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Gt.i\rl<AL
Llf3RAkY
 THE

HINDU PANTHEON
BY

EDWARD MOOR, F. R. S.
MEMBER of the ASIATIC SOCIETY of CALCUTTA, and of the LITE
RARY SOCIETY of BOMBAY.

LONDON:

PRINTED FOR J. JOHNSON, ST. PAUL'S CHURCH-YARD.

BY T. BENSLEY, BOLT-COURT, FL EET-S T E E ET.

1810.
 Af 7*7

OP
J a nrier i,-. (•':>'•>, . JorPy
•

TO THE

Hon. JONATHAN DUNCAN,

GOVERNOR of BOMBAY.

MY DEAR SIR,
#

It is not, perhaps, usual, but I am little read in the history of

such things, for an author to inscribe two works to the same
person. Permit me, however, to dedicate a second, though a
smaller, work to you.
When I compiled the former, we stood in a different relation
to each other—you a governor, I one of your subalterns—
now we are merely, what I am not a little proud and happy in
saying we at all times have been, friends. In the first case, a
prudent forecast, laudable and honourable will be admitted, of
bettering my fortunes, might have been supposed to mingle with
other sentiments. Now, continents and oceans are. interposed
between us, and we may never meet again: this Dedication of
my humble Work cannot, therefore, flow from feelings less
pure than those of gratitude and esteem. These would, of
a
 VI

themselves, necessarily have influenced me; but when I recollect

that I dedicate the Hindu Pantheon to the man whose name
and character, of all men now in India, (and with the exception,
perhaps, of Warren Hastings, of all men who have ever been
there) are looked up to with the most respect and reverence by
the extraordinary race whose prejudices and superstitions on the
subject of Mythology I here endeavour to illustrate, and who
in varied knowledge of that race is exceeded by few — when I
recollect these facts, I persuade myself that I am guided by a pro
priety, independent of personal considerations, not often attain
able on such occasions.
The language of adulation would ill become me to adopt, or
you to approve; nor is it likely that I shall now use it, for the
first time. In what I state, those who know me will give me
credit for being sincere; those who know us both will see that
I am no more than just.
The complimentary style in which dedicators of the last and
preceding centuries indulged themselves, is happily now disused;
and were it otherwise, I should be backward, not only in fol
lowing their example, but, knowing who I address, in saying
what I feel. But I may, passing over all other instances of public
and private virtue, be permitted to state that to you, and you
solely, is humanity indebted for her triumph over unnatural en
thusiasm, in the entire and voluntary abolition of that most ex-
 Vll

traordinary practice, Infanticide; formerly and lately so un

happily prevalent among some misguided classes, both in the East
and West of India.
Thousands of infants owe a continuation of their existence
to you :—as many mothers, that they, when with Nature's ten
derness nurturing their offspring, have not been forced to "tear
THE NIPPLE FROM THEIR BONELESS GUMS, AND DASH THEIR

brains out." — There are few persons who may not envy you
the feelings legitimately arising from such retrospections.
That you may long enjoy them, and all that flow from the zea
lous promotion of the public good; and from the extensive
exercise of private benevolence, is my most cordial wish.

Edward Moor.
1 f \
1 t 1 -1 '1 "i
 PREFACE.

It having fallen to my lot to visit, in very early life, the extraordinary people
whose Mythology I here endeavour to explain, and to remain among them,
in situations frequently favourable to the acquisition of information, until
•lately, I take the liberty of offering to the Public this Work, the result of
my observations and inquiries.
During an intercourse of many years, with natives of almost every de
scription, I often, in conversation on interesting topics, found myself at a loss
in comprehending certain terms and allusions, and in seeking what I required;
and frequently experienced the utility of pictures and visible objects in direct
ing me in both: hence Ibegan to collect pictures and images, which in the
progress of years, without being particularly valuable as a selection, have accu
mulated to a considerable extent.
Conceiving that the possession of such objects may be of similar use in
guiding the inquirer to sources of information that might not otherwise offer,
and be agreeable at the same time to those in search of amusement chiefly,
I have caused many of those subjects to be accurately copied, and engraved
By hands eminent in their respective lines. The greatest attention has been
paid by the ingenious artist {Mr. Haughton of the Royal Academy) in
taking the portraits of the images and the drawings of the pictures for my plates ;
which may be relied on as faithful representations of the original subjects;
and will, I hope, be deemed curious in themselves, as well as possessing, in
many instances, a highly creditable portion of elegance in. their execution.
* PREFACE.

Hindu artists being more skilful in metallurgy than in perspective, I farther

indulge the hope, that in the latter line my Work may, if haply introduced
among them, be ultimately of utility in contributing to their improvement;
nor, perhaps, will even the amateur or artist of Europe easily find more graceful
models of outline than some of my plates will afford him.
My Work has, as is generally the case, exceeded in bulk what I originally
intended, although, as will appear, I have well filled both page and plate, (for
the plates, though but one hundred and five in number, contain nearer two
than one thousand mythological figures, attributes, and subjects,) and have
resorted to some artifices to increase their contents. Being unable to read
the sacred books of the Brahmans, as Mr. Wilkins, Mr. Colebroke, Mr.
Wilford and others are, and as Sir William Jones (alas!) was, I have,
as acknowledged, very freely availed myself of the labours of these learned
Gentlemen, and shall be well pleased if, in return, they can benefit in any
way from my publication.
Of such friends as have favoured me with the gift, or loan, of ma
terials, I have made grateful mention; and I will here generally thank
many others who made me obliging offers of a sistance that it did not suit
me to accept. In this I could do myself honour by names eminent for
learning and virtue, both in England and in India ; some of whom, however,
and the obligation is the greater, I am not so fortunate as to call friends per
sonally, but they have been such to my work, and I heartily thank them.
Other zealous friends in both portions of the globe have most kindly and
profitably exerted themselves in favour of my work; such will accept my
cordial acknowledgements.
To Mr. Wilkins, whose kindness has been so promptly extended to
me on every occasion, mythological and miscellaneous, I must, however,
thus return thanks in a more pointed manner; and should do it more parti
cularly were it not that the pride, which I cannot conceal, of the counte
 PREFACE. XL

nance and friendship of a man of such rare talents and virtues, might wear
the semblance of a display of vanity and egotism. Among other aids he has
Been so good as to affixr the names in Sanskrit, to many of the subjects of
my plates. But it may be necessary to mention that, however I may have
availed myself of his intelligence and communications, he bears no share in
their application or arrangement ; and that although my advantages so derived
are numerous, the errors and follies of my work, whatever they be, are exclu-
sively my own.
Although there can, I think, be but little doubt of the mythological
legends of the Hindus being the source whence have been derived the fables
and deities of Greece and Italy, and other heathen people of the West, a re
lationship highly interesting, it is not my purpose, in this publication, to
enter into any disquisitions in proof of such origin : I have, indeed, seeing the
length it would have carried me, avoided the subject. In the quotations that
I" have had occasion to make it has been introduced, and I have casually
noticed some coincidencies ; but I leave to learned writers any general com
parison of such deities throughout their manifold agreements in origin, name,
character, attributes, and other points of presumable identity,-
In orthography I have generally followed Mr. Wilkins's System; but
strict uniformity has not been observed throughout. I have not always
avoided, as I wished, the hard C, initial and medial—Krishna is sometimes
spelled Crishna ; Kartikya, Cartikya, or perhaps, according to Sir
William Jones, Carticeya ; Lakshmi, Lacshmi, &c. The u for oo,
medial and final, as introduced by him, and now generally substituted in
Hindu for Hindoo, Arjun for Arjoon, &c, I have uniformly endeavoured
to use; and it was my wish, farther, to have attended to the system of accen
tuation adopted by the above gentlemen ; but, living remotely from the press,
I found accuracy on such minute points unattainable, without more frequent .
xn . PREFACE*

corrections than I could give the proofs; and I have, therefore, to avoid the
risk of misleading, altogether>refrained from the, attempt.
It might be becoming were I to offer some apology for the presumption so
apparent in my undertaking, an I for my conscious comparative incompetence
in executing it. Such apology, however .in unison with my feelings, might
afford an excuse for not publishing at all, but would be insufficient for pub
lishing, if it prove so, a bad book ; and I shall urge it no farther than to avail
myself of the opportunity of stating, that having been accustomed to an active
life, I arranged the materials of this work, during an undesired abundance of
leisure, for the sake of the employment it yielded; and in the pleasing hope
that my friends and the public will not be altogether disappointed. I assure
my Reader, that I have done my best; and wish, more earnestly than he can,
that it were in my power to offer him a book more worthy of his favourable
notice.
The Frontispiece to this work is taken from a brass cast of Ganesa, the
Hindu God of Prudence and Policy, generally invoked at the commencement
of all undertakings, whether of a literary or other description, as is more par
ticularly explained in page 169, and in other pages referred to in the Index.
The sacred and mystical character seen encircled by a serpent over his head,
is the holy monosyllable AU M, or O' M—see page 410, and Index. Above
the plate is Sri Ganesa, in Sanskrit characters, from Mr. Wilkins's masterly
pen; as is also the Sanskrit in the title-page—Sri sarva Dtva Sakha—the Court
of all the holy Gods.
It was my intention to have interspersed the plates among the pages, and
facing those wherein the plates are more particularly described, an arrangement
adverted to in some passages : —but, on the completion of the work, I found it
inconvenient; for plates are referred to from many pages, and placing them at
the end was found preferable in several respects, and has been adopted.
 INDEX
To the Pages wherein the Plates of this Work are described, or noticed.

Plate t. (Frontispiece) page xii. 410. Pl. 38. /. 165.

Pl. 2. /. 399 to p. 409. Pl. 39. p. 161, 165, 166.
PL.3. p. 11, 21, 33, 420. Pl. 40. 146, 166.
Pl. 4. p. 11, 26, 130. / Pl. 41. p. 167, 178.
Pl. 5. fit;. 1. p. 11, 24; jfr. 2./. 11, 37, 289,-/^.3. Pl. 42./. 167, 178.
/. 11, 21; Jig. 4. p. 37,432; Jig. 5. p. 11, 432; Pl.43./>. 167, 178.
Jig. 6. />. 11. Pl. 44./. 174.
Pl. 6. ./%. 1. /. 24; fig. 2. /.. 25, 37, 184; Jig 3. /. Pl. 45./. 130, 175.
25. '38; J%- 4- />• 25, 56; „/&• 5- />• 25. Pl. 46. p. 176, 429, 448.
Pl. 7. (upperpart) p. 17, 26,74; (lower) p. 28,98, 99. Pl. 47.^. 179.
Pl. 8. Jig. 1. p 10, 12, 17, 28, 29, 415; Jig. 2, 3, PL.48.fig. 1. p. 184; fig. 2 and 3./. 24, 184,420.
4. p. 29,416. Pl. 49./. 132, 182,432.
PL.9 />. 29, 30, 157 391. Pl. 50./. 185,420.
Pl. 10. [upper) p. 30, 150, 151; (lower) p. 16, 30, PL.si.fig. 1, z.p.igii fig. 3. p. 184, i94;fig.4.p.
2»3> 334- ' 195,420.
Pl. 11. Jig. i, 2, 3. /». 315 ^.4. p. 31,415} fig. PL.52./. 193,195,216.
5. />. 3'»4ISi^- 6, 7-/>. 32, 208, 417. Pl-53A 193. 3 2S.
Pl. 12. f#y />. 32, 415, 416; (right) p. 33, 178. Pl. 54./. 193, 330. •
pi» *3- A- i- /• 23,33,198;^. 2./. 33, 36,420; Pl- 55- 5<5, and 57./. 193, 302.
fig. 3. /. 24, 33, 420. Pl. 58./. 197,394.
Pl. 14. / 51, 53, 55, 289, 303, 368. Pl.so-P- i97> 231,242,394,433.
Pl. 15. p. 61, 289, 420. Pl. 60.' fig. 1 to 8. p. 198; fig.gp- 198,261.
Pl. 16. fig. 1, 2. />. 61, 147; /*. 3. p. 62. Pl. 61./. 199, 261.
Pl. 17. p. 21, 38, 62, 147. Pl. 62./. 199.
Pl. 18. /. 21, 38, 40, 64, 66, 98, 147, 176, 334. Pl. 63./. 200, 202.
Pl 19, /. 60, 61 176. Pl. 64, 65, and 66./ . 202.
Pl. 20. (upper) p. 21, 38, 40, 66} (lower) p. 74, 81, Pl. 67./. 203.
i°3. 394- Pl.68./. 228. 248. .
Pl. 21. (upper) p. 68, 186; (lower) p. 58, 67. PL.69./. 228, 241,249, 251, 252.
Pl. 22. /. 21, 68, 316. Pi- 7°- fig- 1 *° 4- t- 249. 25°S fig- 5- P- 228, 23 ir
Pl. 23. (upper) p. 70, 2S9; (lower) p. 71, 423. 25°. 251; fig- 6, 7, 8./. 250, 251.
Pl. 24. Jig. 1, 2. p. 98; Jig. 3./. 39, 178; fig. 4. p. Pl. 71. p. 251, 252.
59> '3°- Pl. 72./. 246, 251.
Pl. 25. /. 109, 177. Pl. 73./. 247, 253.
Pl. 26. Jig. 1. /. 186; fig. 2. p. 74} >£. 3. /. 109, Pl. 74./. 247, 254.
(see Errata) 177. Pi- 7$-fg- 1 ■/. 429 ; fig- »• ?• 44» 1 26* 429 5 A- 3-
Pl. 27. p. 55, 147, 159. ^. 228, 252.
Pl. 28. p. 147, 159, 432. Pl. 76. (upper) p. 416; (lower) p. 252, 283.
Pl. 29. p. 21, 147, 160. PL.77./. 254.
Pl. 30. /. 160, 166, 263. Pl. 78./. 257.
Pl. 31. p. 52, 161, 294, 302. PL.79./. 271.
Pl. 32. p. 163. Pl. 80. (upper) p. 295, 302, 321 ; (lower) p. 317,
Pl. 33. p. 56, 160, 163. 32r-
Pl. 34. Jig. 1. p. 12, 56, 147, 152; fig. 2. p. 139, Pl. 81./. 50, 243, 257, 396.
141, 163; Jig. 3. p. 163. Pl. 82. p. 257, 396.
Pl. 35 /. 12,56, 147, 152^163. Pl. 83. fig. 1. p. 386} Jfc. 2.^.392; ^g--3-/-38S>
Pl. 36 and 37. p. 164. Ar-4-/>. 337. 392i^- 5- />-39»-
b

-
XIV INDEX.
Pl. 84.^. 1, 2, 3./. 392; fig. 4./. 336, 392. Pl. 94./. 423.
Pl. 85. fig. 1 to 4. /. 69, 393 ; fig. 5. /. 337, 393 ; Pl. 95./. 423.
fig- 6. /. 393- Pl. 96. p. 424, 425, 427.
Pl. 86./. 393. Pl. 97.^. 416.
Pl. 87./. 277, 288,447. Pl. 98./. 419, 420.
Pl. 88./. 281 to 286, 311. Pl. 99./. 179, 249, 430.
Pl. 89. p. 294. Pl. 100, and loi.p. 179, 249, 430, 431.
Pl. 90./. 218, 322,337. Pl. 102, and 103./.. 431, 432*433-
Pl. 91./. 322,323, 325. Pl. 104./. 434.
Pl. 92. p. 69, 323, 325, 337. Pl. 105. p. 337, 436.
Pl. 93. fupperj p. 324, 325; (lower) f. 327, 328.

For the Forehead (or Sectarial) Mark of any subject, the Reader is referred
to Plate 2, and its explanation in pages 399 to 409.
 THE BINDER
Is requested to be particularly careful not to cut off more of the edges than is
absolutely necessary to smooth them—the size of the page and plates will not
admit of it. He will place
The Frontispiece opposite the Title-page—the other plates, N° 2 to 105, be
tween page 452 and the Index.
 ERRATA.
Page 92. line 2. from bottom,for cast—read cart.
109. 1. 1. ioxfig. 1— read^g-. 3.
114. 1 14 and 21. for •vahara—x&A varaha.
155. 1. 15. from bottom,^/- Hhanani —read Bhavant.
190. 1. 7. from bottom, for Zug— read Yug.
312. 1. 10. for -wane—read -wain.
352. 1. 11. from bottom, for clothing—read clothing."
356. 1. 14. for page 515—read page 315.
424. 1. 9.for rather in the house—read rather than in the
house.
426. 1. 2. for by a whip—read for a whip.
442. 1. 6. from bottom, for " observe—read " I observe.
 THE

HINDU PANTHEON.

OF BRAHM.

The religious doctrines of the Hindus may be divided, like those of most other
people whose scriptures are in a hidden tongue, into exoteric and esoteric, the
first is preached to the vulgar, the second known only to a select number: and
while the Brahmans are admitted to possess a considerable portion of unadulte
rated physical, and moral truths, the exoteric religion of the Hindus, in general,
consists in gross idolatry and irrational superstition.
The doctrines thus divided, maybe otherwise styled religion and mythology.
the latter is perhaps the invention rather of poets than of priests; but being so
well adapted to their purpose, the priests have artfully applied it to rivet the
mental chains that, when the scriptures are concealed, they seldom fail to assist
in forging for mankind.
Strictly speaking, the religion of the Hindus is monotheism. They worship God
in unity, and express their conceptions of the Divine Being and his attributes
in the most awful and sublime terms. God, thus adored, is called Brahm : the
One Eternal Mind ; the self-existing, incomprehensible Spirit.
After this we enter a field of allegory, so wide and so diversified, and at first
sight so apparently confused and contradictory, that much ingenious research
was found necessary, among its early cultivators, to reduce it to any regular
arrangement; and much remains still to be done, before the inquirer can be
B
S B R A H M.

repaid by the development of those truths that are unquestionably buried in the
amazing mass of mythology, that I humbly endeavour to illustrate.
The will of God, that the world should exist and continue, is personified ; and
his creative and preservative powers appear in Brahma and Vishnu, while Siva
is the emblem of his destructive energy; not, however, of absolute annihilation,
but rather of reproduction in another form.
In mythology, therefore, this triad of persons represent the almighty powers
of creation, preservation, and destruction. In metaphysics Brahma is matter,
Vishnu spirit, Siva time; or, in natural philosophy, earth, water, and fire.
Once deviating from rational devotion, the ardent mind of man knows no
bounds: these three persons are hence fabled to have wives, the executors of
the divine will, the energies of their respective lords. The fables arising from
sexual allegories can scarcely fail of degenerating into indelicacy, although we
may admit that many historical and scientific truths lie concealed in their
moral.
The rage for personification is unbounded: the sun, moon, and all the hea
venly host; fire, air, and all natural phenomena; all nature indeed is animated—
the passions and emotions of human beings, their vices and virtues, are trans
formed into persons, and act appropriate parts in the turbulent history of
man. •
The preservative and regenerative powers, being in constant action, are
feigned to have descended on earth innumerable times, in divers places, for the
instruction and benefit, including the profitable punishment, of mankind. The
wives and children of these powers have also, like their lords and parents, de
scended and assumed an infinite variety of forms on earth for similar purposes.
The history of these endless incarnations affords ample scope for the imagina
tion; and they are worked up by the poets with wonderful fertility of genius and
pomp of language into a variety of sublime descriptions, interspersed with theo
logical and moral texts,, that at length were received as inspired productions,
and have become the standard of divine truth.
Of Brahma, the deity's creative energy, less appears to have been said and
sung, than comparatively of the other coequal members of the triad : he has, like
them, his consort and offspring, and has had terrestrial incarnations; but the
work of creation being past, Brahma, its represented power, is no longer espe
cially adored in temples dedicated exclusively to him: associated with the other
deities, offerings are gratefully made, and invocations piously addressed to the
primary person; but as his portion of divine activity doth not operate on the
 B It A II M. A

present hopes and fears of the enthusiastic, or trembling suppliant, the exclusive
and especial adoration of Brahma has mixed itself with that addressed to
Vishnu and Siva: gratitude is less ardent than hope or fear; in time it be
comes overpowered by their superior potency, and its object is in a manner
forgotten. But a Hindu, spurning at sobriety of narration, cannot plainly state
any historical or philosophical fact; it must have a fabulous and mythological
origin, progress, and termination: hence the three sects, who separately wor
shipped the coequal, coeternal powers, have, by a series of poetical persecution
and warfare, in which the followers of Brahma were discomfited, his temples
overthrown, and his worship abolished, been reduced to two ; and the sects of
Vaishnava and Saiva now comprise all the individuals of that very numerous
race, distinguished by the appellation of Hindus.
These two sects, or grand divisions, are variously subdivided, as will be un
folded in the course of our work; but the whole, with the exception of the
philosophic few, are influenced by a superstitious and idolatrous polytheism.
The ignorant address themselves to idols fashioned by the hand of man; the
sage worships God in spirit.
Of that infinite, incomprehensible, self-existent Spirit, no representation is
made: to his direct and immediate honour no temples rise; nor dare a Hindu ad
dress to him the effusions of his soul otherwise than by the mediation of a per
sonified attribute, or through the intervention of a priest; who will teach him,
that gifts, prostration, and sacrifice, are good because they are pleasing to the
gods; not, as an unsophisticated heart must feel, that piety and benevolence
are pleasing to God because they are good.
But, although the Hindus are taught to address their vows to idols and saints,
these are still but types and personifications of the Deity, who is too awful to be
contemplated, and too incomprehensible to be described : still the ardour and
enthusiasm of sectaries, when representing the object of their own exclusive
adoration, dictate very awful and sublime effusions, exalting him into the
throne of the Almighty, and arraying him in all the attributes of the Most
High. It is, therefore, under the articles allotted to the description of persons
and attributes, and sects and symbols, that our attention will be chiefly arrested
and detained. As the Hindu erects no altars to Brahm, so we shall in this place
make him but a brief offering of our consideration: in imitation of sectarial
devotees, we shall dwell longer on the contemplation of created or imaginary
beings, and haply aided by a ray of their philosophic light, look through nature
up to nature's God.
4 BRAHM.
" Of Him, whose glory is so great, there is no image," (Veda.) I can give
no representation in the engraved portion of my work; nor shall I here detain the
reader, but proceed to the consideration of the personified attributes of that
invisible, incomprehensible Being, " which illumines all, delights all, whence
all proceeded; that by which they live when born, and that to which all must
return." (Veda.)
 BRAHMA.

Brahma, the personification of the creative power of the Deity, although the
name of the three most familiar perhaps to European readers, is, in fact, not so
often heard of in India as either of the other two great powers of preservation
and destruction; or as of several other deities, o.r incarnations of deities, of an
inferior description. Images are made of Brahma, and, placed in the temples
of other gods, he is reverently propitiated by offerings and invocations; and he
has had, like Vishnu and Siva, also incarnations, or avataras, but he has no
temples, as many other deities have, or rites, exclusively dedicated to him.
The act of creation is past; the creative power of the Deity has no immediate
interference in the continuance or cessation of material existence, or, in other
words, with the preservation or destruction of the universe. At a stated time
the creative power will again be called into action, as will be noticed when
we speak of the period Calpa: till when, the powers of preservation and destruc
tion only excite the hopes and fears of the devotee. But as, according to the
generally received theory, destruction (as we must occasionally, although in
view to such theory, rather unphilosophically, term the effects of the destroying
power,) is only reproduction in another form; and as creation is a modification
of a pre-existing formation of matter, the creative, as well as the destructive
power, is thus admitted to be also, although less evidently, in constant action.
Such action is, however, inevitable in its results, and the principle or power
exciting it is less ardently, and less conspicuously, invoked and propitiated,
than its dreaded destructive and contingent precursor; although their reciprocal
action and reaction have caused a sort of unity of character; and Brahma and
Siva are sometimes found almost identified with each other: oftener, however,,
in direct opposition and hostility. Brahma creates, Siva destroys; but to
destroy, is to create in another form: Siva and Brahma hence coalesce.
In mythology, therefore, Brahma is the first of the three great personified
attributes of Brahm, or the Supreme Being. He is called first of the gods;
framer of the universe,- guardian of the world: under the latter character,
agreeing with Vishnu. In physics, he is the personification of matter gene
6 B It A II M A.

rally: from him all things proceeded, and in him pre-existed the universe;
comprehending all material forms, which he at once called into creation, or
arranged existence, as they are now seen; although perpetually changing their
appearances by the operation of the reproductive power. As the oak exists in
the acorn, or rather, as the Hindu would express it, as the fruit is in the seed,
awaiting development and expansion, so all material forms existed in Brahma,
and their germs were at once produced by him.

Grain within grain, successive harvests dwell,

And boundless forests slumber in a shell. Darwin.

From his mouth, arm, thigh, and foot, proceeded severally the priest, the
warrior, the trader, and the labourer; these by successive reproduction people
the earth: the sun sprung from his eye, and the moon from his mind.
Brahma is usually represented with four faces, said to represent the four
quarters of his own work; and said, sometimes, to refer to a supposed number
of elements of which he composed it; and to the sacred Vtdas, one of which
issued from each mouth. There are legends of his having formerly had five
heads, one having been cut off by Siva, who is himself sometimes five-headed;
these legends will be noticed hereafter.
Red is the colour supposed to be peculiar to the creative power: we often
see pictures of Brahma of that colour; which also represents fire, and its type
the Sun: it is likewise the colour of the earth or matter, which Brahma also
is; Brahma is, therefore, the earth; so we shall, by and by, find is Vishnu-
Brahma is fire, so is Siva, and all three are the Sun; and the Sun is a symbol of
Brahm, the Eternal One. Fire is an emblem of the all-changing, that is Time;
Siva generally, and Brahma occasionally, correspond with Time. Ithus early
notice this agreement, or contradiction, or whatever it be, as I shall have occa
sion frequently, in the course of my humble work, to bring it to the reader's
recollection, that most, if not all, of the gods of the Hindu Pantheon, will, on
close investigation, resolve themselves into the three powers, and those powers
into one Deity, Brahm, typified by the Sun.
Keeping this in view, we may perhaps account for the disagreement discer
nible in the different accounts relating to the theogony of the Hindus. They
are, as we shall have occasion often to notice, divided into sects, each sect wor
shipping some individual deity, or two or more conjoined: such individual deity
is gifted by its votary with all the attributes of the Most High, and is made the
source whence emanate all other gods. Although there is, I believe, no sect
 BRAHMA. 7

named after Brahma, denoting him to be the exclusive object of their adora
tion, yet by some legends he is described as the Almighty; and even his spouse,
or Sacti, Saraswa n, as vie shall find when we come to notice her, is described
as all-productive, all-powerful, and all-wise.
Thus, if a Vahhnava speak or write of Vishnu, he is actually described as
the Deity: if one of the adored incarnations, or axataras of Vishnu, (Grishna,
or Rama, for instance,) he is likewise omnipotent and omniscient— he is Vishnu.
The same of Siva, when described by one of his own sect; he is the very God
of very God : this may be extended even to inferior gods and goddesses. A
poet, meaning to describe their energy, calls them omnipotent; their wisdom,
they are omniscient; their activity, they are omnipresent: hence arises a con
fusion that embarrasses the inquirer at every step; " gods meet with gods, and
jostle in the dark;" and being ultimately resolvable into one, as that one is ap,-
proached, the clashing seems more and more frequent.
Mr. Colebroke, in a paper that I shall frequently have occasion to benefit
by, has the following paragraph, applicable to this topic.
" The deities invoked appear, on a cursory inspection of the Veda, to be as
various as the authors of the prayers addressed to them; but, according to the
most ancient annotations on the Indian scripture, those numerous names of per
sons and things are all resolvable into different titles of three deities, and ulti
mately of one God. The Nighanti, or glossary of the Vedas, concludes with three
lists of names of deities: the first comprising such as are deemed synonimous
with fire; the second, with air; and. the third, with the sun. In the last part
of the Niructa, which entirely relates to deities, it is twice asserted, that there
are but three gods— ' Tisra eva devatah.' The further inference, that these
intend but one deity, is supported by many passages in the Veda; * and is very
clearly and concisely stated in the beginning of the index to the Rig Veda, on
the authority of the Niructa, and of the Veda itself.
" The deities are only three, whose places are the earth, the intermediate
region, and heaven ; (namely,) fire, air, and the sun. They are pronounced to
be (the deities f) of the mysterious names J severally; and (Prajapati) the

* The books of Indian scripture, called the Vcdas, will be hereafter noticed.
f The words between brackets, in this, and in future quotations, are not in the original text of the
Veda, or other quoted work, but are the gloss of the commentator ; concisely interpolated to elucidate the
text, otherwise often obscure.
\ Bhur, Bhuva, and Sivar ; called the Vyahrith. See Institutes of Menu, C. 2. V. J"6. Mysterious
*-ords and symbols will come more particularly under our notice hereafter.
8 BRAHM A.

lord of creatures, is (the Deity) of them collectively. The syllable o'm in

tends every deity: it appertains to (Brahme) the vast one; to (Deva) Godj
to (Adhyatma) the superintending soul. Other deities, belonging to these
several regions, are portions of the (three) gods ; for they are variously named
and described, on account of their different operations; but (in fact) there is
only One Deity, the great soul, (Mahanatma). He is called the Sun ; for he
is the soul of all beings; (and) that is declared by the sage: ' The Sun is the
soul of (jagat) what moves, and of (tatnush) that which is fixed.' Other deities
are portions of him; and that is expressly declared by the sage : ' The wise call
fire Indua, Mitra, and Varuna,' &c.
" This passage, taken from different parts of the Veda, shows," says Mr.
Colebroke, " (what is also deducible from other texts of the Indian scriptures,
translated in the present and former essays,) that the ancient Hindu religion,
as founded on the Indian scriptures, recognises but one God; yet not suffici
ently discriminating the creature from the Creator."—On the Vtdas. Asiatic
Researches, Vol. VIII. * p. 397-
In the above quotation, the places of the three deities are said to be the
earth, the intermediate region, and heaven; namely, fire, air, and the Sun. In
the usual arrangement of the three deities, viz. Brahma, Vishnu, and Siva,
we may, therefore, respectively so apply those terms. Vtshnu is commonly
said to be air, spirit, space, as well as the all-pervading Sun. Fire is applied
typically, as well as the Sun, to both Brahma and Siva, but never, I think, to
Vishnu, who is humidity in general. Nor is the earth ever symbolical of
Siva, as it is occasionally both of Vishnu and Bbahaja.
Thus, to recapitulate, I have supposed the three great principles to coalesce,
and, in a greater or less degree, participate, or not, in these particulars.—

Brahma ~\ ("Siva ~\ fFire ~\ TVishnu "Jdoesnotpar-

Vishnu ' and ) Brahma \ are ) Earth y in which ) Siva ( ticipate, or
f participates
Siva \ /Vishnu \ lli'ater \ /Br ahma j but remotely.

All three are the Sun and Time; but it is probable, that these distinctions
may not bear strict application in every instance.

* The edition of the Asiatic Researches, referred to in this work, is, as far as the eighth volume, the
I.omhn octavo. The ninth volume not being yet republished in England, I refer, in that instance, to the
Calcutta quarto edition.
 B R A II M A. 9

I shall enter as little as possible into th£ subject of Hindu philosophy ; no

farther, indeed, than is immediately connected with their mythology. The fol
lowing passage from Sir William Jones's Dissertation on the Gods of Greece,
Italy, and India, will show how those subjects are connected, and how the three
great powers emanate from, and exist in,.BRAiiM.
" It must always be remembered, that the learned Hindus, as they are taught
by their own books, in truth, acknosvledge only One Supreme Being, whom they
call Brahmb, or the Great One. They believe his essence to be infinitely re
moved from the comprehension of any mind but his own ; and they suppose
him to manifest his power by the operation of his divine spirit, Vishnu, the
pervader, and Narayan, or moving on thewaters; both in the masculine gender:
whence he is often denominated the first male. And by this power it is believed,
that the whole order of the universe is preserved and supported; but the Ve-
dantis, unable to form a distinct idea of brute matter independent of mind, or
to conceive that the work of supreme goodness was left a moment to itself, ima
gine that the Deity is ever present to his work, and constantly supports a series,
of perceptions ; which, in one sense, they call illusory, though they cannot but
admit the reality of all created forms, as far as the happiness of creatures can
be affected by them. When they consider the divine power exerted in creating,
they call the deity Brahma, in the masculine gender also ; and when they view
him in the light of destroyer, or rather changer of forms, they give him a thou
sand names: of which, Siva, Isa or Iswara, Rudra, Hara, Sambhu, Maha-
deva or Maiiesa, * are the most common. The first operations of these three
powers are variously described in the different Puranas, by a number of alle
gories ; and from them we may deduce the Ionian philosophy, of primeval water ;
the doctrine of the mundane egg; and the veneration paid to the Nymphce, or
Lotos, which was anciently revered in Egypt, as it is at present in Hindustan,
Tibet, and Nepal."—Asiatic Researches. Vol. I. p. 243.
The names of Brahma are not so numerous as those of his great coadjutors.
Vishnu and Siva are said to have a thousand each. He is sometimes called
Kamalayoni. Kamal is the lotos, Yoni the pudendum muliebre, (a type of
Brahma, or the creative power,) the mystical matrix, into which is inserted
the equally mysterious Linga\ of Siva. Brahma having, by a generally
* Mahesa is, mafia, great, and Isa, Lord; the epithet is prefixed to many names of gods: and when
the name has an initial vowel, the final of the epithet is omitted, both in writing and conversation.—
Mahiswara, the same with Mahesa.
t These mysterious subjects will be noticed hereafter.
C
10 BRAHM A.

received system, founded on the doctrines of the Vaishnavas, sprang on a lotos

from the navel * of Vishnu, to " bid all worlds exist," has hence, and perhaps
in other points, relation to the lotos: but it is a more immediate attribute of
Vishnu, being the prime of aquatic vegetables; and he, a personification of
water. His consort, Lacshmi, in one character, sprang from the sea; and the
lotos, being also the emblem of female beauty, is peculiarly sacred to her; and
she is called Kamala, or lotos-like.
We shall, in future pages, enter more fully into all the points alluded to in
the preceding paragraph ; which are here given in outline, by way of introduc
tion to our subjects.
All the principal, and several of the secondary deities, or incarnations of the
principal, have wives assigned them, who are called Sacti', and, except in sex,
exactly represent their respective lords, being their energy, or active power—the
executors of their divine will. .The Sacti of Brahma is Saraswati, the god
dess of harmony and the arts. A separate article will be allotted for a descrip
tion and account of her, as well as to the Sactis in general.
Many deities have, as well as wives, vehicles, or vahans, allotted to them:
that of Brahma, and of his Sacti, is the swan, or goose, called hanasa; but he
is not so frequently seen mounted on it, as other deities are on theirs. In my
collection of images and pictures, I have not one of him so mounted; nor do I
recollect having met with him on, or with, his goose, except in the celebrated
cave on Elephanta.
It is said by some authors, that there is no image of Brahma. —(Crau-
furd's Sketches. Vol. I. p. 149.) " No image is made of Brahma, or God."
This is not correct of Brahma, but is of Brahm. The two persons are often
confounded by authors who wrote twenty or more years ago.
Craufurd appears to have taken his opinion from M. de la Croze; who,
however, says, that "no image is ever made of God,"t that is, of Brahm. At
the time Craufurd wrote, he might have seen many images and pictures of
Brahma, both in India and in Europe.
Of Brahma, several pictures are given in this publication; and I will now
proceed to describe one or two of them that, in the numerical order in which
they are placed, fall into this early portion of our work. In future pages I shall
frequently have occasion to point the reader's attention to this deity, represented
among others in correspondent plates.

* See Plates 7. 9. t Hit*, du Christ, des InJes.

 BRAHMA. 11

In Plate 3 he is seen in his usual form, with four faces, and four arms, hav
ing in his hands, what his descendants, the Brahmans, are supposed to have
often in theirs, viz. a portion of the Veda, or scripture ; a spoon, used in the
performance of sacred ceremonies, for lustral # water ; a rosary for assisting
abstraction, in contemplating the attributes of God, a bead being dropped at
the mental recitation of each of his names, while the mind is intensely fixed on
the idea that the name, which is significant of some attribute, excites; and,
fourthly, a vessel to contain water for ablution, a preliminary essential to prayer
or sacrifice.
This plate is taken from a cast in metal, made by Mr. Wilkins, superin
tended by Pandits, (learned Brahmam, theologians,) in Benares.
Plate 4 is copied from a beautiful painting, in the collection of Colonel
Stuart ; in which Brahma is officiating as a Brahman, at one of the daily sacri
fices which individuals of that tribe are compelled to offer. His consort, or
Sacti, Saraswati, is in attendance, and presenting him with the holy utensils.
A sort of magical square is seen near the carpet, the sacrificial fire, and sundry
implements used on these occasions : on which points we shall, when describing
the plates containing those implements, bestow a further portion of our atten
tion. The grace and elegance of the females, and the general beauty of the
plate, will, I trust, bespeak the applausive consideration of the reader.
The subjects in the two compartments of Plate 5 are taken from two
sketches that I found among my materials. They came into my hands at Poona,
and are mere outlines; exactly represented in the plate. The upper compart
ment contains the three grand attributes of the Deity, personified in Brahma,
Vishnu, and Siva: Creation, Preservation, and Destruction. The lower, has
the same figure of Siva in a sitting position, with his consort, or energy, Par-
vati, (Jig. 5.) We shall hereafter advert descriptively to the other subjects,
here only noticing Brahma, (Jig. 3.) with his four faces and arms, with the
rosary, spoon, &c. as before. In the right superior hand, I imagine, is the
water vessel for ablution, or sacrifice: it is somewhat equivocal, but the plate is
ufac simile of the sketch, of the original of which I know nothing, nor by whom
the sketch was taken.
Having rather unexpectedly introduced these five important mythological
personages at so early a period, (I say Jive, for the lower central little gentle
man (fig. 6.) I am not acquainted with,) I will make them further known to the

* They are of different forms, as shown in some of our plates. • •■■

12 BRAHMA.

reader by an appropriate extract of the invocatory part of an inscription, on a

plate of copper, found in the district of Gorakhpur. * The first verse Mr. Cole-
bkoke, in the note, refers, very properly no doubt, to Siva. I should, I think,
unassisted, have fancied it addressed to Bbahm, " the Universal Soul, who per
vades all." But as the production of a Saiva, Mahadeva, (or Siva,) would of
course be addressed as the deity. The three next verses are addressed to his
three great powers—Beahma, Vishnu, and Siva ; the latter propitiated in the
person of his Sacti, or consort, Parvati
" 1. Salutation to the god, who is manifested in various forms, from the
earth, to the performer of a sacrificef; who is an universal soul, to be appre
hended only by contemplation of saints ; and who pervades all.
"2. Salutation to the unborn J god, who makes the world's production,
its continuance, and ultimate destruction ; and the recollection of whom, serves
as a vessel of transport across the ocean of mundane ills.
" 3. Salutation be to the husband of Lacshmi j to him who reposed on
Sesha\\ as on a couch; to him who is Vishnu, extracting, the thorns of the
three worlds ; to him who appears in many shapes,
" 4. Salutation be to the blessed foot of Parvati, which destroyed the
demon ^-Mahisha, by whom all had been overcome j and which gives felicity to
the world."
In this place I will introduce a lengthened extract, from Mr. Wiltord's Dis
sertation on Egypt and the Nile, as an appropriate introduction and illustration
of sundry passages of our compilation.
" There is no subject, on which the modern Brahmans are more reserved,
than when closely interrogated on the title of Deva, or God, which their most
sacred books give to the Sun: they avoid a direct answer, have recourse to eva.

* From tlve Asiatic Rescarc/ies. Vol. IX. p. 407. Calcutta edition.

f " Siva manifested himself in eight material forms > viz. earth, water, fire, air, ether, the sun, the
moon, and the person who performs a sacrifice." Colebroke.
X " Bkahha, the Creator; himself not created, and therefore termed unborn."—Idem. The reader will
please to note, that Brahma, as well as the creative, has the conservative and destructive powers, like
wise, attributed to him : in this instance the three coalesce in Brahma, as in other instances they do simi*
larly in other deities ; of which the reader will have been apprised in the preceding pages-.
|| See Plates 7- 8.
§ The destruction of the Asura, or demon, Mahisha, a personification of wickedness, is a very popular
legend, and is seen as often as'any in pictures and casts. It was achieved by Parvati, in her martial cha
racter of Durga, or active virtue : the subject occurs very often in this work, (Plates 34. 35. and others,)
and will be particularly discussed hereafter.
 BRAHMA. 13

sions, and often contradict one another and themselves. They confess, however,
unanimously, that the Sun is an emblem or image of their great deities, jointly
and individually ; that is, of Brahm, or the Supreme One, who alone exists really
and absolutely : the three male divinities themselves, being only Maya, or delu
sion. The body of the sun they consider as Maya ; but since he is the most
glorious and active emblem of God, they respect him as an object of high vene
ration. All this must appear very mysterious ; but it flows from the principal
tenet of the Valantis: that the only being, which has absolute and real existence,
is the Divine Spirit, infinitely wise, infinitely benign, and infinitely powerful, ex
panded through the universe; not merely as the soul of the world, but as the
provident ruler of it; sending forth. rays or emanations from his own essence^
which are the pure vital souls of all animated creatures, whether moveable or im
moveable—that is, (as we should express ourselves,) both animal?, and vegetables',
and which he calls back to himself, according to certain laws established by his
unlimited wisdom. Though Brahm be neuter in the character of the Most High
One, yet, in that of supreme ruler, he is named Parameswara; but, through
the iufinite veneration to which he is entitled, the Hindus meditate on him with
silent adoration, and offer prayers and sacrifices only to the higher emanations
from him. In a mode, incomprehensible to inferior creatures, they are involved
at first in the gloom of Maya, and subject to various taints from attachment to
worldly affections ; but they can never be reunited to their source, until they
dispel the illusion by self-denial, renunciation of the world, and intellectual ab
straction; and until they remove the impurities which they have contracted, by
repentance, mortification, and successive passages through the forms of animals
or vegetables, according to their demerits. In such a reunion consists their
final beatitude ; and to effect it by the best possible means, is the object of.
their supreme ruler ; who, in order to reclaim the vicious ; to punish the incor
rigible ; to protect the oppressed; to destroy the oppressor; to encourage and
reward the good ; and to show all spirits the path to their ultimate happiness,
has been pleased (say the Brahmans) to manifest himself in a variety of ways,
from age to age, in all parts of the habitable: world. When he acts immediately,
without assuming a shape, or sending forth a new emanation ; or when a divine
sound is heard from the sky, that manifestation of himself is called Acasavani, or
an ethereal voice. When the sound proceeds from a meteor, or a flame, it is said
to be Agnipuri, or formed oj'Jire ; but an Avatara, is a descent of the Deity, in^
the shape of a mortal ; and an Avantara, is a similar incarnation of an inferior
14 BRAHM A.
kind, intended to answer some purpose of less moment.* The Supreme Being,
and the celestial emanations from him, are niracara, or bodiless; in which state
they must be invisible to mortals : but when they are pratyacsha, or obvious to
the sight, they become sacara, or embodied, and expressive of the divine attri
butes, as Crishna revealed himself to Arjun, or in a human form, which
Crishna usually bore; and in that mode of appearing, the deities are gene
rally supposed to be born of a woman, but without any carnal intercouse. Those
who follow the Purva Mimansa, or philosophy of Jaimini, admit no such
incarnations of deities, but insist, that the Devas were mere mortals, whom
the supreme Being was pleased to endow with qualities approaching to his own
attributes : and the Hindus, in general, perform acts of worship to some of their
ancient monarchs and sages, who were deified in consequence of their eminent
virtues."—Wilford. On Egypt and the Nile. As. Res. Vol. IH. p. S74.

* Although the accuracy of this distinction cannot be questioned, I have to remark, that it is seldom
observed either in conversation or writing : the term Avantara, to distinguish an inferior incarnation from
an Avatara, or one in shape of a mortal, is rarely heard or met with. In what I am about to notice, I as
sume the point, that the shape of a mortal means a human shape; and thus the shapes assumed, or to be
assumed, by Vishnu, in his ten grand Avataras, or descents, confirm what Mr. Wilford says above. Four
of these are of primary importance, and are in a human form, viz. Rama, Crishna, Buddha, and Kalki ;
the rest were of less moment, for a particular purpose, for the punishment of an impious individual, &c
and were in the forms of other and imaginary beings : still the whole ten aie alike called Av'ataras. To
this it may be objected, that Criskna's usual four-armed form is not exactly that of a human being; he
is often, however, seen with but two arms—his sectaries give him four. And further it may be said, that,
in the Vamana, or dtvarf Avatar, Vishnu xvas in a human shape, and only diminutive : this is admitted ;
but he retained that form for a very short time only, and then expanded himself miraculously, for effecting
the purpose of his descent. These Avataras will be fully discussed in their place.
 VISHNU.

If the term orthodox can, in strictness, be applied to any sect of Hindus, it

appears most appropriate to that of the Vaishnavas, or general worshippers of
Vishnu. They admit the independent existence of the other personified attri
butes, but claim a superiority for that of preservation. Nothing, they say, can
be actually destroyed : the operation of the destructive power varies the form
of matter ; but it is only changed, not annihilated ; reproduced, not destroyed :
hence they infer the paramount power of preservation. What the essential dif
ferences, between the sect of Vaishnavas and that of the Saivas, or worshippers
of Siva, may be, I cannot definitely state ; for while the latter deem the object
of their own exclusive adoration to be the immediate type of the Supreme Being,
the philosophical idea of the eternal duration of matter (that is^ its susceptibility
of change in form, not of annihilation in principle) seems, under some qualifi
cation, common to both. Without attempting a comparison, or contrast, of
the theories of these two grand divisions of Hindus, I shall, under the head of
each, or under that of their several Sactis and Avataras, offer such suggestions
as may incidentally arise; and make such extracts of applicable legends, as may
enable the reader to form an opinion himself on these and other points.
Under the head of Sects will be explained, how the Vaishnavas are subdi
vided : one adoring Crishna as Vishnu —and this is often considered as the
orthodox Vaishnava; another adoring his Sacti, orRADHA; a third, those two
persons, Crishna and Radha, conjointly. And similarly, another subdivision,
who worship Rama and Sita separately and together. The threefold division
of Bauddhists, or the followers of the doctrines of Buddha, and of the two sects
named after their founders, Jina and Mahiman, may also be considered as
branches from the stock of Vaishnavas ; as they, in fact, worship Vishnu in
one incarnation, and the adorers of Crishna and Rama worship him in others.
All these sects will be noticed hereafter.
Vishnu is the second person of the Hindu triad : he is a personification of
the preserving power, and has, on the whole, no doubt, a greater number of
16 V I S II N U.

adorers than any other deity or attribute ; if, indeed, we take the sect of Vaish-
nava in its most comprehensive sense, including, as we are warranted in doing,
the schism of Buddha, he has more than all the others collectively.
Under the several heads of Avataras, Crishna, Rama, Buddha, &c. such
frequent mention will be made of their prototype, Vishnu, who " is every
where always," that it is impossible to avoid numerous instances of repetition;
and, in our present state of mythological knowledge, some perplexity and con
tradictions are, I fear, equally inevitable.
He is a personification of the Sun, or, conversely, the Sun is a type of him:
this character, as well as that of Time, he shares with Brahma and Siva— in
Hindu mythology every thing is, indeed, the Sun. Vishnu is sometimes the
earth—he is water, or the humid principle generally : hence he is air, which
the Hindus know to be a form of humidity. He is also space, and his colour is
blue, supposed to be its apparent tint.
Mounted on an eagle, or rather an animal composed of the eagle and the
man, named Garuda, Vishnu is seen cleaving his own element, and soaring
to the skies, (Plate 10). This marks the aerial levity of his character, as the
sluggish goose is emblematic of gravity, and is given as a vahan, or vehicle, to
Brahma, the personification of matter or substance.
His Sacti, or consort, is Lacshmi, of whom, as well as of his vehicle, Ga
ruda, we shall hereafter take particular notice. In the plate just referred to,
she is with him on his vahan, or vehicle, Garuda, of whom several pictures will
be given, and duly described in their places.
The following four verses are a literal translation from the Bhagavat* by
Sir William Jones: they are supposed to have been pronounced by the
Supreme Being to Brahma. The Bhagavat, being the work of a Vaishnava, it
of course speaks of Vishnu as that Being, or rather of Crishna, identified by
his sectaries with the preserving power.
" Even I was even at first, not any other thing; that which exists unper-
ceived ; supreme : afterwards, / am that which is ; and he who must remain,
am I.
" Except the First Cause, whatever may appear, and may not appear in the
mind, know that to be the mind's Maya, or Delusion, as light, as darkness.

* The Sri Bhaga-vata comprises a life of Csishna, considering that Avatara as Vishnu himself ; or,
according to the Vaisfmavas, the deity. The work is esteemed as an inspired production, and ranked
with the Puranas, of which it is reckoned the eighteenth and last, and is supposed to be more modern than
the others. It, with the rest, will be noticed hereafter.
 VISHNU. if

" As the great elements are in various beings, yet not entering, (that is,
pervading, not destroying,) thus am I in them, yet not in them.
" Even thus far may inquiry be made by him who seeks to know the prin
ciple of mind, in union and separation, which must be every xohere always."—
As. Res. Vol. I. p. 245.
" As the soul of the world, or the pervading mind, so finely described by
Virgil, we see Jove represented by several Roman poets; and with great
sublimity by Lucan, in the known speech of Cato, concerning the Ammonian
oracle : ' Jupiter is wherever we look, wherever we move.' This is precisely
the Indian idea of Vishnu, according to the four verses above exhibited —not
that the Brahmans imagine their male divinity to be the divine essence of the
Great One, which they declare to be wholly incomprehensible ; but, since the
power ofpervading created things, by a superintending providence, belongs emi
nently to the Godhead, they hold that power to exist transcendently in the pre
serving member of the Triad, whom they suppose to be every where always—not
in substance, but in spirit and energy. Here, however, I speak of the Vaish-
navas; for the Saivas ascribe a sort of pre-eminence to Siva."—lb. p. 247.
The following legends, taken from Mr. Wilford's Dissertations on Egypt
and the Nile, in the third volume of the Asiatic Reseai'ches, will introduce us to
the character of Vishnu, and other points connected with him and Hindu my
thology in general ; and will explain several difficulties in a manner superior to
what I could furnish from any other source. Such passages as bear more
immediately on subjects under discussion, or as may appear to require it, I shall
endeavour to illustrate by a concise note or reference.
" It is related, in the Scanda Purana, that, when the whole earth was covered
with water, and Vishnu lay extended asleep on the bosom of Devi, a lotos arose
from his navel, and its ascending flower soon reached the surface of the flood j*
that Brahma sprang from that flower, and, looking round without seeing any
creature on the boundless expanse, imagined himself to be the first born, and

* Plates J. and 8. represent this scene; but Vishnu is there, as I have ever seen him, and the subject
is extremely popular, reposing, not on Devj, but on Sesha, the vast thousand-headed serpent, emblematic
of Eternity, or Ananta, as the serpent, as well as Vishnu, is sometimes named; meaning Endless, or
Infinite. And although, as we shall find in the sequel, the denomination of Devi is more generally applied
to Parvati, the consort, or Sacti, of Siva, than, as above, to Lacshmi, the Sacti and associate of
Vishnu, yet the latter goddess is occasionally so called : thus in name, as well as in character, Lacshmi
and Parvati sometimes coalesce with each other, in the manner that, as we shall so often have occasion
to notice, do the male divinities, their Lords.
18 VISHNU.

entitled to rank above all future beings ; yet, resolved to investigate the deep,
and to ascertain whether any being existed in it who could controvert his claim
to pre-eminence, he glided, therefore, down the stalk of the lotos, and finding
Vishnu asleep, asked loudly who he was? ' I am the first born,' answered
Vishnu; and when Brahma denied his primogeniture, they had an obstinate
battle, till Mahadeva pressed between them in great wrath, saying, ' It is I
who am truly the first born ; but I will resign my pretensions to either of you,
who shall be able to reach and behold the summit of my head, or the soles of my
feet.' Brahma instantly ascended ; but having fatigued himself to no purpose
in the regions of immensity, yet loth to abandon his claim, returned to Maha
deva, declaring that he had attained and seen the crown of his head, and called
as his witness the first born cow. For this union of pride and falsehood, the
angry god ordained, that no sacred rites should be performed to Brahma, and
that the mouth of the cow should be defiled, and a cause of defilement, as it is
declared to be in the oldest Indian laws.* When Vishnu returned, he acknow
ledged that he had not been able to see the feet of Mahadeva, who then told
him, that he was the first born among the gods, and should be raised above all.
It was after this, that Mahadeva cut off the fifth head of Brahma f, whose
pride (says the Scanda Parana,) occasioned his loss of power and influence in
the countries bordering on the river Call.
Whether these wild stories, on the wars of the three principal gods, mean
only the religious wars between their several sectaries, or whether they have
any more hidden meaning, it is evident, from the Puranas, which represent
Egypt as the theatre of action, that they are the original legends of the wars

* Another legend is given in the Sivpuran, accounting for the cow's mouth being impure. Sita,
spouse of Rama, (that is, as we shall by and by see, Lacshmi incarnate as Sita to accompany Vishnu in
his Avatara of Rama,) was performing the ceremony of Puja on some particular occasion ; a hand ap
peared to her (of which subject I have a picture— the hand holding a pen, and writing on the floor,) in evi
dence of some fact referring to her tyrannical imprisoner,RAVANA ; to counteract the happy effects of which
apparition, a river near which she was worshipping, the sacrificial fire, a tree that shaded her, and a cow,
a spectator, told her falsehoods, and deceived her. She appropriately cursed each ; and the malediction
that fell on the cow was, that her mouth should, by a regurgitation from the stomach, (chewing the cud,)
be ever in a state of filth and defilement. Surya (the Sun) revealed the deceit to her, and she added lustre
to his beams by the blessing that she gratefully pronounced on him. Under the article Lacshmi, and
others, we shall see that this uncleanliness of the cow's mouth is amply made up to her in the purity, and
cause of purity, of her other orifices, and their productions.
f This fable will be noticed under the articles Dacsha and Narayana. Brahma's decapitation, and
its cause, is differently related, and the meaning of the allegory is not well understood.
 VISHNU. 19

between Osiris, Horus, and Typhon ; for Brahma, in his character of all-
destroying Time, corresponds with Typhon; and Mahadeva, in that of the
productive principle,* with Horus, or Hara, who assumes each of his characters
on various occasions, either to restore the powers, or to subdue the opponents
of Vishnu, or active Nature, from whom his auxiliary springs."—As. Res.
Vol. III. p. 375.
The preceding legend, as well as that which will follow, appears to be the
composition of a Vaishnava; for Vishnu is in fact made pre-eminent, although
in one part unable to discover the foot, or termination of Mahadeva. If the
allegory have, as is likely, a meaning throughout, it might be both unprofitable
and tiresome to pursue it. We may, however, observe, that the conflict between
Brahma and Vishnu, mitigated by the interposition of Siva, refers probably
to some historical incident in a religious war, in which the adherents of Brahma
were discomfited, and his temples consequently overthrown. And although it
may be said, that the moral is good, which inculcates the belief that pride and
falsehood, even in a God, must meet its deserved punishment, it may be more
reasonably maintained, that the example set by a deity of such a reprehensible
tendency, is more likely to have a pernicious effect on the imitative frailties of
human nature.
Like the gods of Greece, those of India cannot be at all times commended
for the correctness of their conduct or conversation : the reverse, indeed, is too
often observable.
Another legend, from the same learned dissertation, makes Siva the offspring
of Vishnu. I shall add it here, as well as the reflections of Mr. Wilford na
turally arising from a parentage so apparently inconsistent.
" It is said, in the Vaishna Vagama, that Crorasura was a demon with the
face of a boar, who, nevertheless, was continually reading the Veda, and perform
ing such acts of devotion, that Vishnu appeared to him on the banks of .the
Brahmaputra, promising to grant any boon that he could ask. Crorasura re
quested, that no creature, then existing in the three worlds, might have power
to deprive him of life, and Vishnu complied with his request; but the demon
became so insolent, that the Devatas, whom he oppressed, were obliged to con
ceal themselves, and he assumed the dominion of the world. Vishnu was then
* Here we see Brahma and Siva changing or joining characters. The former is now all-destroying
Time j the latter the productive principle, in direct opposition to the usual personification of the creative and
destructive powers of the Deity. But to destroy is only to change, or reproduce : producing, or creating,
is changing, or destroying pre-existing formations.
20 VISHNU.

sitting on a bank of the Call, greatly disquieted by the malignant ingratitude

of the demon j and, his wrath being kindled, a shape, which never before had
existed, sprang from his eyes. It was Mahadeva, in his destructive character,
who dispelled in a moment the anxiety of Vishnu : whence he acquired the sur
name of Chintahara."—lb. p. 37C. Mr. Wilford, pursuing the subject,
proves, with great learning and ingenuity, the identity of this legend with
Egyptian and Grecian stories.
" No doubt," he continues, " the whole system of Egyptian and Hindu my
thology must at first view seem strangely inconsistent ; but since all the gods
resolve themselves into one, of whom they were no more than forms or appear
ances, it is not wonderful that they should be confounded ; especially as every
emanation from the Supreme Spirit was believed to send forth collateral emana
tions, which were blended with one another; sometimes recalled, sometimes
continued, or renewed, and variously reflected, or refracted, in all directions.
Another source of confusion is, the infinite variety of legends which were in
vented from time to time in Greece, Egypt, Italy, and India; and when all the
causes of inconsistency are considered, we shall no longer be surprised to see the
same appellation given to very different deities, and the same deity appearing
under different appellations."—lb. p. 381.
Vishnu and Siva are each said to have a thousand names ; and as they are in
most instances significant compound Sanscrit words, there are legends in the
Puranas, and other books, accounting for the origin and application of such
names. In the preceding extract, we have seen on what occasion it was, that
Mahadeva acquired his appellation, care-dispelling, or dispeller of anxiety, Chin
tahara. He is also, as well as Vishnu, called Hara*, which has, I think,
some reference to distress, or lamentation ; as I have, in the interior of the
peninsula, heard that name distressfully vociferated, at the close of a Hindu fu
neral, by the relation of the deceased, who was a native of Canara.
The thousand names of Vishnu and Siva are strung together in verse, and
are repeated on certain occasions by Brahmans, as a sort of litany, accompanied
sometimes with the rosary. As each name is mentally recited, with the atten
tion abstractedly fixed on the attribute, or character, that such name excites
the idea of, a bead is dropped through the finger and thumb : such operation is
supposed to assist and promote abstraction, an attainment that enthusiastic
Hindus think exceedingly efficacious.

* Vishnu is likewise named Hari and Heki.

 VISHNU. 21

Brahmans, and pious men of inferior tribes, are often seen with rosaries in
their hands, (Plate 29.) composed of amber, or of certain rough berries, that
are sacred to some of the gods. Brahma is frequently seen in pictures or
images with the rosary in his hand, (see Plates 3. 5.) so is Siva, (Plates 17.
18. 20.) The hand is sometimes enclosed in a loose bag, as in Plate 22.
where we see a Brahmani (female Brahman) in the act of worship, called Linga
puja; that is, adoring the Linga, or Phallus, of Siva : which subject, being of
a curious nature, will require discussion iu a separate article ; and the plate last
adverted to, will in a future page be more particularly described.
The use of rosaries is adopted in India, and perhaps in other countries of the
east, Persia, for instance, by Mahommedans, as well as by Hindus. With the
Mahommedans the rosary seems to answer the same purpose as with the Hindus :
a bead is dropped through the finger and thumb at the contemplation or repe
tition of certain names and attributes of God, who, in the " copious rhetoric ol
Arabia" has as many appellations nearly as in Sanscrit.
It might be curious to investigate, how the use of rosaries came to be adopted
for the same purposes by people so distant and distinct, as Christia?is, Hindus,
and Mahommedans. I do not recollect, (but my recollection and research are
too confined to hang the lightest weight of argument on,) that they were used
by Christians of the earlier ages, or by the Jexvs anterior to Christ; and as
there can be very little doubt of the high antiquity of their usage among Hindus
—it could indeed be demonstrated—it would, if the former supposition be well
founded, follow, that it is an implement borrowed into the Christian church from
the pagan temples of the east. Unless, indeed, we suppose that distant people
may, without intercommunication, conceive and adopt a similar practice for the
obtainment of a similar end. But it is still difficult to extend such supposition
to such congeniality, as that now under consideration.
The Sun, being the glorious and universal measurer of Time, it is easy, with
those who have a rage for personation, to imagine one to be the other. All the
principal Hindu deities are the Sun : they are also Time. The Moon, receiving
her glory from the Sun, we may expect to find her his fabled wife ; but it is not
so universally the case, as their obvious relationship might lead us to suppose :
for in Hindu mythology the Moon is generally a male deity, Chandra ; as it is
also with some other people, as will be noticed when we arrive at that article. I
say generally, for sometimes it is feminine, Chandri ; and such character is
more commonly applied to Parvati, or Devi, the consort or Sacti.of Siva,
than to any other goddess. Lacshjji Devi, as the consort of Vishnu is often
22 VISHNU.

called, sometimes, as is before said, simply Devi, occasionally coalesces with

Parvati ; and both, as well as Saraswati, spouse of Brahma, will, I have no
doubt, as Hindu mythology becomes more and more investigated, be identified
with the Moon, or Luna. Both Sun and Moon having been originally imagined
male deities, farther fables and legends became necessary to render congruous
a sexual alliance. But as we shall hereafter find one goddess to be the Moon,
and wife to (Siva, or) the Sun, we are warranted in supposing the three prin
cipal female divinities as Luna, in a similar union with their respective Solar
Lords.
Considering Vishnu as Time, he corresponds with the Horus of Egypt.
There are legends of his sleeping, awaking, and turning on his side, evidently
alluding to the Sun at the solstices ; also to the phenomenon of the overflow and
receding of the Ganges, so similar to that of the Nile in Egypt. On the 1 1th
clay, (sometimes on the 14th, which is the day of the full moon,) of the bright
half of the lunar month Cartica, Vishnu is fabled to rise from his slumber of
four months. A festival is held in honour of this day, and at an auspicious mo
ment, astrologically determined, the Deity is awakened by this incantation, (or
mantra).
" The clouds are dispersed, the full moon will appear in perfect brightness,
and I come in hope of acquiring purity, to offer the fresh flowers of the sea
son ; awake from thy long slumber; awake! Lord of all worlds !"*—As. lies.
Vol. III. p. 226.
Another festival occurs on the 1 1th of the bright half of the month Ashada,
when commences, with the summer solstice, the night of the Gods j and Vishnu
reposes four months on the serpent Sesha. —(See Plates 7. 8.) Nine days
afterwards, that is the fifth after the full moon, is a festival in honour of " Devi,
the goddess of nature, surnamed Manasa ; who, while Vishnu and all the gods
were sleeping, sat in the shape of a serpent on a branch of Snuhi, (Euphorbia,)
to preserve mankind from the venom of snakes."—lb. p. 287. We may here
notice, although not immediately in the most appropriate place, that snakes and
serpents have a conspicuous niche in the Hindu Pantheon. The fifth day of the
bright half of the month Sravana, which day is called Nagapanchami, is " sacred
to the demi gods in the form of serpents, who are enumerated in the Padma and

• Sec Astatic Eesearc/tes, Vol. III. Sir W. Johbs on the Lunar year of the Hindus: a very curious
article. That about to be referred to, in the eighth volume, is by Mr. Paterson, on the Origin of the
Hindu Religion. It is to be hoped, that this ingenious writer will continue his lucubrations on the subject
that he has so happily chosen.
 VISHNU. ' 23

Garuda Puranas. Doors of houses are smeared with cow dung and Nimba*
leaves, as a preservative from poisonous reptiles."—lb. 288.
" Both in the Padma and Garuda, we find the serpent Caliya, whom
Crishna slew in his childhood, among the deities worshipped on this day: as
the Pythian snake, according to Clemens, was adored with Apollo at Del
phi."}—lb.
Vishnu, during his repose of four months, and when it is just half over, is
supposed to turn himself on his side: this is on the 11th of the bright half of
Bhadra. The coincidence of these astronomical movements, with Egyptian al
legories of Horits, is shown by Mr. Paterson, in the eighth volume of the
As. Res. in his ingenious Essay on the Origin of the Hindu Religion.
When we speak of the symbolical marks of the Hindus, we shall find the tri
angle, with the apex downwards, to be the appropriate symbol of Vishnu, con
sidered as the principle of humidity. To descend is the property of water, and
it naturally assumes that figure. Nor is the triangle, with the apex pointing
upwards, a less appropriate symbol of Siva, as Fire ; it being theunvaried form
of the igneous element, whose property is ascension.
The paradise, or celestial abode of Vishnu, is called Vaikontha, where he en
joys beatitude in the elysium of Lacshmi's lap. It is remarked in the first
number of the Edinburgh Review, that Vaikontha is placed, by a commentator on
the Khetra Nirmana, the most ancient of Hindu geographical books, in the
frozen ocean—a circumstance that would have afforded curious confirmation
to an idea of Buffon and Bailli, had these eminent philosophers been aware
of it. I have called Vaikontha the celestial abode of Vishnu, perhaps not cor
rectly ; but there are inconsistencies in the abodes, as well as in the characters
of Hindu deities. Sometimes they are in heaven, sometimes on earth, and, in
deed, as just noticed, in the waters under the earth i Vaikontha is sometimes
placed in a subterraneous sea of milk. «
Before we close this notice of Vishnu, who will be again frequently brought
forward, it may-be well to give some particular description of the Plates that
in this portion of the work are introduced, representing the Preserving member
of the Hindu Triad.
Images and pictures of Vishnu, either representing him in his own person,

* This leaf of the Nimba, scattered in bookcases or among clothes, will prevent the destructive approach
of moths, weevils, and most reptiles.
t Under the article Crishna frequent references will be made to the subject of the serpent, called:
Calinaga, or Caliya. It is represented also in Plate 13, from a cast in bronze.
24 VISHNU.

or in any of his Avataras, or incarnations, may be generally distinguished from

those of other deities by a shell, Chank, and a sort of wheel, or discus, called
Chakra. The Chank is the large buccinum, sometimes seen beautifully coloured
like a pheasant's breast. The Chakra is a missile weapon, very like our quoit,
having a hole in its centre, on which it is twirled by the fore finger, and
thrown at the destined object. Whatever mythological mischief may have en
sued from its effects, it does not appear to me as capable of producing much, sent
from a mortal finger. It has a sharp edge, and irresistible fire flames from its
periphery when whirled by Vishnu. Two other attributes appertain generally
to Vishnu : these are the Gadha and Padmu ; the former a mace or club, the
latter a lotos. But these last are oftener seen in the hands of his Avataras, than
in those of Vishnu himself; and of the four attributes, the Chank is, I think,
that which, on the whole, most distinguishes Vishnu. We do, however, some
times see it in the hands of other deities.
Fig. 1. in Plate 5. is Vishnu with his Chank and Chakra, in his usual four-
handed form : he there holds them between two fingers, and is not in the act
of hurling the Chakra, as he is in some of the plates of the Avataras.—(See
48 .*) His two foremost hands, right and left, are in a position very common
to several deities : it is said to be an invitation to ask, and a promise to grant,
or protect. In a former page I have noticed, that Plate 5. is from sketches
of unknown originals. Over Jig. 1. of Vishnu, is written, in Mahraty, Na-
rayan Murti ; i. e. a figure or form of Narayana.
Plate 6.Jig. 1. is the same deity with the same attributes, somewhat diffe
rently represented. It is taken from a well executed bronze image, about a foot
in height including the pedestal, to which it is joined; the back part, rising to
form a sort of glory over the figure, is of brass, and of workmanship compara
tively inferior to the rest of the subject. A five-headed snake, (pancha muki,)
hence called Naug pancha muki, convolves behind the cap of the figure ; its pro
jected heads, looking downwards, make a kind of canopy over it. The serpent
forms a part of the surrounding glory, which is inserted by two pins into corre
sponding sockets in the pedestal, and, being separate, may be lifted out.
The perpendicular lines, on the forehead of the subject under our notice,
are said to be the distinction of the Vaishnavas from the Saivas, the latter having
them horizontal. I intend, hereafter, to allot a page or two to the considera
tion of these sectarial and symbolical marks; but have not hitherto attended

* See Plate 13. also.

 VISHNU. 25

sufficiently to the subject, to say whether or not such- distinction holds univer
sally good.
Fig. 2. of Plate 6. is from a small cast in brass, representing Vishnu in
his Avatar a of Varaha, or the boar: his spouse, Lacshmi, is on his knee, with the
Padma, or lotos, in her hand. In this character she is called Varahi, the Sacti,
or energy of Varaha. The Chank and Chakra, are in two of his four hands, ano
ther of which supports his SaeJi (Varahi), whose right hand rests on her
husband's back.
Fig. 3. of Plate 6. holds the Chank and Chakra, and I had no hesitation in
determining it to be Lacshmi ; but my Pandit, from the utensil held in the
inferior left hand, insisted on its being an image of Devi, or Bhavani, the con
sort of Siva. This utensil is a sort of cup, called Pan patra, often seen in the
hand' of the avenging Devi, for the purpose, it is said, of receiving the blood
©f victims, whose incorrigibility demands a terrible vengeance; but the name
means merely a drinking vessel. In placing the images for the engraving, I
have been obliged sometimes, to save room, to place different deities in the
same plate;, but, in this instance, the correction of my Brahman had escaped
me, and my memoranda on the subject did not meet my eye until the plate
was engraved. This image, fig. 3. is of bronze, well executed: it is not more
than tbree inches high.
Fig. 4. is about the same size, very well cast in copper, apparently quite new:
it is also of Devi, and is in the original, altogether, a neater and more graceful
figure than the plate indicates. In her four hands are a mace, or Cadda ; a small
shield (Dah!)\ the Pan patra; and something resembling a flower bud. The
1'an patra is in the original decidedly a cup, although it may not appear so in
the picture; and what I call a flower bud, may be a fruit sacred to Mahadeva,
spouse to this figure, respecting which, farther. notice will be taken. On Devi's
head is a Linga, surmounted by a Naug hanging straight down her back.
Of this Plate, fig. 5. is from a brass image of the same size as the last de
scribed ; a good deal worn, as if from age. It is somewhat equivocal, whether
it be male or female. I was about setting it down as Vishxu, with the Chank
only; but, turning to my memoranda, I find it described as Lacshmi, wife
to Vishnu, in one of -his inferior Avataras, called Ball a j i, of which I shall
speak farther in a future page.
I am not sorry that an oversight in placing fig. S. of this Plate, should SO'
early have shown the reader how the deities, male and female, of the Hindu
Pautlxeon coalesce in attributes as well as in character : here we see Devi, the
E
26 VISHNU.

consort of Mahadeva, bearing the symbols that I had but just stated to be
the marks by which Vishnu and his Sacti and Avaiaras are chiefly distinguish
able.
Two tinted pictures, in Colonel Stuart's collection, furnish the subjects of
our seventh plate. At present I shall describe the upper portion only.
We have said before, that no images or pictures are made of Brahm, or Thb
Deity : this is perhaps generally and strictly correct ; but, as if it were impos
sible for any idea, however abstract, to be conceived and retained essentially by
a Hindu mythologist or metaphysician, they have imagined and personified the
Sprit of God. It is a difficult subject to discuss, and in this place I shall say little
else than that this person is named Narayana, and with the sect of Vaishnavas
he is identified with Vishnu, while, in the theogonies of the Saivas, Narayana
and Siva coalesce. I shall as early as possible again introduce the subject, and
endeavour with my poor skill to clear it of some of its difficulties ; or, at any
rate, I will show some of them.
The portion of Plate 7. now under our notice, represents, according to the
doctrines of the Vaishnavas, Narayana, or Vishnu, reposing on the vast thou
sand-headed serpent, Sesha, contemplating and willing the creation of the
world : the creative power, Brahma, is seen springing from his navel on a
lotos to the face of the ocean, in which Sesha forms a couch for the contem
plative Deity. Brahma is in his usual four-faced form : in three of his hands
are the three Vedas, and the lustral spoon (Sruva) in the fourth—it looks almost
as much like a flower as a spoon, and it is equally equivocal in the original ;
but Colonel Stuart agreed with me in determining it to be intended for the
spoon. The reader will not overlook the divine Lacshmi, shampoing (chafing)
the foot of her heavenly Lord. As Narayana, however, the name of his Sacti
is not Lacshmi, but Narayani. The Deity is here two-handed, and holds
none of his usual attributes.
Sesha seems floating in a sea of silver or milk, just above the margin of
which are Brahma's heads: lotos and fish abound in the sea; and ducks and
other aquatic birds, peacocks, &c. sport on its banks, which are of lively green:
rocks and trees fill the back and fore grounds. Vishnu is, as usual, of a dark
blue colour. The plate is more graceful and elegant than the original, a remark
that may be extended also to Plate 4.
I have a tinted picture of the same subject, in which Sesha is coiled in
brownish water, his heads, of which twenty-six are visible, just rising above
its green margin, pointing their tongues at Brahma, who sits in the cup of the
 VISHNU. 27

lotos four-faced, four-handed, holding two books and two rosaries of white
beads: SESHAis milk white, save where his heads and eyes are skilfully indicated
by red lines. Vishnu in colour is dark blue, four-handed ; the two right hands
holding the Gadha and Padma, (mace and lotos,) the other two empty, one sup
porting his head. His eyes, unlike most pictures of this subject, are wide open :
his robe is bright yellow, the colour usually worn by Vishnu and Crishna;
such robe is called Pitamber, as is sometimes the God himself. Brahma in this
picture has also a yellow dress, and is copper-coloured, with his beards and hair
■white. On Vishnu's breast is usually seen a gem, named Bhrigulita, worn also
by him in his Avalara of Crishna, and in others; and his fine head-dress, seen
in Plate 7. and others, is called Mugut, (or Moogoot). In the picture that I
have been describing, Lacshmi is seated as she is in the plate, chafing Vishnu's
leg, looking benignly in his face. On the top of the picture are written in San-
scrit these words—Shesheshahi, Naratana, Lacshmi, sahit ; meaning Narayana
with Lacshmi, on Sesha. In another part of the picture he is called' Bhag van,
one of Vishnu's names, and is said to be " meditating the creation in Crirasa-
gara, or the sea of milk, otherwise called Chirsamudra."
With the Vaishnavas this is a favourite subject. It is frequently met with in
casts, painting, and sculpture. In the notes to Wilkins's Hitopadesa, (p. 295.)
it is noticed in these terms.— " Hari sleeping on a serpent. Hari is one of the
titles of Vishnu, the Deity in his preserving quality. Nearly opposite Sultan
Ganj, a considerable town in the province of Bahar, there stands a rock of gra
nite, forming a small island in the Ganges, known to Europeans by the name of
the rock of Iehangiri, which is highly worthy of the traveller's notice for a vast
number of images carved in relief upon every part of its surface. Among the
rest there is Hari, of a gigantic size, recumbent upon a coiled serpent, Avhose
heads, which are numerous, the artist has contrived to spread into a kind of
canopy over the sleeping God; and from each of its mouths issues a forked
tongue, seeming to threaten instant death to any whom rashness might prompt
to disturb him. The whole lies almost clear of the block on which it is hewn.
It is finely imagined, and is executed with great skill. The Hindus are taught
to believe, that at the end of every Calpa (creation or formation) all things are
absorbed in the Deity, and that, in the interval of another creation, he reposeth
himself upon the serpent Sesha (duration), who is also called Ananta (end-,
less)."
In the outer gateway, entering the Peshivas palace at Poona, this subject,
among others, is painted in glaring colours, of colossal proportions; but as I
28 VISHNU.

never passed it, except on state occasions, I had not time to examine it; and it
is sculptured on a large scale among the ruins of Mahebelipur, commonly called
the Seven Towers, near Madras.* Sir Charles Malet noticed it among the
sculptures at Ellora. f Among my pictures I have one nearly six feet long, and
half as high, in which this is the central and principal figure : it does not differ
materially from those already described. Garuda, the vahan or vehicle of
Vishnu, stands in a posture of adoration, with green wings, behind Lacshmi;
and the whole picture, with the exception of a figure of Ganesa, relates to the
history of Vjshnu, including his ten principal Avataras—those of Crisiina and
Rama are more particularly represented. In all it comprises about fourscore
figures; horses, birds, buildings, and trees, in abundance ; all in gaudy colour
ing. Sesha has five heads, and Vishnu four empty hands.
Before we quit Plate 7. I will extract two or three lines connected (the
comprehensive wildness of Hindu mythology can connect any thing) with per
haps both upper and lower compartments.
" The Nymphaa, or lotos, floating on the water, is an emblem of the world ; the
whole plant signifies both the earth and its tuo principles of fecundation. The
stalk originates from the navel of Vishnu, sleeping at the bottom of the ocean ;
and the flower is the cradle of Brahma, or mankind. The germ is both Meru
and the Linga ; the petals and filaments are the mountains which encircle Meru,
and are also the type of the Yoni." J
Probably the lotos, on which the figure in the lower part sits, on the summit
of a hill, with water at its base, may refer also to the fabulous or mythological
mountain Meru, of which we shall speak hereafter. Of that figure I will here
notice only, that it is compounded of half man, half woman, called Ardha Nari,
being Mahadeva and Parvati conjoined—the right half, down the face and
body, being the person, dress, and attributes of the male, the left of the female
power. This subject will require, and obtain, a separate discussion.
The reader will now please to turn to Plate 8. in which the principal sub
ject, fig. 1. is that already discussed, and on which I will not detain him long.
This is from a fine cast in bronze, in the collection of Lord Valentia ; oblig
ingly lent to me, with several other subjects of my plates, by my noble friend.
In this Vishnu is attended by two wives, Lacshmi and Satyavama : the latter
was with him under the same name, in his Avatara of Crishna; and so was

* As. Res. Vol. I. p. 150. Vol. V. p. 71. f U>- Vol. VI. p. 410.
J Wilford.—On the Sacred Islei in the West. As. Res. Vol. VIII. p. »08
 VISHNU. 89

Lacshmt, under that of Rukmeni. Vishnu is four-handed, in two hands hold

ing the Chank and Chakra; the Pedma, otherwise called Kamal, is borne by his
ladies, who are, as goddesses of beauty, hence named I£amala—the Kamal, or
lotos, being with the Hindus the emblem of female beauty: with philosophical
mythologists, it is a symbol of humidity, and marks an aquatic relation in its
bearer. The length of the original is about six inches. I have a cast of this
subject in bronze, not so well executed as that given in the plate.
The three females in the upper part of Plate 8. represent the Goddess
Lacshmi, and, bearing the lotos, are called Kamala. I selected these three
from others in my collection, which, in the whole, contains ten images of this
character, as being the most graceful ; and perhaps the reader will think the at
titude tolerably easy; but I must say that I deem the originals much more so,
especially^. 4. which is really an elegant and graceful cast. It is five inches
high, and was once, as I was positively assured, among the idols in the domestic
chapel of Nana Furnaveese at Poona ; and was plundered thence, when that
great man was so shamefully seized and used by that foolish boy, (as he was
then,) the present Dowlut Rhao Sindeah. I was at that time, 1797-8, at
Poona, but the image did not come into my hands until some years afterwards.
It is old, and has apparently been buried; the breasts are very prominent and
fine; the features, from age, not so perfect as in the etching.
Fig. % is of the size of the original, but not, I think, in so easy an attitude,
especially if looked at behind, where the hair is seen very prettily gathered in
a thick lock like a horn, similar tofg. 2. of Plate 9. but neater. The breasts
are fine and full, and the features handsome, but something defaced from age;
the image has also been buried. Fig. 3. is of the same description, apparently
more modern, but less elegant, than the other two; it has likewise been buried.
Before we quit Plates 7. 8. containing the personification of eternity in
Ananta, or Sesha, we will notice, that he, as well as his superior, Vishnu, has
also had his Avataras, or terrestrial incarnations. It is related in the Puranas,
that in Vishnu's seventh grand Avatara, as Rama Chandra, Sesha was born
in a human shape, his half brother, son of Dasaratha, Raja of uiyodeha (OudeJ,
by his second wife, Sumitra, and named I/acshimana ; Rama himself being
born at the same time of the Raja's first wife, Kahunsilya.
In the Avatara of Crishna, Sesha was Bala Rama, Crishna's elder brother
by the same parents, Vasudeva and Devaky ; the latter sister to Kansa, the
Herqd of Hindu scripture history. All these personages will be again intro
duced.
30 VISHNU.

Plate 9. will detain us but a short time. Fig. 1. is from a bronze cast, of the
size of the etching; it is in all essentials so like fig. 1. of Plate 6. that no far
ther descriptive particulars are necessary. The Chank, Chakra,.Mugut, and glory,
called Prabhaval, (from the Sanscrit Prabha, splendour, brightness,) with the five-
headed Naga (Pancha muki), are the same. The glory lifts out like the former,
and the image slides out backwards by a grooved receptacle, or socket, in the
pedestal; a plan very common in such subjects.
Figures 2. and 3. are back and front portraits of a woman nursing an infant:
bearing a Kama], or lotos, she is very likely meant for Lacshmi as Kamala ; the
hair too is dressed in the gathered horn-like shape, adverted to va. fig. 2. of the
last plate ; but, in this instance again, is not so neatly gathered up as it is in the
original, which is tolerably well cast, but rather ill finished. The infant in^. 3.
is more feminine in appearance than the original, to which my Pandit gave no
name; and I merely find a description of it among my memoranda.
The other four figures (4. 5. 6'. 7.) are a form of Devi, or Bhavant, in her
character of Anna Pukna. Adverting to the beneficent tenor of this lady's em
blem, for it is literally a domestic ladle for serving out grain withal, and her
name, Ana, grain ; Puma, abundance ; I concluded she was an Avatara of
Lacshmi Devi, and, without referring to my mythological memoranda, placed
her appropriately; but shall reserve my notice of her until her archetype, Bha-
vani, or Devi, come under our consideration.
Plate 10. is composed of two pretty pictures, communicated by my liberal
friend Colonel Stuart, of the Bengal establishment. The lower part represents
Vishnu, with his gloried head, and Lacshmi, sitting on an expanded lotos as on
a carpet, and borne by his vaban or vehicle, Garuda. A bow and arrow, the
latter of rather a strange formation, and the Chakra, occupy three of his hands,
while the fourth encircles and holds to his side his delightful Lacshmi. Ga-
kuda has green wings, and a red beak, and bears also a bow and arrows: as he
must be particularly introduced by and by, I shall describe him no farther here ;
and shall quit this pretty etching, with a mere notice, as we shall return to it
hereafter, of the upper compartment, representing Maha Kala, or Eternity, at
the period of Maha pralaya, or grand consummation of all things. In the ori
ginal he, like his name, is black ; he holds the roll of fate, and a scimitar to
execute its destructive decrees. He devours man, his own offspring, towns,
cities, " the great globe itself, and all that it inherits"—the universe. The great
personified powers of the Almighty, Brahma, Vishnu, and Siva, "alike await
the inevitable doom ;" they also fall into the jaws of inexistence. Kala will.
 VISHNU. 31

then, like Saturn, destroy himself; and nothing will remain but Bsaiim—The
Eternal One.
We proceed now to Plate 11. in which fig. 1. represents Narayana and
Lacshmi, a subject commonly met with in casts, but not often in piclures. I
do not think that 1 have one picture of it among the hundreds in my possession :
of casts I have three, besides the three given in Plate 11. Fig. 1. is tolerably
well executed in brass, and rather larger than the etching. As all my images
of this subject have the attributes of Vishnu, I have no hesitation, especially as
we see Lacshmi on his knee, of referring Narayana to that power, rather
than to Siva, with whom he occasionally coalesces, as well as with Brahma, as
hinted at before, and as will be farther explained when we discuss that difficult
subject.
In fig. 1. of Plate 11. Narayana holds the Cbank and Chakra; a third
hand is on Lacshmi ; and the fourth may also have held a lotos, but is now
empty. The lotos, or Pedma, is in Lacshmi's left hand; her right holds on by
her spouse.
Fig. 2. of the same plate, is the same subject in copper, tolerably well cast,
somewhat larger than the etching: the Mugut (high cap), otherways called
Kirita and Toop, is rather of singular and not inelegant construction.
Fig. 3. of Plate 11. is also the same subject: it is of gilt brass, with an ad
mixture of some other metal, which, to enhance its price, the vender averred
was gold. The eyes of Narayan are rubies; rubies form his navel, and his
and Lacshmi's breast-ornaments ; another ruby is in the Chank, and another for
the Padma in his inferior right hand. In his lower left hand is the Gadha ; the
upper had perhaps the lotos, but it is broken or worn off: a lotos was probably
distinguishable in Lacshmi's hand, but it is now shapeless. The sacred thread,
Zennaar, is conspicuous, flowing from his left shoulder. In the pedestal are
three holes, one just behind the larger figure, and two in front, as if for inserting
something, flowers, perhaps, at the adoration of the image. I have other images
that have ruby eyes and ornaments.
In these three subjects it will be observed, that Lacshmi, as wife to Na
rayana, is out of comparison small, looking more like an infant than his
consort ; but her name is always put first, the subject being called Lacshmi
Narayana.
Figures 4. and 5. of Plate 1 1. are evidently of Vishnu and Lacshmi ; but in
this instance said by the Brahmans to represent them in their inferior Avatara of
Ballaji and his wife, in which Lacshmi retained her name. The attributes
Si VISHNU.

and attitudes are the same as have been before described of Vishnu and
Lacshmi * as Kamala. These images are a little larger than the etchings, and
of somewhat curious workmanship; the faces, bodies, arms, and feet, being of
dark copper, and the robes, head-dresses, pedestals, symbols, and ornaments>
either gilt, or of light brass. I was told they were made in the Carnatic ; and I
have no other so manufactured, nor did I ever see any. They are tolerably well
executed, but rather clumsily designed. The history of Ballaii's Avatara will
be detailed hereafter.
Figures 6. and 7- of Plate It. are another subordinate Avatara of Vishnu,
under the name of Wittoba, in which he was accompanied by Lacshmi again
under her own name. They are in copper, five and six inches high, of modern
clumsy workmanship; cast, I apprehend, in or near Bombay or Poena. As the
legend of Wittoba will be detailed hereafter, I shall here notice merely the
apparent inconsistency of his being crowned with a Linga, the immediate em*
blem of Siva ; the singularity of the attitudes, and the marks on his right breast
and left foot: all of which will in their places more particularly attract our conr
aideration.
Plate 12. Fig. 1. is another representation of Ballaji, with his two wives,.
Lacshmi and Satyavama. It is engraved from a pretty subject in silver*
larger than the engraving, that was found in Gayal Gher, (otherwise Gher gawil,}
in Berar, Avhen that fort was taken by the army under General Sir Arthur Wel-
lesly. The centre figure has been gilt, but the gpld is. mostly worn off ; his
bracelets are of gold,, put on loose after the image was cast. The figures slide
backwards out of their sockets on the pedestal, in which they are farther re
tained by the insertion of the back, or glory, containing the hooded serpent,
Naga, here with but one head, commonly called in India, from the Portuguese,
Cobra de Capella, This neat subject is said, formerly, to have belonged to Ra-
goji Boons la, and was, I suppose, plundered by a Mahra'.a on the capture of
his fort; and, at length, finding its way to me, I purchased it, with a couple of
little silver cups used in Puja, for something more than their weight in rupees. rj:

* As this sheet wa9 going to the press, I noticed in Lord Valentia's collection a well executed cast of
Vishnu and LACSHMt, in their Avatara of Ra»a and Sita; indicated by Hakuman, who is holding the
foot of his Lord.
f The pedestal of this subject is not, however, engraved from the silver one that I purchased, but is
added from another similar subject, the original having been very unjustifiably tdken from me at the India
house by the King's custom-house officers ; who, in other respects, also, behaving illegally and insolently,
I made a formal and specific complaint against, to the commissioners '/the cuitoms; but, so far from.ob~
taining redress or restitution, the receipt of my letter of complaint was not even acknowledged.
 VISHNU. S3

There are six eyelet-holes projecting hehind the back or glory, I suppose to
receive sacred flowers in holy ceremonies.
In the fort of Ragoji Boonsla, just named, I have heard there were
found many curious mythological subjects: one was particularly mentioned of
silver, and described as a sort of throne, of great extent,' with appropriate niches
and places for a great many deities, male and female, of all sorts and sizes. It
was brought to Poona as public prize, and the agents, not knowing what to do
with it, thought of having it coined; but it coming to the knowledge of his
Highness, Sri Mant, the Peshwa, who is very pious, he expressed a wish to pre
serve it, and he paid its weight in silver, which was found to be equal to about
twenty thousand ounces, or 40,000 rupees, worth intrinsically 5000/. sterling.
Fig. 2. of this plate, from having the Chank and Chakra, may be called
Vishnu : the Pan patra, and staff or club, called Lahu danda; the bull and Linga,
indicate Mahadeva, of whom it is an /ivatara, under the name of Bhairava.
It will, as well asjig. 1. be again adverted to.
In plate 13. Vishnu is represented from a statue, cast under the directions
of Mr. Wilkins and learned Brahmans at Benares. Several others of the ele
gant set of mythological subjects originating from that classical source, will be
given in the course of our work, and duly acknowledged. Siva, the compa
nion to Vishnu, in plate 13. and Brahma in plate 3. are of corresponding
size, ten inches in height, and cast in a style of elegance and accuracy not often
met with from the mythological founderies of India. Vishnu is here seen with
his four hands holding his usual attributes, and whirling the Chakra in the mode
before described.
His companion in plate 13. Siva, and Crishna crushing the serpent
Calita, (the latter from a small image in my collection,) will be referred to
and described in their places.
We cannot better close our general hasty account of the Preserving member
of the Hindu Triad, than with an animated passage from the conclusion of the
Gita Govinda, a pastoral mythological dramatic poem in Sanscrit, glorifying
Crishna as Vishnu, by Jayadeva. It will also afford a pleasing introduction
to our next article, the destroying, three-eyed, blue-throated, " disappointed
husband of Parvati." The " all-pervading Deity," is the Sun, or Crishna,
or Heri, or Vishnu : the " daughter of the ocean," Lacshmi, the " sea-born
goddess of beauty"—Venus Marina, who is also called Pedma, or Lotos, the
symbol of female beauty; in this instance, Radha, the spouse of Crishna, is
identified with Lacshmi, of whom she was an Avatara. We shall have frequent
F
34 VISHNU.

occasion hereafter to draw information from the elegant pen of Jatadeva, the
great lyric poet of India, as introduced to us by Sir W. Jones ; and all the my
thological allusions in the following passage will unfold themselves in the course
of our work.
" Whatever is delightful in the modes of music ; whatever is divine in me
ditations on Vishnu ; whatever is exquisite in the sweet art of love; whatever
is graceful in the fine strains of poetry, all that let the happy and wise learn
from the songs of Jatadeva, whose soul is united to the foot of Narayana. *
May that Heri be your support, who expanded himself into an infinity of bright
forms, when, eager to gaze with myriads of eyes on the daughter of the ocean,
he displayed his great character of the all-pervading Deity, by the multiplied
reflections of his divine person in the numberless gems on the many heads of
the king of serpents whom he chose for his couch; that Heri, who, removing
the lucid veil from the bosom of Pedma, and fixing his eyes on the delicious
buds that grew on it, diverted her attention, by declaring that when she had
chosen him as her bridegroom, near the sea of milk, the disappointed husband
of Parvati drank in despair the venom which dyed his neck azure."—As. Res.
Vol. III. p. 207. Jones's Works, Vol. X.

