SELECT WORKS

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.

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.

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

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.

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,

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:

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]:

"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:

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:

"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

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

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.

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

"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

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

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.

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

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

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

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

**"

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 :

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.

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

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

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,

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,

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

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:

"The ashes of fire made with burnt cowdung are the material
fittest for the Tripundra."

"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

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

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.

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].

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

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:

[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:

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:

"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

"I am Bhairava, I am the omniscient, endowed with qualities.
Having thus meditated, let the devotee proceed to the Kula
worship." Sydmd Eahasya.

"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] :

"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.

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:

[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:

The finale is what might be anticipated, but accompanied
throughout with Mantras and forms of meditation suggesting
notions very foreign to the scene.

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 .

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

"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.

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.]

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.

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-

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-

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,

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.

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.

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- 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.

TRUBNER & CO.'S

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ENGLISH PHILOLOGY.

A DICTIONARY OF ENGLISH ETYMOLOGY. BY HENSLEIGH WEDGWOOD,
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OPINIONS OF THK PKESS.

"We congratulate the Governor of the | "It is for these substantial reasons that

Cape on the production of a most impor- we deemed it worth a brief notice to call

tant aid to the study of the twin sciences ; attention to these excellently arranged

of philology and ethnology, and look for- ; Catalogues (with important notes), describ-

ward to the completion of the Catalogue ing the various works in the library of

itself as a great and permanent step towards Sir George Grey, and by which this great

civilization of the barbarous races whose philanthropist will greatly aid in civilizing

formation, habits, language, religion, and ! the numerous peoples within the limit of

food, are all, more or less, most carefully the colony of the Cape of Good Hope."

noted in its pages." Leader. \ Brighton Gazette.

AMERICAN PHILOLOGY.

COLLECCAO DE VOCABULOS E PRASES usados ua Provincia de S.
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EVANGELIARIUM, EPISTOLARIUM ET LECTIONARIUM AZTECUM, sive
Mexicanuin, ex Antique Co dice Mexicano, nuper reperto, depromptuin
cum praefatioue interpretatione adnotationibus Glossario edidit BER-
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price 6/ 6s

The very interesting Codex of which the above is a careful reprint, was discovered in Mexico by
Beltrami in the year 1826, and came into the hands of the present editor by purchase from the
heirs. It is composed in the purest and most elegant NahuatI, that was ever written, by Bernardino
Sahagun , a Spanish monk of the Franciscan order, with the assistance of two Scions of royalty iu
Anahuac, one the son of Montezuma. the other the sou of the Prince of Tezcuco and purports to
be a "postilla" (post ilia, scilicet textus verba ) on the Gospels and Epistles. Sahagun arrived at
Mexico in the year 1529, and lived and laboured with great success iu that country for fully sixty
years. Of bis many works In and on the NahuatI language the above is the only one which has
been saved from perdition. Mr. Biondelli has accompanied Sahagun's text by a Lathi version, has
added a copious Vocabulary, Nahaatl and Latin, and, by his introductory observations, has thrown
considerable light not alone upon the NahuatI language , its affinity to other families of languages,
its grammatical peculiarities, but also upon the traditlcns, institutions, and monuments of the Aztecs

thus forming a complete treasury of everything appertaining to the ancient Aztecs. Altogether
this work is probably one of the most important contributions ever made to American philology,
and cannot henceforth be dispensed with by the Student of this branch of linguistics.

THE LITERATURE OF AMERICAN ABORIGINAL LANGUAGES. By
HERMANN E. LI;DEWIG. With Additions and Corrections by Professor
WM. W. TURNER. Edited by NICOLAS TRUBNER. 8vo.; fly and general
Title, 2 leaves; Dr. Ludewig's Preface, pp. v viii; Editors' Preface,
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troductory Bibliographical Notices, pp. xiv xxiv, followed by List of

TRUBNER'S BIBLIOTHECA GLOTTICA-confinuerf.

Contents. Then follow Dr. Ludewig's Bibliotheca Glottica, alphabetically
arranged, with additions by the Editor, pp. 1 209; Professor Turner's
additions, with those of the Editor to the same, also alphabetically
arranged, pp. 210 246; Index, pp. 247 256; and list of Errata,
pp. 257, 258. One volume, handsomely bound in cloth, price 10s &d

This work is intended to supply a great want, now that the study of Ethnology
has proved that exotic languages are not mere curiosities, but essential and inter-
esting parts of the natural history of man, forming one of the most curious links
in the great chain of national affinities, defining as they do the reciprocity existing
between man and the soil he lives upon. No one can venture to write the history
of America without a knowledge of her aboriginal languages; and unimportant as
such researches may seem to men engaged in the mere bustling occupations of
life, they will at least acknowledge that these records of the past, like the stern-
lights of a departing ship, are the last glimmers of savage life, as it becomes ab-
sorbed or recedes before the tide of civilization. Dr. Ludewig and Professor Turner
have made most diligent use of the .public and private collections in America, ac-
cess to all of which was most liberally granted to them. This has placed at their
disposal the labours of the American Missionaries, so little known on this side of
the Atlantic that they may be looked upon almost in the light of untrodden ground.
But English and Continental libraries have also been ransacked; and Dr. Ludewig
kept up a constant and active correspondence with scholars of "the Fatherland",
as well as with men of similar tastes and pursuits in France, Spain, and Holland,
determined to leave no stone unturned to render his labours as complete as pos-
sible. The volume , perfect in itself, is the first of an enlarged edition of Vater's
" Linguarum lolius orlis Index", The work has been noticed by the press of both
Continents, and we may be permitted to refer particularly to the following:

OPINIONS OF THE PRESS.

