, and most, whilst it adds 
 a fourth state, or that of Paramdnu, primitive, subtle, 
 indivisible, and uncombined. 
 
 III. The third Tattwa is Punya, Good, or whatever 
 is the cause of happiness to living beings: the sub- 
 divisions of this category are forty -two: it will be 
 sufficient here to enumerate a few of the principal. 
 
 1. Uchchhairgotra, high birth, rank, or the respect 
 of mankind. 
 
 2. Manushyagati, the state of man, either as obtain- 
 ed from some other form of being or continuance in it. 
 
 3. Suragati, the state of divinity, Godhead. 
 
 4. Panchendriya, the state of superior vitality, or 
 possession of five organs of sense. 
 
 5. Panchadeha, the possession of body, or form of 
 one of five kinds : 
 
 Auddrika, elementary that arising from the aggre- 
 gation of elements , as the bodies of men and beasts. 
 
 Vaikriya, transmigrated that assumed in conse- 
 quence of acts , as the forms of spirits and gods. 
 
 Ahdrika, adventitious, one assumed, such as that of 
 the Purvadharas, of one cubit in stature, when they 
 went to see the Tirthankaras in Mahdvidehakshetra. 
 
 Taijasa, the form obtained by suppressing mortal 
 wants, in which state fire can be ejected from the body.
 
 310 RELIGIOUS SECTS 
 
 Karmana, the form which is the necessary conse- 
 quence of acts. These two last are necessarily con- 
 nected from all time, and can only be disunited by 
 final liberation, or Moksha. 
 
 Other varieties of 'Good' are colour, odour, flavour, 
 touch, warmth, coolness, and the like. 
 
 IV. Papa, or '///', in contradistinction to the pre- 
 ceding, and implying that which is the cause of un- 
 happiness to mankind: there are eighty-two kinds; 
 
 As the five Avar anas, or difficulties in acquiring as 
 many gradations of holy or divine wisdom. Five Anta- 
 rayaSj disappointments, or impediments, as not ob- 
 taining what is about to be presented, not being able 
 to enjoy an object of fruition when in possession of 
 it, and want of vigour though in bodily health. Four 
 Darsandvasdnas, obstructions, or impediments to in- 
 formation derivable from the senses, or the under- 
 standing or to the acquirement of divine knowledge. 
 Five states of sleep, inferior birth, pain, as a condition 
 of existence , as when condemned to purgatory, belief 
 in false gods, defect of size or shape, and all the human 
 passions and infirmities as anger, pride, covetous- 
 ness, &c., including, amongst the ills of life, laughter 
 and love. 
 
 V. Asrava is that source from which the evil acts 
 of living beings proceed. The varieties are the five 
 Indriyas, or organs of sense; the four Kashdyas, or 
 passions, as wrath, pride, covetousness, and deceit; 
 the five Avratas, non-observance of positive com- 
 mands, as lying, stealing, &c. and three Yogas, ad-
 
 OF THE HINDUS. 311 
 
 diction or attachment of the mind, speech, and body 
 to any act; Kriyds, or acts, of which twenty- six va- 
 rieties are specified as those performed with any part 
 of the body, or with the instrumentality of a weapon, 
 or the like those prompted by feelings of hate or 
 wrath those which are inceptive, progressive, or 
 conclusive those performed by oneself, or through 
 another creature those which are suggested by 
 impiety, or unbelief in the doctrine of the Tirthan- 
 karas. 
 
 VI. The sixth Tattwa is termed Samvara, and is 
 that by which acts are collected or impeded. There 
 are fifty-seven varieties classed under six heads. 
 
 1. Samiti, keeping the attention properly alive, so 
 as to see immediately if an insect is in the way, to 
 refrain from uttering what should not be said, to dis- 
 tinguish any of the forty-two defects in food given as 
 alms , taking or relinquishing any thing indifferently, 
 aud avoiding or abandoning unfit things. 
 
 2. Gupti, secrecy, or reserve of three kinds, or in 
 mind, speech and person. 
 
 3. Parishahd, endurance or patience, as when a 
 person has taken a vow of abstemiousness he must 
 bear hunger and thirst; so he must endure heat and 
 cold, when he practices the immoveable posture of 
 Jain abstraction; if he is disappointed in what he has 
 laboured or begged for, he must not murmur; and if 
 he is reviled or even beaten, he must patiently submit. 
 
 4. Yatidharma , the duties of an ascetic ; these are 
 ten in number: patience, gentleness, integrity, and
 
 312 RELIGIOUS SECTS 
 
 disinterestedness, abstraction, mortification, truth, 
 purity, poverty, and continence. 
 
 5. Bhdvandj conviction or conclusion, such as that 
 worldly existences are not eternal, that there is no 
 refuge after death, that life is perpetually migrating 
 through the eighty- four lakhs of living forms, that 
 life is one or many: it also includes perception of the 
 source whence evil acts proceed, and the like. 
 
 The sixth division of this class is Chdritra, practice 
 or observance, of five sorts: Sdmdyika, conventional, 
 or the practice and avoidance of such actions as are 
 permitted or prescribed; Chhedopasthdpaniya, pre- 
 vention of evil, as of the destruction of animal life; 
 Parihdravisuddhi, purification by such mortification 
 and penance as are enjoined by the example of an- 
 cient saints and sages. Sulakshmasampardya, the 
 practices of those pious men who have attained a 
 certain degree of eminence; and Yathdkhydtam, the 
 same after all the impediments and impurities of hu- 
 man nature are overcome or destroyed. 
 
 VII. Nirjard, the seventh Tattwa, is the religious 
 practice that destroys mortal impurities, or, in other 
 words, penance : it is of two kinds, external and inter- 
 nal; the first comprehends fasting, continence, silence, 
 and bodily suffering; the second, repentance, piety, 
 protection of the virtuous, study, meditation, and dis- 
 regard, or rejection of both virtue and vice. 
 
 VIII. Bandha is the integral association of life with 
 acts, as of milk with water, fire with a red hot iron 
 ball ; it is of four kinds : Prakriti, the natural dispo-
 
 OF THE HINDUS. 313 
 
 sition or nature of a thing; Sthiti, duration, or mea- 
 sure of time, through which life continues; Anubhdga, 
 feeling, or sensible quality; Pradesa, atomic indivi- 
 duality. The characters of this principle are illustrated 
 by a confection: 1. According to its natural properties 
 it cures phlegm, bile, &c.; 2. it remains efficient but 
 for a given period; 3. it is sweet, bitter, sour, &c. ; 
 and 4. it is divisible into large or small proportions, 
 retaining each the properties of the whole mass. 
 
 XI. The last of the nine principles is Moksha, or 
 liberation of the vital spirit from the bonds of action ; 
 it is of nine sorts : 
 
 1. Satpadaprarupana. The determination of the real 
 nature of things, the consequence of a finite course 
 of progress through different stages of being and puri- 
 fication. It is attainable only by living creatures of 
 the highest order, or those having the five organs of 
 sense ; by those possessed of the Trasakdya, or a body 
 endowed with consciousness and mobility; by those 
 beings which are engendered, not self -produced; by 
 those which have reached the fifth Chdritra, or ex- 
 emption from human infirmity; by those which are in 
 the Kshdyika Samyaktwa, or that state of perfection 
 in which elementary or material existence is destroyed; 
 by those no longer requiring material existence; by 
 those who have acquired the Kevalajndna, the only 
 knowledge, and the Kevaladarsana , or only vision. 
 
 2. Dravyapramdna, as regulated by the fitness of 
 the things or persons to be emancipated. 
 
 3. Kshetrapramdna, depending on the essentiality
 
 314 RELIGIOUS SECTS 
 
 of certain holy places at which only it can be ob- 
 tained. 
 
 4. Sparsana, contact, or identity of the indivi- 
 duated living principle with that of the universe, or 
 any part of it. 
 
 5. Kdla, the times or ages at which emancipation 
 is attainable; or the periods spent in various trans- 
 migrations. 
 
 6. Antara, the difference of temperaments or dis- 
 positions. 
 
 7. Bhdga, the existence of the imperishable part 
 of all living bodies in which the purified essences or 
 Siddhas reside. 
 
 8. Bhdva, the nature or property of that pure 
 existence which has attained the Kevalajndna, and 
 other perfections essential to final liberation. 
 
 0. Alpabahutwa, the degree or ratio in which dif- 
 ferent classes of beings obtain emancipation l . 
 
 From the details of these nine Tattwas the sum of 
 the whole Jain system may be collected, but they 
 form only the text on which further subtilties are 
 founded, and they leave the end and scope of all the 
 doctrine or the attainment of ultimate liberation sin- 
 gularly indistinct. 
 
 The Moksha of the Jains is exemption from the in- 
 cidents of life, and above all from the necessity of 
 
 1 Although termed ?ft^r5^T i n the original authorities, these 
 varieties are rather in the requisite conditions for attaining 
 Moksha, than in the kind or sort of emancipation attained.
 
 OF THE HINDUS. 315 
 
 being born again; but in what state the living prin- 
 ciple subsists after it is so exempted, does not very 
 satisfactorily appear. In one state indeed the bodily 
 individuality remains, or that of Jivanmukti, libera- 
 tion during life , whilst from most of the subdivisions 
 of Moksha, it follows that the Siddhas, the pure exis- 
 tences , correspond with our notions of spiritual beings, 
 having an impassive and inappreciable form, variable 
 at will , capable of infinite contraction or dilation , and 
 wholly void of feeling or passion. This is not incom- 
 patible with their enjoyment of Nirvdn, another term 
 for Moksha, and which, as Mr. COLEBROOKE observes, 
 meaning literally, extinct or gone out as a fire, set 
 as a heavenly luminary, defunct as a saint who has 
 passed away, implies profound calm. "It is not anni- 
 hilation," he concludes*, "but unceasing apathy which 
 they, 'the Jains and Buddhas^ understand to be the 
 extinction of their saints, and which they esteem to 
 be supreme felicity worthy to be sought by prac- 
 tice of mortification as well as by acquisition of 
 knowledge." 
 
 Besides the notions exhibited in the detail of the 
 nine Tattwas, the Jains are known in controversial 
 writings** by the title Saptavddis, or Saptabhangis, 
 the disputers or refuters of seven positions : more cor- 
 rectly speaking, they are reconcilers, or could be so, 
 of seven contradictory assertions, evincing a sceptical 
 
 * [Essays , -p. 259.] 
 ** [e. g. Sarvadar.sana Sangr. pp. 41. 42.]
 
 316 RELIGIOUS SECTS 
 
 character which justifies another epithet which they 
 acknowledge, of Syddvddis, or assertors of possibi- 
 lities; the seven positions are the following: 
 
 1. A thing is; 2. it is not; 3. it is and it is not; 4. it 
 is not definable; 5. it u, but is not definable; 6. it is 
 not, neither is it definable; 7. it is and it is not, and 
 is not definable. Now these positions imply the doc- 
 trines of the different schools, the Sdnkhya, Veddnta, 
 and others, with regard to the world, to life, and to 
 spirit, and are met in every case by the Jains with 
 the reply, Syddvd, It may be so sometimes; that is, 
 whatever of these dogmas is advanced will be true in 
 some respects, and not in others; correct under some 
 circumstances, and not under others; and they are 
 therefore not entitled to implicit trust, nor are they 
 irreconcileable. There is one inference to be drawn 
 from this attempt to reconcile the leading doctrines 
 of the principal schools, of some importance to the 
 history of the Jain doctrines, and it renders it pro- 
 bable that they were posterior to all the rest. As this 
 reasoning however has been opposed by RAMANUJA, 
 it dates earlier than the twelfth century. 
 
 Liberation during life and, as a necessary conse- 
 quence, exemption after it from future birth implies 
 the abandonment of eight classes of Karmas, or acts, 
 four of which are noxious and four innoxious; they 
 are all included under the Tattwa Papa, ILL , as above 
 noticed , but are also more especially detailed. To the 
 first order belong the following : . f . 
 
 Jndndvarana, disregard of the various stages of
 
 OF THE HINDUS. 317 
 
 knowledge, from simple comprehension to the only 
 true wisdom, as so many steps to final liberation; 
 
 Darsandvarana, disbelief in the doctrines of the 
 Jain Saints; 
 
 Mohaniya, hesitation in obeying the injunctions of 
 the Jain code, or doubt as to their importance and 
 the consequences of their neglect; 
 
 Antardya, impeding or vexing those engaged in 
 seeking liberation. 
 
 The second class comprises: 
 
 Vedaniya, self-consciousness or sufficiency; 
 
 Ndma, pride of name; Gotra, pride of birth; and 
 Ayushka, attachment to bodily existence. 
 
 These essential principles of the faith are common 
 to all classes of Jains , but some differences occur in 
 their Duties as they are divided into religious or lay 
 orders, Yatis and Srdvakas. Implicit belief in the 
 doctrines and actions of the Tirthankaras is, of course, 
 obligatory on both; but the former are expected to 
 follow a life of abstinence , taciturnity, and continence, 
 whilst the latter add to their moral and religious code 
 the practical worship of the Tirthankaras, and pro- 
 found reference for their more pious brethren. The 
 moral code of the Jains is expressed in five Mahd- 
 vratas, or great duties: Refraining from injury to life, 
 truth, honesty, chastity, and freedom from worldly 
 desires. There are four Dharmas, or merits liberality, 
 gentleness, piety, and penance; and three sorts of 
 restraint government of the mind, the tongue, and the 
 person. To these are superadded a number of minor
 
 318 RELIGIOUS SECTS 
 
 instructions or prohibitions, sometimes of a beneficial 
 and sometimes of a trivial, or even ludicrous tendency, 
 such as to abstain, at certain seasons, from salt, flowers, 
 green fruit, and roots, honey, grapes, and tobacco; to 
 drink water thrice strained; never to leave a liquid 
 uncovered, lest an insect should be drowned in it: not 
 to deal in soap, natron, indigo, and iron; and never 
 to eat in the dark lest a fly should be swallowed. 
 Religious characters wear a piece of cloth over their 
 mouths to prevent insects from flying into them, and 
 carry a brush under their arms to sweep the place on 
 which they are about to sit, to remove any ants or 
 other living creatures out of the way of danger. Upon 
 the whole, the doctrine of the Jainas is a system of 
 quietism calculated to render those who follow it per- 
 fectly innoxious, and to inspire them with apathetic- 
 indifference towards both this world and the next. 
 
 The ritual of the Jains is as simple as their moral 
 code. The Yati, or devotee, dispenses with acts of 
 worship at his pleasure, and the lay votary is only 
 bound to visit daily a temple where some of the images 
 of the Tirthankaras are erected, walk round it three 
 times, make an obeisance to the images, with an offer- 
 ing of some trifle, usually fruit or flowers, and pro- 
 nounce some such Mantra, or prayer, as the following: 
 "Namo Arihantdnam, Namo Siddhdnam, Namo Ar- 
 ydnam, Namo Updjydnam, Namo Loe Sabba Sa- 
 hunam Salutation to the Arhats, to the Pure Exis- 
 tences, to the Sages, to the Teachers, to all the De- 
 vout in the world." A morning prayer is also re-
 
 OF THE HINDUS. 319 
 
 peated: "Ichchhdmi khamd Samano bandiyon, jo man 
 jdye nisidye; tndthena vanddmi I beg forgiveness, oh 
 Lord, for your slave, whatever evil thoughts the night 
 may have produced I bow with my head." The 
 worshipper then perhaps remains to hear read part of 
 the Kalpasiitra or Bhaktdmara, or some narrative of 
 one or other of the Tirihankaras , and the devotion of 
 their followers , and proceeds to his daily occupations. 
 
 The reader in a Jain temple is a Yati, or religious 
 character; but the ministrant priest, the attendant on 
 the images, the receiver of offerings, and conductor 
 of all usual ceremonies is a Brahman. It is a curious 
 peculiarity in the Jain system , that they should have 
 no priests of their own, but it is the natural conse- 
 quence of the doctrine and example of the Tirthankaras, 
 who performed no rites , either vicariously or for them- 
 selves , and gave no instruction as to their observance. 
 It shews also the true character of this form of faith, 
 that it was a departure from established practices , the 
 observance of which was held by the Jain teachers to 
 be matter of indifference , and which none of any credit 
 would consent to regulate; the laity were, therefore, 
 left to their former priesthood , as far as outward cere- 
 monies were concerned. 
 
 The objects of worship are properly only the Tir- 
 thankaras, but the Jains do not deny the existence 
 of the Hindu gods , and admit such of them as they 
 have chosen to connect with the adventures of their 
 saints , according to a classification of their own , to a 
 share in the worship offered to their human superiors.
 
 320 RELIGIOUS SECTS 
 
 According to the Mythology which they have adopt- 
 ed and modified the Jains reckon four classes of 
 divine beings whom they name Bhuvanapatis, Vyan- 
 taras, Jyotishkas, and Vaimdnikas', the first com- 
 prises ten orders: the progeny of the Asuras, Ser- 
 pents, Garucla, the Dikpdlas, Fire, Air, the Ocean, 
 Thunder and Lightning, who are supposed to reside 
 in the several hells or regions below the Earth. The 
 second has eight orders: the Pisdchas , Bhutas, Kin- 
 naras, Gandharvas, and other monstrous or terrestrial 
 divinities inhabiting mountains, woods, and forests, 
 as well as the lower regions, or air. The third has 
 five orders: the Sun, Moon, Planets, Asterisms, and 
 other heavenly bodies. The fourth includes the Gods 
 of present and p&stKalpas. Of the first kind are those 
 born in the Heavens, Saudharma, Isdna, Mahendra, 
 Brahma, Sanatkumdra , Sukra, and others to the 
 number of twelve, or in the Kalpas, when SUDHARMA 
 and the rest were severally presiding Deities. The 
 last class reside in two divisions of five and of nine 
 heavens the five termed Vijaya, Vaijayanti, &c.; 
 the second termed Anuttara, because there are none 
 beyond them, as they crown the triple construction 
 of the universe. In the sovereignty of the hosts of 
 heaven a great number of Indras are recognised , but 
 of these two are always specified as the chief, SUKRA 
 and ISANA, one regent of the north, the other of the 
 south heaven : the former alone has eighty-four thou- 
 sand fellow gods, each of whom has myriads of asso- 
 ciates and attendants.
 
 OF THE HINDUS. 321 
 
 Above all these rank in dignity, and as objects of 
 worship, the twenty-four Tirthankaras, or with those 
 of the past and of the future periods seventy -two. 
 Allusion is made by HEMACHANDRA, in his life of MAHA- 
 VI'RA, to a hundred and one, and the same work spe- 
 cifies four Sasvdt or eternal Jinas, RISHABHANANA, 
 CHANDRANANA, VARISENA, and VARDDHAMANA. What 
 is meant by them is not explained, and they are not 
 recognised by all Jains. 
 
 The presence of Brahman ministrants, or the lapse 
 of time and the tendency of the native mind to multi- 
 ply objects of veneration, seems to have introduced 
 different innovations into the worship of the Jainas 
 in different parts of Hindustan; and in upper India 
 the ritual in use is often intermixed with formulae de- 
 rived from the Tantras, and belonging more properly 
 to the Saiva and Sdkta worship. Images of the Bhai- 
 ravas and Bhairavis, the fierce attendants on SIVA 
 and KALI, take their place in Jain temples, and at 
 suitable seasons the Jains equally with the Hindus 
 address their adoration to SARASVATI and DEVI*. 
 
 1 Thus in a Pujdpaddhati procured at Mainpuri, where a Jain 
 temple of considerable size stands , the Tirthankaras, as they are 
 severally presented with offerings, are addressed; Om Sri Risha- 
 bhdya Svasti Om Hrim hum: and Om Hrim Sri Sudharmd- 
 chdrya, Adigurubhyo Namah, Om Hrim Hrdm, Samajinachaityd- 
 layebhyo Sri Jinendrebhyo namah. There are also observances for 
 regular Hindu festivals, as the Sripanchami, Akshayatritiyd, &c., 
 when SARASVATI and other goddesses are invoked. Rules are 
 given for the Ghat'a Sthdpana, when SAKTI or Dfivi is supposed 
 to be present in a water jar erected as her receptacle and em- 
 
 21
 
 322 RELIGIOUS SECTS 
 
 In the South of India, from the account given by 
 Colonel MACKENZIE , it appears that the Jains observe 
 all the Brahmanical Sanskdras, or essential ceremo- 
 nies. This is not the case in Upper India, and the 
 only rites followed are the Initiation of the infant, 
 twelve days after birth, by repeating a Mantra over 
 it, making a circular mark with the sandal and per- 
 fumes on the top of the head ; Marriage and Crema- 
 tion , which are much the same as those of the Brah- 
 mans, omitting the Mantras of the Vedas. Srdddhas, 
 obsequial ceremonies at stated periods, are not per- 
 formed by the Jains in Upper Hindustan. 
 
 The festivals of the Jains are peculiar to them- 
 selves, and occur especially on days consecrated by 
 the birth or death of some of the principal Tirthan- 
 karas, especially the two last, Pdrsvandth and Vard- 
 dhamana. The places where these events occurred 
 are also objects of pilgrimage, and very numerous 
 assemblages of devout pilgrims occur at them at dif- 
 ferent seasons: thus, in Behar, a very celebrated place 
 of resort is the scene of Pdrsvandth^ liberation ; the 
 mountain Samet Sikhara, or Parasndth, near Pachete 1 -, 
 and another of equal sanctity, the scene of Varddha- 
 mdna's departure from earth, is at Pdpapuri 9 , in the 
 
 blem, and the Shodasa Karana Pujd ends with a LaksJimi Stotra, 
 or Hymn , addressed to the Goddess of Prosperity. 
 
 1 Described very fully, as previously noticed , in the Quarterly 
 Magazine for December, 1827. 
 
 2 It is also written Apdpapuri and Pdvapuri, under which
 
 OF THE HINDUS. 323 
 
 same province. Pilgrims come from all parts of India 
 to these places at all seasons, but the principal Melds 
 are held at the former in Mdyh, and in Kdrtik at the 
 latter. On the western side of India the mountains of 
 Abu 1 and Girindr are the great scenes of pilgrimage, 
 being covered with Jain temples and remains. RISHA- 
 BHA DEVA and NEMINATH seem to be the favourite 
 divinities in that quarter. 
 
 Besides these particular festivals, the Jains observe 
 several that are common to the Hindus, as the Vasan- 
 taydtrd, or spring festival, the Sripanchami, and 
 others; they also hold in veneration certain of the 
 Lunar days, as the 2d, 5th, 8th, llth and 12th; on 
 these no new work should be undertaken, no journey 
 commenced, and fasting, or abstinence at least, and 
 continence should be observed. 
 
 The origin of the Jain faith is immersed in the ob- 
 scurity which invests all remote history amongst the 
 Hindus. That it is the most recent of all the systems 
 pursued in Hindustan is rendered highly probable by 
 the extravagances in which it deals, by the doctrines 
 it opposes to those of all other schools, and by the 
 comparatively recent date of many Jain authors of 
 celebrity and of numerous monumental relics; but 
 
 latter name, it and other celebrated Jaina shrines in Behur are 
 described by a Native traveller, a Jain, in the service of Colonel 
 MACKENZIE, in the Calcutta Magazine for June, 1823. 
 