* Crishna, who, by hi* sectaries, (called, from one of his names, Goculastha,) is deemed the same
with Vishnu, is here denominated Narayan a.
 SIVA.

In any lengthened description of a Hindu deity, it is almost impossible to

avoid touching on the character and attributes of another. Of the subject of
our present article we have, therefore, been obliged to take some previous
notice, as we shall in like manner be forced to do in this article, of the deities dis
cussed in the past; who will also, as well as Siva, be brought forward a hundred
times in the course of our descriptive account " of men and gods, and things.''
Hence, the reader will perceive, the difficulty of so arranging my materials a&
to prevent numberless repetitions, and, perhaps, contradictions : this I have
endeavoured, as far as I have been able, to avoid; but I fear not with success,
in a degree satisfactory to my reader—certainly not to myself.
Siva is generally ranked as the third power or attribute of the Deity : he
personifies destruction, or rather reproduction; for the most popular system of
Hindu philosophy excludes, while time shall exist, the idea of absolute annihila
tion : to destroy is, therefore, but to change, or recreate, or reproduce. And here
we at once see how easy it is to confound the characters and powers of Siva
and Brahma, and to imagine the deity of destruction to preside also over
generation.
In the obvious arrangement of the three grand powers of the Eternal One,
Creation and Preservation precede Destruction ; and this is the relative phi
losophical and mythological rank of the triad, but not always their theological
or sectarial station. For as the Faishnavas exalt Vishnu, so the Saivas exalt
Siva to the place, and describe him with the power, of the Deity, or Brahmt
as all things must, at the end of time, suffer destruction, so the personification
of that power must be considered as ultimately paramount, although, anterior
to that inconceivable period, the preserving member of the Trinity may have
apparent predominancy.
Siva being more immediately Fire, and Vishnu Water, the philosophical
contests for supremacy on the parts of the adherents of these different doc
S6 SIVA.

trines, may remind one of those contests, something similar, although tending
to another point, carried on in Europe by the parties at length denominated
Vulcanists and Neptunists. The difference is, that in Europe the destruction of
the world by the deluge, and in India its recreation after a Kalpa, is the point in
contention by their respective Saivas and Vaishnavas ; or, in other words, the
Vulcanists and Neptunists.
But we will avoid the unprofitable discussion of such topics as far as may
be, and proceed to notice rapidly the principal points in the character and
attributes of Siva, or Mahadeva, leaving their illustration to unfold itself in
the course of the work.
He is Time, the Sun ; he is Fire, the destroyer, the generator. His consort,
Bhavani, is the symbol of created nature, and in that character named Pra-
criti. As the deity presiding over generation, his type is the Unga, the
origin probably of the Phallic emblem of Egypt and Greece. As the God of
Justice, which character he shares with Yama and other deities, he rides a bull,
the symbol of divine justice. He holds, as his commonest attribute, a trident,
called Trisula, in this, and in some other points, resembling our Neptune:
his consort also has a relationship to water, although Vishnu be generally the
deity presiding over humidity. His colour, as well as that of his bull, is white ;
I know not why, unless it refer to the unsullied purity of justice * : his hair
is of a light or reddish colour. He is sometimes seen with two hands, at others
with four, eight, or ten, and with five faces, as will appear on reference to the
plates. He has a third eye in his forehead, pointing up and down : this distinc
tion is, I think, peculiar to him, and his children and Avataras. As emblems of
immortality, serpents are a common ornament with many deities ; but Maha
deva seems most abundantly bedecked with them : bound in his hair, round
his neck, wrists, waist, arms, and legs, as well as for rings, snakes are his con
stant attendants. A crescent on his forehead, or in his hair, is common in pic
tures and images of Mahesa, or Siva.
In plate 13. the beautiful statue of him represents his Trisula, or trident, in
one hand ; in another, the Pasha, a string or rope, often seen also in the hand
of his consort, Cali, for binding and strangling incorrigible offenders : his

* An ingenious writer has lately supposed Siva's white colour to be " in contrast to the black night of
eternity."—Paterson. jis. Res. Vol. VIII. But it scarcely seems allowable, to compare or assimilate,
or bring things together by contrast : Hindu mythology is, however, very confused and contradictory, and
almost any two things may be mythologically assimilated.
 SIVA. 37

other hands, in the position before described. The third eye in his forehead
seems peculiar to him, and his wife and offspring: ifJig. 2. in plate 6*. of the
Varahavstara, be an exception, and the mark in the forehead of that figure looks
like an eye, it is the only one that now occurs to me ; but, in the course of our
work, other instances may occur, although I do not expect them.
Serpents, emblems of eternity, form his ear-rings, called Naug iundaJa: his
pendent collar of human heads (Mund mala), marks his character of destruc
tion, or Time ; and his frontal crescent points at its most obvious measurement,
by the phases of the moon. These are among the attributes that generally dis
tinguish Mahadeva.
In a former plate (5.) this deity has been noticed : he is there {fig. 2. and
4.) represented with a warlike weapon, (Gadha, or Parasha,) and an antelope in
his superior hands ; the former, as with many other deities, denoting vengeance,
and almost all of them seem occasionally to act as its ministers; the latter, called
Mrigu, an attribute of the god Chandra, the Moon ; called also Sasin, * a
name for the antelope, given likewise to Chandra. Siva's loins are wrapped
in a tiger's skin, an article that will be frequently seen in the plates of this deity ;
and the river goddess Ganga (the Ganges') beams benignly from his Mugut,
or headpiece.
This bountiful goddess Ganga is a heroine frequently alluded to in the my
thological and historical legends of the Hindus; and being intimately connected
with the deity now under our consideration, Ave will in this place proceed to
notice her in a variety of relations, and at considerable length ; bearing, how
ever, directly on the points that this humble work purposes to discuss.
The Hindu poets, in their rage for personification, have not of course for
gotten those grand natural objects, Rivers : these prime gifts of beneficent
nature are deified. The Ganga, Yamuna, Saraswati, Brahmaputra, Crishna, Cauveri,
and others, enjoy their apotheosis ; and there are extant numerous allegorical
poems descriptive of their birth, loves, &c. &c.
Sir William Jones, in the true spirit of a Hindu bard, has addressed a hymn
to the Goddess Ganga, who is fabled to be the offspring of Mahadeva ; and
he sings her birth, wanderings, and nuptials, with Brahma's son, the Brahma
putra.

* Some Sanscrit scholars refer the word to a hare or rabbit, which, like the antelope, may be considered
an appropriate symbol of the Moon, as denoting the apparent celerity of his motion. Of this hereafter,
when we discuss the Lunar deity.
58 S I V A.

" Is that the King of Dread,

With ashy musing face ;
From whose moon-silver'd locks fam'd Gang a springs ?" *

The pictures offered for sale in India are generally coloured ; and Siva, the
King of Dread, whose characteristic colour is white, is often painted as if rubbed
over with ashes, like anchorites or penitents, with a blue throat. The originals
of plates 17. 18. £0. are instances of this ; and in those pictures we see the
river Ganga, which in Europe we have been taught to call the Ganges, falling
from his head : and sometimes, as in plates 17. 18. she afterwards issues from
a cow's mouth. It is said that high up towards its source, the river passes
through a narrow rocky passage, that pilgrims, who visit the sacred cleft, ima
gine resembles a cow's mouth. This spot is hence called Ga-wmuki, and is a
pilgrimage of great resort.
The following stanza, from Sir William Jones's spirited hymn to Ganga,
{Works, Vol. XIII.) will introduce and illustrate, in a happier manner than I am
otherwise master of, some of the engraved subjects of my work, connected with
the personages now more immediately under discussion. See plate 17.
" Above the stretch of mortal ken,
On bless'd Cai/asa's top, where every stem
Glow'd with a vegetable gem,
Mahesa sate, the dread and joy of men j
While Parvati, to gain a boon, !
Fix'd on his locks a beamy moon,
And hid his frontal eye, in jocund play, {
With reluctant sweet delay. ' '.
All nature straight was lock'd in dim eclipse.
Till Brahmans pure, with hallow'd lips
And warbled prayers, restored the day ;
When Ganga from his brow, by heavenly fingers prest,
Sprang radiant, and, descending, grac'd the caverns of the West"

In this we see a poetical and popular notion of the cause of a solar 'eclipse,
(for Ave must bear in mind, 'that Siva's frontal eye is the sun, here eclipsed by
the interposition of the moon,) and the means of restoring the equilibrium of
nature's elements. We see too, that Ganga springs, like Pallas, from the
forehead of Siva, the Jupiter Tonans, and Genitor of the Latins.

* Jonis's Hymn to Sahaswati. Works, Vol. XIII.

 SIVA. S9

Plate 17. and that of the symbolical marks of the Hindus, will show the
sol-lunar emblem which Siva bears on his forehead, when the crescent encircles
his frontal eye. It is also borne by some individuals and sects of Saiva. Ma-
hadeva's son, Ganesa, is sometimes dignified with it, but not, I believe, in
any of the subjects engraved for this work.* The title of Chandra-sekra, or
moon- crowned, is given to Siva when his head is so decorated: a legend, ac
counting for this epithet, will be given under Chandra, or the God Lunus.
Chandra sekara is the name of Siva's terrestrial abode.
Ganga, Chandra, and Seshnaga the prince of serpents, are generally
seen on Siva's head as his commonest ornaments; and poets perpetually advert
to him In compound epithets, allusive to those distinguishing attributes.
An ancient grant of land, dated about 1018, A. D. engraven on six sheets
of copper, found buried in Sahette, near Bombay, invokes Siva in terms illustra
tive of this. The first stanza is of course, as will be noticed in its place,
addressed to Ganesa, the God of Prudence and Policy, first-born of Siva and
Parvati.—(See plates 19. 20.)

" O'M—Victory and Elevation.

" 1. May He, who in all affairs claims precedence in adoration; may that
Ganataca, averting calamity, preserve you from danger.
" 2. May that Siva constantly preserve you, on whose head shines (Ganga)
the daughter of Jahnu, f resembling-the-pure-crescent-rising-from-the-summit-
of- Su-mcru."-- (A compound word of sixteen syllables.)

* Bhairava, a reputed son of Mahadeva, is painted with the third eye in the crescent, and Devi
frequently. See plate 24. Bhairava will be noticed hereafter.
t Ganga is called the daughter of Jahnu from a supposed second birth, through a pious man of that
name ; and a fable is given of that incident, enforcing the idea of the extreme potency possessed by that
descri ption of person s .
In the Gita, when Crishna, describing himself to Arjun, brings the first of all things into the com
parison, he says, " Amongst rivers I am Ganga, the daughter of Jahnu." On this text Mr Wilkins
has a note, informing us, that, when the river was first conducted from its source towards the ocean, by
a prince whose name was Bhagiratha, it happened that Jahnu was at his devotions at the mouth of the
river Mahanadi, at a place now called Navabganj. The goddess, in passing, swept away the utensils
for his ablutions, which so enraged him, that he drank up her stream ; but, after a while, his anger was ap
peased, and he let her escape from an incision made in his thigh : and from this circumstance of her second
birth, she was afterwards called Jahnavi, or the offspring of Jahnu.—Gita, p. 151.
This story probably relates to the fact of some great man having attempted to turn a stream or creek,
in which he was temporarily opposed on the part of the owners or guardians of lands granted to temples,
whose devotions or interests would have suffered interruption and injury by the intended channel.
40 SIVA.

" 3. May that God, the cause of success, the cause of felicity, who keeps,
placed even by himself, on his forehead, a section of the moon-with-cool-beams-
drawn-in-the-form-of-a-line-resembling-that-in-the-infinitely-bright-spike-of-a
fresh- bl own -CWrfw-( who is)-adorned- with - a-groye - of- thick - red - locks -tied-
with-the-prince-of-serpents, be always present, and favourable to you."—Js.
Res. Vol. I. Art. 19.
Another royal grant of land {As. Res. Vol. III. Art. 3.) invokes Mahadeva,
immediately after the usual Sri Ganesa Nama, " adoration to Ganesa," thus :
" Adored be the God Sambhu, on whom the city of the three worlds rested
in the. beginning as on its main pillar; and whose lofty head is adorned with a
crescent, that kisses it, resembling the point of a waving Chamara."*
It is the Saivas, of course, who place the source of the Ganga in Siva's hair,
whence she, in graceful flow,

Sprang radiant,
And, descending, grac'd the caverns of the West."

But the Vaishnavas, unwilling to attribute so great a boon exclusively to

another deity, assert, that the blessed and blessing river flowed originally out
of Vaikontha, from the foot of Vishnu, and, descending upon Kailasa, fell on

By the way, it has occurred to me, that the name Jahnavi, as applied to the Ganges, might have some
connection with the mystical thread that Brahmans, and Hindus in general of the three highest tribes,
wear, flowing loosely fiom the shoulders across the body down the right thigh j which thread, commonly
called Zennar, is, about Poona and Bombay, frequently named Jahnavi. I do not recollect ever having
inquired of a Pandit why it is so called. I shall in another place take some notice of this sacred
thread.
* S/> William Jones, in a note on this stanza, informs us, that the comparison (which I cannot
think very happy) is taken from the image of an Indian prince, fanned by an officer, who stands be
hind him, with the tail of a Chamara, or wild cow, the hairs of which are exquisitely fine, and of a pale
yellow tint.
In plates 18. and 20. Ganesa himself is seen whisking this implement over his father's head : it is
seen also in many others of the plates, used to keep flies off great men or from images, or to cause a cooling
motion in the air. It is an article of very common utility to men as well as to gods, usually set in a silver
handle : great men have the handles ornamented with gems. At meals, or at visits in the hot weather,
the Chawrie, as it is called in the western parts of India, is constantly used, especially by native gentle
men, Hindu or Mahommedan. European gentlemen, indeed, and ladies frequently, have servants standing
behind their chairs or sofas with this elegant implement, to keep off flies, musquitos, or noxious insects,
and to cause some agitation in the air, which in Calcutta is sometimes stagnant to a degree very oppressive
on the lungs of some persons. Chazvrie, or Chvwry, is an easy corruption of Chamara. Sometimes the
implement is made of peacocks', or other feathers, (plate 18.) and still generally, but perhaps improperly,
retains its name of Chaivrie ; as it does also, when made of fine ivory shavings.
 S I V A. 41.

the head of Siva; who, when he received the divine stream from on high,
shook some drops from his hair, which are called Bindu, and form a great lake
far to the north of Hindustan, called Bindu Sarovara.
Both the Vaishnavas and Saivas are naturally anxious to attribute to the
deity of their exclusive adoration, as well all power, might, and dominion, the
origin of acts of favour and beneficence. Both sects partake of the bountiful
blessings of the Ganges, and each is desirous of tracing its source to the head or
foot of its own deity.
But, although the Vaishnavas so far outnumber the adherents of Siva, it ap
pears to me that the latter god has generally the reputation of having produced
this river. I have many pictures—a dozen or more, where it flows from Siva's
hair, but not one in which it proceeds from Vishnu's foot.*
There are fables in which it is made to flow, from the fingers of Pakvati,
who, on some occasion of " reluctant sweet delay," put her hands over the eyes
of her amorous lord, which, they being the primary source of light, involved
the universe in immediate darkness. She instantly removed them, but an in
stant with immortals is an age among men ; and Siva, to avert the calamity of
such lengthened gloom, placed a third eye in his forehead. Pauvati, perceiv
ing the mischief she was causing, removed her hands, and found them moistened
with the perspiration of Siva's temples ; and in shaking it off, the Ganges flowed
from her fingers. In this fable it is still the offspring of Siva : others make it
arise from water poured by Brahma on the foot of Vishnu : others directly
from the feet of Brahma. There is, indeed, no end to the legends connected
with the origin, progress, and sanctity, of this divine stream.
The Ganga is also called Dasahara, or ten removing; meaning to remove ten
sins. Bathing in her waters, on the day named in the following couplet, effaces
ten sins, how heinous soever, committed in ten previous births.
" On the tenth of Jyaishlha, in the bright half of the month; on the day of
Mangala, son of the earth, when the moon was in Hasta, this daughter of
Jahnu burst from the rocks, and flowed over the land inhabited by mortals.
* In the instance of Shevagunga, as it is commonly spelled, we find a town and fort of some note
named after this deity and his watery offspring. Sivaganga is the way in which it ought, perhaps, to be
spelled ; but, in the southern and western parts of India, Siva is generally pronounced Shiva, or Siieewa,
or Sbewa. A long list of towns might be given, with names derived from Hindu deities. One on the
Malabar coast, commonly called SadasAyg/wr, is Sida Shvagher. The deity is frequently styled Sida Siva,
especially in the Siva furana, or Seufuran, as it is in shortness entitled. Sidasiva is not an uncommon
name among Hindus in Bombay : many of the Parbftu, or writer tribe, are so named ; spelled and called Se-
dasew. Among Mahratas and others we hear of Shadashyrow, for Sida-seu-kahu.
G
42 S I V A.

On this lunar day, therefore, she washes off ten sins, and gives a hundred times
more felicity than could he attained by myriads of Aswamedhas, or sacrifices of
a horse."—As. Res. Vol. III. p. 284.
Another legend states, that the anniversary of the first day of the Satyayug
is sacred, on account of Ganga having thereon flowed from the foot of Vishnu
down upon Himalaya, where she was received on the head of Siva, and was after
wards led to the ocean by King Bhaghirat'ha. Hence adoration is now paid
to Ganga, Himalaya,* Sancara f and his mountain, Cailasa ; nor must
Bhaoiiiiiat'ha be neglected.—lb. p. 281.
Many writers have described the advantages that the Hindus fancy they
derive from drinking the water, and dying on the banks of the Ganga. A man,
supposing himself near death, will desire to be carried thither, that he may
enjoy such benefit; but cases have occurred, where it proved more distant than
was imagined, and the expectant has been left by his friends to die a lingering
death, or to be devoured by alligators : some instances of survival and recovery
are related. A story is common in India of an English gentleman, who, while
taking a pleasant sail on the river, saw an old man, whose friends had given him
the Gangetic viaticum and left him. Humanity induced the gentleman to attempt
his restoration, and the readiest means were the application of some ardent
spirit to his mouth, after cleansing it of the holy mud left there by his friends
as his supposed last morsel. His stomach, altogether unused to such a stimulus,
quickly recovered its tone, and the old man was restored to his senses— but not
to his relations and friends; for they deemed his reanimation by such a process
a thing most abominable and detestable, and refused all intercourse with so con
taminated a being. The unhappy old man, now an outcast from his family and
tribe, found his life insupportable, and made it his invariable rule to resort daily,
while he lived, to the house of this well-meaning, but mistaken, author of his
resurrection ; whom, in the bitterness of his heart, he cursed as the cause of his
misery and disgrace, and poured torrents of abuse on his head for his offi
cious interference —snatching him from the heaven just opening on him, to all
the wretchedness of such a life. J
Those who are not so happy as to live near the holy river, make pilgrimages

* Himalaya, meaning snowy, is the name of a mountain, the poetical father of Parvati—the " moun
tain born" the " mountain Goddess" Monte Domina.
f Sancara seem9 here to be Siva : of him, something hereafter.
X This anecdote is recently related in one of our reviews : I think the Edinburgh, but have not, just
now, the means of reference. I have heard the story in India.
 SIVA 43

for the purpose of benefiting by its sin-expelling water: if unable to perform

the pilgrimage in person, there is considerable efficacy in doing it by proxy,
paying the expences of an idler man ; who, in return, frequently brings his prin
cipal a jar of the precious fluid, to be used in the time of death and need. Many
persons are constantly employed in bringing Ganges' water to distant parts.
Temples of celebrity, however remote—those of Rameswara and Jejury for in
stance, are said to use it daily for the ablution of the idol; and in every city it
may be purchased from persons who carry it about in two vases, slung at the
ends of a bambo carried across the shoulders : these are carefully covered, and
of course preserved with superstitious veneration.
One of the holiest spots of the Ganga is where it joins the Yamuna (Jumna),
near lllahabad, below Dehly, anciently called Indraprestba. The Saraswati is sup
posed to join them under ground, whence the junction is called Triveni, or the
three flatted locks : pilgrims here begin the ceremonies afterwards completed at
Gaya. The confluence of 1 ivers is a spot peculiarly dear to Hindus ; and this, more
especially, of the Ganga and Yamuna, is so highly esteemed, that a person dying
there is certain of immediate moksh, or beatitude, without risk of farther trans
migration.
We shall notice in another place, that suicide is not only pardonable, but in
some cases meritorious with Hindus. Cutting one's throat at the above holy
junction is, in reference to its immediate result, an instance of the latter.
Widows, who become Sati, or pure, by burning themselves with the bodies of
their deceased husbands, which is generally done at the Sangam, or confluence
of rivers, perform an act of meritorious suicide. And all acts, in themselves
good, are rendered vastly better if done on such a spot. Parasu Ram Bhao,
the Mahrata Brahman General, to remove an impurity transmitted to him from a
cobler's wife, who had been kissed by a Brahman who dined with another who
dined with the Bhao, weighed himself against precious articles at the confluence
of the rivers Toom and Badra ; and distributing the amount in charity, to Brah-
mans and poor people, again became pure, and fit society for his sanctified fra
ternity : many of whom, however, had also derived impure taints, circuitously,
from the base-tribed damsel ; and the Bhao's whole army were at a critical time
marched to the confluence of the rivers, that the Brahmans might have safe escort
thither, and by bathing, charities, and other sin-effacing ceremonies, be restored
to their wonted spiritual and corporeal cleanliness.*
* This occurred while I was serving in the Bhao's army, in 1792, and is related in a work that I pub
lished soon after. The army made several marches to the rivers, uncalled in a military point of view,
although some military affairs resulted.
4+ SIVA.

In platk 75. is a mythological representation of the Triveni, or three

plaited lochs, or mystical union of the three divine rivers personified, Ganga,
Yamuna, and Saraswati. The idea affords scope for poetical exuberance ;
and I recollect once seeing at Poona a well modelled group, by an ingenious
artist, named Gangaram, representing Crishna plaiting the three locks descend
ing from the head of Radha.
I shall now proceed to make some extracts of considerable length, in expla
nation of our present subject, and referring to others of a mythological nature.
" Iswara in Sanscrit signifies Lord, and in that sense is applied by the Brah-
mans to each of their three principal deities, or rather to each of the forms in
which they teach the people to adore Brahm, or the great one ; and if it be
appropriated iu common speech to Mahadeva, this proceeds from the zeal of
his numerous votaries, who place him above their other two divinities. Brahma,
Vishnu, and Mahadeva, say the Puranics, were brothers : and the Egyptian
Triad, or Osiris, Horus, and Typhon, were brought forth by the same parent,
though Horus was believed to have sprung from the mysterious embraces of
Osiris and Isis before their birth ; as the Faishnavas also imagine, that Hara,
or Mahadeva, sprang mystically from his brother Heri, or Vishnu. In the
Hindu mythology Brahma is represented of a red, Vishnu of a black, or dark
azure, and Hara of a white, complexion; but in that of Egypt, we find Osiris
black, Horus white, and Typhon red. The indiscriminate application of the
title Iswara has occasioned great confusion in the accounts which the Greeks
have transmitted to us of Egyptian mythology ; for the priests of Egypt were very
reserved on subjects of religion, and the Grecian travellers had, in general, too
little curiosity to investigate such points with scrupulous exactness. Since
Osiris, however, was painted black, we may presume that he was Vishnu, who
on many occasions, according to the Puranas, took Egypt under his special pro
tection. Crishna was Vishnu himself, according to the most orthodox opi
nions. The title Sri Bhagavat, importing prosperity and dominion, is given
peculiarly to Crishna, or the black deity ; and the black Osiris had also the
titles of Sirius, Seirius, and Bacchus. It is related, indeed, that Osiris and
Bacchus imported from India the worship of two divine bulls; and in this cha
racter he was Mahadeva, whose followers were pretty numerous in Egypt'.
for Hermapion, in his explanation of the Hieroglyphics on the Heliopolitan
obelisk, calls Horus the Supreme Lord, and the author of Time. Now Iswara,
oxLord, and Cala, or Time, are among the distinguished titles of Mahadeva ;
and obelisks, or pillars, whatever be their shape, are among his emblems. In
 SIVA. 45
the Vrihad-haima, which appears to contain many curious legends concerning
Egypt, it is expressly said, that " Iswara, with his consort Parvatt, descended
from heaven, and chose for his abode the land of Misra, in Sancha dwip." We
must observe, that the Egyptians feared and abhorred Typhon, or Mahadeva,
in his character of the Destroyer ; and the Hindus also dread him in that character,
giving him the name of Bhairava, or Tremendous. The Egyptian fable of
his attempting to break the mundane egg is applied to Mahadeva, in the little
book Chandi, which is chiefly extracted from the Marcandeya Puran." (The
continuation of this extract, from Mr. Wilford's Dissertation on Egypt and
the Nile, from the ancient books of the Hindus, As. Res. Vol. III. p. 371. will be
given in a future page, when speaking of Narayana.)
Iswara is said, in the same learned dissertation, to have descended on earth
after a great deluge, from which but few escaped, to restore arts and science
to the ra^ce of man that had become ignorant and brutal, and even without a
regular language: he sent his consort and sister, Vageswari, or the goddess of
speech, to instruct them in arts and language. In this character he is called
Vagiswara, or Vagisa, which means the lord of speech, commonly pro
nounced Ba'geswar and Bagis : he is also called Siro-deva. To Devi, in the
character of Bhageswari, offerings are made of a lower mantle, with a red
fringe, or border, and an earthen pot, shaped like a coronet. To Bhagiswara
are presented a vase of spirits, and the blood of a hog poured before his image,
restoring the carcase to its owner. Mr. Wilford thinks the similar offerings
by the Egyptians to Bacchus Osiris identifies the characters.—lb. p. 396.
In the preceding extracts we may trace farther instances of the coalition of
mythological personages. Red is the colour given by the Hindus to Brahma ;
by the Egyptians, to Typhon, or Mahadeva: and both are named Iswara.
As changers of forms, by re-creation and dissolution, these two powers are
perpetually confounded with each other. Again, to restore speech, arts, and
science, to the race of man, is evidently the duty of Brahma's■ SacH, Saras-
wati, rather than of Devi, Sacti, and it is said sister also, of Siva. But it is
Devi who, in an Auatara named Bhagiswari, mixes her character with that of
Saraswati, goddess of speech, science, harmony, and arrangement.
Obelisks and pillars, of whatever shape, we have just seen, are symbols of
Mahadeva : as are more especially pyramids, and any thing conical. Maha
deva is Fire ; the conical or pyramidal shape is the natural form of fire : hence
applied to its representative, and symbolized, as noticed in other places, by a
triangle, apex upwards.
46 SIVA.

Under the article Linga, Yoni, &c. an humble attempt will be made to illu
mine the gloom in which these mysterious subjects are buried. Meanwhile I
shall offer an extract, connected with our present subject, from a paper in the
second volume of the Asiatic Researches, by Mr. Reuben Burrows.*
" The pyramids of Egypt, as well as those lately discovered in Iceland, (and
probably too the tower of Babel,) seem to have been intended for nothing more
than images of Mahadeva." Mr. Burrow farther thinks it probable, that
the Sakkara pyramids, described by Norden, and one at Dashour, drawn by Po-
cocke ; Cleopatra's Needle; and the Devil's Belts, at Boroughbridge; may have
had the same religious origin. He says, that " Stonehenge is evidently one of the
temples of Buddha. The religious ceremonies of the papists seem, in many
parts, a mere servile copy of those of the Gosseins and Fakirs. The different
tenets of popery and deism have a great similarity to the two doctrines of Brahma
and Buddha; and, as the Brahmans were the authors of the Ptolemaic system,
so the Buddhists appear to have been the inventors of the Pbilolaic, or Copernican,
as well as of the doctrine of attraction. Tbat the Druids of Britain were Brah
mans is beyond the least shadow of doubt, "f—Page 478.
Siva and Jove have been compared by Sir William Jones, and other my
cologists; but no where, I believe, is Jove seen combined with his spouse, or
any female, as Siva is, in pictures and sculptures, with Parvati, as will be de
scribed. Jove is, however, sometimes called mother as well as father: the
following verse might warrant such a combination, in the creative eye of a
painter. —

" Jupiter omnipotens, rerum, regumque, deumque,

Progenitor, genitrixque."

* I might have said the late Mr' Buerow ; for this ingenious and learned gentleman is, unhappily for
those who contemplate the development of Hindu science, no more.
f It is not my intention to offer any comments on these curious speculations of Mr. Burrow.—
Other writers have fancied great similarity between the practices of the Brahmans and the Druids of an
cient Europe ; so great, indeed, as almost to identify them as the same people. However extensive Dru-
idism may have been on the continent of Europe, it prevailed on a very confined scale in Britain; and it
would be difficult to prove its existence in any part except on the island of Anglesey, which may be called
the Elr'ianta of Britain. Not, however, that there is any positive proof of there having been any temples
of celebrity on that holy island, or, perhaps, any temple at all ; for Tacitus notices only the destruction of
the Druidical groves by Suetonius Paulinus, after his defeat of the British army in that neighbourhood.
Tacitus is the earliest, if not the only ancient, historian who notices the existence of Druidism in Britain.
See Edinburgh Review. July Ife04, p. 395.
 SIVA. 47

" Almighty Jove; father and mother, both

Of gods and men, and things."
Letters on Mythology, p. 140.

And, in some of their multifarious characters, most of the principal Hindu

deities might be identified with Jove or Jupiter, where, in the poetical gene
ration of the world, he is called Saturn's youngest child; that is, the latest
production of Time.
" The comparison between Siva and Jove runs parallel in many instances.
In the capacity of avenger and destroyer Jove overthrew the Titans and giants
whom Typhon, Briareus, &c. led against the God of Olympus, to whom an
eagle brought lightning and thunder-bolts during the warfare. In a similar con
test, between Siva and the Daityas, or children of Diti, who frequently
rebelled against heaven, Brahma is said to have presented the god of destruc
tion with fiery shafts. As the Olympian Jupiter fixed his court, and held his
councils, on a lofty and brilliant mountain, so the appropriated seat of Maha-
deva, whom the Sahas consider as the chief of the deities, is mount Cailasa,
every splinter of whose rocks is an inestimable gem. His terrestrial haunts are
on the snowy hills of Himalaya, or that branch of them to the east of the Brah
maputra, which has the name of Chandrasichara, or the mountains of the moon.
When, after these circumstances, we find Siva with three eyes, whence he is
named Trilochan ; and know from Pausanias, not only that Triopthahnos was
an epithet of Zeus, but that a statue of him had been found, so early as the
taking of Troy, with a third eye in his forehead, as we see him represented by
the Hindus ; we must conclude that the identity of the two gods falls little short
of being demonstrated.
'" In the character of destroyer also, we may look upon this Indian deity as
corresponding with the Stygian Jove or Pluto, especially since Cali, or Time
in the feminine gender, is a name of his consort, who will be found to be Pro
serpine.
" There is yet another attribute of Mahadeva, by which he is too visiblj
distinguished in the drawings and temples of Bengal. To destroy, according to
the Vedanlis of India, the Sufis of Persia, and many philosophers of our European
schools, is only to generate and reproduce in another form. Hence the god o'
destruction presides over generation : as a symbol of which, he rides on a white butt.
Can we doubt that the loves and feasts of Jupiter Genitor, (not forgetting
the white bull of Europa,) and his extraordinary title of Lapis, for which no
48 SIVA.

satisfactory reason is commonly given, have a connection with the Indian philo
sophy and mythology ?
" The Jupiter Maritius, or Neptune of the Romans, resembles Mahadeva
in his generative character; especially as the Hindu god is the husband of Bha-
vani, whose relation to the waters is evidently marked by her image being
restored to them at the conclusion of the great festival of Durgotsava* She is
known also to have attiibutes exactly similar to those of Venus Marina, whose
birth from the sea foam, and splendid rise from the conch in which she had been
cradled, have afforded so many charming subjects to ancient and modern
artists. And it is very remarkable, that the Rhemba of Indra's court, who
seems to correspond with the popular Venus, or goddess of beauty, was pro
duced, according to the Indian fabulists, from the froth of the churned ocean.
The identity of the Trisula and the Trident, the weapons of Siva and of Nep
tune, seems to establish this analogy. And the veneration paid all over India
to the large buccinum, especially when it can be found with the spiral line and
mouth turned from left to right, brings instantly to our minds the music of
Triton."—Dissertation on the Gods of Greece, Italy, and India. As. Res. Vol. I.
p. 250.
" To Siva is given three eyes, probably to denote his view of the three divi
sions of Time : the past, the present, and the future. A crescent on his fore
head pourtrays the measure of time by the phases of the fmoon: a serpent
forms a necklace, to denote the measure of time by years: a second necklace,
formed of human skulls, marks the lapse and revolution of ages, and the ex
tinction and succession of the generations of mankind. He holds a trident, to
show that the three great attributes are in him assembled and united : in another
hand is a kind of rattle, called damaru, shaped like an hour-glass, \ and I am in
clined to think it was really at first intended as such, since it agrees with the
character of the deity ; and a sand gheri is mentioned in the Sastra, as one of
the modes of measuring time. |]
* When we speak of Bhavani, the Sacti of Siva, we shall notice her under her different epithets of
Ca li, Duhga, &c. But I have always supposed Lacshmi to resemble most the Venus Marina of European
heathens : here, again, we find the principal goddesses, like their lords, blending their characters.
t Cali, the consort of Cala, (Pah vati and Siva,) lias no crescent. She is the Moon ; also a personi
fication of eternity ; and has no typical measure of Time.
% This description answers very well for the subject of plates 14. and 17. which will be particularly
noticed presently.
|| Whether or not we be disposed to allow that Siva originally held a sand-glass, the double-headed
hand-drum, called damaru, it must be admitted, is shaped exactly like one, and may in many pictures be
 SIVA. 49

" In the hieroglyphic of Maha Pralaya, or grand consummation of all things,

when Time itself shall be no more, he is represented as trodden under foot by
Maha Cal, or Eternity. — (See plate 10. and page 30.)
" Maha Cal, as represented in the caverns of Elephanta, had eight arms.
In one he holds a human figure ; in another a sword, or sacrificial a„xe ; in a
third he holds a basin of blood, and with a fourth he rings over it the sacrificial
bell. Two other arms are broken off; with the two remaining he is drawing
behind him a veil, which extinguishes the Sun, and involves the whole universe
in one undistinguished ruin. One of the titles of this tremendous deity is
Bhairava,* the terrific ; but his principal designation is Cal-)" Agni Rudra."
—Paterson. As. Res. Vol. VIII. p. 61. •
Having lately been in the Elephanta cavern, and when there made some me
moranda, I will in this place extract from them what relates to the subject of the
preceding passage, Maha Cala; of which a print was first, I believe, given by
Neibuhr. The compartment containing the group, of which Siva in this cha
racter makes the principal figure, is on the right of the entrance, facing a com
partment of like size, containing what, in another part of this work, I have
supposed to be a marriage ceremony. Between the two compartments, but
advanced into the body of the cave so as not to be interposed, is a room, twenty-
two feet square, with a door in each face, and on each side the doors a gigantic
male figure, in stature sixteen feet, highly ornamented : this room contains a
monstrous Linga. Premising this, from which, however, I make no inferences,
I proceed to extract from my notes an account of the compartment containing
the figure in question.
" It is of Siva Vtndex, fourteen feet high, but his lower extremities broken
off: his attention is, from his attitude, turned to his left : his aspect is terrific,
indicating the immediate execution of some avenging act : he had eight arms ;
the superior right and left stretched up, and either supporting a cloth or cur
tain, or pulling it over the terrible event he threatens ; the fingers grasp the
cloth ; the left upstretched arm finely executed ; the right broken at the elbow:
his next right hand is broken off at the wrist; the corresponding left holds a
bell, in good preservation, over a cup in the palm of the next, having a serpent

easily mistaken for it, (see plates 7. and 14.) as it probably was by the people in Europe, who took from
India the idea and attributes of personified Time. Giving him a sand-glass, whoever did it, was a very
happy thought.
* Siva's offspring are also called Bhairava.
t These three words are especially descriptive of Siva : they may be rendered Time, Ftre, Fate.
H
50 S I V A.
twining round near the elbow. A third right hand grasps a long straight
sword, uplifted, perfect : the two inferior hands, right and left, are broken off
above the elbow; they were in bolder relief, and the left appears to have sup
ported, or to have grasped, the leg of a kneeling figure; the trunk of which only
remains, its legs, arms, and head, being broken off: this kneeling figure may
have been between five and six feet in height ; its back is toward the threatener,
and leaning so in his direction as to drop its blood, if spilled, into the cup before
noticed. The head of the principal figure has a highly ornamented cap, remind
ing one of the mitre-shaped caps worn some years ago by our grenadiers : * a skull
and serpent are among its frontal ornaments. It has also a pendent necklace,
and a long chaplet, if I may so call it, composed of human heads, of which only
two or three are plainly discernible, flowing over the left shoulder to the right
thigh, where it is broken off; the Zennaar, or holy thread, and a broader belt,
run in nearly a like direction; on all the wrists are bracelets; and above the
elbows of three of the arms are bazubands. No figures remain in any preserva
tion to the right of the principal, or under him. On the left, near the supposed
victim, are two bearded faces expressive of pity : a compassionate female is
just above them, leaning forward over the victim ; she holds her scarf in her
hands, and is an elegant person: below the bearded men are two or three
females with pitying aspects : the same emotion, intermingled with terror, is
evident in every face of this compartment, whose features can be traced.
" Over the subjects just described f is a row of males and females of rather
diminutive size: in the middle of the row, nearly over the head of Siva, is a
thing like a mitre, with a crosier cut deep in it, and surmounted with a cross ;
but the limbs of the cross not exactly at right angles : two aged and emaciated
males are on the right (the spectator's right) of the mitre holding up their
hands, betokening pity and pain ; on the other side of the mitre are two similar
figures : in front of each pair is a prostrate distressed male child, their heads
near the mitre : beyond the last mentioned pair, on the spectator's left, are a
male and female in great anxiety and distress, holding scarfs in their hands.
" The subject, supposed to be like a mitre, crosier, and cross, appears also,

* See plate 81. where the caps worn by the Triad are in the style of that worn by its brethren of
FJephanta : the latter are in many instances highly ornamented, and so minute, as to show every pearl or
gem of the head-dress.
f And, from recollection, I think not so deeply indented into the rock as the ground-work of the com
partment, but (somewhat, however, sunk,) running along the top like the upper part of the frame of a
picture.
 SIVA. 51

in a compartment before described,* as containing characters in the back

ground : fancy may, perhaps, have had some share in making this resemblance ;
but it is really curious, and I think striking, although I believe, hitherto, not
remarked."
I shall here close my extract from the memoranda made or corrected in the
cave, observing, that I had promised myself the pleasure of accompanying it
by a picture of the subject described, drawn, at the time the memoranda were
written, by a much respected friend, with. whom I visited the temple, but it has
not reached me.
Before I proceed farther in my notice of this important and tremendous
deity, I will request the reader to turn back to the beginning of this article, and
examine the opposite beautiful figure of him, plate 14. taken from a bronze
statue, equally beautiful, deposited by me in the museum at the India house.
My Pandit informed me, that this image represents the destruction by Maha-
deva of the Daitya Tripurasura, so surnamed from his capital city Tripura:
his name was Tarika, and a long account of his ambition and overthrow is
given in the Sivpurana ; but it is there stated to have been accomplished, not by
Siva in person, but by his son, Carticeya, f fof whom farther notice will be
taken hereafter) ; and, for the production of this predicted champion, it was
necessary that Mahadeva should become incarnated, to espouse Parvatt; in
carnate also, in the person of the beauteous daughter of Himachala and Ma-
hina. As the story embraces many points connected with our work, I will give
first its outline briefly from the Sivpurana, and will afterwards recur descriptively
to plate 14. and its original.
This Tarika was excessively ambitious and oppressive, and forced Brahma,
by his penances and austerities, to promise him any boon he should demand.
Among his austerities he went through the following series, each of the eleven
specific mortifications enduring one hundred years.—
1. He stood on one foot, holding the other and both hands up toward
heaven, with his eyes fixed on the sun; 2. he stood on one great toe; 3. he
took as sustenance nothing but water; 4. he lived similarly on air; 5. he re
mained in the water ; 6. he was buried in the earth, but continued, as under the
last infliction, in incessant adoration; 7- the same in fire; 8. lie stood on bis

* The compartment, here alluded to, is in a distant part of the cave; but most of its numerous figures
are sadly defaced : a woman suckling a child is among the most perfect, but was not a principal figure.
f As spelled by Sir \V. Jones, Mr. Colebroke, Mr. Wilford, and other Sanscrit scholars. In my
memoranda I find the name spelled Kartickya and Kartebkya.
52 SIVA.

head with his feet upwards ; 9. he stood on one hand ; 10. he hung by his hands
on a tree; 11. he hung on a tree with his head downwards.*
Such merit was irresistible ; and Indra, and the whole host of demi gods,
alarmed, lest their sovereignty should be usurped by the potency of the pe
nance, resorted to Brahma for consolation; who, however, said, that, although
he could not resist such austerities, he would, after rewarding them by granting
the boon demanded, devise a method of rendering it ultimately inoffensive to
them.
The demand by Tarika was, that he should be unrivalled in strength, and
that no hand should slay him but that of a son of Mahadeva. He now became
so arrogant that Indra f was forced to yield to him the white eight-headed
horse, Oochisrava:-!" Cuvera-}" gave up his thousand sea-horses, also white
except the left ear, which was black : the Rishis f were compelled to resign the
all-yielding cow CAMDENuf—rivers and seas the riches of the deep. The Sun
in dread gave no heat ; and the Moon in terror remained always at full : the
winds blew as he dictated ; and, in short, he usurped the entire management of
the universe.
Nareda had prophesied the marriage whence should arise the destined de
liverer of the world ; but Mahadeva was cold, and could not be influenced with
the passion of love. Indra persuaded CAMAto lie in ambush, and contrived that
Parvati should be seen by Siva while engaged in the amiable and graceful act
of gathering flowers, wherewith to decorate his emblem, the Linga. Cama, ac
companied by his wife, Reti, (affection,) and his bosom friend, Vasanta,
(Spring,) took his aim, and launched an arrow at Mahadeva ; who, enraged at
the attempt, reduced poor Cama to ashes (some legends say to a mental essence)
by a beam of fire darted from his central eye. At length, however, by ardent
devotion and austerities, Parvati propitiated Siva, and the warmed deity con
sented to espouse his persevering devotee.
Passing over the detail of preparations, processions, &c. of the wedding, in
which all the gods, demi gods, &c. attended, we will proceed to notice, that, for
some time, there was no issue of the marriage; and the distressed and disap
pointed Devatas renewed their lamentations and complaints.
Siva redoubled his caresses ; and the Devatas having, at an auspicious
moment, deputed Agni, the god of fire, to represent their case, he arrived in

* Plate 31. contains some of these devotees, practising similar self-inflicted austerities,
t The mythological beings here named will be duly noticed in their places.
 SIVA. 53

the presence of Mahadeva just as he had risen from the arms of Parvati ;
and, assuming the form of a dove, Agni received from Mahadeva, in a manner
not easy or necessary to-describe minutely, the germ of Carticeya, but, un
able to retain it, let it fall into the Ganges. On the banks of which river arose
a boy, beautiful as the moon, and bright as the sun, who was called Agnibhdva,
(or son of Agni) ; otherwise Ganga-putra, (or son of Ganga) ; also Srimana,
and Skanda, and Carticeya, and Swamicaetickya; and by many other
names. It happened that six daughters of as many Rajahs, coming to bathe,
saw the boy, and each called him her son ; and, offering the breast, the child
assumed to himself six mouths, and received nurture from each : whence he
was called Cshanimatriya, or Sesbti-matriya; i. e. having six mothers.* But, in.
point of fact, he had no mother; for he proceeded, as just observed, from the
father alone, without the intervention of Parvati : and there seems no appa
rent reason for the pains taken to bring about a match for the procural of a
champion, who proceeded, after all, from the male party only. We may farther
observe, that this divine couple seems not to have had their offspring by any
ordinary process; for their reputed eldest son, Ganesa, was, by some legends
that will be noticed when that deity makes his appearance, exclusively Par-
vati's, without the interposition of Mahadeva, who afterwards adopted him.
But we will quit this tale, observing, that Carticeya, being the predicted
destroyer of Tripurasura, a terrible combat in due time ensued between them,
which, after continuing ten days, ended in the death of the oppressive Daitya;
and the Devatas and the world were restored to tranquillity and order.
We now return to the fine statue represented in plate 14. It is of bronze,
or a similar composition, twenty-four inches high, in a dancing attitude, al
though, from the action, and the vindictive dignity of its countenance, some
thing avenging is evidently in performance: the right foot rests on Tripu
rasura, who is prostrate on his belly, his face turned upwards, with a snake
grasped by both his hands. Siva's garment falling nearly to the pedestal, it is
continued to it by way of a farther support to the figure. It is four-armed,
the two right are joined at the elbow; the fore arms only being distinct, the
upper arm is therefore thicker, in correspondence with anatomical accuracy:
one right hand holds a double-headed hand-drum (damaru), shaped like an hour
glass : the other is empty, the fingers pointing upwards, in the position called

* It will appear in its place, that other legends give the Pleiades, the banished wives of the Rishis, the
seven bright stars in Ursa major, to Carticeya as wet-nurses.
54 SIVA.
I

Mahi-hasta, as promising protection : round the fore arm of the empty hand
a naug, or snake, five-headed, is twined. The left arms! are separate from the
insertion at the shoulder : one, slanting across the body, bends inward from the
wrist; the empty palm is towards the body, fingers pointing downwards to the
right, in the position called Narada-hasta, or inviting solicitation. The other
left hand is elevated as high as the shoulder, holding in the palm a flame tri-
forked. Under the arm-pit is a round bag, the size of a pistol-ball, retained by
a string over the shoulder. My Brahman called this Juli; and said that Gusa'tns
commonly carry under the arm a bag of that sort, containing Bibut, the fine
ashes of cow-dung, for rubbing on the neck and arms, or marking the forehead
withal ;* the ashes being symbolical of Siva, or destructive Fire.
The figure has the short breeches called Chulna, reaching nearly to the knee,
and a Caciha, or Cammer-banda, round his loins, one«end hanging between his
thighs, and another falling gracefully down near the pedestal, hiding a prop to
the figure. On the four wrists are bracelets of small chain, and above the
elbows bracelets, called bazuband. He has the Jahmwi, or sacred thread, called,
in the secret ceremonies of the Brahmans, Yadnupavita, a term of occult allusion
that my Brahman did not seem willing to make me comprehend ; also necklaces,
a.nd encircling ornamental chains or strings, as the artist's fancy dictated.
The countenance is rather placid, considering the action of the subject as a
composition : one may fancy in it too, a mixture of ferocity and dignity, ex
hibiting, however, neither the sentiment of revenge, nor any of the levity
annexed to a dancing attitude, which the position seems to indicate. A third
eye is in the forehead, as is common in pictures and images of Mahadeva : his
ears are loaded with pendent rings ; in his right ear a snake forms the ornament,
hence called Nag-kundala : in the lobe of the other a large discus, or wheel, is
inserted, after the fashion of some Malabar tribes, and as Buddha is sometimes
seen : his forehead is bound by his hair, but it is not well expressed in the en
graving ; and it is gathered above his head in the style called Jetta, having the
goddess Ganoa in front, with two snakes twined round her neck, and his hair
towering overhead like a feather, or five-leaved fan. Over his right ear is a
crescent, representing the god Chandra (Lunus) ; and over his left ear a fe
male figure with joined palms, as if in the act of prayer, probably Chandri,

* Mr. Wilkins, when examining this statue, noticed this bag as containing poison; and in Mr. Wil-
ford's translation from the Brahmanda Purana, the inhabitants of a certain region are said " always to
carry, like Mahadeva, poison about them."—As. Res. Vol. VIII. p. 369. I do not find a similar bag in
any other of my numerous pictures or images of this deity.
 SIVA. 55

(Luna, of whom more hereafter,) her leaning posture of adoration, and the
pointed bent termination of her robe, giving her also a crescent-like form.
Looking at the figure behind, we see the hair falling down the back in five
ringlets of unequal length, surmounted by the five-leaved fan, the crescent, and
the crescent-formed female ; the Jahnuvi, or Ze?inaar, crossing tbe left shoulder
and right hip; the Damaru and Trisula, or tri-forked flame, in the back hands;
the little bag under the arm ; and the prostrate Daitya.
The pedestal of this statue does not correspond with its bulk and height; it
seems indeed unfinished, as well as the Daitya, as if it were intended to be
inserted in some firmer base. The figure being solid is very heavy.
The image just described was brought from Malabar, found, I understand, in
the neighbourhood of Cbawghdt, and, together with the subject of plate 27.
were given to me by the Hon. Mr. Duncan, Governor of Bombay, who kindly
thus enriched my collection at the heavy expense of his own. The two statues
(that just noticed, represented in plati 27. will be described in its place,) are
deposited, in Mr.DuNCAN's name, in the Company's museum at the India
House.
I must not forget to notice, that the figure has its left leg broken off at the
knee, which the artist, who took its portrait for me, has very ably restored :
this is the only addition to, or deviation from, the original, which is altogether
as graceful and elegant as the plate (14.) represents it.
As with the Hindus a variety of natural objects are personified, so every thing
lovely or admirable, or at all striking, is consecrated to, or symbolical of, one or
other of their deities; and legends are not wanting to account for such appli
cation.
The Asoca is a shrub consecrated to Mahadeva : men and women of all
classes ought to bathe, on a particular day, in some holy stream, especially the
Brahmaputra, and drink water with buds of the Asoca floating in it : this shrub
is planted near the temples of Siva, and grows abundantly on Ceylon. Sita is
said to have been confined in a grove of it while in captivity by Ravana : other
relators say she was confined in a place, or house, called Asocwan. The Asoca is
a plant of the 1st order of the 8th class, of leguminous fructification, and bears
flowers of exquisite beauty. Van Rheede (Hort. Malab. Vol. V. tab. 59,) calls
it Asjogam. —See As. Res. Vol. III. p. p. 254. 277.
The Bilva, otherwise called Malura, is also sacred to Mahadeva : he alone
wears a chaplet of its flowers, and they are offered in sacrifice to no other deity ;
and if a pious Hindu should see any of its flowers fallen on the ground, he would
56 SIVA.

remove them reverently to a temple of Mahadeva. The Hindu poets call it

Sriphul, the flower of Sri, because it sprung, they say, from the milk of Sri, the
goddess of abundance; who bestowed it on mankind at the request of Iswara.
The fruit is warm, cathartic, of delicious taste, and exquisite fragrance, and of
valuable aperient and detersive qualities : the mucus of its seed is used as a ce
ment.—See As. Res. Vol. II. p. 350.
I am not certain, but think the fruit above noticed is that called by the Eng
lish custard-apple, and by the natives on the westward side of India, Ramphul.
It grows to the size of our largest pear, but is not so pointed, and the stalk is
inserted at its base; in shape it forms a cone, and is, I imagine, hence sacred to
Siva, as, placed on its base, it resembles a pyramid. Its coat is exceedingly
rough, being divided into lozenges by lines deeply indented, drawn spirally right
and left, and intersecting each other, from the insertion of the stalk to the tip.
This species is called Ramphul, or the fruit of Rama.* Another species is named
Sitaphul, after Sita, spouse of Rama (incarnations of Vishnu and Lacshmi) :
this fruit is clelectably smooth and soft outside, and in shape not so conical as
the other. It is fancied to resemble the mamma of the human female ; and le
gends are popularly related of the origin and application of these appellations,
which I shall not explain or detail : it is not always that the popular legends of
Hindu fabulists will bear expounding to an European reader.
Siva, like Vishnu, is myrionomous, and one of his titles is the god with a
thousand names ; they are strung together in a sort of litany, as has been noticed
iu the preceding article. Siva's thousand names are given at length in the
Padma Purana, and the sixty-ninth chapter of the Siva Purana is allotted to their
enumeration.
He is, I know not why, called Ranga, and Sri Ranga: hence, as I had oc
casion to notice in a former work, f the city of Sri Ranga is of course called
Sri-ranga-patana, altered by Europeans to Seringapatam, or Seringapatnam. This city
is the capital of Mahishasur, the name of a demoniac giant, slain by the consort
of Siva ; sometimes shortened into Mahesur, which differs but little from our pro
nunciation of Mysore. The contest between Vice, personified under the name of
Mahishasur, and Active Virtue, under that of Durga, will, from the popu
larity of the subject, claim our particular attention when we discuss the cha
racter of Durga or Bhavani. Plates 33. 34. 3.5. represent the combat.

* This is the fruit I alluded to when (in p. 25.) describing/^. 4. of plate 6.

t Narkativs. 1794. Quarto.—Johnson.
 SIVA. 67

SiyA is also called Sri Virupacsha, or the three-eyed god. This name of
Sri Virupacsha is, however, differently translated hy different Sanskrit scho
lars. The earliest renders it as above : another, " with a disagreeable counte
nance :" a third, " the auspicious deity with uneven eyes :" and as the title is
also given to an inferior deity, who is not fabled to have three eyes, (Nirut)
I am disposed to think the latter interpretations are to be preferred.
A poet, in his extravagant praises of a king, gives the following hyperbolical
reason for Mahadeva's third eye, and for the attributes that distinguish other
deities. »
" The gods had apprehensions in the beginning of time that the glory of so
great a monarch would rapidly diffuse one vast blaze over the universe, and leave
them without marks of distinction: thence it was, that Purari assumed a third
eye in his forehead, Pedmacsha four arms, Atmabhu four faces; that Cali
holds in her hands a cimeter, Rama a lotos, and Vani a lyre."
In this adulation the poet seemed desirous also to show his learning, as
among Hindus a knowledge of the ridiculous legends of their gods is called ;
for it is not common to hear Mahadeva denominated Purari. I recollect
but one instance of it, and I cannot immediately call to mind when or where,
in which Cama, the god of love, is called foe tf Purari,* in allusion to his
attempt of exciting an amorous passion in the bosom of the angry deity, as will
be noticed again in its place. Nor did I ever elsewhere see Vishnu called Ped
macsha, which alludes to his possession of Pedma, a name of Lakshmi, in her
character of the goddess of beauty, corresponding with our popular Venus.
Atmabhu, a name derived from soul, or spirit, is as seldom applied to Brahma ;
nor, excepting that the great powers so eternally coalesce, do we at once see
the justice of the application. His consort, Saraswati, is often called Vani,
and a lyre, or Vina, is one of her usual attributes. —See plates 24. 45.
The second of Vishnu's ten grand Avataras, or incarnations, was in the form
of a tortoise, and hence called the Curmavatara ; the principal incident in which,
as represented in plate 49« was churning the ocean with the mountain Mandara,
the huge serpent Sesha serving as a rope to whirl the mountain round withal,
and Vishnu, in the shape of a tortoise, sustained the vast load. The result was
fourteen precious articles, called gems, or Chaodaratny, (more classically spelled
Cbaturdesaratna,) and one of the fourteen was poison, which is the only one that

* I have, since the above was written, found him called Puhari. In the 9th stanza, of the inscription
quoted in p. 39, mention is made of " Iyanta, son to th« foe of Vritta, (or Indba) ;" and of " Shah-
mucha, (or Carticeta,) son to Purari, or Mahadbva."
58 SIVA.

we at present have occasion to introduce. Among the Avataras this of Curma

will be duly noticed.

" To soften human ills dread Siva drank

The poisonous flood that stain'd his azure neck."

It might perhaps have been more in character, if the preserving power had
averted from mankind the calamities incident to the production of this " poi
sonous flood ;" but the legend, which is very popular, gives the action to Maha-
deva : whence the epithet Nilakantba, or blue-throated, is a name of Siva. With
Sdivas it is now not an uncommon name, usually pronounced, as is that of the
deity, JSilkant, or Neelkont. We may hence perceive, that the destroying power
is occasionally employed in acts of preservation, as we sometimes see Vishnu
in his Avataras assuming the form and character of the avenging deity. At the
close of the last article (Vishnu) a poetical reason is given for the azure throat
of Siva, in the gallant effusion of Crishna, addressed to his delightful Radha.
Viswaswara, an epithet derived I apprehend from Vtswa, all, and Iswara,
Lord, is the name by which Siva is invoked at a beautiful and famous temple
of that name in Cashi, or Benares ; and it is said in the Puranas, that " the Vedas
and Sastras all testify that Viswaswara is the first of Devas, Cashi the first of
cities, Ganga the first of rivers, and charity the first of virtues."
Many other names of Mahadeva will occur in the course of the work, and
I shall not trouble the reader with a dry catalogue of them.
Mahadeva's vehicle, or Nandi, is a white bull, on which he is frequently
seen riding.— (plates 19- 21.) In his temples it is represented, sometimes of
vast dimensions, couchant, as in plates 83. 84. It is very commonly met with
in brass, &c. with and without the other symbols of Siva.
In Figures 1. and 2. of plate 24. and in others of this work, the bull will
mark their references to Mahadeva. It is understood to be a personification
of divine justice, which moves or conveys the avenging power of the Deity to
the deserved punishment of mortals.
Institutes of Menu, c. 8. v. 16".— " The divine form of Justice is represented
as Vrisha, or a bull ; and the gods consider him who violates justice as a Frishala,
or one who slays a bull."
Nandi is the epithet always given to the vehicle of Siva; and it may, I think,
but am not quite sure, be applied also to the vehicles of other deities. In my
memoranda I sometimes find it used in speaking of Garuda, the vehicle of
 SIVA. 59

Vishnu, and of the goose or swan, Hanasa, the Nandi of Brahma ; but I believe
the term Vahan would be more correct.
I have noticed in another place, that Brahma is not seen mounted on his
Vahan as other deities are on theirs ; nor is it commonly given, in pictures or
sculpture, to him, or to Saraswati, as a distinguishing attribute. Except in
the Elephanta cave, I do not recollect ever to have seen Brahma, or his Sacti,
attended by the swan; and there it is, in several compartments, seen very well
embossed on the calyx of the lotos, on which Brahma is sitting : three or four
of these animals are there pourtrayed as if swimming after one another. Fig. 4.
of plate 24. is taken from a little picture that I purchased at Pootia : it is a very
indifferently coloured representation of Saraswati, with her Vina, or lyre. She
is four-handed : one holds her Vina, composed of two gourds ; another a roll of
paper, perhaps a Veda ; a third the lotos ; and the fourth a cup. Her Vahan, or
vehicle, is milk white, with long red legs and comb ; her Langi, or petticoat, is
red i the chehar jammah (saddle-cloth, if it may be so called,) is green ; her co
ronet, the gourds, and cup, yellow ; the lotos red. But why I particularly
notice this subject is, that, instead of a swan or goose, which bird is now gene
rally understood to be meant by the Sanscrit name Hanasa, she is riding a bird
which resembles that commonly called in India BhagaJa, I suppose from flying
with its head apparently under its wing ; which part in a bird, as well as under
the arm in the man, is called Bbagal. The Bhagala, sometimes called by the
English, Batty bird, from frequenting wet rice fields, is in appearance and habits
like our heron, and being of a semi-aquatic nature is not an inapt type of
Brahma ; who, although he represents earth or matter, partakes also, in some
little degree, of the aqueous element, in as far as he, by a commonly received
legend, sprang out of the sea from the navel of Vishnu, and floated on the
aquatic lotos. — (See plates 7. and 8.)
The classical mode of spelling the Vahan of Brahma, in Sanscrit, is Hanasa:
it is commonly pronounced Hansa, or Hans, or rather with a strong nasal, Hahns;
sometimes Hahnsy ; and this latter word is precisely the name that in Suffolk,
and perhaps in other parts of England, is commonly given to the heron, that
Saraswati rides on.
I will in this place mention what other animals are appropriated as vehicles
to Hindu mythological personages. The swan, eagle, and bull, have been
noticed as appertaining respectively to Brahma, Vishnu, and Siva, and seve
rally denominated Hanasa, Garuda, and Nandi. Ganesa, eldest son of Maha-
deva and Parvati, the elephant-headed god of prudence and policy, rides a
60 SIVA.

rat, supposed to be a very sagacious animal.—(plate 44. and frontispiece.)

Carticka, their second son, the generalissimo of the celestial armies, is seen
mounted on a peacock. Indra, the powerful' regent of the firmament, the
Jupiter Pluvius of the Hindus, rides the elephant Iravati, symbolical of
might. — (plate 79 ) Varuna, genius of the waters, bestrides a fish ; as doth
also Ganga, the prime goddess of rivers.— (plate 75.) Cama, the god of
love, is carried by a lory, or parrot; Agni, god of fire, by an ardent ram.—
(plate 80.)
The Sacti or energy of these deities have the Nandi of their respective lords :
Bhavani is, however, oftener seen on a lion or tiger than on the bull, the
Nandi of her spouse. Avataras of deities ride a bull, horse, &c. as will be
noticed when our several plates, representing them, be described.
We have noticed Ganesa and Kartika, or Carticka, as the first and
second sons of Mahadeva and Parvati. Plate 1Q. represents the father and
mother, and two sons, mounted on the family Nandi. Mahadeva has an ante
lope in one hand, an attribute borne by him in common with Chandra, or the
Moon: he sometimes is seen, as in pLate 5. with the antelope Mrigu in his
hand, and the Moon on his head. In another hand (of plate 19.) he holds
the conch, or buccinum, the usual attribute of Vishnu, but borne frequently
also by Mahadeva. Ganga is seen in his hair, (which, however, should not
have been black—the engraver by mistake made it so,) and the river issuing
from her mouth, as she also is in the upper compartment of the plate.
The upper half of the plate represents Mahadeva in his character of Pan
cha-muki, ox five-faced. Brahma formerly had five faces, as is elsewhere
noticed ; and the Saivas gift their deity with all the distinctions of the other
powers: here we see him faced like ancient Brahma, and below armed as
Vishnu. Before him is his wife suckling, as she is likewise below, their infant
Ganesa.* A musician, perhaps Nareda, is playing on the Vina before Ma
hadeva, and behind him is an attendant fanning him with the Cbawrie.
Of the sons of Mahadeva and Parvati, Ganesa and Carticeya are by
far the most renowned. Their names, and some particulars relating to them,
have already been introduced, and they will hereafter be more particularly
* The critical reader must not notice the little anachronism the painter has fallen into by making Ga
nesa a sucking infant, while his younger brother, Carticka, is pretty well grown. I will here remark
in passing, that elephants do not suck their mothers by their trunks, but by the mouth like other quad
rupeds, and as Ganesa is here seen. Until I saw one sucking I had, without consideration perhaps, sup
posed they sucked with their trunks.' The milk of an elephant, which I have tasted, is thick and coarse,
fcut not so much so, in comparison with cow's milk, as one might imagine.
 SIVA. 61

made known to the reader; and some notice will be taken of Bhairava and
Visa Bhadra, two other reputed sons of Mahadeva ; of whom a representa
tion is given in plates 24. 25. and 47-
We will now recur to plate 19. and conclude what -remains to be said
thereon, and then describe the rest of the plates allotted more peculiarly to the
illustration of this principal subject of our work.
Plate 19. is taken from two coloured drawings in my possession.* The
upper part exhibits Mahadeva Panchamuki, (Jive-faced,) ten-banded, seated in
an expanded red lotos on a tiger's skin. When his hair is done up in the
style of this picture he is called Dhurjati, which word signifies, he who weareth
his hair bound about his head in the form of a tiara^; in which style it is also worn
by those penitents called Yogi, or Saniyasi, and other adherents of Stva ; one of
whom is represented in the plate, and has in the original a red mark down his
forehead. Mahadeva is white in both figures, with dusky yellowish hair ;
and it may be remarked, that in one he has white or grey beards and musta-
chios, and in the other his chin and lip are smooth. In the lower picture the
stream from Ganga's mouth is blue, mixing with the blue water below, on
which the Nandi seems to be walking, I know not if by accident on the part of
the painter or design : the fish and aquatic birds farther seem to denote "the
connexion between this party and water. Parvati, Ganesa, Carticeya, the
musician, and attendant, are of the same copper colour. Siva's clothing in
both figures is blue : Parvati's sari (the robe that in the most elegant folds
forms petticoat, cloak, and veil,) is red ; her chuli (short light shift with sleeves
halfway to the elbow) is in one green, the other blue. Carticeya's and the
musician's clothing is yellow : Ganesa is naked.
Plate 15. is taken from a fine statue, one of the series before mentioned,
cast under the directions of Mr. Wilkins and Vandits at Benares. It is ten
inches high, five-faced, four-handed ; one hand with the antelope, another with
the trisula, and two others in the position before described. The skin wrapped
round his loins reminds us of that of the Nemean lion, worn by Hercules: the
earrings of snakes, frontal crescent and eye, and the sacred string, are all the
particulars that, in this plate, I shall direct the reader's attention to.
Figures 1. and 2. of plate \6. are back and front views of a neatly cast
image in bronze, of the same size, of Mahadeva Panehamuki, called in my de-

* Where it is not otherwise mentioned, the reader will please to understand the subject adverted to as
belonging to the author,
t Hitofadtsa.—Page 293.
62 SIVA.

scriptive memoranda of this subject Panchamuki Parameswara, which

means the five-faced eternal Lord. He has ten hands, eight holding nearly the
same thing, which may be the Chank or Chakra, or both : one hand is held up
empty, and the other has something in it, but I know not what Above the
five Muguts is a conical termination, not well represented in the plate, with a
round base, offering the same appearance in whichever direction it be viewed.
The sacred thread is not distinguishable in the profusion of frontal ornaments
(xnfig. 2.) but is seen flowing down the bare back offig. 1.
The principal subject of this plate, fig. 3. is from an uncommonly well cast
image in bronze, representing Mahadeva with Parvati on his knee, in the
same style that we have before described Lakshmi Narayan. This is called
Mahadeva Parvati, and she, like Lakshmi, is not of proportionate size to her
divine partner. The pendent heads on his collar, (Ru mala or Mund mala,) the
style in M'hich the hair is neatly braided and bound up, with Ganga peeping
out of it, distinguishes this subject from those similar of the other deity and his
beneficent spouse. One of Siva's left hands holds Parvati to his side, and
one of her's embraces his loins, the other is empty. His superior right hand
has a sort of battle-axe, called Parasha, the other is empty : a left hand held
something, which is broken off where he grasped it ; what is left may be fan
cied the stem of a lotos.
This subject was given to me by a much valued friend, a Poona Brahman ; and
it may be worthy of remark, that, of the several similar presents made to me by
my friends of the tribe of Brahman, not one subject is perfect—in some parti
cular, sometimes trifling, there is a defect, or fracture. The figure lifts off
from the pedestal, and just above its insertion there is on each side a loop, or
eyelet, as if to receive a string to fasten the image on to something. When it
was given to me it had indeed no pedestal ; at my request my friend the Brah
man had the deficiency supplied, getting one cast for it in Bombay. The subject
is nearly ten inches high, and well proportioned, as may be inferred from the
plate, which is not at all neater, or more elegant than the original.
The painting or drawing from which plate 17. is engraved is, I think, the
most beautiful and highest finished thing I ever saw. I purchased it at Poona
for forty rupees (five pounds), but for some time the seller demanded a hundred
(twelve guineas) for it. Although no larger than the plate the quantity of
work must necessarily have occupied a very considerable time, and its excel
lence indicates the exertion of consummate skill. I was desirous of having the
picture exactly copied, in every respect of colouring, &c. like the original, but
 SIVA. 63

I was assured that it eould not be done in England ; and that even an approxi
mation to its style of finishing, which could be attained only by very superior
hands, would require a long period of time, and of course be attended with a
heavy expense.
I will attempt to give the reader some idea of its beauties and finishing, but
to be fully understood it must be seen.
Mahadeva is of delicate blue colour, as if rubbed over with fine wood
ashes, with faint lines of yellow on his arms, breast, and forehead : his hair is of
a brownish yellow, bound very neatly round his head, decorated with braids
intertwined of black and gold. Seshnaga with many mouths convolves se
veral times round the crown of his head, his scaly back tinted azure, and his
belly white : his scales and folds are so minute as not to be discerned without
magnifying glasses. The crescent in Siva's forebear! is of silver leaf. The
snakes in his ears and round his wrists are of gold, tinged with crimson : his
rosary, a close and a pendent necklace, Parvati's wrist and other ornaments,
the glories round both their heads, are also of liquid shining gold.* The snake
round his neck has a dark brown back, spotted black, and a white belly ; its
folds and scales surprisingly minute and delicate ; those forming bazubands above
his elbows have gold bellies and crimson backs, finished in a similar style. The
ornament just above the snake on the right arm is composed of a large central
emerald and two small rubies; and they are exactly represented either by thin
lamina of those gems, or by coloured glass, or some highly polished substance.
Parvati's bazubands are the same : her pendent crossed chaplet is of large pearls
embossed, and square emeralds ; and her neck, arms, wrists, ancles, ears, and
forehead, are similarly decorated : the ring on his finger is a ruby ; her's are
rubies and emeralds : through her veil of flowered gold net, thrown back off
her forehead, her fine black hair is skilfully shown : her Langi is of rich flowered
gold brocade: her Chuli is yellow, delicately embroidered at the termination of
its sleeves on her well turned arms. The divine pair sit on a tiger's skin, spread
on a crimson velvet carpet ; and the large pillow against which they lean is of
the same; and both are embroidered in gold with flowers and birds most deli
cately : the ends of the pillow are of yellow velvet with a border of green, ter
minated with gold tassels. The Prabha, or glory, encircling their heads are of
shining gold, and a golden blaze of light is darting through dark clouds above:
* Artists in India have a practice of killing, by certain menstiua, silver and gold, making it permanently
liquid, and as easy of application nearly by a hair pencil as our water-colours. If this art be known in
Europe I never saw any successful instances of its application.
64 SIVA.

the remainder of the back-ground is black. The falling collar of skulls, and
the cow, through whose mouth the Ganga flows from Siva's hair, are white.
But I am making my description tiresome, as the reader has not, as I have,
the beauties of the original before him; and the plate, elegant as it is, can con
vey but a very inadequate idea of them. I shall, therefore, farther notice only
the golden hand and spouted vessel ; the circle near it, which in the picture is
blue, of the same tint as Siva's skin, and what it is meant for I know not.
The jet black elephant's skin over his loins and thighs is not often seen with
this deity ; but I have met with another picture or two where he is girded simi
larly : the trunk winds round his left leg, bent under him. Red and blue
lotoses float on the Ganga, and the flowers behind the deities are delicately
tinted.
We must not, however, omit to notice the golden goblet in the left hand of
Parvati, with which she supplies her spouse with draughts of Amrita, or Am
brosia, the beverage of immortals. In the original Mahadeva looks on Pak-
vati in a more impassioned manner than in the plate; his eyes are more shut
and languishing ; and he leans towards her, and looks as if already more than
half intoxicated either with Amrita or with love : her hands and feet are dyed
red, in imitation of the custom of maidens when betrothed; hence poets fancy
the hand to blush in modest contemplation of the promised favour in bestowing
it, and they call it the crimson of consent. Parvati's heavenly hand reveals this
bashful tint; for " the reluctant sweet delay," sung by the eloquent and plain
tive Jones,* is on her part but of transient duration. But we must proceed to
other and less attractive topics ; nor attempt to paint or sing in " what tremen
dous strains immortals woo."
Plate 18. is from a large coloured picture representing the same divine
pair, attended by others of the immortal host. Mahadeva is represented in
his terrestrial paradise, Kailasa, situated on the summit of one of the numerous
peaks of the wonderful and mystical mountain Meru, which may be called the
Olympia of the Hindus. The picture is well done, in a style not usually met with.
I imagine it to have been painted in a very northern country ; Tibet or Kashmir
perhaps : the two female attendants hehind Mahadeva are of brown com
plexion, and not in features like the delineations of southern artists. All the
other persons in this picture have the same copper colour except Vishnu, who
is straddling on the shoulders of the green-winged Garuda in a bright blue

* Page 38.
 SIVA. 65

skin, with a yellow ptamber, holding the Chank, Chakra, and Gadha ; for one of
which, however, the Chank, which is conspicuous enough, my artists have un
accountably substituted a lotos : they have also transformed the tree Asoca,
which in the original overspreads, and distils milky streams on, Mahadeva,
into a plantain tree, of whose long broad leaves our engraving exhibits a very
good representation.
Mahadeva has a blue throat, hence named Nilakantha, and, in the posi
tion before described, leans on his Saniyasi's crooked staff, with half-closed eyes,
musing and listening to the divine minstrelsy of the six Gandbarvas, playing and
singing before him. They are also called Apsarasa, and Devangana. The names
of three of these celestial choristers I find marked on the margin of the picture ;
via. Rhemba, URVAsr, and Tilutamma : the first and last of whom, and per
haps the other also, are celebrated for their beauty in the amatory effusions of
the Hindu poets ; the first is, indeed, a name of their popular Venus. The band
is composed of a tambarine (tammaj; cymbals, or castanets, (tal,) not visible,
being behind the person of the tamma player ; a vina, or lute ; and a saranga,
played with a bow like a violin. The other two females hold a fan of feathers,
(pankha,) and a chawrie of peacock's feathers, similar to that borne by one of
the female attendants before noticed, behind Mahadeva.
The saranga that the damsel is tuning is an instrument of great compass and
sweetness in skilful hands ; it has sometimes more than one metallic string : the ,
vina is also a sweet soft instrument, sometimes composed of a gourd, sometime*'
of two, one at each end. I have listened with great pleasure to one at Pootia
belonging to the band of a friend, a celebrated and respectable lady, of very
extraordinary dimensions and powers : this gourd was of unrivalled magnitude,
save one in the orchestra of his Highness Asuf ud Dowla, Navab Vazir of Oude,
and was valued at ten thousand rupees, (1250/.).
With a due degree of shame and self-abasement I confess it, but I have been
more affected with delicious sensations, resulting from the simple melody of a
Vina, or a Saranga, delicately accompanied, than I can bring myself to feel from
the elaborate concord of sweet sounds elicited from an Italian orchestra, with its
complicated fashionable vocal accompaniments. With Indian music the auditor
is never in the smallest degree surprised; it has nothing brilliant or wonder
ful ; he knows not why, but he feels enraptured ; his heart is filled, and his
eyes are suffused. Now, with the astonishing intricacies of Italian or fashion
able music, one (I speak of an unsophisticated Goth) is apt to be all wonder
K
€6 • SIVA.

and amazement, to the exclusion of other and better, and more delectable
emotions.
I have had opportunities of listening also to the music of Malaya and China.
Most of their wind instruments, like those of hither India and Persia, are indeed
barbarous; but in favour of those of the Malays and Chinese there are some ex
ceptions—one or two of their wind instruments are very soft and harmonious.
Malay music is, indeed, proverbially sweet; so is the language. How happens
it, that the promontory of Malaya in the Indian ocean, like that of Italy in the
Mediterranean, is distinguished by its fine climate, soft language, sweet music,
and treacherous inhabitants?
But, begging the reader's pardon for this digression, we will finish our notice
of plate 18. Vishnu has been noticed bestriding the shoulders of his Vaban,
Garuda: Brahma, four-handed, holding a book, is near him; both in yellow
dresses. Behind Siva are his sons, Ganesa and Carticeya, the former duti
fully whisking a Cbamara over his parent ; the latter, six-headed, with joined
palms, reverently attending him : both sons in a yellow dress, with broad scarfs
(Dupaty) thrown over their shoulders ; one red, the other green. Two bearded
Brahmans are seen behind Ganesa ; one bearing, perhaps by way of penance, a
jagged staff, on which a heavy chain is sometimes suspended, and seen in the
hands of pious pilgrims of the present day ; or it may be the finger-board of a
lyre in the hands of Nareda. Mahadeva's hair, frontal marks, snake-orna
ments, Trisula, &c. are as before described ; and Ganga, falling from his hair,
issues through the cow's mouth (Gaomuki), expanding to a river, in which
stands Nandikeswara ready caparisoned with housings of crimson and yellow,
and golden bells and cords round his neck.
Parvati, as well as her Lord, have green glories encircling their heads,
radiated with gold ; and Surya (the Sun) is seen just rising with his gorgeous
face over the eastern summit of Meru to add fresh splendour to this congress of
divinities. Parvati seems seated on an elephant's skin, and is presenting to
her thoughtful spouse a golden goblet of ambrosia (Amrita). She is very
handsome, and elegantly attired ; her long black tresses flow luxuriantly down
her back, and are seen through the fine texture of her drapery. Some strag
gling lovely curls play, in the original, over her shoulders, that would not have
been overlooked by the keen and ardent eye of a tropical poet, though they
have escaped the cold hand of our hyperborean artists.
The upper part of plate 20. is the same subject described in 17. and 18.
 SIVA. 67

with some differences and varieties. It is engraved from a pretty coloured pic
ture that came into my hands at Poona. Mahadeva is blue, or ashen coloured,
and in the original is leaning his head on his right shoulder, with half-closed
eyes, languishing on his lovely partner, who returns his amorous looks in a
posture of attentive adoration : this is not so well represented in the plate.
Mahadeva has his usual attributes, Ganga, Naug, &c. but his hair is dusky
brown, not black, as in the plate : his Trisula stands on the palisading near
him, with something hanging on it; that in the original is not merely che
quered, but has writing or figures, perhaps like that with Brahma in plate 4.
a sort of magic square, or abracadabra. The crooked stick lying before him
sometimes serves to rest his arm on, as seen with animals carved on it in
plate 18.
Ganesa, their eldest son, fans his father with a white Chamara in a gold
handle : he holds also a lustral vessel, and an instrument like the end of a boat-
hook used by elephant-drivers for guiding and urging the animal ; it is called
Ankasw. a third hand holds a gilt basin full of batasa, little cakes of refined
sugar, with which he is in pictures often seen feeding himself- -elephants are
particularly fond of sugar-cane, and all saccharine compounds. Ganesa is very
fat'and clumsy; his ears, head, and trunk, of a blood-red colour; his other
parts fair, like his mother: his Pitamber, as well as Siva's, yellow; by the way,
unless that part of dress be yellow, it is not, I believe, properly so called. The
rat, Ganesa's Vahan or vehicle, (as seen in the Frontispiece,) is near him, of
very small dimensions, with red housings girt and bound on by white bands.
Siva's Nandi, the white bull, is behind Ganesa, with green, red, and gold, trap
pings and ornaments; and Bhavani's (i. e. Parvati's) Vahan, the tiger, called
Veaghra, stands behind her: and in the next plate (21.) they are severally
mounted.
In the picture are three or four well tinted plantain and mango trees, not
preserved in the etching; one overspreads Mahadeva, and purplish streams
are distilling from its leaves. The glory round the heads of Mahadeva and
Parvati are dark green ; that of Ganesa black, like the back-ground, and ter
minated, as are the others, with a golden periphery.
The lower part of plate 20. will be hereafter described ; it has been noticed
in a former page. .
Plate 21. is taken from two coloured pictures, the lower representing
Mahadeva and Parvati on their respective Vahans or vehicles. As the Sacti
68 SIVA.

or energy of Siva, she would, indeed, be appropriately mounted on his white

bull. On the tiger she is, more strictly speaking, in the character of Durga,
under which she will hereafter be more fully described. Being eight-handed
she is called Devi ashtabuja: on the tiger, Devi Vvaghra-yahi : except two
snakes in her hands, neither deity holds any thing.
The upper part of plate 21. represents Siva starting from his symbol,
the Linga, to execute an immediate act of vengeance on a Daitja, or impious
monster, who had presumed to offer it an indignity. The Linga and pedestal
are of a dark blue or slate colour, and in the original Siva is issuing from its
top; but the artist, who made the drawing for the engraver, not understanding
the subject, shows Siva's left leg behind the Linga: it is, however, of little
consequence. His hair in this, and the lower picture, is also improperly
made black ; in the original it is, as usual, of a brownish red hue : the god is
white. All the other persons in both compartments are of the same copper
colour.
In plate 22. a pious female is represented propitiating Mahadeva in his
generative character, indicated by the Linga, inserted in its appropriate recep
tacle, the Argha, or Toni, m3'Sterious types of nature that must, in a future page,
come particularly into discussion. The devout female may be imagined as in
voking the deities, typified by their symbols, for the blessing of fruitfulness, its
reverse being deprecated by both sexes as the most afflicting visitation of divine
displeasure. We shall show hereafter that certain ceremonies, called Sradha, to
be performed by the offspring of defunct parents, are essential to the repose of
a departed soul.
The picture from which plate 22. is engraved is very delicately executed ;
the female is younger, handsomer, and more feminine, than in the plate, and is
very elegantly dressed and decorated. She is performing the ceremony called
Linga puja ; and I shall describe the implements seen in the plate, and some other
points connected with the subject; premising that the terms I use may not,
perhaps, be in the classical Sanskrit, as I learned them from a Poona Brahman,
Avho, although a good scholar, may have answered my inquiries in a more po
pular language. Some of the terms, indeed, are current in spoken dialects of
India, but may possibly be of Sanskrit origin.
The domestic temple, in which the symbol us placed, is called, as temples
generally are, Dewal, or Devel, from Deva, aaeity, and havela, a house ; literally
a house of God. The English and other people call it Pagoda, a word unknown in
 SIVA. 69

India beyond the reach of European colloquial instruction. The dome of the
temple is white, its lines gold, and it is surmounted by a gold spire, called
Sekra : when temples, or other things, have a conical or pine- apple-shaped ter
mination, such ornament is called Kalasa. The exterior of the temple is white,
its interior (gaVhara) ash-coloured, like its patron deity. The Linga and Jrgha
are of black stone, with gilt edges : the Linga (the upright conical stone), which
has mystical orange-coloured lines traced on it, is crowned with encircled folds
of Bilva flowers ; and a chaplet of three strings of them, white, with yellow buds
at regular distances, hangs pendent from the top of the Linga, falling towards
the termination or spout of the Argha. In a former page (55.) it is noticed,
that the Bilva is a shrub consecrated to Mahadeva, who alone wears a chaplet
of its flowers, which are offered in sacrifice to no other deity. The other shrub
mentioned in the same page, the Astca, is in the picture overshading the Deval,
and being prettily coloured forms a good back-ground, in which some beautiful
flowers behind the suppliant is a delicate finish.
Five lighted lamps (pancharty) are used in puja to Siva, as seen in the plate ;
sometimes one lamp, with five wicks, (plate 85. fig. 2.) : the lamp with a
handle to it is called duparti; of this description I have several in brass; some
also borne by women, elephants, &c. in a style not inelegant. The spouted
yessel (jari) holds lustral water; a cup beside it (dipa) is for ghee, (clarified
butter,) for feeding the lamps ; the other cup for water, with which to sprinkle
the flowers and Linga, is called novady. The bell (ganfha), beyond the four
lighted lamps, is essential in holy ceremonies, and is rung at certain times to
scare away evil spirits, which was probably the origin of their adoption in the
Avest. Bells are much used in and about Hindu temples, but were rejected by
Mahommedans by order of their prophet, who deemed them relics of superstition.
These used by the Hindus differ in make according to the deity in whose honour
puja is performed : I have several with Hanuman on the handle, denoting it to
be peculiarly proper for the sect of Ramanuj, who exclusively adore Vishnu, or his
Sacti, Lacshmi, separately or conjointly, in the Avatara of Rama Chandra and
Sita. Fig. 2. of plate 92. represents such a bell ; and^. 3. of the same plate
is a bell with its handle composed of two images, back to back, of Hanuman
and Garuda, reminding us a little of Janus bifrons. But those Indian deified
heroes do not correspond in character with the Ganesa of the Romish Pan
theon ; to whom an article must be duly allotted.
Of plate 22. there yet remains the pious damsel to be described. She sits,
70 SIVA.

on an embroidered carpet, called asana : her right hand is in a bag of gold bro
cade, (kamkhab) ; the bag is called gumuki ; and her hand is supposed to hold a
rosary of round beads, (mala,) containing in number 108, exclusive of connect
ing beads, differently shaped : her attention is abstractedly fixed on the deity,
assisted by the rosary, in the mode noticed in a former page. Her langi is
yellow, (pitambcr) : a very fine sprigged muslin robe, edged with gold, thrown
over her person, reveals all its attractive points and contour', the robe is called
upervastra, through which her chuli, otherwise called canchoki, with its worked
flowered border, and bazuband and other ornaments, are seen. The ornaments
she wears are thus denominated : earrings of gold, and pearls, and emeralds,
composed of three parts : the upper bogri ; the centre bait ; the lower karnphula :
the long depending pearl necklace, bar, or duleri ; the shorter with rubies inter
mixed, garsuli ; the broad round necklace is of flowers : above the elbow vira,
otherwise tulbandi ; and the band that terminates the sleeve of the chuli, tayit: on
her wrists churi, or tancana : on the fingers angli, in common language ; in higher,
mudnekara : the ancle-ornament of gold and pearls, vanki-nipuri : her forehead
has three lines drawn with saffron, which are called kunka, with a central mark,
teckly : on her throat are seven similar lines, called mangal-sutri. She is of a deli
cate copper colour, and her fine black hair is finished in an exceedingly minute
and beautiful style. The sole of her foot and her finger-nails are tinged with
red.
It is not intended to describe with such painful minuteness the originals of
many more of our engravings ; some few of early occurrence it was deemed
best to explain particularly, that, when occasion may require, reference can be
made direct to an already printed page.
Being about to close the account of the three personified powers of the
Almighty, the reader is referred to plate 23. where, in the upper compart
ment, they are represented together, with their Sactis beside them. Fig. 1.
Vishnu and Lacshmi ; 2. Mahadeva and Parvati ; 3. Brahma and Sakas-
wati. Having already explained, perhaps too minutely, the attributes, &c.
severally exhibited by these deities, I shall here tax my reader's patience but
triflingly. The plate is engraved from pictures : Vishnu holds the Chakra,
and a lotos flower, Pedma, and is of a dark blue colour. Siva is, as usual,
white, holding Vishnu's emblem, the Chank, and his own, the antelope, called,
in his hands, Mrigu. Brahma, a Veda in two of his hands : he and the three
ladies are copper-coloured. Siva's necklace is of skulls, the others of flowers,
 SIVA. 71

&c. The trio are seated on a tiger's skin : Vishnu. and Brahma have the lotos
by way of carpet : Siva has not.
The lower part of plate £3. represents an Avatara of Mahadeva and
Parvati, in the characters of Kandarhahu and Malsara, under which
names they are much respected and worshipped in the southern and western
parts of India. But we shall hereafter introduce this Avatara in a separate
article, and postpone till then its farther consideration.
 NARAYANA.

With the early investigators of Hitidu mythology the character of Naray-

ana must have been the source of considerable embarrassment ; nor is it yet
entirely cleared from contradiction and obscurity : the latter, perhaps, neces
sarily attendant on a subject so little within the scope of research, and on which
contradictory information will be given according to the religious opinions or
sect of the informant.
If inquiry be made of a Faishnava, or one of the exclusive adorers of
Vishnu, he will not fail of exalting the object of his own adoration to the
throne of the One only Almighty Being; and with that view will call him Na-
rayana, although in fact such name is not strictly applicable to that Being,
but to his Spirit, if such a personification can be conceived. The Goculasfhas, a
branch of the Vaishnavas, will similarly exalt Crishna, the exclusive object of
their adoration; and in other passages we are scarcely able to distinguish the
persons of Naravana and Brahma. It is only, therefore, from their own
books that, in this instance particularly, any authentic information can be ob
tained of the Hindu doctrines ; and even then, we must keep in mind the pro
bable sectarial bias of both compiler and commentator. Without the valuable
matter in the Asiatic Researches, and other works of recent date, drawn from
books of sacred authority, I should have found myself greatly at a loss in
attempting an account of the character under our notice : my own verbal
inquiries were always attended with perplexity and contradiction, and their
results consequently unsatisfactory.
Sir William Jones has addressed a hymn to this deity ; * and in the argu
ment prefixed says, " that a complete introduction to it would be no less
than a full comment on the Vedas and Puranas of the Hindus, the remains of
Egyptian and Persian theology, and the tenets of the Ionic and Italic schools : but

_ * As. Mil. Vol. I. and Works, Vol. XIII.

I M
 NARAYANA. 7S

this is not the place for so vast a disquisition. It will be sufficient here to no
tice, that the inextricable difficulties attending the vulgar notion of material sub
stances, concerning which
" We know this only, that we nothing know,

induced many of the wisest among the ancients, and some of the most intelli
gent among the moderns, to believe that the whole creation was rather an
energy than a work, by which the infinite Being, who is present at all times in
all places, exhibits to the minds of his creatures a set of perceptions like a
wonderful picture, or piece of music, always varied, yet always uniform ; so
that all bodies and their qualities exist, indeed, to every wise and useful pur
pose, but exist only as they are perceived: a theory no less pious than sub
lime, and as different from any principle of atheism as the brightest sunshine
differs from the blackest night. This illusive operation of the Deity the Hindu
philosophers call Maya, or Deception.
In the first stanza of the hymn are represented the sublimest attributes of
the Supreme Being, and the three forms in which they most clearly appear to
us—Power, Wisdom, and Goodness; or, in the language of Orpheus and his dis
ciples, Love. The second stanza comprises the Indian and Egyptian doctrines of
the Divine Essence, and archetypal ideas. The third and fourth are taken
from the Institutes of Menu, and the eighteenth Purana, entitled Sri Bhagavat.
From Brahme, or the Great Being, in the neuter gender, is formed Brahma, in
the masculine; and the second word is appropriated to the creative power of the
Divinity.
The Spirit of God, called Narayana, or moving on the water, has a multi
plicity of other epithets in Sanscrit; the principal of which are introduced
expressly, or by allusion, in the fifth stanza of the hymn. The sixth ascribes
the perception of secondary qualities by our senses to the immediate influence of
Maya ; and the seventh imputes to her operations the primary qualities of exten
sion and solidity.

" Hail, self-existent, in celestial speech,

Narayan ; from thy wat'ry cradle nara'd.—
Or Venamaly;
Or high Peitambek."
Hymn, v. $.
74 NARAYANA.

