Hindu Religious Sects

EELMOUS

o

Based on

the

"Sketch"

by

H.

_H.Wilson,

_M.A.,

late

Boden

Professor

in

the

_{University of}

Oxford

;

with

additions

from

later

sources

of information.

FIRST EDITION, TWO THOUSAND COPIES.

THE

OHBISTIAN

LITERATURE

SOCIETY

FOE

INDIA

*

LONDON

,

AND

MADRAS,

* .. . :.*. * .," ; .v V-,*'i V' J * *

*.'

, * -f' _{tt *} , c ** . r

-HINDU

AND

MUHAMMADAN

FESTIVALS.

W Like "The_{ReligiousSects of}the_Hindus," the

Hindu

_portionofthe

aboveis _largelybased on The _{Religious Festivals of}the _{Hindus by} Pro-fessor

H. H.

Wilson, supplemented by Wilkins, Crboke,

and

other writers.

The

accounts of

Muhammadan

Festivals are from

Canon

Sell

and

_Hughes. 8v.o. 96_pp. 4 As. Post-free, 5 As. <

The

_{people everywhere} are

_warmly

interested in their festivals:

among

the

women

-especially, they are, for the time, the absorbing thought. Christian workers should thereforehave a good acquaintance with the _principal festivals, their origin, the legends connected with

them,

and

their

mode

of celebration.

Festivals are _{arranged chronologically}; but the dates _vary .more orless,

_^^s^pks

will

show

the _precise timeforeach vear.

7v-v

^-V

PREFATORY

NOTE.

The "SKETCH"

of Professor

Wilson

originally appeared in

-'the _{Asiatic Eesearches; the} first _portion in the

volume

for 1828,

and

the second in _{the volunje} for 1832. Dr.

Keinhold

Rost,

who,

in 1861, superintended a

new

edition for Messrs. Triibner

&

_{Co., gives} the _{following explanation} of the

minor

inaccuracies'

which

it _contains,

and

the nature of his

own

superintendence:

On

"

accountof 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,' thoroughconsistence

and

uniformity in the transliteration ofIndian

names would

have'been _beyond

what

couldbe _expected

_by

any one ever so slightly acquainted 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 Jihis

work

which _appeared at Calcutta in _{the year} 1846 _(pp. 238_{in 8vo.)} andin

which

eventhe 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

originalforms."

,"

However

desirable, too, it would have been to _verify the

_many

quotations contained in the Notes, thishas been foundpracticable 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

carriedonthe

work

of _editingwill but littletimeto_sparefrom,his other

avocations." .

.

IV

PREFATORY NOTE/

In

the _{reprint, only the}

more

_important

_{Sanskrit quotations}

have been

retained.

Two

sections

have

also

been

omitted:

1.

The

Sikhs

and

their Sects

Mr.

A. McAuliffe is

bring-ing out a

new

accurate

English

translationof the Granth.

More

;

complete and

trustworthy information will

then

be available.

2.

The

Jains

and

their Sects.

This

section _occupies 67 pages in the original,.

but

more

recent information is desirable.

The

_following

works

are

recommended

to the attention of

the reader:

Hindu

Castes

and

Sects,

by

J.

N. Bhattacharyya.

This

is

the

most

_complete

recent

work

on

the _subject. Published

_by

Messrs.

_{Thacker, Spink}

&

Co.

"

Lord

Gouranga,

orSalvationforAll."

An

account

of

Chai-tanya

by

Babu

Shishir

Kumar

Ghose.

Ainrita

Patrika

Office, Calcutta,

Be.

1-12-0.

Krishna

and

Krishnaism

.

By

Babu

Bulloram

Muilick,

Life

and

Sayings

of Sri

Bamakrishna.

ByMaxMuller.

A

.: In:

Madras

this _{half-crazy ascetic}

has advanced

so far to

deification that

he

has

been

called

_Bhagavan

Sri

Bamakrishna.

In

California

he

is said to

have been "the

_greatest incarnation since

SriKrishna." <

-.-.

_Page

SECTION I.

INTRODUCTORY

OBSERVATIONS

... ... ... 1

SECTION II.

STATE

OF

THE

HINDU

RELIGION,

ANTERIOR TO

ITS

PRESENT

CONDITION

.... ... ... ... 7

SECTION III.

PRESENT

DIVISIONS

OF

THE

HINDUS,

AND

OF

THE

VAISHNAVAS

IN

PARTICULAR

... ... ... 16

VAISHNAVAS

... .,.. 17

SAIVAS

... ... ,,'. ... . ... ... 17 pA-LY-LAp ... ... ... .... ... ... lo

MISCELLANEOUS

SECTS ... : ... ... ... ... 18

VAISHNAVAS...

_{_:,:,}

... ... . ... ... 19

SEI

SAMPBADAYAS

OR

RAMANUJAS

... ... ... ... 19

DIVISIONS OP

THE

RAMANUJAS

IN

SOUTH

INDIA ... ... 25

RAMANANDIS,

OR

RAMAVATS

... ... ... ... 26

KABIR

PANTHIS... ... ... ... ..^ ... 37

KHAKIS

... ... ... ... ... ... 50

MALUK

DASIS ... ... ... ... ... ... 51

RAM

SANEHIS .... ... ... ... ... ... ₅₂

DADU

PANTHIS

... ... ... ... ... ... 53

DADU'S

SAYINGS... ... .... ... ... ... 55

RAI

DASIS ... ... ... ... ... ... 57

SENA

PANTHIS ... ... ... ... ... ... 59

RUDEA.SAMPKADAYIS, OK VALLABHACHAKIS

... ... ... 60

THE

BQMBAY MAHAEAJA

LIBEL CASE

... ... ... 67

SWAMI

NAEAYANA SECT

OP

GUJAEAT

... ... ... 70

MIEA

BAIS ... ... ... ... ... ... 70

BRAHMA

_SAMPRADAYIS,

OR

MADHWACHARIS

. _... 72

ANAKADi SAMPEADAYIS, OE

NIMAVATS

... ... ... 77

MESHNAVAS.OF

BENGAL

,.. ::..>^ x.. .:<. ...