 1 See Asiatic Researches, Vol. XVI. Jain Inscriptions at Abu. 
 
 21*
 
 324 RELIGIOUS SECTS 
 
 at what period it actually took its rise it is not easy 
 to determine 1 . Mr. COLEBROOKE has suggested the 
 probability of the Jain religion being the work of 
 PARSVANATH , in the account of whom there is a nearer 
 approach to sober history and credible chronology 
 than in the narratives of his predecessors. This would 
 throw back the origin of the Jain faith to the ninth 
 century before the Christian era, admitting the Jain 
 chronology of VARDDHAMANA'S existence; but it is 
 difficult to concur in the accuracy of so remote a date, 
 and whatever indirect evidence on the subject is pro- 
 curable is opposed to such a belief. 
 
 It has been supposed that we have notices of the 
 Jaina sect as far back as the time of the Macedonian 
 
 1 Major DELAMAINE observes, "the usual idea of the Jains 
 being a modern sect may not be erroneous: the doctrines origi- 
 nating with liisliabha, and continued by Arhanta, dividing at 
 periods of schism into more distinct classes, of which the Jains 
 or Srdcaks, as now established, form one, and the modern 
 Buddhas, as in Bui-ma, Siam, Ceylon, Tibet, &c. another." T. R. 
 A. S. I, 427. "Were I disposed to speculate on the origin of 
 the Jains from the striking coincidences of doctrine and religious 
 usages between them and the Buddhists, I should be led to con- 
 jecture that they were originally a sect of Buddhists." Mr. Erskine, 
 Bombay Trans. Ill, 502. "It is certainly probable, as remarked 
 by Dr. HAMILTON and Major DELAMAINE, that the Gautama of 
 the Jinas and of the Bauddhas is the same personage, and this 
 leads to the further surmise that both these sects are branches of 
 one stock. Both have adopted the Hindu Pantheon, or assem- 
 blage of subordinate deities, both disclaim the authority of the 
 Vedas , and both elevate their pre-eminent saints to divine supre- 
 macy." Mr. Colebrooke, Trans. R. A. S. I, 521.
 
 OF THE HINDUS. 325 
 
 invasion of India, or at least at the period at which 
 MEGASTHENES was sent ambassador to SANDRACOPTUS, 
 and that these notices are recorded by STRABO and 
 ARRIAN. The nature of the expressions which those 
 and other writers have employed has been canvassed 
 by Mr. COLEBROOKE *, and shewn satisfactorily to esta- 
 blish the existence at that time of the regular Brah- 
 mans, as well as of other sects : what those sects were, 
 however, it was no part of his object to enquire, and 
 he has left it still to be ascertained how far it can be 
 concluded that the Jainas were intended. 
 
 Much perplexity in the Greek accounts of the Brah- 
 mans Gymnosophists has, no doubt, occurred from 
 their not having been acquainted with the subdivision 
 of the priestly caste into the four orders of student, 
 householder, hermit, and mendicant, and therefore 
 they describe the Brahman sometimes as living in 
 towns, sometimes in woods, sometimes observing ce- 
 libacy, and sometimes married, sometimes as wearing 
 clothes, and sometimes as going naked; contradictions 
 which, though apparently irreconcileable if the same 
 individuals or classes be meant, were appreciated by 
 the shrewdness of BAYLE more justly than he was 
 himself aware of 1 , and are all explained by the Achdras, 
 
 * [and by Lassen, Ind. Alt., II, 700 if., 710.] 
 
 1 "It may be that they (the Brachmanes) did not follow the 
 same institutes in all ages , and that with a distinction of time 
 one might reconcile some of the variations of the authors who 
 have spoken of them." Article Brachmans, Note C. Harris 
 (I, 454) also has rightly estimated the real character of the Get-
 
 326 RELIGIOUS SECTS 
 
 or institutes of the Hindus, as affecting the various 
 periods of life and corresponding practices of Brahma- 
 nical devotion. 
 
 As far, therefore, as the customs or observances of 
 the Gymnosophists are described, we have no reason 
 to conclude that any but the followers of the Vedas 
 are intended , and the only part of the account appli- 
 cable to any other sect is the term Germanes, or Ser- 
 manes, or Samanceans, applied to one division of the 
 Sophists or Sages. This name, as Mr. COLEBROOKE ob- 
 serves, seems to bear some affinity to the Sramanas, 
 or ascetics of the Jains or Bauddhas , but we can de- 
 rive no positive conclusion from a resemblance, which 
 may possibly be rather imaginary than real, and the 
 object of which, after all, is far from being the indi- 
 vidual property of any sect, but is equally applicable 
 to the ascetic of every religious system. As distinct 
 from the Brahmans, the Sarmanes will be equally 
 distinct from the Jains', for the Brahmans, it is said 
 by PORPHYRY, are of one race; and the Samanccans 
 are selected from all the tribes, and consist of persons 
 choosing to prosecute divine studies, precisely the 
 independent Sannydsi or Gosdin of modern times, 
 few persons of which description belong to the order 
 of the Brahmans , or are united with the rest by any 
 community of origin or peculiarity of faith. 
 
 Again, another word has been adduced in corrobo- 
 
 manes, and concluded that they were nothing but Gioghis, from 
 Vietro della Valle's description of the latter.
 
 OF THE HINDUS. 327 
 
 ration of the existence of the Jains, and it may be 
 admitted that this is a better proof than the preceding, 
 as the Pramnce* are declared to be the opposers of 
 the Brahmans, which is no where mentioned of the 
 Sarmanes. This expression is said to designate the 
 Jains, but this is far from certain: the term is pro- 
 bably derived from Pramdna, proof, evidence, and is 
 especially the right of the followers of the logical 
 school, who are usually termed Prdmdnikas: it is 
 applicable, however, to any sect which advocates 
 positive or ocular proof in opposition to written dog- 
 mas, or belief in scriptural authority, and is in that 
 sense more correctly an epithet of the Bauddha sec- 
 taries than of the Jains, who admit the legends and 
 worship the deities of the Pur anas , and who hold it 
 the height of impiety to .question the written doctrines 
 of their own teachers. The proofs from classical 
 writers, therefore, are wholly inadequate to the de- 
 cision of the antiquity of the Jains , and we are still 
 entirely left to sources of a less satisfactory description. 
 All writers on the Jains entitled to our attention 
 agree in admitting an intimate connexion between 
 them and the Bauddhas', the chief analogies have 
 been above adverted to, and the inference of later 
 origin is justly founded on the extravagant exaggera- 
 tions of the system adopted by the Jains. Their iden- 
 tity of origin rests chiefly upon the name of GAUTAMA, 
 which appears as that of VARDDHAMANA'S chief pupil, 
 
 * [See Lassen, Ind. Alt. I, 835, Weber, Ind. Lit. 27.]
 
 328 RELIGIOUS SECTS 
 
 and as the legislator of the Bauddha nations in the 
 east. The dates also assigned to both are not far re- 
 moved; the apotheosis of the Buddha GAUTAMA occur- 
 ring five hundred and forty-three years before Christ, 
 and the death of MAHAVIRA, the preceptor of the Jain 
 GAUTAMA , about the same time. That there is some 
 connexion may be conceded, but for reasons already 
 assigned it is not likely that the persons are the same ; 
 the Jains have not improbably derived their GAUTAMA 
 from that of their predecessors *. 
 
 No argument for the antiquity of the Jains is de- 
 rivable from the account given of RISHABHA in the 
 Bhayavata Purana**. He was not a seceder from the 
 true faith, although the mistaken imitation of his 
 practices is said to have led others into errors, evi- 
 dently intending the Jain heresy. He is scarcely iden- 
 tifiable, in consequence, with the Jain RISHABHA, the 
 first of the Tirthankaras; but even if that were the 
 case, no confidence could be placed in the authority, 
 as the work is a modern compilation not exceeding, 
 at the most, twelve centuries of antiquity. The re- 
 futation of Jain doctrines in the Brahma Sutras*** 
 is a less questionable testimony of their early existence; 
 but the date of that work is to be yet ascertained. 
 SANKAKA ACHARYA, the commentator on the texts of 
 VYASA , affords a more definite approximation ; but he 
 
 * [Weber, Ueber das Satrunjaya Mahatmyam, p. 2-6.] 
 ** [V, 5, 28 ff. Vishnu Pur., p. 164, Note.] 
 *** PI, 2, 6.]
 
 OF THE HINDUS. 329 
 
 will not carry us back above ten centuries. It is also 
 to be observed, that the objects of the attacks of the 
 tiutras and of S ANKARA are philosophical and specu- 
 lative tenets , and these may have been current long 
 before they formed part of a distinct practical system 
 of faith, as promulgated by a class of Bauddhas, the 
 germ of the Jains. 
 
 However, we may admit from these authorities the 
 existence of the Jains as a distinct sect, above ten or 
 twelve centuries ago; we have reason to question their 
 being of any note or importance much earlier. The 
 Bauddhas , we know from CLEMENS of Alexandria, 
 existed in India in the second century of the Christian 
 aera, and we find them not only the principal objects 
 of Hindu confutation and anathema, but they are 
 mentioned in works of lighter literature referable to 
 that period, in which the Jains are not noticed, nor 
 alluded to : the omission is the more worthy of notice, 
 because, since the Bauddhas disappeared from India, 
 and the Jains only have been known, it will be found 
 that the Hindu writers, whenever they speak of 
 Bauddhas, shew, by the phraseology and practices 
 ascribed to them, that they really mean Jains: the 
 older writers do not make the same mistake, and the 
 usages and expressions which they give to Bauddha 
 personages are not Jain , but Bauddha : with the one 
 they were familiar, the other were yet unknown. 
 
 The literature of the Jains themselves is unfavour- 
 able to the notion of high antiquity. HEMACHANDRA, 
 one of their greatest writers , flourished in the end of
 
 330 RELIGIOUS SECTS 
 
 the twelfth century, and the compiler of the Jain 
 Purahas of the Dekhan is said to have written at the 
 end of the ninth. The Kalpa Sutra professes to have 
 been composed nine hundred and eighty years after the 
 death of MAHAYIKA, or fifteen centuries ago; but from 
 internal evidence* it could not have been composed 
 earlier than the twelfth or thirteenth century. Various 
 eminent Jain authors were cotemporary also with 
 MINJA and BHOJA, princes of Dhdr, in the ninth and 
 tenth century **, and a number of works seem to have 
 been compiled in the sixteenth century during the 
 tolerant reign of AKBAR. 
 
 Of the progress of the Jain faith in the Gangetic 
 provinces of Upper India we have no very satisfactory 
 traces. It may be doubted if they ever extended them- 
 selves in Bengal. Behar, according to their own tra- 
 ditions, was the birth-place of VARDDHAMANA , and 
 Benares of PAKSVANATH; and temples and monuments 
 of their teachers are common in both, particularly the 
 former; but all those now existing are of very recent 
 dates *, and there are no vestiges referable to an inter- 
 
 * [Weber, Ueber das Satrunjaya Mahatmyam, p. 7-12, fixes 
 the year 632 p. Chr. as the date of its composition.] 
 
 * [in the tenth and eleventh, according to Lassen, Ind. Alt., 
 HI, 843-54.] 
 
 1 As late even as the eighteenth and nineteenth centuries. 
 [See, however, Journal of the Bombay Br.R. A. S., Ill, p. 88 ff.] 
 These dates are sometimes said to indicate the periods at which 
 the temples were repaired, but the intelligent author of the 
 'Visit to Mount Pdrsvandth'' observes, "only in one instance is
 
 OF THE HINDUS. 331 
 
 mediate period between the last Tirthankara, and the 
 eighteenth century. At Benares its princes professed 
 the faith of Bauddha as late as the eleventh century, 
 whilst during the same period, as is proved by in- 
 scriptions and the historical work of CHANDRAKAVI, 
 the sovereigns of Kanoj and Dehli were of the ortho- 
 dox persuasion. It is very doubtful, therefore, if the 
 Jains ever formed a leading sect in this part of Hindu- 
 stan. They were more successful in the west and south. 
 In Western Marwar, and the whole of the territory 
 subject to the Chdlukya princes of Guzerat, the Jain 
 faith became that of the ruling dynasty ; but this oc- 
 curred at no very remote period. The Mohammedan 
 Geographer EDHISI states that the king of Nehr wdld*, 
 the capital of Guzerat, worshipped BUDDHA; and we 
 know from the writings of HEMACHANDRA, that he was 
 the apostle of the Jain faith in that kingdom con- 
 verting KUMARA PALA, the monarch of Guzerat, to 
 his creed. This is also an occurrence of the twelfth 
 century, or about 1174. The consequences of this 
 conversion are still apparent in the abundant relics 
 of the Jain faith, and the numbers by whom it is pro- 
 fessed in Marwar, Guzerat, and the upper part of the 
 Malabar Coast. 
 
 there reason to suspect that the buildings are much older than 
 the inscriptions announce. The most ancient Mundir at that 
 place is reckoned to be but fifty years old." Calcutta Magazine, 
 December, 1827. 
 
 * [i. e. Analavata, see p. 304 Note, and Lassen, Ind. Alt, 
 III, 546.]
 
 332 RELIGIOUS SECTS 
 
 On the Ooromaridel side of the Peninsula the Jains 
 were introduced upon the downfall of the Bauddhas, 
 in the reign of AMOGHAVARSHA, king of Tohdai Man- 
 dalam, in the ninth century or, according to some 
 traditions, in the eighth. Farther south, in Madura, 
 the date of their introduction is not known, but they 
 were in power in the eleventh century under KUNA 
 PANDYA. In this, and in the twelfth, they seem to 
 have reached their highest prosperity, and from that 
 period to have declined. KUNA PANDYA became a 
 Saiva. VISHNU VARDDHANA, Raja of Mysore, was con- 
 verted from the Jain to the Vaishnava faith in the 
 twelfth century, and about the same time the Linga- 
 vant Saivas deposed and murdered VIJALA, the Jain 
 king of Kalyah*. The sect, however, continued to 
 meet with partial countenance from the kings of 'Vi- 
 jayanagar until a comparatively modern date. 
 
 The conclusions founded on traditionary or histo- 
 rical records are fully supported by the testimony of 
 monuments and inscriptions the latter of which are 
 exceedingly numerous in the south and west of India. 
 Most of these are very modern none are earlier than 
 the ninth century. An exception is said to exist in an 
 inscription on a rock at BeUigola, recording a grant 
 of land by Chdmunda Ray a to the shrine of GOMATI- 
 SVARA, in the year 600 of the Kali age, meaning the 
 Kali of the Jains , which began three years after the 
 death of VARDDHAMANA. This inscription , therefore, 
 
 * [Lassen, Ind. Alt., IV, 119 ff., 237 ff.]
 
 OF THE HINDUS. 333 
 
 if it exists , was written about fifty or sixty years be- 
 fore the Christian aera but it is not clear that any 
 such record is in existence, the fact resting on the 
 oral testimony of the head Pontiff at Bel'ligo'la : even, 
 if it be legible on the face of the rock , it is of ques- 
 tionable authenticity, as it is perfectly solitary, and 
 no other document of like antiquity has been met with. 
 The MACKENZIE Collection contains many hundred 
 Jain inscriptions. Of these the oldest record grants 
 made by the princes of Homchi*, a petty state in 
 Mysore. None of them are older than the end of the 
 ninth century. Similar grants, extending through the 
 eleventh and twelfth centuries by the VELLALA sov- 
 ereigns of Mysore, are also numerous, whilst they 
 continue with equal frequency to the sixteenth and 
 seventeenth centuries , during the existence of the 
 sovereignty of Vijayanagar. Again, at Abu, under 
 the patronage of the Guzerat princes, we have a num- 
 ber of Jain inscriptions, but the oldest of them bears 
 date Samvat 1245 (A. D. 1189) 1 ; they multiply in the 
 thirteenth and fourteenth centuries, and are found as 
 late as the middle of the eighteenth and, finally, in 
 Magadha, the scene of VARDPHAMANA'S birth and 
 apotheosis, the oldest inscriptions found date no further 
 back than the beginning of the sixteenth century 2 . 
 
 * [See Journal R. As. Soc., Ill, 217, compared with Lassen, 
 Ind. Alt., IV, 239, Note.] 
 
 1 Asiatic Researches, Vol. XVI, p. 317. 
 
 2 Dr. HAMILTON'S Description of Jain Temples in Behar.
 
 334 RELIGIOUS SECTS 
 
 From all credible testimony, therefore, it is impos- 
 sible to avoid the inference that the Jains are a sect 
 of comparatively recent institution, who first came 
 into power and patronage about the eighth and ninth 
 century: they probably existed before that date as a 
 division of the Bauddhas, and owed their elevation to 
 the suppression of that form of faith to which they 
 contributed. This is positively asserted by the tradi- 
 tions of the south in several instances: the Bauddhas 
 of Kanchi were confuted by AKALANKA, a Jain priest, 
 and thereupon expelled the country *. VARA PA'NDVA, 
 of Madura, on becoming a Jain, is said to have per- 
 secuted the Bauddhas, subjecting them to personal 
 tortures, and banishing them from the country. In 
 Guzerat Bauddha princes were succeeded by the Jains. 
 There is every reason to be satisfied, therefore, that 
 the total disappearance of the Bauddhas in India 
 proper is connected with the influence of the Jains, 
 which may have commenced in the sixth or seventh 
 centuries, and continued till the twelfth. 
 
 The inveteracy prevalent between kindred schisms 
 is a sufficient reason for any enmity felt by the Jains 
 towards the Bauddhas, rather than towards the Brah- 
 manical Hindus. There is, indeed, a political leaning 
 to the latter, observable in their recognition of the 
 
 Trans. R. A. S. , I, 525. To these may be added the inscriptions 
 at Pdrsvandth, and a number of inscriptions a Gwalior, copies 
 of which were sent to Mr. FRASER, and which are all dated in 
 the middle of the 15th century. 
 
 * [Journal As. Soc. Bengal, VII, 122. Lassen, IV, 239.]
 
 OF THE HINDUS. 335 
 
 orthodox Pantheon, in the deference paid to the Vedas, 
 and to the rites derivable from them, to the institution 
 of castes, and to the employment of Brahmans as 
 ministrant priests. They appear also to have adapted 
 themselves to the prevailing form of Hinduism in dif- 
 ferent places: thus at Abu several Jain inscriptions 
 commence with invocations of SIVA J , and in the De- 
 khan an edict promulgated by BUKKA RAYA, of Vija- 
 yanagar, declares there is no real difference between 
 the Jains and Vaishnavas 2 . In some places the same 
 temples are resorted to by Jains and Rdmdnujiya 
 Vaishnavas, and, as observed by Mr. COLEBROOKE, a 
 Jain on renouncing the heretical doctrines of his sect 
 takes his place amongst the orthodox Hindus as a 
 Kshatriya or Vaisya, which would not be the case 
 with a convert, who has not already caste as a Hindu 3 . 
 In the South of India , indeed , the Jains preserve the 
 distinction of castes : in Upper India they profess to 
 be of one caste, or Vaisyas. It is very clear, however, 
 that admission to the Jain communion was originally 
 independent of caste 4 , and the partial adoption of it 
 
 1 Major DELAMAINE notices that the mountain Girndr is equally 
 sacred to Hindus as to Jains, and that an ancient temple of MAHA- 
 DEVA is erected there. 
 
 2 Asiatic Researches, Vol. IX, p. 270 [Lassen, Ind. Alt., IV, 174]. 
 
 3 Transactions Royal Asiatic Society, I, 549. 
 
 4 MAHAVIRA himself was the son of a king, and should there- 
 fore be a Kshatriya. His chief disciples, INDRABHUTI, and the 
 rest, were Brahmans. His especial attendant, GOSALA, was an 
 outcast, and his followers, of both sexes, were of every caste.
 
 336 RELIGIOUS SECTS 
 
 or pretension to it, is either a spontaneous or politic 
 conformity to the strong feeling on the subject which 
 prevails amongst all Hindus. 
 
 These are the great outlines of the rise and progress 
 of the sect as derivable from sources entitled to credit; 
 but the Jains have amongst themselves records of 
 sectarial value detailing the succession of different 
 teachers, and the origin of various heresies. Some 
 extracts from one of these attached to a copy of the 
 Kalpa Sutra may be acceptable. 
 
 The succession of teachers is always deduced from 
 MAHAVIRA, through his disciple SUDHARMA. Of the 
 rest all but GAUTAMA died before their Master, as has 
 been observed above, and GAUTAMA survived him but 
 a month, which he spent in penance and fasting. SU- 
 DHARMA, therefore, was the only one who remained 
 competent to impart instruction. His pupil was JAM- 
 BUSVAMI, the last of the Kevalis, or possessors of true 
 wisdom: six teachers follow, termed Srutakevalis, or 
 hearers of the first masters, and then seven others, Dasa- 
 purvis, from having been taught the works so named 1 . 
 
 1 The following are the names of the individuals alluded to 
 in the text: 
 
 SRLTAKEVALIS. 
 Prabhava Svdmi. 
 Sayyambhadra Siiri. 
 Yaxobhadra Suri. 
 Sambhuti Vijaya Suri. 
 Bhadrabdhu Suri. 
 StJtulabhadra Suri. 
 
 DASAPURVIS. 
 Arya Mahdgiri Suri. 
 Arya Suhasti Suri. 
 Arya Susthita Suri. 
 Indradinna Suri. 
 Dinna Suri. 
 Sinhagiri Suri. 
 Vajrasvdmi Suri.
 
 OF THE HINDUS. 337 
 
 These are common to all the lists when correct. In 
 the Belligola list they are omitted, and the successor 
 of JAMBUSVAMI is there named VERASINA, who may 
 have been, as Mr. COLEBROOKE remarks, a hundred 
 degrees removed. The lists, subsequently, vary ac- 
 cording to the particular line of descent to which 
 they belong. 
 
 Of these persons the second Srutakevali is reputed 
 to be the author of the Dasavaikalika, one of the 
 standard works of the sect. SUHASTI, the second Dasa- 
 purvi, was the preceptor of SAMPRATI RAJA, and the 
 third, SUSTHITA, founded the Kote gachcha, or tribe. 
 VAJRASVAMI, the last, established a particular division 
 called the Vajra Sdkhd. 
 
 Of the succeeding teachers, or Suris, the title borne 
 by the spiritual preceptors of the Jains, CHANDRASURI, 
 the second , is the founder of the family of that name, 
 eight hundred and nine years, it is said, after the 
 emancipation of MAHAVIRA. In his time, it is stated, 
 the Digambaras arose; but we have seen that they 
 were at least cotemporary with MAHAVIRA. 
 
 The 38th on the list, from MAHAVIRA inclusive, 
 UDYOTANA SURI, first classed the Jains under eighty- 
 nine Gachchas. The 40th JINESVARI who lived A. D. 
 1024, founded the Khartara family 1 . With the 44th, 
 
 [A few variations occur in Hemachandra's Abhidh. , si. 33 and 
 34 , and in the list of Sthaviras , translated by J. Stevenson. See 
 the Kalpa Sutra and Nava Tatva, p. 100 f.j 
 
 1 Major TOD gives a somewhat different account of the origin 
 of this tribe. KJiartra, he says, means true, an epithet of dis- 
 
 22
 
 338 RELIGIOUS SECTS 
 
 JINADATTA, originated the Otwdl family, and the 
 Madhyakhartara branch; he was a teacher of great 
 celebrity, and impressions of his feet in plaster or on 
 stone are preserved in some temples, as at Bhelupur 
 in Benares; he lived in 1148. Other divisions, either 
 of a religious or civil nature, are attributed to various 
 teachers, as the Chitrabala Gachcha to JENAPATI Sum, 
 in A. D. 1149; the Anchalika doctrine to JINESVARA 
 in 1160; the Laghu Khartara family to JINACHANDRA 
 in 1265; another JINACHANDRA , the 61st in the list, 
 was cotemporary with AKBAR. The list closes with 
 the 70th Jina, HARSHA SURI, with whom, or his pu- 
 pils, several works originated in the end of the seven- 
 teenth century 1 . 
 