Ins. of Menu, c. 1. v. 10. — " The waters are called Nara, because they
were the first production of Nara, or the Spirit of God ; and since they were
his first ayana, or place of motion, he is thence named Narayaba, or moving
on the waters."
It is commonly understood, in the pictures where Brahma is seen seated
on a lotos issuing from the navel of a figure recumbent on a vast many-headed
serpent, that such figure is Vishnu ; but he ought, perhaps, as hath been be
fore stated, to be rather considered as Narayana, or Vishnu under that
name, given him by the Vaishnavas.—See plate 7. and the description of it
in page 26.
Images of Mahadeva Parvati are seen so much in form and posture like
those of Lakshmi Narayan, as not to be known one from the other but from
their distinguishing attributes. Plates 16. and 26. contain the former of
these subjects. A fine figure of it is also given with Sir Charles Malet's in
teresting description of the caves at Ellora,* in the sixth volume of the Asiatic
Researches. She is sitting in a graceful attitude in the lap of Mahadeva; he
has one of his four hands on her breast, and another similarly placed on an
attendant female ;, in this instance, were it not for the peculiar style in which
Mahadeva's hair is bound up, the subject might be mistaken for Lakshmi Na
rayan. Parvati is, however, of a size proportional to Mahadeva.
Lakshmi, as well as Bhavani, is considered as the queen of beauty ; and,
indeed, like other deities, their characters will be found to melt into each other.
Being commonly seen with a Kamal, or lotos, the emblem of female beauty, in
her hand, she is called Kamala : the word is by some—by Sir W. Jones, in
deed, in his earlier lucubrations on Hindu mythology, spelled Kernel. In his
profound and spirited hymn to Narayana, which every inquirer into its sub
ject would do well to consult with attention, that deity, a personification of the
Spirit of Brahme, as " he heavenly pensive on the lotos lay," f said to Brahma,
" Go; bid all worlds exist !" and the lotos is thus apostrophized.—

* It is impossible to read the interesting account of the excavations near Ellora, and to see the
sketches that have been made from them, &c. especially Mr. Daniel's unequalled prints, without la
menting that a much greater number of accurate drawings have not been taken. Ellora and Elejthanta,
even in their present state, are inexhaustible sources for mythological research : the materials they offer
are, as well as being indubitably the most ancient, of the most authentic kind; and faithful copies should
be made while within our reach, and before the hand of time or sacrilege be laid yet heavier on them.
t As represented, perhaps, in plate 20.
 NARAYANA. 75
" Hail, primal blossom ! hail, empyreal gem !
Kernel, or Pedma, or whate'er high name
Delight thee ; say, what four-formed Godhead came,
With graceful stole, and beamy diadem,
Forth from thy verdant stem ?—
Full-gifted Beahma." V. 4.—-(See plate 7.)

But Brahma himself is sometimes considered as Narayana. Mr. Cole-

broke, in his most valuahle Essay on the Vedas, {As. Res. Vol. VIII.) adverts
to the 30th and 31st chapters of the White Tajush, (Tajur Veda,) as " relating
to the Purushamed'ha, a type of the allegorical immolation of Narayana, or of
Brahma in that character."—P. 378; note. And in a note in the next page,
alluding to the fahulous origin of the Vedas, a commentator is said to have had
" recourse to the renovations of the universe. ' In one CaJpa the Vedas pro
ceeded from fire, air, and the sun; in another from Brahma, at his allegorical
immolation.' " Again in p. p. 430. 437- " the allegorical immolation of Naray
ana" occurs: and the epithet Narayana Purusha in p. 431.
The Purushamed'ha means the sacrifice or immolation of Purusha. " Pu
rusha means the primeval man, or primeval person." * — Colebroke. As. Res.
Vol. VIII. p.p. 470, 471. The hymn or verses, called Purusha, Mill he referred
to from other parts of this work ; and being of a very curious nature, I give
them here from the seventh volume of the As. Res. p. 25 1. The hymn is recited
among the ceremonies of the Sradha, or oblations in honour of deceased ances
tors, and followed by the music of flagelets, lutes, &c. and will serve as a far
ther interesting instance of the constant recurrence of mythological allusions
in every thing said or done through the mediation of the Brahmans.
" 1. The embodied spirit which hath a thousand heads, a thousand eyes, a
thousand feet, stands in the human breast, while he totally pervades the earth.
" 2. That being is this universe, and all that has been, or will be ; he is that
which grows by nourishment; and he is the distributor of immortality.
" 3. Such is his greatness ; and therefore is he the most excellent embodied
spirit ; the elements of the universe are one portion of him ; and three portions
of him are immortality in heaven.
" 4. That three-fold being rose above this world ; and the single portion of
him that remained in this universe, which consists of what does, and what does
not, taste the reward of good and bad actions : again he pervaded the universe.

* Ckishna by hrs sectaries is called the Primeval male.

76 NARAYANA.

" 5. From him sprung Viraj, * from whom the first man was produced ; and
he, being successively reproduced, peopled the earth.
" 6. From that single portion, surnamed the universal sacrifice, was the
holy oblation of butter and curds produced ; and this did frame all cattle, wild
or domestic, which are governed by instinct.
" 7. From that universal sacrifice were produced the strains of the Rich and
Saman: from him the sacred metres sprung: from him did the Yajush proceed.
" 8. From him were produced horses, and all beasts that have two rows of
teeth : from him sprung cows, goats, and sheep.
" 9. Him the gods, the demi gods named SacChya, and the holy sages, immo
lated as a victim on sacred grass; and thus performed a solemn act of religion.
" 10. Into how many portions did they divide this being whom they immo
lated ? What did his mouth become? What are his arms, his thighs, and his
feet, now called ?
" 11. His mouth became a priest: his arm was made a soldier: his thigh
was transformed into a husbandman : from his feet sprung the servile man.
" 12. The moon was produced from his mind ; the sun sprung from his eye;
air and breath proceeded from his ear; and fire rose from his mouth.
" 13. The subtle element was produced from his navel; the sky from his
head; the earth from his feet; and space from his ear. Thus did he frame
worlds.
" 14. In that solemn sacrifice which the gods performed with him as a
victim, spring was the butter, summer the fuel, and sultry weather the ob
lation.
" 15. Seven were the moats surrounding the altar; thrice seven were the
logs of holy fuel at that sacrifice which the gods performed, immolating" (read
rather binding, or consecrating.—See As. Res. Vol. VIII. p. 437-) " this being as
the victim.
" 16. By that sacrifice the gods worshipped this victim : such were primeval
duties ; and thus did they attain heaven, M'here former gods and mighty demi
gods abide." ■ >
Mr. Colebroke thought it unnecessary to quote from the commentary the
explanation there given of this curious passage in the Veda, " because it does
not really elucidate the sense ; and that the allegory is, for the most part, suffi-

* " See Menu. Cb. I. v. 31." Vibaj will be considered presently.

 NARAYANA. 77

ciently obvious." I cannot, of course, regret that the commentary is omitted ;

but my i-eailers will, I think, lament with me that Mr. Colebroke did not
give some farther illustration of this mysterious allegory. It is, however, ad
verted to in a future volume.— See As. Res. Vol. VIII. p. 436. Under future
articles this subject must be again introduced.
The hymn above quoted is translated from the 31st chapter of the White
Tajur Veda: it occurs also in the beginning of the 19th book of the 4th, or
Atharva Veda, " some of the verses are indeed transposed, and here and there
a word differs : for example ; it opens by describing the primeval man (Puru-
sha) with a. thousand arms, instead of a thousand heads."—Colebroke. As*
Res. Vol. VIII. p. 470.
Brahma seems, especially in the 11th verse, to be spoken of in the hymn,
which, or the. ceremony of PurushamecCha as before quoted, is stated by Mr..
Colebroke to " be a type of the allegorical immolation of Nauatana, or
Brahma in that character." Brahma and Narayana are in this instance
identified; and from the circumstance of having Lakshmi as his wife, and
bearing the attributes of Vishnu, as above described, Narayana is also un
equivocally identified with the preserving power. Crishna, indeed, calls him
self Narayana ; at least is made to do so by Jayadeva, the spirited author of
the Gita Govir.da. In one of Crishna's tender songs, addressed to his delightful
mistress, the following is the burden.— " Give short raptures, sweet Kapha !
to Narayan, thy adorer."—As. Res. Vol. III. art. 8. on the mystical poetry
of the Persians and Hindus, by Sir William Jones. The combined learning and
elegance of that article, including the Gita Govinda, are scarcely to be equalled.
I have made several extracts from the latter in different parts of my humble
work ; but earnestly entreat the reader, if a stranger to it, to peruse the whole
of the article referred to: he will, I am sure, thank me for the direction to so
much elegance, tenderness, and beauty.
Jayadeva was doubtless a Goculastya, " whose soul is united to the foot of
Narayana," as he sings at the conclusion of his ardent effusion to the honour
and glory of Crishna ; or that " Heri who, removing the lucid veil from the
bosom of Pedma, and fixing his eyes on the delicious buds that grew on it, di
verted her attention by declaring that when she had chosen him for her bride
groom near the sea of milk, the disappointed husband of Parvati drank in.
despair the venom which dyed his neck azure."
The Sivpuran contains a theogonical narrative, grounded of course on the
78 NARAYANA.

doctrines of the Saivas, that includes various points of mythology, although not,
perhaps, materially clearing the subject of its difficulties and contradictions.
Here follows a brief abstract of it.
Brahm, willing the creation of the world, produced two beings, male and
female, Purusha and Pracriti : the latter with eight arms, most beautiful.
They were subsequently called Narayana and Naratani; and from the be
nignity of Narayana proceeded the five elements—earth, air, water, fire, and
ether (akas). From his navel, when reposing, issued a lotos, bearing Brahma ;
and from her sprung Vishnu : a quarrel ensued ; and a third deity, the Linga,
appeared, and appeased the creative and conservative powers, who respectively,
assuming the form of a goose and a boar, sought in vain the source and end of
Brahm, who in this Turana is of course identified with Siva. It proceeds to
state how a Sacti sprang from Naratani, named Savitri (the Sun *), whom
Brahma espoused ; and two others, Lakshmi and Parvati, who were taken to
Avife by Vishnu and Siva. How another form similar to Siva's sprang from a
■wrinkle in Brahma's forehead, and was named Rudra, and was in all respects
the same as Siva ; and also the same as both Brahma and Vishnu. The only
distinction between the four was, that three proceeded from Pracriti, but
himself, Siva, did not.
Brahma, in view to peopling the world, produced four beings, Sanaca, Sa-
nanda, Sanatkumara, and Sanatana; who, being refractory, caused their
parent to mourn and Weep ; and, to comfort him, Siva, in the character of
Rudra, issued from a fold in his forehead, with five heads and ten arms; and
endowing Brahma with additional strength, he produced Bhrigu and the seven
Rishis; and after that Narada from his thigh, Kardama, the Rishi, from his
shadow, and from the fore-finger of his right hand Dacsha. Bhrigu pro
duced Marichi; and Marichi, Kasyapa. Dacsha had sixty daughters;
thirteen of whom were married to Kasyapa, twenty-seven to Chandra, and
one, who is Bhavani, to Rudra : I do not know how the other nineteen were
disposed of. From Dacsha and his daughters have proceeded all things divine
and human, animal and vegetable, &c.
A portion of the Veda is ascribed to Mahidasa, an incarnation of Naray
ana, proceeding from Visala, son of Abja. A commentator on the Veda
• Saraswati and Savitri seem here to be the same; the spouse of Brahma. This is not an usual
identity ; but occurs again in an inscription translated by Mr. Colebroke.—As. Res. Vol. IX. p. 4.16.
Calcutta edition. Under the article Surya, the Sun, his name of Savitri will be noticed.
 NARAYANA. 79

says, " that, on the sudden appearance of this deity at a solemn celebration,
the whole assembly of gods and priests fainted, but at the intercession of
Brahma they were revived; and after making their obeisance, they were in
structed in holy science. This Avatara was called Mahidasa, because those
venerable personages (Mahin) declared themselves his slaves, (dasa)."—See
Colebroke on the Vedas. As. Res. Vol. VIII. p. 420.
Of the Black Tajur Veda a considerable portion, comprising an Upanishad, is
called Narayana ; or, to distinguish it from another Upanishad of the Athar-
vana, likewise so called, it is styled Malta Narayana, or Vrihan Narayana; that is,
the Great Narayana.—lb. p. 454.
Nauayana, pronounced and written Naray'an, or sometimes Narrain,
is a common name with Hindus of several sects, and often occurs in their writ
ings without reference beyond mere mortality. Dasa, usually written by the
English, Dass, or Doss, is a common termination to Hindu names of men, especially
among the tribe of Bania. Bhagavan Dasa, for instance, signifies the slave of
Bhagavak, Vishnu, or Crishna : similarly to Abd Allah, the slave of
God, among the Mussulmans. Ramdas is, in like manner, the slave or servant of
Rama.
In the following extracts we shall, among more relevant matter, meet with
some apparent contradictions, which I am not so presumptuous as to attempt to
reconcile, seeing the meaning of the legends was professedly undiscovered by
the respective learned gentlemen ; nor do I extract them for the invidious de
sire of exhibiting apparent incongruities, attached to names so dear to literature,
but to invite an attempt at reconcilement.
" As to the creation of the world, in the opinion of the Romans, Ovid, who
might naturally have been expected to describe it with learning and elegance,
leaves us wholly in the dark which of the gods was the actors in it. Other myco
logists are more explicit; and we may rely on the authority of Cornutus, that
the old European heathens considered Jove (not the son of Saturn, but of the
ether, that ia of an unknown parent,) as the great Life-giver, and Father of gods
and men : to which may be added the Orphean doctrine, preserved by Proclus ;
that ' the abyss and empyreum, the earth and sea, the gods and goddesses, were
produced by Zeus, or Jupiter.' In this character he corresponds with Brahma ;
and, perhaps, with that god of the Babylonians, (if we can rely on the accounts of
their ancient religion,) who, like Brahma, redueed the universe to order; and,
like Brahma, lost his head, with the blood of which new animals were instantly
80 NARAYANA.

formed. I allude to the common story, the meaning of which I cannot dis
cover ; that Brahma had five heads till one of them was cut off by Narayana."
—Sir William Jones. As. Res. Vol. I. p. 246.
Here we see Narayana as the decapitator of Brahma, with whom we had
just identified him.
In the following, which is the concluding paragraph of an extract given
under Siva, it will be found that it was Mahadeva who beheaded Brahma.
" There is a striking resemblance between the legendary wars of the three
principal gods in Egypt and India. As Osiris gave battle to Typhon, who was
defeated at length, and even killed by Horus, so Brahma fought with Vishnu,
and gained an advantage over him, but was overpowered by Mahadeva, who
cut off one of his five heads ; an allegory, of which I cannot pretend to give the
meaning."—Wilford. As. Res. Vol. III. p. 371.
Brahma's head seems to have been, on other occasions, an object of success
ful vengeance. It was fortunate he was so well furnished with that important
article.
In another passage Narayaki, the Sacti of Narayana, is noticed by Mr.
Colebroke as the same with Vaishnavi, the Sacti of Vishnu. Indeed the
Sacti of any of Vishnu's Avataras will be ultimately resolvable into Lakshmi,
or Vaishnavi, the immediate Sacti or consort of Vishnu himself. Radha, or
Rokmeny, the spouse or Sacti of Crishna, is an Avatara of Lakshmi, as her
husband is of Vishnu; Narayani similarly of Narayana; Nrisinhi of
Narsinga; Varahi of Varaha; and so forth : and I suspect that, as we ex
plore farther the fruitful subject of Hindu mythology, we shall find that there
are ar*2;reater number of sects than have hitherto been ascertained. Other Ava-
taras of Vishnu, and of other deities, male and female, will perhaps be
found, like Crishna, Rama, and Buddha, to have also their exclusive wor
shippers.
A passage in the Hitopadesa speaks of Narayana as Brahm, comprehend
ing in himself t he three great powers — " The great and mighty Lord, Naray
ana ; the author of Creation, Preservation, and Destruction : he will wipe away
our sorrows."—Page 152. On which, the learned translator (Wilkins) has thig
note.— " Destruction : Though this attribute more particularly belongs to Siva,
yet it is common to allow the same powers to each of the three persons of the
Hindu Trinity, Brailma, Vishnu, (or Narayana,) and Siva, seeing they mean
but one God —Brahm, or Brahma."
 NARAYANA, 31

It would appear from this passage, that the author of the Hitopadesa was a
Vaishnava, as, indeed, his name, Vishnu Sarma, indicates.
The Ramayana being the production of a Vatshnava, we may of course expect
there to find Vishnu and Narayana identified. In Sect. 13. p. 120. 8vo. edit,
is this passage.— " Brahma, the sovereign of the gods ; Sthanu," (a name ( f
Siva,) " and Narayana, chief of beings." In p. 127.—" Narayana, the all-
pervading;" " the imperishable Vishnu." The epithet " chief of beings" is
applied to half the deities, or persons, superior or inferior, of the Hindu Pan
theon. " Sovereign of the gods," as well as to Brahma, is a title applied also
to Vishnu in the Ramayana, (p. 125.) ; likewise that of " chief of the celestials ;
adored by all beings."— (lb.)
The Sactis, or energies, of the three great powers ought, perhaps, in strictness
of arrangement, to follow our superficial relation of their respective Lords. But
before those divine helpmates, Saraswati, Lakshmt, and Pauvati, be more
particularly introduced, I am desirous of clearing the way by a consideration of
some allegorical or historical personages; of great importance, doubtless, in my
thological investigations, but not so immediately executive, or brought sooftert
under our notice as the said Sactis. The next division of our work will, there
fore, be devoted to some account of those allegorical personages.
In addition to what occurs in former pages, respecting the lower half of
plate 20. I will here note, that it is taken from a tolerably well executed pic
ture that I purchased at Poona. The body of the picture "is white, with lotos
flowers scattered about, denoting water to be understood, in which the leafy
cradle of Narayana must be supposed floating. The deity is of a uniform
dark blue colour; his fingers, and soles, and lips, are tinted red; the ornaments
in his ears, round his arms, legs, waist, and neck, are of gold and pearls; his
only clothing is a sash, flowing from his neck, as represented in the plate, which,
as before noticed, differs in the position of the naked figure, the original being
a front fore-shortened view. The plate has also more anatomical expression
and accuracy ; in the original, indeed, the left uplifted foot is turned the wrong
way, the great and little toes having changed places. There is, I think, a pe
culiarity in the hair that I have not observed in any other pictures of Vishnu,
in either of his Avataras, or of any deity, except Buddha: on the top of the
head it is thick and woolly, as is usually given to the last named personage : the
style in which it flows, or curls, on the shoulders, in plate 20. is also unusual.
No other subject selected for this work has the forehead marked like this of
■
82 N A R A Y A N A.

Narayana; but I have several pictures of Vishnu, in his Avataras of

Krishna and Kama, and in other characters, with the forehead similarly
marked. Another singularity is observable in this subject: he has a nose-
jewel, worn commonly by females, but rarely, I believe, by male divinities : I
have, however, some pictures of Nauthji, Krishna or Vishnu, as worshipped
in Hardwar, that have the nose-jewel. On the picture is written, in Sanskrit,
Vat patra Sayi Bhagavan ; which is, Bhagavan reposing on a Vat leaf: Vat is
the Fiats Indicus, commonly called the Banian tree.
OF VIRAJ- the MENUS—the BRAHMADICAS, or PRAJAPATIS—the RI-
SHIS— the MUNIS—the PANDUS—the RUDRAS— the ADITYAS—the
VASUS—the MARUTS—the PITRIS — the DANAVAS— the SURS and
ASURS— the DEVARSHIS, BRAHMARSHIS, MAHARSHIS, and RA-
JARSHIS— RAKSHAS — YAKSHAS—APSARAS—and other ALLEGO
RICAL BEINGS of the INVISIBLE WORLD.

Frequent mention is made in the course of this work, and, indeed, in all
Hindu AVritings and conversations, whether historical, scientific, or poetical, of
certain mythological persons under the above designations ; and in view to a
ready reference to some general information respecting such beings, when their
names or characters may come before us in the progress of our work, I shall
here take the opportunity of introducing them to the reader's notice, explain
ing briefly, and as clearly as I am able, who they were.
It is said, in the Ins. of Menu, (Chap. I. v. 32.) that the Mighty Power,
haying divided his own substance, became male and female; and from that
female produced Viraj. Viraj produced the first Menu, named Swayam-
bhuva :* he, the ten Brahmadicas, or Prajapatis, whom he calls ten lords of
created beings. They produced seven ether Menus, whose names were Swayam-
bhuva, Swarochesha, Uttama, Tamasa, Raivata, Chacshusha, and Sa-
tyavrata. These Menus are, by some authorities, said to have produced the
seven Rishis; but others state (he seven Rishis to have sprang immediately from
Brahma: their names are Kasyapa, Atri, Vasishta, Viswamitra, Gau
tama, Jamadagni, and Bharadwaja.—Wilford. As. Res. Vol. V. p. 246.
I will introduce the texts, from the Institutes of Menu, above adverted to,
comprising the names of the ten Brahmadicas, or Prajapatis; descriptive also of
Viraj ; and from which it is likely that the Hindu sculptors and painters have
derived their idea of the half male, half female, figure, seen in the cave on
Gharipuri (Elephanta), that I will presently notice, and of the subjects repre
sented in plates 7- and 24. called Ardha Nari.

* Here the seven Menus will appear to be the grandsons of Swatambhuva ; who, however, is him
self one of the seven.
84 V I R A J, &c

Chap. I. v. 32. — " Having divided his own substance, the Mighty Power
became half male, half female, or nature active and passive ; and from that female
he produced Viraj.
" 33. Know me,* O most excellent of Brahmans, to be that person whom
the male power, Viraj, having performed austere devotion, produced by him
self: Me, the secondary framer of all this visible world.
" 34. It was I who, desirous of giving birth to a race of men, performed
very difficult religious duties, and first produced ten lords of created beings,
eminent in holiness :
" 35. Marichi, Atrt, Anceras, Pulastya, Pulaha, Critu, Parchetas
or Dacsha, Vasishta, Bhrigu, and Narada.
" 36*. They, abundant in glory, produced seven other Menus, together with
deities, and mansions of deities, and Maharshis, or great sages, unlimited in
power ;
" 37. Benevolent genii and fierce giants ; blood-thirsty savages ; heavenly
quiristers ; nymphs and demons ; huge serpents, and snakes of smaller size ;
birds of mighty wing; and separate companies of Pitris, or progenitors of
mankind."
Before M'e return to the Brahmadicas, &c it may be expedient to give a far
ther account of Viraj, as translated by Mr. Colebroke, from the White Yajur
Veda, and his judicious observations connected with the perplexing subjects now
under our consideration.
" He," (the primeval being) " felt not delight; therefore man delights not
when alone. He wished the existence of another ; and instantly he became such
as is man and woman in mutual embrace. He caused this, his own self, to fall
in twain ; and thus became a husband and wife : therefore was this body so sepa
rated as it were an imperfect moiety of himself. This blank, therefore, is-
completed by woman : he approached her, and thence were human beings
produced.
" She reflected, doubtingly, ' How can he, having produced me from him
self, incestuously approach me? I will now assume a disguise.' She became a
cow, and the other became a bull, and approached her ; and the issue were kine.
She was changed into a mare, and he into a stallion ; one was turned into a
female ass, and the other into a male one : thus did he again approach her; and

* The first Menu, Swatambhuva, is speaking. Note : The words in Italics in this quotation are not
ia the original text of Menu, but form,, by interpolation, a concise gloss of his commentator.
 B R A H M A D I C A S, &c. 85

the one-hoofed kind was the offspring. She became a female goat, and he a
male one; she was an ewe, and he a ram : thus he approached her ; and goats
and sheep were the progeny. In this manner did he create every existing pair
whatsoever, even to the ants and minutest insect."
" The sequel of this passage," Mr. Colebrokb says, "is also curious ; but
is too long to be here inserted. The notion of Viraj dividing his own substance
into male and female occurs in more than one Purana; so does that of an inces
tuous marriage and intercourse of the first Menu and his daughter Satarupa :
and the commentators on the Upatiishad understand that legend to be alluded to
in this place. But the Institutes, ascribed to Menu, make Viraj to be the issue
of such a separation of persons, and Menu himself to be the offspring. There
is, indeed, as the reader may observe from the passages cited in the present
essay, much disagreement and consequent confusion in the gradation of per
sons interposed by Hindu theology between the supreme Being and the created
world."—As. Res. Vol. VIII. p. 442.
Ten Brahmadicas have been noticed and named; but the Puranas do not
agree as to their number. Although the Ins. of Menu, and the Bhagavata, enu
merate ten, there are but nine noticed in other passages of the Puranas : in the
Scanda Purana it is declared there were no more than seven ; nor are authorities
wanting to reduce them to three r namely, the three sons* of Swayambhuva,
who was Brahma himself in a human shape.
Mr. Wilford,-)" to whom I am obliged for the information contained in the
preceding paragraph, thinks it likely that the seven Menus, % the seven Brahma
dicas, and the seven Rishis, to be the same, and to make only seven individual
persons ; first called Brahmadicas, or children of Brahma, and created for the
purpose of supplying the world with inhabitants. Having fulfilled this mission,
they became sovereigns, or Menus; who, when far advanced in years, withdrew
from the world to solitary places to prepare for death, as, according to the Pu
ranas, was the general practice of mankind in former ages ; and became Risbis,
or holy penitents, who, by their salutary counsels, and the example of their
austerities, discovered the patha of virtue and rectitude to mankind.
This seems the most probable mode of reconciling the many contradictions
that appear from a consideration of the Menus ; but there is still much confusion

* Meaning, I imagine, Daksha, Nareda, and Bheigu.

t Js. Re:. Vol. V. p. 246.
X In the G'tta, Lecture X. " the four Mbnus" are spoken of. In the Shfurana. fourteen are men
tioned.
86 RISHIS, &c.

in their persons and characters. It is, indeed, the first and last only that are
usually heard of: and we may here generally notice, that the first, named
Swayambhuva, or son of the Self Existent, is he who is supposed to have revealed
the Institutes, known by the title of Menu's ; and that, in the time of the seventh
Menu, surnamed Satyavrata, (called also Vaivaswata, or child of the Sun,)
the general deluge occurred. The first Sir William Jones * judged to be the
same with Adam; the other Noah, " the great progenitor and restorer of our
species."
It may, perhaps, tend to give a clearer idea of these personages, if their
names were placed together : they are here recapitulated.

Brahma dicas,
or Prajupatis; that is, lords of
frajas, or creatures. Menus. Rishis.
Mar i chi Swayambhuva Casyapa
Atri swarochesiia Atri
Angiras Uttama Vasishta
Pulastya Tamasa Viswamitra
Pulaha Raivata Gautama
Critu Chacshusha Jamadagni
Vasishta f Satyavrata Bharadwaja
These two lists ou the authority of Mr. Wilfohd.—
As. Res. Vol. V. p. 246.

In these lists we find the names of Atri and Vasishta both as Brahmadicas
and Rishis, but no other name common to any two lists. The contradictions,
however, that are discoverable in the above account are numerous and per
plexing.
The Rishis, be they who they may, have had the honour of becoming the
seven bright stars in the great bear; and they are fabled to be married to the
Pleiades. There being now but six of the latter, farther fables became neces
sary to reconcile the difference. I know not whether this circumstance is most
in favour of, or against, the antiquity ofWindu astronomy ; it would not, perhaps,
be easy to prove the existence of the fable before the disappearance of the
seventh bright star, that formerly shone with the existing six Pleiades.

* As. Res. Vol. U. p. 119.

t From the Scanda Purana; which omits the names of Daksiu, Brigh u, and Nareda, who are in
cluded both in the Ins. of Menu, and in the Bkagavata.
 RISHIS, &c. &?

Mr. Wilford, in the ninth volume of the As. Res. gives many circumstances
relating to the Rishis and Pleiades. I shall presently notice one or two, premising
that " the names of the seven Risbis, shining in the wain„" (p. 85.) are (not
those in our list of Rishis in page 86, hut precisely) those contained in the first
list of Brahmadicas, or Prajapatis : exactly corresponding to which list of Brah~
madicas, Mr. Colebroke in the same volume also names the Rishis.—(P. 355.)
The ninth volume of the As. Res. has come into my hands since this' article was-
in a great measure prepared for the press, hut does not enahle mc to remove the
difficulties that stood in the way of a clear understanding of the distinction, if
there be any, between the Rishis, Brahmadicas, &c. or, if there be none, to prove
their identity.
Near Vasishta (who is in lat. 60° N.) is a small star, representing his wife.
Arundhati. Astrologers watch carefully their motions, because their influences
are variously modified ; and whatever new-married couple see them in an auspi
cious conjunction or position, they are surely to live happy together for a hun
dred years.—Pag£ 85.
Before I notice an article of scandal respecting these brilliant ladies, I will
mention that other legends speak favourably of Madam Anisuya, (otherwise
Anisumya*) spouse of Atri, and of Ahilya, wife of Gotama ; but, from being
in bad company, their characters have suffered, and I am apprehensive that the
latter cannot, as the sequel will show, be wholly exculpated.
It is related that Agni, the ardent deity of Fire, was charitably disposed to
communicate a portion of his warmth to these ladies; and situated as they were,
in the 'arctic circle, we cannot much wonder at their complacency to such a
comfortable suitor. But it is said that, in fact, he had not complete success;
for that his wife, (I suppose Swaha,) dreading the resentment of the holy
Rishis, successively assumed the shape and countenance of each of their desir
able wives, and thus personifying them, satisfied her husband's ardour. Arun
dhati, however, having always been exemplary as to holiness and sanctity,, was
not suspected on this unlucky occasion ; but the other six Rishis, in consequence
of scandalous reports, not only dismissed their sparkling spouses, but, like great
bears, drove them out of the arctic circle; and they now shine the Pleiades. It
would appear, as will be noticed under a future article, that they had qualified
themselves for wet nurses, and accordingly nursed young Cartlceya; Or were
entrusted with his education, and were placed by him in the Zodiac.

* She is sometimes called " Anasuya, the virtuous wife of Agastya."— Ramaycma, Sect. I. p. 9..
Acastya is the star Canofus^
88 R I S H I S, kc,

" The PhiadA, according to mythologists in the west, were entrusted like
wise with the education of Bacchus, (who, according to Macrobius, was the
same with Mars, or Karticei a) and on that account he translated them into
heaven. According to those writers they suffered a real bodily pollution ; and
the seventh, says Hyginus, (Poet. Astro, p. 47 1.) left her sisters, and fled to the
regions of the heavens within the arctic circle : and this is the Arundhati of
the Hindus:'— P. 86.
In Mr. Colebroke's Dissertation on the Indian Zodiac, As. Res. Vol. IX.
the Rishis are called, from the Puranas, " the Munis ;" " the virtuous sages, who
delight in protecting the people;" " the mighty sages."—P. 358.
There is a cavern near Goya, in Bengal, called the grot of the seven Rishis;
from which an inscription has been copied, and a translation is given of it by
Mr. Wilkins in the second volume of the As. Res. art. 10. But it has no im
mediate reference to Ursa Major, or to the Rishis under any designation ; perhaps
it may have been used for the especial contemplation of that constellation, so
very striking and beautiful in those latitudes.
Brahma is sometimes said to be Swayambhu, (or the Self Existent,) an ap
pellation that I have been taught to apply to Brahm, or the Supreme Being.
Sometimes Brahma is called Swayambhuva, or son of the Self Existent, the
name of the first Menu ; who by some accounts is made Brahma's son, by
others his grandson. The Menus, the first of whom is Swayambhuva, are the
offspring of the Brahmadicas, who are the production of Swayambhuva, who was
produced by Viraj, who proceeded from the male portion of the divided
Mighty Power. I cannot reconcile this ; for it makes Swayambhuva his own
grandson, progenitor of seven other Menus, and a distinct person from the first
Menu, which there is none but this contradictory and confused authority for
considering him. By the Saivas Swayambhu is identified with Siva, as will be
shown presently. The first and last Menus are also sometimes confounded witli
each other, and with other characters, as will appear from the extracts that I
shall proceed to make from the papers of Sir William Jones and Mr. Wilford,
and Mr. Colebroke ; on which, as occasion may invite, I shall offer what occurs
to me in the form of notes and remarks.
" In the present* day of Brahma the first Menu was surnamed Swayam
bhuva, or son of the Self Existent ; and it is he by whom the Institutes of civil and
religious duties are supposed to have been delivered. In his time the deity

* This passage will be explained bj a subsequent extract.

 MENUS,, k 89
•
descended at a sacrifice; and by his wife Satarupa he had two distinguished
sons, and three daughters. This pair were created for the multiplication of the
human species after that new creation of the world which the Brahmans call
Padmacalpiya, or the lotos creation.
Of the five Menus who succeeded him I have seen little more than the
names ; but the Hindu writings are very diffuse on the life and posterity of the
seventh Menu, surnamed Vaivaswata, or child of the Sun. He is supposed to
have had ten sons, of whom the eldest was Icshwacu ; and to have been accom
panied by seven Rishis, or holy persons, whose names were" (as given preced-
ingly) : "an account of which explains the opening of the 4th chapter of the
Gita. ' This immutable system of devotion,' says Crishna, ' 1 revealed to Vi
vaswat, or the Sun; Vivaswat declared it to his son Menu ; Menu explained
it to Icshwacu: thus the chief Rishis know this sublime doctrine, delivered
from one to another.'" — ^. Res. Vol. II. p. 1 J 7. Jones on the Chron. of the
Hindus. See also Ins. of Menu, ch. i. v. 58. Gita, ch. iv.
" From this seventh Menu the whole race of men is believed to have
descended ; for the seven Rishis, who were preserved with him in the ark, are
not mentioned as fathers of human families. But since his daughter Ila was
married, as the Indians tell us, to the first Buddha, or Mercury, the son of
Chandra, or the Moon, a male deity, whose father was Atri, son of Brahma,
(an allegory purely astronomical, or poetical) his posterity are divided into two
great branches ; called the Children of the Sun, from his own supposed father, and
the Children of the Moon, from the parent of his daughter's husband."—lb.
p. 127-
In the page preceding that whence the above passage is quoted,' Sir Wil
liam Jones states Vivaswata to be the son of Surya, the son of Casyapa, or
Ukanus, the son of Marichi, or Light, the son of Brahma.
Vivaswata means the son of Vivaswat, which is one of the names of
Surya, or the Sun ; which deity will hereafter come particularly under our
notice.
From what precedes, the following lists of succession may be deduced ; but
I fear the perplexities of this article wiU be rather concentrated than removed
by them, and that little else will be in my power.
90 MENUS, &c.

l. 3.
VlRAJ. Brahma, father of Brahma, father of
SWAYAMBHUVA. First Marichi, father of Kasyapa, father of
Menu. Kasyapa, father of Surya, father of
Brahmadicas. — Among Surya, father of Vivaswata, or Saty-
them, Marichi and Vivaswata, or Satyav- avrata, the seventh
Atri. rata, seventh Menu. Menu.
Menus. — Among them,
Swaymbhcva and SA
TYAVRATA.
Rishis. — Among them,
Kasyapa and Atri.

An inspection of these lists offers the following among other difficulties :

Swayamehuva is declared to be Brahma in a human shape, and the first
Menu : he appears again his own grandson, as the first of the seven Menus.
Swayambhuva and Atri stand in the relationship of father and son, whether
the first named be considered as father of the Brahmadicas, or as father of the
Rishis ; but the first Swayambhuva is great grandfather of the last Atri, as per
list the first.
In the same list the seventh Menu, Satyavrata, is among the ancestors,
and may be called the father of Kasyapa, one of the Rishis; and in the other
lists Kasyapa is the grandfather of Satyavrata, Surya being his immediate
father, although his name doth not appear among the Brahmadicas, from whom
the seven Menus are said to have proceeded : on the contrary, he (Surya) is
by the second list the grandson of Marichi, one of those Brahmadicas.
Other incongruities might be pointed out, and are easily discoverable by
the inquisitive reader; but these will suffice to show the difficulties attending
the attempt at reconciling the contradictions so evident in the mixed history and
mythology of the Hindus. Mr. Wilford's suggestion, that the Brahmadicas,
Menus, and Rishis, were the same individuals, seems very probable; and we may
farther imagine a confusion among the legends referring to the first and seventh
Menus, and to the two persons who bear the surname of the first. Both these
Menus had ten sons ; both had a wife named Satarupa, who will appear pre
sently as the wife also of Brahma when under the same name of Swayam
bhuva, whose offspring she is also said to be.
 MUNIS, &c. 91

In the genealogical section of the Ramayana the following passage occurs;

but the succession does not agree with either of the lists given in the preceding
pages : it agrees best with the second of the last three.
" Indescribable is the origin of Brahma—eternal, imperishable, ever the
same. From him was produced Marichi ; the son of Marichi was Kasyapa :
from the descendant of Marichi was produced Angira; his son was Pracheta:*
the son of Pracheta was Menu ; and Ikshwaku, the first sovereign of Ar-
ODHA,f was the son of Menu."—Sect. 57. p. 395.
The reader will begin to be aware of the endless diversity of theogonical
legends ; or of those referring to the early animated productions of the different
Hindu deities. One taken generally, though not literally, as I have altered the
spelling, &c. from the curious work of Anquetil Duperron, called by him
Oupntkhat, may be introduced appropriately in this place, as bearing immediately
on the subjects discussed under this head ; and, if not illustrating them, exhibit
ing at least another instance of their wildness, and perhaps inconsistency.
Brahm said, " Rise up, O Rudra ! and form man to govern the world."
Rudra immediately obeyed : he began the work ; but the men he made were
fiercer than tigers, having nothing but the destructive quality in their compo
sition : and they soon destroyed one another; for anger was their only passion.
Brahma, Vishnu, and Rudra, then joined their different powers, and created
ten men, whose names were Nareda, Daksha, Vasishta, Bhrigu, Critu,
Pulaha, Pulastya, Angira, Atri, and Marichi; (that is, Reason, Inge
nuity, Emulation, Humility, Piety, Pride, Patience, Charity, Deceit, Morality) :
the general name of whom is the Munis. Brahma then produced Dherma,
Justice, from his breast; Adherma, Injustice, from his back; Labha, Appe
tite, or Passion, from his lips ; and Kama, Love, or Desire, from his heart.
The last was a beautiful female, and Brahma looked upon her with amorous
emotions ; but the Munis telling him she was his own daughter, be shrunk back,
and Ladja, Shame, a blushing virgin, sprung from him. Brahma, deeming
his body defiled by its emotions towards Kama, purified himself by partially
changing it into ten females, who were respectively espoused by the Munis.
In the above legend we find the ten " lords of created beings," that Menu
describes as produced by himself, ascribed to the joint powers of the three great
personified attributes of the Deity. Here they are called Munis; in other pas
sages they are considered as Brahmadicas, or Prajapatis, and as Rishis. This may

* Alias Daksha, by some authorities. \ Oude.

.92 PANDUS, RUDRAS, &c.

serve as a farther specimen of the endless allegories in which the poetical fabu
lists have veiled the moral, scientific, and theological knowledge of the Hindus:
all of which, as well as history, and even arts, if not buried in, are obscured
by, and intimately connected with their wild and bold mythology. Tbus, again,
the Mahabarat is a continued allegory between man's virtues and his vices : the
former personified uuder the names of the five sons of Pandu ; of whom Bhima,
Yudishtira, and Artun, said to represent Justice, Fortitude, and Prudence,
were by one mother, Koonti ; two, Nakal and Sahadbva, personifications of
Temperance and Wisdom, by Maderi. Other legends attribute the virtues of
Modesty and Tenderness to YuDtsHTiRA ; Strength to Bhima ; and Skill, or
Courage, to Arjun. To Nakal Beauty, or Harmony; and to Sahadeva Wis
dom and Penetration. The two last brothers are by some said to be the twin
virtues of Temperance and Chastity.
Man's manifold vices are personated by the hundred sons of Kuru, the bro
ther of Pandu: hence a near relationship exists between Vice and Virtue.
I will here introduce other texts from the Ins. of Menu, with the like view
of recording and giving some explanation of names of common occurrence, and
that we may hereafter have occasion to refer to.
Ch. XI. v. 222. — " The eleven Rudras; the twelve ddityas ; the eight Fasus;
the Maruts, or genii of the winds ; and the seven great Rishis, have peformed
this lunar penance* as a security from all evil."
The names of the eleven Rudras I do not know, nor their occupations, nor
the reason of their peculiar number: they are distinctions of Siva in his cha
racter of Fate, or Destiny. Sancara is one, and the principal of them; and
that name also appertains to other characters: Siva himself is sometimes so
called.
The'twelve Adityas are said to be the offspring of Aditi, who is called the
mother of the gods. They are emblems of the sun for each month of the year;
and are themselves called suns : their names are Varuna, Surya, Vedanoa,
Bhanu, Indra, Ravt, Gabhasti, Yam a, Swarnareta, Divakara, Mitra,
and Vishnu.— {Gita, p. 144.) Of these Vishnu seems to be considered as the

* The penance thus named is called C/iatulrayana, and consists in the sinner, or devotee, " eating for a
whole month no more than thrice eighty mouthfuls of wild grains, as he happens to meet with them, keep
ing his organs in subjection." — lb. v. 221. The reward is attaining the same abode as Chandra, the
re -rent of the Moon; and it absolves a Brahman from the sin of slaughtering a thousand small animals
which have bones, or of boneless animals enow to fill a cast ; and it is also the common penance for
killin°r a Sudra, a Hindu of the fourth or servile class;
 VASUS, MARUTS, &c. 93

first ; for Crishna, describing his own pre-eminence, says, " Among the Adityas
I am Vishnu."—{lb. p. 85.)
A Vasu is one of the eight divinities who form a Gana, or assemblage of gods ;
and there are nine of those Ganas, {As. Res. Vol. III. p. 40.) : which nine Ganas,
or companies of deities, are enumerated in the Amarcosh. Ganesa is said to
derive his name (Gan-Isa, Lord of the Ganas,) from his supposed situation as the
principal or president of those assemblages; although Agni, the god of Fire, is
generally deemed the chief of the Vasus, eight of whom were among the earliest
productions of Brahma.
The Maruts, or geuii of the winds, have Pa van as their chief deity : of whom
we shall take farther notice when speaking of his son Hanuman.* Marichi
is also ranked as a chief among the Maruts.^
Ins. of Menu, ch. iii. v. 192.— " The Pitris, or great progenitors, are free
from wrath ; intent on purity ; ever exempt from sexual passions ; endued with
exalted qualities : they are primeval deities who have laid arms aside.
" 193. Hear now completely from whom they sprung ; who they are ; by
whom, and by what ceremonies, they are to be honoured.
" 194. The sons of MAKicHf, and of all the other \ Rishis, who were the off
spring of Mt.nu, son of Brahma, are companies of Pitris, or forefathers."
Many tribes of Pitris are enumerated in following texts.
" 200. Of these just enumerated, who are generally reputed the principal
tribes of Pitris, the sons and grandsons, indefinitely, are also in this world consi
dered as great progenitors.
" 201. From the Rishis come the Pitris, or patriarchs ; from the Pitris both
Devas and Danavas ; from the Devas this whole world of animals and vegetables
in due order."
Many other verses in this chapter refer to ceremonials in honour of the
Pitris: the above will suffice here. The following text, however, introduces
them to us in another character.
Ch. i. v. 66. — " A month of mortals is a day and a night of the Pitris, or pa
triarchs, inhabiting the Moon : the half, beginning with the full moon, is their

• They are seen together, with Agni, in plate 80.

f The poets sometimes speak of " the thirty-three gods," comprising the eight Vatus, the eleven
Rudras, the twelve Adityas, and Aswini and Kumara. See Ramayana, p. 257.
% This text seems to speak of Marichi as a RiiAi: preceding passages have taught us to consider him
a Brahmadica, and even as a Marul.
94 PITRIS, DANAVAS, ftc.

day for action ; and that, beginning from the new moon, is their night for
slumber."
The time most peculiarly sacred to the mattes of the Pitris is the dark half of
each month; and the day of conjunction is the fittest day. — As. Res. Vol. III.
p. 258.
Yama, or Pluto, is the sovereign of the Pitris : of him we shall speak par
ticularly in another page.
From the Pitris both Devas and Danavas are above said to have sprung.
The title Deva is very comprehensive, meaning generally a deity ; Devi is its
feminine, but is applied mostly to Bhavani, consort of Mahadeva, which name
of Siva is literally Great God. But as the title of Deva is given to other gods,
superior and inferior, so that of Devi is, as hath been before stated, occasionally
bestowed similarly on other goddesses. Devata is the plural of Deva ; by some
•writers spelled Dewtah.
Danava is the plural of Danu, the individual whence proceeded this race of
evil spirits, or fallen angels. Asura means nearly the same, generally, as Danava,
although there may be different legendary accounts of their origin. Daitya and
Raksha are names of evil beings—spirits in other worlds, or malignantly incar
nate in this.
There are also good angels, Surs. These words, Sur and Asur, or Sura and
Asura, are commonly spelled Soar and Asoor ; and the Hindu writings abound in
allusions to their state of continued warfare. And it seems probable, that such
fables are of an astronomical nature, and relate to the rising and setting, and
other phenomena, of stars in the two hemispheres.
The terms Devarshi, Rajarshi, Maharshi, are nearly synonimous with Rishi;
meaning saint, deified saint, great saint, or great sage. There are differences,
doubtless ; for Nareda is reckoned the chief of the Devarshis, and he appears
among the Brahmadicas—not as a Rishi. Crishna (in the Gita, p. 82.) speaks
of his " holy servants, the Brahmans and the Rajarshis ;" and says, " I am Brigu
among the Mabarshis :" " and of all the Devarshis I am Narad."—P. 86. Na-
rada, Dacsha, and Bhrigu, are among the Brahmadicas of Menu; and are
generally and more especially termed sons of Brahma.
By the recent publication of the Ramayan I am enabled to make some ex
planatory additions to this head of my work ; but not, I doubt, to clear it of its
difficulties or perplexities. What precedes was written before this curious pub
lication reached me, and I have not seen occasion to make any alteration
in it.
 S U R S, &c. 95

The term Maharshi occurring in the sixth section of the Ramayana, the
learned translators subjoin the following note.— "There are four kinds of
sages, or Rishis : the Rajarshi, or royal sage ; the Maharshi, or great sage ; the
Brahmarsbi, or sacred sage ; and the Devarsbi, or divine sage : of these the first
is esteemed the lowest, and the last the highest."—P. 64. 8vo. edition.
According to the translators of the Ramayana, Sura means any fermented
liquor ; and Asura, rejecting spirituous liquors.— (P. 287.) Describing the well
known allegory of churning the ocean, that will be particularly noticed here
after, "the daughter of Varuna, Varum," (is produced; and said, in a note,
to be spirituous liquors) " seeking for acceptance. The sons of Diti did not
receive the daughter of Varuna; upon which the sons of Aditi accepted the
inestimable damsel. On this occasion, therefore, are the descendants of Diti
called Asuras, while the descendants of Aditi are termed Suras. By the recep
tion of Varuni the glad Suras were filled with pleasure."—lb.
When, in the course of this churning process, the Amrita, the beverage of
the gods, the water of immortality, was produced, the Suras and Asuras con
tended for its possession ; and a tremendous combat ensued between them.
" When all were exhausted, Vishnu, the mighty, assuming by illusion the form
of a captivating damsel, speedily stole the Amrita,"'' and afterwards crushed the
Asuras, or sons of Diti ; who are said, however, (Ramayana, p. 289.) to have
"been slain by the heroic sons of Aditi." " In this most dreadful conflict
between the Dityas and the celestials, the former being subdued, Purandara
received the kingdom." Purandara is a name of Indra.
Let us, however, dwell a while longer on the offspring of this all-prolific mo
ther Diti, who, with her productive spouse, Kasyapa, seems, in Hindu theo-
gonies, to be ever at hand to answer in all cases of perplexing parentage.
The 37th section of the Ramayana details how this distressed goddess, thus
bereft of her children, implored her husband Kasyapa (the son of Marichi)
to bestow on her " an iNDRA-destroying son," to retaliate her injuries on that
deity, and the rest of Kasyapa's sons, who had destroyed her's. Her request
was complied with, on the condition that she should remain pure in the per
formance of sacred austerities for a thousand years. The time was nearly
expired, when the crafty Indra, who had all along insidiously, with affected
filial respect, ministered to her conveniences, contrived to lead her into impu
rity, in as far that she slept indecorously " with her head in place of her feet;
and became impure through the locks of her head touching her feet."—{Ramay
ana, p. 293.) Indra thereby having power over her, treated her in a very inde
<)6 It A K S H A S. &c.

licate and barbarous manner, dividing with his tremendous weapon, Vajra, the
foetus, with which she was quick, into forty- nine pieces; which, at the request of
the afflicted Diti, were transformed by Indra into the Maruts, or winds. And
this is the legendary account of their origin and number; and it is not uncom
mon to hear the winds so spoken of: " The forty-nine regents of the winds."—
Ramayana, p. 121. But we shall have occasion to notice these allegorical beings
when we arrive at the consideration of their principals, Pavana, or Vayu, Ha-
numan, &c. Indra and Diti, to conclude their tale in this place, mutually
forgave each other: she had endeavoured to beguile and destroy him, by the
process and produce of her impregnation; and he had, by craft and cruelty,
counteracted her. Indra must be reintroduced at some length hereafter: it
may suffice here to say, that he is the reputed son of Kasyapa, but not by
Diti. He is, indeed, said (in the Ramayana, p. 144.) to be the son of Aditi,
who, though, like Diti, she is, in poetical theogonies, the ever-ready mother of
the gods, is herself stated to be the daughter of Daksha.
Many other benevolent and malevolent races of spiritual beings are enume
rated, and occur, generically and specifically, in the Ramayana, and other Hindu
authorities. The SidhaSj of whom there were eight only : the Gandbarbas, Kin-
niras, Dundhubis, &c. who are numerous, and appear to be choristers, dancers,
flower-showerers (Pushpa-vrishta), and other pleasant companions : and the
Rakshas, Yakshas, (Rakshni, and Yahhni, in the feminine ; and Rakshasa, and Tak-
shasa, in the plural,) are generally engaged in malignant combinations : not, how
ever, always ; for as the great gods themselves, as well as the subordinate deities,
are occasionally employed in divers and contradictory occupations, so these good
and evil genii appear to change characters. For instance : sometimes Yakshas
are benevolent, or at least classed with good beings, {Ramayana, p. 122.) : some
times malignant, (ib. p. 18.5.): Danavas are also (p. 122,) good, and (p. 166.)
at other times, " evil genii ; at enmity with the gods." Their goodness is,
however, very equivocal.
Another race of angelic creatures, although most ungallantly neglected in
mythologic fable, we must not pass by unnoticed. These are the interesting,
the beautiful, Apsaras : they are proverbially elegant and graceful ; but, alas !
not so for virtue or morals. Dasarat'ha, the heroic monarch of Ayodha (Oude),
the happy father of the renowned Ramachandra, to whom many of our future
pages must be devoted, had three queens, who " in elegance of form rivalled
the Apsaras"— {Ramayana, p. 142.)
These fair maids were produced when the ocean was churned in the time of
 A P S A It A S, See. 97-

the Kurmdvatara ; in number'no less than six hundred millions ! of resplendent

and celestial form ; adorned with glorious ornaments, and endowed with beauty,
youth, sweetness, and every grace." Their female attendants were innume
rable; but " not having undergone the legal purification, none of the gods, or
Danavas, received these damsels in marriage : hence they all remained without
a lord."—Ramayana, p. 287.
Thus we find the Hindu invisible world well peopled ; but there are several
other tribes of mythological beings introduced into the complicated machinery
of Hindu poetics. There is a race of pigmies, no bigger than a man's thumb,
called Balakilya, of whom sixty thousand were produced from the hairs of
Brahma's body; and another race of Lilliputian sages, produced from his nails.
—See Ramayana, p. 316". '
All of these beings are by name, birth, parentage, and education ; life, death,
and burial, &c. &c. &c. especially chronicled in the Puranas, and other sacred
and prophane books ; and one's brain is almost bewildered in endeavouring, as
they ever and anon recur, to trace their genealogy, character, connexions, and
a long train of etceteras, combined with their allegorical origin, progress, and
termination.
The colossal figure, before adverted to, in the Elephanta cave, that I fancy
to bear reference to the division and reunion of Viraj, I will notice in the
words that I find ufeed in a little description of that celebrated excavation,
written mostly in the cave, and afterwards corrected on the spot by a farther
inspection of its mythological wonders.
" Fronting the centre of the entrance is the well known bust of the grand
triad of powers; respecting which I shall here notice only, that the vindictive
ferocity of Siva's countenance is finely contrasted with the mild serenity of
Vishnu's. On the right of the bust, (the spectator's left when looking at it,)
having a colossal figure leaning on a dwarf between, forming the front of a pi
laster, is a grand compartment, containing, among a variety of groups and
single figures, a gigantic four-handed form of Mahadeva, conjoined with Par-
vati. One of his right hands rests on the head of a bull, well executed ;
another holds a shield ; a third a cobra de cape/a, the hooded serpent. On the
right is Brahma on the lotos, with swans, in the usual style ;* and on the other
side, corresponding, is Vishnu mounted on Garuda, also in his usual style,
which, it must be confessed, is here somewhat ridiculous; for Vishnu is gene-

* Tbii refers to compartments described in earlier paragraphs of die account.

o
98 V I R A J, ice.

rally seated on and- bestriding Garuda's shoulders* with, his legs in front,
Garuda holding Vishnu on by the ankles. Garuda throughout the cave
•wears just such a wig as Sir Joshua Reynolds has given in his portrait of
Doctor Johnson: he has always a snake round his neck, the head and tail
joined in front.
"Near Brahma isIndra on Iravati, the elephant, sitting in a good pos
ture. In the lower corner, nearest the grand bust, is a standing female, bear
ing a small box on the palm of her hand, her fingers pointing horizontally be
hind her : the arm is broken off. Above her a wigged boy, holding a chawriet
above him a wigged woman : above and near her several other figures with
peruques.
" On each side of the great figure of Mahadeva is a handsome pair, male and
female ; seen also in almost every compartment; sometimes, as in this instance,
on the side next the bust, holding garlands of flowers : on the other side the-
male wears a dirk, f
" The grand figure of Mahadeva in this compartment is fourteen feet high,
an inch or two more or less. In this character he is called Ardha Nari, or
half woman : the one left breast is vety prominent and conspicuous, and has
given rise to various surmises of its having reference to the story of the Ama-
xons. This compartment is well filled with groups and single figures ; many with
wigs. The fine figure of the emaciated Brahman is again seen with admiration."
The pictures of Mahadeva and Parvati conjoined, that in a former page
I have supposed to bear reference, as well as the sculptured figure in the Ele-
fhanta cave, to the male and female moities of Viraj, are engraved in plates
7. and figures 1. 2. of 24 : the former from a well executed picture in Colonel
Stuart's collection ; the latter from two pictures, pretty well done, but infe
rior, in mine. Being coloured, the blue skin of Mahadeva, and the yellow
skin of Parvati; the difference of their dresses, hair, collar of skulls and
flowers, ornaments, attributes, &c. is very strikingly contrasted ; and cannot
of course be represented in an outline engraving. The only point they have in

* In the mode of which plate 18. exhibits an example.

f The beautiful and graceful couple here noticed occur frequently in this cave, and. also in that of Am-
hely, on Sa/seite. They are seen likewise in good preservation, and in superior beauty, at the entrance, on
each side of the door, of a smaller cave, on the island of Ekphanta : this latter cave has never been de
scribed, nor, perhaps, five years ago, was ever seen by ten Europeans. It is nearly choked up with rub
bish j but will, I trust, through the efforts of the Bombay Literary Society, be restored, with the many other
mythological treasures within their reach, to the light of day, and the admiration of the world.
 V I R A J, kc. 99

common is, in plate 24. the sectarial hieroglyphic on the forehead ; but in
plate 7. each moiety has its own peculiar mark: his, half the crescent, and
half the eye; her's, half that mystical symbol the Toni, adopted by ber exclu
sive worshippers, the Sactas, or Tonijas: on which some extracts and remarks will
be made in a future article.
In the following particulars the three pictures agree. —Being four-handed :
having the Trisula, and Damaru, or Dindima ("a drum to be sounded by the
destroying angel."—Hitopadssa, p. 312.): the river Ganga flowing from Siva's
portion of the head, (but not the goddess personally in his hair, nor the Nag
over her, as in plate 7- where the river flows over Parvati's shoulder; in
plate 24. over Siva's): the Nandi of each deity ; the bull properly so called,
and the tiger, called Vyaghra, (but differing in position, the bull being in
plate 7. on Parvati's side, and the tiger on Siva's; and the reverse in
plate 24.) : the mund-mala, collar of heads, and pushpa mala, collar of flowers,
joined in the middle: the glory encircling their heads: in these points, and
in others less important, the three pictures agree. A dindima in a right and left
hand, with the others joined in a posture of adoration ; and the figure sitting on
a lotos, and having no snakes round the arms and neck ; with some other points,
are peculiar to plate 7- where the Ganga is seen issuing through a cleft in the
rock on which the figure is seated.
The two pictures engraved in plate £4. I purchased at Poona: they are ex
actly of the same description in size, style, &c. and were most likely painted by
the same artist, and meant to be the counterpart of each other. Excepting the
distinctions that necessarily arise from difference of positions, I perceive only
that the standing figure wears the tiger's skin over the thigh, and the other sits
on it: the shape of the sword differs also; and the sitting figure has a snake
round the wrist of the inferior right arm, which the other has not. In both
the Ganga issues from Siva's dusky braided hair : his ear has a brown wooden
ring, such as Saniyasis, and other enthusiastic individuals, are now seen with : a
snake protrudes its head over his shoulder; others form his arm and wrist
bands: his hands hold a silver trisula and a deep red damaru: the mund-mala,
collar of heads, terminates at half its length, where commences Parvati's
pushpa mala, or collar of red flowers: in like manner the other necklaces differ
in description and colour ; her side being chiefly of pearl, his of black beads :
her hair is black; and she holds the pasha, or cord, to bind victims, and the
kardgba, or sword, to destroy or sacrifice them : the sacrificial knife, used at san
guinary offerings, is also called by that name. The glories encircling the heads
100 V I R A J, &c.
are of bright green ; and the back-ground of the picture 13 formed of the dark
green Malura, or Biha, a shrub sacred to Siva, as is noticed in page 55.
The mark on the forehead, being common to both deities, is continued to
both their foreheads. The eye that the crescent encircles is that of Siva ; but
some say that it is the symbol also of the sacred Yoni, Parvati's especial hiero
glyphic : three yellow lines spring on each side from the demi crescent.
On the pictures are written, in Sanskrit and Mahraty—Sew Parvati.
Deeming the subject of these plates curious and important, I have described
them with, I fear, tiresome prolixity, which the reader will, I hope, excuse.
 SWAYAMBHUVA.

In addition to what occurs in the preceding article respecting this impdr-

tant personage, I shall here introduce some farther particulars of him, and other
mythological characters.
" Swayambhuva, or the son of the self-existing, was the first Menu, and
the father of mankind : his consort's name was Sataeupa. In the seeond
Veda the Supreme Being is introduced thus speaking : ' From me Brahma was
born : he is above all ; he is pitama, or the father of all men : he is Aja and
Swayambhu, or self-existing.' From him proceeded Swayambhuva, who is the
first Menu: they call him Adima (or the first, or Protogonus): he is the first
of men; and Parama-purusha, or the first male. His help-mate, Pracriti, is
called also Satarupa :# she is Adima, f or the first: she is Visva-jenni, or
the mother of the world : she is Iva, or like I, the female energy of nature ; or
she is a form of, or descended from, 1: she is Paha, or the greatest : both are
like Mahadeva, and his Sacti (the female energy of nature), whose names are
also Isa and Isi.
" Savayambhuva is Brahma in a human shape, or the first Brahma; for
Brahma is man individually, and also, collectively, mankind : hence Brahma
is said to be born and to die every day. Collectively, he dies every hundred
years ; this being the utmost limits of a life in the Cali-yug, according to the Pit-
ranas : at the end of the world Brahma, or mankind, is said to die also at the
end of a hundred divine years. Swayambhuva in the present Culpa is Vishnu,
in the character of Brahma rupi Janardana, or the Vishnu with the counte
nance of Brahma. To understand this it is necessary to premise, that it has

* Satarufa is here the wife of Brahma, (or the first Menu, or Swayambhuva,) and is declared to
be the same with Pracriti, or Nature j a title generally giveD, not to Saraswati, the consort or Sacti of
Brahma, but to Devi, Sacti of Mahad«va.
t " Aoimi is the feminine gender ; from Adima or Adimas."
102 SWAYAMBHUVA.

been revealed to the Hindus, that, from the beginning to the end of things,
when the whole creation will be annihilated and absorbed into the Supreme
Being, there will be five great Calpas, or periods. We are now in the middle
of the fourth Calpa, fifty years of Brahma being elapsed ; and of the remainder
the first Calpa is begun. These five great Calpas include 500 years of Brahma ;
at the end of which, nothing will remain but the self-existing. Every Calpa,
except the first, is preceded by a renovation of the world, and a general flood.
" These five Calpas have five deities, who rule by turns ; and from whom the
five Calpas are denominated. These five deities are Devi, Surya, or the Sun,
Ganesa, Vishnu, and Iswara. Brahma has no particular Calpa'. he is inti
mate to every one of them. Every deity in his own period is Calsva-rupi,
or Chronus: we are now under the reign of the fourth Chronus : the west
ern mythologists mention several ruling deities of that name. Calsva-rupi
signifies he who has the countenance of Cala, Chronus, or Time : this is now
the Calpa of Vishnu; who, to create, thought on Brahma, and became Brahma-
rupi-Janardana. He preserves and fosters the whole creation in his own
character, and will ultimately destroy it through Iswara, or Rudra : the Calpa
of Vishnu is called also the Padma, or Lotos^ptriod. It is declared in the P«-
ranas, that all animals and plants are the Ling, or Phallus of the Calsva-rupi
deity ; and that, at the end of his own Calpa, he is deprived of his Ling by his
successor, who attracts the whole creation to himself, to swallow it up, or de
vour it, according to the western mythologists; and at the end of his Calpa
he disgorges the whole creation. Such is the origin of Chronus devouring his
own offspring; of Jupiter disgorging it through a potion administered to him
by Metis ; and of Chronus castrating his own father. According to this,
Swayambhuva is, conjointly and individually, Brahma, Vishnu, and Isa, or
Mahadeva. To Swayambhuva were born three daughters, Acuti, Deva-
sruti, and Visrutri, or Prasruti. Brahma created three great Rajapatis to
be their husbands: Cardama, Dacsha, (the same who was also a Brahmadica,)
and Ruchi. Cardama is acknowledged to be a form of Siva, or Siva himself;
and Dacsha to be Brahma: hence he is often called Dacsha-Brahma; and
we may reasonably conclude, that the benevolent Ruchi was equally a form of
Vishnu. It is said in the Puranas, as I am assured by learned Pandits, that
these three gods sprang in a mortal shape from the body of Adima ; that
Dacsha-Brahma issued mystically from his navel; Vishnu from his left, and
Siva from his right, side. It is declared in the Puranas, that Iswara cut off
 SWAYAMBHUVA. 103

one of the heads of Brahma; who, being immortal, was only maimed.''—From
Wilford's learned Essay on the Chronology of the Hindus. As. Res. Vol. V.
Art. 18.
Anecdotes of Dacsha will be found under that head : one, similar to those
there given, relative to his losing his head from the violence of Mahadeva,
follows, in the Essay, the extract just concluded.
The figure of Vishnu, as it is generally denominated, reposing on Sesh-
NAttA, * with Brahma issuing in a lotos from his navel, is the popular mode, I
imagine, by which the Vaishnavas represent the Supreme Being contemplating,
or willing the renovation of the world, at the conclusion of one Calfa ; or be
tween such conclusion, and the commencement of another: in which interreg
num " nothing will remain but the self-existing."
Another mode of exhibiting this subject is a picture of Vishnu, otherwise
called, as before noticed in this character, Narayana, with his toe in his mouth,
reposing on a floating lotos leaf: this seems puerile; and, indeed, what popular
exhibition of such subjects doth not? and may, perhaps mean to represent a
circle. The toe in the mouth, like the tail of a snake in its mouth, in mytholo
gical language, is interpreted Endless: applied to time, Eternity, to a being,
Eternal. —See plate 20. which, by the way, I will here notice, is somewhat
altered in regard to position, but not at all in any other respect, by the artist
who made the drawing from the original picture for the engraver: the original
being nude, he has given the figure a less indelicate posture. Sonnerat gives
a plate of this subject; and alludes to it in these terms, in which the reader will
see the outline, received with tolerable accuracy from verbal communications,
of the legend more fully and classically detailed in Mr. Wilford's valuable
chronological essay, above extracted from.
" On the death of Brouma all the worlds will suffer a deluge; all the An-
dons be broken ; and the Cailasson, and the Faicondon," (Kailasa, and Vaikonfha,)
" will only remain. At that time Vichbnou, taking a leaf of the tree called Alle-
maron,\ will place himself on the leaf, under the figure of a very little child,
and thus float on the sea of milk, sucking the toe of his right foot. He will
remain in this posture till Brouma, anew, comes forth from his naveLin atama

* See platb 7-
t " The Fieus admiralilis of Linnjeus : the great fig-tree of the Pagodas : the Banian tree." I ima
gine, however, the leaf on which the deity reclines is intended for the lotos, as well as that which springs
from his navel, called by Son nek at a tamarind. Some affirm that the floating cradle is a leaf of I etc!.
104 SWAYAMBHUVA.

rind flower. It is thus that the ages and worlds succeed each other, and are
perpetually renewed."—Vol. I. p. 226.
The following legend explains the origin of Satarupa, as well as of
Brahma's four faces.
" According to the Matsya Purana Bkahma, in the north-west part of India,
about Cashmir, assumed a mortal shape; and one half of his body springing out,
without his suffering any diminution whatever, he framed out of it Satarupa.
She was so beautiful that he fed in love Avith her; but having sprang from his
body, he considered her as his daughter, and was ashamed. During this conflict
between shame and love he remained motionless, with his eyes fixed upon her :
Satarupa, perceiving his situation, and to avoid his looks, stepped aside:
Brahma, unable to move, but still desirous to see her, caused a face to spring
out in the direction to which she moved : she shifted her place four times ; and
as many faces, corresponding with the four corners of the world, grew out of
his head. Having recovered his intellects, the other half of his body sprang
from him, and became Swayambhuva."—Wilford: on Mount Caucasus, As.
Res. Vol. VI. p. 472.
Swayambhuva is the son of the Self Existent, the latter epithet being gene
rally and appropriately applied to the One Supreme Being ; but, as we have had,
and shall have, such frequent occasion to notice, sectaries will exalt the deity of
their own exclusive adoration into the almighty seat, and of course magnify him
in mistaken terms.
From an inscription on a stone, found in the district of Adoni, and communi
cated to the Asiatic Society by Major Mackenzie, {As. Res. Vol. IX. p. 425.) I
shall quote several stanzas ; containing other mythological matter, and giving
the epithet Swayambhu to Siva. Sambhu is a name by which he is frequently
addressed ; and it looks like an abbreviation of the other.
"Adoration be to the Auspicious Swayambhu Nat'ha, or Self Existent
Protector.
" 1. I prostrate myself before Sambhu, whose glorious head is adorned with
the resplendent moon; and who is the chief prop of the foundation of the three
worlds.
" 2. May Swayambhu be propitious ; he who won immortal renown; who
'grants the wishes of those that earnestly entreat him ; who pervades the uni
verse; the Sovereign Lord of deities ; who destroyed the state and arrogance
of the demons; who enjoyed the delightful embraces of Parvati; to whom the
learned prostrate themselves : the God above all gods.
 SWAYAMBHUVA. 105

" 3. I prostrate myself before Sambhu, whose unquenchable blaze con

sumed the magnificent Tripura; whose food is the nectar dripping from the
beams of the moon; who rejoiced in the sacrifice of heads by the lord of Rac-
sbasas ;* whose face is adorned with smiles when he enjoys the embraces of
Gauri.
"5. By the consort of Dbvi, whose divinity is adored; the spouse of Par-
vati, resplendent, with the glorious light of gems reflected from the crowns
of the lords of gods and demons, whose heads lay prostrate at his feet ; with a
face ever lighted up with smiles ; he is the Self Existent Deity. May the
wealth and stations of his saints be ever granted to us.
" 6. The beams of whose light, like the frequent waving of the lotos flower,
flashes, reflected, from the numerous crowns of glorious kings, of the chief of
gods, of the king of kings, and of the lord of demons ; who exists in all things ;
in all elements—in water, air, earth, ether, and fire; in the sun and moon ; the
renowned deity manifested in eight forms : Sambhu. May he grant our ardent
prayers.
" 7. Cheerfully I bow to Sambhu in the lotos of the heart; to him who in
creases and gives delight to all ; who holds supreme command over all ; who
through his three divine attributes created and animated fourteen worlds; who
ever resides in the minds of his saints."—As. Res. Vol. IX. p. 426*.
The date of this inscription corresponds with 1173, A. D.
" The god Swavambhu Devi" occurs in the same volume, p. 430.

• Ravana.
 D A K S H A.

The name of Daksha occurs several times in the course of my work; and,
as a good deal of mythological legend is attached to it, I shall collect in this
place what I have extracted from the Asiatic Researches relative to that cha
racter.
" Iswara attempted to kill his brother Brahma, who, being immortal, was
only maimed ; but Iswara finding him afterwards in a mortal shape, in the cha
racter of Daksha, killed him as he was performing a sacrifice." Mr. Wtlford
discovers in this the story of the death of Abel ; and offers very learned and
ingenious reasons for his belief: the following is a continuation of the legend
from Hindu sacred books.—
There had subsisted for a long time some animosity between Brahma and
Mahadeva in their mortal shapes; and the latter, on account of his bad con
duct, which is fully described in the Puranas, had, it appears, given much un
easiness to Swayambhuva and Satarupa: for he was libidinous, going about
with a large club in his hand. Mahadeva was the eldest, and was indignant at
seeing his claim as such disregarded in favour of Brahma, which the latter sup
ported by such lies as provoked Mahadeva to such a point, that he cut off one
of his heads in his divine form. In his human shape, we find Daksha boasting
that he ruled over mankind. One day, in the assembly of the gods, Daksha
coming in, they all respectfully arose except Mahadeva, who kept his seat,
and looked gloomy, which Daksha resented ; and reviled and cursed Maha
deva in his human shape, wishing he might ever remain a vagabond on the
face of the earth ; and ordered that he should be avoided, and deprived of his
share of the sacrifices and offerings. Mahadeva, irritated, in his turn, cursed
Daksha ; and a dreadful conflict took place between them : the three worlds
trembled, and the gods were alarmed. Brahma, Vishnu, and the whole
assembly, interfered, and separated the combatants ; and, at length, even
effected a reconciliation. In consequence of which, Daksha gave one of his
 D A K S H A. 107

daughters, named Sati,* in marriage to Mahadeva: Sati was an incarnation

of Devi ; for Sridevi, the wife of Daksha, and daughter of Adima and Iva,
entreated the goddess to give her one daughter exactly like herself. Her re
quest was granted ; and Devi was incarnated in her womb, and was born as
Sati. Sridevi had besides a hundred daughters, but no son, which she and
Daksha deeply lamented ; and agreed to make a solemn sacrifice to obtain one.
On this occasion Daksha convened gods and men, omitting, however, Maha-
deva, who took but little notice of the neglect ; for he is represented in all his
Avataras as indifferent to praise or abuse. But his wife Sati insisted on going,
and could not be dissuaded ; and was treated so contemptuously by her father,
Daksha, that she flung herself into the fire, and thereby spoiled the sacrifice.
Mahadeva hearing this, blamed her for her rash conduct, in thus spoiling a
religious sacrifice, and cursed her; and she consequently was doomed to a trans
migration of a thousand years, into an inferior being. Thus she became a Pica,
(a sort of bird of the Cuckoo tribe) ; and Mahadeva, to please her, assumed the
form of a Picas-, under the title of Piceswara, or Picesa-Mahadeva.
Mahadeva afterwards went up to Brahma, in the character of Daksha,
and after much abuse began to beat him : the confusion became general in the
assembly, who all took the part of Daksha ; but Siva, striking the ground with
the locks of his JaJta, produced two heroes, and an army of demons came to his
assistance: the battle raged, and in the general conflict Mahadeva cutoff
DAKSHA'sf head: several of the gods were wounded, particularly the Sun and
Moon : heaven, hell, and the earth, trembled.
The gods at last humbled themselves before Mahadeva, who was ap
peased, and order was restored. At their request he promised to restore
Daksha to life; but the head could not be found: during the fray it fell
into the fire, and was burnt. A he goat was then brought, and his head was
struck off and placed on the lifeless body of Daksha, who instantly revived ;
but he remained weak and powerless, till he was again born a son of Noah.
Mahadeva taking up the body of his beloved Sati, carried it seven times
round the word, bewailing his misfortune. " Here I shall remark," continues
Mr. Wieford, " that when any accident happens to any of the gods, they

* In the octavo edition of the Astatic Researches this name is often misspelled Sit* : the error is impor
tant, and may cause confusion and trouble.
f The story of Daksha loiing his head in a similar way is again related by Mr. Whiobd in the Asiaiis
Researches, Vol. V. p. 249.
.08 D A K S H A.

generally set off at full speed, going seven times round the world, howling all
the way most woefully."
" The gods whom Sati contained in her womb burst out; her limbs were
scattered all over the world ; and the places where they fell are become sacred.
Her breasts fell near Jalander in the Panjab; the Yoni into Asam; and the Guhya*
into Nepal; where they are most devoutly worshipped to this day: the latter
is a small cleft in a rock, with an intermitting spring; it is called Gubya-st'han"
—Wilford : on Mount Caucasus. As. Res. Vol. VI. p. 477.
To the foregoing may be added some farther particulars, though somewhat
differing, relating to Daksha, and to the subject of some of my plates, of which
my information was very scanty, from Mr. Paterson's Essay on the Origin of
the Hindu Religion.
He thinks the fable refers to an unsuccessful attempt to abolish the worship
of the male and female symbols ; and invented by the Saivas to show the imbe
cility of their opponents, and to exalt their own doctrines : the gods themselves
being introduced as actors instead of their votaries.
Daksha, celebrating a yajnya, invited all the Devatas except his son-in-
law, Siva. His consort, the goddess, hurt at this exclusion, went to the
assembly, and after vain remonstrances, expired with vexation on the spot.
Siva, on hearing this, throws his Jeta, or plaited hair, upon the ground, and
from that produced Bir Bhadr, a furious being armed with a trident, who at
tacks and disperses the whole assembly ; puts a stop to the sacrifice ; and cuts
off the head of Daksha f Siva took up the body of his deceased consort, and
placing it upon his head, in a fit of madness danced up J and down the earth,
threatening all things with destruction. Vishnu, at the request of the other
Devatas, with his cbakra cut the body into fifty-one pieces, which Siva, in his
frantic dancing, scattered in different parts of the earth. Each place where a
part fell became a place of worship of the female power ; and the frenzy of Siva
subsiding, he ordained that the Linga should likewise be worshipped at each of
these places. And Daksha, on condition of embracing the doctrine of Siva,
was restored to life, degraded with the head of a goat instead of his own. —As.
Res. Vol. VIII. p. 80.

* PoJcx. The servants of Cuvera, the deformed deity of riches, are called Guhyacas; and into such
beings the dark souls of men, addicted in this world to selfish gratifications, transmigrate.
f The decapitation of Brahma, of whom Daksha is an earthly form, or Avatara, is touched on under
Narayana.
% Siva is frequently seen in a dancing attitude.— See plates 14. and 32.
 D A K S II A. 109

It appears to me that plate 25. and the same subject in plate 26. fig. 1.
refer to the story of Daksha, whose name, however, doth not occur in my
very insufficient memoranda on the last named subject. All I find, indeed, is,
exclusive of a description of the image, the following memoranda, taken, I recol
lect, from the information of a Poona Brahman.— " Vira Bhadra, son of Ma-
hadkva ; not by Parvati: has temples in the Carnatic; not about Poona : a war
like character : his history is detailed in the Cassi-kand, and in the Siv-purana."
This appears to have been merely hints for intended future inquiries, that I had
no opportunity of making.
It would appear, Mr. Bently says, that Daksha was cotemporary with
Bhuigu ; that he was an astronomer, and formed the twenty-seven lunar man
sions, and other constellations, of which he is allegorically called the father.—
Mr. Bently {As. Res. Vol. VIII. p. 230.) gives a Sanskrit verse from the Calica
Purana, which he translates thus : " In the early part of the Tretaj/ug the daugh
ters of Daksha were born : of these daughters he gave twenty-seven to the
Moon."
" Daksha, in some respects, bears a strong resemblance to Atlas ; who, ac
cording to heathen mythology, was the father of the Pleiades and Hyades, the
Critica and Rohini of Daksha."—lb. p 231.
I do not find the names of all Daksha's daughters, nor are they so impor
tant as to demand much research : the names of some occur incidentally. Two
others I will notice as the mothers of extraordinary progeny : these are Jaya,
and Vijaya, " of slender waist," who brought forth a hundred weapons,
" missive and manual," wherewith to arm Rama for his war of Lanka. *
In the Ins. of Menu, ch. i. v. 35. Daksha and Brighu are named among
the Brahmadicas ; or the ten lords of created beings, produced by the first
Menu : Daksha is there otherways called Prachetas. Those ten beings,
" eminent in holiness," are said, in the next verse, to have produced " deities,
and mansions of deities." The lunar mansions are also attributed to " Kasy-
apa, the first production of Brahma's head."
" In Menu's Institutes the twenty seven lunar asterisms are called the
daughters of Daksha, and the consorts of Soma, or the Moon."—Sir William
Jones, s.'s. Res. Vol. II. p. 305.
Having introduced, perhaps rather heterogeneously, a number of deities,
more or less connected with each other, I shall, before I proceed to the consi

* Ramayana.
110 D A K S H A.
deration of the characters of the consorts, or Sacti, of the three great powers,
devote another page or two to the notice of some other mythological per
sonages; who if, peradventure, not particularly in place here, may not here
after offer themselves more appropriately.
Of Bhrigu and Nareda, who seem to be considered more immediately as
the brethren of Daksha than the rest of the Brahmadicas, or sons of Brahma,
of whom some notice has been taken in a former page, we may perhaps have
occasion to make casual mention in a future article. They are, indeed, mytho
logical parsonages of no small importance ; and apprehended want of room pre
vents me, in this place, from a farther relation of their character and actions.
 prit'HU and PRrrmvi, and viswacarma.

Piut'hivi is the goddess of the Earth. Viswacarma, the artificer of the

universe, that is the lord of creation assuming that character, moulded the
earth, aud it became prithivi — conspicuous; and therefore is that name,
Prithivi, assigned to the earth. —As. Res. Vol. VIII. p. 452.
Prit'hu is her husband : he was an incarnation of Vishnu; as related in
the following fable, from Wilford's Chronology of the Hindus.—As. Res.
Vol. V. p. 253.
Vena, being an impious and tyrannical prince, was cursed by the Brahmans ;
and in consequence died without issue. To remedy this, his left arm was
opened, and churned with a stick till it produced a son ; who, proving as
wicked as his father, was set aside; and the right arm was in like manner
churned, which also produced a boy, who proved to be a form of Vishnu
under the name of Prit'hu. *
Gods and men came to make obeisance to him, and to celebrate his appear
ance on earth. He married a form of the goddess Lakshmi, who was thence
named Prit'hivi, or Prit'hwi, and was in fact the earth ; and at this time re
fused so obstinately to give her wonted supplies to mankind, that Prit'hu was
forced to beat and wound her; when she (the earth), assuming the form of a
cow, ascended to Meru to complain to the gods ; who, on learning that she re
fused the common necessaries of life, not only to mankind in general, but to
Prit'hu, her husband, rejected her complaint. Prit'hu and his descendants
were allowed to beat and wound her in cases of noncompliance, and the earth
reluctantly submitted ; and since that time mankind are continually wounding
her with ploughs and other implements of husbandry.
Prit'hu was fond of agriculture, became a husbandman, cut down forests,
levelled the earth, &c. ; which is to be understood by his quarrel with the
earth.
US P R I T'H U, &c.

In the form of a cow Prit'hivi was milked by Swayambhuva, or

Adam, grand ancestor of Prit'hu, who so employed him : perhaps the old
sire took delight in attending the dairies and fields of his beloved Prit'hu.—
lb. p. 256.
Mr. Wilford thinks this Prit'hu to be the same with Satyavrata, or
Noah. His heavenly father was the Sun ; and Satyavrata is also declared
to be an incarnation of Vishnu. Here it must be observed, that at night, and
in the west, the Sun is Vishnu : he is Brahma in the east, and in the morning :
from noon to evening he is Siva.— lb. p. 254.
In another place, (As. Res. Vol. VIII. p. 299.) Mr. Wilford finds Ila, a
name of the daughter of King Bharata, the fifth from Swayambhuva, or
Adam. —" Her name was Ila, or the earth: this was also the name of the
daughter of Satyavrata, or Prit'hu ; for though the earth was his wife, she
also became his daughter."—And in page 318, we find." Ila to signify the
earth: Ila, or Ilas, was the son of Mbnu, or Noah ; called also Mitra Va-
runa in the Puranas, or the friendly Varuna, or Neptune." Sir W. Jones
also mentions Ila as the daughter of the seventh Menu, or Satyavrata : he
married her to the first Buddha, or Mercury, who was the son of Chan
dra, the Moon ; whose father was Atri, son of Brahma. —As. Res. Vol. II,
p. 127.
Unless Ila be a name appertaining to more persons than one, it is here ap
plied to the wife, daughter, and son, of Prit'hu, or Noah ; or the seventh
Menu, surnamed Satyavrata and Vaivaswata.— (See of Menu, under
Viraj.)
In the third volume of the Asiatic Researches, p. 374. Mr. Wilford gives
this passage.- - " Devi, or the goddess, and Isi, or the sovereign queen, is the Isis
of Egypt; and represents Nature in general—but in particular the earth : which
the Indians call Prit'hivi; while water, and humidity of all kinds, is supposed
to proceed from Vishnu, as they were by the Egyptians to proceed from
Osiris."
In the Institutes of Menu a king is described as a being formed of the quali
ties of various deities : among them Prit'hivi. —
" As Prit'hivi supports all creatures equally, thus a king, sustaining all
subjects, resembles in his office the goddess of earth"—Ch. IX. v. 311.
Prit'hivi is one of the deities to whom daily sacrifices, Sradha, are offered
by Brahmans, to the manes of deceased ancestors. They are enumerated in the
Ins. of Menu, Ch. III. v. 85, 86. The latter runs thus.—
 P R I T'H I V I, &c. 113

" To Cuhu, goddess of the day, when the new moon is discernihle ; to
Anumati, goddess of the day, after the opposition; to Prajapati, or the lord
of creatures ; to Dyava and Prit'hivi, goddesses of sky and earth ; and, lastly,
to the fire of the good sacrifice."
We find the habitable earth also called Vasta ; and a ceremony, called
Vasta-puja, is performed in honour of this personification, both by Saivas and
Vaishnavas : the former offering a sheep to the earth; the other, a bloodless
oblation to fire : these offerings are chiefly, on this occasion, made by land
holders. And Mr. Paterson {As. Res. Vol. VIII. p. 79.) thinks, that in the
name of the ceremony, and in the object of worship, there may be traced the
goddess Vesta of the Romans : the goddess of nature, under whose name they
worshipped the earth and fire. But Mr. Colebroke, in a note on this passage,
(ib. p. 87.) says, that Vasta-puja, as a ceremony, is peculiar to Dhacca, and dis
tricts contiguous to that province, and is not practised in the western parts of
Bengal; and seems altogether unknown in other parts of India. The word Vasta,
he says, signifies, not the habitable earth in general, but the site of a house, or
other edifices, in particular.
Prit'hivi, as a personification of the earth, also represents Patience: the
Hindus refer to the earth, or Prit'hivi, proverbially, as an example of patience,
or forbearance ; permitting her bowels to be ripped open, her surface lacerated,
and suffering every indignity without resentment or murmuring. She is quoted
also as an example of correctness ; as returning good for evil. Prit'hivi Pati,
i. e. Lord of the Earth, is a title conferred on terrestrial, or real, as well as my
thological, sovereigns.
Having introduced the name of Viswacarma, I will here add what I have
chiefly to say referring to that person.
Sir W. Jones thinks Viswacarma to be the Vulcan of the Greeks and
Romans; being, like Vulcan, the forger of arms for the gods, and inventor of
the Agnyastra, oxfirey shaft, in the war between them and the Daityas, or Titans.
— As. Res. Vol. I. 264.
He is deemed the architect of the universe, and chief engineer of the gods.
He revealed the fourth Upaveda in various treatises on sixty-four mechanical
arts, for the improvement of such as exercise them ; and he is the inspector of
all manual labours and mechanical arts.
His name is of some celebrity in mythological legends. In Mr. Cole-
q
114 VISWACARMA.

broke's Dissertation on the Vedas, in the eighth volume of the As. Res. an ac
count is given of the rites and ceremonies attendant on the inauguration of
Indra, when elected by the gods to be their king ; and a list is there given of
many persons who, in the heroic history of India, obtained universal monarchy
by the successful practice of similar rites : among them Viswacarma, son of
Bhuvaka, who was consecrated by Kasyapa. On this occasion the earth, as
sages relate, thus addressed him : " No mortal has a right to give me away ; yet
thou, O Viswacarma ! son of Bhuvana, dost wish to do so. I will sink in the
midst of the waters ; and vain has been thy promise to Casyapa."
So great was the efficacy of consecration, observes the commentator in this
place, that the submersion of the earth was thereby prevented, notwithstanding
this declaration.—P. 412.
Viswacarma seems to have some reference to the Varahavatara, and, of
course, to be also an Avatara of Vishnu. The Vahara gives a name to one
of the astronomical periods called Calpa, or renovations of the universe, deno
minated the Vahara-calpa. The following passage, translated from the Black
Tajurveda, occurs in Mr. Colebroke's Dissertation on the Vedas.—As. Res.
Vol. VIII. p. 452.
" Waters (alone) there were : this world originally was water. In it the
lord of creation moved, having become air: he saw this (earth), and upheld it,
assuming the form of a boar, (vahara); and then moulded that (earth), becom
ing Viswacarma, the artificer of the universe. It became celebrated (apra-
that*), and conspicuous (prit'hivi) ; and therefore is that name (Prit'hivi)
assigned to the earth."—See Prit'hivi.
By most accounts he was employed by Crishna to build for him the present
city of Dwarka, * in Gujarat, when forced to quit his beloved Matra ; but
others {As. Res. Vol. IX. p. 197.) relate, that " Twashti, the chief engi
neer of the gods," built it. Twashti is a name of the Sun; and if also of
Viswacarma, it in a manner identifies this mythological personage with
the Sun. I should rather have expected the name to have been applied to
Crishna.
In the Ramayana (p. 201.) a catalogue of weapons, with which Rama was
armed, occurs; and this passage: " Also the weapon of Soma, called Shishira;
and the pain-inflicting weapon, Twashtra." And the learned translators sub-

* Of which city, so important in the history of Crishna, a good account is much wanted.
 VISWACARMA. 115
join in a note, " Possessing the power of Twashtra, the architect of the
gods." This seems to identify Twashtra (or Twashti; for they are doubt
less the same) with Viswacarma. He had a daughter, named Barhismati;
but I know nothing of her, and introduce her name merely as a clue to inquiry,
should any one have occasion to pursue it.
The name or title Viswacarma means, I believe, the all-performing—
factotum.
 OF the SACTI: "• . ■

CONSORTS, or ENERGIES of MALE DEITIES.

It has been noticed, that the principal attributes of the Deity, Brahma,
Vishnu, and Siva, have consorts assigned them; which consorts, are personi
fications respectively of the active energies of their lords, and are called Sacti.
Saraswati is the Satti of Brahma, Lakshmi of Vishnu, and Parvati of Siva:
hence those, of whatever sect, who worship exclusively the female power—
Parvati (i. e. Devi), however, more especially, are called Sactas. Not only
are the three great powers so accommodated ; the inferior deities in their own
persons, and the Avataras of the superior, are likewise mated in fable, and have
their wills executed by active helpmates ; each of whom, except in sex, exactly
resembles the deity whose partner she is : from whose bodies, indeed, as Eve
from Adam's, they are, in some theogonies, supposed to have proceeded; and
whose powers and attributes they are armed with.
Eight of these Sactis are more particularly recorded : their names are the
following.—

Maheswari, the Sacti of Mahesa, or Siva.

Brahmi, or Brahmani, the Sacti of Brahma.
Narayani, the Sacti of Naratana.
Aindri, the Sacti of Indra.
Kaumari, the Sacti of Karticeya.
Varahi, the Sacti of Vishnu in the Vaharavatara.
Narasinhi, the Sacti of Vishnu in the Narasing Avatara.
Avarajita, a form of Bhavani; the female principle.

This list is taken from Mr. Paterson's Essay on the Origin of the Hindu
Religion, in the eighth volume of the As. Res. p. 68. The last, Mr. Paterson
remarks, may be the Aphrodite of Jhe Greeks; and Maheswari, or a female
Siva, riding on a white bull, may have given rise to the story of Europa's
 S A C T I. 117

rape; while Brahmi, or the female Brahma, with the swan, may, in like
manner, have occasioned the fable of Jupiter and Leda. These explanations
were, perhaps, invented by the Greeks, to account for symbols, of the meaning
of which they were ignorant.
On the foregoing passage Mr. Colebroke gives a note, containing the fol
lowing information.—
The eight Sactis, or energies of as many deities, are also called Matris, or
mothers. They are called Brahmi, &c. because they sprung from the bodies
of Brahma and the other gods respectively.*
In some places they are thus enumerated : Brahmi, Maheswari, Aindri,
Varahi, Vaishnavi, Caumari, Chamunda, and Charchica. Some reduce
the number to seven; omitting the two latter, and adding Cauveri.
Prayers are addressed to the Matris on various occasions, especially in the
Cavachas, or defensive incantations : 1 shall cite two by way of example, and
subjoin extracts, from the Marcandeya Purana, descriptive of these goddesses.
" May Brahmani, conferring the benefit of all benedictions, protect me on
the east ; and Narayani on the south-east, for the sake of realizing every wish :
Maheswari too on the south, rendering every thing auspicious ; Chamunda on
the south-west, discomfiting all enemies ; and, on the west, Caumari, armed with
her lance, and slayer of foes: on the north-west Aparajita, the beauteous giver
of victory; on the north Varahi, granter of boons ; and, on the north-east, Na-
rasinhi, the banisher of terror. May these mothers, being eight deities and
active powers, defend me."
Another incantation simply enumerates the same eight goddesses, and pro
ceeds thus: " May these, and all Matris, guard me with their respective wea
pons on all quarters, and on every point."
In the Devi mahatmya the assembling of the Matris to combat the demons
is thus described.— " The energy of each god, exactly like him, with the same
form, the same decoration, and the same vehicle, came to fight against the
demons. The Sacti of Brahma, girt with a white gourd, arrived on a car
yoked with swans : her title is Brahmani. Maheswari came riding on a bull,
and bearing a trident, with a vast serpent for a ring, and a crescent for a gem.
Caumari, bearing a lance in her hand, and riding on a peacock, being Am-
bica, in the form of Carticeya, came to make war on the children of Diti.
The Sacti named Vaishnavi also arrived, sitting on an eagle, and bearing a

* Rata Mucuta, on the Ameracosha.