33

4PPITIONAL INFQBMATION.

ABOUT THE CHAITANYA SECT

...,i

-89

VI

CONTENTS.

Page SAKHI

BHAVAS

... ... ... ... ... ... 94

CHARAN

DASIS ... ... ... ... ... * ... 94 HABJSCHANDIS,

SADHNA

PANTHIS

AND MADHAVIS

... ...

"95

SANNYASIS, VAIEAGIS,

ETC. ... ... 96 VAIRAGIS ... ... ... ... .;. ... 98

JLio-vT^iC) * * * * * * * * vO

KEISHNAISM

... ... ... ... ... ... 99

SAIVAS

... ... .... .... ... ... 100

THE

SAIVA

SIDDHANTA

OF

SOUTH

INDIA ... ... .:. 102

DANDIS AND DASNAMIS

... ... ... ... ... 103

SANKABA -ACHARYA

... ... ... ... ... 105

YOGIS

OE

JOGIS

... ... ... ... ... 110

JANGAMAS

... ... ... ... ... ... 116

PARAMAHANSAS

... ... ... ... ... ... 120

AGHOBIS

... ... ... ... ,.. 121 S

-URDDHABAHUS,

AKAS

MUKHIS,

AND NAKHIS

... ... 122

GUDARAS

... ... ... ... ... ... 122

BUKHARAS,

SUKHARAS,

AND

UlHARAS

... ... ... 123

KANFAT

YOGIS ... ... ... ... ... ... 123

KARA

LINGIS ... ... ... ... ...

'. 124

SANNYAsia, BRAHMACHARIS,

AND

AVADHUTAS

... ... 124

NAGAS... ... ... ... ... ... ... 124

SAKTAS

.... ... ,., 125

DAKSHINAS OR BHAKTAS

... ... .... ... ... 130

VAMIS OR VAMACHARIS

... ... ... ... ... 132

ADDITIONAL

EEMARKS

ON

SAKTI

WORSHIP

... ... ... 135

THE

VAMACHARIS

... ... ... ... ... 137

KANCHULIYAS

... ... ... ... ... ... 139 XxARARl... ... ... ... ... ... ' ... ' JLtMJ SRI

EAMAKRISHNA

... ... ... ... ... 140

MISCELLANEOUS

SECTS

... 142 SAURAPATAS OR

SAURAS

... ... ... ... ... 143

GANAPATYAS

... ... ... ... ... ... 143

PRAN

NATHIS

... ... ... ... ... ... 143

SADHS

... ... ... ... ... ... ... 144 SATNAMIS ... ... ... ... ... ... ₁₄₆ SIYA NARA.YANIS ... ... ... ... ... , ... 147 SUNYAVADIS ... ... ... ... ... ... 148

CONCLUDING EEMAEKS

... ... ... ,., .151

INDEX.

..< ;; ..* -'. ' -- '

-'-... : _... 155 LIST OF PUBLICATIONS ... ... -... ..; ... 157

;'.:; '-,,.'..'- -'. ;'

THE

...

-;/.-.-

^

EELIGIOUS

SECTS

OF

THE

HINDUS,

SECTION

I.

INTRODUCTORY

OBSERVATIONS.

>

The

.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 _description : to _traced

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.

AVhilst the

common

_people addressed their

_{hopes and}

fears to stocks

and

stones,

and

multiplied

by

their _credulity

and

super-stition _{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 charac-ter

_{and consequence}

of existence.

This

_{distinction prevails even,} in the Vedas,

which

have

their

Karnia

Kanda

and

_{Jnana 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 ;ancf 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 itselfinto 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

ad-oration, to the degradation or exclusion of the other gods;*

M'

like

manner

.also, the conflicting opinions

were

matters.rather of

* _One

division of some antiquityis the'_{preferential appropriation} of _the,four

chief divinities to the four original castes; thusSIVAis theAdideva of the

Brah-mans, VISHNU, of _{the Kshattriyas, BBAHMA} of the Vaisyas, and GANESA^of the

2

THE

RELIGIOUS SECTS

OF

THE

HINDUS.

curiosity

than

faith,

and

were

neither regarded as subversive of

each

_other,

nor

as _incompatible

with

the _public

_worship:

and

hence, notwithstanding 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

Brahmanical

order

at least, still continues: _professing alike to _{recognise implicit?}

the _authority of the Vedds^ the _worshippers of SIVA, or of

VISHNU, and

the maintainers of the

_Sdnkhya

or

_Nydya

doc-trines, consider themselves,

and

even each

other, as orthodox

members

ofthe

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 _{destroy the}

whole:

of this nature

was

theexclusiveadorationof theold deities,or of

new

forms

of

them

;

and

even

it

_may

be presumed,

the introduction of

new

divinities.