 Admitting this record to have been carefully pre- 
 served, we have seventy-one persons from MAHAVIRA, 
 to whom a period of less than fourteen centuries can 
 scarcely be assigned, and whose series would, there- 
 fore , have begun in the third century. It is not at all 
 unlikely that such was the case, but no positive con- 
 
 tinction which was bestowed by that great supporter of the 
 Buddhists or Jains, SIDRAJ, King of Anhalvdra Pattan, on one 
 of the branches (Gaclich) in a grand religious disputation at the 
 capital, in the eleventh century. The accounts are by no means 
 incompatible , and my authority represents Jinesvari victorious in 
 a controversy. 
 
 1 HEMACHANDRA, at the end of the Mahdvira Charitra, after 
 stating that VAJRASVAMi founded the VAJRASAKHA, which was 
 established in the Chandra Gachcha; gives the teachers of that 
 family down to himself, YASOBHADRA, PRADYUMNA , VISVASENA, 
 DEVACHANDRA, and HEMACHANDRA.
 
 OF THE HINDUS. 339 
 
 elusion can be drawn from a single document of this 
 nature: a comparison with other lists is necessary, 
 to determine the weight to be attached to it as an 
 authority. 
 
 The Jains are divided into two principal divisions, 
 Digambaras and Svetdmbaras; the former of which 
 appears to have the best pretensions to antiquity, and 
 to have been most widely diffused 1 . The discrimi- 
 nating difference is implied in these terms, the former 
 meaning the Sky-clad, that is, naked, and the latter 
 the white -robed, the teachers being so dressed. In 
 the present day, however, the Digambara ascetics do 
 not go naked, but wear coloured garments; they con- 
 fine the disuse of clothes to the period of their meals, 
 throwing aside their wrapper when they receive the 
 food given them by their disciples: the points of dif- 
 ference between the two sects are far from restricted 
 to that of dress, and comprehend a list of no fewer 
 than seven hundred, of which eighty- four are re- 
 garded as of infinite importance: a few of these may 
 be here noticed. 
 
 The Svetdmbaras decorate the images of the Tir- 
 thankaras with earrings, necklaces, armlets, and tiaras 
 
 1 All the Dakhini Jains appear to belong to the Digambara 
 division. So it is said do the majority of the Jains in Western 
 India. In the early philosophical writings of the Hindus the 
 Jains are usually termed Digambaras , or Nagnas, naked. The 
 term Jain rarely occurs, and Svetdmbara still more rarely if 
 ever, as observed in the text; also VARDHAMANA, practically at 
 least, was a Digambara. 
 
 22*
 
 340 RELIGIOUS SECTS 
 
 of gold and jewels: the Digambaras leave their images 
 without the foreign aid of ornament. 
 
 The Svetambaras assert that there are twelve 
 heavens, and sixty-four Indras: the Digambaras main- 
 tain that there are sixteen heavens, and one hundred 
 Olympian monarchs. 
 
 The Svetambaras permit their Gurus to eat out of 
 vessels: the Digambaras receive the food in their 
 open hands from their disciples. 
 
 The Svetambaras consider the accompaniments of 
 the brush, waterpot, &c. , as essential to the cha- 
 racter of an ascetic: the Digambaras deny their im- 
 portance. 
 
 The Svetambaras assert that the Angas, or scrip- 
 tures, are the work of the immediate disciples of the 
 Tirthankaras: the Digambaras, with more reason, 
 maintain that the leading authorities of the Jain re- 
 ligion are the composition of subsequent teachers or 
 Achdryas. 
 
 The advantage gained by the Digambaras in the 
 last debateable matter , they lose , it is to be appre- 
 hended, in the next, when they assert that no woman 
 can obtain Nirvdn, in opposition to the more gallant 
 doctrine of their rivals, which admits the fair sex to 
 the enjoyment of final annihilation. 
 
 These will be sufficient specimens of the causes of 
 disagreement that divide the Jainas into two leading 
 branches, whose mutual animosity is, as usual, of an 
 intensity very disproportionate to the sources from 
 whence it springs.
 
 OF THE HINDUS. 341 
 
 Besides these two great divisions, several minor 
 sects are particularised as existing amongst the Jains. 
 They appear, however, to be of no importance, as it 
 has been found impossible to obtain any satisfactory 
 account of the heresies they have adopted, or of their 
 origin and present condition. Schism was contempo- 
 rary even with MAHAVIRA, and his son-in-law, JAMALI, 
 founded a dissentient order. His follower, GOSALA, 
 was also the institutor of a sect, and an impostor into 
 the bargain, pretending to be the twenty- fourth Tir- 
 thankara. VAJRABANDA, the pupil of a very celebrated 
 Digambara teacher, KUNDA KUND ACHARYA, founded 
 the Drdvida sect, according to some in the fifth, and 
 to the others, in the seventh century. VAJRASVAMI 
 instituted the Mahdnisitha sect, and JINENDRA SURI 
 founded the Lampaka sect, by which images were 
 discarded. The sects now most often heard of, al- 
 though little known, are the Mula Sanghis, who use 
 brushes of peacock's feathers, wear red garments, and 
 receive alms in their hands : the KdsJita Sanghis, who 
 make their images of wood and employ brushes of the 
 tail of the Yak: the TerahPanthis and Bis Panthis, or 
 followers of thirteen and of twenty, said sometimes to 
 refer to the number of objects which are most essen- 
 tial to salvation, and at others, explained by a legend 
 of the foundation of the heresy by a number of per- 
 sons, such as the denomination implies. Both these 
 are said to deny the supremacy of a Guru, to dispense 
 with the ministration of a Brahman, and to present 
 no perfumes, flowers, nor fruits to the images of the
 
 342 RELIGIOUS SECTS 
 
 Tirthankaras 1 . The Bhishaha Panthis carry their 
 aversion to external emblems still farther, and discard 
 the use of images altogether. The Dundiyas and 
 Samvegis are religious orders: the former affect ri- 
 gorous adherence to the moral code, but disregard all 
 set forms of prayer or praise, and all modes of ex- 
 ternal worship : the Samvegis follow the usual prac- 
 tices, but subsist upon alms, accepting no more than 
 is indispensable for present wants. 
 
 The whole of the Jains are again distinguished into 
 clerical and lay, or into Yatis and Srdvakas: the 
 former lead a religious life, subsisting upon the alms 
 supplied by the latter. According to the greater or 
 less degree of sanctity to which they pretend are their 
 seeming purity and outward precision, shewn espe- 
 cially in their care of animal life: they carry a brush 
 to sweep the ground before they tread upon it; never 
 eat nor drink in the dark, lest they should inadver- 
 tently swallow an insect, and sometimes wear a thin 
 cloth over their mouths lest their breath should de- 
 molish some of the atomic ephemera that frolic in the 
 sun-beams; they wear their hair cut short, strictly 
 they should pluck it out by the roots; they profess 
 continence and poverty, and pretend to observe fre- 
 quent fasts and exercise profound abstraction. Some 
 of them may be simple enthusiasts; many of them, 
 however, are knaves, and the reputation which they 
 
 1 The Bis Panthis are said to be. in fact, the orthodox 
 Digambaras, of whom the Terali Panthis are a dissenting branch.
 
 OF THE HINDUS. 343 
 
 enjoy all over India as skilful magicians is not very 
 favourable to their general character: they are, in 
 fact, not unfrequently Charlatans pretending to skill 
 in palmistry and necromancy, dealing in empirical 
 therapeutics, and dabbling in chemical, or rather al- 
 chemical manipulations. Some of them are less dis- 
 reputably engaged in traffic, and they are often the 
 proprietors of Maths and temples, and derive a very 
 comfortable support from the offerings presented by 
 the secular votaries of Jina. The Yatis, as above re- 
 marked, never officiate as priests in the temples, the 
 ceremonies being conducted by a member of the or- 
 thodox priesthood, & Brahman, duly trained for the 
 purpose. The Yatis are sometimes collected in Maths 
 called by them Posdlas , and even when abroad in the 
 world, they acknowledge a sort of obedience to the 
 head of the Posdla of which they were once members. 
 The secular members of the Jaina religion , or Srd- 
 vakas , follow the usual practices of the other Hindus, 
 but give alms only to the Yatis, and present offerings 
 and pay homage only to the Tirthankaras-, the present 
 worship, indeed, is almost restricted to the two last 
 of these personages , to PARSVANATH , as commonly 
 named Pdrisndth, the twenty-third, and to VARDDHA- 
 MANA or MAHAVIRA SVAMI, the twenty-fourth Tirthan- 
 kara of the present age. The temples of these divi- 
 nities are , in general , much handsomer buildings than 
 those of the orthodox Hindus : they consist of a square 
 or oblong room, large enough to admit a tolerably 
 numerous assemblage , surrounded by an open portico :
 
 344 RELIGIOUS SECTS 
 
 on one side is a sort of altar - piece of several stages ; 
 on the centre of the upper tier sits the chief deity of 
 the temple supported by two other Arhats, whilst the 
 rest, or a portion of them, are ranged upon the inferior 
 tiers: the steeple is also distinguishable from that of 
 other temples, being formed of departments, which 
 are intended, apparently, to represent leaves, and 
 surmounted by a pole resembling a flag - staff termi- 
 nating in a gilt knob: there are several of these temples 
 in the chief cities along the Ganges, and no fewer than 
 a dozen in Murskiddbdd , to which the circumstance 
 of the Set family being of the Jaina persuasion at- 
 tracted a number of fellow worshippers. In Calcutta 
 there are four temples, two belonging to each sect. 
 In Behar are the temples of PARISNATH and the Pa- 
 dukas, or feet of VARDDHAMANA , and VASUPUJYA. 
 Benares possesses several temples, one of which, in 
 the suburb, called Belupura, is honoured as the birth- 
 place of PARSYANATH. The shrine comprises two 
 temples, one belonging to the Svetdmbaras, and one 
 to the Digambaras. A temple of some size and cele- 
 brity occurs at Mainpuri, in the Doab, and most of 
 the towns in that direction present Jain spires. The 
 chief temples, however, are to the westward, and 
 especially at Jaypur. The whole ofMewdr and Mar war 
 is strewed with remains of the sacred edifices of this sect. 
 The Jains of the South of India , as has been ob- 
 served , are divided into castes : this is not the case in 
 Upper Hindustan , where they are all of one caste , or, 
 which is the same thing, of none. They are neverthe- 
 less equally tenacious of similar distinctions, and not
 
 OF THE HINDUS. 
 
 345 
 
 only refuse to mix with other classes, but recognise 
 a number of orders amongst themselves, between 
 which no intermarriages can take place, and many of 
 whom cannot eat together. This classification is the 
 Gachcha or Got, the family or race , which has been 
 substituted for the Varna, the Jdti, or caste. Of these 
 Gachchas, or family divisions, they admit eighty-four 1 , 
 
 1 The following are the appellations of the eighty-four Gachchas 
 
 Khandewdl, 
 
 Gahakhanduja. 
 
 Mar key a. 
 
 Porwdl. 
 
 Chordiya. 
 
 Moiwdl. 
 
 Agarwdl. 
 
 Bhungeriwdl. 
 
 Svetwdl. 
 
 Jaiswdl. 
 
 Brahmatd. 
 
 Chakkichap. 
 
 Barihiya. 
 
 Beduja. 
 
 Khandarya. 
 
 Goldl. 
 
 Bdhariya. 
 
 Narischya. 
 
 Gajapurvi. 
 
 Goguwdl. 
 
 Bimongai. 
 
 Srimdl. 
 
 Anddluja. 
 
 Vikriya. 
 
 Vanswdl, or Oswdl. 
 
 Gogayya. 
 
 Vidyavya. 
 
 Porwdr. 
 
 Mandaluja. 
 
 Bersdri. 
 
 Palliwdl. 
 
 Pancham. 
 
 Astaki. 
 
 Danderwdl. 
 
 Som avansibogar. 
 
 Ashiadhdr. 
 
 Himm drgujardti. 
 
 Chaturtha. 
 
 Pdwardbhi. 
 
 Baramora. 
 
 Hardar. 
 
 Lhakkachdla. 
 
 Kharawa. 
 
 Dhaktha. 
 
 Bogosri. 
 
 Labechu. 
 
 Vaisya. 
 
 Naraya. 
 
 Khandoya. 
 
 Ndgdhdr. 
 
 Korghdriya. 
 
 Kathnora. 
 
 Por. 
 
 Bamdriya. 
 
 Kabliya. 
 
 Surendra. 
 
 Seksantdnya. 
 
 Kapola. 
 
 Kadaya. 
 
 Andndi. 
 
 Nadila. 
 
 Kdhari. 
 
 Ndgora. 
 
 Natila. 
 
 Soniya. 
 
 Tattora. 
 
 Moihiya. 
 
 Sordihiya. 
 
 Pdkhastya. 
 
 Tattora. 
 
 Edjiya. 
 
 Sachhora. 
 
 Bdgerwdl. 
 
 Maya. 
 
 Jannord. 
 
 Harsola. 
 
 Kammeha. 
 
 Nemildra. 
 
 Sriguru. 
 
 Bhangela. 
 
 Gandoriya. 
 
 Jolura. 
 
 Gangarda. 
 
 Dhawaljdti.
 
 346 RELIGIOUS SECTS 
 
 and these again appear to comprehend a variety of 
 subdivisions: some of the Gachchas comprehend a 
 portion of Sri Vaishnavas, between which sect and 
 the Jains in Upper India a singular alliance seems 
 sometimes to prevail. 
 
 The condition of Jaina worship may be inferred 
 from the above notices of its temples. Its professors 
 are to be found in every province of Hindustan , col- 
 lected chiefly in towns, where,- as merchants and 
 bankers, they usually form a very opulent portion of 
 the community. In Calcutta there are said to be five 
 hundred families; but they are much more numerous 
 at Murshiddbdd. In Behdr they have been estimated 
 at between three and four hundred families. They 
 are in some numbers in Benares, but become more 
 numerous ascending the Dodb. It is, however, to the 
 westward that they abound : the provinces of Mewar 
 and Mdrwdr being apparently the cradle of the sect 1 . 
 They are also numerous in Guzerat, in the upper part 
 of the Malabar coast, and are scattered throughout 
 
 Some of these are well known , but many of the others are 
 never met with. The list was furnished by a respectable Yati 
 but how far it is throughout genuine , I cannot pretend to say. 
 It omits several Gachchas of celebrity, particularly the Chandra 
 and Khartara. 
 
 1 According to Major TOD, the Pontiff of the Kharatra Gachcha 
 has eleven thousand clerical disciples scattered over India, and 
 the single community of Osivdl numbers one hundred thousand 
 families. In the West of India, the officers of the state and re- 
 venue, the bankers, the civil magistrates, and the heads of cor- 
 porations, are mostly Jains. Trans. R. As. Soc., Vol. II, 1, p. 263.
 
 OF THE HINDUS. 347 
 
 the Peninsula. They form, in fact, a very large and, 
 from their wealth and influence , a most important di- 
 vision of the population of India. 
 
 BABA LALIS. 
 
 The followers of BABA LAL are sometimes included 
 amongst the Vaishhava sects, and the classification is 
 warranted by the outward seeming of these sectaries, 
 who streak the forehead with GopicUandana , and 
 profess a veneration for RAMA: in reality, however, 
 they adore but one God, dispensing with all forms of 
 worship, and directing their devotion by rules and 
 objects derived from a medely of Veddnta and Ssufi 
 tenets. 
 
 BABA LAL was a Kshatriya, born in Mdlvd, about 
 the reign of JEHANGIR: he early adopted a religious 
 life under the tuition of CHETANA SVAMI, whose fitness 
 as a teacher had been miraculously proved. This 
 person soliciting alms of BABA LAL received some raw 
 grain , and wood to dress it with : lighting the wood, 
 he confined the fire between his feet, and supported 
 the vessel in which he boiled the grain upon his in- 
 steps. BABA LAL immediately prostrated himself be- 
 fore him as his Guru, and receiving from him a grain 
 of the boiled rice to eat, the system of the universe 
 became immediately unfolded to his comprehension. 
 He followed CHETANA to Lahore, whence being dis- 
 patched to Dwdrakd by his Guru, to procure some 
 of the earth called Gopichandana, he effected his mis- 
 sion in less than an hour: this miraculous rapidity,
 
 348 RELIGIOUS SECTS 
 
 the distance being some hundred miles, attesting his 
 proficiency, he was dismissed by his Guru, in order 
 to become a teacher. He settled at Dehanpur, near 
 Sir hind, where he erected a Math, comprehending a 
 handsome temple, and where he initiated a number of 
 persons in the articles of his faith. 
 
 Amongst the individuals attracted by the doctrines 
 of BABA LAL , was the liberal-minded and unfortunate 
 DARA SHUKOH : he summoned the sage to his presence 
 to be instructed in his tenets, and the result of seven 
 interviews was committed to writing, in the form of 
 a dialogue between the Prince and the Pir, by two 
 literary Hindus attached to the Prince's train, one 
 YADU DAS, a Kshatriya, and the other RAICHAN ? D 
 Brahman, the latter the Mirmunshi; the interview 
 took place in the garden of JAFFAR KHAN SADUH, in 
 the 21st year of SHAH JEHAN'S reign, or 1649: the 
 work is entitled Nadir un nikdt, and is written, as 
 the name implies, in the Persian language. Some mis- 
 cellaneous extracts from it may not be unacceptable, 
 as they may not only explain the tenets of BABA LAL, 
 and something of the Veddnta and Ssufi doctrines, 
 but may illustrate better than any description the 
 notions generally prevailing of the duties of a religious 
 and mendicant life. The interrogator is the Prince, 
 BABA LAL himself the respondent. 
 
 What is the passion of a Fakir? Knowledge of God. 
 What is the power of an Ascetic? Impotence. 
 What is Wisdom? Devotion of the heart to the Heart's Lord. 
 How are the hands of a Fakir employed? To cover his ears.
 
 OF THE HINDUS. 349 
 
 Where are his feet? Hidden, but not hampered by his garments. 
 
 What best becomes him? Vigilance night and day. 
 
 In what should he be unapt? Immoderate diet. 
 
 In what should he repose? In a corner, seclusion from 
 mankind, and meditation on the only True. 
 
 What is his dwelling? God's creatures. 
 
 His Kingdom? God. 
 
 What are the lights of his mansion? The Sun and Moon. 
 
 What is his couch? The Earth. 
 
 What is his indispensable observance? Praise and glorification 
 of the Cherisher of all things, and the needer of none. 
 
 What is suitable for a Fakir? La, none; as Lid Allah, &c. 
 there is no God but God. 
 
 How passes the existence of a Fakir? Without desire, with- 
 out restraint, without property. 
 
 What are the duties of a Fakir? Poverty and faith. 
 
 Which is the best religion? Verse, "The Creed of the lover 
 differs from other Creeds. God is the faith and creed of those 
 who love him, but to do good is best for the follower of every 
 faith." Again, as HAFIZ says: 
 
 The object of all religions is alike, 
 
 All men seek their beloved, 
 
 What is the difference between prudent and wild? 
 
 All the world is love's dwelling, 
 
 Why talk of a Mosque or a Church? 
 
 With whom should the Fakir cultivate intimacy? With the 
 Lord of loveliness. 
 
 To whom should he be a stranger? To covetousness, anger, 
 envy, falsehood, and malice. 
 
 Should he wear garments or go naked? The loins should be 
 covered by those who are in their senses; nudity is excusable in 
 those who are insane. The love of God does not depend upon 
 a cap or a coat. 
 
 How should a Fakir conduct himself? He should perform 
 what he promises, and not promise what he cannot perform. 
 
 Should evil he done to evil doers? The Fakir is to do evil 
 to none, he is to consider good and ill alike, so HAFIZ says:
 
 350 RELIGIOUS SECTS 
 
 "The repose of the two worlds depends upon two rules, kindness 
 to friends and gentleness to foes." 
 
 What is the nature of the Takia (the pillow or abbacy?) To 
 commence with a seat upon it is improper, and at all times an 
 erratic life is preferable; when the body is weakened by age or 
 sickness , the Fakir may then repose upon his pillow : so situated, 
 he should welcome every Fakir as his guest, and consider noth- 
 ing but God to be his own. 
 
 Is it necessary for a Fakir to withdraw from the world? 
 It is prudent, but not necessary: the man in society who fixes 
 his heart on God is a Fakir, and the Fakir who takes an interest 
 in the concerns of men is a man of the world, so MAULANA RUMI 
 observes: "What is the world? forgetfulness of God, not clothes, 
 nor wealth, nor wife, nor offspring." 
 
 What is the difference between nature and created things? 
 Some compare them to the seed and the tree. The seed and the 
 tree are equivalent though related; although the same in sub- 
 stance , they are not necessarily co-existent nor co-relative. They 
 may be also compared to the waves and the sea ; the first cannot 
 be without the second, but the sea may be without waves, wind 
 is necessary to their product: so, although nature and created 
 things are of one essence , yet the evolution of the latter from 
 the former requires the interference of an evolving cause, or the 
 interposition of a Creator. 
 
 Are the soul, life, and body merely shadows? The soul is 
 of the same nature as God, and one of the many properties of 
 universal life , like the sea , and a drop of water ; when the latter 
 joins the former, it also is sea. 
 
 How do the Paramdtmd (supreme soul) and Jivdtmd (living 
 soul) differ? They do not differ, and pleasure and pain ascri- 
 bable to the latter arises from its imprisonment in the body: the 
 water of the Ganges is the same whether it run in the river's 
 bed or be shut up in a decanter. 
 
 What difference should that occasion? Great: a drop of wine 
 added to the water in the decanter will impart its flavor to the 
 whole , but it would be lost in the river. The Paramdtmd, there- 
 fore, is beyond accident, but the Jivdtmd is afflicted by sense
 
 OF THE HINDUS. 351 
 
 and passion. Water cast loosely on a fire will extinguish the 
 fire; put that water over the fire in a boiler, and the fire will 
 evaporise the water, so the body being the confining caldron, 
 and passion the fire, the soul, which is compared to the water, 
 is dispersed abroad; the one great supreme soul is incapable of 
 these properties , and happiness is therefore only obtained in re- 
 union with it, when the dispersed and individualized portions 
 combine again with it, as the drops of water with the parent 
 stream; hence, although God needs not the service of his slave, 
 yet the slave should remember that he is separated from God by 
 the body alone, and may exclaim perpetually: Blessed be the 
 moment when I shall lift the veil from off that face. The veil 
 of the face of my beloved is the dust of my body. 
 
 What are the feelings of the perfect Fakir? They have not 
 been , they are not to be , described , as it is said : a person asked 
 me what are the sensations of a lover? I replied, when you are 
 a lover, you will know. 
 
 FRAN NATHIS. 
 
 These are also called Dhdmis : they owe their origin 
 to PRAN NATH, a Kshatriya, who being versed in Mo- 
 hammedan learning, as well as in his own, attempted 
 to reconcile the two religions : with this view he com- 
 posed a work called the Mahitdriyal, in which texts 
 from the Koran, and the Vedas are brought together, 
 and shewn not to be essentially different. PRAN NATH 
 flourished about the latter part of AURANGZEB'S reign, 
 and is said to have acquired great influence with 
 CHATTRASAL, Rdjd of Bundelkhand , by effecting the 
 discovery of a diamond mine. Bundelkhahfl, is the 
 chief seat of his followers , and in Punna is a building 
 consecrated to the use of the sect, in one apartment
 
 352 RELIGIOUS SECTS 
 
 of which, on a table covered with gold cloth, lies the 
 volume of the founder. 
 