"This work, mainly the production of
the late Herr Ludewig, a German na-
turalized in America, is devoted to an
account of the literature of the aboriginal
languages of that country. It gives an
alphabetical list of the various tribes of
whose languages any record remains, and
refers to the works, papers, or manuscripts,
in which such information may be found.
The work has evidently been a labour of
love; and as no pains seems to have been
spared by the editors , Prof. Turner and
Mr. Trubner, in rendering the work as
accurate and complete as possible, those
who are most interested in its contents
will be best able to judge of the labour
and assiduity bestowed upon it by author,
editors, and publisher." Athenceum, 5th
April, 1858.

" This is the first instalment of a work
which will be of the greatest value to
philologists ; and is a compendium of the
aboriginal languages of the American con-
tinents, and a digest of all the known I
literature bearing upon those languages. ,
31r. Triibner's hand has been engaged :
passim, and in his preface he lays claim
to about one-sixth of the whole; and we ;
have no doubt that the encouragement
with which this portion of the work will
be received by scholars, will be such as
to inspire Mr. Trubner with sufficient con-

fidence to persevere in his arduous and
most honourable task." The Critic, 15th
Dec. 1857.

"Few would believe that a good octavo
volume would be necessary to exhaust
the subject; yet so it is, and this hand-
some, useful, and curious volume, care-
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
place in many libraries." Bent's Adver-
tiser, 6th Nov. 1857.

"The lovers of American linguistics
will find in the work of Mr. Trubner
scarcely any point omitted calculated to
aid the comparative philologer in tracing
the various languages of the great Western
Continent." - Oalvay Mercury, 30th Jan.
1858.

"Only those deeply versed in philologi-
cal studies can appreciate this book at its
full value. It shows that there are up-
wards of seven hundred and fifty ab-
original American languages." Gentle-
man's Ittagatine, Feb. 1858.

"The work contains an account of no
fewer than seven hundred different ab-
original dialects of America, with an in-
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.

"We have here the list of monuments
still existing of an almost innumerable
series of languages and dialects of the
American Continent. The greater part
of Indian grammars and vocabularies exist
only in MS., and were compiled chiefly
by Missionaries of the Christian Church;
and to Dr. Ludewig and Mr. Trubner, we
are, therefore, the more indebted for the
great care with which they have pointed
out where such are to be found, as well
as for enumerating those which have been
printed, either in a separate shape, in
collections, or in voyages and travels, and
elsewhere." Leader, llth Sept. 1858.

"I have not time, nor is it my purpose,
to go into a review of this admirable work,
or to attempt to indicate the extent and
value of its contents. It is, perhaps,
enough to say, that apart from a concise
but clear enumeration and notice of the
various general philological works which
treat with greater or less fulness of Ame-
rican languages, or which incidentally
touch upon their bibliography, it contains
not less than 25G closely-printed octavo
pages of bibliographical notices of gram-
mars, vocabularies, etc., of the aboriginal
languages of America. It is a peculiar
and valuable feature of the work that not
only the titles of printed or published
grammars or vocabularies are given, but
also that unpublished or MS. works of
these kinds are noticed in all cases where
they are known to exist, but which have
disappeared among the debris of the sup-
pressed convents and religious establish-
ments of Spanish America." E. G. Srjuier,
in a paper read before the American
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.

. < MEMOIRS OF LIBRARIES:

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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
OF THE NINETEENTH CENTURY.

Containing 31,000 Biographies and Literary Notices.
With an Index of Subject-Matter.

BY S. AUSTIN ALLIBONE.

VOL. I. 21s.

In one Volume 8vo, of 750 pages, half-bound, price 18s.

TRfiBNER'S BIBLIOGRAPHICAL GUIDE TO
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Classfb iet of gooks uublishrb in tl)f Kniteb tatc of America,

FROM 1817 TO 1857.

With Bibliographical Introduction, Notes, & Alphabetical Index.
COMPILED AND EDITED BY NICOLAS TRUBNER.

MAPOTECA COLOMBIANA: CATALOGO DE TODOS LOS
MAPAS, PLANOS, VISTAS, ETC., RELATIVOS A LA AME-
RICA-ESPANOLA, BKASIL, E ISLAS ADYACENTES. Arre-
glada cronologicamente i precedida de una introduccion sobre la
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COECHEA, de Bogota, Nueva Granada. 1 vol. fcvo. of 232 pages.

price Hs.

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