In

all these _respects, the

Purdnas and

Tantras

were

_especially instrumental,

and

they

not only taught their followers to assert

the

_{unapproachable}

_{superiority of the gods they worshipped,}

but

inspired

them

with

feelings* of animosity

towards

those

who

pre-sumed

to _{dispute that}

_supremacy

: in this conflict the

_worship

of

* _Thusinthe

Bhgavat:

t

11

Those who profess the worship of_{BHAVA, (Siva,)} and those who follow thei

doctrines,arehereticsand enemiesofthe sacred S&stras, Again:

t

11

c^

Those desirous of final emancipation, abandoning the _{hideous gods} of the

devils, pursuetheirdevotions,calm, blameless,andbeingparts of_NarSyana.

ThePadmoiPurAnaismore_personaltowardsVISHNU:

n

II

, -..'.

From

evenlookingatVISHNU,thewrathofSIVAis_kindled,and fromhiswrath, wefallassuredlyintoa horrible hell; let not, therefore, the nameof,VISHNU4.yer

be_pronounced.

The same work is,however,citedbythe VAISHNAVAS,for a very opposite

doc-trine.

INTRQDtJCTOBY OBSERVATIONS,

3

BRAHMA

has disappeared,* 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 KEISHNA,}

_RAMA,

or the

_Linga,

are almosttlie _only

forms

un,der

which

ViSHNTJ

and SIVA

are

now

adored in

most

_parts of India,t

The

varieties of _{opinion kept}

_pace

with

those of _practice,

and

sixheretical schools of _{philosophy disputed 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,

Arhata,

or Jciina,

and

Vdrhaspatya,

or Atheistical,

with

their several subdivisions.I

Had

the difference of doctrine _taught in the heretical sch,pgls

been

confined to tenets of a

_merely

_speculative nature,

they

would, probably,

have encountered

little _opposition,

and

_excited

little

_enmity

_among

the

Brahmanical

qlass, of

which

latitude of

opinion is a _very

common

characteristic.

The

founder of the

Atheistical school,

however,

VRIHASPATI,

attacks

both

the

Vedas

and

the

_Brahmans,

and

asserts that the

whole

of the

_Hindu

He

whoabandons VASUDEVA and_{worships anyother god,} islike thefool,who

beingthirsty, sinksawell inthebankofthe Ganges.

Theprinciplegoes stillfurther, andthose whoareinimicalto the. followersof

a Deity, arestigmatisedas hispersonalfoes thusintheAdi_Purana,.VISHNUsays;

He

to

whom

niy votaryis a _friend, is_niyfriend hewho is_opposed tohim,is

nofriendofmine beassured,Dhananjaya, of this.

* _SIVA

himself,in theformofKALABHAIBAVA,toreoffBEAHMA'Sfifthhead,for

presuming to say, thathewas _BKAHMA, the eternal and omnipotent cause of the world,and even the_{creator of SIVA, notwithstanding the four} VEDASand the

per-sonified Omk&ra, had allgiven evidence, that this great, true and indescribable

deitywasSIVAhimself. The whole story occursin the

K

dsiTDiand[o. 31] ofthe

Skandct'Purdna, andits_{real signification}is _sufficientlyobvious.

f Thegreat text-bookof the Vaishnavas is the Bhdgavat, with which it

_may

be _{supposed the present worship, in a great measure, originated, although} the Mahabhdratandother olderworks had previously introduced this _{divinity, The}

worship of the _Linga is, no doubt, veryancient,although ithas received, within

afew centuries, its _{present degree} of _{popularity: the} Kdsi Khand was _evidently

writtentoenforceit,and atBenares, its _{worshipentirely} overshadows_{every other}

ritual.

'

.

4

Inaworkwritten _by the celebrated _{Mddhava, describing the different sects}

astheyexistedin_{his day, entitled}theSarvaDar_{$ina the Vdrhaspatyas,}

Lokdyafas andChdrvdlcas are identified, and are reallyadvocates ofan atheistical doctrine*

denying the existence of a _God, or a futurestate, and.referring creation to the aggregationofbutfourelements. TheBauddlias, according to thesame_authority admit of four subdivisions, the _Madhydmika?, Yogdchdras, Sautrdntikas arid

VttibH&shikdiS-,. The_Jaips 9*Arhats, as till_one; ofthe _{populardivisions, we}

shall

THE

&ELIGl6tfS

SECTS

OF

THE

HINDUS.

is .a contrivance of the Priesthood, to secure a

means

of livelihood for themselves,* whilst -the

Bauddhas

and

JaMicus-,

equallydisregarding 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 Ofthese sects are alluded to

with

_every epithet of-

anger

and

contempt

,

and

they are all

anathematised

as heretical-and atheistical ;

more

active

measures than

anathe-mas,

itKpiay

be

_presumed,

were

had

recourse to: the followers of

VftiHASPATI,

having

no

worship

at all, easily eluded the storm,

but

the

[Bduddhas

pf

Hindustan

were

annihilated

by

its fury,

and

-the

Jainas

_apparently

evaded

it-

with

_{difficulty,. although}

tiiey.

have

,

undoubtedly

survived its terrors,

and

may now

defy

its force; ;

"-. : '

-The

varieties _{thus~ arising}

from

innovations _{in practice}

and

Belief,

h&ve

differed, it

_may

fee 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 sovast,

and

so little progress has

been

made

in the

studies _necessary toits _{elucidation, 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 investigation

and

cdnipari*

son

of the abstruse- notions of the _{philosophical} sects.