 As a test of the disciple's consent to the real iden- 
 tity of the essence of the Hindu and Mohammedan 
 creeds, the ceremony of initiation consists of eating 
 in the society of members of both communions: with 
 this exception, and the admission of the general prin- 
 ciple, it does not appear that the two classes confound 
 their civil or even religious distinctions: they continue 
 to observe the practices and ritual of their forefathers, 
 whether Musalman or Hindu, and the union, beyond 
 that of community of eating, is no more than any 
 rational individual of either sect is fully prepared for, 
 or the admission, that the God of both, and of all 
 religions, is one and the same. 
 
 SADHS. 
 
 A full account of this sect of Hindu Unitarians , by 
 the Reverend Mr. FISHER, was published in the Mis- 
 sionary Intelligencer some years ago, and some further 
 notice of them is inserted in the Transactions of the 
 Royal Asiatic Society 1 , by Mr. TRANT. They are dis- 
 tinguished from other Hindus by professing the ado- 
 ration of one Creator, and by personal and moral ob- 
 servances which entitle them, in their own estimation, 
 to the appellation of Sddhs, Sddhus, Pure or Puritans. 
 
 The Sddhs are found chiefly in the upper part of 
 the Dodb, from Farukhdbdd to beyond Dehli. In the 
 
 * [I, 251 ff.]
 
 OF THE HINDUS. 353 
 
 former they occupy a suburb called Sddhwdra, and 
 are more numerous there than in any other town; 
 their numbers are estimated at two thousand. There 
 are said to be some at Mirzapore, and a few more to 
 the South; their numbers, however, are limited, and 
 they are chiefly from the lower classes. 
 
 The sect originated in the year of VIKRAMADITYA 
 1714 (A. D. 1658), according to Mr. TRANT, with a 
 person named BIRBHAN, who received a miraculous 
 communication from one UDAYA DAS, and in conse- 
 quence taught the Sddh doctrines. Mr. FISHER calls 
 BIRBHAN the disciple of JOGI DAS, who commanding 
 a body of troops in the service of the Rdjd of Dholpur 
 was left as slain on the field of battle , but restored to 
 life by a stranger in the guise of a mendicant, who 
 carried him to a mountain, taught him the tenets of 
 the faith, and having bestowed upon him the power 
 of working miracles sent him to disseminate his doc- 
 trines. These circumstances are rather obscurely al- 
 luded to in the original authorities consulted on the 
 present occasion, but they agree with the above in 
 considering BIRBHAN an inhabitant of Brijhasir, near 
 Ndrnaul, in the province of Dehli, as the founder of 
 the sect, at the date above mentioned. BIRBHAN received 
 his knowledge from the SAT GURU, the pure teacher, 
 also called Uda kd Dds, the servant of the one God, 
 and particularly described as the Mdlek kd Hukm, 
 the order of the Creator, the personified word of God. 
 
 The doctrines taught by the super-human instructor 
 of BIRBHAN were communicated in Sabdas and Sdkhis, 
 
 23
 
 354 RELIGIOUS SECTS 
 
 detached Hindi stanzas like those of KABIR. They are 
 collected into manuals, and read at the religious 
 meetings of the Sddhs: their substance is collected 
 into a tract entitled Adi Upades, first precepts, in 
 which the whole code is arranged under the following 
 twelve Hukms, or Commandments. 
 
 1. Acknowledge but one God who made and can destroy you, 
 to whom there is none superior, and to whom alone therefore is 
 worship due, not to earth, nor stone, nor metal, nor wood, nor 
 trees, nor any created thing. There is but one Lord, and the 
 word of the Lord. He who meditates on falsehoods, practices 
 falsehood , and commits sin , and he who commits sin falls into 
 Hell. 
 
 2. Be modest and humble, set not your affections on the 
 world, adhere faithfully to your creed, and avoid intercourse 
 with all not of the same faith, eat not of a stranger's bread. 
 
 3. Never lie nor speak ill at any time to, or of any thing, of 
 earth or water , of trees or animals. Let the tongue be employed 
 in the praise of God. Never steal, nor wealth, nor land, nor 
 beasts, nor pasture: distinguish your own from another's pro- 
 perty, and be content with what you possess. Never imagine 
 evil. Let not your eyes rest on improper objects, nor men, nor 
 women, nor dances, nor shows. 
 
 4. Listen not to evil discourse, nor to any thing but the 
 praises of the Creator, nor to tales, nor gossip, nor calumny, 
 nor music, nor singing, except hymns; but then the only musical 
 accompaniment must be in the mind. 
 
 5. Never covet any thing, either of body or wealth: take not 
 of another. God is the giver of all things, as your trust is in 
 him so shall you receive. 
 
 6. When asked what you are, declare yourself a Sddh , speak 
 not of caste, engage not in controversy, hold firm your faith, 
 put not your hope in men. 
 
 7. Wear white garments, use no pigments, nor collyrium, 
 nor dentifrice, nor Menhdi, nor mark your person, nor your
 
 OF THE HINDUS. 355 
 
 forehead with sectarial distinctions , nor wear chaplets, or rosaries, 
 or jewels. 
 
 8. Never eat nor drink intoxicating substances, nor chew 
 pan, nor smell perfumes, nor smoke tobacco, nor chew nor smell 
 opium, hold not up your hands, bow not down your head in 
 the presence of idols or of men. 
 
 9. Take no life away, nor offer personal violence, nor give 
 damnatory evidence, nor seize any thing by force. 
 
 10. Let a man wed one wife, and a woman one husband, let 
 not a man eat of a woman's leavings, but a woman may of a 
 man's, as may be the custom. Let the woman be obedient to 
 the man. 
 
 11. Assume not the garb of a mendicant, nor solicit alms, 
 nor accept gifts. Have no dread of necromancy, neither have 
 recourse to it. Know before you confide. The meetings of the 
 Pious are the only places of pilgrimage , but understand who are 
 the Pious before you so salute them. 
 
 12. Let not a Sddh be superstitious as to days, or to luna- 
 tions , or to months , or the cries or appearances of birds or ani- 
 mals; let him seek only the will of the Lord. 
 
 These injunctions are repeated in a variety of forms, 
 but the purport is the same, and they comprise the 
 essence of the Sddh doctrine which is evidently de- 
 rived from the unitarianism of KABI'R, NANAK, and 
 similar writers, with a slight graft from the principles 
 of Christianity. In their notions of the constitution of 
 the universe, in the real, although temporary exis- 
 tence of inferior deities and their incarnations , and in 
 the ultimate object of all devotion, liberation from life 
 on earth, or Mukti, the Sddhs do not differ from 
 other Hindus. 
 
 The Sddhs have no temples , but assemble at stated 
 periods in houses, or courts adjoining set apart for 
 
 23*
 
 356 RELIGIOUS SECTS 
 
 this purpose. According to Mr. FISHER, their meetings 
 are held every full moon, when men and women col- 
 lect at an early hour, all bringing such food as they 
 are able, the day is spent in miscellaneous conversa- 
 tion , or in the discussion of matters of common inter- 
 est. In the evening they eat and drink together, and 
 the night is passed in the recitation of the stanzas at- 
 tributed to BIRBHAN, or his preceptor, and the poems 
 of DADU, NANAK, or KABIR. 
 
 From the term they apply to the deity, SATNAM, 
 the true name, the Sddhs are also called Satndmis', 
 but this appellation more especially indicates a dif- 
 ferent, although kindred, sect. 
 
 SATNAMIS. 
 
 These profess to adore the true name alone, the 
 one God, the cause and creator of all things, Nirgun, 
 or void of sensible qualities, without beginning or end. 
 
 They borrow, however, their notions of creation 
 from the Veddnta philosophy, or rather from the 
 modified form in which it is adapted to vulgar appre- 
 hension. Worldly existence is illusion, or the work 
 of MAYA, the primitive character of BHAVANI, the wife 
 of SIVA. They recognise accordingly the whole Hindu 
 Pantheon and, although they profess to worship but 
 one God , pay reverence to what they consider mani- 
 festations of his nature visible in the Avatars, parti- 
 cularly RAMA and KRISHNA. 
 
 Unlike the Sddhs also, they use distinctive marks, 
 and wear a double string of silk bound round the
 
 OF THE HINDUS. 357 
 
 right wrist. Frontal lines are not invariably employed, 
 but some make a perpendicular streak with ashes of 
 a burnt offering made to HANUMAN. 
 
 Their moral code is something like that of all Hindu 
 quietists, and enjoins indifference to the world, its 
 pleasures or its pains, implicit devotion to the spiritual 
 guide, clemency and gentleness, rigid adherence to 
 truth, the discharge of all ordinary, social, or religious 
 obligations, and the hope of final absorption into the 
 one spirit which pervades all things. 
 
 There is little or no difference therefore in essentials 
 between the Satndmis and some of the Vaishnava 
 Unitarians, but they regard themselves as a separate 
 body, and have their own founder JAGJIVAN DAS. He 
 was a Kshatriya by birth, and continued in the state 
 of Grihastha, or house-holder, through life: he was a 
 native of Oude, and his Samddh, or shrine, is shewn 
 at Katwa, a place between Lucknow and Ajudhyd. 
 He wrote several tracts, as the Jndn Prakds, Mahd- 
 pralaya, and Prathama Grantha: they are in Hindi 
 couplets; the first is dated in Samvat 1817, or A. D. 
 1761, the last is in the form of a dialogue between 
 SIVA and PARVATI. The following is from the Mahd- 
 pralaya. 
 
 "The pure man lives amidst all, but away from all: 
 his affections are engaged by nothing: what he may 
 know he knows, but he makes no enquiry: he neither 
 goes nor comes, neither learns nor teaches, neither 
 cries nor sighs, but discusses himself with himself. 
 There is neither pleasure nor pain , neither clemency
 
 358 RELIGIOUS SECTS 
 
 nor wrath, neither fool nor sage to him. JAGJIVANDAS 
 asks, does any one know a man so exempt from in- 
 firmity who lives apart from mankind and indulges 
 not in idle speech?" 
 
 SIVA NARAYANIS. 
 
 This is another sect professing the worship of one 
 God, of whom no attributes are predicated. Their 
 unitarianism is more unqualified than that of either 
 of the preceding, as they offer no worship, pay no 
 regard whatever to any of the objects of Hindu or 
 Mohammedan veneration. They also differ from all 
 in admitting proselytes alike from Hindus or Moham- 
 medans, and the sect comprises even professed 
 Christians from the lower classes of the mixed po- 
 pulation. 
 
 Admission into the sect is not a matter of much 
 ceremony, and a Guru, or spiritual guide, is not re- 
 quisite; a few Siva Ndrdyanis assemble at the requi- 
 sition of a novice , place one of their text books in the 
 midst of them, on which betel and sweetmeats have 
 previously been arranged. After a while these are 
 distributed amongst the party, a few passages are 
 read from the book, and the sect has acquired a new 
 member. 
 
 Truth, temperance, and mercy are the cardinal 
 virtues of this sect, as well as of the Sddhs; polygamy 
 is prohibited, and sectarial marks are not used: con- 
 formity to the external observances of the Hindus or 
 Mohammedans, independently of religious rites, is
 
 OF THE HINDUS. 359 
 
 recommended, but latitude of practice is not unfre- 
 quent; and the Siva Ndrdyanis, of the lower orders, 
 are occasionally addicted to strong potations. 
 
 The sect derives its appellation from that of its 
 founder SIVANARAYAN, a Rajput, of the Nerivdna 
 tribe, a native of Chanddvan, a village near Ghdzipur: 
 he flourished in the reign of MOHAMMED SHAH, and 
 one of his works is dated Samvat, 1791, or A. D. 1735. 
 He was a voluminous writer in the inculcation of his 
 doctrines, and eleven books, in Hindi verse, are 
 ascribed to him. They are entitled: Lao or Lava 
 Granth, Sdntvilds, Vajan Granth, Sdntsundara, Guru- 
 nyds, Sdntdchdri, Sdntopadesa, Sabddvali, Sdntpar- 
 vdna, Sdntmahwid , Sdntsdgar. 
 
 There is also a twelfth, the Seal of the whole, but 
 it has not yet been divulged, remaining in the exclu- 
 sive charge of the head of the sect. This person re- 
 sides at Balsande, in the Ghdzipur district, where 
 there is a college and establishment. 
 
 The Sivandrdyanis are mostly Rajputs, and many 
 are Sipdhis: many of the Up-country Bearers also be- 
 long to the sect. The members are said to be nu- 
 merous about Ghdzipur, and some are to be met with 
 in Calcutta. 
 
 SUNYAVADIS. 
 
 The last sect which it has been propose to noticed 
 is one of which the doctrines are atheistical. There 
 is no novelty in this creed, as it was that of the Chdr- 
 vdkas and Ndstikas, and is, to a great extent, that
 
 360 RELIGIOUS SECTS 
 
 of the Bauddhas and Jains ; but an attempt has been 
 recently made to give it a more comprehensive and 
 universal character, and to bring it within the reach 
 of popular attraction. 
 
 A distinguished Patron of the Sunyavadis was DA- 
 YARAM, the Raja of Hatras , when that fortress was 
 destroyed by the Marquis of HASTINGS. Under his 
 encouragement a work in Hindi verse was composed 
 by BAKHTAVAR, a religious mendicant, entitled the 
 Sunisdr, the essence of emptiness, the purport of 
 which is to shew that all notions of man and God are 
 fallacies, and that nothing is. A few passages from 
 this book will convey an idea of the tenets of the sect. 
 
 "Whatever I behold is Vacuity. Theism and 
 Atheism MAYA and BRAHM all is false, all is error; 
 the globe itself, and the egg of BRAHMA, the seven 
 Divipas and nine Khahdas, heaven and earth, the sun 
 and moon, BRAHMA, VISHNU and SIVA, KURMA and 
 SESHA, the Guru and his pupil, the individual and 
 the species, the temple and the god, the observance 
 of ceremonial rites , and the muttering of prayers , all 
 is emptiness. Speech, hearing and discussion are 
 emptiness, and substance itself is no more." 
 
 "Let every one meditate upon himself, nor make 
 known his self-communion to another; let him be the 
 worshipper and the worship, nor talk of a difference 
 between this and that; look into yourself and not into 
 another, for in yourself that other will be found. 
 There is no other but myself, and I talk of another 
 from ignorance. In the same way as I see my face in
 
 OF THE HINDUS. 361 
 
 a glass I see myself in others ; but it is error to think 
 that what I see is not my face, but that of another 
 whatever you see is but yourself, and father and 
 mother are non - entities ; you are the infant and the 
 old man, the wise man and the fool, the male and the 
 female: it is you who are drowned in the stream, you 
 who pass over, you are the killer, and the slain, the 
 slayer and the eater, you are the king and the subject. 
 You seize yourself and let go, you sleep, and you 
 wake, you dance for yourself and sing for yourself. 
 You are the sensualist and the ascetic, the sick man 
 and the strong. In short, whatever you see, that is 
 you, as bubbles, surf, and billows are all but water." 
 
 "When we are visited in sleep by visions, we think 
 in our sleep that.those visions are realities we wake, 
 and find them falsehoods, and they leave not a wreck 
 behind. One man in his sleep receives some informa- 
 tion , and he goes and tells it to his neighbour : from 
 such idle narrations what benefit is obtained? what 
 will be left to us when we have been winnowing chaff?" 
 
 "I meditate upon the Suni Doctrine alone, and 
 know neither virtue nor vice many have been the 
 princes of the earth , and nothing did they bring and 
 nothing took they away ; the good name of the liberal 
 survived him, and disrepute covered the niggard with 
 its shadow. So let men speak good words, that none 
 may speak ill of them afterwards. Take during the 
 few days of your life what the world offers you. En- 
 joy your own share, and give some of it to others: 
 without liberality, who shall acquire reputation? Give
 
 362 RELIGIOUS SECTS 
 
 ever after your means, such is the established rule. 
 To some give money, to some respect, to some kind 
 words, and to some delight. Do good to all the world 5 
 that all the world may speak good of you. Praise the 
 name of the liberal when you rise in the morning, and 
 throw dust upon the name of the niggard. Evil and 
 good are attributes of the body ; you have the choice 
 of two sweetmeats in your hands. KARNA was a giver 
 of gold, and JANAKA as liberal as wise. Sivi, HARIS- 
 CHANDRA , DADHICHA , and many others, have acquired 
 by their bounty fame throughout the world." 
 
 "Many now are, many have been, and many will 
 be the world is never empty; like leaves upon the 
 trees, new ones blossom as the old decay. Fix not 
 your heart upon a withered leaf, but seek the shade 
 of the green foliage : a horse of a thousand rupees is 
 good for nothing when dead , but a living tattoo will 
 carry you along the road. Have no hope in the man 
 that is dead , trust but in him that is living. He that 
 is dead will be alive no more: a truth that all men do 
 not know ; of all those that have died, has any business 
 brought any one back again, or has any one brought 
 back tidings of the rest? A rent garment cannot be 
 spun anew, a broken pot cannot be pieced again. A 
 living man has nothing to do with heaven and hell, 
 but when the body has become dust, what is the dif- 
 ference between a Jackass and a dead Saint?" 
 
 "Earth, water, fire, and wind blended together con- 
 stitute the body of these four elements the world is 
 composed , and there is nothing else. This is BRAHMA,
 
 OF THE HINDUS. 363 
 
 this is a pismire, all consists of these elements, and 
 proceeds from them through separate receptacles." 
 
 "Beings are born from the womb, the egg, the 
 germ, and vapour." 
 
 "Hindus and Musalmans are of the same nature, 
 two leaves of one tree these call their teachers 
 Mullds, those term them Pandits', two pitchers of 
 one clay: one performs Namdz, the other offers Pujd: 
 where is the difference? I know of no dissimilarity 
 they are both followers of the doctrine of Duality 
 they have the same bone, the same flesh, the same 
 blood, and the same marrow. One cuts off the fore- 
 skin, the other puts on a sacrificial thread. Ask of 
 them the difference , enquire the importance of these 
 distinctions, and they will quarrel with you: dispute 
 not, but know them to be the same; avoid all idle 
 wrangling and strife, and adhere to the truth, the 
 doctrine of DAYARAM." 
 
 "I fear not to declare the truth; I know no differ- 
 ence between a subject and a king; I want neither 
 homage nor respect, and hold no communion with 
 any but the good : what I can obtain with facility that 
 will I desire, but a palace or a thicket are to me the 
 same the error of mine and thine have I cast away, 
 and know nothing of loss or gain. When a man can 
 meet with a preceptor to teach him these truths, he 
 will destroy the errors of a million of births. Such 
 a teacher is now in the world, and such a one is 
 DAYARAM.''
 
 364 RELIGIOUS SECTS 
 
 The survey that has thus been taken of the actual 
 state of the Hindu religion will shew, that its internal 
 constitution has not been exempt from those varieties, 
 to which all human systems of belief are subject, and 
 that it has undergone great and frequent modifications, 
 until it presents an appearance which, there is great 
 reason to suppose, is very different from that which it 
 originally wore. 
 
 The precise character of the primitive Hindu system 
 will only be justly appreciated , when a considerable 
 portion of the ritual of the Vedas shall have been trans- 
 lated, but some notion of their contents and purport 
 may be formed from Mr. COLEBKOOKE'S account of 
 them 1 , as well as from his description of the religious 
 ceremonies of the Hindus 2 . It is also probable that 
 the Institutes of MANU, in a great measure, harmonise 
 with the Vaidik Code. 
 
 From these sources then it would seem, that some 
 of the original rites are still preserved in the Homa, 
 or fire offerings, and in such of the Sanskdras, or 
 purificatory ceremonies, as are observed at the periods 
 of birth, tonsure, investiture, marriage and cremation. 
 Even in these ceremonies, however, formulae borrowed 
 from the Tantras assume the place of the genuine 
 texts, whilst on many occasions the observances of 
 the Vedas are wholly neglected. Nor is this incon- 
 sistent with the original system, which was devised 
 
 1 Asiatic Researches Vol. VIII. [Essays, p. 1-69.] 
 
 2 Asiatic Researches Vol. VII. [Essays, p. 76-142.]
 
 OP THE HINDUS. 365 
 
 for certain recognised classes into which the Hindu 
 community was then divided, and of which three out 
 of four parts no longer exist the Hindus being now 
 distinguished into Brahmans and mixed castes alone 
 and the former having almost universally deviated from 
 the duties and habits to which they were originally 
 devoted. Neither of these classes, therefore, can with 
 propriety make use of the Vaidik ritual, and their manual 
 of devotion must be taken from some other source. 
 
 How far the preference of any individual Divinity 
 as an especial object of veneration is authorised by 
 the Vedas , remains yet to be determined; but there 
 is no reason to doubt that most of the forms to which 
 homage is now paid are of modern canonization. At 
 any rate such is the highest antiquity of the most 
 celebrated Teachers and Founders of the popular sects; 
 and BASAVA in the Dekhan , VALLABHA SVAMI in Hin- 
 dustan, and CHAITANYA in Bengal, claim no earlier a 
 date than the eleventh and sixteenth centuries. 
 
 Consistent with the introduction of new objects of 
 devotion is the elevation of new races of individuals 
 to the respect or reverence of the populace as their 
 ministers and representatives. The Brahmans retain, 
 it is true, a traditional sanctity; and when they culti- 
 vate pursuits suited to their character, as the Law 
 and Literature of their sacred language , they receive 
 occasional marks of attention, and periodical donations 
 from the most opulent of their countrymen. But a 
 very mistaken notion prevails generally amongst Eu- 
 ropeans of the position of the Brahmans in Hindu
 
 366 RELIGIOUS SECTS 
 
 society, founded on the terms in which they are spoken 
 of by MANU, and the application of the expression 
 'Priesthood' to the Brahmanical Order by Sir WIL- 
 LIAM JONES. In the strict sense of the phrase it never 
 was applicable to the Brahmans; for although some 
 amongst them acted in ancient times as family priests, 
 and conducted the fixed or occasional ceremonials of 
 household worship, yet even MANU* holds the Brah- 
 man, who ministers to an idol, infamous during life, 
 and condemned to the infernal regions after death? 
 and the Sanskrit language abounds with synonymes 
 for the priest of a temple, significant of his degraded 
 condition both in this world and the next. Ministrant 
 Priests in temples, therefore, the Brahmans, collec- 
 tively speaking, never were and although many 
 amongst them act in that capacity, it is no more their 
 appropriate province than any other lucrative occu- 
 pation. In the present day, however, they have ceased 
 to be in a great measure the ghostly advisers of the 
 people, either individually or in their households. This 
 office is now filled by various persons, who pretend 
 to superior sanctity, as Gosains, Vairdgis, and San- 
 nydsis. Many of these are Brahmans, but they are 
 not necessarily so, and it is not as Brahmans that they 
 receive the veneration of their lay followers. They 
 derive it, as we have seen, from individual repute, or 
 more frequently from their descent from the founder 
 of some particular division, as is the case with the 
 
 * [III, 152. See also Lassen, Irid. Alt., I, 794.]
 