118 S A C T I.

conch, a discus, a club, and a bow, and a sword in her several bands. The energy
of Habi, who assumed the unrivaded form of the holy boar, likewise came there,
assuming. the body of Varahi. Narasinhi too arrived there, embodied in a
form precisely similar to that of Nrisinhi, with an erect mane reaching to the
host of' stars. Aindri, came, bearing the thunder-bolt in her hand, and riding
on the king of elephants, and in every respect like Indra, with a hundred eyes.
Lastly came the dreadful energy named Chandica, who sprung from the body
of Devi, horrible, howling like a hundred shakals : she, surnamed Aparajita,
the unconquered goddess, thus addressed Isani,* whose head is encircled with
his dusky braided locks."
The story, which is too long for insertion in this place, closes with these
words : " Thus did the wrathful host of Matris slay the demons."
. In the Uttara Culpa, of the same Parana, the Matris are thus described.—
" Chamunda standing on a corpse;- Varahi sitting on a buffalo; Aindri
mounted on an elephant; Vaishnavi borne by an eagle; Maheswari riding
on a bull; Caumari conveyed by a peacock; Brahmi carried by a swan; and
Aparajita revered by the universe; are all Matris endowed with every
faculty."
It may be proper to notice, that Chamunda, Charchica, and Chandica,
are all forms of Parvati According to one legend, Chamunda sprung from
the frown of Parvati to slay the demons Chanda and Munda : according to
another, the mild portion of Parvati issued from her side, leaving the wrath
ful portion, which constitutes Cali, or the black goddess.
Cauvkri is the energy of Cuvera, the deformed god of Riches. Narat-
ani, mentioned by Mr. Paterson, and also in the prayers or incantations above
cited, is the same with Vaishnavi. —See As. Res. Vol. VIII. p. 85.
Mr. Colebroke, however, in other places, identifies Nabayana with
Brahma. —See instances under Narayana, p. 80.
In the thirteenth section of the Ramayana the company assembled at an
Aswamedha, or sacrifice of a horse, is enumerated ; and the following passage
occurs, a line of which I have had occasion to quote in a former page. — " Thi
ther were previously collected the gods, the sages, &c. for the sake of receiving
their respective shares. Brahma too, the sovereign of the gods, with St'hanu,
and Narayana, chief of beings, and the four supporters of the universe, and

* Isani is a name of Siva, also Isa : hence, as before, Mahesa, Under this denomination his SactPs
name is Isi.
 S A C T I. 119
the divine mothers of all the celestials, met together there."—P. 120. A note
on this passage informs us, that the " four supporters of the universe" are
" Indra, regent of the east; Yam a, of the south; Varuna, of the west; and
Cuvera, of the north." " The divine mothers of the celestials" are stated to
" be seven: Brahmi, Maheswari, Rudri, Komari, Vishnuvi, Varahi,
Indrani." The supporters of the universe are considered in future pages;
and I will here enumerate, or recapitulate, the names of the Sactis, or Matris, of
the different deities that occur to me as being so mated; adding, also, the vahan
or -vehicle by which such power, male or female, is conveyed.

1. Brahma Brahmi, ~\
or > the swan, or goose.
• SaraswaTi, 1
1. Vishnu Vaishnavi, ~\
or f (generally) Garuda.
Lakshmi, \
In his character or Ava- "I Lakshmi, under her
tara of J several names of
Varaha Varahi, a buffalo, or a boar.
Narasinga Nrisinhi
Narayana Narayani
3. RUDRA Rudri, ") a bull; the Sact't sometimes on a
Maheswara Maheswari, J tiger.
And several other names of Siva and Bhavani.
4. Indra Indrani, the elephant Iravati.
5. Kumara, "J
or \ Kumaki, a peacock.
Kartikya, \
J
6. Cuvera Cauveri.

I, therefore, make out but six separate Sactis, or Matris ; and as one of them,
Kumari, is understood to be the same with Ambica, a name or form of Devi,
(or Bhavani, or Parvati, the reputed mother of Kartickya, or Kumara,)
they may be reduced to five ; and, indeed, as all the gods are resolvable into
three, and ultimately into one, so, similarly, are their Sactis or consorts.
120 S A C T I.

I have hitherto made, and found, no distinction between Sacti and Matrix but
I am of opinion that there is some difference, although I do not know what it is.
Several deities have Sactis as well as those above enumerated, whose names there
are no authorities for adding to the list as Matris: Sita, for instance, is called the
Saeti of Rama ; Radha of Krishna ; Chandri of Chandra ; Swaha of Agni;
Prit'hivi of Prit'hu; Niriti of Nirut; Varum of Varuna; and although
their names do not occur in any of the foregoing lists, they are considered, ge
nerally, as the Sactis, or the subordinate powers, or energies, of their respective
Lords.
 ■

SECTS of HINDUS.
■

Mr. Colebroke, in different volumes of the Asiatic Researches, has given

several most interesting and instructive essays "on the religious ceremonies of
the Hindus." From a note to the ninth article, in the seventh volume, I ex
tract the whole of the matter that, with the trifling exception of the note below,
I give under this head of Sects.
" That Hindus belong to various sects is universally known ; but their cha
racteristic differences are not perhaps so generally understood. Five great sects
exclusively worship a single * deity : one recognises the five divinities which are

* These are.— I. The Saivas ; who, however, worship Siva and Bhavani conjointly.
2. The Vaishnavas, who worship Vishnu.
3. The Suras, who worship Surya, or the Sun.
4. The Ganapatyas, who worship Ganesa.
5. The. Sac/as, who exclusively worship Bhavani, the Sacti, or female energy, of Siva.
But if we closely examine the relation they respectively bear to each other, we shall find the 4th and 5th
to be subdivisions, or ramifications of the 1st, or Saiva : of which may be traced these distinctions.—
1. S,iiva itself meaning the worshippers of Siva, or of Siva and Parvati conjointly. 2. Lingi, the adorers
of Siva, or his Phallic type, separately. 3. Sacta, the adorers of the Yoni of Bhavani, or her symbol, sepa
rately. 4. The Ganapatyas, the exclusive worshippers of Ganesa, the first-born of Mahadeva and
Parvati.
The second grand sect of Vaishnavas is variously divided and subdivided.
First, or division of Goca/asi'ha, or worshippers of Gocal, or Krishna, is subdivided into three.—
1. Exclusively worship Krishna as Vishnu himself: this is generally deemed the true
and orthodox Vaishnava.
2. Exclusively worship Radha as the Sacti of Krishna or Vishnu : this sect is called
lladlia-ballabhi.
3. Worship Krishna and Radha conjointly.
Second, or division of Ramanuj, or worshippers of Ramachandra, is, in like manner, subdivided into
three.—
J. Worship Rama only.
2. Worship Sita only as his Sacti.
3. Worship both Rama and STta conjointly.
K
m SECTS.

adored by the other sects respectively ; but the followers of this comprehensive
scheme mostly select one object of daily devotion, and pay adoration to other
deities on particular occasions. Even they deny the charge of polytheism, and
repel the imputation of idolatry: they justify the practice of adoring the images
of celestial spirits by arguments similar to those which have been elsewhere em
ployed in defence of image worship. If the doctrines of the Veda, and even
those of the Puranas, be closely examined, the Hindu theology will be found con
sistent monotheism, though it contains the seeds of polytheism and idolatry. I
shall take some future occasion of enlarging on this topic ; I have here only to
remark, that modern Hindus seem to misunderstand the numerous texts which
declare the unity of the Godhead, and the identity of Vishnu, Siva, the Sun,
&c. Their theologists have entered into yain disputes on the question, Which,
among the attributes of God, shall be deemed characteristic and pre-eminent ?
Sancara Acharya, the celebrated commentator on the Veda, contended for the
attributes of Siva ; and founded, or confirmed, the sect of Saivas, who worship
Mahadeva as the Supreme Being, and deny the independent existence of
Vishnu and other deities. Madhava Acharya, and Vallabha Acharya,
have, in like manner, established the sect of Vaishnavas, who adore Vishnu as
God. The Suras (less numerous than the sects above mentioned) worship the
Sun, and acknowledge no other divinity. The Ganapatyas adore Ganesa as
uniting in his person all the attributes of the Deity.
" Before I notice the fifth sect, I must remind the reader that the Hindu my
thology has personified the abstract and attractive powers of the Divinity, and
has ascribed sexes to these mythological personages. The Sacti, or energy, of
an attribute of God is female, and is fabled as the consort of that personified
attribute. The Sacti of Siva, whose emblem is the Phallus, is herself typified by
the female organ : this the Sottas worship, some figuratively, others literally.
" Vopadeva, the real author of the Sri Bhagavata, has endeavoured to
reconcile all the sects of Hindus by reviving the doctrines of Vyasa. He
recognises all the deities, but as subordinate to the Supreme Being, or rather as
As the Sa'tva has a fourth undivided sect in the Ganapatyas, so the Vahhnava has a fourth undivided
sect in the Bhagavata}. And, indeed, we find the sects melting into each other; for, in consequence of
the interposition of Vishnu to appease a physiological difference between Mahadeva and Pakvati, or the
worshippers of the L'mga and Yeni, his (Vishnu's) navel, or rather os tinea, came to be considered as the
same with the Yarn; confounding the Yonijas with the Vaishnavas. In addition to the divisions of Vaish
navas, might be named the Bauddhists, or followers of the doctrines of Buddha; and these form three
sects, named after their respective founders, Buddha, Jina, and Mahiman : the two last appear schisms
of Buddhism. In future articles the subjects of this note will be farther noticed.
 SECTS. 12$

attributes or manifestations of God. A new sect has been thus formed, and is
denominated from that modern Purana ; but the numerous followers of it do not
seem to have well apprehended the doctrines they profess. They incline much
to real polytheism ; but do at least reject the derogatory notions of the Divinity,
which the other sects seem to have adopted.
" The Vaishnavas, though nominally worshippers of Vishnu, are, in fact,
votaries of deified heroes. The Goculasfhas* (one branch of this sect) adore
Krishna, while the Ramanuj worship Ramachandra. Both have again branched
into three sects : one consists in the exclusive worshippers of Krishna; and
these only are deemed true and orthodox Vaishnavas: another joins his favourite
Radha with the hero: a third, called Radba-ballabhi, adores Radha only, con
sidering her as the active power of Vishnu. The followers of these last men
tioned sects have adopted the singular practice of presenting to their own wives
the oblations intended for the goddess; and those among them who follow the
left-handed path (there is in most sects a right-handed, or decent path, and a
left-handed, or indecent mode of worship) require their wives to be naked when
attending them at their devotions.
" Among the Ramanuj some worship Rama only, and others both Rama and
Slta : none of them practise any indecent mode of worship. And they all, like
the Geculasfhas, as well as the followers of the Bhagavata, delineate on their fore
heads a double upright line with chalk, or with sandal-wood, and a red circlet
Avith red sanders, or with turmeric and lime ; but the Ramanuj add an upright
red line in the middle of the double white one.
" The Saivas are all worshippers of Siva and Bhavani conjointly ; and they
adore the Linga, or compound type of this god and goddess, as the Vaishnavas do
the image of Lakshmi-Narayana. There are no exclusive worshippers of Siva
besides the sect of naked gymnosophists, called Lingis ; and the exclusive adorers
of the goddess are the Sactas. In this last mentioned sect, as in most others,
there is a right-handed and decent path, and a left-handed and indecent mode
of worship; but the indecent worship of this sect is most grossly so, and consists
of unbridled debauchery with wine and women. This profligate sect is supposed
to be numerous, though unavowed. In most parts of India, if not in all, they
are held in deserved detestation ; and even the decent Sactas do not make public
profession of their tenets, nor wear on their foreheads the marks of their sect,
lest they should be suspected of belonging to the other branch of it.

*■ Gocal ; a name of Crishna, the cowherd.

!24 SECTS.

" The Saivas and Sactas delineate on their foreheads three horizontal lines
with ashes obtained, if possible, from the hearth on which a consecrated fire has
been maintained : they add a red circlet, which the 5fl)wmake of red sanders,
and which the Sactas, when they avow themselves, mark either with saffron, or
with turmeric and borax.
" The Sauras are true worshippers of the Sun ; and some of them, it seems,
adore the dormant and active energies of the planet conjointly. This sect,
which is not very numerous, is distinguished by the use of red sanders for the
horizontal triple line, as well as for the circlet on their foreheads.
" The Ganapatyas have not, so far as I can learn, branched into different
sects ; nor can I add any information, respecting their peculiar tenets, further,
than that Ganesa is exclusively worshipped by them. This sect is distinguished
by the use of red minium for the circlet on their foreheads.
" The left-handed path, or indecent mode of worship, of the several sects,
especially that of the Sactas, is founded on the Tantras, which are, for this
reason, held in disesteem. I was misinformed, when I described them (ds. Res.
Vol. V. p. 54. Col. edit.) as constituting a branch of literature highly esteemed,
though much neglected : the reverse would have been more exact."
Mr. Colebroke concludes this very instructive note by observing, that
the information it contained rests chiefly on the authority of verbal communi
cations.
We now proceed to introduce more particularly the consorts, or Sactis, of
the three great personified powers, who are respectively seen together in
plate 23.
 SARASWATI.

In the Asiatic Miscellany, Vol. I. and in Sir W. Jones's Works, Vol. XIII.
will be found a spirited hymn, addressed to this goddess. —

" Sweet grace of Brahma's bed."

" Whose sigh is music, and each tear a pearl."

From the argument prefixed to it I extract the following passages. —

" The Hindu goddesses are uniformly represented as the subordinate powers
of their respective lords : thus Lakshmi, the consort of Vishnu the Preserver,
is the goddess of abundance and prosperity, Bhavani, the wife of Mahadeva, is
the genial power of fecundity ; and Saraswati, whose husband was the Creator
Brahma, possesses the powers of Imagination and Invention, which may justly
be termed creative. She is, therefore, adored as the patroness of the fine arts,
especially of Music and Rhetoric ; as the inveutress of the Sanskrit language, of
the Devanagry characters, and of the sciences which writing perpetuates : so that
her attributes correspond with those of Minerva Musica, in Greece or Italy, who
invented the flute, and presided over literature. In this character she is ad
dressed in the ode; and particularly as the Goddess of Harmony, since the Italians
usually paint her with a musical instrument in her hand. The seven notes, an
artful combination of which constitutes Music, and variously affect the passions,
are feigned to* be her earliest production. And the greatest part of the hymn
exhibits a correct delineation of the Ragmala, or Necklace of Musical Modes, which
may be considered as the most pleasing invention of the ancient Hindus, and the
most beautiful union of painting with poetical mythology and the genuine theory
of music."
I omit the curious outline, that next follows, of this theory : the argument
proceeds thus. —
126 S A R A S W A T I.

" A full discussion of so copious a subject would require a separate disserta

tion ;* but here it will be sufficient to say, that almost every allusion and every
epithet in the poem, as well as the names, are selected from approved treatises,
either originally Persian, or translated from the Sanskrit, which contain as lively
a display of genius as human imagination ever exhibited."

" We thirst, Vacdevi, for thy balmy lore.

Drawn from that rubied cave
Where meek-eyed pilgrims bail the triple wave."

The name Saraswati means flowing ; applicable both to the river, and the
goddess of eloquence. Vachi, Lkpita, have meanings chiefly referrible to
speech, or speaking. She is also called Vani, Brahmi or Brahmani, and by
several other names.
The last line alludes to the celebrated place of pilgrimage, at the confluence
of the Ganga and Tamuna, which the Saraswati, the third sacred river, is supposed
to join underground. •]"
" The unarmed Minerva of the Romans apparently corresponds, as patroness
of science and genius, with Saraswati. Both goddesses have given their
names to celebrated grammatical works; but the Sareswata of Sarupachari a
is far more concise, as well as more useful, than the Minerva of Sanctius.
" The Minerva of Italy invented the flute; and Saraswati presides over
Melody : the protectress of Athens was even, on the same account, surnamed
Musice." —Jonis. As. Res. Vol. I. p. 253.
The last watch of the night is peculiarly sacred to Saraswati.
" Let the housekeeper wake in the time sacred to Brahmi, the goddess of
speech, that is in the last watch of the night; let him then reflect on virtue and
virtuous emoluments, and on the whole meaning and very essence of the Veda"
—Menu, Ch. IV. v. 92.
The fifth day of the month Magba is called Sri-punjemi, on which Saraswati,
or Sri, the goddess of arts and eloquence, is worshipped with offerings of per
fumes, flowers, and dressed rice : even the implements of writing, and books, are
treated with respect, and are not used on this holiday. The following medita
tion on this goddess will furnish a description of her person and attributes.

* Which, fortunately, the indefatigable author found time to give in the third volume of the Asiatic
Researches : Art. IV. " On the Musical Modes of the Hindus." And on that subject see also As. Res.
Vol. IX. Art. XI. by Mr. Paterson.
f Flats 75. fig. 2. is a personification of this Triad of Riven.
 SARASWATI. 127

" May the goddess of speech* enable us to attain all possible felicity : she
who wears on her locks a young moon ; who shines with exquisite lustre ; whose
body bends with the weight of her full breasts; who sits reclined on a white
lotos ; and from the crimson lotos of her hands pours radiance on the imple
ments of writing, and on the books produced by her favour."—As. Res. Vol. III.
p. 273.
Sabaswati is, among other deities, especially propitiated in the marriage-
ceremonies of the Brahmans: the following hymn is chanted in her honour.—
" Charming Saraswati ! swift as a mare, whom I celebrate in the face of this
universe, protect this solemn rite. O thou ! in whom the elements were pro
duced, in whom this universe was framed, I will now sing that hymn," (the
nuptial text) " which constitutes the highest glory of women."— Colebroke.
As. Res. Vol. VII. p. 303.
Whatever deity a Hindu may have occasion to invoke, or rather whichever
be the object of his adoration, whether god or goddess, superior or inferior, he
will array his patron in the attributes of the Almighty himself. The ardent ima
gination of a poet knows no restraint ; but we must recollect that a female deity
is actually her lord : Saraswati is the active energy or power of her consort
Brahma—his Sacti; she is therefore endowed with his attribute of creation.
And, in the preceding and following extracts, we see her, not unappropriated,
invoked as the being " in whom the elements were produced, in whom this uni
verse was framed ;" and also gifted with the peculiar powers and attributes of
other deities.
In the following extract from Colebroke's Essay on the Vedas, As. Res.
Vol. VIII. p. 402. the origin and attributes of this beneficent deity will more
fully appear.
" Near the close of the tenth chapter" (of the tenth book of the Rigveda),
" a hymn is spoken by Vach, daughter of Ambhrina, in praise of herself as the
supreme universal soul.f Vach signifies speech ; and she is the active power of
Brahma, proceeding from him. The following is a literal version of this hymn,

* Here Saraswati, who, from the latter part of the quotation, is evidently invoked, is (as Bhavani
is in page 45,) addressed as the goddess of speech ; which, indeed, as appears in the preceding quotation
from Menu, is her peculiar character. Sitting reclined on a white lotos is rather indicative, as well as the
name Sri, of Laksbmi ; while wearing on her locks a crescent, or young moon, approaches her to the
consort of Siva.
f " In another place Vach is mentioned as receiving a revelation from Ambhini, who obtained it from
the Sun : but here she herself bears the almost similar patronymic, Ambhrini ."
 128 SARAS W ATI. •

which is expounded by the commentator consistently with the theological doc

trines of the Vedas.
" I range with the Rudras, with the Vasus, with the Adttyas, and with the Vis-
wadevas.* I uphold both the sun and the ocean, (Mitra| and Varuna,) the
firmament (Indra) and fire, and both the Aswins. I support the moon, (Soma)
destroyer (of foes), and (the sun entitled) Twashti, Pushan, or Bhaga. J I
grant wealth to the honest votary who performs .sacrifices, offers oblations, and
satisfies (the deities). Me, who am the queen, the conferrer of wealth, the pos
sessor of knowledge, and first of such as merit worship, the gods render, uni
versally, present every where, and pervader of all beings. He who eats food
through me, as he who sees, or who breathes, or who hears, through me, yet
knows me not, is lost ; hear then the faith which I pronounce. Even I declare
this self, who is worshipped by gods and men : I make strong whom I choose;
I make him Brahma, holy and wise : for Rudra I bend the bow, to slay the
demon, foe of Brahma ; for the people I make war (on their foes) ; and I per
vade heaven and earth. I bore the father on the head of this (universal mind),
and my origin is in the midst of the ocean ;|| and therefore do I pervade all
beings, and touch this heaven with my form. Originating all beings, I pass like
the breeze ; I am above this heaven, beyond this earth ; and what is the great
one, that am I."
In another page I have hinted my opinion, that more sects of Hindus (classes,
I mean, who exclusively adore one deity, in person or through his Sacti,) exist
than we are at present aware of: at any rate, if they do not now exist, such
passages as that last quoted almost prove that they have prevailed heretofore.
No sect, or perhaps individual, now exclusively worships either Brahaia or Sa-
raswati ; but, surely, the passage in question must have been penned or con
ceived by a sectarist of that deity. Many legends do, indeed, assert the fact of

* Vinvadeva, like Serua-deva, means the gods collectively : all the gods : tins' Pantheon. See Menu,
Ch. III. v. 121. — " One oblation to the assembled gods, thence named Vais-wadeva, both for evening
and morning."
f The words between brackets are in this, as well as in other instances, interpolated by the commen
tator to illustrate the text, which would in many cases be obscure, and scarcely intelligible without it.
% Names of Siva; also of the Sun.
|| " Heaven, or the sky, is the father ; and the sky is produced from mind, according to a passage of the
Veda : its birth is therefore placed on the head of the supreme mind. The commentator suggests three
' interpretations of the sequel of this stanza : ' my parent, the holy Ambhkina, is in the midst of the ocean ;'
or * my origin, the sentient deity, is in waters, which constitute the bodies of the gods;' or ' the sentient
god, who is in the midst of the waters, which pervade intellect, is my origin.' "
 SARAS WAT I. 129
Brahma's coequality, in the points of temples and adoration, with his brother
members of the Triad : the above hymn we may, therefore, (if we admit the
historical fact) infer is, in respect of age, anterior to the overthrow of Brahma's
temples, the dispersion of his sectarists, and the abolition of his worship.
In cases where a Hinduhave lied, or given false evidence, the sin is expiated
by an easy oblation to the goddess of speech.
It has been extensively remarked, that the Hindus are more than usually
prone to falsehood; nor can it be denied, that the discouragement of this
offence is too little pointed, both in regard to the trifling degree of disgrace
that attaches to a man's character on detection, and to the too great qualifica
tion of the prohibitory clauses of the law against lying. Falsehood is not only '
tolerated in some cases of evidence, but is declared, in special affairs, to be even
preferable to truth: a few texts from Menu will evince this.
Ch. VIII. v. 103.—" In some cases a giver of false evidence, from a pious
motive, even though he know the truth, shall not lose a seat in heaven : such
evidence wise men call the speech of the gods.
" 104. Whenever the death of a man, who had not been a grievous offender, either
of the servile, the commercial, the military, or the sacerdotal class, would be
occasioned by true evidence, from the known rigour of the king, even though the fault
arosefrom inadvertence or error, falsehood may be spoken : it is even preferable to
truth.
" 105. Such witnesses must offer, as oblations to Saraswati, cakes of rice
and milk addressed to the goddess of speech: and thus will they fully expiate
the venial sin of benevolent falsehood."
The words in Italics are not in the original code, but are the interpolated
gloss of Cullucca. If the text be read, omitting the words in Italics, it will
not materially tend to the greater discouragement of falsehood.
Another reason that, among, the Hindus, deviation from truth is not held in
deserved abhorrence, may be found, perhaps, in this circumstance: that, in
their mythological legends, their gods are frequently represented as liars.
One can scarcely help suspecting, that imbibing such notions in early youth
must necessarily produce a pernicious influence on the principles and conduct
of men.
Images of Saraswati are seldom seen: I have not one among my images ;
nor do I immediately recollect having ever seen one. Of pictures I have se
veral ; and some representations of her. are given in our plates, of which I will
now give some description.
s
430 SARASWATI.

She is usually drawn either two or four-handed: in plates 4. 23. she is the
immediate two-handed helpmate and associate or her husband Beahma ; and
has, of her own, no distinguishing attributes. In plate 24. fig. 4. she is four-
handed, holding her Vina, or lyre, a lotos, a cup, and a scroll: which being no
ticed, with such other particulars as seemed to require it, in a preceding page
(59), we shall not dwell longer on in this place. In plate 45. she is also four-
handed, playing on her Vina with two hands ; the others empty : she is here
riding a peacock, and not, as one wou'd expect, a swan, the Vahan of her con
sort ; which, indeed, I never saw her mounted on.— (See page 59.) Riding a
peacock, the -immediate vehicle of Kartikya, a son, or reputed son, of Par-
vati, and addressing Ganesa, (as she is in the upper part of plate 45.) another
of her sons, seems to connect Saraswati with the Sacti of the destroying power :
holding the cup, pan-patra, in plate 24. farther indicates the relationship be
tween these goddesses, corresponding with that so often remarked between
their divine partners.
Plate 45. is engraved from two pictures drawn by an artist in my employ
in Bombay, superintended by a Pandit, as will be noticed on a future occasion.
I recollect no particular mythological reason assigned for associating the goddess
of eloquence, harmony, and the arts, with the god of prudence and policy : it is,
however, rational enough.
Saraswati in both pictures is dressed in a red Sari; in one a red, the other
a green, Chuli; the peacock is blueish, with a green tail.
Some of the early catholic missionaries, who attempted to explore and ex
plain the religious doctrines and Opinions of the Indians, discovered in their zeal,
if not in their judgment, the history of the patriarch Abraham, and his wife
Sarah, veiled under that of Brahma and Saraswati: which names may, by
those ignorant of the power of Sanskrit letters, be spelled Braham, or Brahama,
and Sarah-swati. To an etymologist, transposing the final vowel is but a tri
fling liberty ; and in the case of Brahama, making it initial, the required name
is at once produced : and in the second name, say the missionaries, the termi
nation Swati is merely an epithet, equivalent to goddess or mistress. I know
not if the zealous fathers found much coincidence in the respective histories of
the compared personages, for I have not the books, in which I read the ac
count, to refer to.
It would assuredly be a very curious catalogue, were some competent scholar
to make one of Sanskrit words, having synonims in European languages : two
or three instances, that at once occur, I will here note; and, without laying any
 SARAS WAT I. 131

particular stress on them, would ask, if it be likely that such, among hundreds
of others, and many doubtless more striking coincidences, can be entirely
accidental ?
The name of the goddess, the subject of our next article, is Lakshmi: it is .
often, and I so find it among my notes, spelled Luxiir, which is the usual mode
of pronouncing it in the western parts of India. She is the goddess of fortune,
and queen of beauty; and every thing grand and splendid is attributed to her
by her votaries. The word Laksh, in Sanskrit, whence her name is derived, has
the meaning of lux, as well as of luck, luxury, &c.
Aswa, and Baswa, are horse and bull, bos, and pronounced not very unlike-
those words. Akska is ox \ Goiv, a cow»
 L A K S H M I.

Lakshmi is the consort of Vishnu; the Sacti, or active energy, of the per
sonified preservative power. She is considered as the goddess of riches, and
would be invoked for increase of wealth by a desiring Hindu rather than Cuvera,
the Plutus of their Pantheon: she might, therefore, be naturally considered
as the appropriate consort of the deity of wealth, but I do not recollect her im
mediately in that capacity; and should, indeed, be grieved to see the queen of
beauty, as under the name of Rembha she must be considered, in the penurious
arms of the deformed and sordid god. Descending from mythology to man,
from the Pantheon to the world, it is a sacrifice too often contemplated.
The followers of Vishnu esteem Lakshmi as the mother of the world, and
then call her Ada Maya; and such Vaishna-vas as are Sactas, that is adorers of
the female energy or nature-active, worship her exclusively as the symbol of the
Eternal Being.—(See Sects and Sacti.)
As Rembha, the sea-horn goddess of beauty, she sprang one of the fourteen
gems from the ocean, when churned by the good and evil beings for the amrita,
or immortal beverage. She then assumes the character of Venus Aphrodites,
of the Greeks; who, as Hesiod and Homer sing, arose from the sea, ascended
to Olympus, and captivated all the gods.
In the 36th section of the Ramayana, describing the Kurmavatara, the produc
tion of Lakshmi is thus painted. — " The gods, the Asuras, and the Gandharvas,
again agitating the sea," (as is represented in plate 49-) after a long time, ap
peared the great goddess, inhabiting the lotos, clothed with superlative beauty,
in the first bloom of youth, covered with ornaments, and bearing every auspi
cious sign ; adorned with a crown, with bracelets on her arms, her jetty locks
flowing in ringlets, and her body, which resembled burning gold, adorned with
ornaments of pearl. This great goddess appeared with four arms, holding a
lotos in her hand ; her countenance incomparable in beauty. Thus was pro
duced the goddess Padma, or Sri, adored by the whole universe; Padma by
 IAKSHMI. 133

name. She took up her abode in the bosom of Padma-nabha, even of Heri."
—P. 289.
Although in this passage Lakshmi, or, as she is called, Padma, or Sri, is
very respectfully -and gloriously depicted, yet considered, which, as the offspring
of the sea, she generally is, in the character of Rembha, corresponding with
our popular Venus, it is not always that she is deserving of such encomiums.
It is not, of course, to be supposed, that under this character she is always
strictly correct ; on the contrary, she is, somewhat inconsistently, considered
as an Apsara, (see page 96.) and is occasionally employed by the celestials on no
very creditable missions. For example : when the ascetic Viswamitra, after
his debasement through the wiles of the fascinating Menaka, (as will be re
lated under the head of Indra,) had learned wisdom by his fall, and was again
engaged in a course of most severe austerities, Indra, who dreaded rivalship
from their effects, thus addressed the Apsara Rembha. — " O thou of most en
gaging mien, celebrated among all the Apsaras ; O Rembha, able to perceive
and accommodate thyself to the disposition of every lover, accomplish this work
of the gods : by the riches 6f thy beauty entice the son of Kasiieka, engaged
in sacred austerities."—Ramayana, sect. 51.
Rembha's only objection was the irascibility of the sage ; but Indra en
couraged her by promising to assume the form of the heart-ravishing Kokila,*
and to be at hand, accompanied by Kandarpa (Kama, the god of love), to
second the witchery of her beauty by a concord of sweet sounds, cooling
zephyrs, and perfumed odours; "rendering the captivating Rembha still more
charming by the power of song." The sage, however, seeing, by the eye of
contemplation, through the subtilty of the depraved Purendara (Indra), and
■ remembering his former fall, cursed the unlucky Rembha into a stone; to re
main a petrean statue for ten thousand years, and to be relievable only by a
Brahman perfected by sacred austerities. —lb. p. 369.
As the goddess of fortune, the t\>\t\\t\. fickle is sometimes applied to Lakshmi,
in contradistinction to Parvati, or Sati, who is called the constant, or faithful.
In this fickle character she is called Locki, a mere shortening, or rapid pro
nunciation, I imagine, of her common name.
But, excepting figuratively, as the goddess of fortune, I do not see why she
should be deemed fickle ; for she is always seen with her Lord : when reposing
on Seshnaga (see plates 7. 8.) she is shampooing his feet. In Vishnu's Avatara

* A black bird, very common in India, which sings in the night: in notes as various and melodious as
the nightingale, but louder.
134 LAKSHMI.

of Rama, Lakshmi was incarnated in the person of the adopted daughter of-
Raja Janeka, and became Sita, the most faithful spouse of her heroic lord.
In the Avatara of Krishna she was Rokmeny, the most beloved of the amorous
deity. In all the other incarnations of Vishnu, whether Avatara or Avantara,
i. e. superior or inferior, she appears, if he had a wife, to have been with him ;
and mostly under her own name of Lakshmi.
As mother of Kamadeva, by Krishna, we shall notice her under the article
Kama by the perplexing appellation of Maya. And as spouse of Narayana
(see that article) she is called Narayani, as well as Lakshmi.
It was not without a good reason that the Hindus, and after them the imita
tive Greeks, feigned the goddess of beauty to have sprang from the sea: health
is the parent of beauty; and the fable teaches us to seek it in those fresh from
the wave; an allusion especially salutary in the warm poetical latitudes of Hin
dustan and Greece. Nor, to digress a little, is it unmeaning, when Diana, pa
troness of the chase, is the goddess presiding also over chastity, and necessarily
the foe of Venus : violent exercises, particularly on horseback—I do not, how
ever, mean to say that Diana is oftenest so seen, are, as is well and popularly
known, of a tendency highly anti- aphrodisiac; and restoration from their lassitude
can nowhere be so profitably sought as, whence beauty sprung, in the health-
bestowing wave.
The Hindu women, in imitation and in honour of Lakshmi, bathe with par
ticular ceremonies on certain days : such ceremonies, piously performed on the
third day of the light half of the moon Jaisb'ta, which day is called Rembha
tritiya, are peculiarly auspicious to female beauty.—Rembha bathed on that
day.
I will here notice some other days on which Lakshmi is propitiated, under
auspices more than commonly favourable. These are taken from the As. Res.
Vol. III. art. 12. On the Lunar Year of the Hindus : by SirW. Jones*
On the third day after that before mentioned, that is the sixth day of the
moon's age, which is called Aranya-shashli, " women walk in the forests, with a ■
fan in one hand, and eat certain vegetables, in hope of beautiful children. See
the account given by Pliny of the Druidical misletoe, or viscum, which was to he
gathered when the moon was six days old, as a preservative from sterility.."—
Page 284.
Although not particularly so mentioned by the learned author of the essay
under our notice, I have ascribed the honours of this sixth day to Lakshmi;
for she is the goddess who presides over marriage^ and as the. deity of prosperity
 LAKSHMI. 135

is invoked also for increase of children, and especially male children. Nothing
is more lamented or deprecated by Hindus, male and female, than being unfruit
ful: with many sects, a woman proving so affords the unhappy husband unob
jectionable grounds of seeking in a second wife the chance of so desirable and
essential a blessing.
On the dark last day of the moon, As-wina, ceremonies of a peculiar and
two-fold nature are performed in honour of both Lakshmi and Bhavani.
" A fast all day, and a great festival at night, in honour of Lakshmi ; with
illuminations on trees and houses. Invocations are made at the same time to
Cuvera."-—P. 264. Here appears a greater connexion between these ill-assorted
personages than is seen on other occasions. Riches or prosperity is the object
of the invocations ; and the presiding deities are of course conjoined.
" On this night, when the gods, having been delivered by Kesava, were
slumbering on the rocks that bounded the sea of milk, Lakshmi, no longer
fearing the Daityas, slept apart on a lotos."—lb.
I do not know to what legend this passage alludes.
" Flowers are also offered on this day to Syama, or the black, an epithet of
Bhavani, who appears in the Caliyug as a damsel twelve years old ; and
torches and flaming brands are kindled and consecrated to burn the bodies of
kinsmen, who may be dead in battle or in a foreign country, and to light them
through the shades of death to the mansions of Yama : these rites bear a
striking resemblance to those of Ceres and Proserpine."— P. 26*4. This
day is called Lakshmi -puja, and SYAUA-puja, and the dark day preceding, is
marked by " bathing and libations to Yama, regent of the south, or lower
world, and judge of departed spirits."—lb.
I extract a passage from the first volume of the Asiatic Researches, by the
same learned and lamented author, descriptive of Lakshmi.
" It having been occasionally observed, that Ceres was the poetical daughter
of Saturn, we cannot close this head without adding, that the Hindus have also
their Goddess of Abundance, whom they usually call Lakshmi; and whom they
consider as the daughter (not of Menu, but) of Bhrigu, by whom the first
code of sacred ordinances was promulgated. She is also named Pedma and
Cam ala, from the sacred lotos, or Nymphcea; but her most remarkable name is
Sri, or, in the first case, Sris, which has a resemblance to the Latin, and means
fortune, or prosperity."
Sir William Jones was too cautious to lay much stress on the fallacious
ground of etymological resemblance ; and although, among his earliest re
135 LA KS II MI.

searches into Hindu mythology, he discovered this similarity of names and cha
racters, he would not pronounce on the identity of the subjects. He has not,
however, escaped the strictures of continental writers, who find fault with him
on this very point ; in which, in fact, he, above almost all writers, is compara
tively faultless.
" It may be contended," he continues, " that although Lakshmi may be
figuratively called the Ceres of Hindustan, yet any two, or more, idolatrous na
tions, who subsisted by agriculture, might naturally conceive a deity to preside
over their labours, without having the least intercourse with each other ; but
no reason appears, why two nations should concur in supposing that deity to be
a female : one, at least, of them would be more likely to imagine that the earth
was a goddess,* and that the god of abundance rendered her fertile. Besides,
in very ancient temples, near Gaya, we see images of Lakstimi with full breasts,
and a cord twisted under her arm, like a horn of plenty, which looks very much
like the old Grecian and Roman figures of Ceres."—P. 240.
The epithet of Sri is not, however, exclusively applied to Lakshmi, but to
several other gods and goddesses : Sri Ganesa I have frequently heard; and
have read of Sri Devi, as applicable to Parvati : it is sometimes also given to
men. The Brahmanical head of the Poona government is generally, in the third
person, styled Sri Manx : it may, perhaps, have been personally assumed by the
present Peshwa Baajy Rao, and not in use by his predecessors.
Sir William Jones has addressed a hymn to Lakshmi, " the world's great
mother," that cannot be perused by an oriental student without great profit;
nor by any one without unqualified admiration.—See Works, Vol. XIII. In the
argument he calls her " Lakshmi, or Sri, the Ceres of India, the -preserving
power of nature ; or, in the language of allegory, the consort of Vishnu, or
Hebi, a personification of the divine goodness. Some represent her as the
daughter of Bhrigu, a son of Brahma ; but, in the Mercandeya Puran, the Indian
Isis, or Nature, is said to have assumed three transcendent forms, according to
her three gunas, or qualities, and each of them to have produced a pair of divi
nities : Brahma and Lakshmi, Mahesa and Saraswati, Vishnu and Call
After whose intermarriage, Brahma and Saraswati formed the mundane egg,
which Mahesa and Cali divided into halves; and Vishnu, together with
Lakshmi, preserved it from destruction. A third story supposes her to have
sprung from the sea of milk, when it was churned on the second incarnation of

* As, indeed, is the case with die Hindus, in the instance of Pbit'hivi.— See that article, page 111.
 LAKSHMI. 137

Heri, who is often painted reclining on the serpent Ananta, the emblem of
eternity ; and this fable, whatever may be the meaning of it, has been chosen
as the most poetical. The other names of Sri, or Prosperity, are Heripriya,
Pedmalaya, or Pedma, and Camala : the first implying the wife of Vishnu,
and the rest derived from the names of the lotos."
" Not long inswath'd the sacred infant lay,
(Celestial form9 full soon their prime attain) :
Her eyes, oft darted o'er the liquid way,
With golden light emblaz'd the darkling main ;
And those firm breasts, whence all our comforts well,
Hose with enchanting swell ;
Her loose hair with the bounding billows play'd,
And caught in charming toils each pearly shell
That, idling, through the surgy forest stray'd >
When ocean suffer'd a portentous change,
Toss'd with convulsion strange :
For lofty ManJar from his base was torn,
With streams, rocks, woods—by gods and demons wbirl'd,
While round his craggy sides the mad spray curl'd—
Huge mountain ! by the passive tortoise borne.
Then sole, but not forlorn,
Shipp'd in a flower, that balmy sweets exhal'd,
O'er dulcet waves of cream Ped-mala sail'd :
So name the Goddess, from her lotos blue.
Or Cam*jla, if more auspicious deem'd ;
With many-petal'd wings the blossom flew,
And from the mount a fluU'ring sea-bird seem'd,
Till on the shore it stopp'd— the heav'n-lov'd shore,
" Bright with unvalu'd store
Of gems marine, by mirthful Indra wore;
But she, (what brighter gem had shone before ?)
No bride for old Makicha's frolic son,
On azure Heri fix'd her prosp'ring eyes.
" Love bade the bridegroom rise ;
Straight o'er the deep, then dimpling smooth, he rush'd,
And tow'rd th' unmeasur'd snake—stupendous bed !
The world's great mother, not reluctant, led :
All nature glow'd whene'er she siuil'd or blush'd j
" The king of serpents hush'd
His thousand heads, where diamond mirrors blaz'd,
That multiply'd her image as he gaz'd." V. 4.

Plate 49. represents the scene described in the first part of this verse:
plates 7. and 8. that of the last.
23S LAKSHMI.

It may be in place to remark here, that I have been taught by Brahmans to

give the name of Devi sometimes to Lakshmi. They tell me, that when Devi
has the Chank and Chakra she is then called Vishnu Devi, or an Avatara of
Lakshmi : fig. '3. of plate 6. (see page 25.) is an instance of this. The trisuh
and damru especially mark Bhavani.
In the Srad'ka, or obsequies in honour of deceased ancestors, Lakshmi is,
among most other deities, earnestly invoked ; particularly when a votary, by
gifts to Brahmans, is " desirous of obtaining celestial bliss for the defunct." A
donation of a milch cow is attended by many appropriate ceremonies, finishing
with the following prayers, the accepter holding during the recital the sacred
animal by the tail.
" 1. May the goddess, who is the Lakshmi of all beings, and resides among
the gods, assume the shape of a milch cow, and procure me comfort.
" 2. May the goddess, who is Rudrani in a corporeal form, and who is the
beloved of Siva, assume the shape of a milch cow, and procure me comfort.
*' 3. May she, who is Lakshmi reposing on the bosom of Vishnu ; she, who
is the Lakshmi of the regent of riches; she, who is the Lakshmi of kings, be
a boon-granting cow to me.
" 4. May she, who is the Lakshmi of Brahma ; she, who is Swaha, the wife
of fire; she, who is the exerted power of the sun, moon, and stars, assume the
shape of a milch cow for my prosperity.
" 5. Since thou art Swadha, the food of them who are the chief among the
manes of ancestors, and Swaha, * the consuming power of them who eat
solemn sacrifices, therefore, being the cow that expiates every sin, procure
me comfort.
" 6. I invoke the goddess, who is endowed with the attributes of all the
gods, who confers all happiness, who bestows abodes in all the worlds, for the
sake of all people.
. " 7. I pray to that auspicious goddess for immortality and happiness."—
Coeebroke: on the Religious Ceremonies of the Hindus. As. Res. Vol. VI L
page 263.
The boon-granting cow, so honoured in the preceding extract, is called
Surabhi ; and her descendants are much revered by all classes of Hindus above
those that may be denominated base. It is common for Brahmans, and others,

* Swaha is usually understood to be the goddess of fire, the consort or Sacti of Agmi. She will, with
her ardent spouse, come under our notice hereafter.
 kAKSHMI. . 159;

to feed a cow before they take their own breakfast, ejaculating, as they present
her food, " Daughter of Surabht, framed of five elements, auspicious, pure,
holy —sprung from the sun, accept this food given by me: salutation unto
thee ! ' Or, if he conduct the kine to grass, " May cows, who are mothers of
the three worlds, and daughters of Surabhi, and who are beneficent, pure,
and holy, accept the food given by me."—Colebroke. As. Res. Vol. VII.
page 2 76.
The Hindus hope to obtain the favour of the boon-granting cow by shewing;
kindness to her offspring: and adoration of a cow is not uncommon ; such as
presenting flowers to her, washing her feet, &.c. Many instances of affectionate
tenderness for cows and calves have come under my notice, on the part espe
cially of Brahmans and Banias<; and many stories are beautifully told in Hindu.
poetics^ of boons obtained by those means. Of Vasishta's cow, Nandini,
attended by. the king Dilipa, for the sake of obtaining a boon through her.
means, a pretty fable is given, by Calidasa, in the Rjagjiwvansa'. another of the
cow Bahula, whose expostulation with a tiger, pleading for her life, is referred
to by Mr. Colebroke as an admired passage in the Itahasas, a collection of
stories, supposed to be related by Bhimasena while he lay wounded at the point
of death. Images of her and of her calf are worshipped ; and the extract from
the Itahasas is read on a particular day, sacred to Bahula, with great solemnity..
-~Ibi Fig. 2. plate 34. may, perhaps, be a rude image of this description*
In marriage ceremonies a cow is one of the actors. — " The hospitable rites,
are then concluded by letting loose a cow at the intercession of the guest: a
barber, who attends for that purpose, exclaims, 'The cow ! the cow!' Upon
which the guest pronounces this text : ' Release the cow from the fetters of
Varuna. May she subdue my foe ; may she destroy the enemies of both hira
(the host) and me. Dismiss the cow,. that she may eat grass, and drink water.'
When the cow has been released,, the guest thus ^addresses her: ' I have ear
nestly entreated this prudent person, saying, kill not the innocent harmless cow,
who is mother of Rudras, daughter of Vasus, sister of Adit y as, and the
source of ambrosia,' &c. It is evident," continues Mr. Colebroke, " that the
guest's intercessions imply a practice, now become obsolete, of slaying a cow
for the purposes of: hospitality."—lb. p. 2fl&
The essay above referred to, by Mr. Colebroke, is very curious through
out ; as, indeed, are all: the papers of this learned gentleman, with which the
Asiatic Researches are enriched.
A cow, the reader will perceive, is no unimportant mythological personage,
J40 LAKSHMI.

nor is the bull : the latter has been spoken of, in another place, as the Nandi of
Mahadeva, and the symbol of divine justice. Nandini has just been noticed
as the cow of Vasishtha the sage, or Rishi ; and I have no doubt but these two
names and persons, as they may be called, have relationship and connexion iu
the legendary fables of the Puranas.
In the Ramayana this all-yielding animal is called Shabala, as well as Nan
dini.— (P. p. 320. 322). The 41st section details an entertainment given by
" Vashisht'ha, chief of ascetics,'' to Viswamitra and his pupil Rama. The
royal sage and his whole army, " composed of plump well-fed men," were filled
with whatever they desired, rained down from Shabala. But Viswamitra,
not contented with his entertainment, coveted also the donor; and after endea
vouring in vain to purchase the cow, took her from Vashisht'ha by violence:
hence ensued curses and battles between these two sages and their adherents,
as detailed at tiresome length in the 42d and following sections of the Ramayana.
The cow produced many kings and armies in aid of her legal lord, and at length
destroyed the forces of the covetous Viswamitra ; who, as is usual in all cases
of distress, betook himself to austerities, and was enabled by Mahadeva to
renew hostilities, which, after various revilings and reverses, terminate in the
discomfiture and conversion of the greedy king, who was not of course a Brah
man, as Vashisht'ha was. The 43d section offers several priestly reflections
on Brahmanical potencies, while the subsequent sections evince that these are
all astronomical legends, strung together on wild fictions of mythological
poetry.
The time is not, perhaps, very remote, when the original inhabitants of Hin
dustan had less abhorrence of killing kine than many sects now feel on that point.
Ancient books prescribe the slaying of kine, as well as other animals. The ex
treme utility of the cow and bullock in well peopled and agricultural countries*
will almost necessarily give rise to a repugnance at slaying them, which will in
time grow to stronger prohibitory feelings, and at length be stamped with the
sanction of holiness. Here we see, what we may in many cases suppose, that

* It is a curious fact, that the Chinese make no use of milk, either crude, nor in the shape of curds,
butter, or cheese : the young animals are allowed the whole produce of their mothers j and the Chinese have
of course no repugnance at killing cows, nor indeed to killing and eating any thing else. And I will just
notice, though altogether irrelevant, that among the dainties of a Chinese market I have noticed horseflesh,
dogs, cats, hawks, crows, owls, &c. offered as edibles: the small animals are sold alive, and by weight, as is
fish generally. Nor is it very uncommon to see a Chinese pick the lice off his garments and eat them :
this I saw but once; and on my silently beckoning one of the gentlemen of the English factory at Canton
to come and behold so strange a thing, he assured me that it was not novel to him.
 LAKSHMI. Hi

mythology and religion inculcate principles grounded originally on the conve

niences or wants of mankind.
SuRABHr, * the cow of plenty, was, as well as Lakshsii, one of the Chawda
Ratna, or fourteen gems, produced hy the ocean when churned for the Amrita;
and as these " two gems" seem to he strung together in a former quotation in
this article, I will include in it some farther particulars of this important
quadruped. i
She is also called Kama-dhok, and Kama-deno, the granter of desires.
Under the latter name, Sonnerat describes her as being white, having a
woman's head, three tails, and giving suck to a little calf; but I never saw her
so delineated. A cow suckling a calf is a very favourite subject of Hindu artists,
in paint, ivory, brass, mortar, &c. : fig. 2. of plate 34. is so very rude as to be
almost as much like elephants and young ones as cows and calves; but I suppose
it to be intended for the latter. It is a cast in brass, about the size of the plate ;
and in my memoranda I find it noted, that this kind of thing is made to invoke
a lucky calving-time : and that adoration is paid to this domestic idol called
Gaw-puja, or cow-worship. Such images may, however, have some reference to
Surabhi, and have adoration paid to them more extensive than a looked-for
calf would excite ; which, by the way, is a matter of moment to a family whose
chief luxuries are lacteal.
Many writers have noticed the superstitious veneration that some sects of
Hindus have for cows and calves : the custom, so universal in India, of using cow-
dung for covering for floors and walls, can, however, scarcely be considered as
a superstition ; for it is used for floors by all sects, as well as Hindus, as the most
cool and cleanly article. Once a week, perhaps, it is common to rub over
earthern floors with fresh cow-dung, mixed up with as much water as will render
it easy to spread : this is done, not only in tents and temporary houses of gen
tlemen, but sometimes over the best apartments of splendid habitations of Euro
peans as well as natives. The smell, which is not at first unpleasant, quickly
goes off*; and no floor is so cool and comfortable, nor so obnoxious to fleas and
vermin. This pleasant and salutary article is falling into disuse with the English,
who, in their habitations and habits, are departing more and more from the
sober dictates of nature, and the obedient usages of the natives. We now, for
instance, build lofty rooms, admitting insufferable glare and heat through long

* In the Hittpadesa, p. 1 10. the earth is called Surabhi ; and the learned translator (Winms) notes
the name to be not usually so applied, although the earth may well be called the cow of plenty.
142 LAKSH M L

glazed windows fronting the sun, reflected by marble or polished floors: do

mestic comfort is sacrificed to exterior decoration. No man of taste would now
build a low sun-excluding viranda, nor mitigate the intensity of the heat by a
cow-dung flooring. In Bombay the delectable light that, twenty or thirty years
ago, was so commonly admitted through thin semi-transparent panes, composed
of oyster-shells, is no longer known among the English, except in the church ;
and these, perhaps, will, when the present worthy clergyman shall vacate his
cure, give way to the superior transparency of glass. The church will then be,
like our new houses, insufferably hot; and the adaptation of Pankhas, monstrous
fans, ten, twenty, thirty, or more, feet long, suspended from the ceiling of
sitting-rooms, and moved to and fro by men outside by means of ropes and
pullies, will be necessary. These Pankhas, it must be admitted, are articles of
great luxury in warm weather : the idea is taken, from .the natives. L have
mythological pictures where persons are seated under them. In Calcutta they
are articles also of elegance and expense ; some of them being curiously painted,
and so shaped or scooped as to admit their vibratory motion without deranging
the economy of the chandeliers suspended in the same line with the Pankhat
and when at rest occupying the space scooped out.
But to return to the Hindus. Gow-dung is plastered over the cooking-place
before the meal of a person of a high class be cooked : in camps, or on journies,
a space often or twelve square feet is so purified, and is easily polluted by the
approach of impure persons or things ; in which vexatious case the food becomes
unholy. The ashes of cow-dung are also of a very purifying nature ; and Hindus,
of almost all ranks and degrees, men and women, occasionally, or frequently,
use them, mixed sometimes with other ingredients, to mark their foreheads,
necks, arms, &c. Sometimes men, especially holy beggars or penitents, or those
having some claims to sanctity, are rubbed all over with these ashen mixtures,
and make a curious sky-blue appearance. Mahapeva i» frequently painted
blue, or rather of an ashey colour, and the gentry just noticed perhaps imitate
that deity ; or Krishna, also a deity of a blue or black hue.
Cow-dung is a great purifier on several occasions. It- is- related in the Agni
Parana, that a most wicked person, named Chanyaca, had exceeded every
known possibility of salvation. At the court of Indra were assembled gods
and holy men j and as they were discoursing on such enormities, Indra, in
answer to a pointed question, said, that nothing certainly could expiate them
except the Carsliagnv. It happened that a crow, named, from her friendly dis
position, Mitra-caca, was present, and immediately flew and imparted the
 LAKSHMI. 145
welcome news to the despairing sinner, who immediately performed the Car-
shagni, and went to heaven. This expiation consists in the victim covering his
whole hody with a thick coat of cow-dung, which, when dry, is set on fire, and
consumes hoth sin and sinner. Until revealed by the crow, this potent expia
tion was unknown ; and it has since been occasionally resorted to, particularly
by the famous San chara- charya. The friendly crow was punished for her
indiscretion ; and was forbidden and all her tribe to ascend to heaven, and
were doomed on earth to live on carrion.*—See Wilford. As. Res. Vol. IX.
page 98.
But the greatest, or, at any rate, the most convenient, of all purifiers is the
urine of a cow : the catholic devil himself cannot, as the proverb runs, hate holy
water more than the Hindu spirits of impurity abhor this sin-expelling sanctify
ing liquid. Images are sprinkled with it : no man of any pretensions to piety or
cleanliness would pass a cow in the act of staling without receiving the holy
stream in his palm, sipping a few drops; and, with his bedewed fingers, mark
ing and crossing his forehead, shoulders, and breasts, in the same maimer as
papists do, and as I, though no papist, have in their countries often done, with
the pure contents of the holy water vessel, on entering a temple. I never had,
however, sufficient curiosity to use the Hindu holy water after their manner.
To strangers it is diverting enough to witness this spiritual sip; and it may
be seen at the Bazaar gate, in Bombay, almost any morning at sunrise : cows and
buffaloes are daily brought, and people resort, thither, for milk. The buffalo is,
however, in all points, held in far less estimation by Hindus than the cow ; and
the ingredient in question is by no means equally revered when proceeding from
the buffalo. If the animal be retentive, a pious expectant will impatiently apply
his finger, and by judicious tickling excite the grateful flow ; if heedless, how
ever, he may perhaps, by super excitation, receive a greater boon than the
" descendant of Surabhi" was implored to yield. I shall not readily forget a
contingency of this description, that was witnessed also by a group of happy
sailors returning at early day, by the Bazaar gate, from Dungaree,^ to their ship.
Their eager but silent curiosity, while contemplating the ridiculous posture and

* The crow is reckoned a bird of ill omen in India ; still Malabar females are sometimes named Kak a,
the name in that dialect, as well as in Sanskrit, for the crow. The females of Malabar are, 1 think, more
than others, called after animals : Mani, the alligator, is a name among them.
f A very populous village, adjoining the esplanade of Bombay fort. The proper name is perhaps Dund-
giri: dund, or dun, or danger, is, in several dialects, derived from the Sanskrit— a hill, or mountain ; as it
was also in some of the old languages of Eurofe.
144 LAKSHMI.

countenance of the patient animal, looking backwards at the pious Bania, who,
with serious air, had removed her tail, and, " with well-curved palm," was tick
ling under it—all expectancy : this, I say, was ludicrous enough. But their
extatic vociferation, when the lucky banker gaped, while he hastily shook out
the unlooked-for handful, is not to be conceived or described: their bursts were
so excessive that they must have been well nigh in the same state of excitement,
though differently caused, with poor " Suuabhi, the boon-granter," before
they became sufficiently collected to crack their jokes on the grinning thankless
object of her bounty. I must drop the curtain, remarking, however, that it was
a scene bien comique—the most so I ever beheld : had Hogarth felt it, the cow
would be immortalized beyond the bounds of Hindustan.
Images and pictures of Lakshmi, both in her own person, and in her various
forms or Avataras, are very common. Plates 6. to 12. inclusive, contain some
representations of her ; in plate 23. she is seen with her lord : all of which sub
jects have been described in former pages. She will appear again frequently,
in her Avataras, as. Sita, spouse of Rama, and in other characters.
 P A R V A T I.

Of the many names of the goddess that we are about to introduce more
particularly, those of Parvati, Bhavani, Durga, Kali, and Devi, or the
Goddess, are the most common : they are, indeed, used almost indiscriminately
in this work, as well as in the writings and conversation of the Hindus.
Although, in the present age, human sacrifices are perhaps no longer made,
there can be no doubt of the existence of the practice formerly. To Bhavani,
in her character of Kali, it would appear they were chiefly offered; and no
religious rite can be more minutely ordained and detailed than this is in the
Calico Purana : the sanguinary chapter of which has been translated by Mr. Bla-
quiere, and giyen in the fifth volume of the Asiatic Researches, Art. XXIII.—As
well as the ceremonies, the implements, prayers, &c. used on these horrid, occa
sions, are minutely described and recited. I shall make some extracts from this
article, premising that Siva is supposed to address his sons, the .Bhairavas,
initiating them in these terrible mysteries.
" The flesh of the antelope and the rhinoceros give my beloved" (i. e. the
goddess Kali,) " delight for five hundred years.
" By a human sacrifice, attended by the forms laid down, Devi is pleased
one thousand years; and by a sacrifice of three men, one hundred thousand
years. By human flesh Camachva, Chandica, and Bhairava who assumes
my shape, are pleased one thousand years. An oblation of blood, which has
been rendered pure by holy texts, is equal to ambrosia: the head and flesh also
afford much delight to the goddess Chandica.
" Blood drawn from the offerer's own body is looked upon as a proper obla
tion to the goddess Chandica.
" Let the sacrificer repeat the word Kali twice, then the words Devi-Ba-
jreswari, then Lawba Dandayai, Namabt which words may be rendered—Hail,
Kali! Kali! hail, Devi! goddess of thunder; hail, iron-sceptred goddess ! Let
him then take the axe in his hand, and again invoke the same by the Calratriya
text as follows.—
u
146 PAR VAT I.

" Let the sacrificer say Hrang, Hring ! Kali, Kali ! O horrid-toothed god
dess ! eat, cut, destroy all the malignant—cut with this axe ; bind, bind ; seize,
seize; drink blood; spheng, spheng! secure, secure. Salutation to Kali.—
Thus ends the Calratriya Mantra.
" The Charga (the axe) being invoked by this text, called the Calratriya
Mantra, Calratri (the goddess of darkness) herself presides over the axe, up
lifted, for the destruction of the sacrificer's enemies."
Different Mantras are used, in reference to the description of the victim to
be immolated : if a lion, this—
" O Heri ! who, in the shape of a lion, bearest Chandica, bear my evils,
and avert my misfortunes. Thy shape, O lion! was assumed by Heri to punish
the wicked part of the human race ;* and under that form, by truth, the tyrant
Hiranya-Casipu was destroyed."
Females are not to be immolated, except on very particular occasions : the
human female never.
" Let princes, ministers of state, counsellors, and venders of spirituous
liquors, make human sacrifices, for the purpose of attaining prosperity and
wealth."
" Let the victim offered to Devi, if a buffalo, be five years old; and if hu
man, twenty-five."
The following is the Cawsici Mantra, to be uttered at a particular part of the
ceremony.
" Hail, Cawsici ! three-eyed goddess, of most terrifying appearance,
around whose neck a string of human skulls is pendent ; who art the destroyer
of evil spirits ; who art armed with an axe, the foot of a bed, I and a spear—
Rh'tng Cawsici ! Salutation to thee with this blood."
An enemy may be immolated by proxy, substituting a buffalo or a goat, and
calling the victim by the name of the enemy through the whole ceremony,
thereby " infusing, by holy texts, the soul of the enemy into the body of the
victim : which will, when immolated, deprive the foe of life also." On this
occasion—
" Let the sacrificer say, O goddess, of horrid form ! O Chandica ! eat,

* Alluding to the Narasingavatara : the former part of this verse seems to indicate that the lion, on
which Bhavani sometimes rides, is Vishnu in that form.
f This is a curious piece of armourj and, if there be no ambiguity, or error, in the translation, has
doubtless a legend accounting for it. In one character (plate 40. fig. 1.) Devi is called Palyangha
Bhavani : Patting, in common language, is a litter; hence, perhaps, Palki, or, as we call it, palankeen.
 P A R V A T I. U7

devour, such a one, my enemy. O consort of Fire ! salutation to fire. This is

the enemy who has done me mischief, now personated by an animal—destroy
him, O Mahamari ! spheng, spheng ! eat, devour!"
A great variety of regulations and invocations, rites, &c. are minutely laid
down, in this curious article, for the performance of sanguinary offerings; whe
ther the immolation of a victim, or an offering of the sacrificer's own blood, or
burning his flesh, &c. &c.
Let the reader picture to himself these wild declamations, accompanied by
the potencies of scenic delusions; representing this " goddess of horrid form,"
as in plates 27. 28. for instance, of gigantic proportions, smeared with blood,
among the ravings of bedlamites and the outrageous clangour of discordant in
struments ; and imagine what an effect it must have on the timid minds of the
trembling affrighted multitude, and what a hold such a religion must have on
the sensibilities of its votaries.
Although it must appear evident, that human sacrifices were formerly legal,
they are still most pointedly prohibited in very ancient books : such prohibi
tion is, indeed, a farther proof of the existence of the practice. In the Brahma-
Purana every neramedha, or man-sacrifice, is expressly forbidden ; and, in the fifth
book of the Bhagavat, Sir William Jones has pointed out the following empha-
tical words. — " Whatever men in this world sacrifice human victims, and
whatever women eat the flesh of male cattle, those men and those women shall
the animals here slain torment in the mansions of Yama ; and, like slaughtering
giants, having cleaved their limbs with axes, shall quaff their blood." See, for
comments on this passage by the learned translator, As. Res. Vol. III. p. 26*0.
Considering Kali, Parvati, Bhavani, and Devi, as names of the same
goddess (or Sacti, or personization of an energy) in different characters, I some
times use the names indiscriminately ; and it may be not always accurately : for
instance, were I to give the name of Mahadeva Kali, or Mahadeva Bha
vani, orMAHADEVA Durga, to the subject of the principal figures of plate 16\
or to plates 17. 18. instead of Mahadeva Parvati, or Siv-Parvati, a Brah
man would correct it : the latter name, Parvati, is that borne by the goddess as
the immediate companion or associate of her divine partner. Were she, when
seen in the act of transfixing the demon Maheshasur, (plates 34. 35.) to be
called Parvati, or Bhavani, or perhaps any name but Durga, or Devi, it
would not be appropriate; and, of these two names, Durga is the most correct.
Again, neither of these epithets are usually applied to her as seen in plates
28. 29. where she is Kali, the Sacti, or active energy of all-renewing Time.
148 P A R V A T I.

MA is a name of Bhavani as a personification of nature : so it was among

the Greeks, who represented her, as the goddess is represented in India, in a car
drawn by lions, holding a drum, and having a towered coronet on her head. —
I have several pictures of Devi answering to this description. Under her name
of Bhavani she is said to designate the general power of fecundity.
Among the Greeks and Romans Diana was invoked, under the name of Lu-
cina, as the goddess presiding over childbirth: so, with the Hindus, Bhavani,
being the Sacti of the power of reproduction, is invoked, with an appropriate
burnt-offering of certain perfumes, by women in labour. On this occasion she
is named Idita, or Ilita: Rudra, her lord, is the deity of pregnant women.
Ilythia is a title of Lucina, or of Dtana in that character.—See Bell's
Pantheon.
Idita and Ilita, in Sanskrit, are words implying praise, and applied to the
goddess because she is praised by women invoking her assistance; and was in
voked and praised by the assembled gods, imploring her aid on an occasion of
difficult parturition. As the story comprises other points of mythology, to which
I may have occasion to advert in other places, I shall give it, on the authority
of Mr. Wilford, and nearly in his words.
Vishnu had two warders of his ethereal palace, who carried the pride of
office to such a length that they insulted the seven Maharshis, who had come,
with Sanaca at flieir head, to present their adorations. The offended Rishis
pronounced an imprecation on the insolent warders, condemning them to be
adhoyoni, or bornbelow, thrice in mortal forms, before they could be readmitted
into the divine presence. In consequence of this imprecation they appeared in
their firs,t birth as Hiranyacasha, or golden-eyed, and Hiranya-casipu, or clad
in gold;* secondly, as Ravana and Kumbhacarna; and lastly, as Kansa and
Sisupala.
In their first appearance they were the twin sons of Kasyapa and Diti.
Before their birth the body of their mother blazed like the sun, and the Devatas,
unable to bear its excessive heat and light, retired to the banks of the Cali, re
solving to lie concealed until she was delivered; but the time of her gestation
was so long, and her labour so difficult, that they remained a thousand years
near the holy river, employed in acts of devotion. At length Devi appeared,
and assisted Diti ; and the twin Daityas were born. She then assured mankind,
that whatever woman should, in a similar situation, fervently implore her, should

* In another place the name of Hiranya-casitu, the blaspheming giant, (who, denying his omnipre
sence, Vishnu, became incarnate as Narsinga, to destroy,) is translated, " luith a golden axe."'
 PARVATI. 149

have immediate relief; and she is accordingly invoked under the name of Ilita
Devi. See As. Res. Vol. III. p. 393.
Fra Paolino says, that " Shiva and Parvadi produced Ganesha, Kak-
tiguna, or Scanda, Hanuman, and Bhagavadi," page 332; and, in page 87,
says " the Bhagavadi is a gold coin, with the figure of that goddess, called by
the Europeans, very improperly, Pagodi, or Pagoda." This is a derivation of that
name which I never before saw; nor do I find such a goddess as the offspring
of Siva and Parvati.
To Bhagavadi, he says, page 221, the house-cock is dedicated, and pre
sented at the door of her temple as an offering. In the time of infectious dis
eases, which the Indians ascribe to this goddess, their priests and fortune-tellers
sometimes slaughter a cock, and mutter over certain forms of prayer: such, for
example, as " O'M badracali nama /" that is, "Adoration to thee, O goddess!
thou who art black and good." Other prayers he translates : " Thou offended
angry deity :" " O woman ! with the five visages :" " O goddess ! who art formed,
like a wild swine."
Hence it is pretty clear, that Bhagavadi, supposed by the worthy priest to
be the daughter of Siva and Pakvati, is the goddess herself under the name of
Badracali, by which she is known, in a particular character, in most parts of
India : in Malabar she appears to be called Bhagavadi. I never saw her, how
ever, with five visages; but as her lord has, when he is called Pancha-muki-
Parameswara, (see plates 15. 16. 19-) she may, as his double, be also styled
Pancha-muki, or five faced. Neither have I ever seen her described as a wild
swine.
I have attended ceremonies and sacrifices in Malabar, where a cock was the
victim immolated. Women at certain periods, but whether monthly, or after
delivery, or miscarriage, I do not recollect, are purified by such a procedure.
Young Malabar females, especially of the Tija (or Teah) sect, who are called
Teabti, or Tivili, have visitations of the devil, as they term it, and are not to be
cleansed but by public exorcism. 1 have been invited to this process, which, in
common language, was termed " beating the devil out;" but it is many years
ago —when I was very young, and attended but little to mythology : what
remains in my recollection is, that the ceremonies were long, tiresome, and cla
morous from drums, trumpets, and shouting. The possessed girl sat quietly,
perhaps several hours, with dishevelled hair, surrounded by her relations, sup
porting in both palms a pan (or patra), said to contain blood. At length,
exhausted by fatigue, or roused into hysteria by the noise and tumult, she went
150 PARVATI.

into a fit, when a cock's head was cut off close by her. The struggles of the evil
spirit in resisting the exorcism are supposed to cause the convulsive agonies of
the possessed, in the excess of which it passes into the cock, and is dismissed by
his decapitation. These matters are always performed in the night, and are
attended with considerable expense for priests, music, &c.
It was once my misfortune to live in Bombay, in the immediate neighbour
hood of an exorciser, who planted himself near my garden-wall ; and by the
horrid yells and music, the necessary accompaniments of his craft, so disturbed
my repose, that, failing by remonstrance and threats, I was forced to apply to
the police for its restoration and security. This man must, from the number of
his patients, have been of some note, or the possessed numerous ; for every full
moon he was occupied the whole night. I believe women are mostly, if not ex
clusively, possessed ; but I did not, lest my appearance should seem to sanction
the annoyance, attend, to observe my noisy neighbour's exorcisms.
Siva, as the consort of Kali, is Kal, or Kala ; sometimes, however, we see
Kal as a distinct personage, and the devourer of Siva, as well as of Brahma
and Vishnu. Plate 10.* is of Kal, or Time; and in Colonel Stuart's picture
he is black, as I have always seen him represented : the word, indeed, in Sanskrit,
implies blackness, darkness, and ideas connected with it: Mahadeva, or Siva,
as the spouse immediately of Parvati, is, as hath been noticed, painted white.
Mr. Paterson, As. Res. Vol. VIII. page 56, says, that Kal is painted white.
" The contemplation," he says, " of the distinctions of day and night ; of the
light and dark divisions of the month ; of the six months night, and six months
day, of the gods, (occasioned by the obliquity of the sun's path) ; and lastly, the
contrast of the visible creation with eternal night, suggested the idea of painting
Kal white, and Kali black.
" Maha Kali, black and dreadful, is encompassed by symbols of destruc
tion: two of her hands seem employed in the work of death ; of the other two,
one appears pointing downwards, alluding to the universal havoc which sur
rounds her, while the other, pointing upwards, seems to promise the regenera
tion of nature by a new creation.
" Maha Kali is represented without a crescent, (the artificial measure of

* On a late inspection of the original of plate 10. I find occasion to add, that round the black neck of
Kal the beads are white and green : round his arms white. It is not clear, whether he holds a roll of paper
or a cup j it is of gold: his sword is silver j his eye red. Siva is white; Vishnu blue; Brahma red: the
latter holds a staff, the Veda, and a vase j his beards arc white. Siva and Vishnu have golden glories .
Brahma has none.
 PAR VAT I. 151

of time,) because it is unnecessary to her character as the hieroglyphic of eter

nity ; but the belief of the Hindus in successive destruction and renovations of
the universe accounts for her wearing a Mund Mala, or necklace of skulls, as
emblems of those revolutions."—Paterson. lb.
When Kal, or Time, shall have devoured all things, the three personified
powers will likewise cease to exist ; and Kal, devouring himself, will then also
cease to be. Descending into such depths of abstract metaphysics, some con
fusion of ideas and persons must arise ; but this does not deter the Hindu from
endless personizations.
In a former passage, as well as in plate 10. of Maha Pralaya, or the grand
consummation of all things, we see all creation falling, and Brahma, Vishnu,
and Siva, about to fall into the " jaws of inexistence." One would have
imagined that Inexistence might have remained unpersonified : here, how
ever, we see it embodied. The poet, at a loss for words to express so recondite
a conception, has necessarily recourse to metaphor for illustration : the painter,
at no loss, pursues the allegory, and fills up the ideal outline of the poet.
Sir W. Jones has addressed hymns to Durga and Bhavani, two names of
Prakriti, or created nature, {/is. Mis. and Works, Vol. XIII.) ; and the argu
ment prefixed is replete with mythologic lore. Iswara, or Isa, and Isani, or
Isi, are, he says, unquestionably, the Osiris and Isis of Egypt. Iswara, Siva,
or Hara, (for these are his names among nearly a thousand more,) united with
Isi, represent the secondary causes, whatever they may be, of natural phenomena ;
and principally those of temporary destruction and regeneration. But the Indian
Isis, in her many characters, appears in those of Parvati, Kali, Durga, and
Bhavani, which bear a strong resemblance to the Juno of Homer, to Hecate,
to the armed Pallas, and to the Lucretian Venus.
The name Parvati took its rise from a wild poetical fiction. Himalaya, or
the mansion of snow, is the name of the vast chain of mountains that limit India
to the north, and embraces it with its eastern and western arms, both extend
ing to the ocean: one named Chandra-sechara, or the moon's rock; and the other,
which reaches westward to the mouths of the Indus, was called by the ancients
Montes Parveti. The mountain Himalaya, being personified, is represented as a
powerful monarch, whose wife was Mena : their daughter is named Parvati, or
mountain-born, and Durga, or of difficult access. She is said to have been
married to Siva in a pre-existing state, when she was named Sati ; but we are
informed by this illustrious author, in another place, {As. Res. Vol. VI. p. 144.)
that she bore no children till she became regenerate in the person of Parvati.
]o2 P A R V A T I.

The daughter of Himalaya had two sons : Ganesa, the wisest of deities, always
invoked at the beginning of every literary work; and Carticeva, commander
of the celestial armies.
The following is the last stanza of the hymn.—See plates 34. 35.
" O Duboa ! thou hast deign'd to shield
Man's feeble virtue with celestial might,
Gliding from yon jasper field j
And, on a lion borne, has brav'd the fight :
For when the demon Vice thy realms defy'd,
And arm'd with death each arched horn,
Thy golden lance, O goddess ! mountain-born,
Touch'd but the pest— he roar'd, and died !"
The last stanza refers to a transfiguration of Bhavani, very commonly met
with in pictures and casts Among mine I have, besides those given in this
work,* upwards of a dozen different casts of it in metal, in which the goddess
has from two to thirty-two arms, filled with a variety of weapons. I have also
several pictures of this subject : they generally agree in the time, which is the
moment when the armed monster issues from the neck of the buffalo, whence
the head is just severed by the sword of the goddess ; who, planting her foot on .
its body, is transfixing the monster with her golden lance.
In the first volume of the As. Res. is an inscription, found in a cave near
Gya, in Bengal, of which a translation is given by Mr. Wilkins : the first lines
are thus rendered —
" When the foot of the goddess was, with its tinkling ornaments, planted
upon the head of Mahishasur, all the blossoms of the new-blown flower of the
fountain were dispersed with disgrace by its superior beauty. May that foot,
radiant with a fringe of refulgent beams issuing from its pure bright nails,
endue you with a steady and an unexampled devotion, offered up with fruits,
and shew you the way to dignity and wealth."
In Mr. Wilkins's introductory letter is the following passage, describing
the combat between the monster and Durga, as well as the birth or origin of
ttiat form of the goddess.
" The first lines of the first verse allude to the story of Bhavani's killing
tbe evil spirit Mahishasur, who, in the disguise of a buffalo, as the name im-.
ports, had fought with Indra and his celestial bands for a hundred years,
defeated him, and usurped his throne : the story is to be found at length in a

• And they, each differing from the other, are numerous: viz. plates 33. 34. 35. 37. (fig. 2.) 101.
(/£■ 8.)
 P A R V A T I. 153

little book called Chandi. The vanquished spirits, being banished the heavens,
and doomed to wander the earth, after a while assemble, and resolve to lay their
grievances before Vishnu and Siva. Conducted by Brahma, they repaired
into the presence of those deities, who heard their complaint with compassion ;
and their anger was so violent against Mahishasur, that a kind of flame issued
from their mouths, and from the mouths of the rest of the principal gods : of
which was formed a goddess, of inexpressible beauty, with ten arms, and each
hand holding a different weapon. This was a transfiguration of Bhavant, the
consort of Siva: under which she is generally called Durga. She is sent
against the usurper : she mounts her lion, the gift of the mountain Himalaya,
(snowy,) and attacks the monster, who shifts his form repeatedly; till at length
the goddess planteth her foot upon his bead, and cuts it off with a single stroke of
her sword. Immediately the upper part of a human body issues through the
neck of the headless buffalo, and aims a stroke, which being warded off by the
lion with his right paw, Durga puts an end to the combat by piercing him
through the heart with a spear."
The book, whence the preceding passage and story are taken, must indeed
be a most valuable deposit of mythological wealth. Sir W. Jones (As. Res.
Vol. III. p. 14.) says, that " the learned works of Selden and Jabi.onski, on
the gods of Syria and Fgypt, would derive more illustration from the little San
skrit book entitled Chandi than from all the fragments of oriental mythology that
are dispersed in the whole compass of Grecian, Roman, and Hebrew, literature."
If published with notes, in the style of the Gita or Hitopadesa, it must greatly
extend our information on the copious subject it embraces. The work is, I
know, in England, and in thejbest hands; but they are unluckily too much oc
cupied in larger, and perhaps more important, but less interesting, works.
Parvati, we find, means mountain-horn; Durga, of difficult access. The former
word, in the Mahrata countries pronounced Parhat, or Parvat, is used as a name
for hills: one near Poona, commonly called Parhati, on which is a temple of the
goddess, is spoken of in another part of this work. In the other name of
Durga we trace the origin of the names of hill-forts, in Mysore, and other
countries of the Dekkan : such as Chitteldroog, Rai Droog, Doori Droog, &c. In
the Tamal dialects this termination is, as is usual with them, changed into Bur-
gam, as I had occasion to explain at large in my Narrative; wherein I also
pointed out the proper mode of spelling and pronouncing the names of hill-
forts terminating in Droog, or Durga.
The following texts from Menu are conclusive on this point. —
x
IS* P A R V A T I.

Ch. VII. v. 71. — " With all possible care let a king secure a fortress of
mountains ; for it has many transcendent properties."
" 73. As enemies hurt them * not in the shelter of their several abodes, thus
foes hurt not a king who has taken refuge in his durga ; or (says the gloss of
Culluca) 'place of difficult access? "
" The attributes of Durga, or difficult of access, are conspicuous in the fes
tival called by her name, Durgotsava ; and in this character she resembles Mi
nerva—not the peaceful inventress of the fine and useful arts, but Pallas,
armed with a helmet and spear: both represent heroic -virtue, or valour united
with wisdom. Both slew demons and giants with their own hands ; and both
protected the wise and virtuous, who paid them due adoration."—Jones. As.
Res. Vol. I. p. 252.
In her multiplicity of names, a distinction by which the consort of Maha-
deva is more eminently marked than any other goddess, she is found to
resemble the Isis Myrionimts. Many of her names occur incidentally in our
pages ; and, without attempting any thing like a complete list, the following
appellations may be noted as her's.
Hari, the feminine, as the consort of Mara : in like manner sometimes
Siva, which is considered the feminine of Siv, as her lord is called. Sri, and
Pedmadevi ; the latter meaning the lotos goddess, or the goddess in the lotos,
she shares with Lakshmi. Antargati is an epithet under which she is in
voked as the goddess of victory, referring to her possession of the breast or
heart; thereby giving strength and courage. Katyayani, Kirti, Mahamayi,
Shashti, Ghirja, Uma, are other names of Devi : Gawri is another, mean
ing fair or young ; as does Sudurga. Har-Gawri, like Si v-Parvati, is a title
given to the joined deities represented in plates 7. and 24.
" As the mountain-born goddess, or Parvati, she has many properties of the
Olympian Juno : her majestic deportment, high spirit, and general attributes, are
the same ; and we find her on mount Cailasa, and at the banquets of the deities,
uniformly the companion of her husband."—Jones. As. Res. Vol. I. p. 251.—
See plates 17. 18.
The river Kali, or Nile, in Egypt, is said, by Mr. Wilford, to have derived
its name from Mahakali ; who is stated, in the Puranas, to have made her first
appearance on its banks in the character of Rajarajeswari : called also Isani,
or Isi ; and in the character of Sati she was transformed into the river itself.

• Speaking of wild beasts, vermin, &c. inhabitants of different places.

 PARVATI. 155

The word Cala, or Kala, signifying black, means also, from its root, Kal, devour
ing', whence it is applied to Time, and, in both senses in the feminine, to the
goddess in her destructive capacity. In her character of Mahacali she has
many other epithets, all implying different shades of black or dark azure: viz.
Cali, or Cala, Nila, Asita, Shyama, or Shyamala, Mekara, Anjanabha,
Krishna. The same river is also called Nahushi, from the celebrated warrior
and conqueror Deva Nahusha; called, in the spoken dialects, Deonaush, the
Dionysius, probably, of the ancient Europeans. See As. Res. Vol. III. p. 304.
Ashtara-devi : hence the Ashtaroth of the Hebrews; and the Astara, or
Sittara, of the Persians, is a name derived from spikes or points. —See a legend
accounting for it, ib. p. 390.
Amba, or Uma, the consort of Bhava, the author of existence: Aranya-
devi, or goddess of the forest. — Lb. p. 383. Prabha, meaning light: Aswini,
a mare, the first of the lunar mansions; assuming this name and shape, the Sun
approached her in the form of a horse, and, on their nostrils touching, she in
stantly conceived the twins; who are called Aswini-Kumari, the two sons of
Aswini.—lb. p. 391. Satwa-devi refers to her as the author, or the consort
of the author, of existence : Pracriti, that from whence all things were made
—Nature personified: Sarva-mangala, presiding over the welfare of all
nature.
This catalogue might be greatly extended; but the reader will probably
deem it long enough.
In the character of Bh an ani^/V Willi am Jones {As. Res. Vol. I. p. 254.) sup
poses the wife of Mahadeva to be, as well the Juno Cinxia, or Lucina of the
Romans, (called also by them Diana Solvizotia, and by the Greeks, Illithyia,)
as Venus herself: not the Italian queen of laughter and jollity, who, with her
nymphs and graces, Mas the beautiful child of poetical imagination, and answers
to the Indian Rembha, with her train of Apsaras, or damsels of Paradise; but
Venus Urania, so luxuriously painted by Lucretius, and so properly invoked
by him at the opening of a poem on Nature. — " Venus presiding over genera
tion, and on that account exhibited sometimes of both sexes (an union very com
mon in the Indian sculptures), as in her bearded statue at Rome; and, perhaps,
in the images called Herma-thena, and in those figures of her which had a conical
form : ' for the reason of which figure we are left' (says Tacitus) ' in the dark.'
The reason," continues our author, " appears too clearly in the temples and
paintings of Hindustan, where it never seems to have entered the heads of the
legislators, or people, that any thing natural could be offensively obscene ; a sin
156 PARVATf.

gularity which pervades all their writings and conversation, but is no proof of
depravity in their morals."
In. a former work I had occasion to quote part of the preceding passage,
and, apprehending no evil, took the opportunity of introducing some remarks
on the subjects it embraces; but received in consequence so rude, and 1 may
say unmerited, a castigation from some critics of that, and, for ought I know,
of the present, day, as, in this place, may well deter me from a similar indul
gence of such propensity, if it still exist.
The author, continuing the subject, identifies the Stygian, or the Tauric,
Diana, otherwise named Hecate; and often confounded* with Proserpine,
with Kali, or the wife of Siva, in his character of the Stygian Jove. Human
victims, as well as the sacrifice of horses and bulls, enjoined by the Vedas, being
in the present age absolutely prohibited, kids are now offered to this black god
dess; and, to palliate the cruelty of the slaughter, which gave such offence to
Budha, the Brahmans inculcate a belief that the poor victims rise in the heaven
of Indra, and become the musicians of his band. — lb.
The feasts, fasts, and ceremonies, of various sorts, observed in honour of
this deity, under her different names and characters, are very numerous.
The bright half of the month Ai-vo'ma, the first of the Hindu lunar year, seems
peculiarly devoted to Durga. The first nine nights, called Navaratricam, are,
with appropriate names, allotted to her decoration: the fifth is for the prepara
tion of her dress : on the sixth she is awakened : on the seventh she is invited
to a bower formed of the leaves of nine plants, of which the Bilwa* is the chief.
The seventh, eighth, and ninth, are the great days : on the last of which the
victims immolated to her honour must be slain, as particularly directed in the
Calica Purana. — " The sacrificed beasts must be killed by one blow, with a broad
sword or sharp axe." The next day the goddess is reverently dismissed, and
her image is cast into the river, which finishes the festival called Durgotsava and
Dasera. On the fifteenth day, that of the full moon, her devotees pass the night
in sports and merriment, and games of various sorts: it is unlucky to sleep; for
on this night the fiend Nicumbha led his army against Durga, and Lakshmi
descended, promising wealth to those who were awake. On this night Cuvera
and Indra are also worshipped.
The festival of Durgotsava, and that of Hull, Sir W. Jones decided to relate
to the autumnal and venial equinoxes; and the sleep and rise of Vishnu to the

* B'tliva, or Bifoa : the Crataeva. Marmelot of Linnjeus.