The

..

. .*

-Vrihaspati. has the following ..texts to. this,effect, [quoted in the Sarva

Darsana,Calcutta edition, pp. 3 and6, and with a v. 1* Prabodhach ed. Brock-haus,p.30Q:

o

.. -, . -.. . .

-".The_{Agnihotra, the} three Vedas, the Tridanda, the smearing of ashes, are

only thelivelihoodofthosewhohaveneitherintellectnor spirit." After ridiculing

the Sraddha, shrewdly enough, hesays:

;;'

11

'

Henceitisevident,that itwas a merecontrivanceof theBrahniansto _{gain a}

livelihood, toordainsuch ceremoniesfor the dead,and noother reasoncan begiven

iortnenV Of

''

the Vedas,hesays: _efCjt

^?3Fi

_ctfft

" ..

-.

...,.'-_ThethreeAuthors ofthe Vedas wereBuffoons, Rogues,and Fiends andcites

texts inproofof this assertion. ;

:

-.\

.IKTEDDUCTORY

OBSEHVATIOKS.

:::..- 5

hiiinbler

aim

of"these researches

has

been

that of ascertain^

ing the actual condition ofthe popular religion of the.inhabitants of

some

of the _{.provinces subject} to the

_Bengal

Government

;

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 Httle. better

than

a blank,.in;tne

voluminous

_{compositions^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} unexceptioniable

method

of _acquiring:

an

accurate

_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, therefore,

with

_{a cursory inspection} of a

few

of _{those compositions,}

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-derivedthe

_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

SINH,

"Muhshi

to the

_-Bdjd

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

acquire-ments:

these

works

contain a _{short history} of;the _origin;of-the

various_{sects, arid descriptions} of_{the appearance,}

and

observances;

and

_{present condition} of their followers:

they

comprise

all the

known

varieties,

with 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

MATHURA

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

_popUr

larity

and

extensive/circulation,

which

embodies

the legendary

history/ ofall the-

most

celebrated

Bhaktas

ordevoteesof the

Vaish-.- -. , -. .- - --' "- -.-.-:', ,i . . -y --.-. '' 'C: ' ' '

nava

order.

This

work

isentitledthe

Bhdkta

Mala,

The

_original,

in

a

difficult dialect of _Hindi,

_{was composed by}

_{KABHAJI, about}

300

_{years ago,t}

and

is little

more

than

a _catalogue,

with

brief

and

obscure references to

some

_{leading circumstances}

connected

with

* _The

acknowledgedresortof allthe_{vagabonds of India,} and all who have.no

whereelseto repair to: _so,the Kdsi

K

hand: _'.,

"_Tothosewho

are strangersto:.the-Sruti and Swwiii

6

THE

RELIGIOUS SECTS OF

THE

HINDUS.

the life of

each

individual,

and

from

the _inexplicit nature of. its

allusions^ as well as the difficultyofits style, is far

from

in^elli-gible to the generality

even

of the natives.

The

woyk,

ip its

present form,

has

received

some

modifications

and

_obvious

additions

from

a later _teacher,

NARAYAN

DAS,

whose

share_}n the composition is,

no

doubt, considerable,

but cannot

be discjyimina-ted

_{from NABHAJI'S own,}

_beyond

_{tfye evidence furnished}

_by

the

specificationof persons unquestionably

subsequent

to hi time.

NARAYAN

DAS

_probably

wrote

in the _{reign of}

SHAH

JEJJAF.

The

brevity

and

obscurity of the original

work

pervade

the additional

matter,

and

to

_remedy

these _{defects, Jihe original text,} or

_Mula,

has been taken

as _{a guide} for

an

_amplified notice of its _subjects, or _Tika, of

KRISHNA

DAS

;

and

the

work,

as _usually

met

with,

always

consistsof these

two

divisions.

The

Tika

isdatedSatnvat,

1769

or A.D, 1713. Besides these, a _{translation of}.jjjiie Tifai, or a

versionof it in the

more

_ordinary dialect of

_{Hindustan, has been}

made

_{by an}

_anonymous

author,

and

a

_copy

of this

work,

aswellas of the _original,

has

furnished

me

witfy materials jbr

tjje following

account.

The

character of the

Bhakto

Mala

willbest

_{appear from}

the extracts of translations from;it _to

be

_{hereafter introduced}: it

may

be

sufficient here to

observ|, that it is in#ch less-o( a histori-cal

than

_{legendary description,}

and

_{that the legends a^re generally} insipid

and

extravagant :

such

as _{it is,}

however,

_it^e&ercises 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 qfthe

Ionian

Catholic; faith,

by

the

Golden

_Legend

and

Acts of t&e Saints,*

*_{Infurtherillustration} ofourtext, withregardtothe instrumentalityof the

PurAnasin generatingreligious distinctionsamongst theHindus, andas affording

aviewoftheVaishnavafeelingson.this subject,we

_may

appealtothe

Padma

PurAna. Inthe UttaraKhanda, orlast _{portion of^his work,} towards theend of it, several

sections areoccupiedwitha dialoguebetween SIVA and PABVATI,inwhichtheformer

teaches thelatter_{the leadingprinciples}qj!theVaishnavafaith.Twoshortsections are

devotedtothe explanationofwhoareh$retieg, and whichare the heretical works

AllarePAshmdas, SIVAsays,whoadore other gods than VISHNU, orwhohold, that

other deities are his equals,andallBrahmanswhoare not Vaishnavas, are not to

be lookedat,touched,nor spokento.