 OF THE HINDUS. 367 
 
 Gokulastha Gosdins and the Gosvdmis of Bengal. 
 The Brahmans as a caste exercise little real influence 
 on the minds of the Hindus beyond what they obtain 
 from their numbers, affluence and rank. As a hierarchy 
 they are null, and as a literary body they are few, and 
 meet with but slender countenance from their country- 
 men or their foreign rulers. That they are still of great 
 importance in the social system of British India, is 
 unquestionable, but it is not as a priesthood. They 
 bear a very large proportion to all the other tribes; 
 they are of more respectable birth , and in general of 
 better education; a prescriptive reverence for the order 
 improves these advantages, and Brahmans are accor- 
 dingly numerous amongst the most affluent and dis- 
 tinguished members of every Hindu state. It is only, 
 however, as far as they are identified with the Gurus 
 of the popular sects, that they can be said to hold 
 any other than secular consideration. 
 
 Aware apparently of the inequality upon which 
 those Gurus contended with the long established 
 claims of the Brahmanical tribe , the new teachers of 
 the people took care to invest themselves with still 
 higher pretensions. The Achdrya or Guru of the three 
 first classes is no doubt described by MANU * as entitled 
 to the most profound respect from his pupil during 
 pupilage, but the Guru of the present day exacts im- 
 plicit devotion from his disciples during life**. It is 
 
 * [II, 192 ff.] 
 ** [Many passages from modern Tantras, such as the Rudra
 
 368 RELIGIOUS SECTS 
 
 unnecessary here to repeat what there has been pre- 
 vious occasion to notice with respect to the extravagant 
 obedience to be paid by some sectarians to the Guru, 
 whose favour is declared to be of much more impor- 
 tance than that of the god whom he represents. 
 
 Another peculiarity in the modern systems which 
 has been adverted to in the preceding pages is the 
 paramount value of Bhakti faith implicit reliance 
 on the favour of the Deity worshipped. This is a sub- 
 stitute for all religious or moral acts, and an expiation 
 for every crime. Now, in the Vedas, two branches 
 are distinctly marked, the practical and speculative. 
 The former consists of prayers and rules for oblations 
 to any or all of the gods but especially to INDRA and 
 AGNI, the rulers of the firmament and of fire, for posi- 
 tive worldly goods, health, posterity and affluence. 
 The latter is the investigation of matter and spirit, 
 leading to detachment from worldly feelings and in- 
 terests, and final liberation from bodily existence. 
 The first is intended for the bulk of mankind, the 
 second for philosophers and ascetics. There is not a 
 word of faith , of implicit belief or passionate devotion 
 in all this, and they seem to have been as little es- 
 sential to the primitive Hindu worship as they were 
 to the religious systems of Greece and Rome. Bhakti 
 is an invention, and apparently a modern one*, of the 
 
 Yamala, Gupta Sadhana Tantra, Vrihan Nila Tantra, and others, 
 are quoted in the Prunatosharii, fol. 49-55.] 
 
 * [See, however, Burnouf, Bhag. Pur. I, p. CXI. Lasseu, 
 Ind. Alt, II, 1096 ff.]
 
 OP THE HINDUS. 369 
 
 Institutors of the existing sects, intended, like that of 
 the mystical holiness of the Guru, to extend their own 
 authority. It has no doubt exercised a most mischievous 
 influence upon the moral principles of the Hindus. 
 
 Notwithstanding the provisions with which the sec- 
 tarian Gurus fortified themselves, it is clear that they 
 were never able to enlist the whole of Hinduism under 
 their banners , or to suppress all doubt and disbelief. 
 It has been shewn in the introductory pages of this 
 essay, that great latitude of speculation has always 
 been allowed amongst the Brahmans themselves, and 
 it will have been seen from the notices of different 
 sects , that scepticism is not unfrequent amongst the 
 less privileged orders. The tendency of many widely 
 diffused divisions is decidedly monotheistical , and we 
 have seen that both in ancient and modern times at- 
 tempts have been made to inculcate the doctrines of 
 utter unbelief. It is not likely that these will ever ex- 
 tensively spread, but there can be little doubt that 
 with the diffusion of education independent enquiry 
 into the merits of the prevailing systems and their 
 professors will become more universal, and be better 
 directed. The germ is native to the soil: it has been 
 kept alive for ages under the most unfavourable cir- 
 cumstances, and has been apparently more vigorous 
 than ever during the last century. It only now re- 
 quires prudent and patient fostering to grow into a 
 stately tree, and yield goodly fruit. 
 
 24
 
 INDEX. 
 
 Abhidhdnachintdmani p. 282. 
 
 Abhigamana 45. 
 
 Abhinava gupta 29. 
 
 Abhinava sachcfiiddnanda bhdrati 
 
 deb dry a 20). 
 Abu 278. 323. 333. 335. 
 Abulfazl 73. 155. 213. 
 Achalabhrdtd 299. 301. 
 AcMrdnga 284. 
 Achdrj kudn 120. 
 Achdrya 37. 40. 120. 124. 340. 367. 
 Achit 44. 
 
 Achyuta pracha 140. 
 Adharma 246. 308. 
 Adharmdstikdya 308. 
 Adhisvara 288. 
 Adibhavdni prakriti 92. 
 Adideva 2. 
 
 Adigranth 114. 268. 274. 
 ^dKfld 152. 
 Adindth 214. 
 Adipurdna 4. 121. 279. 
 ^leftfc' 246. 
 Adiupadesa 354. 
 Advaita ] 
 
 Advaitdchdrya > 
 .AcfoatYanand 
 Agama 281. 
 
 152. 154-6. 167. 
 190. 
 
 Aghoraghanid 233. 264. 
 AghorapantM 233. 
 
 185. 231. 233. 
 18. 368. 
 Agnibhuti 298. 300. 
 Agnihotra 6. 18. 
 Agnihotra brdhmana 194. 
 Agnipurdna 12. 249. 
 Agnivaisya 299. 
 Agradds 60. 61. 64. 
 Agradvipa 173. 
 Agrahdyana 18. 
 Ahdrika 309. 
 Ahalyabdi 188. 
 Ahobilam 37. 
 Ajitasdntistava 283. 
 4/foa 306. 307. 
 4/wM'r 18. 104. 
 Akalanka 334. 
 Akampita 299. 301. 
 Akdsa 26. 
 Akdsdstikdya 308. 
 Akdsmukhi 32. 234. 235. 
 ^Atfar 61. 62. 100. 103. 137. 221. 
 
 330. 338. 
 Akhdcid 49. 
 Akfitdrtha 20. 
 Akshayatritiyd 321. 
 24*
 
 372 
 
 INDEX. 
 
 Aid addin 215. 
 
 Alakh 235. 236. 
 
 Alakhndmi 238. 
 
 Alankdra 148. 
 
 Alef ndmah 77. 
 
 Alemgir 178. 
 
 Allama 124. 
 
 ^Waya 228. 
 
 Alpabahutva 314. 
 
 ^wara 203. 250. 
 
 Amaresvara 223. 
 
 Amarusataka 200. 
 
 Ambikd 173. 
 
 Amoghavarsha 279. 332. 
 
 Amritdshtamitapas 283. 
 
 Anahilla pattern 304. 
 
 Ananda 214. 
 
 Ananda rdma sdgara 76. 
 
 Ananda tirtha 139. 149. 
 
 Anandasrdvakasandhi 283. 
 
 Anandagiri 14. 19-19. 21. 22. 24. 
 
 50. 198. 203. 249. 264. 
 Anantdnand 56. 
 Anantesvara 140. 149. 
 .Aw asm/a 205. 
 ,4fla'yaram 40. 
 Anchalika 338. 
 ^Ln^a 281. 284. 285. 296. 340. 
 Anhalvdfa paiian 338. 
 Aniruddha 45. 
 147. 
 
 urnd 204. 
 isa 154. 160. 246. 
 Ansdnsa 160. 246. 
 Ansdnsarupd 246. 
 Ansarupd 246. 
 
 iini 245. 
 
 Antakriddasd 285. 
 
 Antalild 153. 
 
 Antara 80. 314. 
 
 Antardtmd 45. 
 
 Antardya 310. 317. 
 
 Antarydmi 45. 
 
 Anubhdga 313. 
 
 Anuttara 320. 
 
 Anuttaropapdtikadasd 285. 
 
 Anuveddntarasaprakarana 141. 
 
 ^InMva^anMnayrtmtJarajia 141. 
 
 Apdpapuri 296. 303. 322. 
 
 Arddhanaprakdra 283. 
 
 Arddhya 225. 
 
 ^Irc^a 45. 
 
 Arddhamdgadhi 289. 
 
 ^Ir^ai 288. 292. 318. 344. 
 
 Arhata 5. 
 
 ^4r>/ta 121. 140. 164. 
 
 Arjunmal 274. 
 
 mahdgiri suri 336. 
 
 suhasti suri 336. 
 
 susthita suri 336. 
 Asdnand 55. 59. 61. 98. 100. 
 Asdntastava 283. 
 Asrama 192. 202. 203. 
 Asvagriva 292. 
 Asvamedha 18. 
 Asahyanavidhi 283. 
 Asana 212. 
 Asanjni 307. 
 ,4sfaa cA^ap 132. 
 Ashiddasalildkhand 167. 
 Ashidhnikamahotsava 283. 
 Ashtdhnikavydkhydna 283. 
 Ashidngadandavat 40. 
 Ashiami 129.
 
 INDEX. 
 
 373 
 
 Asrava 310. 
 Astikdya 308. 
 Astipravdda 285. 
 Asthal 49. 
 Asura 320. 
 Atisaya 289. 
 4tff 68. 204. 238. 
 Atmapravdda 286. 
 Atmdrdma 214. 
 .AZn 13. 205. 
 Aurengzeb 100. 215. 267. 
 Avadhijndni 303. 
 Avadhuta 55. 56. 185. 238. 
 .4uarana 40. 310. 
 Avasarpini 28.8. 
 Avasyakavrihadvritta 286. 
 Avatdra 45. 160. 166. 
 Avdhauta s. 
 J.wata 310. 
 Avritta 148. 
 Ayodhyd 102. 
 Ayushka 317. 
 
 a'&a Z/aJ 33. 70. 347-51. 
 73. 
 
 37. 200. 
 Badarindth 39. 
 Baghela 26. 
 Baherana 103. 
 Bahudaka 231. 
 Bahustandvali 167. 
 Baithak 120. 
 Bakhtdvar 360. 
 .BaZa gopa/a 119. 121. 
 Bdlagor 157. 
 Balakh ki ramaini 76. 
 .Ba/a krishna 135. 
 
 Balardma 45. 154. 
 
 Bdlavibodha 282. 
 
 aft 252. 
 
 Balian 182. 
 
 Balsande 359. 
 
 Balvant sink 97. 
 
 Bandr 74. 
 
 Bandha 300. 312. 
 
 Bandho 96. 
 
 Bandhogarh 118. 
 
 Bar ah mdsa 77. 
 
 Bar ah vrata 282. 
 
 Basava 225-9. 365. 
 
 Basavapurdna 225. 226. 230. 
 
 Basavesvara 229. 
 
 Basavesvarapurdna 230. 
 
 Batukandth 28. 
 
 Bauddha 5-7. 12. 22-4. 29. 213. 
 
 277. 280. 287. 290. 298. 315. 
 
 324-9. 331. 332. 334. 360. 
 Belligoia 305. 332. 333. 
 Bhadrabdhu suri 336. 
 .BAa^a 314. 
 Bhagavadgitd 15. 101. 121. 140. 
 
 153. 180. 200. 243. 
 Bhagavadgitdbhdshya 43. 141. 
 Bhagavdn 56. 115. 153. 
 Bhdgavatalildrahasya 131. 
 Bhdgavatdmrita 167. 
 Bhdgavatapurdna 3. 5. 12. 15. 
 
 16. 38. 41. 43. 94. 121. 122. 
 
 131. 151. 153. 161. 162. 166. 
 
 167. 174. 180. 205. 328. 
 Bhdgavatasandarpa 167. 
 Bhdgavatatdtparya 141. 
 Bhagavatyanga 281. 284. 
 Bhagavatyangavritti 281. 286.
 
 374 
 
 INDEX. 
 
 Bhagodds 79. 95. 
 
 Bhairava 21. 25. 28. 1%. 214. 
 
 217. 218. 255. 257. 258. 263. 321. 
 Bhairavatantra 249. 
 Bhairavi 257. 258. 321. 
 Bhairavitantra 262. 
 Bhajana 147. 
 Bhajandmrita 165. 168. 
 Bhakta 56. 68. 
 
 Bhdkta 7. 15. 17. 131. 250-4. 
 Bhaktdmara 283. 319. 
 Bhaktamdld 9. 10. 34. 41. 47. 
 
 56_8. 60-3. 70. 72. 73. 98. 
 
 100. 105. 114. 117. 120. 132. 
 
 137. 158. 182. 190. 
 Bhaktamayastotra 283. 
 Bhakti 160. 161. 163. 164. 268. 
 Bhaktisiddhdnta 167. 
 Bhdluki 214. 
 
 BhdUaveya upanishad 145. 
 Bharadvdja 13. 299. 
 Bharata 176. 292. 293. 
 Bhdratatdtparyanirnaya 141. 
 Bhdrati 202. 203. 
 Bhdrati krishna dchdrya 201. 
 Bhartrihari 216. 218. 
 Bhartrihari 218. 
 Bhdrgava 12. 
 Bhdrgava upapurdna 35. 
 Bhdskara 23. 
 Bhdskara dchdrya 150. 
 Bhasmagunthana 6. 
 Bhava 3. 
 Bhdva 114. 
 Bhavabhuti 210. 233. 
 Bhdvand 312. 
 Bhavdnand 56. 
 
 Bhavdni 20. 79. 241. 356. 
 Bhavishyapurdna 12. 
 Ana 140. 163. 
 Bhimasankara 223. 
 Bhimesvara 223. 
 Bhishanapanthi 342. 
 127. 
 330. 
 
 Bhojadeva 206. 
 Bhumi 145. 
 Bhumidevi 36. 
 Mta 26. 257. 320. 
 Bhuvanapati 320. 
 Bhuvanesvara 159. 
 ^zj'aA; 77. 78. 80. 82. 83. 95. 213. 
 Bijala rdya 226-9. 
 
 ift Ma'n 74. 162. 
 
 214. 
 
 Birbhdn 353. 356. 
 74. 
 
 * 341. 342. 
 Bommadeva 228. 
 Bommidevaya 228. 
 Brahma 4. 23. 124. 160. 175. 178. 
 
 232. 243. 244. 360. 
 Brahma 2. 4. 13. 18. 19. 27. 43. 
 
 50. 79. 80. 85. 92. 123. 140. 
 
 143. 145. 147. 160. 175. 205. 219. 
 
 220. 241. 245. 247. 320. 360. 
 BrahmacMri 99. 114. 237. 238. 
 Brahmaloka 291. 
 Brahmdndapurdna 12. 220. 
 Brahma parabrahma 27. 
 Brahmapurdna 12. 
 Brahmardkshasa 36. 
 Brahmasampraddyi 31. 139-50. 
 Brahmasanhitd 153.
 
 INDEX. 
 
 375 
 
 Brahmasutra 328. 
 Brahmasutrabhdshya 27. 
 Brahmdvartta ghat 18. 
 Brahmavaivarttapurdna 12. 122. 
 
 174. 175. 242. 244-6. 248. 252. 
 Brahmavidyd 211. 
 Brajvdsi dds 132. 
 Brajvilds 132. 
 
 Bfihad aranyaka upanishad 27. 
 Brijhasir 353. 
 Brinddvan 61. 63. 102. 120. 124. 
 
 130. 132. 135. 138. 150. J 57-60. 
 
 167. 169. 172. 174. 177. 179. 
 Brinddvan dds 152. 153. 
 Buddha 12. 287. 290. 328. 330. 
 Buddhan 103. 
 Buddhandth 215. 
 Bukka rdya 335. 
 Bundelkhand 351. 
 
 Chaitanya 54. 152-73. 182. 365. 
 Chaitanyachandrodaya 168. 
 Chaitanyacharitra 152. 4 / 
 Chaitanyacharitdmrita 153. 158. 
 
 159. 163. 168. 
 Chaitanyamangala 168. 
 Chakra 41. 
 Chakor 85. 
 Chakravartti 292. 
 CVia&n' 15. 16. 
 Chdlukya 331. 
 Chamdr 55. 113. 116. 117. 
 Champakastavana 283. 
 Chdmundd 233. 264. * 
 Chdmunda rdya 332. 
 Chdmundardyapurdna 279. 
 Chandr 120. 
 
 Chanchara 77. 
 Chandakdpdlika 214. 
 Chdnddla 162. 
 Chandamdrutavaidika 43. 
 Chanddvan 359. 
 Chandi pdiha 12. 
 Chandra dchdrya 294. 
 Chandragachcha 338. 346. 
 Chandrakavi 331. 
 Chandrdnana 321. 
 Chandr ardjacharitr a 283. 
 Chandrasdgarapannatti 281. 
 Chandrasekhara dchdrya 201. 
 Chandra suri 337. 
 Charak pujd 25. 265. 
 Charan dds 178-80. 
 C%araw da'se 32. 178-81. 
 Charitra 278. 279. 
 Chdritra 312. 313. 
 Chdrvdka 12. 22. 359. 
 Chattrasdl 351. 
 Chaturdasagunandmdni 282. 
 Chaturdasagunasthdna 282. 
 Chaturdasasvapanavichdra 284. 
 Chaturvinsatidandakastava 283. 
 Chaturmnsatipurdna 279. 
 Chaupai 76. 
 
 CTaMra 74. 76. 83. 95. 97. 105. 
 Chaurdngi 214. 
 CAawn' 208. 
 Chautisas 77. 
 Chavala rdya 37. 
 CAe^ smA 97. 
 C/ze/a 51. 102. 
 Chennabasava 226. 229. 
 Chennabasavapurdna 230. 
 Chetanasvdmi 347.
 
 376 
 
 INDEX. 
 
 Chhedopastdpaniya 313. 
 Chhinnamastakd 264. 
 Chhipi 56. 
 Chidambaram 198. 
 Chirdghkesh 264. 
 Chit 44. 
 Chitaur 215. 
 Chitrabala gachcha 338. 
 Chitrakuia 63. 64. 
 Chitrapaiiikd 294. 
 Chitrasenacharitra 283. 
 CViota 36. 37. 
 Churdman dds 96. 
 Churpati 214. 
 
 Dadhicha 362. 
 adtt 103-13. 185. 356. 
 
 arc/i/ 31. 103-13. 
 Daivakinandana 168. 
 Daitya 11. 
 Ddkini 255. 
 Dakhini Jaina 339. 
 Dakhini Vaishnava 46. 
 Daksha 13. 212. 228. 
 Dakshina 37. 251. 
 Dakshind 246. 
 Dakshindchdra \ 
 Dakshindchdri I 
 Dakshina I 
 
 Dakshint ) 
 
 Dakshindchdratantrardja 251. 254. 
 Dakshina badarikdsrama 37. 
 Damaru 17. 
 Ddmodara 152. 159. 
 Ddmodara dds 132. 133. 
 Dana kabiri 97. 
 Ddnakelikaumudi 167. 
 
 32. 250. 251-4. 
 
 Da/ic/a 183. 193. 
 
 Dandadhdri 204. 
 
 Dandagrahana 184. 237. 
 
 Dandandi/aka 226. 
 
 Z>amft 18. 28. 32. 143. 150. 191- 
 
 205. 231. 238. 
 Ddrdshukoh 348. 
 Darsana 2. 79. 86. 
 Darsandvarana 317. 
 Darsandvasdna 310. 
 Darydddsi 186. 
 Dasadrishtdntakathd 283. 
 Dasahard 254. 
 
 Dasakshapanavratavidhi 282. 
 Dasakumdra 25. 203. 
 Dasapurvi 336. 337. 
 Dasavaikdlikasutra 282. 337. 
 Dasauaikdlikasutraiikd 282. 
 Dasndmi gosdin 18. 32. 149. 191- 
 
 205. 237-9. 
 
 Dasopanishad bhdshya 141. 
 Z>as pddshdh kd granth 268. 274. 
 Dasratan 101. 
 Z>as//a 163. 
 Datta 205. 
 Dattdtreya 205. 240. 
 Ddyardm 360. 363. 
 Dehanpur 348. 
 Devachandra 338. 
 Devdchdrya 47. 
 Devddhideva 288. 
 Devdnand 47. 
 Devapujd 283. 
 Decasend ^46. 
 
 16. 57. 59. 60. 82. 137. 145. 
 
 219. 233. 246. 247. 252-4. 264. 
 
 321.
 
 INDEX. 
 
 377 
 
 Devirahasya 258. 
 Dhammilla 299. 
 Dhan 125. 
 Dhanadeva 299. 
 Dhanamitra 299. 
 Dhanauti 95. 
 Dhanna 56. 59. 274. 
 Dharma 123. 308. 317. 
 Dharmabuddhichatushpddi 282. 
 Dharrnachand 269. 
 Dharmadds 91. 96. 
 Dharmajihdj 180. 
 Dliarmasdld 50. 
 Dharmdstikdya 308. 
 Z>erA 186. 
 Dhokal gir 239. 
 Dhofyur 353. 
 217. 
 
 n<i 246. 
 Dhruvakshetra 151. 
 Dhundi rdj 20. 266. 
 Dhuru 274. 
 Dhusar 178. 
 Digambara 24. 33. 185. 279. 281. 
 
 294. 295. 337. 330-41. 344. 
 Digpdla 320. 
 Za-s/m 249. . 
 Dikshdmahotsava 282. 
 Dindima 214. 
 Dinna suri 336. 
 Dirghakdlabrahmacharya 237. 
 Z>fti 246. 
 Divdkara 28. 
 Divyacharitra 35. 
 DoAa 76. 
 Z)ow 60. 181. 
 Dorihdr 218. 
 
 Drdvida 341. 
 
 Dravyapramdna 313. 
 
 Dfishiivdda 285. 
 
 Dundiya 342. 
 
 Z>wr^a 93. 123. 145. 148. 176. 200. 
 
 241. 245. 252. 254. 
 Durgdmdhdtmya 12. 
 Durgdpujd 12. 254. 
 Durvdsas 12. 205. 
 Duryodhana 174. 
 Dvddasamahdvdkya 231. 
 Dvaita 144. 
 Dvdrakd 39. 58. 95. 134. 135. 138. 
 
 172. 188. 213. 347. 
 Duzjpa 360. 
 Dvishashtivdkya 282. 
 
 Ekdmresvara 227. 
 Ekdntarahasya 131. 
 Ekdntaramdya 227. 
 Ekavinsati sthdna 282. 
 
 183. 348-51. 
 Ferishta 72. 222. 
 Firozdbdd 186. 
 
 Gachcha 337. 345. 346. 
 ada 41. 
 Gdddgarh 182. 
 Gaddi 37. 59. 96. 102. 
 Gadddhar pandit 159. 
 Gajasinhacharitra 283. 
 Gajasukumdracharitra 283. 
 6^ana 212. 286. 302. 
 Ganadhara 285. 298. 299. 304. 
 Ganddhipa 299. 302. 
 Gdnapdta 265.
 
 378 
 
 INDEX. 
 
 Ganapati 266. 
 
 Gdnapatija 28. 32. 266. 
 
 Gandliarva 26. 300. 320. 
 
 Gangd 246. 
 
 Ganesa 2. 20. 148. 175. 266. 
 
 Gangdmbd 226. 227. 
 
 Gangdprasdd das 102. 
 
 Ganjbhakshi 32. 272. 
 
 Garbhagriha 189. 
 
 Garuda 25. 320. 
 
 Garudapurdna 12. 43. 145. 
 
 Gauraganoddesadipikd 168. 
 
 Gauriya 157. 
 
 Gautama 12. 13. 29. 281. 285. 298. 
 