 P A R V A T I. 157

solstices, {As. Res. Vol. III. Art. XII. p. 258.) ; but Mr. Colebroke {lb. Vol.
VIII. p. 87-) thinks, that the Huli had not in its origin any connexion with the
vernal equinox, or with the close of the year, but with the close of winter, and
the beginning of Vasanta, or the Indian spring.
The Hull, among the Hindus, reminds one strongly of the Saturnalia with the
Romans: people of low condition take liberties with their superiors in a manner
not admissible on other occasions. The chief fun in public is throwing coloured
powders on the clothes of persons passing in the streets, and squirting about
tinted waters. Dignified personages avoid, as much as they can, appearing
abroad while these jocularities are passing, unless with the view of gaining po'-
pularity they condescend to partake in them : in general they confine themselves
to their houses, and sport with their women. I have several pictures, belong
ing to series illustrating the domestic occupations of the Indians, in which the
diversions of the Huli appear like those more publicly exhibited : scattering
yellow and red powders, and squirting coloured water. Sending simpletons on
idle errands contributes also to the delights of the Huli: this is performed ex
actly similar to our ceremony of making April-fools on the first of that month,
and is common to all ranks of Hindus ; and Mahomedans, indeed, join in this, as
well as in other items of Huli fun and humour. Another opportunity of merri
ment, similar to our Mayday gambols, is afforded to the Hindus in a festival in
honour of Bhavani, that always falls on, or near, that day. The Huli seems a
festival in honour more especially of Krishna.
It has been noticed (in page 30), that one of Bhavani's numerous forms is
that of Anna-Purna Dicvi, meaning the goddess who fills with food. She is a
very common household deity, most families in the Mahrata country, and other
parts on the western side of India, including her among their Dii Penates: in
shortness her name is generally pronounced Anpurna.
Among my images I have ten of her single, and several others in groupes,
or ganas. Plate 9- contains a representation of four, with but little variation,
either in character, attributes, or position : they are two-handed— indeed I
have but one with four arms, which, in addition to the ladle that all her images
bear, hold the Kardgha, or sacrificial sword, and trie Dahl, or shield.
Several of my images are less than an inch, and no one more than three
inches in height; nor are any of them at all well executed : some have the ap
pearance of having been buried.
Fig. 4. of plate 9. is from a subject in bronze, or zinc, or some dark metal,
two inches high : her ladle is empty. Fig. 5. is of brass, less than two inches
158 P A R V A T I.

high, and is, I think, the neatest of my casts of this deity : her ladle is here
heaped up, looking, indeed, more like a fruit, or some other roundish article,
than a heap of rice : some images have four or five round balls (pinda) of rice.
Fig. 6. and 7. are also of brass, with empty ladles : the former sits on something
peculiar, but I know not what. Two of these images (5. and 7.) have the mark
on their foreheads that forms of Bhavani usually have: not unlike, in this plate,
the mark that Vishnu is distinguished by. All the rest of my images of Anna
Purna either have no mark, or it has been obliterated by time.
It cannot be doubted that the Anna Perenna of the Romans was the same
deity : several authorities are adduced in proof, by Mr. Paterson and Mr.
Colebroke, in the eighth volume of the As. Res. p. p. 69. 85. The crescent on
her forehead is mentioned as a characteristic mark of Anna Purna, as well as
of Diana ; but I never saw her so distinguished. She is, Mr. Paterson says,
represented sitting on a throne, giving food with a golden ladle to an infant
Siva, who stretches out his little hand to receive it; strikingly resembling
Amalthea nursing the infant Jupiter: none of my images are so employed.
In plate 83. Jig. 5. is represented a Gana, or company of deities, comprising
Ganesa, lord of Ganas, with the Linga and Nandi of Siva before him ; on his
right Parvati and Balkrishna; on his left Anna Purna and Naga: it is
taken from a modern cast in brass, to which Brahmanis offer daily adoration.
The goddess, now under our notice, is sitting, as usual, with her ladle in her two
hands, as she is in several other similar Ganas in my possession. In a congress
of this sort it is, perhaps, that she is seen employed in the act noticed by Mr.
Paterson, who farther describes her in the following terms, from the Anada
cripa.
" She is of a ruddy complexion ; her robe of various dyes ; a crescent on her
forehead; she is bent by the weight of her full breasts. Bhava, or Siva, (as a
child) is playing before her, with a crescent on his forehead ; she looks at him
with pleasure, and, seated on a throne, relieves his hunger—all good is united
in her: her names are Annada, Anna-Purna Devi, Bhavani, and Bha-
GAVATI."
Mr. Colebroke informs us, that this beneficent form of Bhavani is de
scribed, and her worship inculcated, in the Tantras, but not, he thinks, in the
Puranas, except in the Siva Purana; nor are the legends concerning her nume
rous. She has a temple at Benares, situated near that of Visweswaha. He
thinks the Roman deity Annona may bear affinity to Anna Purna ; the Sanskrit
word anna, food, being a more likely origin of her name, than its supposed root,
 PAR VAT I. 159

annus, a. year.—See As. Res. Vol. VIII. p. 85. Spence's Polymetis, Dial. 10. Bell's
Pantheon, Vol. I. p. 67.
Sir Charles Malet notices a figure of this goddess, grouped with many
others, among the magnificent sculptures at Ellora.— As. Res. Vol. VI. p. 410.
Of Anna Purna, the beneficent form of Devi, or Bhavani, this notice
must suffice. A glance at our plates will show in what a variety of other forms
we have still to consider her, as we will now proceed to do ; describing, as briefly
as may be, the plates allotted to this portion of our work, recommencing with
plate 27. as those of earlier occurrence, that contain representations of this
goddess, have already been noticed.
Plate 27. is taken from a cast, as mentioned in p. 55. It is eighteen
inches high, including the pedestal, which is about a foot in diameter, six'
inches deep, and hollow, as if intended to be fixed on something; and I was told
that such images are occasionally fastened on the top of the Rafh, or carriage,
dragged about the streets on certain festivals. Kali is said to assume this form
to frighten sinners into repentance and virtue: her attitude seems a chasing
one, put on to cause immediate terror; her limbs bend; her hands are open,
fingers lengthened into points, stretched out ; a serpent forms her girdle ; she
is naked, except a scanty cloth, called Pira, round her middle ; her belly is empty,
thin, and shrivelled ; her breasts pendent, with long disgusting nipples; a serpent
convolves round her neck, and, twining on her bosom, projects its head to sup
port her protruded long rough tongue ; her chin is peaked ; immense teeth and
tusks are fixed in her lipless gums ; her nostrils and goggle eyes are distended
and bloated; snakes form appropriate rings for her nasty ears, being knotted in
the pendent lobes, with their heads raised and their hoods expanded; her hair
is stiffened out, forming a frightful glory round her head, diverging to meet a
wider glory that rises from a flower on each side, forming a support to the figure.
The cast, however disgusting to the eye, is far from being devoid of merit: our
engraving is taken from an exact portrait, and exhibits considerable expression-
Plate 28. is from a very fine bronze image, about a foot high, cast, I was
informed, in the Camatic. It was presented to me by a Brahman, and is, I think,
on the whole, the most elegant and best finished figure in my possession. She
is in this form called Bhadra-Kali, Maha-Kali, and by other names; also,
being eight-handed, ashta-hija : two of her hands are empty, pointing upward
and downward, in the position before noticed: one of her right hands holds some
thing not unlike a caduceus, which the original resembles more nearly than the
plate; its corresponding left hand, the patra, or cup: the next right and left
160 P A R V A T I.

hands, a singular crooked sword, and a shield with an embossed flower or

fruit: the superior right hand has an agricultural implement, called Nangar ; the
left, the cord, pes, or pash, to catch or strangle sinners with. Her fine person
is full-dressed, with a profusion of ornaments; between her full breasts a five-
headed serpent uprears itself; she has a necklace of human heads; her ear-drops
are elephants ; and a row of snakes' heads peep over her coronet. Her forehead
is marked either with Siva's third eye, or her own hieroglyphic; and her open
mouth shows her teeth and tusks, giving her a fierce and threatening aspect.
On the pedestal the broken remains of what I imagine was a surrounding exte
rior glory are perceptible.
Plate 29. is from a sketch in ink, representing the goddess, four-handed,
or chatar-buja, seated in a temple, with Brahmans adoring her : their rosaries have
been before alluded to. Sir William Jones noticed it as a very singular cir
cumstance, that the peacock was sometimes seen depicted about the temples of
this goddess : we see the bird here : the Linga of her consort is placed also in
small temples above. The plate is a fac simile of my sketch, except in the posi
tion and drapery of the females, which are more easy and elegant than can be
looked for from the hand of an ordinary artist.
Plate 30. is from a well executed marble, that was sent to me from
Indore, the capital of the Holkab. family. It is about two feet high, and half as
broad ; representing the goddess seated on the calyx of the lotos, whence several
of those flowers branch in different stages of blossom ; two of them forming pe
destals for two males, who fan the goddess with cbawries, and hold loti in their
other hands : above them are elephants, in the act of pouring from vessels some
liquid over the shoulders of Devi ; two of whose hands are also furnished with
budding lotoses ; the other two appear to hold scrolls of paper.
The sculpture of this subject is in bold relief, the spaces above and below
the hands of Devi, and several other parts, being entirely cut out : it has been
painted and gilt, but in most parts such ornamental work is worn off. At the
time I describe this plate 1 have not the original before me; but I have
compared it with the pkte, and found the latter correct, with the exception of
giving a greater effect to the attitudes than the marble in strictness warrants;
it has too a greater air of neatness and elegance.
The legend that this subject may bear allusion to I do not know : from the
number of loti introduced, the epithet of Pedma-devi, one of her names, mean
ing the goddess of the lotos, might be applied to it. From among my pictures
and casts I have selected one of each description for this work : the upper part
 PAHVATI. 161
of plate 33. is from a tinted picture : fig. A. of plate 39- from a cast in bronze,
in which the characteristic elephants are conspicuous, evincing the identity of
the subjects, although they be someM'hat differently handled. The umbrella,
in plate 30. indicates imperial or pre-eminent dignity in the person it over
spreads.
Whatever may be the story that this subject alludes to, it is of long stand
ing, and is still in currency : for the ancient grant of land, dug up on Salsette,
bearing date A. D. 1018, (As. Res. Vol. I. art. 19.) has, as I found on a late
examination, the copper plates, on which it is engraved, connected by a ring,
having an impression of Devi, and two elephants with their trunks joined over
her head. Another similar instrument, engraved on two brass plates, joined by
a ring bearing a similar impression, was dug out of an old wall, in 1801, at Be
nares: this grant is so ancient as A. D. 192. —See As. Res. Vol. IX. p. 108. Sir
Charles Malet (lb. Vol. VI.) noticed it among the sculptures at Ellora; the
elephants' trunks joined, as if fighting: an appearance that I have frequently
seen them assume in old and imperfect subjects. Colonel Stuart has one in
small brass, with four elephants joining their trunks over Devi's head: I never
elsewhere saw it with more than two.
Plate 31. is taken from a sketch in ink, made by an artist in my employ,
superintended by my Pandit. The drawing of the sketch, from which the plate
is engraved, differs in no essential point from its original; only, indeed, in the
omission of some trees and animals, and in making the figures more correct and
graceful : in nowise, however, altering their postures or character.
We here see Dnvi seated in her temple, on the summit of a hill, and the three
great powers, her consort the first, ascending it, to approach and adore her:
these persons are each four-handed. Siva is marked by his hair, Dhurjati, with
Ganga enfolded, as has been sufficiently described. Behind the goddess are
three other persons ascending in like manner: the first of these is Agni, the
regent of fire, distinguished by two faces, three legs, and seven arms ; the
meaning of which I shall endeavour to unfold when we discuss the character
and attributes of that deity. Next to him is Indra, king of the firmament,
known by his eye-bespangled skin : being so important a personage he must
necessarily be introduced more particularly in his place. The person beneath
him I do not know. Above are seen Surva and Chandra, (Phoxbus and
Lunus) in their chariots: the former driven by Aruna, or the dawn personi
fied, (Aurora,) drawn by his seven-headed horse, indicative of the prismatic
T
 162 PAR VAT I.

divisibility of a ray of light. The crescent and antelope distinguishes Chan

dra, or the Moon.
We must not quit plate 31. without some notice of the ascetics seen about
the hill, propitiating, by their austerities, the favour of Devi : one has his left
arm held up, with the fingers clenched till the nails have grown through the
hack of his hand. Near him sits another penitent, also on the skin of a tiger,
with both hands similarly uplifted over his head ; a disciple near him is about
to give him drink: when both hands are thus upheld the person is called
Urdba-bahu. A very celebrated Saniyasi of this description, named Purana-
Puri, lately died at Benares; who had made a vow to continue in that position
four and twenty years, but died before their expiration. Of this person, and
his extraordinary travels, a very interesting account is given, by the Hon. Air.
Duncan, in the fifth volume of the As. Res. art. 2. where is also a print of him.
I have met, and several times conversed with, this interesting man : his arms
hail fallen, quite shrivelled, on his elbows ; the upper arms being perpendicular,
the fore-arms horizontal ; his clenched fingers falling on the opposite elbow;
thus, his fore and upper arms being nearly at right angles, forming three sides
of a square over his head. When I saw him he had, I think, been twelve years
in this position, and his arms were of course immoveably fixed ; but he told me
that, at the expiration of his vow, he expected to restore their functions by fric
tion, accompanied by the superior potencies of ceremonies and sacrifices.
He was attended by several disciples and servants, and travelled very respect
ably in a palky, with suitable attendants ; and was, of course, treated every
wnciC with great attention, all pious persons feeling happy to contribute to his
.conveniences. His nails were very long, and crooked, or spirally curved; his
hair and beard were also very long, and were plaited and bound up together on
his head: he wore no clothing but a slight cloth round his middle; nor did his
>disciples, who were mostly very stout handsome young men.
On the left of our Urdha-bahu is another worthy, standing on one leg, with
uplifted hands, and his eyes fixed on the sun : a very powerful method of ob
taining favour or forgiveness. Below are two others, with their legs raised
over their heads. I once saw a man who had been in this attitude, many years:
his shrivelled legs had fallen on his neck; his posteriors, if now properly so
called, were in front, under his chin ; and he sat on his curved spine. These,
.and other self-inflicted austerities, are called Tapeswa: eleven different species
are enumerated in p. 51.—Some beoks describe eighteen varieties.
 PARVATL 163

Plate 32. is taken from a tinted picture of Devi, eight-handed, ashta-buja,

seated in her temple on a lotos, with Mahadeva dancing before her: Vishnu,
Brahma, Ganesa, and Indra, are in respectful attendance. Brahma is play
ing on a long-drum, called pakaos, and Ganesa on the vina. Mahadeva is
white, Vishnu blue, and the rest of the same copper colour. The Linga and
Nandi of Siva are seen in small temples above, and in the picture trees form a
back-ground. Although no alteration whatever has been allowed in attributes,
character, or attitude, still the plate exhibits much more ease and elegance than
its original.
The upper part of plate 33. has been noticed in the account of plate 30.
It is from a coloured picture, in which the elephants are unequivocally pouring
water on the shoulders of Devt.
Durga slaying the demon Mahishasur, as described in an earlier page of
this article, occupies the lower part of plate 33. It is from a coloured picture,
representing Devi, eight-handed, spearing the crimson monster, who is in the
act of springing offensively from the neck of the buffalo, just decapitated by
the pursuing and avenging goddess.
Plate 34. has the same subject, from a cast in brass, seven inches high.
She has here seized the monster by the hair, and is spearing him with the trisula
of Siva : a sword and shield fill the other hands of Durga.
Fig. 2. of this plate has been before noticed, under Lakshmi.—P. 139. 141.
Fig. 3. called Saptapsara, or the seven Apsaras, is from a thin piece of em
bossed copper of the same size: it is of very rude execution, to suit the lower
classes. And I find it mentioned in my memoranda, that these seven Apsaras,
whose names I have not noted, preside particularly over water, and are much
invoked for supplies to rivers, tanks, and wells : on which occasions sheep are
sometimes sacrificed to them. By the Mahratas these Naiads are in shortness
called Satasra ; and the buffalo, seen with them in the subject under considera
tion, they call Mahsuba. There is some accuracy of allusion in making a buffalo
the companion of water-nymphs; for it is an animal that delights peculiarly in
water, and is often used for raising it for purposes of irrigation, &c. from tanks,
wells, or rivers, by wheels or leathern bags.
Plate 35; is from two brass casts, about seven inches high, of Durga in the
act before described: that four-handed is old, and a very spirited composition,
as the plate indicates. The eight-handed subject is modern, and clumsy: her
right hands hold a sword, an arrow, and two tridents; her left, a double-headed
164 PARVATI.

hand drum, a bow, a shield, and the hair of the armed demon, who is here seen
issuing, not, as usual, from the severed neck, but from the mouth, of the buffalo ;
or rather of a bull, or bullock, for it has a hump on its shoulders. Durga has
no lion or tiger in the action ; and this subject may, perhaps, represent some
other exploit of the goddess.
Plate 36". exhibits Bhavani, in five different characters, all from casts in
brass. Fig. 1. is three inches high, somewhat ancient: three of her four hands
hold the lotos, and other flowers; one three-leaved, to represent the trisula.
Fig. 2. is a modern eight-handed figure, six inches high, of very little merit:
a sword, a crooked kris, or dagger, and the pan-patra, occupy three of her
right hands ; the fourth is empty. Her left hands hold a chakra, drum, and
lotos ; the fourth once had, 1 imagine, the trisula, a hole or niche to receive it
being near her left knee, just under her hand, which is in a posture for re
ceiving it.
Fig. 3. is the goddess lion-borne, ten-handed, from an ill finished cast, the size
of the plate : it is not easy to define what she holds; a sword, bow and arrow, and
shield, can be distinguished, and a human head.
Fig. 4. is from an old rude subject, more so than the plate indicates : the
goddess is here only two-handed, holding a linga, and a mala and patra, rosary
and cup. Fig. 5. is nearly the same, more ancient, and better cast. The god
dess, when two-handed, is mostly called Parvati ; and I find it noticed, that
the linga, held by these two figures, is of that sort called partha linga, made, for
daily or temporary purposes, by Brahmans, or by women themselves, of earth,
and offered in Siva's temples, as directed in the Sivpuran.
Plate 37. is from old subjects, in metal, of the size represented. Fig. 1.
Devi, mounted on a quadruped, holding the Chank and Chakra of Vishnu, a sort
of sword, and the sacrificial axe, called, when in this shape, Cliarga. Fig. 2. is
very old and rude, of Devi, on a tiger, six-handed, spearing an infant with a
trisula : she holds a sword, shield, and cup. Fig. 3. is not so old as the others,
and is rather of a singular description: the camels, and the appearances below,
I could get no account of: the head, as my Brahman determined it to be, is less
conspicuous in the cast than in the plate. Devi has a rosary in a right hand :
others hold the lotos, and a ball of food perhaps. Fig. 4. is from a very old
and tolerably good cast: the goddess has a curious coronet (less perfect, as is
her face, than the plate), with a linga on her head, overspread by a five-headed
snake, tied in a club on her shoulders. She holds the lawha-dandqyai, or iron
 P A R V A T I. 165

sceptre, (called, shortly, by the Poona Brahmans, lu-dand,) a shield, a cup, and
perhaps some fruit, or flower.
Plate 38. contains six more casts of this endless divinity: the first four are
of the size of the engraving. Fig. I. is old, in an easy attitude, with a crooked
kris. Fig. 2. is ten-handed, modern, and clumsily cast, the weapons, &c. being
scarcely discernible: a trident, cup, and shield, can be made out. The falling
collar of heads, with one in her hand and under her foot, indicate that this image
represents the goddess in a particular and avenging character. We may indeed
assert, that every variety of image has its own legend, and represents some
leading fact in the history of Bhavani under some one or other of her forms
and characters. Fig. 3. is of modern brass, tolerably well executed : the naga,
that overspreads the linga on the head of Devi, is curled curiously round her
clubed hair behind: something conical, therefore alluding to Siva, is in one
hand; the cup, patra, or perhaps argha, of which hereafter, in another: the other
two have a mace and shield. The animal beside her is called Singha ; at Poona,
corrupted into Siwn, or Seewn, which generally means a lion, but in mytholo
gical tales has a fabulous and marvellous history : I have separate casts of it,
but have not an engraving in this work. Fig. 4. holds the conical subject, and
something equivocal in the right hand, looking as much like a roll of paper as
any thing else. This is a tolerably good cast, and may be of almost any other
goddess, with whom the conical lotos-bud is a common attribute, as well as of
Parvati : the hair is neatly arranged.
Fig. 5. of plate 38. is a singular and curious subject in brass, modern, and
pretty well cast, about seven inches high. The hooded serpent, overspreading
Parvati's coronet, is seen behind winding round her head, although neither
the plate, nor the front view of the image, exhibit that appearance : the third
eye in the forehead, snakes for earrings, and round the arms, waist, and ankles,
are conspicuous. Whether or not the circle, surrounded by dots, on her palms
and soles, on the throat of the snakes, and on her left, not on her right, arm,
have any particular allusions, I am ignorant.
Fig. 6. of plate 38. is of Devi, from an old and pretty good cast, nine
inches high : she holds some of her common attributes, and on her forehead a
ruby forms her mark.
Plate 39. contains six more representations of Devi, in different forms,
from casts about the same size as the engraving. Fig. 1. is old, and rather
clumsy; holding the double drum of the destroying spirit, the sacrificial knife,
166- PAR VAT I.
•
the cup to receive the blood, and the head of a victim. Fig. £. is very rude
and confused, much more so than the plate : a prostrate human figure at her
feet marks the avenging character of the goddess. Fig. 3. is a modern and not
very good cast in brass, of the same subject I apprehend as plate 30. although,
in this instance, the elephants have not their trunks joined as usual; nor are they
pouring any liquid over the head of the goddess, who is two-handed, holding,
I believe, lotoses. Fig. 4. is noticed in the account of plate 30. it is from a
very good bronze cast of the same subject, apparently ancient, but in good pre
servation: what the elephants stand on appear to be lotoses. Fig. 5. is an old
image, whether male or female, not clear, holding the double drum and trident.
Fig. 6. I find called, in my memoranda, Vishnu Devi, having been taught by
Brahmans to apply that appellation to the goddess when distinguished by the
Chank and Chakra. Although this cast be unlike any other that 1 have seen of
that subject, I am disposed to refer it to the same as plate 35. It is of modern
brass, and tolerably fair.
For the accommodation and comfort of the poorer class of Hindus, who may
be unable to indulge in the expensive possession of an image, impressions of
deities are taken off on thin plates of copper from iron or steel dies : I have
many of these, old and new, as well as some dies ; of the latter, both sunk and
raised. The impression thus taken can be purchased, of a small size, for a few
pence, being of course very common and rude. Nine of them are represented in
plate 40. of the size of the originals, of which they are, as nearly as possible,
exact copies. Fig. 1. sitting on a bed, or litter, is thence called Palanga, or,
more correctly, Palyanga Bhavani. At Tuljapur, a respectable town in the
Mahrata country, between Poona and Hydrabad, the goddess in this form has, I
am told, a temple, and is much worshipped in the neighbourhood : whence the
name of the town is sometimes given to her as an epithet, and she is called TuU
japury. An ear of corn is said to be in one of her hands. Fig. 2. is of Yenkuba
and Ganesa : the latter often called Ganpati ; the former is a deity, or saint,
of local celebrity, not being chronicled in sacred or ancient books ; and I have
no legend respecting him. Fig. 3. is of Devi, tiger-mounted, thence named
Vyaghra Yahi. Fig. 4. is of Hanuman. Fig. 5. Devi, or Rudrani, in a
form named Nawlahi : in which she also holds an ear of corn, and is invoked
by the Corambis, or Mahrata cultivators. Fig. 6. Garuda. Fig. 7. another form
of Devi, named Mahisha-sayi, from being mounted on a buffalo. Fig. 8. two
heads of Bhavani, (but one has mustachoes) called Yehsahi-Mehsahi ; why,
 PARVAT I. 167

I know not. Fig. 9- Devi in her character of Mehsahi. Of the next plate,
(41.) Jig. 5. is called Satwa Devi, representing her as the author of existence:
Satwa means also truth, or purity.. When a child is five years old, Mahrata fa
milies invoke the goddess under this name for health and prosperit}\ The
larger of the subjects given in plati 40. have the same description of exterior
ornament, or finish : the part beyond that is often folded flat back, to strengthen
the plate, and sometimes over a second flat piece of copper, or brass, with the
space between filled up with hi, to prevent injury by pressure, or blows on the
impression.
Plate 41. The trident and cup mark this very old rude cast (fig. 1.) to be
of Devi : two ill formed animals are beside her, two feet in front, with balls,
and other undefinable attributes, that doubtless have allusion to some legend of
the goddess. Fig. 2. is very old and ugly, much more so than the plate : a sup
plicating figure holds Devi's sword-arm, and seems anxious to hinder the per
petration of some threatened act of vengeance. Fig. 3. looks like a skeleton:
it is apparently extremely old. Of this description of image I have some scores,
most of which appear to have been buried. They are generally said to be of
Bhairava: among the Mahratas, called Bheroba, an appellation derived from
Bheru; meaning terrific, tremendous, and hence applied to Siva, his Sacti, and their
offspring. It is generally given to a reputed son, or Avatara, of Siva ; and as
such we will notice it again presently. Fig. 4. although classed with Devi, is
very equivocal : it is modern, and ill executed in brass. The articles like the
dank and chakra, as well as the mark in the forehead, indicate Vishnu, or
Lakshmi: the club appertains to Devi. The originals of this plate are of the
size represented : also of plate 42. figures 1. 2. and 3. of which are referrible to
Bhairava. Fig. 4. is an old brass cast of Devi, denoted by some of her usual
attributes, as well as by the Linga : the lion and scorpion may excite speculation,
but in the original it is not so clearly a scorpion as in the plate.
Of plate 43. figures 1. and 4. are of Bhairava ; and I shall here notice only
figures 2. and 3. The former of which is of Devi, holding a Linga, and what I
judge to be a lotos, although in the engraving it may look more like a head : her
inferior two hands seem to rest on the heads of dwarfs, but in the cast, which is
of modern brass, the size of the engraving, they do not touch : the characters
on the pedestal are on the original, but I know not what they are. Nor do I
know to what legend j^. 3. may relate, or scarcely what deities it represents :
I deem it a curious subject ; it is ancient, but in good preservation, and well cast
168 P A R V A T I.
in some brassy composition. The turreted coronets, one expanded, the other
closed, will remind the classical reader of descriptions of Cybele, and of Isis
and Diana: in the hand of the male the Chunk of Vishnu is evident; in the
inferior left hand of the female it is equivocal, more so in the cast than in the
plate. The diamond, or lozenge, in the hand of both, I know nothing of; and
the flowers seen in their hands, and about them, may refer to the characters and
tenets of both Saivas and Vaishnavas. One under the influence of ignorance is
prone to see mysteries : hence it is, perhaps, that I fancy profundity of allusion
in several points of this subject.
 Of Ganesa, Kartikya, Vira Bhadra, and Bhairava,
the offspring of Mahadeva and Parvati.

-
Ganesa is the Hindu god of prudence and policy: he is the reputed eldest
son of Siva and Parvati, and is represented with an elephant's head, an emblem
of sagacity; and is frequently attended by a rat, sometimes riding on one, the
conduct of that animal being esteemed by the Hindus as peculiarly marked by
wisdom and foresight: he has generally four hands, but sometimes six, or eight,
or only two. He is invoked by a Hindu, 1 believe of all sects, in the outset of
any business: if he build a house, an image of Ganesa is previously propitiated,
and set up on or near the spot : if he write a book, Ganesa is saluted at its com
mencement, as he is also at the top of a letter: beginning a journey, Ganfsa is
implored to protect him, and, for the accommodation of travellers, his image
is occasionally seen on the road-side, especially where two roads cross ; but
sometimes it is little else than a stone, rudely chiselled into something like an
elephant's head, with oil and red ochre daubed over it, decorated, perhaps, with
a chaplet of flowers by some pious neighbour or traveller. It is common to see
a figure of the god of prudence in or over bankers' and other shops; and, upon
the whole, there is perhaps no deity in the Hindu Pantheon so often seen and
addressed.
I have of course given a figure of Ganesa as a frontispiece to this my humble
undertaking, invoking his auspicious aid to my design, and my mode of execut
ing it: how far his attributes of Wisdom and Prudence may have been successfully
propitiated remains to be manifested by the discerning public, and felt by the
author, unassumingly endeavouring to contribute to their amusement.
In the Voyage to India, by Paolino de San Bartolomeo, the author says,
that "statues which supply the place of mile-stones, and serve to guide strangers,
are found every where erected along the high roads. As the Greeks and Romans
employed for this purpose the god Terminus, the Hindus use their deity Ga-
nesha, who by the common people, not well acquainted with the Samscred
language, is called Poleyar." — P. 70.
z
170 GANESA.

The learned Carmelite proceeds to describe the elephant-headed Ganesa;

as holding in one of his hands a key in the form of a hook, like those used in
the earlier ages when doors had no iron-work ; as having always under him a
mouse, an animal held in the utmost abhorrence by the elephant, and, according
to the Indians, representing the wicked demon, the enemy of wisdom, or, in other
words, the devil. Indian women, he saj's, who are married, wear an image of
Ganesa, which they call Taly, suspended from the neck by a string, serving as
a love pledge, and as a token of their chastity and conjugal fidelity.
I will in this place take the liberty of offering some remarks, general and par
ticular, that were suggested by the above account of Ganesa.
Europeans, visiting India, are apt, when they communicate their observations,
to say, that the " Indians do so and so ;" implying, that the immense population
of India have similar and uniform habits: whereas, no inference can be more
erroneous. Travelling through India—say from Ceylon, centrally, up the Car-
natic, the Dekkan, and Bengal, to Kashmir, an extent of about thirty degrees of
latitude, an observer would notice as great a variety of habits, languages, reli
gious observances, &c. as in travelling through a like space through Europe—
say between Russia and the Mediterranean.
It is said, in the preceding extract, that "statues which supply the place of
mile-stones, and serve to guide travellers, are erected every where along the high
road." The author, whose abode, however, seems to have been confined to the
southern parts of the peninsula, and chiefly to the provinces of Malabar and Ca-
nara, has doubtless seen statues placed as direction-posts, and at regular distances,
on the roads; but they are not every where so placed. For I have lived more
than twenty years in that part of India which we call the peninsula, and for
months, nay years, in Malabar and Canara, and have travelled some hundreds, I
may say thousands, of miles in those provinces, and never, to the best of my
recollection, saw one instance of a statue, or any thing else, placed by natives
either as a direction-post, or to mark the termination of distance.
What Paomno calls a key, in the form of a hook, I understand to be intended
for the instrument with which elephants are guided, called Ankas, which some
times is scarcely distinguishable from a sort of fan occasionally seen in the hands
of Ganesa. But the good friar may be right; for this deity is found to be
Janus, in whose hands the Romans placed a key.
Ganesa has not always a mouse under him, as the learned Carmelite states:
sometimes he has a mouse, or a rat, as I have been taught to call it, under or
near him, but is oftener seen without. Besides those given in this work, I have
 GANESA. 171

fourteen images in metal, and. many pictures of him alone, and in groups ; and
his rat or mouse appears in a^v.ery small proportion of them. I never before
heard that the mouse was " held by the elephant in the utmost abhorrence;"
and if it is, the mouse is not, therefore, appropriately selected as its companion :
nor did I know that it was in this case meant to " represent the wicked demon,
the enemy of wisdom, or, in other words, the devil." I do not either recollect
ever to have seen, as the good brother has, " married females wear an image of
Ganesa, suspended from their necks by a string:" nor should I, if I had, have
at once seen, admitting he was originally hung there as a " love pledge," how
it particularly " serves as a token of chastity and conjugal fidelity."
Paolino further informs us, that the cocoa-nut is dedicated to Ganesa,
" because it makes a whole without any joining," p. 260: a mysticism praised
both by the author and his translator and commentator. But I should have
expected a more appropriate reason for dedicating such a fruit, admitting the
fact, particularly to the god of prudence and policy : the reason given would
apply equally well to an egg, or to an apple, or almost any other fruit.
The same author says, that, in Ceylon, Ganesa is represented with goat's
feet : I never saw his image or picture „o designated.
Sonnerat calls Ganesa, Pollear: by which name, it would appear, he is
known in the Carnatic. He says, " that images of the gods may be made of
stone, copper, or gold, but never of silver, or other metals : that of Pollear
must be always of stone." There may perhaps, but I never heard so, be some
restrictive rules in the Carnatic for the composition of images; in other parts
there are none. I have gilt images of silver, with gold rings; some with rubies
in the eyes and other parts. I have images, made in the Carnatic, of different
compositions, of copper and brass ; nor do I think there is generally any objec
tion to making Ganesa of different metals. My Pandit, in Bombay, had him
and Krishna, and Anna Purna, and others, in silver: they were, I believe,
made in Bombay. Idols are also made of crystal and gemsj of which I have
seen several: Budiias are more common in crystal, I think, than any other
deity.
Although Ganesa be almost always considered, and called, the son of Ma-
hadeva and Parvati, there is yet a legend in the Sivpuran of his origin, that
would exclude his reputed father from any share in the honour of his existence:
I will give the legend as briefly as I can, as it contains other points of mytholo
gical fable.
Ganesa is sometimes represented with but one tusk: to account for which,
z 2
1'72 G A N E S A.

it is related in the Parana, that he was formed of fair proportions by Parvati,

from the excrementitious particles and impurities of her own body, at which
Mahadeva was jealous and displeased. Ganesa was his mother's champion,
vindicating her honour and rights on all occasions, even against the infringe
ments of Vishnu and his mother's lord. On one occasion Vishnu and Ganesa
fought, and the latter would have been victor but for the interposition of Siva,
who cut off Ganesa's head.
Pakvati was greatly displeased and distressed at this event, and proceeded
in revenge to austerities that threatened to derange the destinies of the universe,
from which nothing could divert her but the restoration of her son; which, on
the earnest application of the congregated deities, Siva consented to. Cut the
severed head could not be found ; and it was determined to fix on his trunk the
head of the first animal that should make its appearance, which happened to be
an elephant with but one tooth. Siva adopted Ganesa; and all the deities,
to appease and console Parvati, consented that he should on all occasions be
first invoked,
Another legend states, that, in a desperate combat, Ganesa, having ex
hausted all means of offence, plucked out one of his tusks, and hurled it at his
adversary.
In a picture of mine, Ganesa is represented with two wives (I recollect,
however, my Pandit telling me they were not actually his wives; but I do not
retain sufficient of the story to impeach the morality of the deity of policy on
that point), whose names were Siddi and Buddhi, daughters of Vishwarupa :
who were sought also by Ganesa's brother, Kartikya ; and it was agreed,
that whichever of them could first traverse the earth should win and have the
damsels. Ganesa, in a disputation, proved, by his logical talents and aptness
at quotation of divine texts, that he had so done, and obtained the prize long
before his brother's return from his weary pilgrimage; to the great disquiet of
both families, when the sophistry of Ganesa was exposed.
Ganesa is not so correct a character as one might hope and expect from
the deity of policy and sagacity: I do not think the Hindus have that excellent
though homely adage, connecting honesty and policy; although they may mean,
perhaps, by Ganesa's peccadillos, to inculcate how insufficient are all worldly
acquirements without morals. On one occasion, of a conspiracy among six of
the Ris/iis and their wives, against their brother Gotama and his wife Ahilya,
they prevailed on Ganesa to assume the shape of a cow, animated by the most
minute spark of life, and to appear before Gotama in such a manner as topio
 GANESA. 173

, voke him to strike her: which, however, was done by the temperate saint,
merely with a blade of grass; but it was sufficient to kill the feeble cow, and
poor Gotama and his family were of course involved in deep distress at the
unhappy accident. On their contrition, Siva pardoned him ; and, to purify
him of his offence, let loose the Ganga from his head.
Some points of astronomy are connected with this allegory, and perhaps
also with that of Kartikya going round the earth. The popular moral incul*
cates the ill effects of passion, and the merit of forbearance, especially toward
kine.
As well as the character of wisdom being ascribed by the Romans to Janus,
they considered him as " the god who presided over the beginning of all under
takings : the first libations of wine and wheat were offered to him, and the pre
face to all prayers was addressed to him."— Bell's Pantheon.
These and many other coincidences seem to establish the identity of Janus
and Ganesa as initial deities; nor would a keen etymologist want matter on
which to ground a conjecture of similarity in names. The final letter of the
Hindu name is seldom used in conversation : their deity is generally called
Ganes, or Gunnis. or Goneish. The hard G might easily have been changed
in passing through Egypt to Rome, and the soft G, or J, substituted, which would
give nearly the same sound to the name in Italy as in India : this may be deemed
the more likely, as this deity was not received into the Roman Pantheon through
the Greeks, who did riot know of Janus.
Ganesa is not, I believe, ever seen like Janus bifrons ; nor is his temple
subject to the ceremony of opening and shutting in times of war and peace, as
J anus's was at Rome, where, indeed, the ceremony appears to have had an origin
more accidental than characteristic.
Under the head of Sects, p. 1 Q 1 . is an account of the five grand divisions of Hindus
who exclusively worship a single divinity, uniting in its person all the attributes
of Bbahm himself: one of these divinities is Ganusa, and the sectaries who
thus worship him are called Ganapatyas. Ganpati, in conversation, more cor
rectly spelled Ganapati, is the name commonly given to this deity about
Poona, Bombay, &c. places on the western side of India.
A singular instance of superstition, in this sect of Ganapatyas, has been de
scribed in the " Account of a hereditary living deity at Chichnr, near Voona" to
whom adoration is paid by the Brahmans, and others, in that neighbourhood, pub
lished in the seventh volume of the As. Res. The story is there given at length
by me: it is briefly this—Ganesa, gratified at the persevering piety and devo
174 GANESA.

tion of a Gussayn, named Muraba, rewarded him by incarnating himself in his

person, and covenanting that the divinity should descend in his children to the
seventh generation ; empowering the incumbent to work miracles, and in a
limited degree to look into futurity : with this divine patrimony is inherited
the guardianship of a sacred stone, a type of the deity. At the period of my
visit to this holy person, five generations had passed away; the sixtli inheritor,
Gabaji-Deva, has since died; and it is agreed by the Brahmans, that the Ava-
tara will end with the life of the present inspired portion of carnality, unless
perpetuated or renewed by a farther miraculous expression of the divine will.
Great respect, indeed adoration, is paid by the Peshwa, and of course all other
Brahmans about Poona, to this sanctified inheritor of the gifts of prophecy and
miracle, as related at length in the article above referred to.
His Highness Sri Mant, the Peshwa, I should hence suppose to be of the sect
of Ganapatyas. He has a very magnificent room in his palace at Poona, called the
Ganes room, in which, on particular festivals in honour of Ganksa, he receives
numerous visitors: I have seen more than a hundred dancing girls in it at one
time. At one end, in a recess, is a fine gilt figure, I believe in marble, of this
deity, and many other mythological decorations arouud it: the other end of the
room, bounded by a narrow strip of water in which fountains play, is open to a
garden of fragrant flowers, which, combined with the murmuring of the foun-
tains, has a very pleasing effect. This room is well designed in Mr. Daniel's
fine picture of the Poona Durbar, unrivalled perhaps in oriental grouping, cha
racter, and costume; but it has more mythological ornaments than are actually
in the room. This picture* was painted for Sir Charles Malet, from sketches
by the late Mr. Wales ; and the artist has chosen the time when Sir Charles,
then our ambassador at the Court of Poona, attended by his suite, delivered to
his Highness the Peshwa, in full Durbar, the treaty of alliance, ratified by his
Majesty, between Great Britain and his Highness; made, preparatory to the war
between the triple allied powers and Tippoo, in 1/90.
Images and pictures of Ganesa are very common; such as have been
selected for this work I will proceed to notice. Plate 44. is taken from five
casts in copper, of nearly the size there represented. Fig. 1. is modern, and
tolerably good : holding a hook and fan. Fig. 2. is not before me at this mo
ment: it is rather ancient, and well cast; and I may, perhaps, see occasion to
notice it again. Fig. 3. is a modern figure, clumsily executed: he holds Vishnu's

* It is exceedingly veil engraved, and published by Cribb, in Holborn.

 KARTIKYA. 173

Chank, a club, something to eat, and a broken tooth ; the legend relating to which
has been mentioned: here his tooth appears broken off, not pulled out. Fig. 4.
is from a modern good cast, similar in most points to Jig. 1. Fig. 5. is Ganesa
mounted on his rat: it is from an old cast, holding the same things as Jig. 3.
except that, instead of the tooth, in one of his hands there is something
equivocal.
The upper part of plate 45. represents Ganesa and Saraswati, as hath
been before mentioned. It is from a tinted picture; Ganesa, profusely deco
rated with chaplets of flowers, &c. has a yellow robe over his loins, and sits on a
red lotos expanded on a stool or throne : a mark of the Saivas is traced on his
forehead, and a flower-crowned tiaga projects its head above it.
Of Kartikya, brother to Ganesa, mention has been made in a former
article, (page 5£); and a legend is there given, accounting for his six faces.
In the Ramayana, sect. 30. the origin of Kartikya, and other mytholo
gical points, are detailed : of which, here follows a rapid sketch. —The great
mountain Haimavat, sovereign of mountains, the grand magazine of metallic
substances, had two daughters, of unparalleled beauty, by his spouse Mera,
daughter of MtRu. Their names were Ganga and Uma: the former was
yielded in marriage to all the celestials at their earnest solicitation. Uma re
mained a virgin, and became a devotee of extraordinary rigidity; but was at
length espoused by the incomparable Rudra, otherways denominated Shita-
koont'ha, (the blue-throated, similar to Nilakoont'ha,) who devoted himself
to connubial enjoyment, but without any issue. All the gods, to whom the
production of a son was of great moment, addressed Hutashana (Agni), say
ing, "Accompanied by Vayu, combine thyself with the Rudrian energy :'' which
being poured forth, was pervaded by Agni, for the purpose of producing the
puissant Kartikya, resplendent as the god of fire himself. Uma (a name and
form of Devi), enraged at this promised offspring, in which she was not parti
cipant, laid her maledictions on all the celestials for soliciting such a solitary
production, and on the earth for receiving it. — " Never, "she imprecated, "may
ye obtain offspring from your own spouses, since ye have debarred me, desirous
of offspring, from nuptial rites." This curse Rudra declared to be irrevocable,
but promised that a son should, by the influence of Agni, be produced by Ganga;
which son would be acknowledged by Uma, her younger sister. Ganga, receiv
ing the influence of Agni, thus addressed him who precedes all the celestials—
" O divine one ! filled with inexpressible pain, I am unable to bear thy influ
ence; I am burning by this fire." He, who consumes the oblations made to all
\76 KARTIKY A.

the gods, (Agni, or Fire,) replied : " O sinless one ! deposit thy burden here,
on the side of Haimavat ;" and she produced Kum^ra from her side. (A close
consideration of this legend would induce a belief, that the discovery and ob^
taining of gold is veiled in this wild allegory.)
The gods, with Indra and the Maruts, now delivered this son to the six
Krittikas (the Pleiades), to be nourished by them ; and they offering their breasts,
the six-headed was nurtured, and named Kartikya, the descendant of the
Krittikas.
* He is, notwithstanding, generally esteemed the second son of Siva and Par-
'VATi, the god of war, arid commander of the celestial armies. SirW. Jones
{As. Res. Vol. I. p. 252.) notices his numerous eyes as bearing some resemblance
to Argus, whom Juno employs ; but, in other points, he is deemed to be clearly
the Orus of Egypt, and the Mars of Italy. And Sir William was persuaded,
that the name Skanda, by which he is called in the Puranas, his some connexion
•with the old Sekander of Persia, whom the poets ridiculously confound with the
Macedonian.
Mangala, the Mars of the Hindu Pantheon, is in some accounts stated to be
the offspring of Prit'hu, an incarnation of Vishnu: above we find him the son
of Siva.
Subramani is another name for the subject of this article, used both on the
Bombay and the Madras side of India, especially the latter. Sonnerat relates a
Carnatic legend of his having sprang from Siva's central eye, to destroy the
giant Souraparpma, whom he cut in two, and the severed monster assumed
the shapes of a peacock and a cock ; the former of which the victor determined
to use as a vehicle, and the latter to be borne in his standard.—Vol. I. p. 50".
I have no image of this hero, nor any picture wherein he is riding on a
peacock, nor where he has twelve arms; but he is, I know, sometimes so repre
sented. In plates 18. 19- we see him six-faced, six-armed, with his father, mo
ther, and brother. In plate 46. he is again seen with his reputed parents ; and
Parvati seems to be addressing him in a spirited style —more spirited and ele
gant in her person than the picture whence it is taken.
We may suppose that the number six is often found appertaining to this six-
headed, six-armed, six-mothered, personage. The sixth day, severally, of the
months Margasirsha and Chaitra, are sacred to the god of arms and war. —As. Res.
Vol. III. p. 268.
If the reader be desirous of farther intelligence of this deity, I beg to refer
him to Maurice's Ancient History, where (Vol. I. p. 207- Vol. II. p. 108.) my
 VI It A BIIADRA. 177

learned friend discusses the astronomical and other points connected with Kar-
tikya in his usual style of eloquence and elegance.
Vira Bhadra, a heroic personage, now demands our notice: he is some
times called a son, sometimes an Avatara, of Siva. In plate 25. he is repre
sented with the attributes of his prototype, the Linga and NanJi, and armed
with bow and arrow, sword and shield. It is related in the Ramayana, sect. 53.
p. 379- that the famous bow of Vishnu, named Danush, was used by Sankara
(Siva) with great effect at the destruction of Daksha's sacrifice; and I imagine
the ram-headed figure iu plate 25. to be Daksha himself, or Brahma in a
human shape after his decapitation by Siva: a legend of such frequent occur
rence, and so difficult to explain. —See Daksha, p. 107. This plate is taken
from a curious embossed shield, in very good preservation, belonging to Lord
Valentia: it is fourteen inches high, of copper, with a brass border, fixed by
pitch to a wooden back, in which is a hole for the hand. Our plate is an exact
copy of it, with, perhaps, a little addition of general neatness, especially in the
person of the elegant lotos-bearing female, who is, I apprehend, Sridevt, wife
of Daksha. — See p. 107.
Fig. 3. of plate 26. is the same subject, handled in a ruder style: it is from
a brass cast nine inches high, in very bold relief, the principal figure projecting
considerably. There is very little difference in the two subjects : the nag, or
serpent, in plate 26. the cross on the cap (or mukut) of Vira Bhadra, and the
marks on the foreheads, are the chief varieties observable. The large ears in
one, and the rather singular cones over the ears of the other, may attract
notice: large ears, in male or female, are generally esteemed in India', if the
cones, as is likely, have any meaning, I am ignorant of it.
Vira Bhadra is a personage of extensive celebrity, and his exploits are
recorded in ancient and sacred books. Sonnerat (vol I. p. 58.) mentions
him in the Carnatic under the name of Virapatrin, as the fourth son of Siva,
produced, with a thousand heads and a thousand arms, by the sweat of his body,
to avert the effects of a sacrifice. In the Sivpuran it is mentioned, that he Mas
produced from a drop of Siva's sweat.
Bhairava is another of Siva's sons;% sometimes, like Vira Bhadra, spoken
of as an Avatara: the name being derived from Bheru, meaning terrific, tremendous,
&c. is, as hath been before said, applied also to Siva, his spouse, and their
offspring.
It is, I believe, chieily among the Mabratas that this form of Siva is wor
shipped: with them it is called Bheroba; and his spouse is named Yugasiri,
2 A
178 BHAIRAVA.

pronounced Jogaserv. Their images are met with more commonly than that
of any other deity : of different descriptions, separately and together, I have, I
imagine, nearly a hundred in copper and brass; mostly old and rude, with an
appearance of having been buried. Several of them are represented in the
plates that have already come descriptively under our notice, and I will now
give such farther account of them as they in this place require.
Plate 12. has Bhairava four-handed, holding, as is mentioned in page 33,
the commonest attributes of Vishnu, the Chank and Chakra; while most of the
other distinctions appertain to Siva, the cup, linga, and bull, especially. The
ram's or goat's head refers, I conjecture, to Daksha's substitute; for some le
gends attribute the decapitation of Brahma in that form to Bhairava: the
horse, five balls, sun, and moon, are very commonly seen with this and with
other characters. The original of the portion of plate 12. under our consi
deration, is of the size represented; old and rude, but in good preservation.
Fig. S. of plate 24. is from a coloured picture, where Bhairava holds the
ghastly head of Brahma, and a cup of his blood: two clogs attend, in apparent
expectation of sharing in the horrid banquet. The figure has a dark blue skin;
palms, soles, and lips, tinged red; clothed only with short red breeches, and a
white scarf: the collar of blanched skulls, crescent and eye in the forehead, tri
dent, and blood-coloured cup, mark his parentage and relations.
Fig. 3. of plate 41. is of Bhairava, and has been noticed in the description
of that plate, under the article Parvati, p. 167. Fig. 1. of plate 42. is from an old
copper cast: the figure is thin and emaciated, holding the pasha, or cord of
punishment ; the other points, such as sun, moon, balls, goat's head, human
feet, &c. are usual. Fig. 2. of this plate I should at once have called Maha-
deva and Parvati ; and, from the horse, should, perhaps, have imagined it to
represent them in their Avatara of Kandeh Rao and Malsara : but my Brah
man determined it to be Bhairava and Yugasiri. It is from an old cast in
brass, and both persons appear to hold the same things; sword, trident, double
drum, and cup: her inferior left hand is, indeed, broken off. Fig. 3. of plate
42. is the same subject; whether male or female is, however, equivocal : it is of
brass, very old and rude, and has the usual, and some unusual, points, or
attributes.
Of plate 43.j£p\ 4. remains to be noticed: it is from a cast in brass, larger
than the engraving, and, although old, is in tolerable preservation. It is said to
be Bhairava and his consort : they appear as skeletons ; a bull and linga are be
neath them; the things at their feet are not easily made out.
 BHAIRAVA. 179

Plate 47. is from two coloured pictures of Bhairava: above he is repre

sented on a buffalo, the beast and himself of the same dark blue colour: below
he is, like the other figures, copper-coloured ; the head and the dog blue; the ser
pent white. What he holds in his superior right hand appears like a cutting
instrument, or it may be meant for Siva's double hand-drum: the adoring
female with her child may be supposed in supplication, to avert apprehended
injury from this terrific and avenging character.
Sonnekat notices this deity as honoured in the Carnatic: he calls him Vai-
eevert, third son of Siva; produced from his breath to humble the arrogance
of Brahma, one of whose heads he wrenched off, and used the skull to receive
the blood of his other antagonists. He is described pretty much as represented
in plate 24. but said to be mounted on a dog, a position that I never saw
him in.
The Mahratas, and most likely many other classes of Hindus, have the habit
of making images in honour of deceased ancestors, and of their guru, or spiritual
instructors : Brahmans are said to discourage this idolatrous propensity. These
Lares, or Penates, or Lemures, for the household gods of the Hindus partake of
the characters assigned by the European heathens to those different descriptions
of departed spirits, are easily confounded with the variety of forms in which
Bhairava appears. Nat and Vira are epithets that I have heard Brahmans apply
to such domestic images, which others have called of Bhairava; while, to many
other subjects in my possession, they seemed altogether at a loss what epithet
to apply. Some of these are represented in plates 99. 100. and 101.
Vira and Virata, imply heroism, or victory. Virata-rupa is a name of
Vishnu, and given also to Rama; and perhaps others of his Avataras: meaning
universal monarchy, or an all-conquering form.

3 a a
 AVATARAS.

Allusions and references to the Avataras occur so perpetually in all

researches into the mythology of the Hindus ; and, indeed, nearly all of their
history and literature is replete with mythological fables ; that it seems neces
sary, in a work of this sort, to give some connected view of the subject, includ
ing a notice of such legends as are generally considered as descriptive of the
leading events in the fabulous relations connected with the Avataras.
The word itself, in strictness, means a descent: in which sense it is still
retained in several dialects of India. But in its more extended signification,
and in the sense now under consideration, it means an incarnation of a deity in
the person generally of a human being (see page 13): such incarnations have
been innumerable. The three principal powers of the Deity, their consorts and
offspring, the inferior deities, and almost the whole host of mythological per
sonages, have had their Avataras, or descents on earth, for various purposes, of
punishing tyrants and sinners, rewarding the good, or reclaiming the wicked.
When, however, speaking of the Avataras, it is generally meant to be con
fined to the ten incarnations of Vishnu, das Avatara, as pre-eminently distinguish
ing them from others of a less important, or less potent nature.
The das Avatara are usually thus arranged and named. — 1. Matsya, or Fish.
—2. Kurma, or Tortoise.—3. Varaha, or Hoar. — 4. Narasingha, or Man lion.
—5. Vamana, or Dwarf. — 6. Pa'rasu Rama, the name of the favoured person
in whom the deity became incarnate. —7. Rama, the same. — 8. Krishna, the
same. —9- Budha, the same. — 10. Kalki, or Horse. Of these, nine are past;
the tenth is yet to come.
When we hear that the Hindus speak of the Deity having been thus incar
nated, we must understand it with some qualification; for, in fact, there is, per
haps, scarcely one point in their mythological religion that the whole race of
Hindus have faith in. There are sectaries and schismatics without end, who will
believe only certain points that others abjure: individuals of those sects dissent
from the doctrines believed by the majority; other philosophical sceptics will
scarcely believe any thing, in opposition to their easy-faithed brethren, who
disbelieve nothing. Thus some Saivas, or followers of Siva, admit the sacred
 AiVATARAS. 181

ness of the Avataras of Vishnu, but in different degrees of potency and sanc
tity: they generally admit the personified interposition of the preserving attri
bute of the Deity in the affairs of the world, without yielding the point of
supremacy in the prototype. And some zealous Vaishnavas, or followers of
Vishnu, giving themselves up to his adoration in some incarnation— Krishna,
or Rama, for instance, reject with indignation, commensurate with their zeal
or bigotry, all farther application of divine terms. Hence may, in part, be
discerned the liability under which inquirers labour, of being misled by secta
ries into receiving schism as orthodoxy, and of forming general conclusions
from individual or partial information. But, in fact, there is no general ortho
doxy among Hindus, any more than among Christians; nor can it be expected:
in the restlessness and diversity of men's' minds such a thing is not in nature or
reason. All religions profess alike belief in the Deity, and array him in nearly
similar attributes; but when the idea of interposing incarnations be received,
faith and reason are let loose in contest, and it is admitted or rejected, or mo
dified, according to the feelings, or unhappily, in many cases, according to the
interests, of individuals.

].—The MATSYA, or FISH.

This Avatara has been demonstrated to have immediate reference to the

general deluge, and to be the same history, disguised in oriental fiction, of that
eveut, as is related in our scriptures. Sir W. Jones {As. Res. Vol. I.) assents to
the opinion of Bochart, that the fable of Saturn was raised on tFve true history
of Noah: he shows that the seventh Menu, Satyavrata, corresponds in sta
tion and character. In his reign, the Hindus believe the whole earth to have
been destroyed by a flood, including all mankind, who had become corrupt, ex
cept the pious prince himself, the seven Rishis, and their several wives; who, by
command of Vishnu, entered a bahitra, or spacious vessel, accompanied l«y
pairs of all animals. Vishnu, assuming the form of ajish, commanded the ark
to be fastened by a cable, formed of a vast serpent, to his stupendous horn,
secured thereby until the flood subsided; when he and Brahma slew a monster,
named Hyagriva, who, while Brahma was reposing at the end of a Kalpu,
stole the Vedas, and mankind had consequently fallen into the depths of igno
rance and impiety. This mighty demon is called the prince of Danavas: his
name means Horse-necked. The Vedas having been recovered, the world was
>8S AVATAR AS.

progressively repeopled with pious inhabitants, descendants of the devout Saty-

avrata and his favoured companions. As Nuh, the true name of our patriarch
Noah, may be easily deduced from Menu, so Adam may from Adim, in San
skrit meaning the first; tending, as is evidently Sir W. Jones's opinion, to the
conclusion that the first and last of the seven Menus can be no other than the
great progenitor and restorer of our species. The history of this Avatara is the
subject of the first Purana, or sacred poem, consisting of 14,000 stanzas, and is
concisely told in the eighth book of the Sri Bhagavata, or life of Krishna.

2.—KURMA, or the TORTOISE.

The second grand Avatara of Vishnu, in the form of a tortoise, evidently

refers also to the flood. In that of the Matsya, or Fish, we find the necessity of
a deluge to cleanse the world from its sinful taints. By the demon Hyagriva
having stolen the Vedas while Brahma was dosing, we must understand the dere
liction of mankind from the doctrines and conduct laid down in the scriptures,
and the criminal indifference of their pastors. The preserving attribute of the
Deity interposed, saved a remnant of creatures from destruction, and, by reco
vering the scriptures, reclaimed mankind to purity of faith and conduct.
For the purpose of restoring to man some of the comforts and conveniences
that were lost in the flood, Vishnu is fabled to have become incarnate again in
the form of a tortoise: in which shape he sustained the mountain Mandara,
placed on his back to serve as an axis, whereon the gods and demons, the vast
serpent Vasoky serving as a rope, churned the ocean for the recovery of the
Amrita, or beverage of immortality. Plate 49. exhibits this process, where
Vishnu is seen in his place, with the two other great powers opposed to the
Asuras, and again on the summit of the mountain, and again in the form of the
tortoise. The history of this Avatara forms au episode in the Mahabarat ; and
Mr. Wilkins has introduced a fine translation of it into his elegant version of
the Gita, where, however, the metamorphosis of Vishnu into the tortoise is not
directly mentioned. But such is the usual mode of telling and receiving the
story, which is one of the most popular, both in recitation and painting, among
the monstrous mass of subjects derived from the copious Pantheon of the Hindus.
Kurma, or Koorma, is the Sanskrit appellation of the Avatara. Among the
Mahratas, and others in the western parts of India, it is more commonly called
Katch; that word, or Katchwa, meaning, like Kurma, a tortoise or turtle. The
 AVATAR AS. 183

Matsya Avatara is by such people in like manner called Match, or Mutch; matchi
being the common name for a fish, as matsya is in more refined language.
The result of the operation that chiefly distinguished this Avaiara was the
obtainment of fourteen articles, usually called fourteen gems, or chaterdesa ratana;
in common language chowda ratny. These fourteen jewels are thus enumerated:
1. The Moon, Chandra. —2. Sri, or Lakshmi, the goddess of fortune and
beauty. —3. Sura, wine; or Suradevi, the goddess of wine.— 4. Oochisrava, an
eight-headed horse.—5. Kustubha, a jewel of inestimable value.— 6. Parijata, a
tree that spontaneously yielded every thing desired.—7- Surabhi, a cow similarly
bountiful.—8. Dhanwantara, a physician. — 9. Iravat, the elephant of Indra,
with three frobosci.— 10. Shank, a shell conferring victory on whoever should
sound it. — 11. Danusha, an unerring bow. — IS. Bikh, poison, or drugs.— 13.
Rhemba, the Apsara, a beautiful and amiable woman.— 14. Amrita, the beve
rage of immortality.
No better occasion may perhaps offer for noticing that the Hindu deity of
wine, Suradevi, thus obtained among the earliest blessings of the renovated
world, is a female. In page 95, Varuni, the daughter of Varuva, the regent
of the sea, is said to be spirituous liquors, and is called " an inestimable damsel,
by whose reception the glad Suras were filled with pleasure." These two females
are most likely the same, under different names and characters; and their fabu
lous existence and origin seems to indicate that the ancient Hindus considered
exhilarating beverages a blessing, though the effects of intemperance induced
their early legislators to prohibit the dangerous indulgence.
The eight-headed horse, the all-yielding tree, and the three-trunked ele
phant, are supposed to be possessed by Indra. Of Rhemba, notice has been
taken in page 132; and of Surabhi, in page 141. The Amrita, or water of life,
is generally understood as the primary object of this churning process: the
other gems appear to have been obtained incidentally.

3.—VARAHA, or the BOAR.

In this Avatara Vishnu is generally represented four-handed, armed as

usual, and with the head of a boar, on whose tusks rests a crescent, containing
in its concavity an epitome of the earth, which had been immerged in the
ocean as a punishment for its iniquities. So that this, as well as the two former
Avataras, seems to be a repetition of the story of the deluge : the second com
184 A VAT Alt AS.

bines with it a portion of astronomical allegory; and none of the other of the
ten Avataras have any apparent reference to the universal catastrophe, so
pointedly indicated by the three first, which are understood to have occurred
in the earliest ages of Hindu history, if such a chaotic mass as their fabulous
records may be dignified by such a term. . .<• .1 '.
There are many fables accounting for ther'shape thus assumed by Vishnu
on this occasion; and the boar is in Hindu legends, as well as in the mythological
romances of Greece and Egypt, an animal very frequently introduced.
It is related in one fable, that a Daitya, named Hiranayaksha, or the
golden-eyed, (see p. 148.) passed a long life in practising religious austerities
in honour of Brahma, and was requited by the appearance of the deity, with a
promise of granting any boon he should ask. He required, as usual in these
idle stories, to become universal monarch, and to be exempt from hurt by
noxious animals, which he enumerated, but omitted the hog. The ambitious
Daitya, after obtaining his wishes, became excessively wicked and presump
tuous; to such a degree as to seize on the earth, and carry it with him into- the
depths of the ocean. The interposition of the preserving power of the Deity
now became necessary, and Vishnu, assuming the form of a boar, a symbol of
strength, dived into the abyss; and after a dreadful contest of a thousand years,
slew the wicked monster, and restored the earth on the point of his tusks.
Another legend says, that Vishnu emanated from Brahma's nostrils in the
shape of a pig, and grew naturally to a boar.
Plate 48. represents these three first incarnations, from Mr. Wilkins* casts:
the images are about eight inches high, bearing Vishnu's usual emblems, as
hath been already sufficiently described. Fi%. 2. of plate 6. is from a small
cast of Vishnu and Lakshmi, in the third Avatara, then called Varaha and
Varahi. The subjects of plate 48. as well as those of plate 51. and the
others given in this work from Mr. Wilkins' fine series, are beautifully cast
in a composition, called biddery, which 1 have occasionally, but perhaps not in
strict accurrcy, denominated zinc.

4.— NARA SINGHA, or MAN-LION.

Under the head of Parvati, (p. 148.) it is related how two etherial warders
of Vishnu's palace were cursed with banishment from his presence, for inso
lence to Sanaka, who, attended by the seven Rishis, was approaching to reve
 AVATAR AS. 185

rence the deity. It is related, that Lakshmi was desirous of witnessing a

battle, and that Vishnu, to gratify her curiosity, willed this insolence on the
part of his servants, seeing presciently all its consequences. The sentence of
eternal exile on earth was mitigated to seven transmigrations; during which, if
they performed their duty of sincere Vaishnavas faithfully, their crime would be
expiated: or, if they preferred to seven faithful transmigrations, three as
Daityas, and enemies of Vishnu, taking the consequences, they might be re
stored to Vaikont'ha at the end of their third unholy lives. The latter, as was
foreseen, they determined on, and first became the Daityas of the third and
fourth Avataras; and in the character of Hiranyakasipu, one of them was
slain by Vishnu, incarnated for that purpose in the form of half-man, half-lion:
to account for which, the following legend is current.
The Dailya performed for ten thousand years the most rigorous austerities
in honour of Brahma, and, as usual, obtained the boon he sought; which, in
addition to universal monarchy, was an exemption from death by the means
either of god or man, or of any animal; either by night or day; within doors, or
without; on earth, or in heaven.
His arrogance now became so great, that his impiety was insufferable; and
Vishnu proceeded to the farther gratification of his inquisitive consort, by ex
hibiting a conflict, short, but extremely fierce, in variation of that she had
before been spectatress of, in the Varahavatara, which lasted, as related, a thou
sand years. He accordingly inspired the Daityas virtuous son, Paralabha,
to a commencement of a controversy with his impious father, involving the
perplexing question of omnipresence, which is ingeniously enforced by the
virtuous youth. " Is then the deity here?" vociferated the father, pointing to
a pillar that stood just on the threshold of the house; and on being answered
affirmatively, he in blasphemous defiance smote the pillar with his sword. It
was now evening, and the pillar, rent asunder, exhibited the terrific spectacle
of the deity in the monstrous shape of half-man, half-lion, Narasingha; who
issuing forth, attacked Hiranyakasipu, and after a severe conflict of an hour,
seized his devoted opponent by the hair, and at the moment when the day ends,
dragged him to the severed pillar, and rent him in pieces.
Plate 50. represents this moment, when the avenging deity, evading the
covenant that Brahma made, sent the soul of his victim to its third and final
transmigration. It is taken from a fine cast of Mr. Wilkins'; and although the
plate exactly represents the character and attitudes of the original, it is cer
tainly superior in point of anatomical accuracy and expression.
2 B
 186* AVATAR AS.
The upper part of plate 21. refers to a story something similar of Siva,
who burst from a Linga to avenge an insult offered to it by an impious
monster.
Fig. 1. of plate 26. is from a small cast of Vishnu and Lakshmi in this
Avatara, or Narsingha and Nkisinhi.

5.—VAMANA, or the DWARF.

The four first Avataras are said to have occurred in the earliest, or Satya,
age of the Hindus; corresponding in character with the golden or virtuous age
of the fabulists of other regions. The fifth happened in the second, or Tirtja
yug.
Maha Beli, a monarch reasonably virtuous, was stilt so elated by his gran
deur, that he omitted the essential ceremonies and offerings to the deities ; and
Vishnu finding it necessary to check the influence of such an example, resolved
to mortify and punish the arrogant Raja. He therefore condescended to be
come the son of Kasyapa and Adttt, and the younger brother of Indra, and
assumed the form of a wretched Brahman dwarf; and appearing before the king,
asked a boon, which being promised, he demanded as much as he could pace in
three steps: nor would he desire farther, although urged by Beli to demand
something more worthy of him to give.
Whenever a Hindu historian have occasion to mention the magnificence of
any monarch, a ready source of aggrandizement is offered in the trite legend of
religious austerity, by which some deity, generally Brahma, is so irresistibly
propitiated, as to yield compliance in the request, for the obtainment of which,
the rigorous penance is self-inflicted. .
It was so in this instance; and the boon asked and yielded, was, as usual, the
sovereignty of the universe, which includes the three regions of the earth,
heaven, and hell.
Vishnu, on obtaining the king's promise, required a ratification of it, which
is performed by pouring water on the hand of the applicant. This Beli pro
ceeded to do, although warned of the consequences; for he scorned not to
ratify that for which his royal word stood pledged.
As the water fell into his hand, the dwarf's form expanded till it filled the
world; and Vishnu now manifesting himself, deprived Beli at two steps of
heaven and earth, but, he being on the whole a virtuous monarch, left Patala,
 AVATAR AS. 187

or Hell, still in his dominion. In this character Vishnu is sometimes called

Trivikrama, the three-step-taker. Beli, as king of the infernal regions, is,
we may hence suppose, the same with Yama, who corresponds also with Srad-
hadeva, or god of obsequies; a title and character likewise of the seventh
Menu" Satyavrata.
It is maintained by some Vaishnavas, that the ratifying stream, poured on
the hand of Vishnu in this Avatara, was the river Ganga; which, falling from
the hand of the miraculous dwarf, descended thence upon his, now Vishnu's,
foot, whence, gushing as a mighty river, it was received on the head of Siva.
In M. le Gentil's Voyage aux Indes, a rough map or plan is given, from a native
original, of the course of the Ganges; in which it issues from the foot of Vishnu,
and falling on the head of Siva, flows in the style commonly seen through the
cow's mouth. —See plates 17. 18. Except in this instance, I do not recol
lect having seen the'source of the river delineated, as proceeding directly from
Vishnu.—See p. p. 37- 41.
The pictures of this Avatara, of which I have many, but have not engraved
any for this work, usually represent Beli in the act of pouring the water into
the dwarf's hand, through a spouted vessel. In some, the evil counsellor,
Sakra, otherwise called Sukra, is represented with one eye, or holding his
hand before the other. Sakra is, in fact, the same with Indraj and as Vri-
haspati, the regent of the planet Jupiter, is the counsellor or preceptor to
the gods and Suras, so Sakra is adviser of the demons and Asuras, and is con
stantly employed in counteracting the divine beings and their endeavours for
the good of man. To prevent the preserving power in this Avatara from ac
complishing the projected end, in the punishment of pride and arrogance
personified in Beli, Sakha apprised him of the deceit under which he was pro
mising the universe away; but as the monarch had too much pride to recant
his royal word, the evil counsellor assumed the form of a muskito, and insinu
ating himself into the spoul of the vessel, through which the ratifying stream
was to pass, arrested its passage; when the dwarf, taking a straw to clear it,
thrust out the eye of the gnat, a defect ever after retained by Sakra in all
shapes: it is said to indicate the half-enlightenment of evil counsellors. Why
the thousand-eyed god, in the character of Indra, should be the one-eyed
Sakra, I cannot explain.

2 b 2
188 AVATAR AS.

6, PARASU RAMA. 7.—RAMA CHANDRA, 8.—KRISHNA.

9.—BUDDHA.

Having introduced a number of plates illustrative of the history of these

incarnations, they will be considered and described separately in the next divi
sions of our work.

10.—KALKI, the HORSE.

This incarnation is yet to come. Vishnu, mounted on a white horse, with

a drawn scimitar, blazing like a comet, Avill, as minutely prophesied as to place,
time, &c. end the present, or Kali age, and renovate the creation with an era
of purity. I give no plate of this subject, which is represented in pictures by
an armed man leading a winged white horse.
The whole of these Avataras have been amply and ingeniously discussed by
Mr. Maurice, in his antiquities and ancient history; to which the reader is re
ferred, if desirous of more particular information.
Kalki, or Calci, (with the C hard) is otherwise called Kalenki, and Aswah; all
said to mean a horse. But as Kal is Time, and in several dialects means both yes
terday and to-morrow; or, more extensively, the past and future, may not the
name Kalki, of this ender and renovator of ages, have some allusion to that idea,
rather than be confined to the form in which it is to be manifested?
The Hindus, like most other people, have thus a prophetic tradition of the
coming of a punisher and redeemer. The Sybill'me and Delphic oracles foretold
it. The Chinese, Japanese, Siamese, and other eastern nations, have been taught
to expect such an event; an idea that seems to prevail so generally among people
so distinct, as to be deducible only from a common source.
It has been said, that the fourth and fifth Avataras, Narsingha and Vamana,
are probably allegorical stories of the two presumptuous and impious monarchs,
NiMRODand Belus, under the names of Hiranyakasipu and Beli; the former
meaning with a golden axe, or, according to other authorities, clad in gold: that
the three Ramas, two of whom were invincible warriors, and the third not only
valiant in war, but the patron of agriculture and wine, which derives an epithet
from his name, are different representations of the Grecian Bacchus, and either
the Rama of scripture, or the Sun, first adored by his idolatrous family.—See
As. Res. Vol. II. p. p. 1SS. 401. Vol. III. p. 486.
 AVATARAS. 189'
Kircher, in his China Illustrate, folio edit. Amsterdam, 1660. gives plates of
the ten Avataras, very similar—exactly, indeed, in all material points, to the^
pictures of the present day. He has given Sanskrit characters over his plates;
but they seem to have been merely copied from a Sanskrit alphabet, to give an-
effect to the plates, having no reference to their subjects, nor indeed any mean
ing whatever. The titles or names of the Avataras, as given in European cha
racters, are in most iustances misapplied.
I have a well executed set, that I purchased tXPoona, from which plate 4ft-
is taken, very like that of Kircher's* That given by Baldeus, an author I
believe, but have not his works to refer to, still anterior to Kircher, is also the
same with the drawings commonly offered for sale in different parts of India*
This I notice, to show how little, in the lapse of a century and a half, the Hindu
artists alter their designs of sacred subjects; they are, indeed, in a measure re
stricted from so doing; I had for some time an artist in my employ, a man of
some genius, who had, with thousands of others, taken refuge in Bombay from
the distresses and persecutions of Poona, who. would, I believe, have improved
himself, if let alone; but as I wanted from him accuracy, rather than invention,
his performances were scrutinized by my Pandit: and if at any time the painter's
imagination was too prurient, the Brahman, by a shloka from a Veda or a Purana,
immediately restored him to orthodox sobriety.
 RAMA.

Among the Avataras of Vishnu are recorded three favoured personages, in

whom the deity became incarnate, all named Rama. They are distinguished
by the names of Bala Rama, usually called Balram, Parasu Rama, or Pa-
rasram, and Rama Chandra, and are all famed as great warriors, and as youths
of perfect beauty.
The first named Bala Rama, was elder brother to Krishna, (see p. 29.)
and greatly assisted him in his wars; so that, in this instance, Vishnu seems to
have duplicated himself, as indeed may be also said of the other Ramas; for
Parasu Rama, and Rama Chandra, otherwise called, patronimically, Dasrat
Rama, were cotemporaries. But it has been made a question, whether they be
not three representations of one person, or three different ways of relating the
same history: and, whether any, or all of them, mean Rama, the son of Cush,
Sir W. Jones (As. Res. Vol. II. p. 132.) says he leaves others to determine. He
deems Rama to be the same as the Grecian Dionysos, who is said to have con
quered India with an army of Satyrs, commanded by Pan; and Rama was also a
mighty conqueror, and had an army of large monkeys, or Satyrs, the general or
prince of whom was Hanuman, a name said by this author to mean with high
eheek-bones ; others translate it, with bloated cheeks, alluding to his fabled origin
from Pavan, regent of the wind. Rama is also found to resemble the Indian
Bacchus; he is a descendant of the Sun, and the husband of Sita; and it is
very remarkable, that the Peruvians, whose Incas boasted of the same descent,
styled their greatest festival Ramasitoa.—See, on this subject, As. Res. Vol. I.
p. 426. Vol. III. p. 68. Krishna, describing himself to Arjun as the first of
all things, says, " Among those who carry arms, I am Rama."—Gita, p, 86".
Of Parasu Rama it is related, that he was born near Agra, in the Tirtya Zug,
or second age. His parents were Jamadagni, whose name appears as one of
the Rishis, and Runeka. Jamadagni, in his pious retirement, was intrusted
by Indra with the charge of the wonderful boon-granting cow, Kamadenu, or
Surabhi; and on one occasion, regaled the Raja Diruj, who was on a hunting
party, in so magnificent a manner, as to excite his astonishment, until he
learned the secret of the inestimable animal possessed by his host. Impelled by
 RAMA. igi

avarice, or rather heart-hardened by the gods, who willed the Raja's punishment
should appear to be the immediate result of that base passion, the cow was de
manded from the holy Brahman; and on refusal, force and stratagem were
employed, which ended in the death of Jamadagni, but without success as to
the acquisition of the desired animal, which disappeared. Runeka became a
Sati, that is, burnt herself with her husband's corpse, charging the Raja with
the guilt of the double murder, imprecating curses on his head, and enjoining
their valorous son Rama to avenge the death of his parents by the condign
punishment of the impious Raja, whose measure of iniquity and oppression was
completed by this final attrocity.
The prayers or imprecations of a Sati are never inefficiently uttered; the
great gods themselves cannot listen to them unmoved. Vishnu accordingly
inspired Rama, who appears to have been previously educated by Mahadeva,
on Kailasa, with a portion of his divinity, and sent him forth to combat the
Raja; who, after twenty battle's, was slain, the military race of Khettri anni
hilated, and his usurped kingdoms were relieved from oppression.
The pictures of this Avatara generally represent the combat between Pa-
rasu Rama and the Raja with his twenty arms, some of which are scattered
about, severed by the weapon of his semi-divine opponent. The miraculous
cow, the immediate source of the contention, is sometimes seen taking her
flight in the air.
After a life spent in mighty and holy deeds, Rama gave his whole property
in alms, and retired to the Kokan, (the low country between Surat and the
southern cape, although not the whole extent of this tract,) where he is said to
be still living.
On the occasion of the self-immolation of Runeka, it is related, that, to
strengthen the potency of her imprecations on the head of the murderous Raja,
she, in addition to her own immolation, performed also the ceremony of Nara-
medha, or the sacrifice of a man, thereby rendering her solicitation to the
avenging deities absolutely irresistible; and that so lasting is the effect of the
wrath felt and transmitted by the vindictive Sati and its attendant sacrifice and
incantations, that nothing can avert its severity, continued even to the present
day, but a counteracting Naramedha: and that, with the permission of Parasu
Rama, a man is accordingly sacrificed to appease the wrath of Runeka Devi,
in every generation, by the tribe of Carhara, settled in the Kokan, or Concan.
Mr. Wilford (As. Res. Vol. III. p. S88.) observes, that although human
victims, Naramedha, allowed by ancient authorities, are now prohibited under
19« RAM A.

pain of the severest torments in the next world, the prohibition is said to be
disregarded by the Pamaras, or Pariar races in different parts of India. But he
cannot imagine, he says, that any Brahman would now officiate at so horrid a
ceremony, denounced as it is, in the Brahma and Aditya Puranas, and in the
Bhagavat itself.
The Ramayana contains the heroic description of the battles and life of all
three Ramas, although it more particularly details the exploits of Rama Chan
dra, or Dasrat Rama, so distinguished from his royal father, Dasarat'ha.
The name of this heroic monarch means, whose car had home him to ten regions;
that is, to the eight cardinal and intermediate points, the zenith, and nadir.
He was a descendant from Surya, or Heli, which is a name of the Sun in Greek
and Sanskrit; and one of his ancestors, the great Raghu, had conquered the
seven dwipas, or the whole earth. But I cannot explain, why a Suryavansa, or
descendant of the Sun, should be styled Rama Chandra, the latter patronimic
referring contradistinguishingly to the descendant of the Moon, Chandravansa.
In the Hindu mythology, however, as I have so often had occasion to observe,
every thing seems, directly or indirectly, to merge in, radiate from, or amalga-
gate with, the Sun, or Surya, in one or other of his names, or prototypes.
All sects and tribes of Vaishnavas (bating such deistical philosophers as scep»
tically deny the personal existence of inferior deities, attributes, or Avataras,)
agree in stating, that, with the exception of Krishna, the potentiality of the-
preserving power of the Deity was never exhibited in such plenitude as in this
Avatara of Rama. In popularity, and in dramatic, historic, and poetic, shapes,
it rivals the Avatara of Krishna. And as the sect of Gocalasthas adore Krishna
as the Deity himself, and draw rules for their religious and moral conduct from
the Sri Bhagavata, so the sect called Ramanuf (see p. 121.) similarly clothe Rama
in almighty attributes, and deem the Ramayana a complete body of ethics and
morality.
Since my plates, illustrative of this Avatara, were engraved, the first volume
of a translation of the Ramayana has been published in Calcutta and London. I
had prepared a long article, collected from the communications of Brahmanj,
comprising an abstract of the Ramayana, as far as relates to the history and ad
ventures of Dasarat'ha, his three wives, and their offspring; Rama's contest
for, and acquisition of, Sita; her origin, seizure, and escape from Ravana; and
many particulars of Hanuman, and other mythological persons. Some of which
may be introduced incidentally in this work; but the publication of the Ra
mayana will give them in a form so much more full, authentic, and correct, that
 R A M A I195

I shall altogether omit the article alluded to. The learned will now be able to-
estimate the assertion of Sir William Jones, that Valmiki's great epic poem
(the Ramayana), in unity of action, magnificence of imagery, and elegance of
diction, far surpasses the elaborate work of Nonnus, in forty-eight books, in-
titled Dionysiaca; and how far the heroes of the two poems, Rama and Dio-
nvsos, be the same. The Ramayana is so highly venerated, that the fourth
class of Hindus, the Sudra, is not permitted to read it. At the end of the first
section, a promise is made of great benefit to any individual of the three first
tribea who shall duly read that sacred poem: " a Brahman reading it, acquires
learning and eloquence; a Ksbettria will become a monarch ; a Vaisya will obtain
vast commercial profits; and a Sudra hearing it, will become great."
Among my pictures are many from the Ramayana, from which I have selected
several for this work, as- specimens of the scenery of that fine poem. In plate
52. the reader will perceive the discomfiture of Rawan, or Ravana, in his-
attempt to bend the divine bow, Danush; and Rama's successful effort, when
contending for the hand of the divine Sita. Plate 53. represents the con
struction of Rama's bridge, from the continent of India to Ceylon, by Hanuman
and his associate brethren, for the passage of Rama's army, when proceeding
to attack Ravana, and to rescue from his treachery and power the captive
Sita. The rocks with which it was constructed, being marked RA, or MA,
adapted themselves, by the magic potency of these syllables, to the precise spot
destined for them, Hanuman having merely to receive and place them. Hanu
man, ia plate 54. is carrying Rama and Sita: as the offspring of Sjva,
Hanuman is drawn five-headed. ' In the lower compartment he is admitted to
an audience of the ten-headed, twenty-handed, tyrant of Ceylon. On this occa
sion, it is related, that Hanuman's tail, on which he was seated, spontaneously
elongated itself, and by reduplicating its folds, exalted his head above that of
Ravana. Plate 55. exhibits Sita receiving from her husband Rama an inti
mation of the necessity of her undergoing the fire ordeal, to satisfy, not himself,
for he had no suspicions, but the world, of her chaste escape from the hands of
Ravana : it was not sufficient that Rama's wife be pure—she must not be
suspected. In the upper compartment she is shown in the flames, protected
and consoled by the presence of Agni, the god of fire. Her miraculous incom
bustibility, and safe deliverance thence, is raptuously hailed by the associates
of Hanuman, who communicates to Rama the joyful tidings, as seen in plate
56. And in plate 57. Rama is reunited to his incomparable Sita, around
whose neck he throws the mala of flowers, the chaplet of marriage, to the great.
a c
134 RAMA.

delight of Hanuman and his brethren; who express their satisfaction in awk
ward gambols, while angels are showering flowers on the heads of the happy
pair: these heavenly beings are ever ready, in the machinery of Hindu epics, to
perform their pleasing office on every important occasion; they are called
Pushpa-vrishti, or flower-rainers.
Plate 51. is taken from Mr. Wilkins' set of casts, about eight inches in
height. Fig. 2. is of Bala Rama, who, although a warrior, may, from his at
tributes, be esteemed a benefactor to mankind ; for he bears a plough, and a
pestle for beating rice; and he has epithets derived from the names of these
implements—viz. Halayudha, meaning plough-armed ; and Musali, as bearing
the musal, or rice-beater. His name, Bala, means strength; and the beneficent
attributes, here noticed, are by some called a ploughshare, for hooking his
enemies; and a club, for destroying them : and being sometimes seen with a
lion's skin over his shoulders such statues have been thought to resemble, and
allude to, those of the Theban Hercules, and their legends.* Fig. S. is of
Rama Chandra, distinguished by Danusha, the famous bow of Vishnu, with
which he won the peerless Sita, or Lakshmi incarnate in that character. It
was ordained, that he only who could bend this bow, and with it shoot a fish,

* "The pestle and mortar is with Hindu families a very important domestic implement, and few are
without it. The mortar is generally a log of wood, the lower part shaped into a sort of foot, and in the
upper is a conical cavity of the contents of about two gallons. The pestle is of hard wood, about four feet
long, and two inches in diameter, with the ends tipped or ferrelled with iron, to prevent their splitting or
wearing. It is usual for two females, to whose lot beating rice out of the husks, and similar domestic
operations, generally fall, to work together : the pestle is raised perpendicularly by the right hand of one,
and as it falls is caught by the right hand of the other, she who raised it quitting it in its fall : when tired
with the right hands, the left relieve them—a song is frequently chanted during the work.
In one of the following verses, from the Ins. of Menu, it will be seen, that this article of furniture is
introduced on grave occasions: the other verses will serve to show the detail of daily domestic offerings
demanded of a Hindu housekeeper, and refer to deities and beings noticed in other parts of our work.
■ Chap. III. v. 87. (verse 86. is extracted under Prit'hu, p. 112). —"Having thus, with fixed atten
tion, offered clarified butter in all quarters, proceeding from the east in a southern direction, to Indra,
Yama, Varuna, and the god Soma, let him offer his gift to animated creatures :
*' 88. Saying, ' I salute the Maruts,' or winds; let him throw dressed rice near the door, saying,
' I salute the water gods,' in water ; and on his pestle and mortar, saying, ' I salute the gods of large
trees.'
" 89. Let him do the like in the north east, or near his pillow, to Sri, the goddess of abundance; in
the south-west, or at the foot of his bed, to the propitious goddess Bhadr akali ; in the centre of his man
sion, to Brahma, and his household god :
" 9O. To all the gods assembled, let him throw up his oblation in the open air; by day, to those
spirits who walk in light, and by night, to those who walk in darkness."
 RAMA. 195

while revolving on a pole, through the left eye, not seeing the fish, but its re
flection in a pan of oil, should espouse Sita. Plate 52. represents this contest,
in which Rama was of course successful. Above, is the discomfiture of Ra-
vana, witnessed by Rama, his brother Lakshiman, their guru, Viswamitra,
and the anxious Sita. Fig. 4. of plate 51. is of Pakasu Rama, with Vishnu's
usual attribute, the lotos, and the battle-axe with which he is often seen in
pictures combatting his many-armed foe Diruj, whose tribe, the Khettri, or
military, the potent Rama annihilated. The epithet Parasu, distinguishingly
prefixed to the name of this Rama, means a sword. He is also sometimes
called by his father's name, Jamadagni, who is said to have descended from
Bhrigu.
It is Rama Chandra, however, who is the favourite subject of heroic and
amatory poetics: he is described " of ample shoulders; brawny arms, extend
ing to the knee; neck, shell-formed ; chest, circular and full, with auspicious
marks; body, hyacinthine; with eyes and lips of sanguine hue; the lord of the
world; a moiety of Vishnu himself; the source of joy to Ikshwaku's race."
He is also called Raghuva, or the descendant of Raghu; and Shyamula, or
hlue-hodied, an appellation of Krishna, as well as of the prototype of both—
Vishnu. The epithet of Kaka-pakshadara, or crow-winged, is given to
Rama and to other warriors, from a certain mode of shaving the head, leaving,
the hair over the ears only, resembling wings as is fancied.
Sita is said to have been so named, from Set, a. field, or furrow, she having
been found in a field, apparently about five years old, enclosed in a box, by a
Brahman at plough ; and was presented to the childless Raja Janeka, after whom
she is called Janeki. Sita, however, means fair, or white, and may be thence
derived. — "Endued with youth, beauty, sweetness, goodness, and prudence; an
inseparable attendant on her lord, as the light on the moon ; the beloved spouse
of Rama, dear as his own soul, formed by the illusion of the Deva ; amiable,
adorned with every charm," Sita is also a favourite in descriptive poetry, and
is held forth as an example of conjugal affection. Several incidents in the Ra-
mayana, and in the Sri Bhagavata, told s^ilarly of their several heroes, seem to
mix the characters of Rama and Krishna : each won a wife by bending au
unyielding bow—not, indeed, very unlike the story of Ulysses ; each is de
scribed as overcoming the malignant Kumbhakarna: Krishna descended
into hell, and so did Sita, the Sacti or energy of Rama. But we must close
our hasty account of this Avatara, and proceed to another still more popular
and important; noticing, however, at parting, that the name of Rama is
2 C 2
]Q6 RAM A.
used, beyond the pale of his own sectarists, in supplication and praise. Ram-
Ram is a usual salutation, like our good morrow, between friends at meeting or
passing, and is used by both Vaishnavas and Saivas; but I know not, if the
latter, like the former, reverently reiterate it in times, and in aid, of abstrac
tion, and in moments of enthusiasm or distress.
The author of the Ramayana, in the vanity of playful egotism, that, from its
frequency with oriental poets, has ceased to seem assuming, calls on his readers
to " salute Valmiky, the kukila (cuckoo), who, mounted on the branch of
poesy, sounds the delightful note of Rdm-Ram-Ram.'"
 KRISHNA.

In this Avatara Vishnu is said, by his sectaries, to have manifested himself

in a degree of power and glory far exceeding any other of his forms: in which
he assumed only an ansa, ox portion of his divinity, while Krishna was Vishnu
himself in mortal mould. Other tribes of Hindus call Krishna an impious
wretch, a merciless tyrant, an incarnate demon, now expiating his crimes in
hell : his mortal parents were Vasudeva (meaning the giver of wealth) and
Devaky. In plate 58. the miraculous escape of the infant over the Yamuna
is represented, conveyed by his father, and protected by Sesba, or immortality;
the guards placed by Kansa over his pregnant sister having failed in their
vigilance. Kansa, enraged, ordered all newly born infants to be slain; but
Krishna escaped his various snares: one of which was sending a woman,
named Patnia, with a poisoned nipple, to nurse him. He was fostered by an
honest herdsman, named Ananda, or Happy, and his amiable wife, Yasuda, or
the giver of honour; and passed the gay hours of youth, dancing, sporting, and
piping, among a multitude of young Gopas, or cow-herds, and Gopias, or milk
maids, from whom he selected nine as favourites.
Plate 59. from a beautiful and highly finished picture, may easily remind
us of the representations by Papists of Mary and the infant Jesus. The plate
is an exact outline of the picture, without any addition or alteration whatever,
save, perhaps, some portion of ease and elegance in the position of the females.
From the glory that encircles her head, which, as well as that of the infant, is
of green, edged with gold, I imagine the nurse to be also the Esther of
Krishna ; but I find her otherwise described as Yesuda, his foster mother,
to whose care Vasudeva is conveying him in plate 58. Krishna, in the
picture, is of a dark brown colour, and not, as his name indicates, and as he is
generally seen painted, dark azure. The tray and stands bearing fruits, ani
mals, &c. one would imagine to be merely what they represent ; but with
enthusiastic Hindus every thing is mysterious: and they will affirm, that the
dominion of Krishna over the animal and vegetable worlds are here typified;
nor are legends wanted in the fabulous history of this extraordinary person,
applicable to, and accounting for, each of the animals that are seen in the dish,
198 KRISHNA.

The low table, on the right of the nurse, is similarly said to hold food, poison,
and Amrita, symbolical of life, death, and immortality; adverting, of course, to
Krishna's potency; while the triangular die, denoting trinity in unity, marks
his coequality with the grand powers of the Triad conjoined.
With the exception of the last figure, which is from a picture, plate 60. is
taken from casts of Krishna. The first six, representing him in playful pas
times, are called Bal Krishna, or the infant; or Krishna Krira, the, playful. A
child is called Bala till it attain the age of fifteen years; from which period, till
he be fifty, he is Tavana, (hence, perhaps, the Persian ,.\ ^ and the Latin Ju-
venis), that is, in a state of youth; but both periods are much varied, and the
terms are not strictly applied. This description of image is very common, and
some of them have considerable merit: they are generally small, about the size
represented in the plate, which exhibits exact portraits of the originals: the
style in which the hair is done up, m figures 1. and 2. is singular: the little ball,
held in the right hand of many of these images, is by some said to be a symbol
of the earth, denoting this deity's supremacy, or dominion over it; while others,
less mystical, describe it as a plaything, or a cake of jughrdt, a sort of sweet
meat with which the divine child was wont to be delighted. On one occasion,
as is related in the Bhagavat, the Gopia, his playfellows, (that is the Muses, for
Krishna is Apollo,) complained to Yasuda, that he had pilfered and ate
their curds; and being reproved by his foster mother, he desired her to exa
mine his mouth, in which, to her just amazement, she beheld the whole universe
in all its plenitude of magnificence.
Fig. 7- represents him, while yet a boy, destroying the terrible serpent
Kaliya. Fig. 8. is his character of Murlidur, or the Tuneful, a personification
of ethereal harmony. And Jig. 9. from a tinted picture, in which Krishna is
of a dark azure colour, seems to combine both characters; identifying him
with Ap^jIlo, the slayer of the serpent Python, and the deity presiding over
music. Under the name of Gopala, or the herdsman, he is the pastoral
Apollo, who fed the herds of Admbtus, surnamed Nomios by the Greeks. I
will here notice, that the figure of Krishna, in plate 13. (occupying a space
found not large enough for the subject originally intended for it,) is taken
from the same cast as^. 7- of plate 60. the ingenious gentleman, who made
the beautiful drawings for my plates, having there availed himself of my per
mission to throw a grace and ease into the figure not possessed by the original,
as faithfully pourtrayed in Jig. 7. of plate 60. I have many pictures and casts
of him in the character of Murlidur, piping to the damsels and herds of
 KRISHNA. 199

Matra, or Goverdhen. The dancing and singing girls, attached to the

temple of Jejury, of. whom it was said, when I visited it in 1792, there were
more than two hundred, are called Murly; a term most likely of similar allusion,
of which I was not aware, when I gave some account of that temple in a former
work.
At the age of seven, his historians relate, that he uplifted, on the tip of his
little finger, the mountain Goverdhen, the Hindu Parnassus, to shelter the Goj>a
and Gopia from the wrath of Indra, the Jupiter Pluvius of the Hindu Pantheon;
who, enraged with jealousy at the diminution of his votaries and sacrifices,
consequent to the adoration of Krishna, attempted to destroy them by a par
tial deluge. This story is represented in plate 61. from the Matsya Purana,
whence Sir W. Jones has thus poetically introduced it in his hymn to Indra.
The bard
■ " Smil'd, and, warbling in a softer mode,
Sang the red lightning, hail, and whelming rain
O'er Gocal green, and Vrajas nymph-lov'd plain,
By Indra hurl'd, whose altars ne'er had glow'd,
Since infant Krishna rul'd the rustic train-
Now thrill'd with terror. Them the heavenly child
Call'd, and with looks ambrosial smil'd :
Then, with one finger rear'd the vast Goverdhen,
Eeneath whose rocky burden,
On pastures dry, the maids and herdsmen trod :—
The lord of thunder felt a mightier god."