SIVA, inacknowledgingthat the Distinguishing marksof_{his votaries,} the _skull,

tiger'sskin,andashes,are reprobate^bytheVedas(Srutigarhitam) states, that he

wasdirectedbyVISHNUto inculcate, their adoption, purposely to lead those who

assumedthem into error. _NAMUOjtyandother_{Daityas had}become so_powerfulby

the purityoftheir devotions,thatI^PRAandthe other godswere unable to _oppose

,

them. Thegodshad recourse to _{VISHNU, who,} in consequence, ordered SIVA to

introduce theSaivatenetsandpractices,by whichthe _Daityas 'were _beguiled, and

rendered " wicked,andthencewe#k."

InordertoassistSIVA in this work, ten great Sages were imbued with the

TAm<isdproperty,orproperty<jfdarknessandignorance,andbythem suchwritings

were putforth aswerecalculatedto_{disseminate unrighteous}andheretical doctrines,

these were KANADA, GAUTAMA, SAKTI, UPAMANYU, JAIMINI, KAPILA, DUBVASAS, MBIKANDA,VBIHASPATI,and_^HAEGAVA.

By

SIVAhimself the_{Pd&tijJQtawritingswere composed};KANADAisthe authorof {'he 7aises/fci#0 Philosophy, The Ny&ya> originate? with GAUTAMA. KAPII;A is

STATE

OF

THE

HINDU

-RELIGION-, ETC. 7

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

Hindu

faith, yet as its _present state is of _{comparatively very recent origin,} it

_may

form

a _{not unnecessary,}

no*

_{uninteresting preliminary}

branch

of

the _{enquiry, to}

endeavour

to

determine

its _{existing modifications,}

thefounderofthe_Sdnlthya School,and VRIHASPATIoftheChdrvdka. _{JAIMINI, by}

SIVA'Sorders,composedtheMim&nsa,whichisheretical,inasfar as it inculcates

worksinpreferencetofaith,and SIVAhimself, inthe_disguise of a _Brahman, oras

VYASA, promulgatedtheVedanta,wfeichisheterodox in _{Vaishnavq estimation, by}

denying the sensible attributes of ?-the deity. VISHNU, as BUDDHA, taught the

Bauddlia Sdstra, and the _practices of _{going naked,} or wearing blue garments,

meaning, consequently, not -the Bauddhas, but the Jainas, The Pur&nas were

partly instrumental in this business of blinding mankind, and they are thus distinguishedbyour authorityandallthe Vaishnav works.

The_Mdtsya,Kaivrtna,, Lairigft, Saiva-, Sleanda, and Agneya, are _Tdmasa, or

theworksof_{darkness,having-more}oi\lessofaSaiva bias.

The Vishnu, Ndradiya,Bl\&gaya>t, Garuda,Pddma, and Vdrdha, are Sdttwika,

pure andtrue; being infact, _Vaishyavatext-books.

The Brahmdnda, Brahma, Vniuartia, Mdrkandeya, Bhavishya, Vdmana and Brahmd, areofthe_R6jasacast,^emanating fromthe quality of_passion. As far as I

am

acquaintedwith them, theyleantotheSdktadivision of the Hindus, or the

worship ofthefemaleprinciple. The.Mdrbandeyadoes so _{notoriously, containing}

thefamousChandiPdtha,or_{DiirgAMahatmya,} whichisreadat the _{Durgd Piijd;} the Brahma Vaivartta, is _especially dedicated toKRISHNA as _{GOVINDA, an4} is

principallyoccupiedbyhimandhismistressBADHA. Itisalso fullon the subject,

ofPrakritior personified nature. :

A

similar distinctionis madeeven with the Smritis", or works on law. The

codesof_{VASISHTHA, HARITA, VYASA, PAEASAEA, BHABADWAJA, and KASYAPA,} are of

the_pure order. Those of _{YAJNAVALKYA, ATAI, TITTIEI, DAKSHA,.}KATYAYANA and

VISHNUofthe_Rajasaclass,andthoseof _{GAUTAMA, VEIHASPAO?I, SAMVAETTA, YAMA}

SANEHA andUSANAS,are ofthe Tdrndsa order.

Thestudyofthe Puranas and

'

Smritisof the Sdttwika class,securesMuTtti, or

.finalemancipation, thatof=1ihoseofthe _Rdjaso,obtains _Swarga, or"Paradise rwhilst thatofthe Tdmasacondeniiis_{a person} to_hell,anda wise

man

will avoidthem.

TheVaishnavawriters endeavour to enlist the Vedas in their cause, andthe followingtexts arequotedby^theTdtparya Nirnaya:

NAEAYANA alone was, notBBAHMA* nor SA-NKABA.

mi

.

j

OrVASUDEVAwas_{before this (universe,)}notBRAHMAnor SANKABA. The SaivascitetheVedastoo, as

8 .

THE

RELIGIOUS

.SECTS

OF

THE

HINDUS.

at _{the period}

_immediately

_{preceding the}

few

_centuries,

which

have

sufficedto

bestow

_upon

it its actual

form

: 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

pro-bability or positively ascertained.

Of

these, the

two

_principal

Works,

and

from

which

I shall derive

such

_{scanty information} as

is _attainable, are the Sankarci

_Digvijaya

of

ANANDA

GIRI,

and

the Sai'va

_{Darsand Sangraha}

of

_{MADHAVACHARYA,}

the

former

a reputed disciple of

SANKARA

himself,

and

the latter a

well-known

and

able writer,

who

lived in the

commencement

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 bearsinternal

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 ofthe

Hindu

_Eeligion

about

_{eight or} nine centuries

.