 299. 324. 327. 328. 336. 
 Gautamaprashihd 282. 
 Gautamesa 224. 
 Gdyatri 249. 
 Gflarf 127. 
 Ghaiasthdpana 321. 
 Ghanasydma 135. 
 Ghospara 171. 
 Girdhara 139. 
 Girdhari rae 135. 
 m (*>; 202. 
 Girijaputra 28. 
 Girindr 323. 335. 
 Gitdbhdshya s. Bhagavadg. bh. 
 Gitagovinda 66. 
 Gitdtdtparya 141. 
 Gitdvali 64. 
 ofruZ 120. 
 Gokulndth 135. 
 Gokulastha gosdin 119. 157. 164. 
 
 180. 190. 
 Golayantra 23. 
 
 122-4. 174. 175. 
 
 Gomati dds 102. 
 Gomatisdra 281. 
 Gomatisvara 332. 
 
 123. 156. 157. 174. 175. 
 
 126. 131. 132. 160. 
 Gopdla champu 167.. 
 
 6Aatt 158. 159. 
 
 do's 102. 
 
 WZ 121. 
 
 f 41. 123. 129. 155. 164. 174. 
 Gopichandana 41. 75. 140. 143. 
 
 151. 169. 180. 347. 
 Gopindth 160. 173. 
 Gopipremdmrita 168. 
 Gordchili 214. 
 oraM 86. 87. 214. 216. 
 Gorakh kshetra 213. . 
 Gorakhndth 78. 206. 213-6. 
 Gorakhndth ki goshihi 76. 213. 
 GorakJtpur 213. 215. 
 Gorakshakalpa 216. 
 Gorakshasahasrandma 216. 
 Gorakshasataka 216. 
 ^osmn 48. 125. 135. 136. 156. 157. 
 165. 167-9. 172. 176. 177. 239. 
 326. 366. 
 os'a7a 293-5. 335. 341. 
 
 78. 
 345. 
 
 317. 
 
 Gotama rishi 298. 
 Govara 298. 
 Govarddhana 64. 
 Govinda 12. 
 Govinda deva 158. 
 (7ot;md da's 68. 168. 273. 274. 
 Govinda pdda 201.
 
 INDEX. 
 
 379 
 
 Govindji 169. 
 
 Govindaviruddvali 167. 
 
 Govind rae 135. 
 
 Govind sink 267. 268. 
 
 Govind sinhi 33. 273. 
 
 Grihastha 151. 152. 154. 170. 
 
 Gudaras 32. 235. 
 
 Guldl ddsi 186. 
 
 Guna 91. 123. 145. 246. 
 
 Gunalesasukhada 167. 
 
 Guptdvadhuta 262. 
 
 ^wptf 311. 
 
 Cr'wrw 57. 71. 94. 95. 125. 131. 142. 
 
 143. 165. 170-2. 176. 178. 196. 
 
 201. 202. 226. 263. 270. 340. 
 
 341. 347. 348. 358. 360. 367-9. 
 Guru govind 273. 274. 
 Gurunyds 359. 
 Gurupdddsraya 164. 
 Gurupara 43. 
 Gurustava 283. 
 Gvdla 127. 171. 
 
 Hairamba 20. 263. 
 
 Hdjipur 64. 
 
 Hansa 231. 
 
 Hansa kabiri 97. 
 
 Hanumdn 17. 46. 63. 99. 140. 
 
 215. 357. 
 
 Hanumdn garh 99. 
 Hanumdn ghdt 121. 
 Hanumdn vans 60. 
 Tfora 81. 
 /fen 34. 79. 115. 157. 165. 176. 
 
 245. 270. 271. 
 Hart dds 159. 161. 
 Haridra ganapati 20, 
 
 Haribhaktivildsa 167. 
 Haridvdr 213. 239. 
 Hari krishna 272. 
 Harinand 47. 
 /fen rayo 272. 
 Harischandra 181. 362. 
 Harischandi 32. 181. 182. 
 #a'nto 13. 299. 
 Harivansa 177. 
 Harivydsa 151. 
 Harydnand 59. 60. 
 Harsha suri 338. 
 //asfa 296. 
 
 Hastdmalaka 28. 201. 202. 
 Hastarekhdvivarana 284. 
 /fe/Aa pradipa 209. 214. 216. 
 Haihayogi 216. 
 /fefras 360. 
 Hayagriva 292. 
 
 Hemachandra 225. 282. 285. 288. 
 298. 303-5. 321. 329. 331. 338. 
 Himmet bahddur 238. 239. 
 Hindola 77. 
 
 Hingulesvar parvati agrahdra 225. 
 Hiranyagarbha 18. 
 25. 77. 
 
 287. 364. 
 Homchi 333. 
 
 Ichchhdrupa 242. 
 
 //?/a 45. 
 
 Immddi bhdrati dchdrya 201. 
 
 Immddi sacJichiddnanda bhdrati 
 
 dchdrga 201. 
 Ikshvdku 292. 
 
 11. 25. 203. 289. 293. 296. 
 
 301. 320. 340. 368.
 
 380 
 
 INDEX. 
 
 Jndrabhuti 298. 299. 335. 
 Indradinna suri 336. 
 Indriya 306. 310. 
 Isdna 320. 
 
 Iscara 19. 23. 44. 226. 
 Iscaratirtha dchdrya 201. 
 Ishtadevatd 30. 170. 
 
 Jabbalpur 96. 
 
 Ja/ar khan sdduh 348. 
 
 Jagatprabhu 288. 
 
 Jagaddeva 228. 229. 
 
 Jaganndth 39. 65. 66. 95. 102. 128. 
 
 133. 135. 154. 155. 163. 172. 182. 
 Jaganndth dds 64. 
 Jaganndth misra 153. 
 Jaggo dds 96. 
 Jagjivan dds 357. 358. 
 Jaimini 12. 29. 
 Jama 5-7. 12. 22-4. 29. 33. 36. 
 
 150. 227. 276-347. 360. 
 Jalakshdlanavidhi 282. 
 Jamdl 103. 
 Jamdli 293. 340. 
 Jambudvipapannatti 281. 
 Jambusvdmi 336. 337. 
 Janaka 362. 
 
 Jangama 17. 18. 32. 33. 218-31. 
 Jangama bdri 231. 
 Janmdshtami 128. 129. 
 103. 
 
 345. 
 
 Jayadeva 60. 65-7. 274. 
 Ja/a 99. 186. 235. 238. 
 Jehdngir 65. 103. 347. 
 Jeihan ber 121. 
 
 7i 117. 
 Jhulana 77. 
 Jma 288-93. 296. 300. 301. 305. 
 
 321. 343. 
 Jinachandra 338. 
 Jindbhigama 281. 
 Jinadatta 337. 
 Jinadattardyacharitra 280. 
 Jinapati suri 341. 
 Jinapratimdsthdpanavidhi 282. 
 Jinasena dchdrya 279. 
 Jinendra suri 341. 
 Jinesvara 338. 
 Jinesvari 337. 338. 
 Jitaiatru 292. 
 Jwa 89. 297. 299. 305. 306. 
 Jz't'a (name) 56. 158. 167. 
 J7t'an dds 96. 
 Jivanmukti 315. 
 Jivanmuktiviveka 232. 
 Jivdtmd 44. 144. 350. 
 Jivavichdra 283. 286. 
 Jivavinaya 282. 
 Jndnadeva 120. 
 Jndnaghana dchdrya 201. 
 Jndnakdnda 2. 15. 
 Jndnaprakdsa 357. 
 Jndnapravdda 285. 
 Jndnapujd 282. 
 Jndnantisutra 281. 
 Jndndvarana 316. 
 Jna'ni 72. 73. 96. 
 Jndtddharmakathd 284. 
 Jndnottama dchdrya 201. 
 Joa'r 83. 
 Jogdnand 56. 
 s.
 
 INDEX. 
 
 381 
 
 Jogi dds 353. 
 Jogisvara 312. 
 Jvdldmukhi 93. 253. 
 Jyotish 80. 
 Jyotishka 320. 
 
 Kabir 55. 56. 68-98. 103. 105. 
 
 109. 137. 146. 185. 213. 215. 
 
 240. 242. 268. 269. 274. 275. 
 
 354-6. 
 
 Kabir ctiaura s. Chaura. 
 Kabir pdnji 76. 
 Kabir panthi 31. 68-98. 102. 103. 
 
 119. 
 
 Kaildsa 123. 
 Kakaya 228. 
 Kdkachandisvara 214. 
 Raid 246. 
 Kdla 308. 314. 
 Kahdra 77. 
 Kdla bfiairava 4. 
 Kaldnsa 246. 
 Kaldnsarupini 245. 
 Kaldnsarupd 246. 
 Kdlarupd 246. 
 Kdlarupini 245. 
 Kaldvati 175. 
 aft 246. 252. 254. 264. 
 
 a/ 254. 
 Kdlikdchdryakathd 283. 
 Kdlikdpurdna 243. 248. 
 Kdlikdtantra 250. 
 Kdliya mardana 241. 
 
 a 34. 54. 192. 207. 210. 
 
 237. 249. 332. 
 
 320. 
 Kalpasiitra 281. 286. 319. 330. 336. 
 
 Kalpasutrabdlabodha 282. 
 
 Kalpasutrasiddhdnta 282. 
 
 Kalydnamandirastotra 283. 
 
 Kalydnpur 103. 226-8. 332. 
 
 Kama 25. 
 
 .fiTamoZ 96. 103. 
 
 Kamdlndth 96. 
 
 Kamandalu 60. 
 
 Kanaka 290. 
 
 Kandda 12. 
 
 A r a'nc^z 28. 36. 37. 279. 334. 
 
 Kdnchuliya 32. 263. 
 
 Kanapa 227. 
 
 Kdneri 214. 
 
 Kankana 211. 
 
 KdnpMid 18. 206. 211. 213. 216- 
 
 Kanthada 214. 
 
 Kapdla 214. 
 
 Kapdlatanlra 249. 
 
 Kdpdlika 21. 28. 264. 
 
 Kapila 12. 
 
 (Manikpur) 101. 102. 
 
 ^<7 32. 236. 
 
 ' 32. 264. 
 Karikdla cliola 36. 
 AVma 297. 300. 316. 
 Karma bdi 274. 
 Karmagrantha 282. 
 Karmahina 15. 16. 
 Karmakdncia 2. 15. 
 Kdrmana 310. 
 Karmakschaya 302. 
 Karmastava 283. 
 A"arna 174. 362. 
 Tfcrrta' Wa;o 170. 171. 
 Kasaundhya 96. 
 Kashdya 310.
 
 382 
 
 INDEX. 
 
 Kdshia sanghi 341. 
 
 Kdsi khanda 4. 5. 9. 41. 195. 
 
 207. 219. 220. 247. 
 Kdsindth 251. 
 Kdsyapa 13. 290. 299. 
 Katantravibhramasiitra 281. 
 Kdtydyana 13. 
 Kaula 254. 255. 261-3. 
 Kaundinya 299. 
 Kaupina 170. 
 Kausdmbi 296. 303. 
 Kavacha 176. 
 Kdveri 37. 
 Kavikarnapura 168. 
 Kavirdja 157. 159. 
 JTawf 64. 180. 
 Keddresa 224. 
 
 Keddrndth 199. 224. 225. 230. 
 Keratotpatti 198. 
 Kesava bhafta 151. 
 Kesirajaya 228. 
 A^va/a 288. 296. 
 Kevaladarsana 313. 
 Kevalajndna 313. 314. 
 et>a7< 288. 304. 336. 
 A^a'/h' 31. 98. 99. 
 Khanda 79. 360. 
 Kharda 157. 
 Khartara 337. 346. 
 Khdss grantha 76. 
 Khechari mudrd 236. 
 A7J 60. 61. 98. 100. 
 Kinduvilva 65. 67. 
 Kinnara 228. 320. 
 Kinnardya 227. 
 Kolakila bommadeva 228. 
 AW* 56. 
 
 Kollaka 299. 
 
 ^To^ gachcha 337. 
 
 Krakuchchhanda 290. 
 
 Krimi konda chola 36. 
 
 ^TmMa 4. 12. 16. 17. 20. 28. 
 
 37-9. 41. 45. 46. 54. 58. 62. 
 
 63. 66, 68. 115. 119. 121-4. 
 
 126-8. 130. 132. 136-8. 141. 
 
 150-6. 159-79. 222. 244. 245. 
 
 356. 
 Krishna dds 10. 61. 98. 100. 153. 
 
 155. 156. 158. 159. 
 Krishna dds kavirdja 168. 
 Krishna deva 120. 
 Krishnakarndmrita 168. 
 Krishnakirtana 168. 
 Kfish ndmritamahdrnava 141. 
 Krishnardyalu 120. 
 Kfishnasandhi 102. 
 Kritdkrityasama 20. 
 AV^a 311. 
 Kriydvisdla 286. 
 Kshapanaka 22-4. 
 Kshatriija 2. 298. 335. 347. 357. 
 Kshdyikasamyaktva 313. 
 Kshepanasdra 281. 
 Kshetrapramdna 313. 
 Kshetrasamdsutra 282. 
 Kshinakarmd 288. 
 AwJa 255. 261. 
 Kulachuddmani 250. 
 Kuldrnava 250. 255. 256. 261. 
 Kulaiui 55. 
 Kulina 255. 
 
 Kulluka bhaiia 192. 248. 
 Kumdrila bhaiia 24. 
 Kumdra pdla 303-5. 303.
 
 INDEX. 
 
 383 
 
 Kuna pdndya 332. 
 
 Kunda kund dclidrya 341. 
 
 Kunj behdri 102. 
 
 Kurma 360. 
 
 Kurmapurdna 12. 210. 211. 243. 
 
 249. 
 
 KuiicJiara 231. 
 Kuvera 25. 
 
 LagTiu bhdgavata 167. 
 Laghu khartara 338. 
 Laghusangrahinisutra 282. 
 Lakshmana 17. 46. 141. 
 Lakshmana dchdrya 28. 
 Lakshmana bhatia 120. 
 Lakshmi 35. 38. 41. 93. 119. 123. 
 
 145. 173. 175. 241.245. 247.255. 
 Lakshmi balaji 39. 
 Lakshmi ndrdyana 38. 50. 
 Lakshmistotra 322. 
 Z/a7 das 168. 
 Lalitd mddhava 167. 
 Z/a7 ^V 135. 
 Lampaka 341. 
 d/ 217. 295. 
 
 granth 359. 
 /e'/a 124. 160. 
 Z/%a 4. 5. 17. 149. 188. 191. 196. 
 
 218-23. 229. 
 Lingapurdna 12. 220. 
 Lingavant 224. 230. 332. 
 Lingdyat 224. 225. 
 Lochana 168. 
 Lokdyata 5. 22. 
 
 Machdya 227. 228. 
 Madana 211. 
 
 Madana misra 200. 
 
 Madana mohana 62. 158. 159. 
 
 Mddhava 175. 
 
 Mddhava dchdrya 5. 14. 22. 24. 
 
 194. 198. 203. 249. 
 Madhavi 32. 182. 
 Madhiga bhatia 139. 
 jtftfdfto 182. 
 Mddho dds 182. 
 Mddhoji 182. 
 Madhurya 164. 
 Madhuvaya 228. 
 Madhva 140. 149. 
 Mddhva 128. 142. 144. 147. 148. 
 
 150. 179. 
 
 Madhvdchdri 139-50. 
 Madhvdchdrya 29. 34. 139-50. 167. 
 Mddhvi 34. 
 Madhyakhartara 338. 
 Madhyalild 153. 
 Madhyamandira 139. 
 Madhyamika 5. 
 Madhyatala 140. 
 Mddiga rdya 225. 
 Madura 334. 
 Mdgadhi 280. 
 Jl%ar 72. 74. 95. 
 Mahdbhdrata 5. 121. 122. 149. 
 
 173. 212. 250. 
 
 Mahddeva 123. 215. 240. 335. 
 Mahddevala machdya 227. 
 Mahdganapati 20. 
 Mahakdla 223. 
 Mahdlakshmi 20. 38. 241. 
 Mahdmdyd 93. 243. 
 Mahdmbd 225. 
 Mahdmunisvddhydya 282.
 
 384 
 
 INDEX. 
 
 Mohan and 56. 
 
 Mahdndrdyana upanishad 149. 
 Mdhdnimitta 296. 
 Mahdnisitha 341. 
 Mahant 50-3. 57. 59. 75. 96. 97. 
 
 101. 102. 151. 157.159.201.214. 
 MaJidpandanna 281. 
 MaJidprabhu 167. 
 Mahdpralaya 357. 
 Mahdpujd 148. 
 MaJidsiddha 214. 
 MaJtdvideha 292. 309. 
 MaMvira 225. 281. 285-304. 321. 
 
 328. 330. 335.337. 338.341. 343. 
 Mahdviracharitra 283. 285. 286. 
 
 291. 338. 
 
 Mahdvirastava 283. 
 Mahdvrata 317. 
 Mahendra 292. 320. 
 MaJtesa 85. 244. 
 Mahitdriyal 351. 
 Mahopanishad 145. 
 il/a?7 Way 37. 
 MaitMi 25. 299. 
 Maithuna 266. 
 Mainpuri 344. 
 Makdra 256. 
 Makhanpur 186. 
 JV/oVa' 72. 104. 
 
 Mdlatimddhava 25. 210. 233. 
 Malavisarjana 148. 
 Malaya 86. 
 Jfa'fejfc fcd Au&m 353. 
 Mallikdrjuna 223. 
 da's 100-2. 
 da'si 31. 100-2. 
 a' 347. 
 
 Mm 81-9. 125. 
 
 Manasd 246. 
 
 ManaiSikshd 167. 
 
 Mandana 202. 
 
 Mandana misra 50. 
 
 Mandita 299. 300. 
 
 Mangala 77. 126. 
 
 Mangala cliandikd 246. 
 
 Mangrela kabiri 97. 
 
 Manovit 304. 
 
 Mdnsa 256. 
 
 Jlfa'n sin^ 61. 231. 
 
 .Man smA a*ewa 158. 
 
 Mansur ali khdn 74. 
 
 Manthdna bhairava 214. 
 
 3/an?ra 39. 40. 55. 58. 75. 114. 
 
 162. 165. 171. 172. 176. 195. 
 
 250. 256-9. 318. 322. 
 Mantramahodadhi 250. 
 Mdntrika 252. 
 jtfanu 2. 191-3. 248. 262. 364. 
 
 366. 367. 
 
 Manushyagati 309. 
 Marichi 291. 
 Mdrkat'ideya muni 122. 
 Mdrkandeyapurdna 12. 205. 
 Mdfvdf 60. 104. 344. 346. 
 Masanaya 228. 
 3foA (madam) 37. 47-54. 96. 99. 
 
 102. 105. 120. 121. 135. 140. 
 
 142. 177. 181. 185. 186. 193. 
 
 199. 204. 216-8. 243. 248. 
 Mathirajaya 228. 
 Mathurd (Muttrd) 120. 135. 136. 
 
 151. 154. 157. 159. 167. 169. 177. 
 Mathurdndth 8. 9. 38. 101. 120. 
 Mathurdmdhdtmya 167.
 
 INDEX. 
 
 385 
 
 Mdtri 255. 
 
 Matsya 256. 
 
 Matsyapurdna 12. 
 
 Matsyendrandth 214. 218. 
 
 Matsyendri 218. 
 
 Mauldnd rumi 350. 
 
 Maurya 299. 
 
 Mauryaputra 299. 301. 
 
 ,3%d 80-2. 89. 92. 93. 123. 145. 
 
 146. 166. 179. 240. 243-5. 269. 
 
 298. 356. 360. 
 Maya ram 67. 
 Meghadutapddasamasyd 283. 
 Meld 18. 97. 105. 173. 323. 
 Mena 214. 
 Menhdi 354. 
 Mertd 137. 
 
 Metdrya 299. 301. 302. 
 JfevaV 344. 346. 
 Mimdnsd 12. 
 
 Mm 6<H 137-9. 268. 274. 
 Mird bdis 31. 136-9. 
 Mohaniya 317. 
 Moksha 145. 166. 300. 302. 310. 
 
 313-5. 
 
 Mokshamdrga 282. 
 Mrichchhakati 25. 
 Mrigavati charitra 283. 
 Mngavati chaupai 283. 
 Mrikancia 12. 
 
 256. 257. 
 Mughor 109. 
 JtfwM 13. 166. 355. 
 MulapantU 77. 96. 
 Mulaprakriti 243. 245. 
 MiilasangM 341. 
 
 188. 
 
 ' dattdtreya 205. 
 Jlfun/a 330. 
 Murdri gupta 152. 
 MursUddbdd 344. 346. 
 
 Ndbhdji 9. 10. 60-4. 94. 100. 
 Nadir un nikdt 348. 
 152-7. 173. 
 
 32. 33. 99. 104. 185. 187. 
 238. 275. 
 Ndgabodha 214. 
 Nagarkoi 253. 
 
 339. 
 
 z 32. 234. "235. 
 Ndldndd 293. 
 JVa'ma 317. 
 jVama c?ew 120. 274. 
 Ndmakarana 147. 
 Ndmakirtana 164. 
 Ndmaskdra 150. 
 Ndmdvali 284. 
 Namdz 363. 
 Namburi 198. 200. 
 Namuchi 11. 
 JVanaA; ^w^ra 269. 
 
 AoA 69. 72. 137. 239. 
 267-75. 355. 356. 
 
 sAa'/?i 32. 267-76. 
 Nandana 292. 
 iVawdi 225. 
 Nandisutra 281. 
 Nandi upapurdna 223. 
 Nandivarddhana 293. 
 Narahari 56. 59. 
 ^Varada 43. 226. 240. 
 Ndradiyapurdna 12. 43. 
 25
 
 386 
 
 INDEX. 
 
 Ndraina 103-5. 
 
 Ndrdyana 3. 13. 16. 38. 44. 123. 
 
 140. 143. 144. 
 
 Ndrdyan das 9. 10. 95. 96. 
 Ndrnaul 353. 
 Ndstika 359. 
 Ndtakalakshana 167. 
 Navakdrdntabdlabodha 282. 
 Navapattatapovidhi 283. 
 Navanita ganapati 20. 
 Navami 130. 
 
 Navatattvabdlabodha 282. 
 Navatattvabodha 286. 
 Navatattvaprakarana 282. 
 Navatattvasutra 282. 
 Nayasdra 291. 
 Nehrwdlah 222. 331. 
 Nemindtha 323. 
 Nemindthastava 283. 
 Nemirdjarshicharitra 283. 
 Nerivdna 359. 
 JVHd 145. 
 
 Nildcliala 66. 154. 155. 
 Nilkaniha 230. 
 Nimdvat 31. 129. 150-2. 
 Nimb 151. 
 
 Nimbdditya 34. 35. 150. 151. 
 Nimbdrka 151. 
 Niranjana 186. 195. 214. 
 Nirguna 195. 
 Nirjard 312. 
 Nirmala 33. 274-6. 
 Nirvana 302. 315. 340. 
 Nitisangraha 282. 
 Nitydnand 54. 96. 152-7. 167. 
 
 173. 190. 
 Nityandtha 214. 
 
 NrisinJia 141. 
 
 Nrisinha bhdrati dchdrya 201. 
 Nrisinlia murtti dchdrya 201. 
 Nnsinhatapaniya upanishad 200. 
 3. 12. 
 
 Omkdra 4. 81. 223. 
 Omkdramandatta 223. 
 338. 346. 
 
 61. 62. 64. 115. 268. 
 Paddriha 284. 
 Padma 41. 
 