I have several pictures of this miracle, in which Krishna is always Repre

sented as a man, attended by his favourite mistress, Radha, and sometimes by
a multitude of shepherds and shepherdesses; the former with poles, steadying
the uplifted sheltering mountain, as seen in plate 6*1. a shower of rain and fire
falling vainly on its summit.
The destruction of Kaliya by Krishna is more elaborately represented in
plate 62. taken from a sketch. The upper and lower portions (the scene of
one being on land, and the other in the Tamuna,) relate, I imagine, to the same
event, although I do not know sufficient of the story to connect them. It has
been surmised by respectable writers, that the subject here represented has
reference to an awful event, figuratively related in our scripture; and Krishna
is not only painted, as seen also in the preceding plate, bruising the head of the
serpent, but the latter is made to retort by biting his heal. Among my images
and pictures of this deity (and they are very numerous, for he is enthusiast"
200 KRISHNA.

cally and extensively adored, and his history affords great scope for the imagi
nation,) I have not one original, nor did I ever see one, in which the snake is
biting Krishna's foot; and I have been hence led to suspect, that the plates
engraved in Europe of that action are not solely of Hindu invention or origin. I
may easily err in this instance, but I am farther strengthened in the sus
picion, from never having heard the fact alluded to in the many conversations
that I have held with Brahmans and others on the history of this Avatara.
Sonnerat was, I believe, the first who has exhibited Krishna crushing a
snake: how, otherwise, would he, or any man, kill it so easily and obviously, as
by stamping on its head? nor can the reptile in any mode retort but by biting
the foot of its assailant. Zeal sometimes has in its results the same effect as
infidelity; and one cannot help lamenting, that a superstructure requiring so-
little support should be encumbered by awkward buttresses, so ill applied, that
they would, if it were possible, diminish the stability of the building that they
were intended to uphold. Of this description were the zealous researches of
some missionaries, who, in Brahma and Saraswati, as noticed in page 130.
easily found Abraham and Sarah; and the Christian Trinity is as readily dis
covered in the monstrous Triad of the Hindus. Of this description also, I am
disposed to think, are the attempts at bending so many of the events of
Krishna's life to tally with those, real or typical, of Jesus Christ. That
Krishna, according to his historians, passed a life of a most extraordinary and
incomprehensible nature, may be admitted; and that his name, and the general
outline of his story, were long anterior to the birth of our Saviour, is very cer
tain, and probably to the time of Homer. His miracles- are amazing, but ridi
culous; a term that may, perhaps, be applied to a majority of the legends de
tailed with such prolixity in the modern poem, the Sri Bhagavata, which is
esteemed as the eighteenth Purana. He is represented as the meekest, ten-
derest, and most benevolent, of beings; still, however, he fomented the terrible
war described in the Mahabarat: he washed the feet of the Brahmans: he exhi
bited an appearance of excessive libertinism; but it was all Maya, or delusion; for
he was pure and chaste in reality: he uplifted mountains, raised the dead, de
scended into hell, and performed such motley exploits, as induced Sir William
Jones (As. Res. VoL I. p. 274.) to think that "«the spurious Gospels, which
abounded in the first ages of Christianity, were carried to India, and the wildest
parts of them repeated to the Hindus, who engrafted on them the old fable of
Kesava, the Apollo of Greece."
The subject so beautifully represented in plate 63. is said to be Krishna
 KRIS H,N A. 201

and his Gopia, as well in their characters of Apollo and the Muses, as in those
of the Sun, and the planets in harmonious movements round him; and was for
merly adduced in support of the idea, that the Hindus had a knowledge of the
true solar system, a point that no longer requires proof. A legend is popularly
related, accounting for the multiplied appearance of Krishna in this Ras man-
dala, or circular dance. A number of virgins having assembled to celebrate in
mirth and sport the descent of Krishna, the god himself appeared among
them, and proposed a dance; and to remove the deficiency of partners, he di
vided himself into as many portions as there were damsels, which number
differs in different pictures, Holwel gives a rude sketch of this subject.—
Hist. Ev. Part II. p. 132. And Maurice (An. Hist. Vol. I. p. 103. II. p. 356.)
relates the story with appropriateremarks.
On certain holidays, most towns exhibit sets of these nocturnal dancers; all,
however, males: ten, fifteen, or more, in a set, with a short stick in each hand,
moving slowly in the direction of the sun; singing, and keeping time with
awkward movements and stamping of the feet, and as awkwardly by turning
to the persons before and behind ; and alternately striking each other's sticks,
as represented in the plate, to the subject of which such dances may perhaps
allude. I have, however, seen a dance something like it, but much more
animated with hand and foot, among the Manias, a sect of Mahomedans, in
Malabar.
The comparison between Krishna and Apollo runs parallel in a great
many instances. The destruction of Python by Apollo, the commentators
tell us, means the purification of the atmosphere by the sun from the mephitic
exhalations consequent to the deluge; and Krishna's victory over the noxious
Kaliya naga, may, by those who, allegorizing all poetical extravagance deprive
poetry of half its beauties, be explained in the same manner. In honour of
Krishna's triumph, games and sports are annually held in India, as the Pythic
games were at stated times exhibited in Greece. Like the Pythian serpent in the
temples of Apollo, Kaliya naga enjoys also his apotheosis in those dedicated
to the worship of Krishna; nor are arguments wanted toward identifying Ser-
fentarius, on our sphere, with his formidable foe, and the theatre of the warfare,
the river Yamuna, with the via lactea. So the variety of demons, sent to annoy
Krishna, are perhaps the allegorical monsters of the sky, attempting in vain
to obstruct his apparent progress through the heavens, where other constella
tions are fabled as so many beautiful nymphs ready to receive him, and have
given rise to allegories of his inconstancy. The well-known story of Nareda's
2 D
£02 KRISHNA.

visit to the numerous chambers of Krishna's seraglio, and finding the ardent
deity in them all, may refer to the universality of the sun's presence at the
equinoxes. Apollo and Krishna are both inventors of the flute. One was
disappointed by Daphne, who was turned into the Laurus, hence sacred to
Apollo; Krishna's coy nymph was transformed into the Tulasi, alike sacred
to him.
The Tulasi is the black Ocymum: to this azure deity several animals and
vegetables, of a black or blue colour, are sacred. The metamorphosis of his
fleet nymph into this lovely shrub, is related in a style perfectly Ovidian in the
Puranas. Tulsy, as it is called in speech, forms a pretty feminine appellation at
this day; for, among Hindustani females, the beautiful, warlike, and amorous
Krishna, is the most popular deity.
Before we quit plate 63. I must notice, that, with the exception of the
male and female figures piping in the centre, which are exact portraits, the
artist, who made the drawing for the engraver from the sketch by my native
painter, has, with my permission, given considerable grace and elegance to the
subject, not possessed by the original: he has not, however, in any wise, de
viated from it in points at all affecting the character of the composition, but
merely improved on the attitudes and outline. Some pictures exhibit seven
females making measured movements around a central deity; I have others
with four: these we may, as our fancies suggest, suppose to refer- to the plane
tary orbs, or to the seasons and their source.
Plate 64. represents the frolicsome deity receiving in marriage the hand
of a bear, tinted in the picture, whence the engraving is made, of the same
azure hue as the bridegroom. This was a left-handed marriage; and the name
of this sylvan lass, Jambavanti, is not found in the muster-roll of Krishna's
regular wives : of her, something more hereafter. In the lower part of the
plate is another of his miracles: being, on one occasion, in great jeopardy,
from the wrath of some of his numerous enemies, he produced an immense
snake, which received and sheltered in its capacious stomach his flock, herds,
himself, and fellow shepherds. In the variety of histories extant of the life
and actions of the preserving power in this Avatara, legends abound popularly
detailing these events, which refer most likely to some astronomical phe
nomena.
Plate 65. exhibits whimsical combinations of Krishna and his damsels, the
latter forming for him a palky and an elephant; and in plate 66. they are
formed into a peacock and horse. The originals of the palky and horse are
 KRISHNA. 205

tinted pictures; the peacock and elephant from outline sketches. No stress
can be laid on the number of the nymphs thus employed, as they differ in dif
ferent subjects. I have had models in wax and in clay of the elephant simi
larly formed, in which the number nine was uniformly preserved. Many years
back, at Oxford, I obtained a sketch of a picture of a palky similarly formed,
copied from a book, marked Laud. A. 181. in the Bodleian library. It is better
imagined than that from which my plate is taken : one of the seven women, in
rather a curious posture, forms the arch over the head of the deity—if, in that
instance, it be meant for Krishna, which I rather doubt, as it seems in the
style of a Mahomedan work, and his features and dress correspond. The
book contains illuminated specimens of Arabic and Persian penmanship, with
pictures.
Plate 67- is taken from a very pretty coloured picture, given to me by my
old friend Major Johnson, of the Bombay engineers. Krishna is seldom
drawn unattended by females, and where seen with but one, she is always said
to be Radha, his favourite mistress, or divine spouse, who I imagine to be the
same with Rukmeni; but the latter is sometimes distinguished as his legal
worldly wife, and the former as a personification of religion. Kukmeni had a
mortal father, Raja Bhishmaka; and I have an abridged MS. life of the "<///-
conquering Heri," in which mention is made of his loves with " Radha, wife of
Aneyah:" she is also called Kantamati. The winged figure in plate 67.
pouring from the sky a golden glory on the head of Krishna, is singular. We
have here seven damsels in attendance on the favoured deity, although the
number of his regular wives is said to have been eight: viz. 1. Rukmeni, an
incarnation of Lakshmi.—2. Yamuminti.—3. Kalendirt, a water nymph,
daughter of the Sun.—4. Satyavama.—5. Lakshmeni. —6. Mitravixda.—
7. Satya.—8. Vrundi. Perhaps plate 67- may exhibit them all, his divine
spouse being in the clouds, and, by a heavenly emanation, spiritualizing his
seemingly mortal and carnal enjoyments. Besides these, he attached to him
sixteen thousand women that he found virgins in the ample seraglio of Bhum,
a five-headed asura, who, for his manifold crimes, Krishna slew. The legen
dary tales, descriptive of these events, are of great length and variety. Each
of these sixteen thousand and eight women bore him ten sons, and each sup
posed herself the exclusive favourite of her lord. Kama, the god of love, is
said to have been the offspring of his first wife, Rukmeni; and in this birth he
was named Pradyamna: stripped of its allegory, it means, I suppose, that they
had a lovely son. On the death of Krishna, Rukmeni became a Sati, and,
2 D 2
204 KRISHNA.

with several other of his wives, burned herself, in view to an immediate re

union with her lord in Vaihonfha.
In musical legends it is said, that there were, in the days of Kbishna, six
teen thousand Ragas, or musical modes; or rather passions, or affections of the
mind; and each of his Ragnis, or musical nymphs, selected one of these Ragas,
in which to modulate her strains for affecting and securing the heart of the
amorous and harmonious deity. This may* perhaps mean, that Krishna, de
voted to music, receives and enjoys every variety of modulation, multiplied to
the number of 16,000, and fancifully personified in the form of nymphs, de
rived from the five-headed Bhum, (a five-stringed or five-stopped instrument)
Krishna similarly multiplying himself into as many persons, or Ragas, as were
requisite to espouse, or adapting himself to receive, the many-noted Raginis.
As a specimen of the tales related of this sportive deity, I here give, as I
find it in my memoranda, that of Nareda's visit to the numerous chambers of
Krishna's haram, allusive, as it is thought, to the universality of the sun's equi
noctial influence, or, more mystically, to the attribute of omnipresence.
It happened in Dwarka, a splendid city built by Viswakarma, by command
of Krishna, on the sea-shore, in the province of Guzerat, that his musical asso
ciate, Nareda, had no wife or substitute, and he hinted to his friend the de
cency of sparing him one from his long catalogue of ladies. Krishna gene
rously told him to win and wear any one he choose, not immediately in
requisition for himself. Nareda accordingly went wooing to one house, but
found his master there; to a second—he was again forestalled; a third, the
same; to a fourth, fifth, the same: in fine, after the rouud of 16,008 of these
domiciliary visits, he was still forced to sigh and keep single; for Krishna was
in every house, variously employed, and so domesticated, that each lady con
gratulated herself on her exclusive and uninterrupted possession of the ardent
deity.
Nareda, the mythological offspring of Saraswati, patroness of music, is
famed for his talents in that science—so great were they, that he became pre
sumptuous; and emulating the divine strains of Krishna, he was punished by
having his Fina placed in the paws of a bear, whence it emitted sounds far
sweeter than the minstrelsy of the mortified musician. I have a picture of this
joke, in which Krishna is forcing his reluctant friend to attend to his rough-
visaged rival, who is ridiculously touching the chords of poor Nardea's Vina,
accompanied by a brother bruin on the cymbals. Krishna passed several
practical jokes on his humble and affectionate friend: he metamorphosed him
 KRISHNA. 205

once into a woman; at another time, into a bear. But volumes, instead of
pages, would be necessary to contain the thousandth part of the fables con
nected with the romantic history of Krishna,
It must not, however, be supposed, that Nareda is altogether, or gene
rally, a subject for ridicule or jokes; on the contrary, he is a very distinguished
personage: son of Brahma and Saraswati; a wise legislator; great in arms,
arts, and eloquence; and, indeed, of such historical celebrity, that his actions
are the subject of a Parana, named after him: he was an astronomer, and an
exquisite musician. He invented the Vina, a sort of lute, which, as remarked
by Sir W. Jones as a singular fact, is otherwise called Katchap, which has the
same meaning as Testudo; and being also a frequent messenger of the gods to
one another, or to favoured mortals, his character, in these and other points,
resembles that of Hermes, or Mercury. In the histories of Krishna, Na
reda is very frequently introduced; and, on one occasion, is expressly said to
be only another form of Krishna himself.
Krishna's names are, like other deified personages, numerous. He being
Vishnu, they enjoy several in common: Murari, Heri, Madhava, (Vishnu
destroyed the giant Madhu,) Bhagavan, are among them. — Govinda, Go-
pala, Gokala, are derived from his occupation of herdsman. — Gopinat'ha,
the Gop'is god.—Murlider, the Tuneful.—Kessu, Kesava, or Kesavi, refer
to the fineness of his hair; Vanimalt, to his pendent garland; Yadava,
Varshneya, and Vasudeva, to his tribe and family.
The loves of Krishna and Rad'ha, which, in the writings and conver
sation of the Hindus, are as constantly adverted to as those of Leeli and
Majnun, by Mahommedans, are said to mean, in their emblematical theo
logy, the reciprocal attraction between the divine goodness and the human
soul; and are told at large in the tenth book of the Bhagavat; and are the sub
ject of the beautiful pastoral drama, entitled Gita Govinda, by Jayadeva, who
wrote before our era. On some other occasions, I have acknowledged my
obligations to the translator of that exquisite poem, and am about to make
from it copious extracts, descriptive of the person and appearance of Krishna,
who, or Govinda, or Heri, is the immediate hero of the piece; as well as illus
trative of the mystical style of Hindu theology, and of mythological allusions,
that I can in no other mode so pleasingly introduce. The reader will occa
sionally call to mind, that some of the effusions must be received, not literally,
but emblematically, as in the mystical poetry of other people.
J06 KRISHNA.

The following tender lamentation, of Rad'ha, for the absence of her lord, I
commence my extracts with.—
" Though he takes recreation in my absence, and smiles on all around him,
yet my soul remembers him, whose languishing reed modulates an air, sweet
ened by the nectar of his quivering lips, while his ear sparkles with gems, and
his eye darts amorous glances; —him, whose locks are decked with the plumes
of peacocks, resplendent with many-coloured moons, and whose mantle gleams
like a dark-blue cloud illumined with rainbows; —him, whose graceful smile
gives new lustre to his lips, brilliant, and soft as a dewy leaf—sweet and ruddy
as the blossoms of Bandhitjiva, while they tremble with eagerness to kiss the
daughters of the herdsman;—him, who disperses the gloom with beams from
the jewels which decorate his bosom, his wrists, and his ancles—on whose fore
head shines a circlet of sandal wood, which makes even the moon contemptible,
when it moves through irradiated clouds;—him, whose earrings are formed of
entire gems, in the shape of the fish,makara* on the banners of love —even the
yellow-robed god, whose attendants are the chief of deities, of holy men, and
of demons ;—him, who reclines under a gay kadamba tree, who formerly delighted
me while he gracefully moved in the dance, and all his soul sparkled in his eyes.
My weak mind thus enumerates his qualities; and though offended, strives to
banish his offence. What else can it do? It cannot part with its affection for
Krishna, whose love is excited by other damsels, and who sports in the absence
of Rad'ha. Bring, O my sweet friend ! that vanquisher of the demon Kesi,|
to sport with me, who am repairing to a secret bower; who look timidly on all
sides, who meditate with amorous fancy on his divine transfiguration. Bring
him, whose discourse was once composed of the sweetest words, to converse
with me, who am bashful on his first approach, and express my thoughts with a
smile sweet as honey. Bring him, who formerly slept on my bosom, to recline
with me on a green bed of leaves just gathered, while his lips shed dew, and
my arms enfold him. Bring him, who has attained the perfection of skill in
love's art, whose hand used to press these firm and delicate spheres, to play
with me; whose voice rivals that of the Kocila,\ and whose tresses are bound
with waving blossoms. Bring him, who formerly drew me by the locks to his
embrace, to repose with me; whose feet tinkle as they move with rings of gold

* Kama, the god of love, bears on his banner the fish Makara.
f A monster, slain by Vishnu.
t An admired singing bird, -with green plumage, red beak and feet : sometimes said to be the cuckoo.
 KRISHNA. 207

and gems, whose loosened zone sounds as it falls, and whose limbs are as slen
der and flexible as the creeping plant. Tbat god, whose cheeks are beautified
by the nectar of his smiles, whose pipe drops in ecstasy from his hand, I saw in
the grove encircled by damsels of Vraja\* who gazed on him askaunce from the
corner of their eyes. I saw him in the grove with happier damsels, yet the sight
of him delighted me. Soft is the gale that blows over yon clear pool, and ex
tends the clustering blossoms of the voluble -\asoca; soft, yet grievous to me in
the absence of the foe of Madhu. Delightful are the flowers of the \Amra, on
the mountain top, while the murmuring bees pursue their voluptuous toil;
delightful, yet afflicting to me, O friend! in the absence of the youthful.
Kesava."
An officious female friend thus describes Krishna to the forsaken and
afflicted Rad'ha.
" With a garland of wild flowers, descending even to his yellow mantle-
that girds his azure limbs; distinguished by smiling cheeks, and by earrings,
that sparkle as he plays, Heri exults in the assemblage of amorous damsels*
One of them presses him with her swelling breasts, while she warbles with ex
quisite melody; another, affected by a glance from his eye, stands meditating
on the lotos of his face; a third, on pretence of whispering a secret in his ear,
approaches his temples, and kisses them with ardour. One seizes his mantle,,
and draws him towards her, pointing to the bower on the banks of the Yamuna,
where elegant VanjuJas interweave their branches. He applauds another, who
dances in the sportive circle, whilst her bracelets ring as she beats time with
her palms. Now he caresses one, and kisses another, smiling on a third with
complacency; and now he chases her whose beauty has most allured him. Thus
the wanton Heri frolics in the season of sweets, among the maids of Vraja, who
rush to his embraces, as if he were Pleasure itself assuming a human form; and
one || of them, under a pretext of hymning hi* divine perfections, whispers in
his ears — ' Thy lips, my beloved, are nectar!"'
Krishna, afflicted by the jealous anger of Rad'ha, exclaims—
" Grant me but a sight of thee, O lovely Radhica! for my passion tor

* A country between Agra and Dehli, intersected by the Jumna, and including the city of Mafhura*
f A species of beech.—See p. 55.
% The Mango : with which flower, one of the five arrows of the god of love is tipped.
|| It may be accidental; but still there are few things in Hindu mythology of incidental occurrence:
almost every thing, however trivial, is intended, and has its allusion. It may yet, I say, be accident, but
Rama's officious friend describes Krishna in distinct dalliance with nine damsels.
208 KRISHNA.

ments me. I am not the terrible Mahesa: a garland of water lilies, with
subtile threads, decks my shoulders —not serpents with twisted folds: the blue
petals * of the lotos glitter on my neck— not the azure gleam of poison: pow
dered sandal wood is sprinkled on my limbs—not pale ashes. O, god of love!
mistake me not, for Mahadeva; wound me not again; approach me not in
anger; hold not in thy hand the shaft barbed with an antra flower. My heart
is already pierced by arrows from Radha's eyes, black and keen as those of an
antelope; yet mine eyes are not gratified by her presence. Her's are full of
shafts; her eyebrows are bows, and the tips of her ears are silken strings: thus
armed by Ananga, the god of desire, she marches, herself a goddess, to
ensure his triumph over the vanquished universe. I meditate on her delightful
embrace; on the ravishing glances darted from the fragrant lotos of her mouth;
on her nectar-dropping speech; on her lips, ruddy as the berries of the Bimba."
Radha, half pacified, thus tenderly reproaches him.—
" Alas ! alas ! —Go Madhava—depart Kesavi ; speak not the language of
guile: follow her, O lotos-eyed god —follow her, who dispels thy care. Look
at his eyes, half opened, red with waking through the pleasurable night—yet
smiling still with affection for my rival. Thy teeth, O cerulean youth ! are as
azure a's thy complexion, from the kisses which thou hast imprinted on the beau
tiful eyes of thy darling, graced with dark blue t powder; and thy limbs, marked
with punctures in love's warfare, exhibit a letter of conquest, written in po
lished sapphire with. liquid gold. That broad bosom, stained by the bright
lotos of her J foot, displays a vesture of ruddy leaves over the tree of thy heart,
wfiich trembles within it. The pressure of her lips on thine, wound me to the
soul. Ah! how canst thou assert, that we are one; since our sensations differ
thus widely?—Thy soul, O dark-limbed god! shows its blackness externally;
even thy childish heart was malignant, and thou gavest death to the nurse who
would have given thee milk."

* Written in the north of India; the lotos in the southern parts, Bengal, and the Dehhan, having only
white and red flowers. Hence the Hindu poets feign that Ihe lotos was dyed red by the blood of Siva,
that flowed from the wound made by the arrow of Kama.
f Radha feigns that the pigment of powdered antimony, with which the Idles of India trace, at the
insertion of the eyelashes, a black animating line, has been rubbed ofFthe eyes of her rival by the ardent
salutations of Krishna.
J Hindustani women dye the soles of their feet, and nails, of a bright red.— See p. 64. Radha, in her
frenzied jealousy, fancies she sees a print of her rival's foot on Krishna's breast ; observing, pefhaps, the
indelible impression of the foot of Bkighu, received on his breast by Vishnu, as related In another place.
—See flatk 11. fig- 6-
 KRISHNA. £09

Krishna is thus farther described, in the same poem : —

" His azure breast glittered with pearls of unblemished lustre, like the full
bed of the cerulean Yamuna, interspersed with curls of white foam. From his
graceful waist flowed a pale yellow robe, which resembled the golden dust of
the water lily, scattered over its blue petals. His passion was inflamed by the
glances of her eyes, which played like a pair of water birds with azure plumage,
that sport near a full blown lotos on a pool, in the season of dew. Bright ear
rings, like two suns, displayed, in full expansion, the flowers of his cheeks and
lips, which glistened with the liquid radiance of smiles. His locks, interwoven
with blossoms, were like a cloud variegated with moon-beams ; and on his fore
head shone a circle of odorous oils, extracted from the sandal of Malaya—like
the moon just appearing on the dusky horizon ; while his whole body seemed in
a flame, from the blaze of unnumbered gems."
In the following animated apostrophe, Krishna is immediately identified,
not only with Vishnu, " who reclinest on the bosom of Kamala," and " sittcst
on the plumage of Garuda," and in the Kurma and Ram Avataras, but with the
Sun, " from whom the day star derives his effulgence;" and to Brahma, " who
calledst three worlds into existence;" and to Mahadeva, " sipping nectar from
the radiant lips of Pedma:"—
" Oh thou, who reclinest on the bosom of Kamala, whose ears flame with
gems, and whose locks are embellished with sylvan flowers—thou, from whom
the day star derived his effulgence ; who slew the venom-breathing Kaliya ; who
beamedst, like a sun, on the tribe of Yadu, that flourished like a lotos— thou,
who sittest on the plumage of Garuda; who, by subduing demons, gavest ex
quisite joy to the assembly of immortals—thou, for whom the daughter of
Janaca was decked in gay apparel —thou, whose eye sparkles like the water
lily—who calledst three worlds into existence—thou, by whom the rocks of
Mandar were easily supported; who sippest nectar from the radiant lips of
Pedma, as the fluttering Chacora drinks the moon-beams;—be victorious,
O Heri, lord of conquest !"
I must indulge myself with one more extract from the Gita Govinda, paint
ing the emotions of the lovers in the morning after the night of reconciliation,' '
" when affliction ceased, and ecstasy drowned the recollection of past sorrows."
" In the morning she arose, disarrayed, and her eyes betrayed a night
without slumber; when the yellow-robed god, who gazed on her with tran
sport, thus meditated on her charms in his heavenly mind:— ' Though her locks
2 s
£10 KRISHNA.

be diffused at random; though the lustre of her lips be faded; though her gar
land and zone be fallen from their enchanting stations, and though she hides
their places with her hands, looking toward me with bashful silence; yet, even
thus disarrayed, she fills me with ecstatic delight.' But Radha, preparing to
array herselF, before the company of nymphs could see her confusion, spake
thus with exultation to her obsequious lover: —
" 'Place, O son of Yadu! with fingers cooler than sandal wood—place a
circlet of musk on this breast, which resembles a vase of consecrated water,
crowned with fresh leaves, and fixed near a vernal bower to propitiate the god
of love. Place, my darling ! the glossy powder, which would make the blackest
bee envious, on this eye, whose arrows are keener than arrows darted by the
husband of Reti. Fix, O accomplished youth ! the two gems, which form
part of love's chain, in these ears, whence the antelopes of thine eyes may run
downwards, and sport at pleasure. Place now a fresh circle of musk, black as
the lunar spots, on the moon of my forehead ; and mix gay flowers on my
tresses with peacocks' feathers, in graceful order, that they may wave like the
banners of Kama. Now replace, O tender-hearted ! the loose ornaments of
my vesture ; and refix the golden bells of my girdle on their destined station,
which resembles those hills where the god with five shafts, who destroyed
Sambae, keeps his elephant ready for battle.'
" While she spake, the heart of Yadava triumphed ; and obeying her spor
tive behests, he placed musky spots on her bosom and forehead; dyed her
temples with radiant hues ; embellished her eyes with additional blackness ;
decked her braided hair, and her neck, with fresh garlands; and tied oa her
wrists the loosened bracelets, on her ankles the beamy rings, and round her
waist the zone of bells, that sounded with ravishing melody."
But we must recollect, that the seemingly amorous conflicts of these ardent
Id vers are mere mystical descriptions of " the reciprocal attraction between the
divine goodness and the humin soul." —This is the emblematical theology that
Pythagoras admired and adopted; that the Sufi poets, Hafez, Sadi, and
others among the Persians, and Solomon also, in his fine song, so beautifully
inculcate. Like our quietists and enthusiasts, and saints, in a mode not easily
comprehended by the sinful and unenlightened ; or, at any rate, not believed by
them to be very permanent, however innocent its institution; "they profess
eager diesire, but without carnal affection ; and circulate the cup, but no mate
rial goblet: in their sect, all things are spiritual— all is mystery within mystery."
 KRISHNA. 211

—See Sir William Jones's admirable Essay on the Mystical Poetry of the
Persians and Hindus, in the third volume of the ^sialic Researches: in which a
translation of the Gita Govinda of Jayadbva is introduced.
Quitting these mystical rhapsodists, let us turn to a work of a different
description, and observe the terms in which Krishna is described in the Bha-
gavat Gita. It will not be easy to exceed them in sublimity, divesting them
of their local and mythological allusions, even in genuine theological language.
Arjun, the son of Pandu, addresses Krishna (Gita, p. 86.) as " The Su
preme Brahm: the most holy; the most high God; the Divine Being before
all other Gods ; without birth ; the mighty Lord'; God of Gods ; the universal
Lord." In different parts of the Gila, he says of himself— " I am, of things
transient, the beginning, the middle, and the end : the whole world was spread
abroad by me in my invisible form. At the end of the period Kalp, all things
return into my primordial source ; and, at the beginning of another Kalp, I
create them all again.—I am the creator of mankind; uncreated, and without
decay. —There is not any thing greater than I; and all things hang on me, even
as precious gems on a string. —I am the understanding of the wise, the glory
of the proud, the strength of the strong; I am the eternal seed of all nature;
I am the father and mother of this world, the grandsire, and the preserver; I
am death and immortality; I am entity and nonentity; I am never-failing
time; I am all-grasping death; and I am the resurrection. "-—
". The great Brahm is my womb ; in it I place my foetus ; and from it is the
production of all nature.—The great Brahm is the womb of all those various
forms which are conceived in every natural womb ; and I am the father that
soweth the seed."— Page 107. " I am the emblem of the immortal, and of the
incorruptible; of the eternal, of justice, and of endless bliss."— Page 110.
" Neither the Sun, nor the Moon, nor the Fire, enlighteneth that place from
whence there is no return; and which is the supreme mansion of my abode."—
Page 112.
Sanjav, one of the interlocutors of the Gita, describes Krishna, as he re
vealed his " million forms divine" to Arjun, " Covered with every marvellous
thing—the eternal God, whose countenance is turned on every side. The glory
and amazing splendour of this mighty being may be likened to the Sun, rising
at once into the heavens with a thousand times more than usual brightness. —
The son of Pandu then beheld, within the body of the God of Gods, standing
together, the whole universe divided forth into its vast variety."—Page 90.
Arjun, terrified at this wonderous exhibition, exclaims : " Thou art the
212
S12 KRISHNA.

Supreme Being ! I see thee without beginning, without middle, and without
end ; of valour infinite, of arms innumerable ; the Sun and Moon thy eyes ;
thy mouth a flaming fire; and the whole world shining with thy reflected
glory. Having beholden thy dreadful teeth, and gazed on thy countenance,
emblems of Time's last fire, I know not which way I turn; I find no peace.—
Have mercy then, O God of Gods ! thou mansion of the universe ! and show
me thy celestial form ; with the diadem on thy head, and thy hands, armed with
the club and chakra.—Assume then, O God of a thousand arms! image of the
universe! thy four-armed form."—Page 91.
Under the head Parvati, p. 156, mention is made of the festival of Huli,
more classically called Hulica; otherwise Phalgutsava, meaning the festival of
Pbalguna, it occurring in the month of that name, commencing about the full
moon, at the approach of the vernal equinox. It is one of the greatest festivals
among the Hindus, and almost all sects seem to partake in its festivities; and all
ranks, from kings downward, appear animated by the season, which is peculiarly
dedicated to Krishna. Images of the deity are carried about in palkeys, and on
elephants, horses, &c. attended by music and singing, and various antics.
People of condition receive numerous visitors, who are entertained with danc
ing girls, music, singing, betle, and rose-water. I have had the honour of
visiting his Highness the present Peshwa, and divers other great men of the
court of Poona, on the occasion of this festival. I find in my memoranda, an
estimate of upwards of two hundred dancing girls being at the Peshwa's palace:
the songs are exclusively in honour of Krishna, and hailing the return of the
season, personified under the name of Vasanta—pronounced Bessant at
Poona. Although the songs be exclusively in honour of Krishna, the subject
affords a very extensive range for poetical effusion. As well as Bessant, his
friend Kama, the god of love, who is, as we have seen, Krishna's son, and a
host of allegorical personages, can easily be introduced.
Besides the Huli, several other holidays,* especially in honour of Krishna,
occur: on one, gifts of water and grain, particularly of barley, with oblations of
perfumes, and other religious rites, produce fruit without end in the next
world. On another, the festival is called Rafha jattra, or the festival of the
chariot, in which the images of Krishna and Bala Rama are borne about in
a car by day : on this occasion Krishna is worshipped as Jaganat'ha, or lord

* A punster, as he ought to be called, rather than an etymologist ; or, perhaps, he was ridiculing the
•trained application of a pliant etymology; derived our holiday from huli day.
 KRISHNA. 213

of the universe. At the temple of that name, the concourse of people is very
great: the rising of the moon is the sign for the commencement of the feast,
which must end when it sets. There is, doubtless, some astronomical allegory
connected with these ceremonies, as well, more especially, with another, of
which a legend is given, of Krishna having hid himself in the moon, in conse
quence of a false accusation of stealing a gem from Prasena, who had been
killed by a lion. To see the moon on the fourth day after full, and the fourth
day after new, of the month Bhadra, is hence deemed inauspicious; and is con
sequently avoided by pious Vaishnavas.
It is related in the Padma Purana, and in the Bhagavat, that the wife of
Kasya, the Guru, or spiritual preceptor to Krishna, complained to the incar
nate deity, that the ocean had swallowed up her children on the coast of Gur-
jura, or Gujerat, and she supplicated Krishna for their restoration. Arriving,
at the ocean, Varuna, its regent, assured Krishna, that not he, but the sea-
monster, Sankasura,* had stolen the children. Krishna sought, and after a
violent conflict slew, the demon, and tore him from his shell, named Pancha-
janya, which he bore away in memorial of his victory, and used afterwards in
battle by way of a trumpet. Not finding the children in the dominions of
Varuna, he descended to the infernal city, Yamapuri, and sounding his tre
mendous shell, struck such terror into Yama, that he ran forth to make his
prostrations, and restored the children of Kasya, with whom he returned to
their rejoicing mother.
Sonnerat notices two basso-relievos, placed at the entrance of the choir of
Bordeaux cathedral: one represents the ascension of our Saviour to heaven on
an eagle; the other his descent, where he is stopped by Cerberus at the gates of
hell, and Pluto is seen at a distance armed with a trident.
In Hindu pictures, Vishnu, who is identified with Krishna, is often seen
mounted on the eagle Garuda, sometimes with, as well as without, his consort
Lakshmi.— (See plate 10.) And were a Hindu artist to handle the subject of

* Sankasura means demon of the Shank, or Conch; and it seems likely, that our generic term may be
derived from that of the Hindus, with whom Shank, or Chank, is generally a shell. Early continental tra
vellers would spell it Chanch ; and in exotic words, a hard is easily substituted for a soft initial, giving Kant,
or Conch. Shells, as arousing implements of war, were much used in former times among the Indians, as
trumpets are with us. In the terrible civil war between the Pandus and their kinsmen, the Kurus, as Eb-
merically described in the Mahabharat, Krishna used the shell Panchajanya, obtained as above : each chief
also sounded a shell, to which, like the swords of our chivalrous knights, distinct and significant names are
given.—See Gi/a, p. 2Q.
214 KRISHNA.

Krishna's descent to hell, which I never saw, he would most likely introduce
Cerbura, the infernal three-headed dog of their legends, and Yama, their Pluto,
with the trisula, or trident: a farther presumption of early intercommunication
between the pagans of the eastern and western hemispheres.
Krishna fought eighteen hloody battles with Deva-Cala-Yavana, in com
mon language called Deo-calyun, whence the Greeks easily made Deuca
lion. He is represented in the Puranas as a most powerful prince, who lived
in the western parts of India; and is called an incarnate demon, because he op
posed Krishna, and was very near defeating his ambitious projects: indeed
Krishna was worsted in the seventeen first battles, and, according to the
express words of the Puranas, was forced to have recourse to treachery, by
which Calyun was totally defeated in the eighteenth. The title of Deva is not
of course given to Calyun in the Puranas, but would probably have been given
him by his descendants and followers, and by the numerous tribes of Hindus,
who, to this day, call Krishna an impious wretch, a merciless tyrant, an im
placable and most rancourous enemy ; in short, those Hindus who consider
Krishna as an incarnate demon, now expiating his crimes in the firey dun
geons of the lowest hell, consider Calyun in a very different light, and would
have no objection to his being called Deo Calyun. This legend is taken
from Wilford's Essay on the Chronology of the Hindus. —As. Res. Vol. V.
page 289.
The act of treachery to which Krishna was forced to have recourse, to
destroy Calyun, was this: —
Muchu-kunda, son of king Mandata, having defeated and humbled the
Dai/yas, obtained from Indra, and the grateful gods, a boon ; permitting him,
being sorely fatigued, to sleep till the coming of Krishna, denouncing instant
destruction from the fire of his eye, should it open on any arousing intruder.
Krishna, aware of this, fled, pursued by his potent foe, toward the cave wherein
slept Muchu-kunda, and placing himself near his pillow, (some accounts say
he threw his yellow mantle over the person of the sleeper,) awaited the pursuit
of Calyun ; who arriving, and finding a man asleep, or mistaking him for his
yellow-robed adversary, struck him several times, and awoke him, and was in
stantly reduced to ashes by a flame that issued from the opening eye of the
aroused sleeper. —See VVilford on Mount Caucasus. —As. Res. Vol. VI. p. 50(L
I have, in my possession, a summary of the life and actions of the " All-
conquering Heri," translated by my old and valued friend Colonel Boden, of
the Bombay establishment, from the work, comprised in thirty-six chapters, of
 K R I S II N A. 215

Sridhara Swami. It details many escapes of the infant from the machina
tions of his devoted uncle, Kansa : among them, and not noticed heretofore,
that he sent Tram bat asur in the shape of a whirlwind, which, in the vain
effort to carry off Krishna, injured very severely the city of Gokal. This
may, perhaps, have foundation in some historical fact. Another attempt, of
crushing him hy the oversetting of a waggon, was equally fruitless. Eleven
thousand malevolent genii then essay his destruction, hut meet their fate
through riie agency of a host of Gandharvas, (celestial choristers). On another
occasion, Hanuman complied with Krishna's requisition, and destroyed some
of the base emissaries of Kansa. The asuras, Devanteka and Neranteka,
assumed the shape of lions, and attacked Krishna and his brother Bali Bha-
dra, but were themselves destroyed: other asuras took the form of snakes,
birds, &c. equally in vain. Brahma himself attempted fruitlessly to interrupt
the happy pastimes of Krishna and his companions, who had retired with their
herds into a forest; and he is, in the sequel, forced to recognize the supremacy
of the pastoral god.
In recompense for a rigorous course of meritorious penance, a Raja ob
tained possession of the inestimable solar gem, called Srimantak Aditya, which he
rather disdainfully refused to relinquish at the desire of Krishna : it was after
wards purloined by the Rajas son, who was slain on a hunting party by a great
bear, named Jambavanta, who carried off the brilliant booty to his den. This
bear had borne an important part in some of the exploits of Rama, in the pre
ceding Avatara. Krishna, in pursuit of the gem, overcomes the bear, and
obtains, not only the object of his enterprise, but the beautiful daughter of his
rude adversary. In my series of pictures, illustrative of Krishna's adventures,
no peculiar beauties, or graces, are observable in Krishna's four-footed bride:
she is as rough and uncouth as her papa and kindred. At one of the festivals
incident to this curious wedding, it was, that Nareda witnessed the mortifying
superiority of the sylvan musicians, as noticed in another place. Krishna
having thus obtained the Srimantaka, returned to Dwarka, and presented it to
Raja Setra Jeta, who in return gave the victor his lovely daughter, Satva-
vama; but having thereby violated his pledge to a prior suitor, the exasperated
lover struck off his head, and seized the solar jewel, but was forced again to
forego it, and to flee for safety.
If the legends alluded to in the preceding paragraph were examined, they
would, I think, resolve themselves into a connected astronomical allegory of
Krishna's (or the Sun's) approach to, and receding from, the northern tropic.
S16 KRISHNA.

The offspring of the great bear espousing Krishna, (or receiving the solar in
fluence,) may be the Pleiades, or some other stars, fabled, as noticed in
another place, as having formerly glittered in the more northern and beautiful
constellation, ursa major. The Srimantak Aditya, or solar jewel, I apprehend to
mean the adoration paid to the Sun, or Surta, by the Sauras, who (see p. 124.)
exclusively worship him. It is a historical fact, that the Sun was among the
earliest objects of idolatrous adoration, to which succeeded the Sabian supersti
tion, or the worship of the stars.* If Surya could dread the transfer of his
rites to any rival, he might well be jealous of the attractive loveliness of Jam-
bavanta, supposing this personification of the great bear, which in tropical
latitudes shines with a beauty scarcely to be imagined by mere neighbours of
the arctic circle. I am, however, no impartial umpire, as the greater bear is to
me a constellation of especial interest, having been forced, under circumstances
of extraordinary distress and pain, to watch its rising and setting night after
night, and week after week: as a wavering Saw a, I should, therefore, not long
hesitate as to what luminary should succeed in receiving my votive offerings.
But, to return to Krishna: his possessing himself of the Srimantaka may
historically mean, that the reformation introduced by him, transferred the
solar and stellar sacrifices to his own altars. The fabled resentment of Indra
(the Jove of the Hindu Pantheon), and other deserted deities,
■ " Whose altars ne'er had glow'd
Since infant Kkishna rul'd the rustic train,"
is noticed in former pages, and depicted in plate 61.
The MS. proceeds to relate Krishna's adventures and marriages.—He
espoused the incomparable Kalenderi, daughter of Surya ; another wife he
won, by mastering seven unruly oxen yoked together, the only condition ex
acted by her royal parent; and Lakshimanv he gained, by bending a certain
bow, and piercing the eye -of a. fish, an achievement attributed also to Rama, as
pourtrayed in plate 52. An examination of these, and similar allegories,
might induce an opinion of their being astronomical; and that the figures on
our celestial globe might be recognised as bearing evidence of a common
origin: but this is not the place for such examination.

• It would appear, that these follies were relapses on the part of the Hindus, whose earlier religion, as
founded on the VcJas, was the unity of the Deity. There are some portions of the Vedas, but they are
reasonably suspected to be more modern interpolations, inculcating the worship of the stars, planets, ele
ments, and deified heroes; which polytheistic superstitions are posterior to the institutions of the unsus
pected parts of the India scripture. This subject may perhaps be resumed.
 KRISHNA. 217

It is scarcely to be expected that Krishna's multitude of wives, although

something more than mortals, could long live in peace and harmony: jealousies
arose. Nareda having given Krishna a flower of the Parijat, or Pariyataka,
Indra's all-yielding tree, he gallantly presented it to Rukmbnt, to the great
annoyance of Satyavama, who could be appeased only by the promised pos
session of the whole tree, which Krishna, on a visit to Indra's capital, made
free with, but not without exciting some feelings of resentment on the part of
the god of showers ; but seeing who was his spoliator, he was fain to be silent.
The gift of this desirable tree to Satyavama offended the rest of his wives; and
to prevent farther domestic bickerings, he thought it best to separate them, and
accordingly built for them distinct habitations, and multiplied his person to the
extent of his uxorious plurality. By the fable of obtainingand communicating
this tree, that " yields all the heart can desire," may perhaps be understood,
thit Nareda, who, in many particulars corresponding with Mercury, par
takes in some of the light and roguish parts of his character, instructed
Krishna in some novel mode of entertaining his spouses; and that, although
Rukmeny claimed the first, or flower, it was Satyavama who in fact monopo
lized the fruit or tree of his affection. In this part of his work, the author,
Sridhara, alluding particularly to the ubiquity of his hero, desires his readers
to exercise their own judgment as to the literal or typical sense in which such
relations ought to be understood; affirming, however, that " Krishna's only
and attached wife was Rukmeny, or Religion."
He then proceeds to relate how Rukmeny bore a son to Krishna, who was
named Makadama, or Madam at; and was, indeed, no other than Kama, the
god of love, thus incarnated: how he was stolen by Sambara, chief, or Raja,
of the Daityas, cast into the sea, and swallowed by a fish; which being caught,
and presented to the Raja, was opened by his cook, or purveyor, Reti, (a per
sonification of affection or pleasure, and Kama's wife in a pre-existent state,)
who discovered and preserved the child. Nareda gives her a mantra, or talis
man, rendering the child invisible at pleasure: he is nurtured by Kamdenu,
(see p. 141.) attains manhood, and delusion (maya) being removed from their
intellects, they reunite; and Sambara, in consequence of her pregnancy treat
ing Reti with indignity, is destroyed by Pradyamna, as Kama is named in
this Avatara, who is restored to his delighted mother, Rukmeni.
As Krishna's son, Kama, in this Avatara, is also called Anirudha, which
latter name is given sometimes to the son of Pradyamna; indeed Sridhara
expressly states him to be one and the same person with his father Krishna,
a F
218 KRISHNA.
■who fights several battles in aid of his son, particularly in the achievement of
Usha, daughter of Raja Bhima, who had worsted and taken Anirudha pri
soner; but is in the sequel overcome by Krishna, and bestows his daughter
on the conqueror's son.
Satyavama, in the excess of her love, evinces a jealous disposition, and is
punished by the temporary deprivation of her lord's attentions; and in revenge,
is induced, at the instigation of Nareda, to sacrifice, or yield up, Krishna to
him, in a way not easily made out. His loving wives, agonized at this separa
tion, importune the unbending Nareda to restore their lord; and he at length
consents to accommodate them, on condition of receiving an equal weight in
gold, which affords the widowed mourners an opportunity of dispossessing them
selves of their ornaments and property. But all would not suffice; Krishna's
scale still kept down; till Rukmeny, throwing the flower Tulasi (perhaps the
golden ornament so called) into the other scale, caused it to preponderate:
Nareda is satisfied, the amorous deity is restored, and his wives are rendered .
happy.
Hanuman visits Dwarka; meets Superna (or Garuda); they fight, (see
plate 90.) and Superna is chastised, he having been banished for arrogance;
as was also Krishna's son, who is likewise beaten by Hanuman. The prowess
of this "son of the wind" is so great, as to disturb Krishna; who, by the ad
vice of Nareda, assumes the form of Rama, Rukmeny that of Sita, (Par-
vati once did the like on another occasion,) and the counsellor that of Lakshi-
man; and Superna is sent to invite Hanuman to visit them, which ends in a
reconciliation of all parties; and Hanuman returns to his favourite Tirt'ha, or
place of pilgrimage, Ram Iswara, at the southern point of the promontory, or
peninsula.
Nareda becomes presumptuous, and is metamorphosed into a woman,
(Rhemba ; but I know not, if the same with the Apsara.—Vide p. 133.) and
bears several children; but is restored to manhood on due contrition. This
motley character, Nareda, is on some occasions said to be the same with
Krishna:* some miracles of his are related; among them, the transformation
of a Gopa, named Nal Kubal, and his wife, into two sandal trees, in a manner
reminding one of Baucis and Philemon.

* In the Bamayana he is very respectfully chronicled, as a penon " who, in the universe, is transcen
dent in excellence; versed in all the duties of life; attached to truth; steady in his course; exuberant
in virtues ; a sage acquainted with the past, the present, and the future."— Page 4.
 KRISHNA. 219

Jambavanti, the daughter of the bear, brings Krishna several children:

one of them, Samba, steals a daughter of a Kuru Raja, which gives rise to battles,
in which Samba is made prisoner: these differences are at this time healed, but
appear to have laid the foundation of the future war, described in the Maha-
barat.
A Brahman anchoret having lost his life in punition of some liquorish propen
sities, incompatible with his abstemious vows, Nareda wickedly cast the corpse
near a spot where extensive preparations were making for a potent sacrifice, pa
tronised by Krishna; who, to avert the impurity and consequent distress of
the parties interested, restored the dead body to life: this miraculous event is
detailed at length in a book called Jamava-bharat.
The last chapter of Sridhara's work relates the prediction of Kansa's
destruction by a child of his sister Devaky, and of the terrified tyrant having
caused six of them to be put to death: they were reanimated by Krishna, and
restored to their overjoyed mother; or, as it is expressed, returned at his desire
by Yama. In this chapter is also an account of a peccadillo of a Raja Mruga
being punished by transformation into a scorpion.
Of most of the incidents, mentioned in this hasty account of Krishna, I
have, among many others, images and pictures. But it is more than time to put
an end to this division of my work, in which, however difficult to perceive, I
have studied brevity; and we now proceed to another, not, perhaps, of fewer
difficulties, though they differ in description, but which haply will not, in point
of length, be so great a tax on the patience of my readers.

2F2
 BUDDHA.

Svch Hindus as admit Buddha to be an incarnation of Vishnu, agree in his

being the last important appearance of the deity on earth ; but many among the
Brabmansy and other tribes, deny their identity; and the Buddhists, counte
nanced by the Rahans, their priests, do, in general, likewise assert the indepen
dent existence, and of course paramount character, of the deity of their exclu
sive worship. As most of Vishnu's Avataras were apparently destined for the
accomplishment of some especial object, so this of Buddha seems to have been
for the purpose of reclaiming the Hindus from their proneness to animal sacri
fice, and their prodigality even of human blood. A people having once satisfied
themselves, that the fat of bulls, and kids and goats, is acceptable to their
deities, and a priesthood having gained such a triumph as to persuade their de
luded flock into a belief of the meritorious immolation of their brethren or
themselves, cannot but with great difficulty be diverted from practices, and
divested of feelings, so repugnant to humanity; their continued existence
evincing their strength and tenacity. The mild heresy preached by Buddha,
a leading tenet of which is the sin of depriving any animal of life, would naturally
alarm the orthodox priesthood, whose coffers overflowed from the donations of
affrighted sinners, and whose hierarchy was threated by the dawn of reason
and the diffusion of philosophy. It cannot therefore be supposed, that such
an innovation, condemning the prescribed doctrines of their most sacred books,
and the practices founded on them of the most sacred sect, in its consequences
deeply involving the supposed sanctity of both, could be contemplated by the
Brahmans without considerable jealousy, or its progress witnessed without oppo
sition. And we are accordingly informed, that Buddhism having in time so
encroached on the respect antecedently shown to the Brahmans, and caused a
great diminution of their flock, the latter were roused, not only to the exer
cise of legitimate and reasonable means of resistance, but at length to the
excesses of invective, and the terrible resource of civil and religious persecu
tion. Whatever rivalrous enmity might anciently have been excited, it seems
now happily extinct : rivalry is no longer, and enmity died with it. The ortho
dox supremacy of the Brahmans, in almost all parts of the hither peninsula,
 BUDDHA. 221

views with pity, and perhaps with contempt, the heretical insignificance of the
fallen Rahans, or priests of Buddha.
I am not sufficiently informed of the tenets or usages of the Buddhists, to say
in what particulars especially consist the difference between them and the tenets
and usages of the Brahmans. A continuance of many centuries will perhaps have
widened those sectarial differences; but whatever they may now be, a very
great dissonance in doctrine and superstition is not, I think, discoverable in
times remote.
Abu'l Fazel, in the Ayin Akbery, speaking of the Jamas, a subdivision of the
general schism of Buddhism, has a striking passage evincing the mutual malig
nity existing in his day between that sect and the Brahmans, which is not I think
now any where observable.
" From the most ancient times," he says, "down to the present, the learn
ing and wisdom of Hindustan has been confined to the Brahmans and the followers
of Jaina; but, ignorant of each other's merits, they have a mutual aversion:
Krishna, whom the Brahmans* worship as God, these consider as an infernal
slave; and the Brahmans carry their aversion so far as to say, that it is better
to encounter a mad elephant, than to meet a man of this persuasion."
On the question of less dissimilarity having formerly existed between the
followers of Buddha and the adherents of Brahma, if such a term be in strict
ness admissible, than is now supposed to be discoverable, a strong evidence is
offered in an inscription on a stone, found at Buddha Gaya, a tOM'n of Bengal, in
which the Buddhism of Hindustan seems formerly to have had its principal central
seat, as it had at Buddha Bamiyan, the northern metropolis of the sect. Ceylon
appears its present refuge, from the supposed persecutions of Hindustan and the
Dekkan.
If the inscription be admitted as genuine, on which I never heard a ques
tion, it may be received, supposing it to speak the language of the sect, as
conclusive on the controverted point, of the identity of the person worshipped
by the followers of Buddha, and the Avatara of Vishnu so denominated. In
the Avataras of Rama and of Krishna, we have seen those deified heroes iden

* This industrious and liberal writer has in this place fallen into the frequent error of supposing an
unity of precept or practice among the Brahmans or Hindus; and of speaking of a sectarial deity as one
universally worshipped. It has been shown in another place, that it is the Gokalasihas only who adore
Krishna as the Deity; and that the anathematizing of Krishna is not confined to the Buddhists, but is
common to other sects of Hindus, equally hostile to his claims to deification. Abu'l Fazel wrote the
Ayin Akbery about A. D. 1600.
222 BUDD H A.

tified with the great Powers, and addressed by their sectaries immediately as the
Deity: in this of Buddha we shall find the same. Substituting the name of
any other deity, exclusively worshipped by any other sect of Vaishnavas,
Krishna more especially, the invocatory parts of the inscription will apply to
such deity, being in the usual style of sectarial hyperbole, as well as to
Buddha.
" In the midst of a wild and dreary forest, flourishing with trees of sweet-
scented flowers, and abounding in fruits and roots, infested with lions and
tigers, destitute of human society, and frequented by the Munis,* resided
Buddha, the author of happiness, and a portion of Narayana. This deity,
Hari, who is the lord Harisa, the possessor of all, appeared in this ocean of
natural beings at the close of the Dwapara, and beginning of the Kali yug. He
who is omnipresent, and everlastingly to be contemplated ; the Supreme Being,
the Eternal One, the Divinity worthy to be adored by the most praiseworthy
of mankind, appeared here with a portion of his divine nature.
" Once upon a time the illustrious Amara, renowned amongst men, coming
here, discovered the place of the Supreme Being in the great forest. One night
he had a vision, and heard a voice, saying: ' Name whatever boon thou
wantest.' Amara Deva, astonished, with due reverence, replied: ' First give
me a visitation, and then grant me such a boon.' He had another dream, and
the voice said: ' How can there be an apparition in the Kaliyug? The same re
ward may be obtained from the sight of an image, or from the worship of an
image, as from the immediate visitation of a Deity.' Having heard this, he
caused an image of the Supreme Spirit, Buddha, to be made; and he wor
shipped it, according to the law, with perfumes, incenses, and the like ; and he
thus glorified the name of that Supreme Being, the incarnation of a portion of
Vishnu: ' Reverence be unto thee, in the form of Buddha: reverence be unto
the Lord of the earth: reverence be unto thee, an incarnation of the Deity,
and the Eternal One: reverence be unto thee, OGod ! in the form of the God
of Mercy: the dispeller of pain and trouble; the Lord of all things; the
Deity who overcomest the sins of the Kali yug; the guardian of the universe;
the emblem of mercy toward those who serve thee—O'M! the possessor of all
things in vital form. Thou art Brahma, Vishnu, and Mahesa; thou art the
Lord of the universe; thou art the proper form of all things, moveable and im

* Of Munis, see p. p. 88. 01: Some authorities enumerate twenty of these personages j whoar«
called inspired writers, as well as virtuous and mighty sages.
 BUDDHA. 223

moveable; the possessor of the whole; and thus I adore thee:—Reverence be

unto the bestower of salvation; reverence be unto thee (Kesava), the destroyer
of the evil spirit, Kesi. —O Damordara ! shew me favour. Thou art he, who
resteth upon the face of the milky ocean, and who lieth upon the serpent
Sesha; thou art Trivikrama,* who, at three strides, encompassed the earth.
I adore thee, who art celebrated by a thousand names, and under various
forms, in the shape of Buddha, the God of mercy. —Be propitious, O Most
High God!'
" Having thus worshipped the guardian of mankind, he became like one of
the just. He joyfully caused a holy temple to be built, of a wonderful con
struction, and therein were set up the divine foot of Vishnu, for ever purifier
of the sins of mankind, the images of the Pandus,}' and of the descents of
Vishnu; and in like manner of Brahma, and the rest of the divinities.
" This place is renowned; and it is celebrated by the name of Buddha Gaya.
The forefathers of him, who shall perform a Srad'ha at this place, shall obtain
salvation. The great virtue of the SraSha performed here, is to be found in
the book called Vayu-purana. Amara-Deva built this holy temple in the
country of Bharata,% and the province of Kikata, where the place of Buddha,
purifier of the sinful, is renowned: a crime of a hundred fold shall undoubt
edly be expiated by a sight thereof; of a thousand fold, by a touch thereof;
and of a hundred thousand fold, from worshipping thereof. But where is the
use of saying so much of the great virtues of this place? even the hosts of
heaven worship with joyful service both day and night."
The above is from Mr. Wilkins' translation of the inscription, (As. Res.
Vol. I. Art. 11.) which concludes with a minute record of its date, being the
era of Vikramaditya, 1005; whereof the 1864th year, (reckoning from hi*

* In the Vamanavatara." -See p. 187.

I I do not recollect ever having seen any images of the Pandus as objects of adoration. The divine
foot of Vishnu, connected with the reverence paid by some Hindus to the impressions, or forms of feet,
is intended to be noticed hereafter.
% Bkarata, or Bharata "versha, is the only name formerly used by the natives for the countries that we
included in the term India. Hindu, for the people, and Hindustan, for their country, now generally ap
plied by natives and foreigners, are probably of Persian origin. Bkabata was an ancient king of India,
and hence Mr. Wilkins derives its name ; rejecting of course the supposition, that the river Indus (pro
perly Sindhu, vulgarly pronounced SindA,) either gave a name to the country, or received one from it : also
of Indu, a name of the moon, being the origin of Hindu and Hindustan, the Sanskrit having no such
words.—See Httopadcsa, p. 333.
824 BUDDHA.

death at Oojein, about 57 years before Christ,) commenced on the 20th of

October, 1808, giving to the above inscription an age of 859 years.
The preceding extract will serve to show how little difference there really
was in the manner of addressing the Deity in former times, by the sectaries of
Buddha, and by those of any other Avatara of Vishnu, or, indeed, of any
other deity. On Ceylon, the Singhalese, as its inhabitants are denominated, have
traditions respecting Buddha, that, like the legends of Krishna, identify him
with his prototype, Vishnu. Although Buddhism is suppressed, or banished
from most parts of the hither peninsula of India, it appears to have had a
triumph on Ceylon over its more generally successful opponent; for there are
found ruined Brahmanical temples converted into those of Buddha, and the
towns, villages, rivers, &c. retain names derivable from the mythology of the
Brahmans, satisfactorily indicating its anterior sway.
Major Mahony, in the seventh volume of the As. Res. gives a very inte
resting article " on Singhala, or Ceylon, and the doctrines of Buddha, from the
books of the Singhalais," which exhibits many doctrinal points similar with
those of other Vaishnavas. Twenty-two Buddhas are stated to have appeared,
at different periods, for the government of the world. The principal descents
of Vishnu, as enumerated in the third chapter of the Bhagavat Purana* are
twenty-two in all; they conclude thus: — " 1Q. and 20. He appeared as Rama
and Krishna, of the race of Vristi. 21. In the beginning of the Kali Tug,
he will appear, t for the confusion of the enemies of the gods, in the person of
Buddha, in the land of Kikata. 22. In the evening twilight of the Kali Tugy
when sovereigns will be little preferable to robbers, he will appear in the form
of Kalki. These twenty-two are the principal of the innumerable descents of
the Deity."
" Few persons," continues the Edinburgh reviewers, " will, we believe, after
comparing the information furnished by Major Mahony with the preceding
quotation, dissent from our conclusion, that each descent of the Deity, named

* As given in the Edinburgh Review, for October, 1806, under their notice of Major Mahony's
article.
f From this quotation it would appear, that the Sri Bhagavat affects to be prospective, or prophetic,
in reference to Avataras and times subsequent to Khishn/l; -whose life and actions comprise a great
proportion of it. This is an artifice resorted to, I imagine, to give the work an antique and genuine ap
pearance : with those disposed to receive scriptural doctrines on such authorities, this artifice will suc
ceed, and must be conclusive. The relative age of the Bhagavat is ascertained j viz. between the appear
ance on earth of Krishna and Buddha, a portion of time not exceeding, it is believed, two centuries.
 BUDDHA. 225

Avatara by the Brahmans, is termed a Buddha by the Buddhists; and that the
twenty-two Buddhas of the Singhalese are the twenty-two incarnations above
specified." The reviewers notice other striking points of similarity, and ex
press their opinion on the question in these terms: — " Many circumstances,
indeed, had induced us to imagine, that the Buddhists were a sect whose opinions
were not materially different from those of other Hindus; and the paper before
us, composed by an officer who has no hypothesis to support, completely con
firms the justice of our conjectures, and proyes that, notwithstanding their rejec
tion of the Veda, the Buddhists are genuine Vaishnavas, or adorers of Vishnu."
From Major Mkuohy's paper we learn the opinions of the Singhalese, that
" Buddha, before his appearance as a man, was a god, and the supreme of aU
the gods. At the solicitation of many of the gods, he descended on earth, and
was frequently born as a man ; in which character he exercised every possible
virtue, by extraordinary instances of self-denial and piety." If the name of
Vishnu, or Siva, were substituted in the above passage for that of Buddha, it
would express equally well the doctrine of either of those sects; still the Singha
lese will not allow their Buddha to be the Avatara of Vishnu.
" He was at length," continued Major Mahont, " born of Mahamaya
Devi, after a pregnancy often months, and had for his father Sooddoodeneh
Raja. He lived happily with his queen, Yassodera, and 40,000 concubines,
for thirty-one years." This is in the style of Krishna's habits, and is not in
keeping with the other feature of Buddha's portrait, where, as just quoted, he
is praised for " the practice of every possible virtue, and for extraordinary
instances of self-denial." But the Hindus can reconcile the extremes of liber
tinism and chastity in their deities, the former being all Maya, or illusion.
The most striking dissonance that the Edinburgh reviewers could discover
in the systems of the Buddhists and the Brahmans, is the celibacy enjoined to the
priests of the former, and the permission or practice of eating animal food.
" With respect to the slaughter of animals, it remains to be known," says the
Edinburgh Review, " whether it be practised in contradiction to preceot, or
whether the law allows it." Under another article, if I have room and time, I
think I shall bring forward sufficient evidence to remove the last-expressed
doubt of the learned gentlemen: on the important question of clerical celibacy
there is a pointed disagreement.
Mr. Joinvijlle* notices other dissonances in the practices .of the Luddhists

• On the Religion and Manners of the People of Ceylon,—-As. Res. Vol. VII. Art. 15,

2 G
226 BUDDH A.

and the Brahmans. He informs us, " that the Brahmans respect fire—the Budd
hists do not. The former eat of no animal; the latter are prohibited from nine
only, of which the ox is the principal." These dissonances are not, I think, so
manifest as my ingenious and industrious friend was disposed to conclude.
The Singhalese, although denying the identity of their Buddha and the
ninth Avatara of Vishnu, have, nevertheless, the same legends of the birth
and birth-place of their god, as the Brahmanical books relate of the Avatara.
Sadudhana is the mortal father of both: he was, by both accounts, a Raja of
a country that corresponds with the neighbourhood of Oude; and au annotator
on the Bhagavata mentions Goya as a city in the province of Kikata, where most
Hindu accounts agree "in placing the birth of Buddha. It has been remarked,
that some of the Puranic genealogies make Sakya, who is generally understood
to be Buddha under another name, the father, and not the son, of Sadudhana;
but the near relationship in which they stand to each othej, is a farther proof
of their identity.
The Singhalese, we have seen, make Buddha the son of Sadudhana Raja
and Mahamah Dbvi, who went with him ten months; and give him Yasadera
as a M'ife.
Let us compare with such belief the following items, extracted from an in
scription, engraved in the Magha language, on a silver plate, found in a cave or
pit near Islamabad (on the eastern side, but very far north, or high up, in the
bay of BengalJ; premising, that the pit appears to have been dug for the pur
pose of receiving " one hundred "and twenty brazen images, of small dimensions,
denominated Tahmudas;* also twenty brazen images, of a larger size, called
Languda;* and one large image of stone, called Langudagari* with a vessel of
brass, containing two of the bones of T'hacur:" which articles would render
more holy the temple iutended to have been built over the pit.—
" When Buddha A-oatar descended from the region of souls, and
entered the body of Mahamaya, the wife of Sootah Dannah,! Raja of Kailas,
her womb suddenly assumed the appearance of clear transparent crystal, in
which Buddha appeared, beautiful as a flower, kneeling, and reclining on his
hands." After ten months and ten days of her pregnancy had elapsed, Maha
maya, travelling to see her father, was suddenly seized in a garden with the

* I know not what these words mean : many images in my collection hare evidently been buried.
Tharur is a name applied to several deities by their sectaries.
f Clearly another mode of spelling the name Sadudhana, or Sudodhana, &c.
 BUDDHA. 227

pains of labour, and taking hold of the trees for support, they instantly de
clined their boughs to conceal her person during her delivery; at which junc
ture, Brahma himself attended with a golden vessel, on which he laid the
child, and delivered it to Indka: the child walked seven paces. At this time,
Tapiswa Muni, who, residing in the woods, devoted his time to the worship
of the deity, learned by inspiration, that Buddha was come to life, flew
through the air to the Rajas residence; and being introduced to the child, pre
dicted, from observing two feet on his head, something both of good and bad, and
began to weep and laugh alternately. After five days, four Pandits were assem
bled to calculate the destiny of the child; three of whom divined, that as he
had marks on his hands resembling a wheel, he would at length become a Raja
Chacravcrti; another divined that he would arrive at the dignity of Avatar.
" He was now named Sacya, and attaining the age of sixteen years, gained
in marriage Vasutara, the daughter of Raja Chuhidan, by bracing a certain
bow which many Rajas had in vain attempted: such feat the Raja having in
sisted on from the winner of his daughter. Sacya succeeded: they had a son,
named Raghu.'*
On a subsequent occasion, " Brahma descended, and held a canopy over
the head of Sacya; Indra also, with a large fan, and Naoa, the Raja of ser
pents, with shoes in his hands, together with the four tutelar deities of the four
corners of the universe,* who all attended to do him service and reverence.
At this time, likewise, the chief of Assurs came with his forces, riding on an
elephant, to give battle to Sacya; upon which Brahma, Indra, and the other
deities, deserted him, and vanished. Sacta, observing that he was left alone,
invoked the assistance of the earth; who, attending at his summons, brought
an inundation over the ground, whereby the Assur and his forces were van
quished, and compelled to retire."—As. Res. Vol. II. Art. 16.
On the foregoing inscription I have to note, that miraculous conceptions
are not uncommon in the legends of the Hindus; and, indeed, may be found
among most eastern nations, when wishing to dignify the origin of a deity or
a hero. The two feet which Buddha had on his head when born, I do not
recollect ever seeing on any image of him, or in any other relation. The
marks on Buddha's hand are said to resemble a wheel: hence the term Chacra-
■,">
* These are, I imagine, Indra, Yama, Varuna, and Kuvera j respectively (lie regents of the East,
South, West, and North points : as, with the intermediate regents, will be noticed hereafter.
2 O 2
228 BUDDHA.

verti*— Cbakra generally meaning a wheel, but particularly the missile discus,
frequently spoken of, and pourtrayed in this work, as a usual attribute of
Vishnu. I had supposed such marks, occasionally seen on the images of
Buddha, (see plates 68. 69. fig. 5. of 70. fig. 3. of 75.) were meant to repre
sent flowers, and to allude perhaps to the inuocent nature of the offerings made
at his shrine, distinguished from the sanguinary sacrifices, as enjoined by the
Vedas, at those of his rival deities.
Obtaining a wife by bending a bow, stubborn to the efforts of other potent
candidates, is not unusual in the legends of Hindu heroic history : Rama won
Sita by such superiority; and Krishna obtained one of his wives by accom
plishing a similar parental stipulation. It has been noted in a former page,
that one of Rama's ancestors was named Raghu.
I shall not expressly enter any farther into the question of the identity of
the deity, exclusively worshipped by an extensive sect, under the name of
Buddha, and of the Avatara of Vishnu so denominated: the case I deem
clearly made out. Farther passages, both in favour of and against such ques
tions, may perhaps appear in the extracts made in other pages. We will return
for a moment to the account of Buddhism on Ceylon, by my old and valuable
friend Major Mahont.
" The religion of Buddha," he says, "seems, as far as I have had any insight
into it, to be founded on a mild and simple morality. He has taken for his prin
ciples Wisdom, Justice, and Benevolence: f from which principles emanate ten
commandments, held by his followers as the true and only rule of their conduct.
He placed them under three heads—Thought, Word, and Deed; and it may be
said, that the spirit of them is becoming, and well suited to, him whose mild
nature was first shocked at the sacrifice of cattle."
" A priest is bound to celibacy, but may quit the priesthood without dis
grace ; being ejected thence for ill behaviour is, however, deemed very igno
minious. Various are the modes by which they incur guilt: among them may
be principally noted, killing—even a fly; connexion, or a desire for it, with
women; the use of strong liquor; theft, or a lie, if of ever so trifling a kind.
They may eat but once a day, between sunrise and eleven A. M.; may drink
oftener and later. They live on charity, and may eat any food so offered ; but

* Since this article was written, I find, by the ninth volume of the As. Res. Art. 4. that Qiakravartt
is a distinction, or surname, of many eminent persons in the legends of the Jainai.
f In Singhalese—Buddha, Derma, Sangeh.
 BUDDHA. 289

must riot have any thing killed purposely for their repast, as the law of Buddha.
forbids the killing of any animal. The Buddhists of Ceylon eat no beef; but,
unlike other Hindus, do not object to seeing or touching cow's-flesh, and are
not shocked at the use made of it by Europeans."
During the authority of the Portuguese on Ceylon, Buddhism was much perse
cuted; and became in consequence neglected, and almost unknown. When
the Dutch possessed themselves of Ceylon, greater licence of religion was allowed,
and that of Buddha revived; and, by the assistance of some learned men, sent
from Siam, began again to flourish.
" Before the birth of Buddha, according to a Singhalese MS. the island of
Ceylon was known by the name of Sri Lankaweh. In former times there was a
mighty war on this island, termed Rawena Joode, after which it continued void
of population for a term of 1845 years, being entirely overrun with malignant
spirits. Buddha was then born, and in due time took on himself his holy
character."
Mr. Joinville, in his valuable dissertation on the religion and manners of
the people of Ceylon, informs us, that the priests are all dressed in yellow: their
garment is large, and folded back, as in the image of Buddha, on the left
shoulder, leaving the right breast and shoulder uncovered. They are for
bidden to marry, or to have concubines, or to eat meat; eggs and vegetable*
being their sole diet: they are not to eat after noon. The temples of Buddha
have no certain form, being generally built in the caves of rocks; and the form
of the cave determines the attitude of the image, whether it be standing, sitting,
or lying. The statue is invariably yellow, from the head to the feet; the body-
covered, except the right breast, by a large yellow garment, lined with red, no
part of the lining being seen, save that folded and thrown over the left shoulder.
Buddha has bracelets like other Indian figures; his head is naked; his hair
neatly plaited from the fore to the hind part of his head, which at the top has
a flame rising— in a figure of eighteen cubits, two or three inches: the images
are made of any kind of materials.
On Ceylon, Huddha appears every where the prevailing deity. Major Mac
kenzie, in his " Remarks on Antiquities on the S. VV. coast of Ceylon," (As,
Res. Vol. VI.) describes several temples and statues of Buddha, One statue,
in a reclining position, eighteen feet in length; his head on a pillow, supported
by one hand, the other extended on his body; covered from the neck to the
heels; with a plain belt across the body: the countenance was mild and full,
230 BUDDHA.

and the top of the head painted to represent hair in several small curls, of black
colour. Another smaller figure, in a corner of the same room, was seated, cross-
legged, on a coiled snake, and shaded by its expanded head. In a third corner,
the second being occupied by a graceful female holding a lamp, was another
figure, said by the priests to be of Vishnu, and in the fourth Rama. But
Buddha was the grand idol, before which were several lamps, and a profusion
of flowers. In the temple were also several paintings, referring to the history
of Buddha: one appeared to represent the birth of the divine child; others, his
youthful adventures —akin seemingly to the sportive amusements of Krishna.
As a supplement to Major Mackenzie's account, Mr. Harrington has
added a note, descriptive of some temples, images, and usages, of Buddha and
his adherents, on Ceylon; from which it farther appears, that they do not look
with any abhorrence on the polytheistic worship of the Brahmans, but that
figures of other Hindu deities are found in their temples. In a temple at Kalani,
near Columbo, images of stone were noticed nearly the same as one well known
at Budd'ha gaya: being a man sitting cross-legged, his arms resting on his legs;
the right arm and breast uncovered; the left side and the waist covered with a
folding vest, the end of which hangs down before. The complexion fair; but
Mr. Harrington draws no conclusion from this, nor from the features, as two
images in different temples, at Kalani, differ in those points; one having a fair
round face, the other darker and more oval: both have long pendent earrings,
and crisp hair; but instead of a knot of the latter, as apparently represented on
the image at Budd'ha gaya, the heads of all the Kalani Buddhas are crowned with
a sort of tiara, somewhat resembling a hand, or rather five fingers joined to each
other. In front of a glass-case, containing three images, which Mr. Harring
ton was allowed to approach and inspect, a table is placed, on which offerings
are made at noon, and usually consist of flowers, fruits, and money, no animals
being here sacrificed. As well as of Buddha, which, however, are the most
frequent, figures of Hanuman, Brahma, and Vishnu, are painted on the
walls.
Mr. Harrington proceeds to notice the reclining figure, described by
Major Mackenzie, as composed of earth and cement; with the same tiara, ear
rings, and curled hair, as on all the other images of Buddha that had come
under his observation: the complexion is azure brown, whilst other images in
the same temple are of a dusky yellow colour: before the figure were placed
flowers of several sorts, and above a dozen small brass images of Buddha;
 BUDDHA. 231

one of which the chief priest presented to Mr. Harrington, although not
without an evident struggle with his feelings, which was overcome by the per
suasions of his brethren present.*
Two figures to the right and left of an image of Buddha, with chawries in
their hands, were said to be of Vishnu in attendance, but Mr. Harrington
had doubts of the accuracy of the information; for an image, evidently of
Vishnu, of a black hue, with a high tiara, is placed near another of Buddha in
a different part of the temple, bearing no emblem of attendance: but the
priests, while they acknowledged Vishnu to be a Deva, maintained his infe
riority to Buddha, in whose temples he was an attendant worshipper, j" " It
may," continues Mr. Harrington, " be of use to observe, that on my point
ing out the uniformity of the head-dress, in respect to the crisped hair, and
asking, whether it meant to represent the hair of an Abyssinian, the priests,
four of whom were present, answered in the negative, with apparent abhor
rence; and one of them repeated his previous information of Buddha being
the son of Sodudhana Raja, and born in Muggud deish (Bahar); adding, in ex
planation of the hair being short and crisp, that Buddha had, on a certain
occasion, cut his hair with a golden sword, and its appearance in consequence
was meant to be represented on his images."
Some statues of Buddha certainly exhibit thick Ethiopian lips; but all, with
woolly hair: there is something mysterious, and still unexplained, connected
with the hair of this, and only \ of this, Indian deity. The fact of so many dif
ferent tales having been invented to account for his crisped woolly head, is alone

* Of this image Mr. Harrington has given a print. It seems very similar to that from which
fig. 5. of plate 70. of this work is taken, which Lord Valentia obtained on Ceylon : the mark on the
forehead appears also to have been on Mr. Harri ngton's image, but it is not carefully preserved. What
this mark may particularly allude to I do not know; or whether it be intended for any thing beyond a
Jock of hair affectedly waved on the forehead, in aversion of the unpleasing inferences derivable from the
woolly curly rigidity exhibited on the frizzled scalp of all images of this deified personage.
f Figures, male and female, with chaivries and lotoses in their hands, are very common in temples of
Buddha ; and the people who show them, if BuddJiisis, will, in view to the aggrandizement of their deity,
inform the inquirer that they are of Vishnu, &c. in attendance. A figure of Vishnu, to be unequivocal,
should be four armed, with his usual attributes, as before described : the shell is, at any rate, indispen
sable. But should such be seen in attendance on Buddha, no positive superiority is thence to be deduced,
but merely an argument in proof of sectarial arrogance, which is sufficiently common to all the various
tribes of Hindus.
% In plate 5Q. as well as in its original, the hair of the infant Krishna approaches more to a woolly
appearance than I recollect to hare elsewhere seen on his head, or that of any other deity, Buddha
excepted.
232 BUDDHA.

sufficient to excite suspicion that there is something to conceal—something to

be ashamed of: more exists than meets the eye. One authority asserts that
he was born without hair: this is not peculiar, and, unless something extraor
dinary was connected with the hair of Buddha, need not to have been noticed.
Major Mackenzie, in his account of the Jains, (As. Res. Vol. IX. p. 2490
relates that they have three sects of asceticsj one of which must not shave
the head with a razor, hut must employ the disciples of his sect to pull out the
hair by the roots; and to the effect of this operation the Jainas attribute the
appearance on the heads of the images of their gurus, which Europeans suppose
to represent woolly hair. But a reference to the plates of Buddha, from
plate 68. to 74. will exhibit such decidedly woolly heads on statues so distant
in situation and origin, (China, Pegu, Ceylon, Kanara, and different parts of
Hindustan,) as no sophisticated legends, or sectarial assurances, can straighten,
or reconcile to similarity with the lank smooth hair of all the other deities of
Indian superstition. We cannot wonder that devotees should desire to conceal
a disagreeable fact, or to divert inquiry from investigating it, when we find so
ingenuous a writer as my respected friend, Mr. Joinville, describing the hair
of Buddha as " neatly plaited from the fore to the hind part."—(See p. 229.)
The truth must surely be, that living long among these people, pleased with
their mildness and benevolence, and grateful for their extension of it toward
himself, he was unwilling to see what they were desirous to conceal; and per
mitted himself to doubt what his habitual keenness, unobstructed by amiable
feelings, could not but at once reveal.
An author may reasonably be thought somewhat favourably prejudiced
toward the people, on whose history or doctrines he employs much of his
thoughts and time: hence we find local historians generally claiming for their
own subject a superiority on points not readily conceded by writers who view
it more distantly, or treat it more at large. Thus Mr. Joinville deems the
religion
r> of Buddha more ancient than that of the Brahnans, and anterior to the
doctrine of the Fedas; and Dr. F. Buchanan, (As. Res. Vol. VI.) hostile to
the claims of the Brahmans, to either antiquity, literature, or scieuce, ably, but
not conclusively, contends in favour of the superiority, on these and other
points, of the Raham, or priests of Buddha. But if the question of antiquity
were confined to Ceylon, there are, I think, so many facts, as well as arguments,
tending to impress a contrary belief, as force themselves almost irresistibly on
our conviction. Without entering into the difficult subject of Indian chrono
logy, it may be remarked, that the books of the Ceylonese admit the appearance
 BUDDHA. 233

of Buddha, as we are informed by Major Mahony, to have been 1845 years

subsequent to the war of Ravan; and however difficult it may be to fix the
exact period of that war, the comparative existence of these two personages is
sufficient to determine the question of mere priority; for it can scarcely be
disputed, that the superstition of the Brahman had obtained anterior to the
theme of the Ramayana, itself manifestly posterior to the days of Ravan. The
Buddha Sarsa, the era of the Ceylonese, as reckoned from the death of Buddha,
has now (1809) reached its 2351st year, marking the 542d before ours for that
event, and the 2387th for the war of Ravan and Rama—carrying us back
4196 years from the present time: the Singhalese, we thus see, reckon 542
years before our era for that of Buddha. Sir W. Jones, (As. Res. Vol. II.
Art. 7.) after investigating the subject with his usual acuteness, thinks about
1000 years to have elapsed between them, agreeing nearly with the Chinese his
torians; while those of Japan, according to K-smpfer, and the Siamess, according
to Loubere, reckoned the first year of Buddha to correspond with the 544th
before Christ—agreeing almost exactly with the Singhalese; so that they have
apparently taken their dates from a common origin, or borrowed one from
the other. We will recapitulate the different computations of the era of
Buddha, as made and admitted by different calculators and people.— Abu'l
Fazel, in the Ayin Akhery, 1366 years before Christ.—The Chinese, when receiv
ing a liew religion from India, in the first century of our era, made particular
inquiries concerning the age of Buddha, whom, having no B in their alphabet,
they call Fo, or Fo-hi, and they place his birth in the 1036th year before
Christ: other Chinese historians, according to M. de Guignes, say he was born
about 1027 years before Christ, in the kingdom of Kashmir. —The Tibetians, ac
cording to Giorgi, 959', the Siamese and Japanese, 544; and the Ceylonese, 542
years, anterior to the same period.—M. Bailly, 1031 ; and SirW. Jones, about
1000. An attempt has been made to reconcile these, and greater differences, in
respect to the epoch and history of Buddha, by supposing two important per
sonages to have existed in times wide of each other, bearing the same name:
the first corresponding with the Gothic Woden; and the second, the founder
of the new religion which has given so much offence in India, and which was
introduced into China in the first century of our era.
Sir W. Jones supposes Buddha to have been only a general word for a
philosopher. Amarakosha,* the celebrated philologist, who was himself a

* The same, 1 imagine, who built the temple, noticed in the inscription on a stone, in a former page
of this article.
3 H
234 BUDDHA.

Bauddha, as the adherents of Buddha are properly denominated, has, in his

famous Sanskrit dictionary, one head containing eighteen general names of a
Buddha; including Muni, Sastri, Dhermaraja, Sugata, &c. significative
of excellence, wisdom, -virtue, and sanctity: another, containing the name of a
particular Buddha-Muni, who descended in the family of Sakya (the words of
the original); such as Sakyamuni, Sakyasinha, Saudhodani, Gautama,
Arkabandhu, or kinsman of the Sun, and Maya-devi-suta, or child of
Maya; the first heing general epithets, and the second proper names, or pa
tronymics of one and the same person. The epithet of Buddha has been simi
larly supposed to be a generic word, like Deva, but applicable to a sage or
philosopher—a mere wise man without supernatural powers.
Jayadeva, in the Gita Govinda, the whole tenor of which bespeaks him a
Goialausfha* thus addresses Buddha (or rather Vishnu, or Krishna so incar
nated,) in his series of eulogy on each of the Avataras.
"9. Thou blamest (O wonderful!) the whole Veda, when thou seest, O kind-
hearted ! the slaughter of cattle prescribed for sacrifice—O Kesava ! assuming
the body of Buddha.—Be victorious, O Heri ! lord of the universe."
Sir W. Jones thinks it highly probable, that the Buddha thus celebrated
was the Sakya Sinha, or lion Sakya, who, though he forbade the sacrifices of
cattle which the Vedas enjoin, is believed by the most orthodox Brahmans to be
Vishnu himself in a human form; and that another Buddha, one perhaps of
his followers in a later age, assuming his name and character, attempted to
overset the whole system of the Brahmans, and was the cause of that persecution
from which the Bauddhas are known to have fled into very distant regions. The
difference of opinion among the Hindus, as to the time of Buddha's appearance,
may be reconciled on the supposition that they have confounded the two
Buddhas.

* But Krishna is not included in the series of the invoked Avataras; because, as I imagine, the
'whole poem being in praise of Krishna as Vishnu, or The Deity, he is not addressed in his place in the
subordinate form of an Avatara. In lieu of Krishna, his elder brother, " Bala Rama, with a furrow
ing ploughshare," is invoked as the eighth incarnation; Rama Chandra, and Parasu Rama, being the
seventh and sixth. Although rather out of place, it may be here observed, that the above quotation, from
an author who wrote in the century before Christ, and not many centuries, probably, after the
time of Buddha, is nearly conclusive in respect to the relative antiquity of the doctrines of that person,
and of the Vedas, directly censured by those doctrines j the Vedas themselves making no mention of them
or of their founder, but containing, among others, a system of philosophy, the apparent origin of that of
Buddha.
 BUDDHA. 235

A text of the Bhagavat, prophesying the appearance as to time of " Vishnu,

in the form of Buddha the son of Jin a, at Kikata,"* leads to an obvious infer
ence, that the founder of the sect of Jinas, or Jainas, was anterior to Buddha;
and his sectaries do not fail to avail themselves of the opportunity of claiming
for themselves superiority on that point, as well as on others referring to litera
ture and science: specimens of their skill on the latter I shall presently
exhibit. Their situation in the scale of sectarial precedence I cannot deter
mine; but it is generally understood to be a schism from the general faith of
Buddhism.
San kara Charta, a bigotted Saiva, from his vindictive intolerance be
lieved indeed to have been an avantara of Mahadeva, has the accursed fame of
having been the greatest persecutor and enemy of the heretical Jainas that
their history records. To account for this supposed incarnation, and the his
torical fact connected with it, a legend is related by Brabmans, of which the
following is a brief outline :—
At a period of great distress, from continued drought, a pious prince, sur-
named Divodasa, or servant of heaven, was called by the gods to the govern
ment of Kasi, that he might collect and instruct the scattered remains of the
human race: an office he accepted, on the condition of enjoying exclusively
the glory to be thence acquired; and that no Deva should remain in his capital.
Brahma and Siva accordingly quitted their favourite abode; and the prince
became so great and powerful, and made his subjects so happy, that the deities
were jealous; and, impatient to revisit their beloved city, determined to per
vert the mind of Divodasa, and thus, rendering him unworthy of his exalted
situation, to deprive him of his dominion. Devi first assailed him in the allur
ing forms of sixty-four yoginis, or female anchorets, but without success: the
twelve Adityas also failed. Ganesa was next deputed by his father, Mahadeva;
and in the garb of an astronomer, assisted by thirty-six Ganesis, his female off
spring, began to change the disposition of the people, and to prepare them for
the coming of the principal deities.
Vishnu now appeared in the character of Jina, inveighing against sacri
fices and the ceremonies prescribed by the Vedas; asserting that all true reli
gion consisted in killing no creature that bad life: his consort, Jayadevi, preached
the new doctrine to her own sex; and the inhabitants of Kasi were perplexed
with doubts. They were seconded by Mahadeva, in the form of Arhan, or

* I am not quite sure how this word ought to be pronounced : it is generally spelled Cicata.
a h a
236 BUDDHA.