The

various sectaries of the

Hindu

_Eeligion

then

_existing, are all introduced to

be combated,

and, of course, conquered,

by

SANKARA

: the list is rather a long one,

but

it will

be

necessary

to

go through

the whole, to ascertain the character of the

na-tional faithof 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 'divisions of Vaishriavas

and

Saivas

were both

in a _{flourishing condition,}

and

each

embraced

six principal subdivisions:

we

shall

begin with

the former,

who

are

termeid;

Bhaktas,

Bhdgavatas,

Vaisknavas, Chakrinas, or

(

Pancharatrakas,

Vaikhanasas and

Barmahinas.

I

But

as

each

of these

was^

subdivided into a practical

and

speculative, or

Karma

and

Jnana

portion, they formed, in fact

The Lordwho_pervadesall_things,isthencetermed the_omnipresentSiva.

Rudraisbutone,andhasno

sfq

-^

?r.ftfaf: 11

Thesecitationswould_.scarcelyhave beenmade,'ifnot authentic; they probably

dooccurin the Vedas,butthetermsNdrdyanfraxid. Vasudeva, or 'Siva 'andRtidra, are nottobetakeninthe restricted sense,probably,whichtheir _respective

STATE

OF THE

'HINDU

_{RELIGION, ETC.}

9

twelve classes of the followers of

_VISHNU,

asthe sole

and

_supreme

deity. . ' '' ' : :-; . -; ' -

.:;.

_;: "'' .

The

Bhdktas

worshipped

VISHNU

as

VASUDEVAJ

and

wore ho

characteristicmarks.

The

_Bhdgavatas

_worshipped

the

same

_deity

as

_BHAGAVAT,

and

_impressed

_upon

their _{persons the usual}

Vaish-nava

_{insignia, representing the} discus, club, &ci<i 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

regarded 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

appli-cable to

_any

_particular class of

Vaishnavas:

the

terms

BhdMa,

or

Bha

_{gat, usually indicate}

_any

individual

who

_pretendsto a

more

rigid devotion-than his neighbours,

and

who

especially occupies

his

mind

with

_spiritual considerations: the

Bhdgavat

is

one

who

follows particularly the authority of the

Sn

_Bhagavat

Purdria.

The

Vaishnavas

adored

VISHNU

as

NARAYANA,

they

wore

Usual marks,

and promised

themselves a sort of sensual _paradise

after _{death, in}

_Vqikuntha,

or

VISHNU'S heaven

; their tenets are

still _current,

but

_they

can

_scarcely be considered to _belong to

_any

separate sect. T

The

Cha

_krinas, or

Panchardtrqhas

were, in fact, Sdktas of

the

Vaishnava

class,

worshipping

the female personifications of

VISHNU,

and

_{observing the}ritualof the

Panchardtra Tantra

: _they

still _remaiii,

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

_{Vaikhdnasas appear}

to

have been

butlittle different

from

the

Vaishnavas

_{especially so called; at least}

ANANDA

G-IBI has not

particularised the difference ; they

worshipped

NARAYANA

as

supreme

god,

and wore

his

marks.

The

Karmahinas

abstained, as

the

name

_irpplies,

from

all ritual observances,

and

professed to

know

Vishnu

as the sole source

and

sum

of the _universe,

SfflrT; they

can

scarcely

be

considered as

an

existent'sect,

O '

, -

'''.'

'

!

though

a

few

individuals of the

_{Rdmdnuj.iya and Rdrndnandi}

Vaishnavas

_may

_{professthe leading} doctrines. , .

J

The

Vaishnava forms

.of the

Hindu

faith are still, as

we

shall

hereafter see, sufficiently

numerous

; but

we

can

scarcely identify

any one

of them,

with

those

which seem

_{to have, prevailed}

when

the SanJcara

_Vijaya

of

ANANDA

GIRI

was

_composed.

The

_.great

divisions, of

EAMANUJA

and

EAMANAND

-the

former

of

which

originated,

we

know,

in the course of thellth _{century, are}

Un-noticed,

and

it is also

worth

while to observe, that neither inthi^,

nor in

_any

_{other portion} of the

Sankara

_Vijaya, is _{any, allusion}

made

tothe _separate

_worship

of

_KRISHNA,

either in his

own

_person,

10

THE

RELIGIOUS SECTS OF

THE

HINDUS.

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

BAMA

and

SITA, of

LAKSHMANA

or

_HANUMAN,

once

_{particularised,} as

enjoying

any

portion of distinct

and

specific adoration. i'

.The

Saiva

sects are the Saivas,

Eaudras,

Ugras,

Bhdktas,

Jang&mas,

and

Pdsupatas.

Their

tenets are so blended in the

discussion, that it is not_possible to _separate

_{them, beyond}

the

conjectural discrimination

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 Rdiidras

had

a Trisula, or trident,

stamped

on

the forehead ;

.the

_Ugras

had

the

_Damaru,

or

drum

of

Sivu on

their _arms,

and

the

Bhdktas

an

_impression of the

_Liny

a

on

the forehead the

Jangamas

carried a _figure of the

_Linga

on

the _head,

and

the .Pdsupatas imprinted the

same

object

on

the forehead, breast,

navel,

and

arms.