 Padmandbha tiriha 142. 
 Padmapdda 202. 
 Padmapurdna 3. 4. 11. 12. 34. 
 
 43. 121. 283. 284. 
 Padmdvali 167. 
 Padmdvat 56. 
 Padmdvati 67. 
 Pdduka 344. 
 Pakshisutra 282. 
 PaZa's'a 86. 
 Pa///a 308. 
 Palyopama 308. 
 Pan 86. 126. 355. 
 Panchadeha 309. 
 Panchagangd ghat 48. 
 Panchdmrita 148. 
 Pdnchardtra 43. 149. 
 Pdnchardtraka 15. 16. 
 Pdnchardtratantra 16. 249. 
 Panchdstikdya 282. 
 Panchdyat 48. 
 Panchendriya 309. 
 Panddram (pdnduranga) 225. 238. 
 PanditdrddhyacJiaritra 230.
 
 INDEX. 
 
 387 
 
 Panjirdj 281. 
 Papa 310. 316. 
 Pdpapuri s. Apdpuri. 
 Pardrddhya 219. 
 Paramahansa 32. 185. 231-3. 
 Paramdnand 56. % 
 Par am dnu 309. 
 Paramapurusha 92. 
 Paramata kdldnala 28. 
 Paramdtmd 43. 44. 123. 144. 160. 
 
 176. 350. 
 
 Paramesvara 82. 
 Parana 129. 130. 
 Paras 89. 
 Pardsara 13. 
 Parihdrai'isuddhi 312. 
 Parikarma 285. 
 Parish ah d 311. 
 Pars? 89. 
 Pdrsvandtfia 288. 290. 291. 294. 
 
 295. 322. 324. 330. 334. 343. 344. 
 Pdrsvandthacharitra 291. 
 Pdrsvandthadasavisaha 282. 
 Pdrsvandthagitd 282. 
 Pdrsvandthanamaskdra 283. 
 Pdrsvandthastava 283. 
 Pdrsvandthastuti 283. 
 Pdrvata 202. 
 Pdrvati 11. 218. 228. 229. 241. 
 
 248. 253. 357. 
 Pdshanda 11. 33. 79. 
 Pdshandadalana 168. 
 Pdshandi 150. 
 Pdsupata 12. 17. 18. 29. 
 Pasupati 18. 
 Pasupatindth 213. 215. 
 Pdtanjala 206. 
 
 Patanjali 29. 205. 212. 
 
 Pdidvali 284. 
 
 Pdthandrambhapiihikd 283. 
 
 Paurandaka 214. 
 
 Pavana 293. 
 
 Perumbur 36. 
 
 Phandak 274. 
 
 Ppa 55-8. 274. 
 
 Pisdcha 320. 
 
 Pitdmbara dds 68. 
 
 P//Aa 200. 
 
 PtYn 26. 
 
 Pokher 18. 
 
 Pos'aZa 343. 
 
 Prabhdsa 299. 301. 302. 
 
 Prabhavasvdmi 336. 
 
 Pra&Au 156. 157. 
 
 Prabhudeva 214. 
 
 Prabhulingalild 230. 
 
 Prabodhachandrodai/a 6. 9.21. 264. 
 
 Pradesa 313. 
 
 Pradyumna 45. 338. 
 
 Prahldda 274. 
 
 Prajdpati 192. 
 
 Prajnasuktamuktdvali 282. 
 
 Prakriti 12. 123. 176. 243-5. 
 
 247. 312. 
 
 Prakritikhanda 242. 244. 
 Pramdna, prdmdnika 327. 
 Prandm 40. 
 Prdndvdya 286. 
 Pran wa^ 351. 
 Pran na'^/ 33. 351. 352. 
 Prasdda 116. 134. 163. 268. 275. 
 Prasdda mantra 256. 
 Prasnavydkarana 285. 
 Prasnottararatnamdld 282. 
 25*
 
 388 
 
 INDEX. 
 
 Prathamagrantha 357. 
 
 Pratikramanasutra 282. 
 
 Pratikramanavidhi 282. 
 
 Pratishihd 246. 
 
 Prativdsudeva 292. 
 
 Premabhaktichandrikd 168. 
 
 Prithu rdo 158. 
 
 Priya dasa 73. 
 
 Priyadarsana 293. 
 
 Priyamitra 292. 
 
 Pudgala 308. 309. 
 
 P4/a 148. 363. 
 
 Pujdpaddhati 283. 321. 
 
 Pujyapdda 214. 
 
 Pujyapdda charitra 280. 
 
 Ptt/z'na 156. 157. 
 
 Pwm/a 309. 
 
 Purdna 3. 12. 13. 27. 30. 43. 123. 
 124. 141. 145. 180. 190. 212. 
 220. 244. 247. 249. 274. 278. 
 279. 327. 330. 
 
 Pur an dds 101. 
 Purdn gir 203. 205. 
 Puri 202. 
 
 PurndbhisJteka 258. 
 Purndbhishikta 20. 
 Purnamkti 154. 
 Purnasaktimdn 154. 
 Purusha 245. 
 Purushottama 44. 
 Purushottama bhdrati dchdrya 201. 
 Purushottamaji 135. 
 Ptirra 285. 303. 
 Purvadhara 309. 
 Purvagata 285. 
 Purvdnuyoga 285. 
 Puwaprajna 139. 
 
 Pushpottara 292. 
 246. 
 
 12. 20. 38. 54. 63. 68. 
 119. 123. 126. 151. 154. 155. 
 159. 167. 169.* 173-8. 245. 
 Eddhd ddmodara 159. 
 Rddhd ramana 159. 
 Eddhd ramani 169. 
 Rddhd mddhava 168. 
 Rddhd sudhdnidhi 177. 
 Rddhd vallabha 173. 
 ^a'^a raUabhi 32. 173-7. 
 Rddhikd 176. 
 Rddhipdli 169. 
 Rddhiya 156. 
 J?a^a 64. 
 
 Rdgamaya kona 167. 
 Rdghavdnand 47. 
 Raghundth 56. 59. 99. 135. 
 Raghundth bhaii 158. 159. 
 Raghundth dds 156. 158. 159. 167. 
 #ai' cAarcd 348. 
 .Ba* das 55. 56. 1J3-7. 274. 
 .Bai cfcm 31. 113-8. 
 Rdjagriha 291. 293. 295. 299. 303. 
 #0705 145. 246. 
 .fta/asa 12. 13. 252. 
 Rdjendra gir 239. 
 J?a'wa 4. 16. 17. 20. 38. 39. 54. 
 
 58. 63. 64. 67. 68. 80-2. 85-7. 
 
 99. 101. 103. 106-11. 115. 119. 
 
 141. 142. 223. 347. 356. 
 Rdmachandra 46. 54. 102. 168.270. 
 Rdmachandra bhdrati dch drija 201 . 
 Rdmacharana 68. 
 Ramaini 77. 79-81. 240.
 
 389 
 
 Rdmdnand 17. 46-8. 54-61. 67. 
 
 70. 71. 73. 78. 91. 98. 100. 
 
 103. 113. 114. 118. 155. 159. 
 
 173. 179. 185. 206. 274. 
 Rdmdnandi 16. 31. 38. 46-68. 
 
 100. 101. 103. 109. 184. 
 Rdmdnand ki goshihi 76. 
 Rdmdnuja 15. 18. 29. 34-46. 47. 
 
 57. 119. 144. 167. 173. 184. 
 
 205. 316. 
 Rdrndnujiya 16. 31. 34-46. 54. 
 
 55. 128. 129. 139. 150. 310. 
 Rdmardya 272. 
 Rdmardyi 32. 272. 
 Rdmasarana pdla 171. 
 Rdmdsrama 203. 
 Ramati ram 186. 
 Rdmdvat 31. 46-68. 74. 119. 
 Rdmdyana 64. 149. 190. 
 Ram (ids 56. 134. 162. 
 Rdmduldl pal 172. 
 Rdmesa 223. 
 Rdmesvara 37. 
 Ram gundvali 64. 
 Rdmjit 67. 
 Rdmndth 39. 
 Rdrnsdhu 102. 
 Rdmsendhi 102. 
 Ranachchhor 37. 134. 137. 138. 
 Rdndvydsa 133. 134. 
 Rasa 163. 
 
 Rasamaya kdlikd 168. 
 Rasdmrita sindJiu 167. 
 Rasendra linga 29. 
 Rds ydtra 128. 130. 
 Rath ydtra 128. 155. 
 Rati 163. 
 
 Ratnachuramunichaupai 283. 
 Ratnachuropdkhydna 283. 
 Rdtribhojananisliedha 282. 
 Rdtripujd 148. 
 Raudra 17. 
 
 Rayaprasnasutrasiddhdnta 282. 
 Rayapseni 281. 
 7?eMta 77. 78. 268. 
 Rigbhdshya 141. 
 Rigveda 241. 
 Rijupdlikd 296. 
 Rishabha 290. 29e. 324. 328. 
 RisJiabhadeva 323. 
 Rishabhadevapurdna 279. 
 Rishabhdnana 321. 
 Rishabhastava 283. 
 Rohinitapas 283. 
 JSttdm 13. 34. 35. 50. 147. 
 Rudrdksha 224. 236. 262. 
 Rudrapur 24. 
 Rudrasampraddyi 119-36. 
 Rudraydmalatantra 18. 249. 250. 
 
 258. 
 
 Rukhara 32. 236. 
 Rukmini 37. 
 
 154. 157. 158. 167. 168. 
 
 76. 78. 80-2. 180. 353. 
 Sabddvali 76. 359. 
 
 11. 13. 15. 17. 28-32. 36. 
 46. 68. 99. 128. 129. 145-50. 
 155. 185-255. 266. 274. 321. 332. 
 
 a 238-40. 
 Saiva pur ana 210. 
 Sdkaidyana 280. 
 255. 
 293. 304.
 
 390 
 
 INDEX. 
 
 Sdkta 12. 16. 21. 28. 30. 32. 92. 
 
 128. 129. 155. 240-66. 321. 
 Sakti (m.) 12. 
 Sakti (f.) 4. 16. 20. 25. 30. 38. 
 
 92. 172. 178. 240-7. 252-60. 
 
 263. 264. 321. 
 Saktimdn 253. 
 Saktipujd 46. 
 Saktisodhana 258. 
 Saktisutra 281. 
 Sdkya 290. 
 
 Sdldbhadra charitra 283. 
 SambJiu 191. 264. 
 Sambhugranth 274. 
 Sambhundth 213. 
 Sankara 13. 143. 194. 
 Sankara bhdrati dchdrya 201. 
 Sankardchdri gosdin 150. 
 Sankara charitra 197. 
 Sankardchdrija 14. 18-20. 23. 25. 
 
 27. 28. 57. 141. 143. 147. 149. 
 
 190. 194-205. 249. 263. 328. 329. 
 Sankaradigvijaya 14. 17. 26. 50. 
 
 194. 197. 201. 212. 249. 253. 
 
 264. 
 
 Sankarakathd 197. 
 Sankh 41. 
 Sankha 13. 
 Sankhachucla 175. 
 Sdntdchdri 359. 
 Sa'ntf 163. 
 Sdntijinastava 283. 
 Sdntipur 152. 156. 
 Sdntmahimd 359. 
 Sdntopadesa 359. 
 Sdntparvdna 359. 
 Sdntsdgara 359. 
 
 Sdntsundara 359. 
 Sdntvildsa 359. 
 Sdraddtilaka 250. 
 Satadushini 43. 
 Salonika 296. 303. 
 Satavisabhdva 282. 
 Satrumardana 291. 
 Satrunjayamdhdtmya 283. 284. 
 Satrunjayastava 283. 
 Sa? sat 64. 
 Say ana 127. 
 Sayyambhadra suri 336. 
 
 25. 35. 36. 175. 360. 
 114. 267-9. 272-5. 
 290. 
 
 san^ra^ 270. 274. 
 Silopadesamdld 283. 
 ^ta 2-5. 11-3. 17. 18. 27. 29. 
 
 30. 34. 36. 79. 80. 92. 99. 123. 
 
 145. 148-50. 160. 175. 183. 
 
 188-241. 245. 247. 248. 252-7. 
 
 264. 335. 356-60. 
 Sivagitd 18. 249. 
 Sivandrdyana 359. 
 Sivandrdyani 33. 358. 359. 
 Sivapurdna 12. 220. 
 Sivapur 62. 130. 
 Sivarahasya 18. 249. 
 
 : Sivasanhitd 18. 249. 
 
 , 
 
 ; Sivatantra 248. 
 Szw 362. 
 Srdddha 322. 
 Sramana 295. 303. 326. 
 ^ra'wafra 278. 284. 303. 304. 317. 
 
 324. 342. 343. 
 Srdvakdrddhana 282. 
 Srdvana 88.
 
 TNDEX. 
 
 391 
 
 Srdvasti 295. 
 
 Srdvikd 304. 
 
 Srenika 303. 
 
 Sri 34. 41. 
 
 Sri dchdrya 132-4. 
 
 Sri dnand 56. 185. 
 
 Sri bh ash >/a 43. 
 
 Sri chakra 258. 
 
 Sri gosdin ji 135. 
 
 Srihatia 153. 
 
 Sri kesava dchdrya 36. 
 
 >SW mahddevi 198. 
 
 Sn' n7A 190. 
 
 Sri ndth dvdr 136. 
 
 Sringagiri (Sringeri) 199. 201. 203. 
 
 Sringdra 126. 
 
 n' m'va's 159. 
 
 Sripdlacharitra 283. 
 
 Sripanchami 321-3. 
 
 >SW rddhdvallabha 177. 
 
 Sriranga 36. 37. 
 
 Srirangandtha 36. 
 
 Sriranja 56. 
 
 Srisaila 223. 225. 
 
 Srisampraddya 34. 35. 
 
 Srisampraddyi 31. 34. 
 
 Srismaranadarpana 168. 
 
 Srisvarupa 159. 
 
 *5?n' ihdkurji 124. 132-4. 
 
 Sn' vaishnava 31. 38. 46. 68. 96. 
 
 131. 139. 143. 184. 346. 
 Srutakevali 336. 337. 
 Srutgopdl 91. 95. 
 .Srtt^ 143. 149. 248. 301. 
 Suddhibhumi 295. 
 Suddhodana 298. 
 2. 251. 258. 
 
 Sukadeva 240. 
 
 ^wA;ra 320. 
 
 ,Siim 361. 
 
 Sunisdr 360. 
 
 Sunyavddi 22. 33. 359-63. 
 
 ^yeto 210. 211. 
 
 Svetdmbara 24. 33. 281. 284. 294. 
 
 339. 340. 344. 
 Svetalohita 211. 
 Svetasikha 211. 
 Svetdsva 211. 
 Svetdsya 211. 
 Sydmabandi 131. 
 Sydmdrahasya 250. 254-6. 262. 
 
 189. 
 ' 153. 
 Sachchiddnanda bhdrati dchdrya 
 
 201. 
 
 SadA 33. 351-6. 358. 
 Sddhana 164. 
 ASad/ina 181. 182. 
 Sadhndpanthi 12. 181. 182. 
 Sad/m 90. 91. 303. 
 Sddhucharitra 283. 
 Sddhusamdchdri 282. 
 Sddhuvandana 283. 
 Sddhvapdsanavidhi 282. 
 Sddhvdra 353. 
 ^arfAv/ 303. 
 
 Sadopakdramuktdvali 282. 
 Sdgara 202. 309. 
 Sdgaropama 308. 
 Saltaji bdi 180. 
 Sahaj prakds 180. 
 ASa/ieft das 96. 
 Sdhuja 170.
 
 392 
 
 INDEX. 
 
 Sdkhilo. 77. 78. 82-5. 88. 101. 353. 
 
 Sakhi bhdva 32. 177. 178. 
 
 Sdkhya 163. 
 
 Sal 296. 
 
 Sdlagrdm 15. 39. 50. 54. 116. 117. 
 
 140. 149. 179. 181. 
 Sdlokya 149. 
 
 SamddM 50. 95. 99. 180. 357. 
 Samaravfra 293. 
 Samarpana 125. 131. 
 Samavdydnga 284. 
 Sdmaveda 241. 
 Samaya 76. 
 Sdmdyika 312. 
 Sambhuti vijaya suri 336. 
 Samet sikliara 322. 
 jSIamtW 311. 
 Sampraddya 34. 139. 
 Samprati raja 337. 
 Samvara 311. 
 Samvartta 13. 
 Samvegi 342. 
 Samyaktvddhydyana 282. 
 Samyaktvakaumudi 283. 
 Samyogi 204. 
 Samyogi atit 237. 
 Sanaka 34. 35. 85. 140. 163. 175. 
 
 240. 
 
 Sanakddi sampraddyi 31. 150-2. 
 Sanandana dchdrya 201. 
 Sandtana 154. 158. 167. 168. 
 Sanatkumdra 320. 
 Sandeha sdgara 180. 
 Sandhyd 127. 
 Sandila 62. 
 
 Sangamesvara 226. 228. 229. 
 Sangamesvara svdmi 226. 
 
 Sangat 268. 
 
 Sangrahani si'itra 281. 282. 
 
 Sary'm' 307. 
 
 Sankalpa 129. 
 I Sdnkhya 3. 12. 123. 206. 243. 316. 
 
 Sankrdnti 266. 
 
 Sdnnidhya 149. 
 
 Sannydsi 32. 33. 37. 120. 141. 
 142. 182-4. 187. 188. 1J2. 195 
 -7. 217. 231. 237-9. 326. 367. 
 
 Sanskdra 322. 364. 
 
 Santdna ganapati 20. 
 
 Santdrakavidhi 282. 
 
 Saptabhangi 315. 
 
 Saptami 129. 
 I Saptavddi 315. 
 ! Saptavinsatisddhulakshana 282. 
 
 Sdrangi 218. 
 
 Sdrangihdr 218. 
 
 Saranulildmrita 230. 
 
 Sarasvati 20. 93. 123. 199. 202. 
 203. 241. 245. 255. 321. 
 
 Saroda 182. 
 
 Sdrupya 149. 
 
 Sdrshihi 149. 
 
 Sarvajna 288. 
 
 Sarvdrya 64. 
 
 Sarvadarsanasangraha 5. 6. 14. 
 29. 38. 45. 139. 144. 147. 149. 
 306. 
 
 Sa </Mm 353. 
 
 &z# 182. 
 Satndm 356. 
 
 Satndmi 33. 96. 356-8. 
 
 Satpadaprarupana 313. 
 Satfm 145. 246. 
 Sdttvika 12. 13. 252.
 
 INDEX. 
 
 393 
 
 Satyakdma 45. 
 Satyasankalpa 45. 
 Satyapravdda 285. 
 Saudharma 291. 320. 
 Saudaryd lahari 200. 
 Saugata 5. 22. 
 Saura 19. 28. 33. 266. 
 Saurapdta 32. 265. 266. 
 Sautrdntika 5. 
 Sdvitri 245. 
 Sdyujya 145. 166. 
 Secander lodi 73. 
 Secander shah 72. 73. 
 Send 56. 118. 274. 
 Sena'/ 31. 
 Sendpanthi 118 
 Seoprasdd dds 102. 
 Setunjoddhar 284. 
 SevdsakMvdni 177. 
 SAa'A yeAa'n 61. 63. 65. 348. 
 Shdhjehdndbdd 63. 
 Shasht'hi 246. 
 Shaipdvar 281. 
 Shaitrinsatkarmakathd 282. 
 Sheikh meddr 186. 
 Sheikh feridaddin 274. 
 Sfo'r sA^A 73. 
 Shodasakaranapujd 322. 
 Swfctta 26. 82. 216. 315. 
 Siddhdchalapujd 283. 
 Siddhdnta 255. 280. 281. 
 Siddhdntarahasya 131. 
 Siddhdntasdra 167. 
 Siddliapdda 214. 
 Siddhdrtha 292. 293. 
 SWra; 338. 
 Sinduraprakdraiikd 282. 
 
 Sinhagiri suri 336. 
 Sinhagirisvara dchdrya 201. 
 
 17. 20. 38. 46. 54. 58. 63. 
 
 64. 67. 99. 119. 141. 173. 
 
 A 8. 
 Sitdpddri 186. 
 
 Skandapurdna 4. 12. 194. 220. 248. 
 Smaranasutra 282. 
 Smdrta brdhmana 120. 129. 195. 
 
 196. 
 
 &mrfti 13. 128. 301. 
 Smritikdlataranga 35. 
 Sndnacidhi 283. 
 SoZaA a' mantra 171. 
 Solah nirnaya 180. 
 Soma 25. 205. 
 Somandth 220-3. 
 Somesvara 220. 
 Sparsana 314. 
 Spashihaddyaka 170. 
 Siawa 176. 
 Stavamdld 168. 
 Stavdmfitalahari 168. 
 Sthdndnga 284. 286. s. Thdndnga. 
 Sthiti 313. 
 Stotrabhdshya 43. 
 Sthulabhadra suri 336. 
 Subodhini 131. 
 Subrahmanya 140. 149. 
 Suddmd 175. 275. 
 Sudharmd 299. 300. 304. 320. 336. 
 Sugorangisutra 281. 
 Suhasti 337. 
 Suhotra 211. 
 Sukara 141. 
 Sukhdnand 56. 
 Sukhdsura 56.
 
 394 
 
 INDEX. 
 
 Sukhara 32. 236. 
 
 Sukhadeva 180. 
 
 Sukhaniddna 76. 78. 81. 90. 95. 
 
 Sukhsdgar 157. 171. 
 
 Sukshma 45. 
 
 Sulakshmasampardya 312. 
 
 Suragati 309. 
 
 Surdnanda 214. 
 
 Surapannatti 281. 
 
 Surdsura dchdrya 201. 
 
 /Stir da's 60-2. 68. 115. 268. 
 
 Siir das 62. 
 
 Suresvara 202. 
 
 Sun 337. 
 
 Sursurdnand 55. 56. 59. 
 
 Stirya 20. 
 
 Suryapati 266. 
 
 Suryasiddhdnta 23. 
 
 SustJiita 337. 
 
 SttZara 211. 
 
 Suthrdshdfii 32. 272. 
 
 Stora 285. 
 
 Sutrabhdshya 141. 
 
 Sutrakritdnga 284. 
 
 Suvitala 141. 
 
 SradAa 241. 246. 
 
 Svddhydya 45. 
 
 iSwaAa 246. 
 
 Svdmali 201. 
 
 Svarga 13. 93. 166. 
 
 Svarnaganapati 20. 
 
 Svarupa 155. 
 
 ^uas^' 246. 
 
 SvechcJihdmaya 244. 
 
 Syddvd 316. 
 
 Syddvddi 316. 
 
 Tadi 21. 
 
 Taijasa 309. 
 
 Tdksdli 96. 
 
 TaArsdr 72. 
 
 Tamos 145. 246. 
 
 Tdmasa 11-13. 43. 
 
 Tan 125. 
 
 Tan sew 137. 
 
 Tanfra 3. 27. 30. 190. 205. 248- 
 
 51. 253. 255. 256. 261. 264. 
 
 321. 364. 
 Tantrasdra 141. 
 Tdntrika 26. 248. 249. 
 Tapas 147. 
 Tapta 147. 
 
 Tdtparyanirnaya 13. 141. 
 Tat?a 306. 311. 312. 315. 
 Tattvaviveka 144. 
 Te<7/i bahddur 273. 
 Tejalesya 295. 
 TeraA j?an^t 341. 342. 
 fhdkur das 102. 
 Thdkur gosdin 168. 
 Thamba 104. 
 Thdndngi sutra 281. 
 52. 72. 
 