Mahiman, and his wife Mahamanya, and the heresy gained ground. And
at length appeared Brahma, as Buddha, who, with his consort Vijnya, con
firmed the principles inculcated by his predecessors; and finding the people
seduced, soon succeeded, in the capacity of a Brahman, in corrupting the mind
of the king: who consequently lost his empire, and Mahadeva returned to
his former residence.
The new doctrines had, however, gained so much ground, that Mahadeva,
having in vain contended with their obstinate and numerous adherents, re
solved to exterminate them; and for that purpose assumed the shape of San-
kara, surnamed Acharya, who explained the Vedas to the people, destroyed
the temples of the Jainas, caused their books to be burned, and massacred alt
who opposed him.
The above legend is taken from Mr. Wil ford's Dissertation on Egypt and
the Nile.—As. Res. Vol. III. Art. 13. He says, that few of this persecuted race
now remain in the Gangetic provinces; and that they are divided into three
sects: the followers of Jina, who are chiefly dispersed on the borders of India;
those of Buddha, in Tibet; and those of Arhan, who are said to have been
anciently the most numerous of the three, now chiefly reside in Siam, and in
other kingdoms of the eastern peninsula.
The above-named Sankar Acharya, whose excellent theological works,
in prose and verse, are still extant, and are sedulously studied by a particular
school, tarnished the brilliancy of his reputation by the persecution that he
fomented. To the compunctious visitings of his conscience may, perhaps, be
attributed the mode of his departure from this world, which was by the expia
tory process of a meritorious species of suicide, called Karshagni, as noticed in
page 142.
In the above tale Buddha appears as an Avatara of Brahma, a character
that I never elsewhere saw him in. While many Brahmans insist that the
Buddha who perverted Divodasa was not the ninth incarnation of Vishnu,
others, who, from the nature of the evidence, are found, though reluctantly,
to admit it, contrive to throw odium on his doctrines by extravagant relations
of the causes of the deity's interposition. It was, they say, at the interces
sion of the Devas, alarmed at the power likely to be obtained by certain
Baityas, who, instructed by the malignant Indra, had made preparations for
potent sacrifices, accompanied by oblations, as prescribed by the Veda. Vishnu
accordingly assumed the form of a Sanniyasi, named Buddha, with his hair
braided in a knot on the crown of his head; wrapped in a squalid mantle;
 BUDDHA. 237

and with a broom in his hand to sweep before him, lest he should chance to
tread on some innocent reptile: he therefore, on the same account, never
bathed, or washed his clothes. He preached the cruelty and sin of depriving
any animal of life with such eloquence, that the affected Daityas, admitting his
precepts, and following his example, abandoned their intended sacrifice, and its
sin-expelling accompaniments. This tnaya, or delusive appearance of Vishnu,
frustrating the ambitious projects of the Daityas, one of Buddha's titles is the
son of Maya. " Whether," continues Mr. VVilford, from whose Essay
(As. Res. Vol. III.) the above tale is borrowed, " Buddha was a sage or a
hero, (another of his names, Sakva Sinha, or the Lion Sakya, intimating that
he was a warrior as well as a philosopher,) the leader of a colony, or a whole
colony personified; whether he was black or fair, his hair curled or straight—
if, indeed, he had any, which some deny; whether he appeared ten or two
hundred, or a thousand, years after Krishna, it is very certain that he was not
of the true Indian race. In all his images, and in the statues of Bauddhas, male
and female, in many parts of the Bengal provinces, and in both peninsulas, there
is an appearance of something Egyptian or Ethiopian; both in features, and in
dress, differing from the ancient Hindu figures of heroes and demi-gods. The
three sects of Jina, Mahiman, and Buddha, whatever may be the difference
between them, are all named Bauddhas;* and as the chief law, in which, as the
Brahmans assert, they make virtue and religion consist, is to preserve the lives of
all animated beings, we cannot but suppose that the founder of their sect was
Buddha, in the ninth Avatara; who in the Agnipuran has the title of Sakripa,

* In Guzrat and the Deklanz distinction is usually made: there is, in the former province, a nume
rous race, called Maheman, or, in conversation, Mehman; the same sect, I imagine, but may be mistaken,
as Mr. Wilford makes known to us. Many families of this sect, some hundreds perhaps, live in Bom
bay, and are very useful, hard-working, trusty people : I never heard them called either Bauddhas or
"Jainas. In Kanara are many families, and towns, and temples, of Jain a : of which sect very few indi
viduals live in Bombay, perhaps none permanently; and these people are not termed Bauddhas, or
Mahimans. On Ceylon the Baaddhas are seldom, I believe, called Jainas, or Mahcmans : how far their
tenets differ, is a subject of interesting inquiry; and has, I understand, attracted the investigation of a veiy
intelligent member of the Bombay Literary Society. I have had Mehmans in my service several years in
Bombay, and have fancied they looked somewhat disdainfully on Jaina priests, with whom I occasionally
conversed, but always found them very reserved; imputable partly, perhaps, to a want of a common lan
guage, their knowledge having been, as far as I could judge, confined to Kanarcsc and Malabar, to which
mine did not sufficiently extend. Since this was written, the ninth volume of the Asiatic Researches has
reached me, in which is Major Mackenzie's full and curious account of these sects, with much original
and valuable information annexed, by Mr. Colebroke.
238 BUDDHA.

or benevolent; and in the Gita Govinda, that of Sadaya-hridaya, or tender-hearted,

where it is said by Jayadeva, that he • censured the whole Veda because it pre
scribed the immolation of cattle.' This alone, we see, has not destroyed their
veneration for him; but they contend that atheistical doctrines have been pro
pagated by modern Bauddhas, who were either his disciples, or those of a
younger Buddha; or so named from buddhi, because they admit no supreme
divinity but intellect: and they add, that the old Jainas, or Jyanas, acknow
ledged no gods but Jva, or earth, and Vishnu, or water. — But," Mr. Wilfokd
concludes, after some comparison of this tenet with one similar among another
people, " a complete account of Buddha can be given only by some studious
man, who shall collect all that relates to him in the Sanskrit books, particularly
in the Vayupuran, and compare it with the testimonies drawn from other sources
by KiEMPFER, Giorgi, Tachard, Loubere, and by such as have access to the
literature of China, Siam, and Japan."—As. Res. Vol. III. p. 417.
Thus we find the modern Brahmans, almost every where, speaking contemptu
ously of the origin of Buddha and his doctrines, but no where acting malig
nantly toward his adherents: on the other hand, the Rahans, or Bauddha priests,
retort the contempt on the Brahmans and their practices. In Ava, where Baudd-
bism is orthodoxy, the idea is upheld that it was equally prevalent, in the same
form, throughout India, till about the second century before Christ, when the
Brahmans are stated to have introduced themselves and their rites, and, by their
superior knowledge and address, to have excluded the Rahans from almost every
part of India; substituting their own dogmas, but retaining many of the scien
tific and historical facts of the ejected party : whose monuments of antiquity
are also said to have been destroyed by the artful Brahmans, with the view of
concealing their own foreign origin, and the novelty of their doctrines. The
Rahans farther insist that the Brahmans came with their religion from Egypt;
while, by others, it is conversely maintained, that the Egyptians derived their
doctrines and science from India. But such are the legends of Ava, whose
priests are naturally jealous and envious of the Brahmanical hierarchy—if it may
be so called, of the hither peninsula, and of Hindustan, where the religion of
Buddha was heretofore, and probably about the era of Christianity, indisputably
of extensive prevalence, as is evinced by many stupendous monuments; some of
which will be noticed in the sequel of this article. In his history of Kashmir,
Abu'l Fazel states, that it was in the reign of Raja Nerka that the worship
pers of Buddha were proscribed, and their temples destroyed, in that country.
This Raja, it is said, is known to have reigned anterior to our era; although it
 BUDDHA. 239

has been contended, that the overthrow of Buddhism in Kashmir did not take
place until about the middle of the fourth century.
The people of the extensive empires on the eastern side of the bay of Bengal,
seem generally to have received and retained the doctrines of Buddha. Among
the Burmas (according to Dr. F. Buchannan, As. Res. Vol. VI. Art. 8.) his
name of Godama prevails; and in statues, he is there represented as a young-
man of a placid countenance, with strongly characterized Burma features, and
generally in the dress of a Rahan, or priest. His postures are various, and he
has different epithets derived from, or connected with, them: one is Ananda,
signifying plenty, from its supposed virtues. The most common is that of
sitting cross-legged on a throne, with his left hand resting on his left leg, and
holding a book; his right hand hanging over his knee.—(See plate 71. fig* 3.)
In some images he is standing, in four postures, the difference being in the posi
tion of his hands; in others, he is reclining on a couch, with his head supported
by pillows. His images are of various materials— clay, copper, silver, and ala
baster; some wholly, others in part, gilded, and ornamented with paintings of
flowers: in size they are equally various, some not six inches in height, others
colossal. Dr. Buchannan saw a sitting image in old Ava of one solid block of
pure white alabaster: he had no opportunity of measuring it, but its fingers
appeared to be about the length of a man's thigh and leg; whence a conjecture
may be formed of the immensity of the whole figure.
Most oriental people seem to have prided themselves on distinguishing their
deities by a great many names: instances of it have been seen in this work,
and in the case of Buddha we have another. Several of his Hindus/any names
have occurred, which I shall not recapitulate, nor shall I study to add to the
number. It may be well, however, to observe, that Buddha, Booda, Butta,
and others of nearly similar sound, are mere varieties, in different parts of India,
in orthography and pronunciation; and so, perhaps, is the Bud, or Wud, of the
ancient pagan Arabs. —Pout, in Siam; Pott, or Poti, in Tibet; and But, in
Cochin China, are the same. The Chinese, having, it is said, no B or D in their
alphabet, and their language being monosyllabic, softened his name into Fo,
Fo-e, or Fo-Hi: they also call him Xa-ka, a variation, perhaps, of the Hindu
Sakya. That the Toth of the Egyptians, and the Woden of the Scandinavians,
and other northern Europeans, is the same name and deity, is upheld by some ;
but the supposition is derided by others —some, indeed, will not recognise him
in the Fo of China. A Buddha, whether the ninth Avatara or not may be
240 BUDDHA.

doubted, has been deemed to answer in character with Mercury—so has' the
Gothic Woden; each respectively gives his name to the same planet, and to the
same day of the week : Budhvar, all over India, I believe, whether among
Bauddhas, Saivas, or Vaishnavas, being the same with Dies Mercurii, or Woden's
day, whence our Wednesday.
In respect to the numbers of its followers, and the extent over which they
have spread, the doctrines of Buddha have probably obtained greater domi
nion than those of any other religious persuasion. Although now compara
tively trifling on the continent of hither India, his doctrines are still retained,
differing in externals, and divided into sects, throughout China and its tributary
nations; in the great empires and states of Cochin China, Cambodia, Siam, Pegu,
Ava, Asam, Tibet, Budtan; many of the Tatar tribes; and generally all parts
cast of the Ganges; including many of those vast and numerous islands in the
6eas eastward and southward of the farther Indian promontory, whose inhabi
tants have not been converted to Islamism. In these great and distant parts of
the globe the tenets of Buddha, distinguished of course by various appellations,
may be recognised as forming the religion of the people; an extent exceeding
that either of the Mahomedan or Brahmanical superstition, and outnumbering,
perhaps, the followers of the religion of Jesus Christ.
In a country civilized to a considerable degree of intellectual refinement,
where the imagination has room for expansion, and where the exuberance of
writers is not chastened by criticism, or restrained by the dread of exposure
through the press, every manuscript becomes equally a volume of historical
record, yielding abundance of materials for the collating or inventive faculties
of commentators. Hence, perhaps, the uncertainty of how or where the heresy
or reformation of Buddha was introduced and promulgated; but most likely in
a mild and temperate manner, operating chiefly by its reasonableness and hu
manity. We are told, and may perhaps occasionally witness, that the followers
of Buddha are held in abhorrence by Brahmans and other zealous individuals of
more orthodox sects ; but, in fact, those sects and tribes, if we include therein
the whole Brahmanical flock as opposed to the heresy of Buddha, are so nume
rous, and their tenets, although so different, so little understood or noticed by
each other, that there seems no proof, or evidence, to conclude that the intro
duction or promulgation of this heresy was attended on its part with any vio
lence: jealousy of its success, it is believed, induced opposition—opposition,
resistance; and so on, to persecution, war, and the dire catalogue of calamities
 BUD D J-I A. 241
incident to the effervescence of popular passion; scorning the restraints of
reason or humanity, provoked, perhaps, hy an intolerant priesthood, and unre
strained by the correcting hand of government.
A Saiva, or a Vaishnava, of another sect, becoming a Bauddha, need not, I
think, unless intemperately zealous, so far depart from his usual habits as to be
an object of hatred or jealousy to his own sect or family. If but reasonably
attached to his new faith—rather, perhaps, grafted on his old stock of super
stition, than eradicating it, he may endow his new type of the deity with the
symbols that distinguished the objects of his former adoration: he may, as in
plate 69- adorn it with the attribute of Surya, and worship Buddha and the
Sun together: he may shadow him with Sesha, and recognise in Buddha half
the mythological personages of his scarcely-rejected Pantheism.—In short, in a
rational and temperate spirit, and no convert is so likely to be mild and tempe
rate as a Hindu, he may, I think, embrace all the advantages of this heresy with
out becoming an object of contempt with his own tribe or family, or materially
departing from his polytheistic idolatry, or his superstitious practices,
Buddhism, like other distinctions of faith among Hindus, is divided into sects.
If it be reckoned the grand generic schism, we may deem those of Jina and
Mahiman specific varieties; and there seems no good reason why they should
not all be classed, with the other sects who adore exclusively one of the Ava-
taras of Vishnu, under the comprehensive denomination of Vaishnavas.
In very ancient sculptures and excavations we find the image of Buddha
among the other deities of Brahmanical superstition. The cave on Gharipuri,
called by us Elephanta, an island in Bombay harbour, is an instance of this; and
this temple in itself may be called a complete Pantheon: for among the hun
dreds, I may, perhaps, say thousands, of figures there sculptured, every prin
cipal deity is found. Many deified heroes, in the more modern mythological
romances, contained in some of the Puranas and Tantras, will have been exalted
since the excavation of this wonderful cavern; but I strongly believe that all
the gods of the Vedas, or, if I may so term them, all the legitimate Hindu
deities, will be found in its different compartments—if not, indeed, too much
defaced for recognition. In a little account, written and corrected by me in
the cavern, I find the following noticed:—Brahma, Vishnu, Siva, Buddha,
Ganesa, and Indra; and these are, in fact, all that are, by their forms or
attributes, or vehicles, unequivocally distinguishable. Parvati, and other
females, are seen with their lords; but being all mere one-headed two-handed
- 2 I
242 BUDDHA.
beings, without peculiar attributes,* will answer to any given appellation. In
one compartment a woman is suckling a child, which a Gokalasfha would per
haps say is Devaky, or Vasudeva, with Krishna (see plate 59-); but, other
wise, I do not observe any notice in my memoranda of Krishna, Rama, or any
of the Avataras, or minor deities, introduced into this work, as forming the
monstrous objects of the existing polytheism; or, if one were allowed to coin
a word, as it might be called, myriotheism. I have noticed beings like Surya
and Chandra at an apparent wedding, at which Brahma is seen kneeling, and
Vishnu can be fancied; but their identity is not positive: the head of one is
encircled by a crescent, and the other has a disk near his.—(See plate 89.)
This wedding group fills a large compartment; as may be supposed, when it be
stated, that many of the figures are as large as men of the present day, and that
the four-handed bridegroom is ten feet, and the finely-formed diffident and
bashful bride eight feet high.
The figure of Buddha, in the temple of Gharipuri, is immediately on your
left at entering, opposite to a similar compartment on the right, fifty-five feet
distant, containing a spirited eight-armed colossal statue of Siva, in the act of
drawing a sword. I will revert descriptively to Buddha presently, having here
to observe, that he is evidently, from his size and situation, a principal personage;
yet not He to whom the temple seems peculiarly dedicated, which I apprehend
to be the One Supreme Being. But as no representations are ever made of that
Being, his three principal powers, or attributes, (viz. according as they be con
templated—mythologically, ethically, metaphysically, or philosophically :—

Brahma Power Creation Matter The Past Earth

Vishnu Wisdom Preservation Spirit — Present Water.
Siva Justice Destruction Time — Future Fire)

are united in the most conspicuous place, immediately fronting the entrance,
and forming that gigantic triune bust, of which Neibuhr and others have
given plates ; but not, I think, a good one, and I have compared all that I know
of with the archetype. Symbols of the powers of nature are seen in the form

* Similar females and males abound in temples of Buddha, where we seldom, I had almost said
never, see any sculptures of other deities as objects of adoration, or any but mere men and women j fre
quently, indeed, of colossal dimensions, but seldom any thing emblematical in their hands, save the lotos,
which, whatever it mean, and in the eye of mystics it means a great deal, is very common : sometimes the
figures hold a scarf.
 BUDDHA. 243

of monstrous Ungas, necessarily coeval with the formation of the temple; for,
exclusive of their size precluding the idea of introduction, the floor, pillars,
pilasters, walls, roof, and all the figures, were once one undistinguished mass of
granite, which, excavated, chiselled, and polished, produced the fine cavern
and forms that we now contemplate with so much admiration and surprise. Of
the three-faced bust, plate 81. exhibits a tolerable outline; taken, as will be
noticed in another place, from a similar bust in miniature, dug by me from the
ruins of a demolished temple on the island of Bombay. ■.
In the magnificent excavations near Ellora, in the neighbourhood of the city
of Aurungahad, the image of Buddha is also seen, as well as the images of other
deities ; and although he is there likewise very respectably situated, he is not
the paramount deity to whom the temples are in general dedicated. One, of a
superb description that will presently be more particularly noticed, seems ex
clusively his, as are similar temples on Salsette, and near the village of Karly,
between Bombay and Poona. Others on Salsette are said to exhibit Buddha as
the paramount deity, as well also as the deities that may be more immediately
denominated Brahmanical : at Amboly, for instance. But, although I have more
than once visited this curious and singular excavation, the figures are so much
injured by time, and, from the friable nature of the subterraneous rock, out of
which it is dug, hastened so to decay, that I am not certain that I recognised
-other unequivocal Hindu deities : more accurate observers say they have.
Neither the grand cave, nor those inferior, at Kenereb, on Salsette, have, to
the best of my recollection, any sculptures of the images of Brahmanical super
stition. I made no written description of what I saw on and in that excavated
mountain or city, honeycombed with caves. Of the colossal figures at each
side of the entrance to the grand arched temple, Mr. Daniel has given accu
rate representations, in his unrivalled publications of oriental scenery, and
ancient Hindu architecture. These colossal figures have the thick lips and
woolly heads, common to statues that are usually called of Buddha; but pro
bably we are apt to confound the statues of Buddha, Jina, and Mahiman, or
of their disciples or martyrs, as well as their doctrines. And although these
heresies may, in principle, be pretty much alike, yet distinctions will, on our
farther researches into the subject, be found sufficiently varied on particular
points, to mark their followers; if not as a separate people, yet as sectarially
different, both in doctrine and practice.
The principal arched temple of Kenereh is exactly on the same plan of that
2 12
244 BUDDHA.

near Karly, and the principal object is alike in both ; consisting of a vast hemi
sphere of stone, resting on a round pedestal of greater diameter, having it&
convexity surmounted by a sort of canopy or umbrella, of peculiar construc
tion. The ground-plan of an arched temple of Buddha at Ellora is exactly
similar; but the principal object is different, being Buddha himself, with the
semi-globe on the round pedestal behind him. In neither of these three arched
caves will, I think, be found any sculptures referring to the gods of the Brah-
maw, and these three are the only caves that I ever saw, or heard of, con
structed with an arched roof. And I presume to hazard an opinion, that they
are of modern origin, relatively with other excavations at Ellora and on Ele-
phanta, containing, with and without Buddha, many of the deities now
worshipped by the Brahmans.
What I' would hence infer is, that in the older sculptures we find Buddha
mixed with the other Hindu gods: Elephanta, and the flat-roofed Pantheistic
temples at Ellora, I reckon among the oldest. In sculptures more modern,
Buddha, as a deity, is often seen exclusively pourtrayed : the arched caves of
Ellora, Karly, and Ketiereh, I judge to be of later date ; and as to form and pro
portion, of more refined and elegant construction. May we be allowed, from
these premises, to deduce a farther confirmation of the idea, that the Buddha
incarnation of Vishnu, and the sectarial deity of that name, exclusively wor
shipped by so many different nations under different forms and designations,
are one and the same person? and that such exclusive worship, and its accom
panying ceremonies and privations, is a heresy or reformation, or whatever it
may be termed, of the more ancient Brabmanical religion? Among European,
as well as Indian inquirers, this opinion will find the most numerous, but, like
other majorities, not the most zealous, supporters.
Sir Charles Malet's description (As. Res. Vol. VI.) of the arched temple
of Ellora, above alluded to, will furnish us with some applicable information,
although not exactly such, perhaps, as may be required in support of the opi
nion just offered; but I have no particular hypothesis that I care to uphold.
It is there called Viswakarma ha jumpri, or the hovel of Viswa karma ; or,
as Sir Charles observes in a note, " the Creator of the world, but allegorically
artificer of Rama."* " According to the legend, Viswakarma was the artist

* It may be noted in passing, that this explanation was probably derived from an individual of the
sect of Ramatutj. A Gokalatt'ha would have called him the artificer of Gokal, or Krishna. A more
general Vaishnava, or a Saiva, would have generally called him artificer of the goas.Sce p. 113.
 BUDDHA. 245
who fabricated the whole of these Avonderful works in a night of six months;
but the cock crowing before they were finished, they remained imperfect, and
he retired, having wounded his finger, to this his hovel;* in which state, the
figure, in front of the entrance of this beautiful excavation, is said to be a repre
sentation of him holding the wounded finger; but I rather think, with due
respect to the legend, that the figure is in the act of devout meditation, as
many figures with similar positions of the hands occur. But quitting the fable
for the fact, this excavation is in beauty inferior to no one: in form it is unique,
and in design elegant, having the appearance of a chapel with an arched roof;
and is exactly in the style of a similar excavation at Ekverah,\ near the top of
the Bbore ghaut, first explored by Mr. Wales. But the two latter caves are not
inhabited by Viswakarma, they having only a very high altar ; the top of
which is circular, and situated, as represented in the plate, at the back of Vis
wakarma."
The plate, referred to by Sir Charles, gives exactly a representation of the
temples of Karly and Kenereh, as far as regards ground plan and general design ;
and they must certainly have originated in the same person, or one have been
taken from the other. The capitals of the interior pillars, from which the
arched roofs spring, are different: at Ellora they appear, from the plates accom
panying the interesting description of my greatly-respected friend, Sir Charles
Ma let, to be men in the act of adoration: at Karly the entablatures are ele
gantly formed of figures of men and women, seated on kneeling elephants,
whose probosci, joining at the angles, form, in graceful curves, the volutes of the
capitals.
The following is the memoranda made in the Ekphanta cave, descriptive of
the compartment containing Buddha:—
On the left, immediately entering the cave, is Buddha sitting on an ex
panded lotos; the stem of which is supported by two much-mutilated males.
On Buddha's left is a well-executed plantain tree; the trunk, with several
leaves, pretty perfect: over the tree is Garuda carrying Vishnu; Garuda's
beak and face damaged; and two of Vishnu's arms broken off—in one of
them he held a lotos : over Vishnu is a male figure, mounted in a spirited style
* This magnificent cavern is hyperbolically called a hovel (jumfri) : which word, hovel, may not un
aptly be derived from havelly,jot havelly, pronounced the same; among Mahratas, and other Hindus, and
probably a Sanskrit word, signifying a house—not, however, particularly a mean one.
t That near Karly.
246 BUDDHA.

on a quadruped of equivocal species; its hoofs are discernible, and it may be

a horse. On Buddha's right, in the superior corner, is Brahma sitting on a
lotos; on the calyx of which are three or four well-embossed swans : in the op
posite corner is an emaciated Brahman; seen also in several other compartments,
and in most admirably executed: beneath Brahma is Indra; his elephant but
faintly discernible. On the right of Buddha the remains of Ganesa may be
fancied : on the right of Ganesa a man, as large as life, is sitting on a step; and
on the other side of Buddha, a corresponding figure, holding a chaplet of beads.
The remains of an animal, like a lion, may be traced near the-males who hold
the stem of the lotos supporting Buddha: several groups of figures, in bold
relief, overspread him; some hold chawries: Buddha's head-dress is finely orna
mented; several crescents are among its ornaments; and a large rose projects on
each side, behind his head, as if confining his hair. If Buddha were standing,
he would be about fifteen feet high: the whole compartment, or niche, is
about eleven feet square: the niche is indented four feet into the rock; and the
most prominent parts of the figures are not advanced toward the exterior (or
framing, shall we call it, of the picture or niche,) nearer than three feet: the
lower part of the niche is two feet from the floor; thus forming a sort of shelf,
or table, under the figures that support the lotos.
The reader is requested to compare this account of the Buddha compart
ment, in the Ekphanta cave, with plate 72. (keeping in mind, that it was
written before I ever saw the drawing from which that plate was made; and
although I have seen the original of the drawing, it has entirely escaped my
recollection,) and he will find a unity of design in regard to the primary idea of
Buddha being seated on the expanded lotos, issuing from its similarly-supported
stem. The precise attitude or action of Buddha at Ekphanta is not noticed if
discernible: in the plate, just referred to, he is in the same attitude and act de
scribed, at Ellora, by Sir Charles Malet in a preceding quotation. The sub
ject of plate 72. is on the right of the entrance into the arched cave at Karly,
and is taken from a sketch, made on the spot, by Mr. Salt,* who obligingly per

* This gentleman has liad the advantage of seeing, with an artist's eye, more of the remains of Hindu
architecture than perhaps any European. The interesting points of Ramesivara, Karly, Ekphanta, and
Kenereh, be has visited at his leisure, and made many sketches of. A valuable collection of these sketches,
more particularly, I understand, of images of Buddha, a subject Mr. Salt has particularly attended to,
is, with a descriptive memoir, in the possession of the Bombay Literary Society, who will doubtless make
the best use of them. I will take this occasion to notice, that as well as the subjects for the plates of Lore.
 BUDDHA. 247
mitted me to copy it for this work. I have several times visited this magnificent
excavation at Karly, or Ekverah, as the mountain, out of which it is scooped, is
more accurately called; but so transiently, as not to admit of my making any
description of it. The visitor, on such occasions, is so struck with the gran
deur of the whole, that it is> some time before he can condescend to part
iculars.
The city of Bamiyan was considered at a very early period as the metropolis
of the sect of Buddha; and was hence called Buddha Bamiyan. It is a place of
great antiquity, situated about eight days journey north-westerly from Kabul.
The account given of it, from the relations of native travellers, by Mr. Wil-
ford, in his Essay on Mount Caucasus, (As. Res. Vol. VI.) reminds us strikingly
of the excavated mountain Kenereh, on Salsette ; and the colossal figures seem
also very similar, identifying their authors with the indefatigable race of work
men who, at such a distance as the Dekkan, constructed the gigantic statues in
the cave at Kenereh, as well as those in the open air in the province of Kanara, of
which plates are given in this work (73. 74.) and of which some notice will be
taken presently. .
Like Thebes^ in Egypt, Bamiyan is cut out of an insulated mountain, and con>-
sists of a vast number of apartments, scooped out of the rock; some of which,
on account of their extraordinary dimensions, are supposed to have been
temples. Some of them are adorned with niches and carved work; and the
remains are seen of figures in relievo, mutilated by the Mussulmans, and of paint
ings on the walls: but the latter are nearly obliterated by smoke and dirt. The
Ayin Akbery says there were twelve thousand of these apartments, or recesses;
and the report of native travellers tend to confirm it. In some apartments very
remote, and inconvenient for the residence of Mussulmans, the paintings with
which they are adorned look quite fresh.
What chiefly attract the notice of travellers are two colossal statues, in a
sort of niche; the depth of which is equal to the thickness of the statue, erect,
and adhering to the mountain in which they are cut. Accounts differ as to
their height—from eighty ells to fifty cubits: their origin, name, and sex, are
also variously related. The few Hindus who live in that neighbourhood say they
are of Bhim and his consort: the followers of Buddha, that they are of Sha-
hama and his consort, Salsala: the Mussulmans call them Adam and Eve;

Valbnti a's great work, Mr. Salt has availed himself of every opportunity of taking views on Ceylon, in
the Bengal,\Carnatic, DekJtan, and other provinces of India ; in Arahia, Abyssinia, Egypt, and other oriental
and interesting countries. Select subjects will soon be offered to the public.
248 BUDDH A.

and a third statue, half a mile distant, about twenty feet high, they say is of
' Seish, or Seth, their son. The author of the Farhang Jehangiry says they
existed in the time of Noah; but gives them other names. —P. 466.
Purana Puri, the celebrated Urdba bahu, of whom mention is made in
page 162. noticed two figures of Vishnu at Basra, on the banks of the Eu
phrates: they are called Govinda Ray a, and Kalyana Raya; or, as commonly
pronounced, Gobind Row, and Kalyan Row: they are said to be carefully
concealed from the sight of Mussulmans. In the city of Cambay there is a sub
terraneous Hindu temple that is said to be also concealed from the Mussulmans.
I have never been in this city ; but from the accounts that I have heard of the
temple, I conclude it to be Of Buddhaic origin : it is said to contain many
images; among them, some of crystal. Being immediately within our reach at
Bombay, an expectation may reasonably be indulged, that this, and the many
other interesting objects of antiquity or curiosity, so lavishly scattered in its
neighbourhood, and hitherto undescribed, will not remain much longer strangers
to the literary public.
We will now proceed to notice more particularly the plates illustrative of this
portion of our work, which I regret to find has already in length exceeded my
expectation, and I fear my reader's wishes or patience.
Plate 68. is from a fine statue in black marble, of the size of an ordinary
man; sent to me from Goa by my worthy friend Major Johnson, and is depo
sited in his name in the Museum at the India house. The statue is well propor
tioned, but, like almost all Hindu sculptures, is deficient in anatomical expres
sion. A reason has been assigned for this inaccuracy in oriental artists, on the
supposition that the soft effeminate exterior of Asiatics offers no model of mus
cular symmetry. This is in a certain degree true; for the individuals of the
higher classes of society are, from their indolent and luxurious style of living,
the use of baths and unguents, very round and smooth in their contour; and
from these models we may reasonably expect more of the Apollo than the
Hercules in the works of the artists: among the labouring classes may, how
ever, be found men exceedingly athletic, with strongly- marked muscles. I
apprehend the statue now under our notice is of Jaina origin : the plate is a very
good representation of it, except that I think it has rather too old and rigid a
countenance. The original seems more placid, as well as younger; and I should
imagine, but it did not occur to me to examine particularly when within reach
of it, has elongated lobes of the ear, instead of rings in them, as indicated by
the plate: I think too it has a more downcast meek look, of devout contempla
 BUDDHA. 249
tion. The mark in the palm has been noticed in a former page as referring to
a Jaina epithet, Chakraverti. I must not forget that the nose of this statue,
otherwise in perfect preservation, has suffered from the pious zeal of some Por
tuguese zealot; but I did not choose to represent a favourite subject defective in
that article, and requested my ingenious draughtsman to act the part of Ta-
liacotius on this occasion, which he has done very skilfully. An admirer of
the remains of Hindu superstition will follow with regret the course of the
former possessions of the Portuguese, marked with destruction to their finest
monuments: scarcely a figure is seen unmutilated in the cavern of Elephanta.
The furious bigotry of this semi-christian people, let us hope, is sufficiently
punished in the wretchedness and contempt of their present miserable exist
ence: let us farther hope that it will serve as a beacon, warning the English
from following such a vile example, and from deserving such a signal chastise
ment.
The original of plate 6*9. is also in the museum at the India house: it is
about fourteen inches high, of a whitish, and I think a calcareous, sort of stone:
an inscription is on the pedestal, under the crescent, but is not easily to be
made out or copied, and it has therefore been omitted. This image is, I think,
of a very singular and curious description: its curly hair, thick lips, and posi
tion, mark it decidedly of Buddhaic origin, while its seven heads refer it to a
sect of Sauras: hence the appellation of Surya Buddha, appropriately applied
to it. But of the existence of a sect of Saura-bauddhas no information has
hitherto been obtained; and as I never saw or heard of any other seven-headed
Buddha, am disposed to think that this is an unauthorised innovation on the
mere human form in which this deity is mostly elsewhere depicted: the off
spring possibly of an individual, but half converted from a Saura to a Bauddha.
— (See p. 124.) The quadrated lozenge, on the breast and in the palm of this
image, is also unaccounted for, and singular.
The four figures in the upper part of plate 70. are from images of the same
size: figures I. and 3. of copper or bronze, 2. and 4. of brass; and although I
have called them all Jain figures, I am not sure of being correct, for their iden
tity is by no means certain. Fig. 1. I decidedly think is not of Buddha, in any
of his forms, but referable rather to that class of idols mentioned in page 179,
and seen in various shapes in plates 99- 100. and 101.: it is very old, and less
perfect in features than in the plate, and seems to hold a staff and bag, like many
others in my collection, and as is seen in fig. 2. of plate 99. It has the mysti
cal string, zennaar, not usually, I believe very seldom, seen on images of Buddha,
3 K
3i0 BUDDHA.

and has the hair clubbed behind, with no appearance of any on the top or upper
parts of the head.
Fig. 2. of plate 70. is noted in my- memoranda as a Jain figure of Buddha,
and like fig. 3. neither respected nor recognized by Brahmans: they are in an
attitude of adoration; and fig. 2. has the soles upward, which neither 1. nor Si.
have: it has a staff as is now commonly seen in the hands of Jaina priests; and,
on minute inspection, marks are observable on its arms, similar to plates 73.
and 74. but it has also the sennaar, not visible in a front view, and a lock of hair
behind neatly clubbed, both, I think, irreconcilable to a Jaina figure; nor are
its hands in any of the usual peculiar positions. Fig. 3. is still more doubtful;
^s neither its hands or feet are in a regular Jaina attitude, although the imple
ment at its right shoulder has been supposed to be a broom; and its want of
hair has farther referred it to a Jaina source. Fig. 4. is not very old, or, if old,
has been furbished up, giving it a rough modern appearance, but ruder than
the. plate represents. This I do not hesitate to class with the genus of Buddha
idolatry: its hands and feet correspond, and the pedestal is.a semi-circle, a plan
not often seen under images. Fig. 5. of this plate has a pedestal rounded at the
ends, &c. to the rear, and indented or concave in front: fig. 4. is straight in
front, with sharp corners. The five-headed naga, or snake, overshadowing
fig. 4. and concealing its hair or its want of it, hangs straight down the back,
and its tail approaching the front, there terminates. The ears of the first four
figures of plate 70. are large and long, but not so particularly conspicuous as
on many Jaina images: these four I obtained in and about Poona.,
Fig. 5. of plate 70. is from a. very fine cast in brass, entirely and well gHfc,
save, however, the woolly hair, which is black : it was procured on Ceylon by
Lord Valentia, who obligingly favoured me with the loan of it for this work.
Fig. 5. gives a very good front and back view, exhibiting the peculiar position
and marks of hands and feet; the vestment, or wrapper, and shoulderrband;
ears, with long pierced lobes, woolly hair, and on the head what Afn Harring
ton (see p. 230.) calls a tiara, or something resembling a hand, or five fingers
touching each other—a similitude that would not have occurred to me on exa
mining my plate or its original, or his: touching the mark on the forehead, I,
in page 231, confessed my ignorance. Lord Valentia's image is nearly seven
inches high, and is solid, but the pedestal is hollow.
The three little Buddhas below are taken from a number of similar casts in
lak, that were dug up at different times at Buddha gaya, in Bengal, and belonged
to the collection of the late Mr. Richard Johnson; now, I believe, they are in
 BUDDHA. 251

the museum at the India house. The originals are of the size and form repre
sented; and the whole, a score perhaps, or more, are, I think, in the same posi
tion, and have all frizzled heads, and some lines of inscription under the figures;
but as it is difficult to copy, and more so to translate them accurately, I have
altogether omitted them—desirous to avoid the risk of misleading, where I am
unable to instruct.
Fig. 1. of plate 71. is the Buddha of Mr. Wilkins' set of Avataras, cast
at Benares; it is of biddery, or zinc, six inches high: the position of the hands
and feet, and the woolly head, are in the usual style; but being a Brahmanical
Buddha, we here see long hair braided in a neat knot on the top of the head;
and he has not the pendent ears common to the Buddhas of Ava, the Dekkan,
and Ceylon: neither has it, although Brahmanical, the zennaar.
The original ofjig. 2. of plate 71. I met with, among many others exactly
similar, in a shop in Bombay: a box full of them had been brought from China as
toys, or pretty things for children. I purchased several of them at two rupees
(five shillings) each, glad of the opportunity of enriching the cabinets of my-
collecting friends with so curious a subject. The image is of alabaster, about
six inches high, delicately sculptured : the cone on the head, and the band over
the left shoulder, are gilt. The similarity of this figure in attitude, hair, ears,
conical coronet, and band, with the other images of Buddha, clearly identifies
the Buddha, or the Fo-hi, as I should expect this idol to be named, of China,
with his Indian archetype. Plate 69. and others, have a conical termination to
the heads; and I have seen drawings of Dekkan images, with the quadrangular
like this of China.
Fig. S. of plate 71. is the same deity from Ava, where, as well as in Siam,
he is, among other names, called Sramana, or Sravana Gautama: the epi
thet, which means holy, is sometimes pronounced Samana; and in the name a d
is sounded for the /, giving the Sommonacado m of former inquirers into Siamese
and Japanese theology. It is of silver, eleven inches high, and neatly cast. Here
we see him in one of the postures described in a former page, and as seen in the
three Gaya Buddhas in plate 70. with the conical coronet like his brother of
China, and the shoulder-belt similar to that, as well as to fig. 5. of plate 70.
from a Ceylon subject. It has also the long ears and thick lips, so often noticed
in others; a woolly head of course.
Plate 72. has been noticed before. —(See page 246.) It is a fac- simile of
Mr. Salt's sketch, and I presume is a faithful copy of its original, in the grand
2 k 2
252 BUDDHA.

cave at Ekvera, or Karly. I should not, however, have expected to see Buddha
seated on a plane throne, nor such throne supported by dogs: the other points
are not uncommon in other sculptures: the superior figures in light attitudes,
the arc springing from monsters' mouths, beings supporting a crown or mitre,
others with chawries and lotoses, and those supporting the stem of the lotos on
which Buddha sits, are seen in the caves of Elephanta and Kenerth. The attitude
is the same as is described of Viswakarma, by Sir Charles Malet, in the
Ellord cave; and the woolly head and thick lips are almost universal: the long
ears, and raised head, here scarcely conical, may be noticed in passing.
Before we proceed to a different style of statuary, as exhibited in the two
next plates, I will refer the reader to a Bengal image of Buddha, in plate 75.
fig. 3. taken from an inked drawing, in the collection of my liberal friend Colonel
Stuart: it appears to be from a carved original, and is the only one I ever saw
with such a many-headed fan-like overhanging snake. This I imagine to be,
as well as fig. 1. of plate 71. the acknowledged Buddha Avatara of the Brah-
mans; for the hair is straight on the crown, and the woolly portion is so managed
as to resemble a fillet of beads round the temple. The mark in the breast and
palms, as well as the style of head, is nearly similar to that of Surva Buddha in
plate 69. the heads too are raised conically on the crown: it has no zennaar.
The lower part of plate 76. is also a. facsimile of a sketch of Mr. Salt's,
from a ruined temple, called Siva Samudra, or the Sea of Siva, on an island in
the river Caveri. Mr. Salt determined the figure to be of Buddha; and
although it has some appearance of it, both in itself and in the attendants, yet
it is so unlike any other that I have ever seen, that I cannot decide upon
it: the termination in folds, snake-like, is not in character for Buddha. It
reminds one of Rahu and Ketu, of whom some notice must be taken in their
place.
Although none of my plates exhibit Buddha four-handed, he is sometimes
so painted : I have several sets of the Avataras in which he is so represented,
and others where he has but two hands, placed in the usual manner, palms up
wards. Where he has four hands, they are in one picture empty; in another
he holds lotoses and books; and in several instances, where he is both two and
four-handed, he has an umbrella over his head, an insignia of royalty. Under
the authority of Brahmans he is generally painted white, and as a handsome
youth, with attendants fanning him with chawries. One picture, in a set of Ava
taras, has a mark in the forehead similar to that which distinguishes generally
 BUDDHA. 253

the sect of Vaishnavas, viz. a black circlet between two upright red lines; and in
this instance too his long hair is evident, similar to that of other Avataras: but
he has no zennaar in any of my pictures.
Fig. \. of plate 73. is taken from a sketch that Sir Arthur Wellesley
obtained in Kanara; and we are informed by Dr. Buchanan, who, in his curious
and valuable " Journey through Mysore and Kanara," gives a print of this sub
ject, that the Right Honourable General thought the Colossus less clumsy than the
sketch. —Vol. III. p. 410.* On my sketch, copied from that of my gallant
friend, the height of the statue is noted to be sixty feet three inches; but
Dr. Buchanan states it at seventy feet three inches. It is situated on a hill,
called Indra Giri, near the village of Bellegola, or Belgula, surnamed Sravana, or
holy, from being a very revered place of worship of the Jainas : the town and
fort of Chinraypattam,^ as it is commonly called, is only four miles distant. This
colossal statue is called Gomata Raya, or Gomat Iswara, with the epithet
Swamy, or divine: it is also called Jaineswara, and Jainadeva. A strong wall,
with several temples and other buildings, surround the statue, and contained
formerly seventy-two well-shaped images, of which only forty-two now remain.
The great image is, of course, too lofty to be covered; and to a distance of eight
kos,% in all directions, appears, Dr. Buchanan says, like a column. Sir Arthur
Wellesley thinks the mountain was formerly much higher than it is now, and
that it has been cut away, leaving only the image: it is, indeed, difficult to con
ceive how, in any other mode, such a mass of stone could have been so situated,
its magnitude precluding the supposition of conveyance and erection.
Fig. a. of plate 73. is taken from a drawing made for me by my old friend
Captain Brutton, then of the 75th regiment. The drawing is of a dark blue,
approaching to a black colour, and is entitled " Bud'ha, at Yennoor, carved in
one solid piece of rock, and measuring in height thirty- five feet." Tetbtoor is
more correctly spelled Einuru. I have no farther information, except a passage
that will be given presently, respecting this image, which is evidently of Gomat
Raya. Dr. Buchanan does, indeed, mention it in these terms: " At Einuru
is an immense colossal image of one of the gods worshipped by the Jainas,
formed of one solid piece of granite, and standing in the open air.'"—Journey,

* See also his account of the Jains.—As. Res. Vol. IX.

t Jaina images are, in Kanara, vulgarly called Chindeoj a corruption of Jainadeva : hence the
name of this fort, Chinraypatan, may be, perhaps, in correcter orthography, Jaina-raya-patana.
\ In this part of Kanara a kos may be estimated at two miles at least. Of Gomat Raya, an account
is given in a book entiUed Gomvta Raya Charitra.
£54 BUDDHA:

Vol. III. p. 73. There is something peculiar in the lips of fig.%. but nothing
very Ethiopia The woolly heads of both figures are sufficiently conspicuous,
and the pierced elongated ears are characteristic: the attitude, ornaments, and
general style of carving," sufficiently identify the object honoured by these
gigantic monuments.
The sketch from which plate 74. is taken, I must, I think, have obtained
from the same source as that ofJig. 1. of the last plate; but having omitted to
mark it, I am not certain. The plate is an exact copy, and is very similar to
one given by Dr. Buchanan in his Journey; a work published since my plate
was engraved : on my sketch the height of the statue is noted at thirty-eight
feet. Dr. Buchanan says it is of one piece of granite, and gives the following
dimensions: height, above ground, thirty-eight feet; breadth, ten feet and a
half; thickness, ten feet: he thinks it must be at least three feet in the ground,
it having no lateral support; and says that, according to an inscription on the
stone itself, it was made by Viba Pandia, son of Bhairava Indka, 369 years
ago.—Vol. III. p. 83.
Major Johnson has, among many other curious subjects in its neighbour
hood, a drawing and measurement of this statue of Gomut Raya: he favoured
me with the following dimensions; and I regret that I was not able to avail my
self farther of his friendly offer of access to his valuable materials. " Height,
from heel to crown, thirty-six feet six inches; length of the head, six feet six
inches —of the arms, eighteen feet six inches; breadth at. the shoulders, eleven
feet six inches—at the little fingers, eleven feet; length of the nose, one foot
six inches —of the ears, three feet—of the feet, four feet six inches. It stands
on a stone platform, four feet and a half high; and its pedestal is said to be in
serted in the rock beneath the platform." It is readily seen that the sketch,
from which my plate is taken, does not accord in its proportions with these accu
rate dimensions.
The beautiful drawing from which plate 77. is engraved, was made for me
by my ingenious young friend Lieutenant Dickenson, of the Bombay engineers.
Standing in front of the entrance to a Jain temple, we may conclude it to be the
workmanship of an individual of that sect; and highly creditable, it must be
acknowledged, it is to him and his brotherhood. The colour of the obelisk is
dark blue, or brownish: the inferior portion of the shaft is square; its sides
nearly alike as to ornaments: it is then, for a few feet, sexagonal; and at this
elevation is a figure—whether on more sides than one I am not informed; and
I have never had an opportunity of examining this fine specimen of Jama archi
 BUDD HA. 255

tectural skill. In the plate, and in Mr. Dickenson's drawing, the position of
the figure is equivocal. In another view of the pillar, made for me by Captain
Brutton, it is much more like the usual sitting figure of Buddha, *and has a
sort of cap, or something bell-shaped, suspended over his head ; and he is encir
cled by a border of flowers,, or leaves- Higher, the shaft has more angles; and
approaching the capital, very many sides, so as, indeed, to be nearly round.
The architrave is supported at its four corners by animals that appear like lions,
from whose paws chains drop, with bells at their extremities^; other animals,
with human figures, are seen at higher angles of the entablature; and the whole
is crowned with a spire in Mr. Dickenson's drawing, but in Captain Brutton's
by a flame tri-forked: these differences may have arisen from the difference of
situation whence the views were respectively taken. The shaft is of one stone,
and has no inscriptions; the pedestal is composed. This is altogether the most
elegant column hitherto noticed in. Kanara: but I have accounts of others, in
that rich and interesting province, verysimilar; some of which, instead of the
flame, are surmounted by the figure of a cow: such may be seen at the towns
of Wurrup, or Woorp, and Batkula, or Batcola, where there are elegant temples.
The Jain temple at Mudubidry, commonly called Moorbidry, is, however, the
most elegant in the province: it is of large dimensions, having an interior cu
pola, supported by many columns, of great diversity in respect of design and
ornament: Ganesa, Vishnu, and Siva, are said to be conspicuously carved
throughout. The roof, over the body of the building, is composed of brass
plates: there is an exterior viranda, supported by plain pillars, with a stone roof.
One of my Kanara correspondents says, that the sacred image of the temple is
tri-form, " exhibiting their Trinity in three brass figures grouped, burnished
like gold; all quite naked, with curly heads like the colossal statues in the
neighbourhood, but without the leaves twined round them." He adds, in
another part, that the Jainas of Mudubidry, Einuru, and KarkuIIa, particularly
venerate flame. These three towns are about thirty miles north-easterly from
Mangahre: the former the principal Jama town, but of late years considerably
decreased in population and importance: in its neighbouring plains are many
tombs of great antiquity and magnitude. The natives are very reserved on
matters of religion.
From another correspondent, travelling in Kanara, I received the following
items, descriptive of the temple at Mudubidry. It is of three stories, and very
magnificent both within and without : there are, we were told, a thousand
pillars in and about it, and no two are alike: the sculpture is certainly fine,
256 BUDDHA.

both in design and execution. Entering an inner apartment, on the ground-

floor, is a large tablet, apparently of marble, on each side, covered with in
scriptions in the Kanarese character, but hitherto not translated or copied :
all the images of the gods on this floor are of brass, highly polished. Onthe
second are some of marble. In the third, which is the most beautiful and
worthy of observation, some are of brass, some of crystal, and others of
marble and different stone : one in particular, of a reddish stone, was noticed,
very large and handsome, which our conductors said was brought from Europe.
The figures, on the whole, are very numerous. The roofs of the body of the
temple have a curious appearance externally: they rise one over the other,
three or four deep: some are covered with wood, some with copper, in pieces
not unlike English bricks: the roof of the lower story is composed of massive
slabs of granite, three or more inches in thickness, two or three feet broad, and
from four to eight feet long. Many of the pillars in the interior have inscrip
tions and sculptures: on four principal corner ones we observed respectively an
elephant, a monkey, a bird, and a conical figure: on many is the cobra de capelta,
or hooded snake. The exterior pillars are of elegant forms, light and airy in
their appearance: the doom is grand and rich, composed of large flat stones,
resting angularly on each other, and narrowing from the base; the top being
of a slab nearly circular, and beautifully carved: on the door, at the entrance,
are several elephants.
My correspondent now proceeded to Karkula, about twelve miles from Mu-
dubidry, where is another Jaina temple, on a plan nearly similar, this being
square; but smaller, although but little less striking and beautiful. Its pillars
are very massive, and finely sculptured : it has four entrances exactly alike, and
at each, on the inner side, are three figures of the god Miniswaba,* in highly-
polished stone, with a number of smaller images placed around him. Opposite
one entrance stands, exteriorly, a column, similar to that at Mudubidry, but
smaller and less ornamented: at the latter place are, indeed, many such
columns near temples; all of which are surmounted by a tablet, bearing a cone
more or less perfect: at Karkula it is of an undulating form, like flame. Near
the temple, whence is a good view of it, on a high rocky hill, is a colossal image
of Miniswara of one stone, and, it is said, nearly forty feet high; but mis

* This name for Gomat Raya, or Gomat Iswara, occurs several times as that of the principal deity
worshipped at the temples of Kariula and Muduhidry. I do not recollect ever having heard it, or seen it, •
except in the descriptions of this correspondent: Muniswara could be traced to historical authorities.
 BUDDHA. 257

shapen as to proportions, and ill wrought. Miniswara is again noticed at

Einuru, as of smaller dimensions than his colossal brother at Karkulla, being esti
mated at but thirty feet in height: its feet are thirty-seven inches'long, by
twenty inches in breadth. '
At Mudubidry is a palace of a curious structure, having a number of doors
and pillars with sculptures of deities: one of these pillars, singularly and not in
elegantly formed of wood, is represented in plate 78- from a drawing of Lieu
tenant Dickenson; who was so good as to send me also a descriptive account of
it, and other curiosities in Kanara, which unluckily has eluded my recent
research. Another correspondent, as before mentioned, noticed " the Trinity
in three figures grouped:" perhaps the unaccountable figure, or figures, in the
upper part of this pillar may bear some reference to the same idea. For in dif
ferent parts of India the Hindu Trinity is represented differently compounded:
sometimes by a three-faced bust, as in Elephanta, and in plats 81. or three
heads on one body, as in plate 82. Sometimes three heads and bodies on one
leg, as in the magnificent choultry of Trimal Naig, at Madura, in the Carnatic.
— (See Kindersley's Specimens of Hindu Literature.) But these are all of Brah-
tnanical origin ; and I know of no representation of the Trimurti, or three-formed
deity, as an object of worship or superstition among Bauddhas of any sect. If
really existing in Kanara, it is a point of curious inquiry. Returning to plate
78. I should judge that the right and left leg of the central body answer in the-
original for the left and right legs of the side ones; and the arms the same,
although not exactly so represented in my plate or drawing; nor are the birds
on the exterior fists so clear in the drawing as in the plate. The elephant
formed of women one would not expect to find in a Jaina palace: in this I have
allowed of a little alteration: Mr. Dickenson's grouping is confused: I have
in the plate rendered it clearer, improving the attitudes of the women from
another picture, whence plate 65. is taken. The woman driving the elephant,
and seated on its neck, should have borne, instead of the ankasa, or goading-
hook, a banner, as she does in the drawing; and as is mentioned in a descrip
tion of this pillar by another correspondent, who notices the men with bows
and arrows on the animal's back.
In one part of the palace that contains this wooden pillar lives the former
Raja of Mudubidry—I know not, though, if that was his exact title; and another
square of it is appropriated to our Collector of the district. The only mention
made of this poor man, I mean the Raja, by any of my correspondents, is
coupled with the following anecdote: —During his meals a bell is rung close to
258 BUDDHA.
him, in prevention of the possibility of bis hearing a dog bark; which unpro-
pitious event must be immediately followed by the unavoidable rejection of
whatever food he might be about partaking of: whether this be an individual
whim, or any sectarial rule in dietetics, I am not informed.
Having thus rapidly and superficially discussed the principal deities, powers,
Avataras, &c. of the long catalogue of Hindu immortals, we proceed now to
another description of demigods; and, eventually, to a more miscellaneous
consideration of less important characters, whose influences, however, are sup
posed to be in constant operation, affecting the comforts and destinies of man
kind; and whose names frequently "occur in the endless ceremonies of the
Brahnans, and in all writings and conversation, mythological or poetical.—Of
these beings Indra is generally deemed the chief.
 0/ INDRA,
And GENII subordinate to him.

Sir William Jones has addressed a hymn to Indra, replete with mytho
logical allusions, and embellished with all the charms of poetry. The extracts
that 1 am about to offer from it and its argument, will form a favourable intro
duction to my account of this important personage, and others of less note,
directly or remotely connected with him.
" Indra, or the king of immortals, corresponds with one of the ancient
Jupiters, for several of that name were worshipped in Europe; and particu
larly with Jupiter the conductor, whose attributes are so nobly described by
the Platonic philosophers. One of his numerous names is Dyupeti, or, in the
nominative case, before certain letters, Dyupetir; which means the Lord of
Heaven, and seems a more probable origin of the Hetruscan word, than Juvans
Pater; as Diespeter was probably not the Father, but the Lord, of Day.
" He may be considered as the Jove of Ennius, in his memorable line,
' Aspice hoc sublime candens, quem invocant onirics Jovem ;'
where the poet clearly means the firmament, of which Indra is the personifi
cation. He is the God of Thunder, and of nature's elements, with inferior
genii under his command; and is conceived to govern the eastern quarter of
the world, but to preside, like the Genius, or Agathodamon, of the ancients, over
the celestial bands, which are stationed on the summit of Meru, or the north
pole, where he solaces the gods with nectar and heavenly music. Hence, per
haps, the Hindus, when giving evidence, and the magistrate who receives it, are
directed to stand fronting the east or north.
" The genii, named Cinnara, are the male dancers in Swerga, the heaven of
Indra; and the Apsara are his dancing girls, answering to the fairies of the
Persians, and to the damsels, called in the Koran, hhuruluyun, or with antelope's
eyes."—Jones's Works, Vol. XIII.
Indra resides in the celestial city of Amravati, where his palace, Vaijayanta,
is situated, in the garden Nandana, which contains the all-yielding trees Pariya-
taka* Kalpadruma, an'd three others similarly bountiful. Although these, or even
* I li3ve a sketch of a tree yielding, if not all sorts, a curious sort of fruit, viz. men; with a man of
larger mould climbing up its stem : a second, with a bow at his back, is looking on, encouraging him.
The picture is marked merely with the name Bhima; but I have no knowledge of the legend to whick
it alludes. Fifteen men are hanging on the boughs like fruit.
260 I N D R A.

one of them, might suffice, and qualify its owner for the title which Indra bears
of Lord of wealth, he is sometimes represented to possess likewise the all-prolific
cow, Kamdenu, as well as Oochisrava, the eight-headed horse, that arose with
the cow and first-named tree from the churned ocean, as related in another
place. His consort iz Indrani: he rides the elephant Ira vat y, driven by his
charioteer Matali; and he holds the weapon Fajra, or the thunder-bolt, and
is hence named Vajrapani. His chief musician is named Chitrarat'ha,
who rides in a painted car, which on one occasion was burned by Arjun, the
confidential friend and agent of Krishna, or the Sun. Indra is more espe
cially the regent of winds and showers: the water-spout is said to be the trunk
of his elephant; and the iris is appropriately called his bow, which it is not
deemed auspicious to point out.*
Indra, as well as the deity presiding over the firmament, and over atmo
spheric or meteoric phenomena, is himself, as are most of the minor deities, a
star, or a constellation : his name is among the twelve Adityas, or Suns. He is
fabled to have lost for a while his kingdom to the Asuras, which are in fact the
stars of the southern hemisphere, under the dominion of Yama; who holds his
court in the antarctic circle, and is at frequent war with Indra and the Surasy
in the northern hemisphere: the metropolis of which is Meru, the Olympus of
Indra, the celestial north pole, allegorically represented as a mountain of gold
and gems. Deeming the Suras and Asuras to be the stars in the two hemi
spheres, I apprehend that some astronomical fact is veiled in the allegory of
Indra's dethronement: the precession of the equinoxes, perhaps, or annual
motion of the stars from east to west, by which Indra has his stellar locality
usurped by some other luminary, and is hence fabled to have been dethroned in
warfare with Yama's legion of Amras, or malignant spirits.
Sonnerat mentions that " Indra, king of the demigods, and supporter of
the east part of the universe, has had many wars to sustain against giants, ene
mies of the gods; alternately conqueror and conquered, he has several times
been driven out of Sorgon (Swerga); and it was only by the protection of the
three superior gods that he destroyed his enemies, and recovered and retained
possession of his celestial abode."—Vol. I. p. 61.
These contests of Indra relate possibly to a cycle, depending on some pe
riodical alteration in the state or places of the heavenly bodies: he loses his

* " Let not him, who knows right from wrong, and sees in the skj the bow of Indra, show it to
any man.'V-Iw. of Menu, chap. iv. v. 5g.
 INDRA. 261

dominion; that is, some other constellation succeeds to his or his subjects'
place for a period; when, by the favour of the superior gods, or, in other
words, by the harmony of the spheres, or the regular movements of the celes
tial bodies, In dr. a and his sidereal host, at the recommencement of the cycle,
resume their stations in the heavens.
In his wars he employs many elephants, which, in reality, are clouds, and
have names derived from that source of metaphor; such as the lightning sender,
similar to thej\OJ\<Sj> berk andas, of the Persians; thunder bearer, black, white,
blue, rumbler, growler, &c. &c. The chief of all is Ikavat, it being his vahan, or
vehicle: the name means watery, the aqueous property of clouds being that
most apparent. Iravat, as Indra's vehicle, is frequently painted with three
trunks; but some of my pictures have other deities, especially Rama and
Krishna, mounted on this favoured animal.
The Hindus have assigned regents to each cardinal and intermediate point of
the compass. Indra being esteemed the first of firmamental deities, and espe
cially the ruler of the east, that point is reckoned first, and the others are thus
ruled: Agni, south-east; Yama, south; Nirit, south-west; Varuna, west;
Vatu, north-west; Kuvera, north; Isani, north-east. To which are some
times added three other quarters, or points, viz. above, governed by Brahma;
below, by Naga, or Seshnaga, the king of serpents, otherwise named Va-
suky; and the centre, ruled by Rudra, or Siva.
Here we find Brahma and Siva in situations apparently subordinate to
Indra: Siva, indeed, holds two offices, being as Isa, or Isani, governor of
the north-east region; and as Rudra, of the central district. But they are
both confessedly superior to Indra, who is generally esteemed prince of the
beneficent genii; and is, like his betters, an extraordinary and equivocal cha
racter, as will appear in the sequel. He is poetically described as
" Mounted on the Sun's bright beam"—
" Darter of the swift blue bolt".—
" Sprinkler of genial dews and fruitful rains
O'er bills and thirsty plains"—

and is called Lord of wealth, for which a good reason has been already given ;
beautiful, with a thousand eyes; and the destroyer of towns. We have before noticed
his fruitless attempt to destroy Mat'hura, saved by the miraculous interposition
of Krishna (see plate 6\. and page 199); but the name is more appropriate
in reference to the destruction of the classical city of Ujjaini, or Oogeen, the pre
sent capital of Dowlut Row Sindea: of which extraordinary event, some ac
$62 I N D R A.
count is given in the note below.* It is not likely, however, that this event,
Avhich occurred about igOO years ago, was the origin of his name of " de
stroyer of towns;" similar visitations, of earlier date, are probably related in
the Puranas.
• The city of Ujjaim, called also Avan'i, boasts of very high antiquity, and is considered as the first
meridian by Hindu geographers and astronomers. Mr. Hunter, in the sixth volume of the Asiatic Re-
searches, ("Journey from Agra to Ougein") gives a description of the modern city, which, by repeated ob
servations, he determined to be in long. J5° 51' E. lat. 23° 11' N. The ancient city was about a mile
farther south, and now lies buried in the earth to the depth of from fifteen to eighteen feet : on digging,
its walls are said to be found entire, pillars unbroken, &:c. Tradition imputes its destruction to a shower
of earth; an idea likely to have originated in superficial observation : for although Mr. Hunter observed
no traces of volcanic hills, nor scoria, in the neighbourhood, and thinks the style of the walls militates
against the supposition of an earthquake having effected the submersion of the city, it is still difficult to
impute it to any other than a volcanic cause, operating, perhaps, with less violence and convulsion than
usually attend such a phenomenon. It may be remarked, that the neighbourhood of Oojein is particularly
subject to inundation from the alluvion of the river Sippara, near which the city is situated : this, com
bined with the soft sinking nature of the soil, may afford data for a Neptunist to uphold a different hypo
thesis, accounting for the submersion of the ancient city. Whatever may have been the real cause of the
catastrophe that befel this metropolis, it cannot be supposed that the wild fancies of Hindu historians would
suffer the fact, in itself highly poetical and romantic, to be simply told: it must be dressed up in a mytho
logical allegory; and the intervention of the gods cannot be dispensed with. The following story is ac
cordingly related; and I have borrowed it from the interesting " Journey from Agra to Ougein," of my
learned friend, before mentioned.
A certain deity, named Gundkusein, was condemned, for an affront to Indra, to be born on earth
in the shape of an ass; but, on entreaty, the sentence was mitigated, and he was allowed at night to re-
assume the form and functions of a man. This incarnation took place at Oujcin, in the reign of Raja Sun-
dersein, whose daughter was demanded in marriage by the ass; and his cousent was obtained, on learn
ing the divine origin of his intended son-in-law, confirmed, as he witnessed, by certain prodigies. All day
he lived in .the stables like an ass ; at night, secretly slipping out of his skin, and assuming the appearance
of a handsome and accomplished young prince, he repaired to the palace, and enjoyed the conversation of
his beauteous bride.
In due time the;princess became pregnant; and her chastity being suspected, she revealed to her in
quisitive parent the mystery of her husband's happy nocturnal metamorphosis : which the Raja, being
•conveniently concealed, himself beheld; and unwilling that his son should return to his uncouth dis
guise, -set fire to, and consumed, the vacant ass's skin.
Although rejoiced at his release, the incarnate dtity foresaw the resentment of Indra, disappointed of
his vengeance; and warned his wife to quit the city, about to be overwhelmed with a shower of earth.
She fled to a village at a safe distance, and brought forth a son, named Vikramaditya ; and a shower of
cold earth, poured down by Indra, buried the city and its inhabitants. —See As. Ties. Vol. VI.
This legend gives a date to the catastrophe; for the prince, so renowned in his origin and birth, was
not less so as a monarch and an astronomer; and his name marks an era much used all over India: of
which the 1865th year, as noticed in page 223, corresponds with 1 809, of ours. Several monarchs of this
name are recorded; and disputes exist on some chronological questions connected with this era.—See
 INDRA. £<53
On one occasion Indra assumed the form of a shepherd's hoy, that he might
the easier steal from a garden some pomegranate blossoms, to deck the dark
tresses of his charming consort Indrani. The story, which is borrowed from
the popular mythology of Nepal and Tibetr is told by Sir VV. Jones in his hymn;
and I shall extract the passage, as well for the purpose of relieving a little the
prosaic dulness of description by the enlivening intervention of poetry, as that
it again introduces some of the minor deities,, or agents of Indra, of whom some
farther account must be given.
" The reckless peasant, who these glowing flowers,
Hopeful of rubied fruit, had foster'd long,
Seiz'd, and with cordage strong,
Shackl'd the god who gave him showers.
Straight from seven winds immortal genii flew—
Varuna green, whom foamy waves obey ;
Bright Vahki, flaming like the lamp of day ;
Kwera, sought by all, enjoy'd by few ;
Marut, who bids the winged breezes play;
Stern Yama, ruthless judge! and Isa coldj
With Nairrit, mildly bold:
They, with the ruddy flash that points his thunder,
Rend his vain bands asunder.
Th' exulting god resumes, his thousand eyes,
Four arms divine, and robes of changing dyes."

His " robes of changing dyes" are the evanescent and variable clouds, with
which he (the firmament personified) is clad as with a garment, bespangled with
a thousand eyes, or stars.
Great and glorious as Indra is, he could not resist temptation; and is de
scribed as prone to indulge his propensities in a manner much more criminal
than his attempt at ornamenting the beauteous tresses of his wife: which descrip
tion, if taken literally, would transform his distinction of thousand-eyed from glory
to disgrace; for he is fabled to have been once covered with, instead of eyes,

Wilford on the Eras of Vikramaditya and Salivahana, Js. Bes. Vol. IX. where the legend of the
ass is differently told.
In our late war with the Mahrata confederates, the Bombay army, under my good and respected friend
General John Murray, possessed itself of Ougeln, the capital of Sindea's hereditary possessions, as well-
as its neighbouring city, Indore, the capital of Holkar : and although we retained the former some time
in our hands, I have not heard of any literary result from our possessing so curious and interesting a spot—
the llerculaneum or Pompeii of India. The subject represented in plate 30. and described in page lCo,
was sent to me at that time from Indore, by a friend.
264 INDRA.

marks of a different sort, indicating, among other uuworthinesses, his being un

deserving of the faithful and virtuous Pulomaya, as his consort Indrani is
sometimes called; or more correctly, perhaps, Powlamya.
Ahilya, the handsome wife of the pious Rishi Gotama, has been mentioned
on a former occasion.—(See p. p. 87. 172.) Her beauty attracted the depraved
Indra; and he was well nigh succeeding in his adulterous pursuit, but for the
unseasonable, or I should rather say seasonable, intrusion of the holy man, who
imprecated this curse upon Indra—that he should be covered with the mark
of what had been the object of his lawless desires; which took immediate effect.
On the repentance and entreaties of the detected deity, the good man relented,
and mitigated the curse by changing the marks of his shame to as many eyes.
This moderation, on the part of the temperate sage, had not, however, its
effect on the persevering deity, who, disguising himself in the semblance of
the venerable-man, succeeded- in seducing the austere Ahilya, under circum
stances of peculiar indelicacy, as related in the 38th chapter of the Ramayana.
— " This depraved one, knowing Sakra in the disguise of a sage, through
M'antonuess consented, he being king of the gods."—P. 301. Gotama again
intruded, too late, indeed, but malapropos for the frail ones, and thus cursed his
unlucky wife : " For an innumerable series of years, O sinful wretch, of depraved
heart! lie in ashes in a certain forest, enduring excessive pain, and invisible,
until the coming of Rama: beholding of whom, without selfish views, thou,
cleansed from sin, and filled with joy, shalt again approach Gotama without
fear."—P. 302, Indra, " the profligate lord of the gods," by the malediction
of the sage, became an eunuch, and was overcome with shame and sorrow; but
at the intercession of all the gods and the Maruts, with Agni at their head, he
was restored to manhood by the Pitris, at the expense of a ram: and from that
time, and in memory of this renewal, the Pitris (see p. 93.) have been propi
tiated by the sacrifice of an imperfect sheep, entire animals of that class being
now never offered to them. Poor Ahilya, a name still given to Hindu females,
was also released from the curse of her husband, by Rama entering her sorrow
ful abode: she viewing him, although so handsome, without impure desires,
became visible; and "Gotama, with his divine eye, beholding his consort puri
fied by severe sufferings, was reunited to her, and with her again engaged—in
sacred austerities."
From such instances of frailty, Indra became, among the saints and sages,
proverbial for profligacy. When the sanctified ascetic, Viswamitra, (see page
133.) who had for thousands of years been engaged in the most rigid mortifica
 I N D R A. 265

tion, beheld Menaka, the Apsara* sent by Indra to debauch him, " bathing,
of surprising form, unparalleled in beauty, in appearance resembling Sri—her
clothes, wetted by the stream, exhibiting her fascinating symmetry of frame;
he, subdued by the arrows of Kandarpa, approached her: and five times five
years, spent in dalliance with this seducing female, passed away like a moment."
—" What!" exclaimed, at length, the reflecting sage, " my wisdom, my auste
rities, my firm resolution, all destroyed at once by a woman! Seduced by the
crime in which Indra delights, am I stripped of the advantages arising from
all my austerities !"—Ram. stict. 50.
We have before noticed Indra as an evil counsellor, aiding by his advice
the malignant asuras, or any ill-disposed human beings, in counteracting the
beneficent intentions of the gods, and thwarting the piety of men. Covetous
of sacrifices, he sees not without envy and jealousy offerings made to other
deities; and when not especially or exclusively dedicated to himself, has been
known to steal the victim, or some essential sacrificial utensil. At an aswa-
viedha, or in the ceremonies preparatory to it, he will steal the horse, which is
let loose to wander whither it pleases, properly attended, for the whole year pre
vious to its immolation. In the 48th section of the Ramayana it is related how
Indra stole from the sacred pile the victim of the king, Ambarishi, of Ayodha
(Oude)\ who, resolving on a Naramedha, or human sacrifice, had consecrated a
man, bearing the characteristic marks, and appointed for the immolation. The
search after another victim affords opportunities of introducing some pathetic
passages. And in the 23d section it is stated how Indra, in a rage, occasioned
by hunger, killed his friend and companion Namuki.
Indra, however, if not unreasonable, might well be satisfied with his allowed
portion of sacrificial propitiation; for he is very frequently, and, in point of
precedence, honourably, invoked in many Brahmanical ceremonies. At the
SratTha, or obsequies in honour of deceased ancestors, in this form: the priest,
meditating the Gayatri, says, " May Indra and Varuna accept our oblations,
and grant us happiness: may Indra and the cherishing Sun grant us happiness
in the distribution of food: may Indra and the Moon grant us the happiness
of attaining the road of celestial bliss, and the association of good offices."—
Colebroke. As. Res. Vol. VII. Art. viii.
And in the eighth volume, the same learned gentleman, in his most valuable
Essay on the Vedas, Art. viii- describes from that fruitful source a supposed

* Apsara is derived from a/, -water, in one case aj>su, and rata, the sensation of taste.
2 M
266 I N D R A.

consecration of Indha, when elected by the gods to be their king. I extract

the concluding paragraph—the whole is curious.
"Thus consecrated by that great inauguration, Indra subdued all conquer
able earths, and won all worlds: he obtained over all the gods supremacy, tran-
scendant rank, and pre-eminence. Conquering in this world below, equitable
dominion, separate authority, attainment of* the supreme abode, mighty power,
and superior rule; becoming a self-existent being, and independent ruler,
exempt from early dissolution; and reaching all his wishes in that celestial
world, he became immortal; he became immortal."*
In the Ins. of Menu, the component parts of a king are enumerated; among
which Indra obtains a place.
Chap. V. v. 96.— " The corporeal frame of a king is composed of particles
from Soma, Agni, Surya, Pavana, Indra, Kuvera, Varuna, and Yama, the
eight guardian deities of the world."
In another similar text, the deities, although the same, are differently placed ;
for the sake, perhaps, of a metrical arrangement of their names.
Chap. VII. v. 3. — " If the world had no king, it would quake on all sides
through fear: the ruler of the universe, therefore, created a king for the main
tenance of this system, both religious and civil;
" 4. Forming him of eternal particles, drawn from the substance of ' Indra,
* Pavana, 3 Yama, * Surya, of 5 Agni and 6 Varu na, of 7 Chandra and * Ku
vera :
"5. And since a king was composed of particles drawn from these chief
guardian deities, he consequently surpasses all mortals in glory.—
" 6. He is ' fire and *air; he both *sun and 7 moon; he the god of 5 criminal
justice; he the genius * of wealth; he the regent of6 waters; he the lord of the
'firmament."!
C IX. v. 301.— "All the ages called Satya, Treta, Dwapara, and /fa/», depend on
the conduct of a king who is declared in turn to represent each ofthose ages:
" 302. Sleeping, he is the Kali age; waking, the Dwapara; exerting himself
in action, the Treta; living virtuously, the Satya.
" 303. Of Indra, of Surya, of Pavana, of Yama,. of Varuna, of Chan
dra, of Agni, and of Prit'hivi, let the king emulate the power and attributes.

* " In the didactic portion of the Veda, the last term in every chapter is repeated, to indicate its con
clusion."
t The figures of reference are not in the Institutes: I have added them to assist the reader in connect
ing the names and characters of the deities enumerated.
 I N D R A. J67

" 304. As Indra sheds plentiful showers during the four rainy months,
thus let him, acting like the regent of clouds, rain just gratifications over his
kingdom :
', 305. As Surya with strong rays draws up the water during eight months,
thus let him, performing the functions of the Sun, gradually draw from his realm
the legal revenue :
" 306. As Pavan, when he moves, pervades all creatures, thus let him, imi
tating the regent of wind, pervade all places by his concealed emissaries :
" 307. As Yam a, at the appointed time, punishes friends and foes, or those
who revere and those who contemn him, thus let the king, resembling the judge
of departed spirits, punish offending subjects:
" 308. As Varuna most assuredly binds the guilty in fatal cords, thus let
him, representing the genius of water, keep offenders in close confinement.
" 309. When the people, no less delighted on seeing the king, than on see
ing the full moon, he appears in the character of Chandra.
" 310. Against criminals let him be ever ardent in wrath; let him be splendid
in glory; let him consume wicked ministers; thus imitating the functions of
Agni, god of fire.
" 311. As Prit'hivi supports all creatures equally, thus a king, sustaining
all subjects, resembles in his olfice the goddess of earth."
Intending, under this head, to notice some characters subordinate to Indra,
I shall introduce them, among others, by a quotation from Mr. Colebroke's
Essay on the Religious Ceremonies of the Brahmans, to which, on so many occa
sions, I am indebted; adding, occasionally, a note of illustration In the mar
riage ceremony, after previous details, " eighteen oblations are offered, while
as many texts are meditated: they differ only in the name of the deity in
voked.
"I. May Agni, lord of (living) beings, protect me in respect of holiness,
valour, and prayer, and in regard to ancient privileges, to this solemn rite, and
to this invocation to deities.— 2. May Indra, lord, or regent, of the eldest
(that is, of the best of beings), protect me, &c. —3. May Yama, lord of the
earth, &c.—4. Air, lord of the sky. —5. The Sun, lord of heaven. —6. The
Moon, lord of stars.—7. Vrihaspati,* lord (that is, preceptor) of Brahma

• Vrihaspati, the regent of the planet Jupiter, is called Preceptor of the gods, as he is frequently
found giving them good advice ; and, as well as X a red a, is often represented ai their orator, or messenger,
when any intercourse is carried on between the three superior powers.

2 M 2
268 I N D R A.

(and other deities). —8. Mitra (the Sun), lord of true beings.—9. Varuna,
lord of waters.— 10. The Ocean, lord of rivers.— 11. Food, lord of tributary
powers. — 12. Soma (the Moon), lord of plants. — 13. Savitri (the generative
Sun), lord of pregnant females. — 14. Rudra (Siva), lord of (deities that bear
the shape of) cattle. — 15. The fabricator* of the universe, lord of forms.— lo\
Vishnu, f lord of mountains.— 17. Maruls (winds), lord of Ganas (sets of divi
nities).— 18. Fathers, grandfathers, remoter ancestors, more distant progenitors,
their parents, and grandsires." J
The eight guardian deities of the eight points of the heavens, with Indra at
their head, are sometimes called the winds, and almost confounded with the
Maruts; of whom, however, are reckoned forty- nine, as noticed in page 96,
where their parentage is given. In pages 92, 93, the eight Vasus, and the
Maruts, or genii of the winds, are spoken of as distinct personages; a Vasu
being one of the eight divinities who form a gana, or assemblage of the gods;
and there being nine of those gams, and Agni being reckoned the chief of the
Vasus; and Vayu, or Pavan, the chief of the Maruts. In the above quotation
the Maruts (winds) are termed lords of ganas. Indra and his gana, or assem
blage, are not, perhaps, easily, identified with the Vasus, whose discriminative
names I do not recollect to have seen enumerated. The names of the regents
of the eight winds, or points, as first given in this article, I noted from the infor
mation of my Pandit, viz. Indra, ruler of the east; Agni, south-east; Yama,
south; Nirit, south-west; Varuna, west; Vayu, north-west; Kuvera, north;
Isani, north-east. The next enumeration of them, in Sir W. Jones's poem,
runs thus: Indra, Varuna, Vahni, Kuvera, Marut, Yama, Isa, or Isani,
Nairit, or Nirit; omitting Agni and Vayu, and introducing Vahni and
Marut: the latter may, indeed, be deemed the same with Vayu; but Vahni,
whom 1 should judge to be Saraswati, (see p. p. 57- 126.) I never, in any inr
stance, saw elsewhere introduced into this gana, or assemblage, with Indra and
the male genii — among the female guardians we shall see her presently. The
order of their arrangement I, in this case, lay no stress on, as being in a poeti
cal dress, the names may have been transposed, in view to a more metrical

* Brahma, I suppose.
f I should rather have expected the application of thi« title to Siva, as the consort of Parvati,
daughter of Himalaya. — See p. 151.
X The reader will allow me to remind him, that the words within brackets in the above, and in similar
quotations, are interpolated by the commentator, whose gloss the translator has followed, to illustrate the
text, which would otherwise be often obscure. ,
 INDRA. 269

arrangement. A third list, from the Ins. of Menu, as given in a back page,
alluding, I imagine, to the same gana, differs from both the preceding; and a
fourth list, in the same code, also given under this article, differs from all three.
A fifth, taken from the Brahmanda Purana, as will be presently stated, differs from
the first only in this instance; substituting " the lord of the Zodiac," Maho-
daya, for Kuvera; of whom it ma}', indeed, be another name, although I do
not know it as such, nor its meaning: it may possibly be the name of his SabAa,
or court, and not the lord's.*

* Mr. Wilford, in the eighth volume of the As. Res. gives, as a specimen of the geographical style
of the Hindus, a translation, in the very wordi of the Brahmanda Purana, descriptive of the fabulous moun
tain Meru. I here extract part of it, this mountain being often mythologically alluded to in this work, and
its distinguished inhabitants the immediate subject in discussion. The style of this Purana indicates a sec-
tarial superiority on the part of Brahma, similar to what we have seen applied by their respective sectarists
to his coequal powers, Vishnu and Siva.
" The great God; the great, omnipotent, omniscient one; the greatest in the world ; the great Lord,
who goes through all the worlds, incapable of decay, and without body, is born a moulded body, of flesh
and bones, made, whilst himself -was not made. His wisdom and power pervade all hearts ; from his heart
sprang the Padma Lotos-Hie world in times of old. It was then in this, that appeared, tvhen born, the God
of gods, with four faces; the Lord of the lords of mankind, who rules over all; the Lord of the world.
When this flower was produced by Vishnu, then from his navel sprang the worldly Lotos, abounding with
trees and plants.
" Round it are four great islands, or countries : in the middle, like the germ, is Meru thus called; a
great mountain of various colours all round."— (Here follow its appearance, shape, measurements, &c. it
being throughout likened to a lotos.) — " Every Bishi represents this lord of mountains as it appears to him
from his station : Brahma, Indra, and all the gods, declare that this largest of all mountains is a form
consisting of jewels of numberless colours; the abode of various tribes ; like gold ; like the dawning morn,
resplendent, with a thousand petals ; like a thousand water-pots, with a thousand leaves.
" Within it is adorned with the self-moving cars of the gods, all beautiful ; in its petals are the abodes
of the gods, like heaven; in its thousand petals they dwell with their consorts. There resides above,
Brahma, God of gods, with four faces, the greatest of those who know the Vedas; the greatest of the
great gods, also of the inferior ones. There is the court of Brahma, consisting of the whole earth, of all
those who grant the object of our wishes; thousands of great gods are in this beautiful court : there the
Brahmarishis dwell : it is called by all the world Manovati. There, in the east, is Indra for ever to be
praised; the god sitting upon a •vimana, resplendent, like a thousand suns. There the gods, and tribes of
Rithis, are always sitting in the presence of the four- faced god : these the god makes happy with his re
splendence : there the gods arc singing praises to him. There is the lord of wealth, beautiful, with a
thousand eyes ; the destroyer of towns : the Indra-locas enjoy all the wealth of the three worlds. In the
second interval, between the east and the south, is the great •vimana of Agni, or fire, with a great resplen
dence, variegated with a hundred sorts of metals, resplendent ; and from whom sprang the Vedas : there is
his court ; he does good- to all; and his name is Jitani : in the mouth of whom the sacred elements of the
homa are put.
270 I N D R A.
Perhaps my readers may not be displeased at seeing these eight personages
again enumerated, as in the preceding lists. I prefix the points of the compass
to that of my Pandit, and annex them to that from the Brahmanda Purana: in
the others, the points, respectively governed by the regents, are not stated.

" On the third side, in this very same manner, know there is the court of Vaivaswata Yama, called
by mankind Su-Santama. Thus, in the next, or fourth, is the court Sabha of the lord of the corner, or
country, of Nairita: his court is called Crishnangana : his name is Viritpacsha, -with a disagreeable
countenance. On th« west know there is the court of Varuna, called Subnavati: now, toward tht north,
in the north-west, is the court of Vayu, called Gatuthaviti. In the seventh corner is the Sabha of the
lord of the Zodiac, called Mahodaya ; his seat, most beautiful, is of Vaidurya, or lapis lazuli. In the
eighth corner is the seat of Isani, or Siva j its colour is of fervid gold, and it is called Yasovati. These
are the great and beautiful Vimanas, in the eight corners, of the eight most benevolent gods, called lndra-
muchyas. There dwells on the summit the God of gods, with four faces : there is the beautiful court of
Brahma, served by tribes of Bishis : it is called Manovati by mankind. There the Rishis, the gods, and
GanJharvas, the Afsarasas, the great snakes, are the attendants, most fortunate, and constantly lifting up
their hands."—P. 350.
" The nymfhaa, or lotos floating on the water, is an emblem of the world : the whole plant signifies
both the earth and its two principles of fecundation. The stalk originates from the navel of Vishnu,
sleeping at the bottom of the ocean, (see plates 7. 8.) and the flower is the cradle of BsAHMA^or man
kind. The germ is both Meru and the Linga: the plants and filaments are the mountains which encircle
Mem, and are also the type of the Yoni : the four leaves of the Calyx are the four vast dwifas, or countries,
toward the four cardinal points. Eight external leaves, placed two by two in the intervals, are eight sub
ordinate d-wifas, or countries."— J*, p. 308.
At the end of this essay, a map of the world is given, fancifully shaped like a lotos j the calyx form
ing Meru, like a bell, mouth upwards, or like an inverted linga. Here, on one of its three peaks, is Kailasa,
the Olympus of Si va; and on another, the Swerga, or paradise of Indra : but his terrestrial abode is
otherwise described as placed in the mountains of Sitanta, " skirted by a most delightful country, well
watered, enlivened with the harmonious noise of the black bee, and frogs. There, among immense caves,
is the CriJavana, or place of dalliance of Mahendra ; where knowledge, and the completion of our
wishes, is fully accomplished. There is the great forest of the Parajita tree, of the king of the gods, known
through the three worlds ; and the whole world sings his praise from the Vedas. Such is the place of dal
liance of htm with a thousand eyes, or Indra. In this charming grove of Sakra, or Indra, the gods,
the Danavas, the snakes, Yahhas, Raksfiasas, Guhya, or Ru-vcras, Gand'harvas, live happy j as well at
numerous tribes of Apsarasas, fond of sport."—P. 366.
 INDRA ■ 271

J 2 3. 4. 5.
E. Indra Indra Indra Indra Indra E.
S.E. Agni Vahni Agni Agni Agni S.E.
S. Yama Yama Yama Yama Yama S.
S.W. NlRUT NlRIT SURYA SURYA Nirit S.W.
W. Varuna Varuna Varuna Varuna Varuna W.
N.W. Vayu Marut Pavan Pavan Vayu N.W.
N. KUVERA Kuvera Kuvera Chandra Mahodaya N.
N.E. Isani ISA Chandra Prit'hivi Isani N.E.

Female guardian angels are also supposed to protect the eight points, or
quarters of the universe; but they do not accord as the Sacti, or energies, or
consorts, of the above gods. They are as follow: Brahmani, or Saraswati,
protectress of the east; Narayani, or Lakshmi, of the south-east; Mahes-
wari, or Devi, or Parvati, of the south; Chamunda, or Devi, of the south
west; Kaumari, consort of Kartikya, of the west; Aparajita, another form
of Parvati, or Bhavani, of the north-west; Varahi, Sacti of Varaha, or
Vishnu in that Avalara, of the north; and Narasinhi, his Sacti in the Nar-
singhavatara, is protectress of the north-east. Aindri, or Indrani, is some
times included among them; so is Kauveri, the Sacti of Kuvera; and two of
Devi's forms are then omitted.— See p. 117.
Indra is generally represented on his elephant, as noticed in other places:
he is so seen in the Elephanta cavern, and in the excavations at Ellora. Sir
Charles Malet gives, with his description of those excavations, some draw
ings; one of them representing Indra on an elephant, and his lovely wife, In
drani, with a child on her lap, seated on a lion : she is a beautiful figure, and
has, what I should not have expected, a skull and bones in her girdle.—As. Res.
Vol. VI. This is the only figure I ever saw of Indrani; and I have some doubt
if it was really intended for her. I do not think I have any casts of Indra: a
rather curious one in my collection, of a man on an elephant, so contrived as
to be moveable like a child's rocking-horse, but sidewise, I am disposed to fancy
is of Indua; but I have not given it in this work. The man, by a hinge, can
be dismounted and remounted at will; and this may possibly allude to his astreal
depositions and restorations : I have several pictures of Indra. In plates 31.
and 32. we see him, with other deities, reverencing Devi. Plate 79. is from
two tinted pictures, where he is painted covered with eyes, and of the usual
272 I N D fi A.

copper colour. Above he is mounted on his famous elephant, Iravaty; in the

picture white, with a. crimson outline, trunks, and hair.
Like the other Hindu deities, Indra is distinguished by several names:
Sakra is that by which he is generally called in his capacity of the adviser of
evil. Shatukratu, or Shatkratu, means him to whom is made a hundred sa
crifices: Vritrahan, the slayer of the demon Vritra. Heri is sometimes
applied to him, as well as to Vishnu and Krishna: and Hari, a name of both
Siva and Vishnu; and the latter is, in the Ramayana, sect. 1. called Upendra,
(up is equivalent to our sub,) inferring subordination to Indra, who is some
times named Mahendra, or the great Indra: also Purendra, and Vasava,
and Paka-shasana. Vajra-pani means grasper of the thunder-bolt, reminding
us of the Jupiter Fulminator, or Tonans; as doubtless adverted to by Sir Wil
liam Jones, when describing him as " darter of the swift blue bolt," or as Ju-
riTER Fulgurator; as well as to Jupiter Pluvius, when he calls him
" Sprinkler of genial dews and fruitful rains
O'er hills and thirsty plains."
Hymn to Indra. —Works, Vol. XIII.
His consort, Indrani, or Aindri, is also named Powlamya, or Pulomaya,
sometimes Powlumi, and Saki ; and as she is, as far as I know of her, very vir
tuous, as well as beautiful, I am unwilling to dismiss her without some farther
notice; and will, therefore, introduce a legend in which her fidelity was tried.
The virtuous Nahusha was elevated to the heavenly mansions by the title
of Deva Nahusha, or, as he is in shortness called, Deonaush, whence, as be
fore observed, is easily made Dionysius; and, notwithstanding his virtue, fell in
love with Pulomaya, who, resisting his assiduities, and resolved on fidelity to
her lord, was advised by Vrihaspati, he presciently seeing the consequences, to
pretend to favour the lover's addresses, if he would visit her in a palky carried
by four holy and learned Brahmans, which he had influence enough to procure.
Their movements not according with the lover's eagerness, he impatiently ex
claimed to the chief bearer—" Serpe ! Serpe /'' which has precisely the same
signification in Sanskrit and in Latin. The holy sage, unused to such an impera
tive address, replied— " Be thyself a serpent;" and, such is the power of divine
learning, the king, from the force of the imprecation, instantly fell to the earth
in the shape of that large serpent called, in Sanskrit, ajagara, and boa by natu
ralists. In this state of humiliation he wandered to the banks of the Kali, and
once attempting to swallow a Brahman, deeply learned in the Vedas, his throat
was so scorched that he was forced to disgorge the sage; by contact with whom,
 V A R U N A. 273

his own intellects became irradiated, and he remembered with penitence his
crime and its punishment. He ceased to devour human beings, and recover
ing his understanding and speech, he sought some holy Brahmans who might
predict the termination of his misery; and learned, at length, that he would be
restored to his pristine shape by the sons of Pandu. He, therefore, patiently
visited holy places of pilgrimage, founded by himself in happier days, and
waited with resignation the coming of the Pandavas, whose adventures are the
subject of Vyasa's great epic poem, the Mahabarat.— (From Wilford's Essay
on the Nile. As. Res. Vol. III.)
Strictness of arrangement not being easily attainable in a work of this sort,
I shall, in the next head or division, notice, with other deities, some of those
subordinate to Indra as chief of the demigods, and immediately connected with
him as regents of quarters, or points, or winds; and some of them that do not
demand any lengthened discussion, we will notice here, viz. Varuna, Kuvera,
and Nirrit.
The former is the regent of the ocean, and generally of large masses of
water. As light is thought to be excluded from the depths of water, Varuna
is also deemed the governor of the night, or of darkness: still he is one of the
Adityas, or Suns, (see p. 92). He is likewise styled the lord of punishment; and
in this character the wealth of criminals is directed to be offered to him, or, in
other words, thrown into the waters; or it may, instead, be bestowed on a
learned priest: the latter, we may suppose, is likely to outshare the deity.
Ins. of Menu, Chap. IX. v. 243. — " Let no virtuous prince appropriate the
wealth of a criminal in the highest degree; for he who appropriates it through
covetousness, is contaminated with the same guilt.
" 244. Having thrown such a fine into the waters, let him offer it to Va
runa ; or let him bestow it on some priest of eminent learning in the scrip
tures.
" 245. Varuna is the lord of punishment; he holds a rod even over kings;
and a priest who has gone through the whole Veda is equal to a sovereign of the
world."
In a former quotation from Menu, this passage occurs: " Varuna most
assuredly binds the guilty in fatal cords."—Chap. IX. v. 308. And the cord of
Varuna, called fasa, or pasha, or Varunapasha, is frequently spoken of, which he
is supposed to hold in his hand ; but I have no image or picture of this deity
that I know of. In the first volume of the Asiatic Researches, Sir W. Jones gives
a plate of him, empty-handed, bestriding a monstrous fish: he is drawn merely
2 N
174 V A RUN A,

as a man, without any attributes. And it is there said of him, that " he is the
genius of waters; but, like the rest, is far inferior to Mahesa, and even to
Indra, who is the prince of the beneficent genii."— P. 251. Sonnerat, (Vol. I.
p. 62.) calls him, after the Carnatic pronunciation, Varounin; and says he is
represented mounted on a crocodile, and holding a whip in his hand.
The pasha, which in his hand has been surmised to be emblematical of the
sea encircling the earth, is often seen in the hand of other deities: in that of
Siva, (see plate 13.) of Devi, or Kali, plates 24. 28. of Hanuman, plate 93.
of Ganesa, plate 102. and sometimes with Bhairava; all, it may be remarked,
connected in family with Siva, who bearing the trident, trisula, in that and other
points participates with Varuna in the character of Neptune.
A long catalogue of weapons presented to Rama, armed by Viswamitra
for the war of Lanka, occurs in the 26'th section of the Ramayana: they have
particular names, generally derived from some deity, either from being the ap
propriate weapon used by those deities, or from partaking in some way of their
power. There is " the Dherma weapon, scarcely less fatal than Yama himself;"
this is religion, justice, or virtue: "the Kala weapon, insupportable to ene
mies :" " the divine Chakra of Vishnu, and the terrible discus (Vajra) of Indra ;
the huge Shivean spear; the Dherma pasba; the dreadful Kala pasha; and the
highly valued Varuna pasha" severally the cords of Justice, of Death, and of
Varuna, or Neptune. There is also the Agniya, having the property of flame
or fire, and many others of allegorical names; such as joy-producing, folly, intoxi
cation, infallible, hot, fiery, quaking, foe-seizing, flesh-devouring, energetic, invisible, &c.
&c. &c. All, or any of these, come, when called for by appropriate mantras, or
magical words, made known to the favoured person thus divinely gifted.—See
page 109.
In the black Tajurveda, an upanishad is named after Varuna: he is there
made the father of Bhrigu,* and is introduced as instructing his son in the
mysteries of religious science, particularly as to the nature of Bit Aim ; who is,
he says, " That,-whence all beings are produced ; that, by which they live when
born; that, toward which they tend; and that, unto which they pass."
Bhrigu, after meditating in devout contemplation, recognised food (or
body) to be Brahm: " for all beings are indeed produced from food; when
born they live by food; toward food they tend ; and they pass into food."

* Who, in p. "8 appears as the offspring of Brahma ; and in p. 84. of Mbnu. — See also pages 86.
01. 94. and Ins. of Menu, Chap. I. verses ^i. 5Q.
 K U V E R A. 275v

Unsatisfied, however, he, again deeply meditating, discovered breath (or

life) to be Brahm : " for all beings are indeed produced from breath ; when born
they live by breath; toward breath they tend; they pass into breath."
Again desired to seek Brahm in profound meditation, he discovered intellect
to be Brahm : " for all these beings are produced from intellect ; when born they
live by intellect; toward intellect they tend; and they pass into intellect."—■
This he understood; (but) again coming to his father Varuna, saying, " Vene
rable (father), make known to me Brahm"—Varuna replied, " Inquire by
devout contemplation ; profound meditation is Brahm."
He thought deeply; and having thus meditated (with) devout contempla
tion, he knew ananda (or felicity) to be Brahm : "for all these beings are indeed
produced from pleasure; when born they live by joy; they tend toward happi
ness; they pass into felicity."— " Such is the science which was attained by
Bhrigu, taught by Varuna, and founded on the supreme ethereal spirit : he
who knows this, rests on the same support ; is endowed with (abundant) food,
and becomes (a blazing fire) which consumes food : great is he by progeny, by
cattle, and by holy perfections ; and great by propitious celebrity."— Cole-
broke on the Vedas. As. Res. Vol. VIII. p. 456.
Varuna, it will be recollected, is the especial protector of the west point of
the heavens: he has a Sacti, or consort, named Varuni.—Seep. 120. She is
sometimes called his daughter. —See p. 95. He is one of the Adityas, or Suns,
the offspring of Aditi. —See p. £2. And in p. 112. the appellation of Afitra
Varuna, or the friendly Varuna, is applied to Menu. But, although he is one
of the many deities invoked and propitiated in the daily ceremonies of the Brah-
mans, his name does not very often occur in Hindu writings or conversation.
Kuvera, the regent of wealth, for a moment demands our attention; and
although few people seek the favour of this deity with greater avidity than the
Hindus, yet 1 find but little mention of him in my mythological memoranda; nor
have I any image or picture of him. Let us hope that the Indian Plutus will
not, by for ever withholding his favour, resent my brief notice of him, compared
with the more extended account of more social or more amiable deities. On
Kama, Lakshmi, or Saraswati, poets and historians dwell with complacency
and delight ; but the gloomy, selfish, and deformed Kuvera, claims not, nor de
serves, so much of our attention. .
He is, we have seen, the guardian of the northern region ; described, in
respect of externals, as a mere man, but as a magnificent deity residing in the
splendid city Alaka, otherwise called Chitrarafha; or borne through the sky in a
2 N 2
276 N I R R I T.

gorgeous car, ca\\ed pushpaka. He is also called Vittessa ; and Paulastya, a

name of one of the Brahmadicas, (see p. 84); also Visravana, or Vaisrava, and
Dhanada. He is said to be son of a sage name Visra va, or Viswas rava ; the
father also of Ravana, who, as well as Kuvera, is hence called Visravana.
Kuvera and Ravana are thus half-brothers, having different mothers : both are
occasionally named Pulastya.
His servants and companions are the Tahhas and Guhyakas, into whose forms
transmigrate the souls of those men who in this life are addicted to sordid and
base passions, or absorbed in worldly prosperity. The term Guhyaka is derived
from Guh (ordure), a word retained in several dialects : hence Guhya (podexj.-—
See p. 108. We happily do not find that the regent of wealth is related in mar
riage or otherwise with Lakshmi, the goddess of riches, to whom a Hindu, as
mentioned in page 132, would address himself for that boon, and not to Kuvera:
he has, however, a Sacti, or consort, named Kauveri, (see p. 119,) whence, I
conjecture, the river of that name, in Mysore, derives its appellation.
Nirrit, otherwise called Nairita and Nirut; and sometimes, as noticed
in page 51, Virupaksha, meaning, it is said, with three eyes; but, according to
Mr. Wilfokd, in page 270, with a disagreeable countetiance; is the last of the eight
guardian regents that we shall notice in this article. His name occurs but
seldom in writing or conversation; and I have no image or picture of him, nor
did I ever see one. His consort is Nirriti, who seems to share with him the
honour of his government; and a man becoming criminal on certain points, it
is incumbent on him to " sacrifice a black or a one-eyed ass, by way of a meat
offering to Nirriti, patroness of the south-west, by night, in a place where four
ways meet."— "■ Let him daily offer to her in fire the fat of that ass; and, at the
close of the ceremony, let him offer clarified butter, with the holy text Sem, and
so forth, to Pavana, to Indra, to Vrihaspati, and to Agni, regent of wind,
clouds, a planet, and fire."—Ins. of Menu, Chap. XI. verses 119, 120.
This expiation is for the sin of Onanism: on incurring of which, the mani-
pulist is termed avacirna. — " To the four deities of purification, Maruta,
Indra, Vrihaspati, and Agni, goes all the divine light, which the Veda had
imparted, from the student who commits the foul sin avacirna."— lb. v. 122.
 Of SURYA, CHANDRA, and AGNI,
The REGENTS of the SUN, the MOON, and of FIRE ; and of some less important
Characters.