'

Of

these _sects, the Saivas are not

now

_{any one}

particular class

nor

are the

Eaudras,

Ugras, or Bhdktas,

any

longer distinct societies: the

Jangamas

remain, but _they are.

chiefly confined to the south of India,

and

although a

Pdsupata,

or

_worshipper

of

SIVA

as

PASUPATI,

_may

be

_{'occasionally}

encoun-tered, yet this

has

merged

into other sects,

and

particularly into

that of the

_Kdnphdtd

_Jogis: the authorities cited

_by

these _sects,

'according to

ANANDA

Grai,

were

the

Siva

Gitd, Siva Sanhitd,

Siva

Eaha

sya and

Eudra Tdmala

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

Dasnami

Gosains _originated

with S

ANKARA

ACHARYA.

Worshippers

of

_BRAHMA,

or

_{HIRANYAGARBHA,}

are also

intro-duced

_by

ANANDA

GIRI,

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 'C&iat,

denominated

Brahmdvartta

Ghdt,

he

is said to

have

offered .an

Asiuamedha

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 G-hat, 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}

,j .at that _place.

The

_worshippersof

AGNI no

_longer

form

adistinct class,a

few

Agnihotra

Brahmans,

who

preserve the family fire,

may

be

met

with,

but

in all other _{respects they}

conform

to

some

mode

of

popular devotion.

The

next

_opponents

of

SANKARA ACHARYA

.

were

the Sauras,

STATE

Ol?

THE

HINDU

_RELIGION, ETC.- 11 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

wor-shipped the

meridian

sun

as

ISWARA,

the destructive

and

regener-ative _faculty;

and

those

who

reverenced the setting sun, as the prototype of

VISHNU,

orthe attribute of _{preservation.}

The

fourth class

_comprehended

the advocates of the

Tri-murti,who

addressed their devotions to the

sun

in all _the

preced-ing 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 _preceding,

deemed

it

_unnecessary

to address their devotions to the visible

and

material sun.:

_they

_provided a

mental

_luminary,

on which

they meditated,^

and

to

which

their adoration

was

offered^: _they

stamped

circular orbs

on

their _{foreheads, arms,}

and

breasts

with

hot irons; a _practice

_uniformly

condemned by

_SANKARA,

as _contrary to the

laws

of the Vedas,

and

the _respect

due

to

Brahmanical

flesh

and

blood.

GANESA,

' as well as

_SURYA,

/

had

formerlyV six classes of

adorers; in the present

day he cannot

boast of

any

exclusive

worship, although

he

shares a sort of

_homage^vith

almost allthe other divinities : his followers

were

the worshippers of

MAHA

GANAPATI,

of

HARIDRA

_GANAPATI,

or

DHUNDI

_EAJ,

who

is

still a popular

form

of

_GANESA,

of

_{UOHCHHISHTHAG.,}

of

NAVA-NITA

_{G., of}

SWARNA

G.,

and

of

SANTANA

G.

The

left

hand

sub-division of the

UCHCHHISHTHA

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

_objects, or

_BHAVANI,

MAHA

_LAKSHMI,

and

SARASWATI

:

even

as

personifications of these divinities,

however,

the

_worship

of

SITA and

BAD.HA, either _singly, or in conjunction

with

RAMA

and

KRiSHNA/never

makes

its appear-ance.

The

_worshippers of

Bakti

_{were then/as}

_now,

divided into

two

classes, a right

and

left

hand

order,

and

three"subdivisions of the latter are

_enumerated,

who

are still

_well-known

the

Purnabhishiktas,Akritdrthas,Kritakrityasamas.

. .. ->

12 T.HE.

RELIGIOUS SECTS

OF

THE

HINDUS,

. ;

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

_worship

: if the licentious

prac-tices of the

SAKTAS

are still as _prevalent as ever,

which

_may

well

fce _{questioned, they} are,Tat least,carefully concealed

from

observ-ation,

and

if _they are _{not exploded, there} are other observances

ofa

more

_{ferocious description,}

which

seem

to

have

_disappeared.

.The

_worship

of

BHAIRAVA

still _prevails

_amongst

the

Sd

kto.s

and

the _Jogis ; but in

upper

India, at least, the

naked mendicant,

smeared with

funeral ashes,

armed

with

a trident or _{a sword,}

carrying a hollow skull in hishand,

and

half intoxicated

with

the

spirits

which

he

has quaffed

from

that disgusting

wine-cup

y/

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

_G-IRI,

we

have

two

of these sectaries introduced,

one

a

Brahman

by

birth, is the

_genuine

_Kdpalika

:

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}

Palm

juice,

and

who

has

adopted the character as

an

excuse for

throw-ing off all social

and moral

restraint.

The

_Kdpdlikas

are often

alluded to in controversial works, that _appear to _{be the} composi-tions of a _period at least _{preceding the tenth century.*}

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

dis-criminating opinions which, in the ignorance

subsequent

to their

disappearance

from

Hindustan, have

very

commonly

been, and,

indeed, still are

frequently confounded.

These

are the

Ghdr-vdkas, or

_Sunya

Vadis, the Saugatas, the

Kshapanakas,

the Jainas,

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 _{Vdrhaspaty.as.}

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 hereaftersee.