 170. 266. 
 T/rfAa 202. 203. 
 Tw-^a (sect of) 26. 202. 
 Tirthankara 279. 285. 286. 288. 
 
 291. 309. 311. 317-22. 328. 
 
 331. 339-43. 
 Tirthapujd 148. 
 Ttftin 13. 
 Todddri 37. 
 Todar wia 62. 
 Tondai mandalam 332.
 
 INDEX. 
 
 395 
 
 Trailokyadipikd 281. 284. 
 
 Trailokyasdra 281. 
 
 Trasakdya 313. 
 
 Tretdyuga 215. 
 
 Tribhangisdra 281. 
 
 Tridanda 6. 
 
 Tridandi 183. 184. 192. 
 
 Trilochana 120. 
 
 Trimurti 19. 
 
 Trinsatadhydna 43. 
 
 Tnpetf 36. 
 
 Triprishiha 292. 
 
 Tripundra 194. 195. 
 
 Tripurakumdra 28. 
 
 Tripurdri 79. 
 
 Trisald 292. 
 
 Trishashihisdldkdpurushacharitra 
 
 283. 
 
 Trmi/a 17. 
 
 Troiaka dchdrya 201. 202. 
 Tryambaka 224. 
 
 15. 39. 41. 42. 54. 59. 75. 
 
 131. 151. 169. 170. 179. 180. 246. 
 
 z das 60. 63. 64. 68. 
 Turya yantra 23. 
 TungabJiadrd 199. 
 /z 246. 
 
 Uchchhishtha ganapati 20. 263. 
 
 Uchchairgotra 309. 
 
 &cfa a da's 353. 
 
 7etatf 32. 239. 267-71. 274. 275. 
 
 Uddsina 169. 170. 
 
 Udaya dds 353. 
 
 Udaijapur 137. 138. 
 
 7e%' 140-2. 148. 150. 
 
 Udvarttana 148. 
 
 Udyogaparva 212. 
 
 Udyotana suri 337. 
 
 t7^ra 17. 
 
 Ujjvala nilamani 167. 
 
 f7Mara 32. 236. 
 
 f/ma 93. 248. 
 
 Updddna 45. 
 
 Upadesa 162. 
 
 Upadesamdld 282. 
 
 Upadesdmrita 167. 
 
 Upadhdnavidhi 282. 
 
 Upamanyu 12. 
 
 Updnga 285. 
 
 Upanishad 15. 
 
 Updsakadasa 281. 284. 286. 
 
 Updsanachandrdmrita 165. 168. 
 
 Upasargahdrastotra 283. 
 
 Upasthdna 148. 
 
 Urddhabdhu 32. 185. 234. 235. 
 
 Usanas 13. 
 
 Utsarpini 309. 
 
 Z7am 37. 
 
 Uttarapurdna 279. 
 
 Uttarddhydyanagitd 282. 
 
 Utthdpana 127. 
 
 304. 
 
 Vaidika 248. 251. 
 Vaibhdshika 5. 
 Vaidyandth 223. 
 ; Vaikriya 309. 
 Vaikhdnasa 15. 16. 
 Vaikuniha 16. 34. 123. 145. 149. 
 
 156. 166. 
 
 Vaikunihapuri 231. 
 Vaimdnika 320. 
 FoVa>' 32. 33. 46. 54. 55. 57.
 
 INDEX. 
 
 98. 154. 169. 183-7. 196. 208. 
 
 217. 237. 239. 367. 
 Vairdgi ndga 239. 
 Vaisdli 295. 
 Vaishnava 4. 5. 9. 11. 12. 15. 16. 
 
 28-31. 34-188. 192. 196. 205. 
 
 237. 239. 240. 254. 255. 265. 
 ,266. 274-6. 332. 335. 347. 357. 
 Vaishnava of Bengal 31. 152-73. 
 Vaishnava pur ana 147. 
 Vaishnava varddhana 168. 
 Vaiseshika 12. 
 Vaisya 2. 175. 335. 
 Vajana granth 359. 
 Vajrabanda 341. 
 Vajrabhumi 295. 
 Vajrasdkhd 337. 338. 
 Vajrasvdmi suri 336-8. 341. 
 Vaktratunda 267. 
 
 Vallabha (dchdrya) 
 Vallabhasi'dmi 
 
 | 54. 119. 120. 
 1 131-7. 154. 
 J 157. 365. 
 Vallabhdchdri 31. 48. 119-36. 
 Vdma 251. 
 
 Vdmdchdri 250. 2c2. 254. 263. 
 Vdmanapurdna 12. 
 Vdmatantra 249. 
 Vdmi s. Vdmdchdri. 
 Vana aranya 202. 
 Vanaparva 212. 
 Vdnaprastha 192. 
 Vansa guru 96. 
 Vardhapurdna 12. 43. 249. 
 Vara pdndya 334. 
 Varddhamdna 292. 293. 305. 321 
 
 -4. 327. 330. 332. 333. 339. 
 
 343. 344. 
 
 Varddhana suri 294. 
 
 Vdrhaspatya 5. 22. 
 
 Vdrisena 321. 
 
 Fffrwa 345. 
 
 Varnabhdvanasandhi 283. 
 
 Faniafti/ 55. 
 
 Fara 124. 132. 190. 
 
 Varuna 25. 
 
 T r asan< 77. 
 
 Vasanta vitala 141. 
 
 Vasanta ydtrd 323. 
 
 Vasantotsava 25. 
 
 Vasisht'ha 13. 284. 
 
 Vdsishtha 299. 
 
 Vastraddnakathd 283. 
 
 Fast* 26. 
 
 Vasubhuti 298. 
 
 Vasudeva 122. 
 
 Fa'sMrfeya 4. 13. 15. 38. 45. 292. 
 
 Vasundhard 246. 
 
 Vdsupujya 344. 
 
 Fatoa 299. 
 
 Vdtsalya 164. 
 
 Fa'yw 140. 
 
 Vdyubhuti 298. 300. 
 
 Ferfa 1. 3. 4. 6. 11. 13. 20. 27. 
 
 30. 79. 81. 82. 120. 141. 143. 
 
 145. 147. 149. 151. 161. 162. 
 
 176. 191. 212. 220. 241. 248 - 
 
 -52. 255. 256. 274. 281. 287. 
 
 299. 302. 322. 324. 326. 335. 
 
 351. 364. 
 Vedaniya 317. 
 Veddnta 12. 43. 91. 92. 103. 124. 
 
 160. 161. 178. 194. 203. 205. 
 
 242. 265. 269. 275. 316. 347. 
 
 356.
 
 INDEX. 
 
 397 
 
 Veddntapradipa 43. 
 Veddntasdra 43. 
 Veddntika 44. 300. 
 Veddrthasangraha 43. 
 Vedavydsa 140. 
 Veitdia 333. 
 Velldla ray a 36. 
 
 /a dchdrya 43. 
 
 26. 
 
 Vibhava 45. 
 Vibhishana 274. 
 Ff&Mtf 186. 194. 195. 224. 
 Vichdramanjari 282. 
 Vidagdhamddhava 158. 167. 
 Fidwra 162. 
 Vidydpati 168. 
 Vidydranya 203. 
 Vihdriji 168. 
 Fz>'a/a ra'ya 226. 332. 
 Fz)'a?/a 320. 
 Vijayadevi 299. 
 Vijayanagara 332. 333. 335. 
 Vijayanti 320. 
 Vijighatsd 45. 
 Vijndnesvara 203. 
 FiArama 66. 
 
 Vikramdditya 216. 279. 305. 353. 
 Ftfes'a 214. 
 Vimala 103. 
 Vimrityu 45. 
 Vinayapatrikd 64. 
 Vindhydvdsini 253. 
 Vipdkasruta 285. 
 Vipasyi 290. 
 F/ra 257. 
 Virabhadra 212. 
 Virajas 45. 
 
 54. 104. 134. 151. 184. 240. 
 Viraktaru kdvya 230. 
 Fi'ras'cw'va 225-7. 
 Virupdksha 214. 
 Visabhdnandi 292. 
 FisMw 2-5. 11. 12. 15. 16. 19. 
 
 27-30. 36-41. 43-5. 54. 58. 
 
 61. 69. 74. 80. 82. 85. 92. 99. 
 
 115-9. 121-3. 126. 132. 137. 
 
 141-50. 152. 160. 166. 181. 
 
 183. 186. 205. 237. 241. 245. 
 
 247. 255. 292. 360. 
 Vishnupada 101. 132. 
 Vishnupurdna 12. 43. 121. 153. 
 Vishnusmfiti 13. 
 Vishnusvdmi 34. 35. 119. 
 Vishnuvarddhana 37. 332. 
 Visishthadvaita 43. 
 Visoka 45. 
 Visrdnta ghcd 99. 
 Vistardhdri 104. 
 Visvabhu 290. 
 Visvadeva 50. 
 
 Visvandtha chakravartti 168. 
 Fzs'yartipa 154. 
 Visvasena 338. 
 
 Fisyesyara 188. 189. 219. 224. 
 Fifa/a rfeua 36. 
 135. 
 
 dchdrya 201. 
 Vivddhdprajnapti 281. 
 Vivdhapannatti 281. 
 Vrajavildsavarnana 167. s. 
 
 Vriddhayavana 284. 
 Vfiddhdtichdra 282. 
 Vfihanndradiyapurdna 42.
 
 398 
 
 INDEX. 
 
 Vrihaspati 6. 7. 12. 13. 22. 
 VrihatkatM 25. 233. 253. 
 Vrihatsantistava 283. 
 Vrishabhdnu 175. 
 Vyakta 299. 300. 
 Vyaktdvadhuta 262. 
 Fyawtara 320. 
 T r /osa 141. 180. 
 Vydsadeva 240. 
 Vydsasdlagrdm 142. 
 Vydsasmriti 13. 
 F#asa (sutrakdra) 12. 43. 131. 
 
 200. 230. 328. 329. 
 Vyavahdri 264. 
 45. 
 
 Yddavagiri 37. 
 Yadudds 348. 
 Yadundth 135. 
 Ydjnavalkya 13. 203. 
 
 26. 293. 294. 
 Fawa 25. 41. 138. 
 Yamasmfiti 18. 
 Ydmalatantra s. Rudraydmala- 
 
 tantra. 
 
 Yasobhadra siiri 336. 338. 
 yas'oda 122. 293. 
 Yathdkhydta 312. 
 Yaf/ 317-9. 342. 343. 346. 
 Yatidharma 311. 
 Yo^a 45. 96. 145. 161. 194. 204- 
 
 9. 212. 214. 244. 250. 310. 
 Yogdchdra 5. 
 Yogendra 163. 
 Yo#/ 18. 21. 32. 33. 86. 87. 99. 
 
 176. 196. 205-18. 239. 240. 
 Yogini 255. 257. 
 Yugalabhakta 169. 
 
 Zanndr 236. 
 
 Berlin, printed by Unger Druthers, Printers to the King.
 
 ERRATA. 
 
 Page 10 
 
 1. 8 read: 
 
 taken. 
 
 p. 62 
 
 1. 22 read 
 
 : good. 
 
 - 12 
 
 - 28 - 
 
 Brahma. 
 
 - 68 
 
 -22 - 
 
 SlTA. 
 
 
 
 _ . 
 
 caste. 
 
 - 96 
 
 - 18 - 
 
 Sail 
 
 - 18 
 
 - 3 - 
 
 SIVA. 
 
 - 114 
 
 - 1 - 
 
 Sikhs. 
 
 - 
 
 - 6 - 
 
 by. 
 
 - 139 
 
 -21 - 
 
 MADHIGA. 
 
 - 
 
 - 8 - 
 
 Eahasya. 
 
 - 141 
 
 - 17 - 
 
 superintendence. 
 
 - 22 
 
 - 8 - 
 
 Sunya. 
 
 - 149 
 
 - 17 - 
 
 initiated. 
 
 - 
 
 - 10 - 
 
 Chdrvdkas. 
 
 - 181 
 
 - 8 - 
 
 outcast. 
 
 - 28 
 
 - 8 - 
 
 Kdnchi. 
 
 - 197 
 
 - 13 - 
 
 descendants. 
 
 - 
 
 - 13 - 
 
 Sdkta. 
 
 - 199 
 
 - 3 - 
 
 have. 
 
 - 32 
 
 - 13 - 
 
 Urddhabahus. 
 
 
 
 
 
 Notwithstanding. 
 
 - 
 
 - 14 - 
 
 Giidaras. 
 
 -215 
 
 - 12 - 
 
 Tretd. 
 
 - 
 
 - 21 - 
 
 Kanchuliyas. 
 
 -216 
 
 -20 - 
 
 caste. 
 
 - 34 
 
 - 3 - 
 
 less. 
 
 -235 
 
 -20.21- 
 
 GUDARAS. 
 
 - 35 
 
 - 16 - 
 
 BRAHMA. 
 
 - 246 
 
 - 16 - 
 
 Sattwa. 
 
 - 36 
 
 - 3 - 
 
 Kdnchi. 
 
 -249 
 
 - 3 - 
 
 Purdna. 
 
 - 37 
 
 - 3 - 
 
 Raja. 
 
 
 
 - 5 - 
 
 Tantras. 
 
 - 
 
 - 31 - 
 
 Rdmesvara. 
 
 -264 
 
 - 1 - 
 
 KARARIS. 
 
 - 
 
 . 
 
 Kdnchi. 
 
 -268 
 
 -30 - 
 
 Prasdda. 
 
 - 51 
 
 - 1 - 
 
 control. 
 
 -275 
 
 -22 - 
 
 Prasdda. 
 
 - 56 
 
 - 29 - 
 
 ANANTANAND. 
 
 -298 
 
 - 16 - 
 
 Kshatriya. 
 
 - 60 
 
 - 22 - 
 
 Mdrivdr. 
 
 -379 
 
 - 7 - 
 
 Gudaras.
 
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 volume would be necessary to exhaust 
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 fully compiled by Mr. Ludewig, assisted 
 by Professor Turner, and edited by the 
 careful hand of Mr. Trubner, the well- 
 known publisher, will be sure to find a 
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 the various languages of the great Western 
 Continent." - Oalvay Mercury, 30th Jan. 
 1858. 
 
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 full value. It shows that there are up- 
 wards of seven hundred and fifty ab- 
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 "The work contains an account of no 
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 troductory chapter of bibliographical in-
 
 TRtfBNER'S BIBLIOTHECA GLOTTIC A-continued. 
 
 formation; and under each dialect is an 
 account of any grammars or other works 
 illustrative of it." The Bookseller, Jan. 
 1858. 
 
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 still existing of an almost innumerable 
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 also that unpublished or MS. works of 
 these kinds are noticed in all cases where 
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 Ethnological Society, 12th Jan. 1858. 
 
 "In consequence of the death of the 
 author before he had finished the revisal 
 of the work, it has been carefully examined 
 by competent scholars, who have also made 
 many valuable additions." American 
 Publishers' Circular, 30th Jan. 1858. 
 
 "It contains 256 closely-printed pages 
 of titles of printed books and manuscripts, 
 and notices of American aboriginal lan- 
 guages, and embraces references to nearly 
 all that has been written or published 
 respecting them, whether in special works 
 or incidentally in books of travel, periodi- 
 cals, or proceedings of learned societies." 
 New York Herald, 29th Jan. 1858. 
 
 "The manner in which this contribution 
 
 to the bibliography of American languages 
 has been executed, both by the author, 
 Mr. Ludewig, and the able writers who 
 have edited the work siuce bis death, is 
 spoken of in the highest terms by gentle- 
 men most conversant with the subject." 
 
 American Historical Magazine, Vol. II, 
 No. 5, May, 1858. 
 
 "Je terminerai en anon^ant le premier 
 volume d'une publication appelee a rendre 
 de grands services a la philologie com- 
 paree et a la linguistique generale. Je 
 veux parler de la Bibliotheca Glottica, 
 ouvrage devant renfermer la liste de tous 
 les dictionnaires et de toutes les grarn- 
 maires des langues connues, tant iinpri- 
 mes que manuscrits. L'editeur de cette 
 precieuse bibliographic est M. Nicolas 
 Trubner, dont le nom est honorablement 
 connu dans le monde oriental. Le pre- 
 mier volume est consacre aux idiomes 
 Americaines; le second doit traiter des 
 langues de 1'Inde. Le travail est fait 
 avec le soin le plus consciencieux, et fera 
 honneur a M. Nicolas Trubner, surtout 
 s'il poursuit son oeuvre avec le metue 
 ardeur qu'il mise a le cornmencer." L. 
 Leon de Rosny, Revue de I Orient, Fetrier, 
 1858. 
 
 "Mr. Trubner's most important work 
 on the bibliography of the aboriginal lan- 
 guages of America is deserving of all 
 praise, as eminently useful to those who 
 study that branch of literature. The value, 
 too, of the book, and of the pains which 
 its compilation must have cost, will not 
 be lessened by the consideration that it 
 is first in this field of linguistic literature." 
 
 Petermann's Geoqraphische Mittheilun- 
 gen, p. 79, Feb. 1858. 
 
 "Undoubtedly this volume of Trubner's 
 Bibliotheca Glottica ranks amongst the 
 most valuable additions which of late years 
 have enriched our bibliographical literature. 
 To us Germans it is most gratifying that 
 the initiative has been taken by a German 
 bookseller himself, one of the most in- 
 telligent and active of our countrymen 
 abroad, to produce a work which has 
 higher aims than mere pecuniary profit, 
 and that he, too. has laboured at its pro- 
 duction with his own hands; because daily 
 it is becoming a circumstance of rarer 
 occurrence that, as in this case, it i* a 
 bookseller's primary object to serve the 
 cause of literature rather than to enrich 
 himself." P. Tromel, Bursenblalt, 4th 
 Jan. 1858. 
 
 "In the compilation of the work the 
 editors have availed themselves not only
 
 TRtfBNER'S BIBLIOTHECA GLOTTICA continued. 
 
 of the labours of Vater, Barton, Dupon- 
 ceau, Gallatin, De Souza, and others, but 
 also of the MS. sources left by the mission- 
 aries, and of many books of which even 
 the library of the British Museum is de- 
 ficient, and furnish the fullest account of 
 the literature of no less than 525 lan- 
 guages. The value of the work, so ne- 
 cessary to the study of ethnology, is 
 greatly enhanced by the addition of a 
 good Index." Berliner National-Zeitung, 
 22nd Nov. 1857. 
 
 "The name of the author, to all those 
 who are acquainted with his former works, 
 and who know the thoroughness and pro- 
 found character of his investigations , is 
 a sufficient guarantee that this work will 
 be one of standard authority, and one 
 that will fully answer the demands of the 
 present time." Petzholdt's Anzeiger, Jan. 
 1858. 
 
 "The chief merit of the editor and 
 publisher is to have terminated the work 
 carefully and lucidly in contents and form, 
 and thus to have established a new and 
 largely augmented edition of " Vater's 
 Linguarum totius orbis Index", after Pro- 
 fessor Jiilg's revision of 1847. In order 
 to continue and complete this work the 
 editor requires the assistance of all those 
 who are acquainted with this new branch 
 of science, and we sincerely hope it may 
 be accorded to him." Magazin fur die 
 Literatur des Auslandes, No. 38, 1858. 
 
 "As the general title of the book in- 
 dicates, it will be extended to the lan- 
 guages of the other Continents in case 
 it meet with a favourable reception, which 
 we most cordially wish it." A. F. Pott, 
 Preuasische Jakrbiicher, Vol. II, part 1. 
 
 "Cette compilation savante est sans 
 contredit, le travail bibliographique le plus 
 important quo notre epoque ait vu surgir 
 sur les nations indigenes de 1'Amerique." 
 Nouvelles Annales des Voyages. Avril, 
 1859. 
 
 "La Bibliotheca Glottica, dont M. Ni- 
 colas Trubner a commence la publication, 
 
 est un des livres les plus utiles qui aient 
 jarnais ete rediges pour faciliter 1'etude 
 de la philologie comparee. Le premier 
 tome de cette grande bibliographic lin- 
 guistique comprend la liste textuelle de 
 toutes les grammaires, de tous les dic- 
 tionnaires et des vocabulaires merne les 
 moins etendus qui ont ete inipriines dans 
 les differents dialectes des deux Ameriques ; 
 en outre, il fait connaitre les ouvrages 
 manuscrits de la memo nature renfermes 
 dans les prtncipales bibliotheques pu- 
 bliques et particulieres. Ce travail a du 
 necessiter de longues et patientes re- 
 cherches; aussi merite-t-il d'attirer tout 
 particulierementl'attentiondesphilologues. 
 Puissent les autres volumes de cette bi- 
 bliotheque etre rediges avec le meme soin 
 et se trouver bientot entre les mains de 
 tous les savants auxquels ils peuvent 
 rendre des services inappreciables." Re- 
 vue Americaine et Orientate, No. I, Oct. 
 1858. 
 
 " To every fresh addition to the biblio- 
 graphy of language, of which we have a 
 most admirable specimen in this work, 
 the thoughtful linguist will ever, as the 
 great problem of the unity of human 
 speech approaches towards its full solu- 
 tion, turn with increasing satisfaction and 
 hope. 
 
 But Mr. Nicolas Trubner, however, has 
 perhaps, on the whole, done the highest 
 service of all to the philologer by the 
 publication of "The Literature of American 
 Aboriginal Languages". He has, with 
 the aid of Professor Turner, greatly en- 
 larged, and at the same time most skil- 
 fully edited, the valuable materials ac- 
 quired by his deceased friend H. Ludewig. 
 We do not indeed, at this moment, know 
 any similar work deserving of full com- 
 parison with it. In its ample enumera- 
 tion of important works of reference, and 
 careful record of the most recent facts in 
 the literature of its subject, it, as might 
 have been expected, greatly surpasses 
 Jiilg's "Vater", valuable and trustworthy 
 though that learned German's work un- 
 doubtedly is." North British Review 
 No. 59 (February 1859). 
 
 The Editor has also received most kind and encouraging letters respecting the 
 work from Sir George Grey, the Chevalier Bunsen, Dr. Th. Goldstucker, Mr. Watts 
 (of the Museum), Professor A. Fr. Pott (of Halle), Dr. Julius Petzholt (of Dresden), 
 Hofrath Dr. Grasse (of Dresden), M. F. F. de la Figaniere (of Lisbon), E. Edwards 
 (of Manchester), Dr, Max Muller (of Oxford), Dr. Buschmaun (of Berlin), Dr. Ju'lg 
 (of Cracow), and other linguistic scholars.
 
 HTSTOTRE LITTEEAIRE DES FOUS. 
 
 PAR OCTAVE DELEPIERRK. 
 
 8vo. pp. 188. Cloth. Price 5s. 
 
 In Two Volumes 8vo, pp. 1950 of Letter-press, Seven Chronio-Lithographic Plate* 
 
 of Binding-Specimens, Sixteen fac-simile Plates of Papyri and Early Types, 
 
 numerous Woodcuts, etc. Price 2:8; Large Paper, 4:4. 
 
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 INCLUDING 
 
 A PRACTICAL HANDBOOK OF LIBRARY ECONOMY. 
 BY EDWARD EDWARDS. 
 
 Important Work on English and American Literary History. 
 
 Critical Dictionary of (Knjjlish literature, 
 
 AND BRITISH AN]) AMERICAN AUTHORS, 
 
 LIVING AND DECEASED, FROM THE EARLIEST ACCOUNTS TO THE MIDDLE 
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 Containing 31,000 Biographies and Literary Notices. 
 With an Index of Subject-Matter. 
 
 BY S. AUSTIN ALLIBONE. 
 
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