*_{See the Prabodha Ghandrodaya,translatedbyDr. Taylor}

[especially Act.III.,

STATE

OF

THE

HINDU

_{EELIGIQNj ETC.}

13

The

_Saugatas

are identified

even

_by

MADHAVA

with

Baud-dhas,

but

there

seems

to

have been

_{some, although probably not}

any

very essential difference: the chieftenet of this class,

accord-ing to

ANAND

A

GIRI,

was

their _{adopting the} doctrine _taught

_by

SUGATA

MUNI,

that tenderness

towards

animated

nature

com-,

prehends

all

moral

and

devotional duty, a tenet

which

is, in

a _{great measure,}

common

to

both

the

Bauddha

and

Jaina

schisms: it is to be feared, that the personal description

of the _Saiigata, as a

man

of a fat

_body

and

small _head,

although possibly intended to characterise the genus, will not direct us to the _discovery of its _origin or _history.

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

_appears as the _professor of a sort of _{astrological religion,} in

which* time

is the _{principal divinity,}

and he

is _{described as carrying, in either hand,} the

_implements

of _{his science,} or a

Gola

_Yantra,

and

.

Turya

Yantra, the

former

of

which

is

an

_{armillary sphere,}

and

thelatter a

kind

of _quadrant,

, _apparently for

ascertaining

time

;t

from

the geographical contro-versy that occurs

between

him

and

SANKABA,

it _appears that

he

entertains the doctrine _{regarding the} descent of earth in _space,

which

is attributed

_by

the old

astronomers

to thfe

_{Bauddhas, and}

controverted

_by

the authorof the _Stirya 8iddhanta,l

and

subse-quently

by

BHASKABA

: the

former

is _quoted

by SANKABA,

accord-ing to our author.

These

doctrines, the

commentators

on

BHA.S-KABA'S work, and even

he, himself,

commenting on

his

_own

_text, say, belongto the Jainas, notto the

Bauddhas

; but, possibly, the correction is itself

an

_error, it does _{not appear} that the

Kshapa-nakaof.

AN

AND

A GIBI

_argues the existence of a double set of

planetary bodies,

which

is, undoubtedly, a

Jaina

doctrine,

and

the descent of the earth in _space

_may

have been

common

to all

these sects.

The

Jainas

that existedin the

time

of

ANANDA

GIBI

_appear as Digatiibaras only ;

he

does not notice their division into

Dig-ambaras

and

_{Svvetdmbaras,} as _they at _present are _found,

and

i-existed indeed_{prior to} the age of

MADHAVA.

The

Bauddhas

are introduced _{personally, although} it

_may

be

_questioned

_whether

they

were

very

numerous

in India in so comparatively

modern

a period: _according to

ANANDA

_GIBI, a persecution of this _sect,

and

of _{the Jainas, took place in}

one

_part of the _peninsula, the state

* _Timeisthe

SupremeDeity. ISWARA cannoturge on the _present.

He

who

knowstimeknows BRAHMA. Space and time arenotdistinctfrom God.

f The Tiirya Yantraisthefourth partof anorb.

Fixingaboveittwo_pins,and_{lookingbetween them,}the timeis ascertained_by

scienqe.

J [at least implicityinthe slokaXII; _{32.] A.}B.XII: 229.

14

THE

RELIGIOUS SECTS

OF

THE

HINDUS.

-of

_Rudrapur;

_during

SANKARA'S

life _time, but, he, as Well as

MADHAVA,*

excludes

SANKABA

from

_being at all

concerned

init;

He

ascribes its occurrence to the

same

_source, the

instigation of

a Bhatta,

from

the _north, or, in fact, of

KUMABILA

BHATTA,

a

Bengali, or Maithili

Brahman.

.

A

_long series of sectaries

then

ensueSj of a

more

orthodox de->

scription,

and

who

only errin claiming primeval

and pre-eminent

honours

for the _objects of their adoration

none

of these are: to

be

found

; and, although, of a certain extent, theplaces of

some

of

them

_may

be

_supplied

_by

the local deities of the _villagers,

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

IN

_DBA,

_KUVEBA,

YAM

A,

VABUNA,

G-ABUDA,

SESHA, and SOMA^

allof

_whom,

in_{the golden age}of

Hindu

_idolatry,

had,

no

doubt

, temples

and

adorers: thelight

and

attractive service

ofthe

_god

_{of love, indeed, appears}to

have been

_{formerly very}

popu-lar, as his temples

and

groves

make

a distinguishedfigure in thet

tales,

poems, and

dramas

of_antiquity : itisa 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 ofthe

human

_character,

orthe

_{spontaneous and}

_{comparatively innocentfeelings}of_youthful natures.

The

_buffoonery of the_Holi,

and

_barbarity of the

Charak

Puja,

but

ill _{express the}

_sympathies

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

BHAIBAVA,

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.

Besides the adorers of the _{secondary divinities,}

_we

have

a

variety of sects

who

directtheirdevotionsto beings of a still

lower

rank,

and

of

whom

_none, at _present, exist as distinct _bodies,

although individuals

may

be

found, either detached or

compre-hended

in other classes,

who,

more

or less, reverence similar

objects.

Thus,

the

worship

of Akas,l or _Ether, as the

_supreme

deity, is stilloccasionally

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

_superhuman

_powers

: the

same

classfurnishes occasional votariesof the _{Vasus, YaJcshas,}

and Gandharvas,

and

even

of the Vetalas

and

Bhutas, or goblins

*

Preface toWilson's Sanscrit_{and English} Dictionary,

f In the Vriliat_KathA, Dasa

Kumdra

Mdlati_Mddhava,

Mrichchhakati,^&c.

| I have encounteredbut'one Professor, however, ofthis faith, a miserable