Plate 87. of Surya, is taken from a fine cast in zinc; one of Mr. Wilkins''
set, made at Benares, where, in a temple dedicated to Mahadeva, in his cha
racter of Visweswara, (see p. 58,) is a spirited sculpture, the original of this
subject. The cast is nine inches in height, representing the glorious god of day
holding the attributes of Vishnu, seated on a seven-headed serpent; his car
drawn by a seven-headed horse, driven by the legless Arun, a personification
of the dawn, or Aurora. Surya's distinguishing attributes will come more
particularly under discussion in a future page.
So grand a symbol of the Deity, as the Sun " looking from his sole domi
nion like the god of this world," which, to ignorant people, must be his most
glorious and natural type, will of course have attracted the earliest adoration;
and where revelation was withheld, will almost necessarily have been the pri
mary fount of idolatry and superstition. The investigators of ancient mytho
logy accordingly trace to this prolific source, wherein they are melted and lost,
almost every other mythological personage; who, like his own light, diverge and
radiate from his most glorious centre.
" We must not," says Sir William Jones, " be surprised at finding, on a
close examination, that the characters of all the pagan deities, male and femaler
melt into each other, and at last into one or two; for it seems a well-founded
opinion, that the whole crowd of gods and goddesses, in ancient .Rome and mo
dern Varanes* mean only the powers of nature, and principally those of the Sun,
expressed in a variety of ways, and by a multitude of fanciful names."—As. Res.
Vol. I. p. £67.
The following passages are extracted from the argument to the hymn, ad
dressed by the same author to Surya; and some extracts will follow from the-

• The proper name for Benares, otherwise called Kassi: the most classical name is, perhaps, fara*-
'nati, so called from two rivers that form a junction of waters and names near its site.
278 S U R Y A.

hymn, as affording more information than I can otherwise furnish ; enlivened

too by the graces of eloquence and poetry. The hymn will be found in the
Asiatic Miscellany, Vol. II. and Works, Vol., XIII.
" A plausible opinion has been entertained by learned men, that the principal
source of idolatry among the ancients, was their enthusiastic admiration of the
sun; and that when the primitive religion of mankind was lost amid the distrac
tions of establishing regal governments, or neglected amid the allurements of
vice, they ascribed to the great visible luminary, or to the wonderful fluid of
which it is the general reservoir, those powers of pervading all space, and ani
mating all nature, which their wiser ancestors had attributed to one eternal
Mind, by whom the substance of fire had been created as an inanimate and se
condary cause of natural phenomena. The mythology of the east confirms this
opinion ; and it is possible, that the trifle divinity of the Hindus was originally no
more than a personification of the sun, whom they call Treyitenu, or three-bodied,
in his triple capacity ofproducing forms by his genial heat, preserving them by his
light, or destroying them by the concentrated force of his igneous matter: this,
with the wilder conceit of a female power united with the Godhead, and ruling
nature by his authority, will account for nearly the whole system of Egyptian,
Indian, and Grecian polytheism, distinguished from the sublime theology of the
philosophers, whose understandings were too strong to admit the popular belief,
but whose influence was too weak to reform it.
" It will be necessary to explain a few other particulars of the Hindu mytho
logy, to which allusions are made ih the poem. Soma, or the Moon, is a male
deity in the Indian system, as Mona was, 1 believe, among the Saxons, and Lunus
among some of the nations who settled in Italy. Most of the Lunar mansions are
believed to be the daughters of Kasyapa,* the first production of Brahma's
head; and from their names are derived those of the twelve months, who are
here feigned to have married as many constellations: this primeval Brahman,
and Vinata, are supposed to have been the parents of Arun, the charioteer of
the Sun, and of the bird Garuda, the eagle of the great Indian Jove; one of
whose epithets is Madhava."
After an exordium, deeply scientific and profound, the hymn proceeds—
" Lord of the lotos, father, friend, and king,
Surya, tby powers I sing :

* In other legends they are said to be the daughters of Daksha.— (See Baksha, p. 109.) He WW,
however, an Avatara, or son of Brahma ; and Kasayafa was also produced by him.
 S U R Y A. 279

Thy substance, India, with his heavenly bands,

Nor sings, nor understands ;
Nor e'en the Vedas three to man explain
Thy mystic orb triform, tho' Brahma tun'd the strain."—Verse 1;

" First o'er blue hills appear,

With many an agate hoof,
And pasterns fring'd with pearl, seven coursers green ;
Nor boasts'yon. arched woof,
That girds the show *ry, sphere,
Such heav'n-spun threads of colour'd light serene,
As tinge the reins which Akun guides-
Glowing with immortal grace,
Young An un loveliest of Vinatian race ;
Though younger h<", whom Madhava bestrides,
When high on eagle-plumes he rides.
But, Oh I what pencil of a living star
Could paint that gorgeous car,
In which, as is an ark, supremely bright, ,
The lord of boundless light,
Ascending calm o'er the empyrean sails,
And with ten thousand beams his awful beauty veils!"—Verse 7.

Under the article Agni, I shall endeavour to explain farther why the
regents of the Sun and of Fire, so intimately connected as their primary pro
perties apparently are, should be distinguished by common or similar attributes.
Surya's " mystic orb triform," and Agni's triplicate of legs, are deducible from
the three descriptions of sacred fire venerated by the Hindus; and proceeding
from the Sun, as the three great powers of nature proceed from the Eternal
Mind, we can easily discern how the Sun and Brahm came to be identified.
Though the Sun be invoked in the Gayatri, it is only, they say, as the symbol
of the Deity: its creative heat, preserving light, and destroying fire, are persbnif
fied in Brahma, Vishnu, and Siva. Surya's " seven coursers green," and
Agni's seven arms, are appropriate allusions, especially the former, to the pris
matic divisibility of Surya's preceding ray. In plates 87-88. 89- will be seen
the seven precursors of his glorious car.
" Surya is believed to have descended frequently from his car in a human
shape, and to have left a race on earth, who are equally renowned in the Indian
stories with the Hetiades of Greece. It is very singular that his two sons, called
Aswina, or Aswini-cumara in the dual, should be considered as twin brothers,
and painted like Castor and Pollux; but they have each the character of
280 S U R Y A.

Esculapius among the gods, and are believed to have been born of a nymph,
who, in the form of a mare, was impregnated with sunbeams. I suspect the
whole fable of Kasvapa and his progeny to be astronomical; and cannot but
imagine that the Greek name Cassiopeia* has a relation to it."—Jones. Asiatic
Researches, Vol. I. p. 263.
An indifferent print is given, with the above account, of Surya in his car,
drawn by seven horses, driven by Arun, or the dawn; and he is described as
followed by thousands of genii, worshipping him, and modulating his praises.
" He has a multitude of names, and among them twelve epithets, or titles, which
denote his distinct powers in each of the twelve months ; those powers are called
Adityas, or sons of Aditi, by Kasy apa, the Indian Uranus ; and one of them has,
according to some authorities, the name of Vishnu, or Pervader."— lb.
Vishnu is doubtless (see p. 92,) one of the epithets of the Sun, in whom will
be found to merge all the idolatrous machinery of all systems of mythology. —
" Here it must be observed," as quoted in another place, " that at night, and
in the west, the Sun is Vishnu: he is Brahma in the east, and in the morning:
from noon to evening he is Siva."—Wilford. As. Res. Vol. V. p. 254.
General Vallancey, whose learned inquiries into the ancient literature of
Ireland were considered by Sir William Jones as highly interesting, finds that
Krishna, in Irish, is the Sun, as well as in Sanskrit. In his curious little book,
" On the Primitive Inhabitants of Great Britain and Ireland," the only one of the
learned gentleman's works that I am fortunate enough to possess, is given an
Irish ode to the Sun, which I should, untaught, have judged of Hindu origin:
the opening especially, "Auspiciate my lays, O Sun ! thou mighty Lord of the
seven heavens ; who swayest the universe through the immensity of space and
matter ;" and the close, " Thou art the only glorious and sovereign object of
universal love, praise, and adoration;" are in the language precisely of a Saura,
be he of Hindustan or Hibernia.
Again: In the mythology of Ireland, Som is the deity presiding over plants:
he is the same iu India; for the final in " Soma, lord of plants," (see p. 268,) is
merely a grammatical termination, and not radical. Again: Arun is the fore
runner of the Sun, the dawn, Aurora, both in Irish and Hindu mythology. —
Other curious analogies are traced in the learned GeneraTs work.
This interesting and lamented author, Sir VV. Jones, not altogether agreeing
with Newton, that ancient mythology is nothing but historical truth in a poeti

* As is fully proved by Mr. Wilford's subsequent investigations.

 S U R Y A. 281

cal dress; nor with Bacon, that it consisted in moral and metaphysical allego
ries; nor with Bryant, that all the heathen deities are only different attributes
and representations of the Sun, or of deceased progenitors; conceived that the
whole system of religious fables rose, like the Nile, from several distinct sources:
and inclined to the opinion, that one great spring and fountain of all idolatry,
in the four quarters of the globe, was the veneration paid by men to the Sun;
and another, the immoderate respect shewn to the memory of powerful or vir
tuous ancestors, especially the founders of kingdoms, legislators, and warriors,
of whom the Sun or Moon were wildly supposed to be the parents*—lb. Vol. I*
p. 427.
Plate 88. represents the Hindu zodiac and solar system, called Rasi Chaira,
or revolutionary dance: it is taken from a handsome picture of Colonel Stuart's,
which will be more particularly described. Here we see Surya in the centre,
surrounded in the first circle by the planetary orbs, viz. Chandra, (fig. 7.)
—Manoala, or Mars, (6.) Buddha, or Mercury, (5.)—Vrihaspati, or
Jupiter, (2.) —Sukra, or Venus, (9.) —Sani, or Saturn, (8.)—Rahu and
Ketu, (4. and 3.) the ascending and descending nodes.
Mr. Colebroke, in his Essays on the Religious Ceremonies of the Hindus,
(As. Res. Vol. V. and VII.) shows us how unceasingly the mythological persons
of their Pantheon are brought to the contemplation of the pious; and, indeed,
obtruded on all descriptions of persons, at almost all times, in the endless series
of ceremonials that they are, one way or other, called on to perform, or to par
ticipate in. From the seventh volume I will here extract the sacrificial prayers
to the nine characters named in the preceding paragraph, introduced into the
rites of the oblation to Fire; part of the worship offered to the gods, and one
of the five daily sacraments of a Brahman: with each prayer an oblation of ghee
(clarified butter) is made.— .
" I. The Divine Sun approaches with his golden car, returning alternately
with the shades of night; rousing mortal and immortal beings, and surveying
worlds.—May this oblation to Surya be efficacious.
" 2. Gods! produce that (Moon) which has, no foe, which is the son of the
solar orb, and became the offering of space, for the benefit of this world;* pro
duce it for the advancement of knowledge, for protection from danger, for vast

* " According to one legend, a ray of the Sun, called sushumna, became the Moon ; according to
another, a flash of light from the eye of Atri was received by Space, a goddess-— the via-laclea personified t
she conceived, and bore Soma, or Chandra, who is, therefore, called a son of Axai."
2 O
 282 S U R Y A.

supremacy, for empire, and for the sake of Indra's organs of sense.—May this
oblation to Chandra be efficacious.
" 3. This gem of the sky, whose head resembles fire, is the lord of waters,
and replenishes the seeds of the earth. —May this oblation to (Man gala) the
planet Mars be efficacious.
" 4. Be roused, O Fire !> and thou (O Budha) ! perfect this sacrificial rite,
and associate with us ; let this votary, and all the gods, sit in this most excel
lent assembly.—May this oblation to the planet Mercury be efficacious.
" 5. O Vrihaspati ! sprung from eternal truth, confer on us abundantly
that various wealth* which the most venerable of beings may revere; which
shines glorious among all people, which serves to defray sacrifices, which is
preserved by strength.—May this oblation to the planet Jupiter be effica
cious.
" 6. The lord of creatures- drank the invigorating essence distilled from
food; he drank milk and the juice of the moon-plant.f By means of scripture,
which is truth itself, the beverage thus quaffed became a prolific essence, the
eternal organ of universal perception, Indra's organs of sense, the milk of im
mortality, and honey to the manes of ancestors. —May this oblation to (Sukra)
the planet Venus be efficacious.
" 7. May divine waters be auspicious to us for accumulation, for gain, and
for refreshing draughts; may they listen to us, that we may be associated with
good auspices.—May this oblation to (Sani) the planet Saturn be efficacious.
" 8. O Durva!\ which doth germinate at every knot, at every joint, multiply
us through a hundred, through a thousand, descents.—May this oblation to
(Ra'hu II) the planet of the ascending node be efficacious.

* Probably intellectual wealth, Vrihaspati being preceptor to the gods; the most venerable of
beings.
f Somalata; the Ascleplas acida. J Durva, the Agrosth linearis.
|| Rahu was the son of Kasyapa and Diti, according to some authorities ; but others represent Sim-
hica (perhaps the sphinx) as his natural mother. He had four arms ; his lower parts ended in a tail like
that of a dragon ; and his aspect was gnm and gloorrly, like the darkness of the chaos; whence he had also
the name of Tam as. He was the adviser of all mischief among the Daityas, who had a regard for him ;
but among the Devatas it was his chief delight to sow dissension. And when the gods had produced the
amrlt, by churning the ocean, he disguised himself like one of them, and received a portion of it; but the
Sun and Moon having discovered his fraud, Vishnu severed his head, and two of his arms, from the rest of
his monstrous body. That part of the nectareous fluid that he had time to swallow secured his immor
tality : his trunk and dragon-like tail fell on the mountain of Malaya, where Mini, a Brahman, carefully
preserved them by the name of Ketu j and, as if a complete body bad been formed from them, like a dis
 S U R Y A. 285
n9. Be thou produced by dwellers in this world to give knowledge to igno
rant mortals, and wealth to the indigent, or beauty to the ugly.—May this ob
lation to (Ketu) the planet Oi the descending node be efficacious."— P. 238.
The great family, called "children of the Moon," is so named in contradistinc
tion from another race, called " children of the Sun,''—See Rama, p. 192. They
are severally called Surya-vans, and Chandra-vans; but both families are, in the
theogony of the Hindus, deducible from Bbahma.
In a note, in a preceding page, Chandra is made the offspring of Atri,
who was a son of Brahma. Chandra's son, Budha, or Mercury, married
Ila, daughter of Menu, or Noah: hence originate the Chandra-vans.
The Surya-vans, or offspring of the Sun, also proceed from this seventh
Menu, who is fabled to be the son of Surya: one of whose names is Vaivas-
wat; thence named Vaivaswata. Surfa is the son of Kasyapa (or Ura
nus), the son of Marichi (or light), the son of Brahma. —See p. 89.
Another astronomical allegory marries the Moon to the Sun—Chandra to
Surya-Savitri; the Sun being in his turn a female.
In the Gayatri, a subject remaining for discussion, the Sun is called Savitri;
as he is also in an invocation to divers deities in marriage ceremonies, as ex
tracted under Indra, (page 268,) but not apparently as a female: indeed, in the
latter instance, decidedly not, as he is especially styled "Savitri, the genera
tive Sun, lord of pregnant females." And in the Essay on the Lunar Year of the
Hindus, (As. Res. Vol. III. p. 282.) Sir William Jones marks a day in the Ca

membered polype, he is even said to have adopted Ketu as his own child. The head, with two arms, fell
on the sands of Barhara, where Pit'henas was then walking with Sinhica, by some called his wife : they
carried the Daitya to their palace, and adopted him as their son. This extravagant fable is, no doubt, astro
nomical ; Rahu and Ketu being the nodes, or what astrologers call the head and tail of the dragon. It
is added, that they appeased Vishwu, and obtained readmission to the firmament, but were no longer
visible from the earth, their enlightened sides being turned from it; that Rahu strives, during eclipses, to
wreak vengeance ou the Sun and Moon who detected him ; and that Ketu often appears as a comet, a
whirlwind, a fiery meteor, a wattr-spout, or a column of sand. Fifty-six comets are said, in the Chinta-
mani, to have sprung from Ketu ; and Rauu had a numerous progeny of Gra/ias, or crocodiles."—Wil-
fohd. As. Res. Vol. III. p. 4iy.
Platb 88. exhibits Rahu and Ketu ; but the latter is merely a head, as he is also in SirW. Jones's
plate : in the above quotation, two of Rahu's arms are said to have shared the fate of his head. In p. 252,
I have hinted the possibility that the lower portion of plate 76. may refer to this legend, rather than to
Buddha : Rahu's lower parts do not, in the zodiacal pictures, end in a tail, as they do in the figure in
plate 76. and as he is described above. As the adviser of evil with the Dahyas, and sower of dissension
among the Devas, he partakes of the malignant part of Indka's character. Nabayana is sometimes
(Jones's Works, Vol. XIII. p. p. 280. 282.) spoken of as the decapitator of Rahu.
2 O 2-
S84 S U R Y A.

lendar, called " Savitri vratam," as " a fast, with ceremonies by women at the
roots of the Indian fig-tree, to preserve them from widowhood."
Mr. Colebroke (As. Res. Vol. VIII. p. 402.) says, " the seventh chapter of
the tenth book of the Rig Veda opens with a hymn, in which Surya, surnamed
Savitri, the wife of the Moon, is made the speaker, as Dakshini, daughter of
Phajapati, and Juhu, daughter of Brahma, are in subsequent chapters." To
this passage, Mr. Colebroke subjoins the following note: " This marriage is
noticed in the Aitareya Brahmana, where the second lecture of the fourth book
opens in this manner: ' Prajapati gave his daughter Surta Savitri to Soma
the king.' The well-known legend, in the Puranas, concerning the marriage of
Soma with the daughters of Daksha, seems to be founded on this story in the
Veda."
Prajapati means the lord of prajas, or creatures', and although mostly ap
plied to Brahma, is a name or title sometimes given to his sons, and other
persons. —(See p.p. 83. 86.) Soma, or Chandra, we have seen in a former
page (109), married twenty-seven of Daksha's daughters, of whom Surya Sa
vitri appears to be one; above said to be the daughter of Prajapati, a name
applicable to Daksha, as well as to Brahma.
I will now describe Colonel Stuart's picture, from which plate 88. is taken.
By its style I should judge it to be the production of a Jeypoor artist: the names
of the zodiacal signs, and of the planets, are given in Sanskrit, as well as Version;
but I have copied the names of the latter only, and in the latter language.
Surya, in the Persian spelled £T j**m Surj: his car and horses are enveloped in a
blaze of gold, terminating in a radiated glory : he is of gold, bearing the usual attri
butes of Vishnu, with an umbrellaoverhis head.and with streamers at each corner
of his car. Arun, his charioteer, is of deep red: the horses are green, with black
manes, and red legs. Vrihaspati, or Jupiter, (fig. 2.) in the Persian spelled
Ookwj^-J Berhespet, is also of gold, with red clothes, bearing a lotos, green
and white, and a staff. Ketu, (fig. 3.— I have heedlessly numbered these figures
without adverting to their relative importance, for Rahu and Ketu should have
been noticed last,) in the Persian spelled CwJ Kit, or Keet, is like his body,
Rahu, black. The headless Rahu, (fig. 4) j\j Rao in Persian, is black, with
red clothes; mounted on a brown owl, and holding the gadda, and a lotos, red
and white. Buddha, or Mercury, (fig. 5.) o<-\» Buddha in Persian, is green,
with green clothing, and a. gadda, and a blue and white lotos: a chaplet of white
■flowers, and a cup and saucer, are beside him. Mang.ua, or Mars, (fig. 6.)
(JjX* Mangal in Persian, is deep red, with pink chulna, or breeches; mounted
 SURYA. ■ 285

on a white ram, with red legs : he bears a lotos, white and green, and a sort of
staff. Chandra, the Moon, (fig. 7.)^>cXas». Chander in Persian, has, like
Surya, the attributes of Vishnu, (none of the others are four-handed,) and is
mounted on a pied antelope. Sani, or Saturn, (fig. 8.) yxsV^ Sanicher in
Persian, (he is sometimes named Sanichara, or Sanaischara, in Sanskrit,) is
blue, with a yellow pitamber; holding a bow and arrow, and riding a light brown
raven, with yellow legs. Surra, or Venus, (fig. Q.) »Xii Suker in Persian, is
white, with blue clothes; mounted on an equivocal sort of animal, something
like a rat, and holds a red lotos and a staff: the Hindus make Sukra a male, and
he is otherwise called Usanas. The heads of all these beings, except of course
poor Rahu, have golden glories; and so has Virgo, among the zodiacal signs,
but none of the others.
In the oriental zodiac, given by^/V W. Jones in the second volume of the
Asiatic Researches, the planets are accommodated with vehicles differing from
those in plate 88. Surya is on a lion; and Arun is beneath him, driving the
seven-headed horse yoked to the empty car: Chandra is riding an antelope:
Surya and Chandra, but none of the rest, have glories: Mangala is on a
horse, with a huge sabre in his hand: Buddha rides an eagle: Vrihaspati, a
boar, and holds apparently a book : Sukra holds a disk, and rides a camel: Sani
is mounted on an elephant : the headless Rahu holds a spear, and stands on a
tortoise; and KETU,.his head, is borne by a frog.
The antiquity, and other controverted points, of the Indian zodiac, having
rendered it a subject of interesting discussion, I will here subjoin the instances
enumerated, in which my plate (88,) and the zodiac given by Sir W.Jones, (the
only ones that I know of hitherto published,) agree or disagree, as far as relate
to the planetary spheres. The zodiacal signs, properly so called, I shall leave
unnoticed; and premise that, in regard to the Sun, so appropriately situated in
plate 88. it is, in Sir W. Jones's plate, at top ; the centre being fancifully oc
cupied by the earth, with Meru conspicuously placed: indicating that such an
arrangement was the production rather of a disciple of the Ptolemaic school, than
of one possessing a competent knowledge of the true system of Copernicus, as
exhibited in plate 88.
2$6 S U R Y A.

Days, over which they respec Vehicles, or Seats.

Names of Planets, &c. tively preside.

Col. Stuaet's
English. Hindu. Sir W.Jones's picture, and
English. Hindu. plate. PLATE 88.

Sun SuRYA Sunday Aditvar Lion Chariot

Moon- Chandra Monday- SomVar Antelope Antelope
Mars Manoala Tuesday Mangalvar Horse Ram
Mercury Buddha Wednesday Budvar Eagle Carpet
Jupiter Vrihaspati Thursday Vribaspetvar Boar Ditto
Venus Sukra Friday Sukervar Camel Rat?
Saturn Sani Saturday 9 •Sanfoar Elephant Raven
Dragon's head Ketu Frog Carpet
Dragon's tail Rahu Tortoise? Owf

The arrangement of these beings in the two plates differs in several instances,
as well as necessarily in the position of Surya ; but the general order of arrange
ment is alike in India and in Europe, as is evinced in the above table; and as ap
pears by the series of invocation given in a preceding page.
On the above table it may be well to observe, that Soma is a name of the
Moon almost as common as Chandra ; and the day Monday, Somvar, has received
its designation from the former name. The tortoise, as the equipage of Rahu,
I have noted as doubtful in Sir W. Jones's plate, where it is equivocal; but in
Maurice's Ancient History,, where (vol. I.) the subject is re-engraved, it is de
cidedly a tortoise.
On the subject of the Hindu zodiacal signs, I shall not say any thing; it would
lead us into a lengthened disquisition. Begging, therefore, to refer the reader,
desirous of information on that interesting point of Hindu science, to Sir Wil
liam Jones's Dissertation, in the second volume of the Asiatic Researches; to
Mr. Colibroke's, in the ninth— both expressly on the Hindu zodiac; and to the
labours of my learned friend, Mr. Maurice, in his Ancient History, and Indian
Antiquities; I here quit the subject.
The names of Surya are numerous, as are also the designations of the Sun
in the mythological romances of Greece and Rome. I will give here some of the
Hindu names, that etymologists may trace resemblances in the nomenclature of
these distant people.

< /
 SURYA. 287

Aryama, Vivaswat, Martunda, Sura, Ravi, Mihira, Bhanu, Arka,

Heeidaswa, Carmasacshi Savitri, Pushan, Bhascara, Tapana, Twashti,
Bhaga, Mit'hra, Heli, Varuna, Vedanga, Indra, Gabhasti, Yama, Di-
vakara, Vishnu, Krishna.
Surya, or the Sun, is exclusively worshipped by a sect, hence called Suras,
or Sauras, who acknowledge no other deity; but this sect is not so numerous
as those of the Saivas and the Vaishnavas, of which latter, indeed, they may per
haps be, in strictness, termed a branch.—See p. 124.
It will be presently noticed, that Prabha, or Brightness, is the consort of the
glorious luminary Surya; and that, unable to sustain the pressure of his inten
sity, she once assumed a form named Chaya, or Shade, and was impregnated by
him: this personification of shade is sometimes called the wife of Surya. I
shall extract a verse, wherein she is_so called, from an inscription engraved on
copper, conveying the town of Hdrihara* on the banks of the Tunga-bhadra
(Toombadra) ; which, while it serves as a specimen of oriental adulation, will in
troduce to us some other mythological personages.
(The father of the royal granter has just been mentioned.)
■" Gaurambhica became his queen; a princess respectable for her
virtues, as Rama,! tne beloved wife of Krishna; as Gauri,J of Siva; as Sa-
raswati, of Brahma; as Chaya, of Surya. By the charms of her graceful
gaiety she obscured ||Tilottama; by her happy fidelity to her husband she
excited the envy of Anasuya."§ —As. Res. Vol. IX. p. 4l6\
The date of this inscription corresponds with 1359, A. D.
A fine picture of Surya, in Colonel Stuart's collection, in which the gor
geous deity is enveloped, with his car drawn by " seven coursers green," in a
golden blaze of splendour, preceded by hosts of persons chaunting his praises,
has, behind his car, a black ill-favoured figure; a personification of the dark

* In the fort of this town, where I have passed many a chequered day, are two immense upright
stones, covered with inscriptions in the Canarcse character : there is also, in front of its respectable temple,
one of the handsomest columns, of a single stone, that I ever saw. If I might take the liberty, I would
suggest that they may be within the reach, and deserving of the attention, of the active and intelligent
gentleman (Major Mackenzie), from whose exertions the Asiatic Researches are so much enriched, by
communications, among others, of ancient inscriptions.
f Probably meant for Radha. J A name of Parvati.
|| A nymph celebrated for her beauty.—See p. 6s.
§ Anasuta (sometimes spelled Anasumya,) is the wife of Atbi, the RisM, and distinguished for con
jugal affections : the name signifies unciwious.— See p. 87.
288 S U R Y A.

ness that the god of day is dispelling, or leaving behind him. I know no name
of this person, but perhaps he has several: Tamasa probably among them.
" In the Uttara-charitra, and other ancient books, we find many stories con
cerning Surya; some of which have a mixture of astrological allegory. Once,
it seems, he was performing acts of austere devotion in the character of Ta-
pana, or the Inflamer, when his consort, Prabha, or Brightness, unable to bear
his intense heat, assumed the form of Ch'haya, or Shade, and was impregnated
by him. After a hundred years, when gods and men, expecting a terrible off
spring, were in the utmost consternation, she was delivered of a male child in
a remote place; afterwards called Arki-sfhan, or Sauri-st'han, from Arci and Sauri,
the patronymics of Arca and Surya. He was the genius of the planet which
the Latians called Saturn ; and acquired, among the Hindus, the epithet of Sani ;
and Sanaischara, or slow-moving."—Wilford. As. Res. Vol. III. p. 379.
Enthusiastic devotees are encouraged to penances in honour of different
deities, by stories in their sacred books of boons having been heretofore ob
tained, through the kindness of the deities so propitiated. Gazing on the Sun,
a mode of moving Surya's favour, must be exceedingly hurtful and distressing:
it is not a very uncommon penance in these days, (see pages 51, and 162); and
has its reward, as we learn, by the following tale, from the Bhascara mahatmya.
—I abridge it.
A careless and voluptuous king—I omit names, having been expelled his
dominions, retired to the banks of the Cali; and having bathed in the sacred
river, he performed penance for his former dissolute life, by standing twelve
days on one leg, without ever tasting water, with his eyes fixed on the Sun; the
regent of which, Surya-iswaha, appeared to him, and, granting his required
boon, restored him to virtue and his empire; and ordered him to raise a temple
to Suryaeswara on that very spot; promising to efface the sins of all pilgrims
who should visit it with devotion ; and fixed a day for a yearly festival, to be
there celebrated by his votaries. —lb. p. 398.
The dawn, the precursor of Surya, or the Sun, is personified in Arun, who
may be styled the Aurora of the Hindus. Arun, or Aruna, is the charioteer
of Surya. His parents are the prolific Kasyapa, and Vinata: hence he is, in
the hymn, called — "glowing with immortal grace, young Arun, loveliest of
Vinatian race." Garuda is his younger brother; and hence, from the incom
parable swiftness of Garupa, may the idea of Arun's lameness, or rather want
of legs, have possibly arisen : for he is painted as perfect to his knees only.—
See plate 87. I find no legend immediately explanatory of Arun being thus
 SURY A. 289

" curtailed of his fair proportions." Vinata appears sometimes as the father
of Arun and Garuda.
In Mr. Colebroke's Essay on the Vedas, is a passage that seems to have
some reference to it: if so, Arun, or .Arun a, I presume on the identity, is
there seen in a character apparently unconnected with that of Surya's chario
teer. Arun a is noticed as the grandfather of Swetacetu, and father to Ud-
dacala : the latter, a theologian, was referred to by a number of pious persons,
" deeply conversant with holy writ, and possessed of great dwellings; who,
meeting together, engaged in this disquisition: ' What is our soul? And who
is Brahm?"
Uddacala, son of Aruna, being " well acquainted with the universal soul,"
was applied to without immediate success. On this question being put to him,
'Whom dost thou worship as the soul, O descendant of Gotama?' he replyed,
' The earth.' On which he was thus admonished: — ' Whoever worship this for
the universal soul, shares like enjoyments, and views as beloved an object, and
has religious occupations in his family: but this forms only the feet of the soul.'
— ' Thy feet had been lame,' said the king, ' hadst thou not come to me."—
As. Res. Vol. VIII. p. 467.
A story is related in the Sivpuran, of the birth of a being who sprang from
Brahma, that deity having been most violently, and, indeed, indelicately, enrap
tured and agitated at the sight merely of Parvati's fascinating foot, at her
marriage with Mahadeva. This being, the offspring of his amorous effusion,
was named Vituky; and is said to have been first the pupil, and then the pre
cursor of Surya's car: but I know not if he be the same with Arun.
Chandra, the regent of the Moon, appears in a car drawn by pied antelopes;
his head encircled by a crescent, and sometimes with a rabbit on his banner.
Although in most of my pictures of this personage, he has one or more of the
usual emblems of Vishnu, he seems still, in a greater degree, in respect to le
gends allusive to parentage and family, conuected with Siva, who is often seen
moon- crowned', and has hence the epithet of Chandea-sekra: he is also fre
quently seen with Chandra's emblem, the antelope.—See platbs 5. 14. 15.
23, and p. p. 39- 48. A crescent on his forehead, and on the foreheads of his
consort and offspring, is also a distinguishing family bearing. Isa is, indeed, in
one of his forms, expressly called the Moon; and his consort Isi is then Luna,
agreeing still with the Grecian Diana in one of her manifold characters. The
idea of a male and female moon has given birth to many legends and allegories.
Isa and Isi, under their names of Chandra and Chandri» undergo several
2 p
S90 , CHANDRA.

sexual and other changes. Chandra, or Deus Lunus, is the moon when in
opposition to the sun ; and Chanpri, or Dea Luna, when in conjunction. The
origin of this idea may, perhaps, be successfully sought in the notion, that the
lunar influences are more powerfully exerted on men at one of the lunar periods,
and on women at the other: in high latitudes such influences are scarcely per
ceptible; but near the tropics, especially in situations where the tide of the sea
has a great rise and fall, no individual scarcely—certainly no one at all affected
with feverish or nervous symptoms—is exempted from extraordinary periodical
sensations (I will not say caused by the changes of the moon, for I could never
fully convince myself, however plausible the theory, that the coincident pheno
mena of spring-tides, and full and change of the moon, were cause and effect,)
at the conjunction and opposition, or, what amounts to the same, at the periods
of spring-tides.
In the sol-lunar legends of the Hindus, the Sun is, as we have seen, sometimes
male and sometimes female; and both wife and husband of Lunus and Luna,
under their names of Surya, Savitri, Chandra, and Chandri. Although
this may relate merely to sol-lunar phenomena, it must of course be veiled in
sexual allegory; and we are accordingly amused with legends in which Chan
dra lost his virility, and became Chandri ; who, concealing herself in the
mountains, was there visited by Surya: from which conjunction arose a nume
rous family, called Pulinda. The following is a poetical narrative of this luna
rian progeny.
The god Soma, or Chandra, was traversing the earth with his favourite
consort Rohini; and arriving at the southern mountain, Sahyadri, they unwa
rily entered the forest of Gauri, where some men having surprised Maha-
deva caressing that goddess, had been formerly punished by a change of their
sex, and the forest had retained a power of effecting a like change on all males
who should enter it. Chandra, instantly becoming a female, was so afflicted
and ashamed, that she hastened far to the west, sending Rohini to her seat in
the sky; and concealed herself in a mountain, afterwards named Soma-giri, where
she performed acts of the most rigorous devotion. Darkness then covered the
Avorld each night; the fruits of the earth were destroyed ; and the universe was
in such dismay, that the Devas, with Brahma at their head, implored the assist
ance of Mahadeva, who no sooner placed Chandri on his forehead, than she
became male again ; and hence he acquired the title of Chandrasekara.
This fable is taken from the Puranas, and was thus explained to Mr. Wil-
iord by an ingenious Pandit.—
 CHANDRA. 2gi

" To the inhabitants of the countries near the source of the Kali, the moon,
being in the mansion of Rohini, or the Pleiades, seemed to vanish behind the
southern mountains. Now, when the Moon is in opposition to the Sun, it is the
god Chandra; but when in conjunction with it, the goddess Chandri, who was
in that state feigned to have conceived the Pulindas before mentioned. The
moon is believed by the Hindu naturalists to have a powerful influence on vege
tation, especially on certain plants; and, above all, on the Somalata, or Moon-
flant* This mode of interpretation may serve as a clue for the intricate laby
rinth of the Puranas, which contain all the history, phisiology, and science, of
the Indians and Egyptians, disguised under similar fables. It may be added, that
the Pulindas consider the female moon as a, form of the celestial Isi, or Isis, which
may seem to be incompatible with the mythological system of India: but the
Hindus have, in truth, an Isis with three forms, called Swardevi in heaven, Bhu-
devi on earth, and Patala-devi in the infernal regions. The consort of the
terrestrial goddess is named Bhu-deva, who resides on Sumeru, and is a vicege
rent on earth of the three principal deities."—As. Res. Vol. III. p. 384.
Deus Lunus was common among several people of the ancient world. —See
Bryant's Analysis, (Vol. III. p. 6*2. On the Deluge. Octavo edition.) where
several symbolical figures of this deity are given.
As well as a solar, the Hindus have a lunar, zodiac, divided into twenty-eight
mansions, called Nakshatra; and believed to have been so divided, or invented,
by Daksha, a mythological son of Brahma : hence their poetical astronomy
feign these Nakshatras to be the offspring or daughters of Daksha, and, as diur-
nally receiving the moon in his ethereal journey, to be the wives of Chandra.
Of these wives, Chandra is fabled to have the greatest affection for Rohini,
the fourth daughter of Daksha, who, on the complaint of the majority, of this
pointed partiality, cursed Chandra with a consumption that continued fifteen
days ; but on his due repentance, his strength and splendour were gradually re
stored : the meaning of this story, which is detailed in the Siv-purana, is obvious.
Chandra, like the western Lunus, is somewhat proverbial for inconstancy; and
tales are related of his adulterous communication of his influences to the radiant
spouses of others of the heavenly host.
Rohini is the bright star in the bull's eye, and although generally, and even
proverbially, the favourite of Chandra, is not always so; for the lovely Purna-
vasu, Daksha's seventh daughter, sometimes rivals her elder sister in the affec-

* Somalata, Aickpias Aclia, or Cynanchum vim'malc.

a p 2
J92 CHANDRA.

tions and attentions of their horned lord. Purnavasu is the seventh Nakshatra,
or asterism, marking the moon's path; and is the star, marked on our globes 0
Geminorum: Rohini being « of the constellation, whose name (j^^ Deberan, we
have, with many others, borrowed from the Arabians; or with the article pre
fixed, uj\ji<y}\ Aldtberan-, and the fourth lunar asterism.
We have seen, in former pages, that the Moon, as well as being the husband
and wife, is also the offspring, of the Sun ; his ray being personified under the
name of Sushumna, and applied to the Moon. Another legend makes the Moon
proceed from a flash of light emitted from the eye of Atri, the Rishi, which im
pregnated Space, a goddess, the via lactea personified, under what name I know
not : Chandra, or Soma, was the offspring of this extravagant amour. A son
of Soma's, Bud'dha or Mercury, espoused Ila; herself a very equivocal dam
sel, sometimes called a daughter of Menu. On some misdemeanor, Parvati*
cursed her, and she became alternately one month a man, and a month a woman;
but by the efficacy of devotions paid to mparfh, ovlinga, was restored to her per
manency of sex through the favour of Mahadeva. Some notice of Ila is taken
in pages 89, and 112.
I find, in the Hitopadesa, the rabbit mentioned as an emblem of Chandra.—
" Then I will declare what are the commands of the god Chandra.—He bade
me say, that in driving away and destroying the Tabbits, who are appointed to
guard the fountain which is consecrated to that deity, you have done ill: ' for,*
said he, ' they are my guards ; and it is notorious that the figure of a rabbit is
my emblem."—P. 177.
On this passage, Mr. Wilkins says, in a note, that " the Hindu poets have
imagined the Moon as a deity drawn by two antelopes, holding in his right hand
a rabbit."—P. 320.
I have no picture of Chandra with a rabbit as an attendant: his car is
always drawn by an antelope—one, or more; and the rabbit, being a nocturnal
and swift animal, may refer to the season, and, as well as the antelope, to the
apparent celerity of Chandra.
Sir William Jones, in his hymn to Surya, addresses a verse to the Moon,
illustrative of its attributes.—

* Parvati, under one of her forms, and when exerting her energies, as in the instance of the unlucky
Ila, is unmed Patala, or Pateli Devi ; which is said to mean the thin goddess. Pate/a is thin in.
some Hindu dialects, and is applicable enough to the goddess presiding, as she does, over atrophy and
wasting. But the name is farther deducible, from Patdla, or hell; Parvati, as spouse of Yama, corre-
tponding with Hecate, consort of Pluto. Of these characters, more will occur presently.
 CHANDRA. 293

" Thou nectar-beaming Moon,

Regent of dewy night—
From yon bright roe that in thy bosom sleeps
Fawn-spotted, Sasin bight-
Wilt thou desert so soon
Thy night flowers pale, whom liquid odour steeps.
And Oshadih's transcendent beam,
Burning in the darkest glade ?
Will no lov'd name thy gentle mind persuade
Yet one short hour to shed thy cooling stream ?
But, ah ! we court a passing dream :
Our prayers nor Indu, nor Himansu hears—
He fades, he disappears; .,
E'en Kasyapa's gay daughters twinkling die,
And silence lulls the sky,
Till chatacs twitter from the moving brake,
And sandal-breathing gales on beds of ether wake."—Verse 2.

" Kastapa's gay daughters" are, I imagine, the same with Daksha's: the
brothers are sometimes confounded with each other~
Sasi, or Sasin, is rendered a roe by some Sanskrit scholars; by others, a
hare: both these animals are,, we find, among the attributes of Chandra, and
are said to have been allotted to him from a fancied resemblance of their spots
to the shades of light on the moon's surface. This would answer very well, as
far as regards the roe, or antelope, which is pied, or marked, like the moon,
light and dark in abrupt terminations; but the hare is not so, as far as I ever
noticed: tame rabbits (which, in a preceding page, we have seen are also con
secrated to Chandra,) are so pied. But I suspect the allusion is of a phisio-
logical nature, and refers to certain secretions in the female hare, or rabbit, the
only quadrupeds, perhaps, that have them: supposed, as in the case of the human
female, to be regulated by lunar influences.
A grant of land, engraven on copper, about 600 years old, found lately
in the district of Tipura, contains a verse alluding to the subject under dis
cussion.
" 2. From him sprung the happy chief of ministers, who exhibits the joys
of unsullied glory ; a spotless moon among mortals, and at sight of whom, the
hare-spotted luminary appears swoln (with envy,) and distempered with alter
nate increase and wane."
On this, verse, Mr.. Colebroke says, in a note, (As. Res. Vol. IX. p. 403.)
294 CHANDRA.

" The Moon is named Sasin, from a fancied resemblance of its spots to a
leveret."
Since I wrote this article, I have met with Sir W. Jones's translation of the
Hitopadesa, (Works, Vol. XIII.) in which the passage, quoted in page 292, is ren
dered somewhat differently. An antelope speaks:—" In driving away the ante
lopes, who are appointed keepers of the pool sacred to Chandra, thou hast acted
improperly: we antelopes are its guardians. Hence also the god is named
Saganca, or fawn-spotted."— P. 125. 8vo. edit.
In the portion of this article allotted to the consideration of Surya, several
passages occur descriptive of Chandra, and allusive to his history and family.
The two brilliant deities are seen together in plate 89. taken from tinted
pictures, in which we see both deities four-armed, bearing the Chank and Cbakra
of Vishnu. And I will here observe, that, although all the Hindudeities partake
more or less remotely of the nature and character of Surta, or the Sun, and all
more or less directly radiate from, or merge in, him, yet no one is, I think, so
intimately identified with him as Vishnu; whether considered in his own per
son, or in the character of his most glorious Avatara of Krishna.
But, to return to plate 89. Both deities are marked with Vishnu's sec-
tarial hieroglyphic, viz. two perpendicular red lines over the nose, with a black
spot between them: both are copper-coloured, and their cars and banners are
alike; the latter deep red; which colour, and yellow, are mixed on their cars.
Their ornaments are similar, and their dress, save that the scarf of Surya is
yellow—of Chandra, blue, fringed with yellow: the waist-cloth of both is red.
Surva's car is drawn by his seven headed horse, driven by the legless Aruw;
and his glory is white, with golden radii. Chandra is drawn by a pied ante
lope, and his crescent is of silver.
I have several pictures of these deities, but most of Surya. Chandra
appears in this work only, I think, in plates 88. 89. and 31. in company, in
both instances, with Surya.
I do not find, in my memoranda, so many names of this fickle deity as one
might expect: Chandra and Soma are the commonest. Indu, Himansu, Sasin,
Saganka, and Anumati, are the only varieties of his designations that I find
noted; and the latter is equivocal, it being Chandra when wanting a digit of
his full orb; and is applied also to the " goddess of the day" at a particular
period, (seep. 113): as Chandri, or Luna, perhaps; and then the name of
Cuhu, or Kvhu, may be also Lunarian. Bhadra is likewise among lunar appel
 AGN I. 295
lations; and is found as such in Hebrew* Arabic, Persian, and other languages, as
well as in Sanskrit: it is applied generally to the full moon. Bhadra Kali is,
we have seen, a name of Pakvati, and is sometimes translated the beautiful or
fair Kali: the moon is a common symbol of female beauty: Su-Kali has the
same meaning. But Bhadra is also an appellation referable to the Sun, and is
one of his mansions in his zodiacal journey; and thus, if the idea were pursued*
we should, as usual, lose our subject and ourselves in the all-absorbing all-per
vading Surya.
Agni is the Hindu regent or personification of Fire. In all my tinted pic
tures (and, except my own, I never saw any picture of him,) he is painted a
deep red. He has two faces, three legs, and seven arms: when mounted, he
has a ram as his vdhan or vehicle, and his banner bears that animal : from each
mouth a forked tongue or flame is seen to issue. —See plate 80. All these dis
tinguishing and singular characteristics have doubtless a meaning; and we will
endeavour, perhaps not successfully, to trace and explain it.
His two faces, I imagine, allude to the two fires, solar and terrestrial, or to
creative heat and destructive fire: three legs, to the three sacred terrestrial'
fires of the Brahmans—the nuptial, the ceremonial, or funereal, and the sacrificial,
which will be farther explained presently; or to the influence of fire in and over
the three regions of the universe : his seven arms, like the seven heads of
Surya's horse, or the seven horses of his car, were originally derived from the
prismatic divisibility of a ray of light ; light or heat, and fire, being so immedi
ately connected, we may expect to find a common attribute derived from the
same source. We shall, however, see presently, that more familiar allusions, and
his seven arms, have mutual reference to each other.
The sacred triad of fires that determined his number of legs are thus enu
merated in the Ins. of Menu. Chap. II. v. 229.— " Due reyerence to those three
(the parents and preceptor) is considered as the highest devotion; and without
their approbation, no man must perform any other duty.
" 230. Since they alone are held equal to the three worlds; they alone, to
the three principal orders; they alone, to the three Vedas; they alone, to the
three fires ;
" 231. The natural father is considered as the garhapatra, or nuptial fire;
the mother, as the dacshina, or ceremonial; the spiritual guide, as the ahavaniya,
or sacrificial: this triad of fires is most venerable.
" 232. By honouring his mother, he gains this terrestrial world; by honour
296 AGN1.

ing his father, the intermediate, or ethereal; and by assiduous attention to his
preceptor, even the celestial world of Brahma."
In the ceremony called Viszvadeva, or ail the gods, which is a comprehensive
one, including the essentials of the whole detail of daily sacrifice, and practised
therefore by Brahmans engaged in worldly occupations, and by some even who
follow the regular vocation of the sacerdotal tribe, the mystical number of seven
frequently occurs; in this prayer, for instance, addressed to Agni: —
" Fire! seven are thy fuels; seven thy tongues; seven thy holy sages; seven
thy beloved abodes; seven ways do seven sacrificers worship thee; thy sources
are seven. Be content with this clarified butter: may this oblation be effica
cious."
" The seven tongues of fire," a commentator observes, " are Pravaha, Avaha,
Udvaha, Samvaha, Vivaha, Parivaha, Nivaba, (or Anuvaha) ; all of which imply the
power of conveying oblations to the deities to whom offerings are made. The
seven holy sages and sacrificers are the Hotri, Mailravaruna,* Brahmanachandasi,
AcVhavac, Potri, Neshtrl, and Agnid'hra; that is, the seven officiating priests at
very solemn sacrifices. They worship fire seven ways; by the Agnishtoma, and
other sacrifices. The seven abodes are the names of the seven worlds; and fire
is called in the Veda, sapldchitica, which seems to allude to seven consecrated
hearths. In the sixteen verses, called Purusha, the names of the seven worlds,
thrice repeated, are understood to be meant by the thrice seven fuels; and the
seven oceans are the seven moats surrounding the altar. Fire, like the sun
itself, is supposed to emit seven rays: this may, perhaps, account for the
number seven being so often repeated."—Colebroke. As. Res. Vol. VII.
page 274.
The following note by Mr. Colebroke refers to the same subject, and con
tains also a description of a bull, or justice personified, that applies, in respect to
heads, hands, and legs, to Agni. " I omit the very tedious detail respecting
sins expiated by a set number of repetitions; but in one instance, as an atone
ment for unwarily eating or drinking what is forbidden, it is directed that eight
hundred repetitions of the Gayatr'% should be preceded by three suppressions of
the breath, touching water during the recital of the following text: " The bull
roars; he has four horns, three feet, two heads, seven hands, and is bound by a
threefold ligature: he is the mighty resplendent being, and pervades mortal

* Maitka Vakvha is probably tbe same as Mitxa Vakuha, or the friendly Vahuna; an epithet of
Msnu, at noticed in page 273.
 A G N I. 297

men.* The bull," Mr. Colebroke continues, " is justice personified: his four
horns are the Brahman, or superintending priest; the Udgatri, or chanter of the
Samaveda; the Hotri, or reader of the Rigveda, who performs the essential part of
a religious ceremony; and the Adbwarin, who sits in the sacred close, and chants
the Yajurveda: his three feet are the three Vedas: oblations and sacrifice are
his two heads, roaring stupendously: his seven hands are the Hotri, Maitrava-
runa, Brahmanachltandasi, Gravastata, Achhavac, Nishtri, and Potri; names by
which officiating priests are designed at certain solemn rites: the threefold
ligature by which he is bound, is worshipped in the morning, at noon, and in
the evening."—As. Res. Vol. V. p. 356.
The names given in this note, as the seven hands of the bull, are the same,
with the exception of one, (Gravastata, substituted for Agnidbra,) as those in
the preceding extract, from the seventh volume of the Asiatic Researches', both
lists said to designate officiating priests.
The sixteen verses, called Vurusha, are given entire in another place, (p. 75) ;
but I will here quote that alluded to above, and its antecedent. —
" 14. In that solemn sacrifice, which the gods performed with him, a victim,
(with Purusha, the primeval being,) spring was the butter, summer the fuel,
and sultry weather the oblation:
"15. Seven were the moats {surrounding the altar); thrice seven were the
logs of holy fuel at that sacrifice which the gods performed, immolating (or bind
ing, or consecrating) this being as the victim."
The thrice seven fuels, or thrice seven holy logs, may, perhaps, refer to the
thrice seven hells of the infernal machinery of the Hindus, they reckoning that
number of receptacles for sinners, as will be shown presently; and I should ex
pect that just one-third of the twenty-one are of lire in different forms, and
thence more especially applicable to the attributes of Agni.*

* Referring, however, to Mr. Wilkins, I did not find my expectations verified. The names of the
thrice seven hells are the following, taken from the Ins. of Menu, Chap. IV. verses 88, 89, QO. I add
the meaning of such of the epithets as I am acquainted with.— 1. Tamisra, darkness; 2. Andha tamisra,
utter darkness; 3. Maha-raurattva, most dreadful ; 4. Raurava, dreadful ; 5. Naraha, the region of ser
pents; 6. Kalaturra; 7- Maha-narala; 8. Sanjivana; Q. Mahivichi ; JO. Tafana, heating; M.Sampra-
tapana, over-heating ; 12. Sanghata; 13. Sakaio/a, ordure; 14. Kudmala; 15. Putimrittika, stinking dirt;
16. Loha sanku, iron-pointed; If.Rijisha; 18. Panthdna; 10. Salmali, a river ; 20. Ail patra-vana, sword-
leaved forest; 21. L6h*ngdrala, hot-iron coals. One, perhaps No. 1. is placed in the bowels of the earth ;
and unfortunate souls go in succession through them all ; and this lengthened gauntlet is to be run on some
occasions that one would not deem so very sinful.— See Ins. of Menu, Ch. IV. v. %7.

1 Q.
S98 AGNI.

Numerous instances could easily be adduced of the mysterious import of the

■number seven among the Hindus, as well as among Jews,. Maiommedans, and Chris-
tians. Three, eight, and nine, are also favourite numbers with different sects:
eight among the followers of Buddha chiefly.
Agni's seven arms, therefore, may be concluded to denote the universal
power of the all-pervading element of fire; as may his three legs, its extension
similarly over the three portions of the universe—the celestial, terrestrial, and
infernal regions.
The Vedas are variously subdivided, and certain portions are variously attri
buted to certain gods and men. To Agni is assigned seven Kandas, or books,
of the Tajur Veda.—As. Res. Vol. VIII. p. 452. One of the Puranas is called the
Agni Purana. He is named " Jivani: he does good to all; from whom sprung
the Vedas."
Agni had seven brothers, whose names signify flame. By one wife he had
three sons—Uttama, Tamasa, Raivata; they became Menus, and their names
have, I imagine, some allusions, direct or inverse, to fire, or heat, or light:
Tamasa, for instance, is darkness: their names occur in the list of Menus in
page 86. By another wife, Agni* had nine sons: one of his wives was named
Swaha; and she is called the goddess of fire, and is invoked on some occa
sions.—See Lakshmi, p. 138, where Swaha is called "the consuming power of
those who eat solemn sacrifices;" that is Fire, she being the Sacti or energy of
Agni.
Pavaka, and Agnidhra, are other names of Agni: Pavaka signifies the
Purifier. He is also called An a la.
Krishna, describing his own pre-eminence among all things and creatures,
says to Arjun, " Among the Vasus I am Pavak."—Gita, p. 86.
He is a guardian regent of one of the magnetic points: he rules the south
east.
It is noted above, that three of Agni's sons are found among the Menus;
who, on divers occasions, are called sons of Brahma. —See p. 86. Between
Brahma and Agni may hence be traced something of identity : both are like
wise painted red. It must be in reference to his creative heat that he is con
nected with Brahma: his igneous property connects him with the destructive
Siva; and his light, so intimately related to fire, with Vishnu, the conservator.
This triple connection between the deity of heat and the great powers, is similar

• See At. Ret. Vol. V. p. 250.

 A G N I. 299

to what is remarked of the Sun, under the article Surya. When so contem
plated, he is caHed Tritnu, or the three-bodied ; as producing forms by his genial
heat, preserving them by his light, and destroying them by his igneous property.
The following extract from Sir William Jones's Dissertation on the Gods
of Greece, Italy, and India, will explain various points referring to Agni and
Surya.
" The worship of solar or vestal fire may be ascribed, like that of Osiris
and Isis, to the second source of mythology, or an enthusiastic admiration of
nature's wonderful powers; and it seems, as far as I can yet understand the
Vedas, to be the principal worship recommended in them. We have seen that
Mahadeva himself is personified by fire; but subordinate to him is the god
Agni, often called Pavaca, or the Purifier, who answers to the Vulcan of
Egypt, where he was a deity of high rank: and Agni's wife, Swaha, resembles
the younger Vesta, or Vestia, as the Eolians pronounced the Greek word for a
hearth. Bhavani, or Venus, is the consort of the Supreme Destructive and
Generative Power; but the Greeks and Romans, whose systems are less regular
than that of the Indians, married her to their divine artist, whom they also named
Hephiastos, and Vulcan, and who seems to be the Indian Viswacarman, the
forger of arms for the gods, and inventor of the Agniyaster* or fiery shaft, in the
war between them and the Daityas, or Tritons."—As. Res. Vol. I. p. 264..
Again, speaking of some reform among the ancient Persians, in the eighth
or ninth century before Christ, he says, that " while they rejected the complex
polytheism of their predecessors, they retained the laws of Mahabad, with a
superstitious veneration for the sun, the planets, and fire; thus resembling the
Hindu sects called Sauras, and Sagnicas; the second of which is very numerous at
Benares, where many Agnihotras are continually burning, and where the Sagnicas,

* Tl\lis fiery shaft has been supposed to be the rochet, formerly so much, but of late years less, used in
the armies in India as a missile weapon. I have often seen them applied, but never with any great destruc
tion, against bodits of horse and foot : the former are much terrified by their noise. I have known them
do considerable mischief} for, wherever they pitch, their violence is not easily resisted : one striking a tum
bril, or a slight magazine, would imminently endanger its exploding : it would kill an elephant; but their irre
gularity is so great, no certain direction can be given them. For the purpose of burning or terrifying towns,
or collected shipping, they appear well adapted: Col. Congbevk's rockets I believe to be very similar to
those used immemorially in India, where the iron-work of one has been found to weigh thirty pounds.
Another description of fiery engines of destruction, called Shatagni, is mentioned in the Puranat, and in the
Ramayana ; and it is thought to have been a sort of cannon : the word means a hundred fires, or a fire
capable of destroying a hundred men.
2 Q 2
300 ' A G N I.

when they enter on their sacerdotal office, kindle, with two pieces of the hard
wood Semi, a fire, which they keep lighted through their lives—for their nuptial
ceremony, the performance of solemn sacrifices, and the obsequies of departed
ancestors, and their own funeral pile. This remarkable rite was continued by
Zeratusht, who reformed the old religion by the addition of genii, or angels,
presiding over months and days; of new ceremonies in the veneration shewn to
fire; of a new work which he pretended to have received from heaven; and,
above all, by establishing the actual adoration of one Supreme Being."—Dis
course on the Persians.—lb. Vol. II. p. 60.
" Aurva was a son of Sueya, who expelling Sani, another of his sons, to
whom he had resigned his realm, appointed Aurva in his stead: Aurva puri
fied the land, recalled the holy men, and restored his subjects to the happiness
that the baneful reign of Sani had deprived them of. On one occasion he gave
a dreadful proof of his power: as Aram a, the son of Satyavrata, (and conse
quently the Aram of scripture,) was hunting in that country (Aurvasfhan,) with
his who learmy, near a spot where Durvasas, a choleric saint and a supposed
yfotf/izrtfof MAHADEVA,wassitting, wrapt in deep meditation,heinadvertentlyshot
an arrow, which wounded the foot of Dorvasasj who no sooner opened his eyes,
than Aurva sprung from them in the shape of a flame, which consumed Arama
and his party, together with all the animals and vegetables of Cusha-dwij>. It
appears to me," continues Mr. Wilford, " that Aurva is Vulcan, or the god
of fire, who reigned, according to the Egyptian priests, after the Sun; though some
have pretended, says Diodorus, that he had existed before that luminary; as.
the Hindus allege that Agni, or Fire, had existence, in an elementary state, be
fore the formation of the Sun, but could not be said to have dominion till its
force was concentrated."—Wilford. As. Res. Vol. III. p. 380.
It is probable that the legend of Aurva, or Fire, reigning after Sani and
Surya, or the Sun, is merely an allegorical mode of communicating the histori
cal fact alluded to, in a preceding quotation, by Sir William Jones; namely,
that the worship of Fire succeeded that of the planets and the Sun.
I know not if the Hindus ever possessed the art of concentrating the sun's
rays by a lens, so as to obtain fire by that process: that used by Brabmans for
cooking, and for religious ceremonies, is produced by the friction of two pieces
of hard wood; one about five inches diameter, with a small conical hole, or
socket, in the upper part, into which the other, shaped like a pin, is introduced,
and whirled about backward and forward by a bow; the pin and socket fitting,
the great attrition soon produces fire. This machine, which every Brahman
 A G N I. .301

ought to possess, is called Aram, and should be made of the Sami * tree, it being
sacred to Devi in the character of Sami Devi; or if that be not procurable, of
the Pipala,-\ resembling in appearance and name some species of our poplar. A
particular day is set apart for the festival of Sami Devi, when fires are lighted
in the evening under the Sami tree: offerings are made of rice and flowers, and
sometimes of spirits: the votaries sing her praise, and in praise of the tree; some
of the leaves of which, and some earth, are carried home, and kept till the fes
tival of the ensuing year.—See As. Res. Vol. IV. p. 382. and Vol. VIII. p. 256.
Few, perhaps none, of the almost innumerable ceremonies of the Brahmans,
are complete without invocatory oblations to the all-pervading element of fire,
or to Agni, its personification: his name perpetually occurs: all other deities,
superior and inferior, come in also, of course, for a portion of adoration; includ
ing Brahma, Vishnu, Siva, Indra, Surva, Chandra, Yama, Devi, in a va
riety of characters, Lakshmi, Saraswati, Aditi, Vrihaspati, Varuna, &c.
&c. —See Mr. Colebroke's curious and interesting Essays on the Religious
Ceremonies of the Hindus, in the fifth and seventh volumes of the Asiatic Re
searches.
In sacrificial ceremonies, as ordained by Menu, Agni is the deity of primary
invocation.
A Brahman is directed, in his domestic fir,e for dressing the food of all the
gods, (see page 281,) each day to make an oblation:
" First, to Agni, god of fire, and to the lunar god, severally; then to- both
of them at once."—Chap. III. v. 85.
Again, in offerings to the Dii Manes:—
Chap III. v. 207.— "The divine manes are always pleased with an oblation
in empty glades, naturally clean, on the banks of rivers, and in solitary spots."
"211. First, as it is ordained, having satisfied Agni, Soma, and Yama,
with clarified butter, let him proceed to satisfy the manes of his progenitors."
Agni also holds a foremost place in the composition of a king, according to
a verse extracted in Indra, page 266, where, indeed, the name Soma appears
first; but, in the original, Agni is first named, Soma being interpolated by Cul-
luca, whose gloss on Menu Sir William Jones has preserved, ingeniously
interwoven with the text.
The name and characteristics of this important deity have occurred fre-

• The Sami tree is the Adenanthera acuhata, or Prosofis aculeate.

f Fieus lndica, or Fiats Bengalensis; otherwise Ficut rtligiota, or commonly Banyan tree.
302 A G N I.

quently in former pages, under different articles, as pointed at by the Index. In

page 87, a legend is given of his supposed inconstancy to his consort Swaha, a
lady that I find no particular mention of: her name has occasionally occurred,
and will again, probably, in a future article. In page 5% is a relation of a suc
cessful embassy, executed by the regent of Fire, to the frigid Siva, with whom
he participates in the honour of Kartikya's origin.
Agni appears in several of our plates: plate 31- represents him, with other
deities, propitiating Devj: in plat* 55. he is in his own element, supporting
and comforting the incombustible Sita. He is uniformly, in all my tinted
pictures, of a dead fiery red colour, with a yellow pitamba, or waist-cloth; and
with two faces, three legs, and seven arms, a forked flame issuing from his
mouths: on his head-piece, two horns rise over£ach forehead. In plate 80.
he is seen mounted on his vahan, or vehicle, the ardent ram, which, in the pic
ture, is of deep azure hue, with red horns; as jt is also in the upper red banner:
in the yellow banner, below, the ram is also yellow. What he holds in his hands
I cannot make out, beyond the fan and flower.
 Of YAMA, SANI, and VRIHASPATI,
The REGENTS of HELL, and the PLANETS SATURN and JUPITER.

Yama is a very important deity: his name occurs frequently in the sacri
ficial ceremonies of the Hindus; oblations and invocations to him, forming a
portion of several of those ceremonies. He is regent of the south, or lower
world, in which the Hindus place the infernal regions; thus corresponding, as
the judge of departed souls, with the Grecian Pluto, or Minos. Minos has
before been supposed the same with Menu; with whom, especially with the
seventh, Satyavrata, Yama also agrees in character, as well as in name; both
being called Vaivaswata, or offspring of the Sun, and Srad'hadeva, or lord
of the SraSha. SraSha, as will be more particularly explained presently, is the
ceremonial oblation in honour of deceased ancestors; which obsequies to the
dii manes are attended with feasting, and various observances of a curious and
singular description. Yama has many names; and, in his character and func
tions, is related to many important personages of sacred and profane history.
Among his names are Dherma-raja, or king of justice; Pitripeti, or lord of
the Pitris, or patriarchs; Mritu, or Mrityu, or Death, a title also of Siva, or
Kala. Susanyama, and Vaivaswata yama, are derivatives: the first from
a word implying comeliness, or beauty; the other from his solar origin. Kri-
tanta is another name; and Kritamala being the name of a river connected
with the history of Satvavrata, the epithets may have a common origin.
Audhumbaha is a name derived from a species of wood, by the attrition of
which fire is produced, wherewith to light the pile on which funereal obsequies
are performed to Yama. Anteka, or Death, or the Destroyer: thus Kalan-
taka Yama is Yama, the destroyer of Kal, or Time; a personification of
great boldness and extent; and Kal is a name also of Yama. This epithet,
anteka, is frequently applied in composition for forming names; in earlier pages
we have met with Tripurantika Siva, or Siva, the destroyer of the Asura,
Tripura.—See plate 14. NERANTEKA,and Devanteka, are spoken of, under
the article Krishna, as two Asuras, sent, in the shape of lions, by his malignant
uncle to kill him: their names mean the destroyer of men, and of gods; and
 304 Y A M A.

Naganteka Is ananieof Garuda, the destroyer of serpents. Yama has other

names compounded of words, meaning the slayer of all beings; king of deities;
reducer of all things to ashes; the dark-blue deity; of wolf-like belly ; the varie-
• gated being; the wonderful inflictor of pains.—See As. Res. Vol. V. p. 366.
where, in the ceremonies of oblation to the manes of deceased ancestors, four
teen different titles of Yama are enumerated, being considered as so many
distinct forms of that deity ; to whom the priest offers, from the hollow of both
hands joined, three oblations of water mixed with tila (Sesamum Indicum), four
teen times repeated with the different titles of Yama.
His abode is in the infernal city of Tamapur, whither the Hindus believe that
a departed soul immediately repairs; and receiving a just sentence from Yama,
ascends to 'Swerga, the first heaven, or descends to Naraka, the snaky hell; or
assumes on earth the form of some animal, unless its offences had been such as
deserved condemnation to a vegetable, or even to a mineral, prison. —See Asiatic
Researches, Vol I. p. 239-
Mr. Wilford believes Yama, or Pluto, to be the same with Serapis; de
riving the latter name from a compound Sanskrit word, implying thirst of blood.
"The sun, in Bbadra, had the title of Yama; but the Egyptians gave that of
Pluto, says Porphyry, to the great luminary near the winter solstice.—
Yama, the regent of hell, has two dogs, according to the Puranas : one of them
named Cerbura, ox varied', the other, Syama, or black: the first is also called
Trisiras, or with three beads; and has several other epithets, signifying stained,
or spotted: Cerbura is indubitably the Cerberus of the Greeks. The dragon
of Serapis I suppose to be the Seshnaga, which is described as in the infernal
regions by the author of the Bhagavatf —As. Res. Vol. III. p. 409-
We are farther informed, by the same learned gentleman, that " Dherma
Raja, or the king of justice, has two countenances: one called his divine coun
tenance, mild, and full of benevolence; and those only see it who abound in virtue.
His servant is named Karma la, who brings the righteous on celestial self-
moving cars to Dherma Raja, the sovereign of the Pitris. His other counte
nance, or form, is called Yama; this the wicked alone can see: it has large
teeth, and a monstrous body. Yama is lord of Patala, orthe infernal regions:
there he orders some to be beaten, some to be cut to pieces, some to be devoured
by monsters, &c. His servant is named Kashmala, who drags the wicked, with
ropes round their necks, over rugged paths, and throws them headlong into
hell: he is unmerciful, and hard is his heart; every body trembles at his sight."
,—Ib. Vol. V. p. 298.
 YAMA. 305

The following dirge, called the song of Yama, is chanted by a priest at the
funeral of children dying under two years of age, whose bodies are not then
burned, but, decked with wreaths of fragrant flowers, are buried by their rela
tions in a clean spot; they saying, Namo! Namah!
" The offspring of the Sun, day after day, fetching cows, horses, human
beings, and cattle, is no more satiated therewith than is a drunkard with wine."
COLEBROKB. lb. Vol. VII. p. 243.
The fourteenth day of the dark half of the month Aswini is called Taviater-
panam, and is sacred to Yama: bathing and libations are auspicious on that day;
and on the following, torches and flaming brands are kindled, and consecrated
to burn the bodies of kinsmeu who may be dead in battle, or in a foreign coun
try, and to light them through the shades of death to the mansions of Yama.
"These rites," says Si* William Jones, combining them with some others,
(see p. 135,) " bear a striking resemblance to those of Ceres and Proser
pine."—•/£. Vol. III. p. 264.
The second day of the following month, Kartika, is also sacred to Yama,
conjointly with his youngest sister, the river goddess Yamuna, (or the Jumna,)
she having entertained her brother on that day: in imitation of which, sisters
give entertainments to, and receive presents from, their brothers.— lb. p. 266.
But, in the tenth book of the Rig Veda, Yamuna is called the twin sister of
Yama; and a dialogue is given, in which he endeavours to seduce her, but his
base offers are rejected by her with virtuous expostulation.—lb. Vol. VIII.
page 402.
Yamuna, orr as the name is commonly pronounced, Jumna, is a favourite
feminine appellation in many parts of India; particularly with that class of
women with, whom the example of their virtuous namesake is the least re
garded.
Krishna, in the Gita, p. 86. describing his own pre-eminence, says to
Arjun, " Among all those who rule I am Yama;" implying a superiority on
the part of Yama, who is certainly a most important personage. But this pri
ority has reference probably to the lower regions only; for among the dii
minores, as enumerated under Indra, the latter deity is almost universally
esteemed the first.
Pluto is mated by western mythologists: his consort, Proserpine, is but a
form of Diana; and Yama, king of PataJa, or hell, enjoys the society of Bha-
vani in her character of Pataladevi: in heaven she is Swardevi, and Bhu
2 R
306' Y A M A.

devi on earth. Thus Diana, with the Greeks, is the earthly name of the god
dess; Luna, in heaven; and Proserpine, or Hecate, in hell.
In a preceding passage we have seen Yam a identified with Siva. Mr. Wir.-
fobd (As. Res. Vol. V. page 299-) says, " Pluto, or Yama, is but a form of
Vishnu;" and in page 246, of the same volume, and in page 101, of this work,
we find Swayambhuva, (as a Menu closely allied to Yama,) expressly men
tioned as " Brahma himself in a human shape:" and Brahma is farther said
to direct the motions of Sani, or Saturn, who, in his character of Time, is, as
well as the Menus, intimately connected with Noah. Sani, like Menu and
Yama, is the offspring of the Sun: Sani, or Saturn, is Kronos, or Time, or
Kala; so are Yama and Siva. Noah, or Nuh, as his name is spelled in
Hebrew, is the same -with Menu ; which, in the nominative case, is Menus, who
bears etymological and historical and mythological affinity with Minos, like
him a great lawgiver, and a reputed son of Jove. Minos, as the judge of de
parted souls, corresponds with Yama, himself the same with Menu: hence
Yama, Kala, Sani, Saturn, Time, devouring or destroying their own off
spring and all created things, will, if their allegories and allusions be examined,
be found to run into the same train of ancestry and character, and mixing iden
tically with the history of the Menus, of Noah, and Minos. Indeed a different
line of personification may be connected with the above characters: Prit'hivi
is the Earth, the mother of Mangala, or Mars; and also the same with Saty-
avrata, or Noah : her husband, Prit'hu, is an incarnation of Vishnu : Brahma
is also the Earth; and like Prit'hu, or Prit'hivi, for mythological beings change
sexes as well as names, may be brought to coalesce in family and functions with
Tellus, Terra, Cozlus, or Uranus, (the latter, like Siva, the patron of astro
nomy,) Titan, Vesta, Atlas, Rhea, and a whole host of Grecian deified per
sonages.
The above names, both of Grecian and Indian originals, might be considerably
extended, and a family connection still traced throughout them : all will be found
melting into each other primarily, and ultimately into the Sun —
" Fountain of living Light;
But far more glorious He, who said serene,
Be ! and thou wast—Himself unform'd, unchang'd, unseen I"
Jones's Hymn to Surya.
Thus would Bryant's solar hypothesis derive considerable strength from
the mythology of a people whose name, as theologians, was scarcely known to
that ingenious and learned gentleman.
 Y A M A. 307

That very interesting and affecting ceremony, called Srad'ha, is an oblation

of daily recurrence v/ith individuals who rigidly adhere to the ritual. It is
offered in honour of deceased ancestors—but not merely in honour of them,
but for their comfort; as the Manes, as well as the gods connected with
them, enjoy, like the gods of the Creeks, the incense of such offerings : which
are farther of an expiatory nature, similar, I imagine, in their potencies, as
well as in the motives that induce them, with the masses of the Romish church.
Over these ceremonials of Srad'ha presides Yama, in his character of Sead'ha-
deva, or lord of the obsequies: what I deem necessary to say on that subject
will, therefore, be appropriately introduced here.
Mr. Colebroke (As. Res. Vol. VII. p. 249-) tells us, that the priests, in the
performance of the Sradha, meditate the Gayatri, and thrice repeat— " Saluta
tion to the gods, to the manes of ancestors, and to mighty saints; to Swaha
(goddess of, fire); to Swadha (the food of the manes). Salutation to them for
ever and ever."
M. le Gentil found a strong resemblance between the funeral rites of the
Chinese and the Srad'ha of the Hindus. On which Sir W. Joxes (As. Res. Vol. II.
p. 378.) says, " that all the circumstances which have been mentioned under
the two heads of literature and religion, seem collectively to prove (as far as
such question will admit proof,) that the Chinese and Hindus were originally the
same people; but having been separated near four thousand years, have retained
few strong features of their ancient consanguinity; especially as the Hindus have
preserved their old language and ritual, while the Chinese very soon lost both.
And the Hindus have constantly intermarried among themselves, while the Chi
nese, by a mixture of Tartarian blood from the time of their first establishment,
have at length formed a race distinct in appearance from both Indians and
Tartars."
In the third chapter of the Ins. of Menu, the rules for the performance of
the Sradha are detailed with prolixity. I shall quote some texts explanatory of
its rites, premising that Brahmans only ought to be invited; and such men should
be of holy and learned habits: a Sudra, one of the fourth, or servile class, it will
be seen, is urgently prohibited as a guest.
Chap. III. v. 82.— "Let the house-keeper who knows his duty perform
each day a Sradha with boiled rice and the like, or with water, or with milk,
roots, and fruit; for thus he obtains favour from departed progenitors."
" 123; Sages have distinguished the monthly Sradha by the title of anwa
2 aa
308 Y A M A.

harya, or after-eaten; that is, eaten after the pinda, or ball of rice: and it
must be performed with extreme care, and with flesh meat in the best con
dition."
" 19,5. At the Sradha of the gods, he may entertain two Brabmans; at that
of his father, paternal grandfather, and paternal great-grandfather, three; or
only one at that of the gods, and one at that of his paternal ancestors. Though
he abound in wealth, let him not be solicitous to entertain a large company."
" 133. As many mouthfuls as an unlearned man shall swallow at an oblation
to the gods and to ancestors, so many red-hot iron balls must the giver of the-
Sradha swallow in the next world."
" 176. The foolish giver of a Sradha loses, in a future life, the fruit of as
many admissible guests, as a thief, or the like person, inadmissible into com
pany, might be able to see."
" 178. Of the gift at a Sradha, to as many Bra/imam as a sacrificer for a Sudra
might be able to touch on the body, the fruit is lost to the giver if he invite
such a wretch."
" 191- He who caresses a Sudra woman after he has been invited to sacred
obsequies, takes on himself all the sin that has been committed by the giver of
the repast."
" 250. Should the eater of a Sradha enter on the same day the bed of a se
ducing woman, his ancestors would sleep for that month on her excrement.
"251. Having, by the word Swaditam, asked the Brabmans if they have
eaten well, let him give them, being satisfied, water for an ablution.
" 252. Then let the Brahmans address him, sa3'ing Swadha; for in all cere
monies relating to deceased ancestors, the word Swadha is the highest be-
nison."
Here we find the word Swadha used as a benediction, or grace after meat;
but the Edinburgh reviewers say that Swadha is the goddess of funeral obse
quies. In a former extract Swadha is said, on the authority of Mr. Colebroke,
to be the food of the Manes: the word Swadha is, in fact, of a very mystical
nature; and authorities, however respectable, may well differ in expounding it.
Sometimes it is used as equivalent to Maya, or illusion, or the world of ideas. —
(See As. Res. Vol. VIII. p. 405.) In page 138, the word bears the same import
as above; namely, the food of the Manes.
The following is the passage alluded to, in the Edinburgh Revinv, for January,
1807.
 Y A M A. 309

" Swadha is a goddess, whose adventures are very poetically narrated in

the Brahma-vaivartica-purana, originally a nymph of Golaca, the paradise of
Vishnu. Her celestial charms excited the jealousy of Radha, who perfectly
represents the Grecian J uno in her caprices, her jealousy, and her fury. Hurled
by the goddess from the Empyrean, Vishnu, to console her under her banishment,
gave her in marriage to the Dii Manes. She is the goddess of funeral obsequies;
conveying to the manes the offerings of men, and rewarding the latter for their
piety to ancestors."
In the preceding extract Radha is called the wife of VrsHNU. In his
Avatara of Krishna she was his wife; but not otherwise, under that name, in
his character of Vishnu. Vishnu's paradise is Vaikont,ha. As a cowherd deity,
Krishna is called Gowly, and Gokala; and Golaka, as a residence, is a deriva
tive similarly from Go, a cow.
I will here subjoin some elegant elegiac verses, as connected with the manes
to whom the Sradha is offered; prefixing a slight account of the last ceremonies
attendant on the expiring Hindu. It is taken fromCoLEBROKE's Dissertation on
the Religious Ceremonies of the Hindus, (As. Res. Vol. VII. Art. 8.) where the
reader, among much valuable matter, will find many curious particulars de
scriptive of the Sradha.
" A dying man, when no hopes of his surviving remain, should be laid on a
bed of Kusa* grass in the open air, his head sprinkled with water drawn from
the Ganges, and smeared with clay brought from the same river. A Salagrama^

* Poa Cynosuroides.
f This sacred stone is essential in many rites and ceremonies of the Brahmans: it is used in propiti
atory oblations to Vishnu, as well as in funereal and other ceremonies. The Sulagrama is not, 1 believe,
ever considered as a type of Mahadeva, as some other holy, particularly conical, stones are.
Mr. Colbbroke, whose authority on every point connected with Hindu and Sanskrit history and lite
rature is of the first respectability, informs us (As. Res. Vol. VII. p. 240.) that the Salagramas are found
in a part of the Gandaci river, within the limits of Nepal. They are black, mostly round, and are com
monly perforated in one or mere places by worms, or, as the Hindus believe, by Vishnu, in the shape of
a reptile. According to the number of perforations, and of spiral curves, in each, the stone is supposed to
contain Vishnu in various characters. For example: such a stone perforated in one place onlv, with
four spiral curves in the perforation, and with marks resembling a cow's foot, and a wreath of flowers,
contains Lakshmi-Narayana. The stones called Ban-ling, found in the Nermada, are, in like manner,
considered as types of Siva. The Salagrama is found upon trial not to be calcareous : it strikes fire with
iteel, and scarcely at all effervesces with acids.
Sonnerat describes the Salagrama as a petrified shell, of the species comes damnum; very heavy, com*-
monly black, but sometimes violet; oval, or round j a little flat, nearly resembling a touchstone, and
310 • JAMA,
stone should be placed near him, holy strains from the Veda should be chaunted
aloud, and leaves of holy basil scattered over his head.
" When he expire, the corpse must be washed, perfumed, and decked with
wreaths of flowers, and carried by the nearest relations to some spot in the
forest, or near water: the funeral- pile is lighted from the consecrated fire
maintained by the deceased: the nearest relation applies the flaming brand to
the pile, hung round with flowers, and the attendant priests recite the appro
priate invocations. — ' Fire! thou wast lighted by him; may he, therefore, be
reproduced from thee, that he may attain the regions of celestial bliss. May
this offering be auspicious.' All who followed the corpse walk round the pile,
but may not view the fire: they then proceed to the river, and after bathing,
present oblations of water from the joined palms of their hands to the manes of
the deceased, saying, ' May this oblation reach thee.' Elegiac verses, such as
the following, are then recited. —
" 1. Foolish is he who seek for permanence in the human state; insolid,
like the stem of the plantain tree; transient, like the foam of the sea.
" 2. When a body, formed of five elements, to receive the reward of deeds
done in its own former person, reverts to its five original principles, what room
is there for regret?
" 3. The earth is perishable; the ocean, the gods themselves, pass away.—
How should not that bubble, mortal man, meet destruction?

hollow, (how can it then be very heavy ?) with only one small aperture: within, he says, it is almost con
cave, with spiral lines terminating towards the middle. Some are supposed to represent the gracions incar
nations of Vishnu, and are then highly prized j but when they border a little on the violet, they denote a
vindictive Avatara, such as Narasinga, when no man of ordinary nerve dares keep them in his house.
The possessor of a Salagrama preserves it in clean cloth : it is frequently perfumed and bathed; and the
water thereby acquiring virtue, is drank, and prized for its sin-expelling property.
The Brahmans, and Hindus in general, look on this stone with much reverence : it is not exceedingly
scarce, but certainly not common; for I never had an opportunity of possessing one; which, indeed, I
never particularly sought. Colonel Stuart, of So/to Square, has had many, and has now two: I know of
no other in England. They are less than a small billiard-ball, nearly round, with the appearance of a
common smooth pebble soaked in oil, and thereby blackened : they are solid, without perforation or
aperture.
Veneration for stones may be traced among almost all nations : the following instance from our scrip
ture reminds one stroBgly of Hindu simplicity—
" And Jacob rose up early in the morning, and took the stone he had put for his pillow, and set it up
for a pillar, and poured oil on the top of it."— Gen, chap. xxviiL v. 18.
 SAN I. an

" 4. All that is low must finally perish; all that is elevated must ultimately
fall; all compounded bodies must end in dissolution; and life be concluded
with death."
Of Sani and Vrihaspati, Satubn and Jupiter, a few words remain to be
said : the former is described in some passages of the Puranas as clad in a black
mantle, with a dark turban loosely wrapped round his head; his aspect hideous,
and his brows knit with anger; a trident in one of his four hands, a cimeter in
a second, and in the other two, a bow and shafts. In plate 88. (fig. 8.) he is
two-handed, with the bow and arrow, and mounted on a raven. In the other
Hindu zodiac, which has been given to the public, he is, as noticed in page 285,
riding an elephant, and has but two hands, and they are empty.
The elephant has been thought an appropriate vehicle for the sluggish "slow-
moving son of Surya," as referring to the immense scope of Saturn's orbit,
and the apparent slowness of his motion. And Sani being, among the astrolo
gers of India, as well as with their sapient brethren of Europe, a planet of malig
nant aspects, the ill-omened raven may also be deemed a fit vahan for such a
dreaded being. Dut this is not, I think, a sufficient reason for the conspicuous
introduction of the raven into the mythological machinery of the Hindu system,
so accurate, so connected, and so complete in all its parts; although the investi
gations that it hath hitherto undergone have not fully developed or reached
such points of perfection. Now let me ask the reason, why, both in England
and in India, the raven is so rare a bird ? It breeds every year, like the crow,
and is much longer lived; and while the latter bird abounds every where to a
degree bordering on nuisance, a pair of ravens, for they are seldom seen singly
or in trios, are not found duplicated in any place. Perhaps, take England or
India over, two pair of ravens will not be found on an average extent of five
hundred or a thousand acres. I know not, for I write where I have no access
to books, if our naturalists have sought the theory of this; or whether it may
have first occurred to me, which it did while contemplating the character and
attributes of Sani, that the raven destroys its young; and if this notion be well
founded, and on no other can I account for the -rareness of the annual-breed
ing long-lived raven, we shall at once see the propriety of symbolizing it with
Saturn, or Kronos, or Time, devouring or destroying his own offspring.
The following astrological allegory will exhibit a specimen of the mytholo
gical veil through which even scientific facts must be viewed in the relations of
Hindu writers.
312 VRIHASPATI.

In the reign of Dasarat'ha, the mortal father of Rajiachandra, in whose

personViSHNU, as has been related, became incarnate, it happened that Sani,
in his celestial journey, threatened a most inauspicious conjunction; and it was
foretold to the king, by the sage Vasisht'ha, that unless he attacked the regent
of the planet, neither Indra, nor Brahma himself, could avert the continuance
of the distressing drought, consequent to such aspects, for twelve years. Dasa
rat'ha attacked, and after a violent battle subdued, Sani, extorting from him
a promise that he would never again, by a similar passage, (entering the Hyads,
the Rohini of the Hindus, from the lunar mansion Krittica, their PUiades; and this
passage of Sani is called Sakala-beda, or the section of the wane,) threaten so un
happy a conjunction: a promise that he would keep until about our year 1796"t
which the Hindu astrologers have long predicted would be peculiarly inauspi
cious, as the noxious planet would then again approach the wain of Rohini.
And in this age we cannot, they say, look for a hero, like Dasarat'ha, in a mi
raculous car of pure gold, to place himself at the entrance of the wain, blazing
like his progenitor the Sun, and drawing his bow, armed with the tremendous
arrow Sanharastra, which attracts all things with irresistible violence—even Sani,
" the slow-moving son of Surva, dressed in a blue robe, crowned with a diadem;
having four arms, holding a bow, a spiked weapon, and a cimeter,:" thus, accord
ing to Mr. Wilford, (As. Res. Vol. III. p. 461.) he is described in the Brali-
manda Puran. The astrologers add, that Mangala, or Mars, the child of
Prit'hivi, has also been prevented from traversing the waggon of Rohini;
but that Vrihaspati, Sukra, and Buddha, or Jupiter, Vbnus, and Mer
cury, pass it freely and innocently; while it is the constant path of Soma, or
the Moon, of whom the beautiful Rohini, or a. Aldeberan, is the favourite con
sort.*—lb.
Of .Vrihaspati, the regent of the planet Jupiter, we shall say but little,
although he is in fact an important person, especially in astronomical calcula
tions; giving his name to a cycle, and being, as with us, the hinge on which
turns many interesting scientifical deductions: while, in mere mythology, I
have only to notice him as the preceptor to the gods, and their occasional mes

* This astronomical fable may, perhaps, be too loosely noticed in- the Puranas to admit of any scien
tific calculus being grounded on it ; otherwise, as it relates to a particular position of certain celestial
bodies, in the reign of Dasarat'ha, that did not occur again until the year ] 7g6, the times of these coin
cidences might possibly point to nearly the era of Ramachandka : a very important point in respect both
to the history and chronology of the Hindus.
 VRI HASP ATI. 313
senger from, one to another. Vrihaspati is supposed to have been also a
legislator and a philosopher, and thus to have given his name and character to
the planet, in which Siva himself is said also to shine, while the Sun is the pe
culiar station of Vishnu; and Sani of Brahma, who hence became an object
of abhorrence with the Egyptians, they not daring even to pronounce his true
name, and abominating all animals with red hair, because it was his colour.-—
lb. p. 382. Some enthusiastic individuals among the Hindus will not eat carrots,
which appear to be indigenous all over India, because, I have been told, they
look like beef; but possibly the objection may have a more remote origin.

2 »
 Of HANUMAN, and his Sire PAVANA;

Of RAVANA ; of GARUDA, and other Characters of

less note.

The honour of being father to Hanuman is claimed by Siva, and by Pa-

vana: the latter is the regent of winds, and, as we have seen in a former page,
lord, or governor, more especially of the north-west quarter of the heavens.
To explain this joint concern in the paternity of Hanuman, I will briefly relate
a legend from, as I understand, the Ramayan; it having been detailed to me by
narrators of that extraordinary poem. For the reason given in page 192, I shall
make my story as short as I can; but must premise that Dasarat'ha had three
wives, Kahunsilya, or Kaosalya, Sumitra, and Kahikeya, but was child
less; and after many fruitless efforts of piety, &c. betook himself, almost in
despair, to the jungles, or forests—that is, to a life of abstinence and devotion.
It happened that a Brahman, named Shravana, was at this time resorting, with
his aged and infirm parents, to a jatra, or holy fair; and the old people being
faint with thirst, Shravana went in search of water to a Baburi, (or Bowrie,*)
near to which Dasarat'ha had taken his secret stand, expecting game. Hear
* A Bahuri is a well with steps sloping down to the water, frequently met with in arid places, the
grateful gift of pious Hindus : often have I, when nearly in the state of Shravana's parents, offered up
a prayer for the eternal welfare of the benevolent founders of this excellent species of charity. And here
let me be allowed to notice, without giving offence, how much better it would be, if useful monuments
were constructed by our grateful nation to the memory and honour of characters worthy of remembrance
and celebrity, instead of useless triumphal arches, or pillars, or similar trophies. A naval asylum, for in
stance, to be called the Nelson, would, in my humble judgment, have a better effect in all desirable
relations than all the idle obelisks the admiring nation can elevate, or than all the personal honours or
wealth it can force into conspicuity ; and surely a jet of water, so easily and cheaply attainable, in an ill
supplied neighbourhood, or in the place of his nativity, would be an offering more grateful to the manes
of departed heroism, than a useless inaccessible sepulchral stone. The citizens of Dublin, I have heard,
erected, in a part of the city where water was most wanted, a public fountain, and, dedicating it to the
memory of a just and benevolent ruler, called it Rutland; an act truly Christian, or HinJu-Wke. In
the Sivpuran, it is promised, that he who, at Benares, makes a well, or tank, ensures to himself muk s/i (or
beatitude); and restoring them when fallen to decay, obtains pardon for all crimes.
 H A N U M A N. 315-
ing the gurgling of the water into Shravana's vessel (lota), he let fly his arrow,
and hastening to his supposed game, discovered his unhappy error, and that he
had wounded a Brahman. This he lamented deeply, but was consoled by the
forgiving Shravana, who desired that he might be left to die; directing Da-
sarat'ha to carry the lota of water to his infirm parents, who were perishing
with thirst; cautioning him, at the same time, to present it in silence, lest his
parents, who were blind from age, should, by his voice, discover the absence of
their son, and refusing drink from any other hand, thus surely perish. He did
as desired; but the affectionate parents, though so distressed, refused refresh
ment until cheered by their son's loved voice; and so afflicting was their
anxiety, that Dasarat'ha, alarmed for their safety, was unable to withhold
the fatal truth, The agonized parents sunk under the calamity, and, rejecting
all aid or consolation, gave themselves up to grief and death; calling, in their
last moments, on their son's loved name, and imprecating, in prophetic agony, a
fate liketheir'sontheunknown homicide, the wretchedDASARAT'HA. Miserable,
in thus having destroyed a Brahman and his parents, superadded to his constant
affliction of being childless, he did not deprecate the fate they threatened; but
declared that could he once behold the face of a son, now, from the sensations
excited by the recent scene, more than ever desired, he would die contented.
Dasarat'ha, distracted by his trying situation, repaired, for advice and
consolation, to a learned Guru, named Vasisht'ha, who directed him how to
perform the funereal rites, and what sacrifices were necessary to be made in
expiation of the enormous sin of slaying a Brahman: among them, that called
howm, or homa, otherwise yadniha. All this was done with due extent of charitable
distribution ; and he was farther desired to take from the remains of the homa
a portion of certain articles, such as rice, ghee, sugar, &c. and to make them
into three cakes,* or balls; and, with pious devotion, repairing home, to give,
after certain ceremonies, one cake to each of his three wives. He did so: one
to the first named, one to the second, and to the third, named Kahikeya; but
the latter, knowing herself the youngest and favourite wife, was pettish, and
chagrined that she had not been the first complimented by her lord on his return
from his expiatory absence; and looking disdainfully on it, as she held the- find
of promise in her hand, a kite made a stoop, and carried it off. Grievously

• These balls are generally termed pinda, but have particular names according to the ceremonies in
which tbey are offered, and to the object supplicated. An oblation, in view to progeny, of a finda of rice,
&c. to a Linga, is called charu ; meaning, I believe, an offering of hope.
2 S 2
316 HANUMAN.

afflicted at this, and apprehensive that the ceremonies being incomplete, her
chance of pregnancy was thereby forfeited, she gave way to grief and lamenta
tion, which moved her two kind sharers in their lord's benevolence to give her
each half of their better-guarded cakes; and those respective proportions were
accordingly, with due anxiety and hope, severally eaten; and with due effect,
for they soon all proved " as women wish to be, who love their lords."
Kahunsilya produced a son, the great Ramachandra; Sumitra a son
also, the renowned Lakshimana: the first being, indeed, an Avatara of Vishnu;
and the second, of Sheshnaga, the mighty thousand-headed serpent, on whom
Vishnu reposes in Vaikonfha. —(See page 29.) Kahikbya, having eaten a
double portion of p'mda, produced twins,* named Bharata and Shatrugna.
Returning to the ravished cake, to the results of which all this is introduc
tory, it is related, that a married Brahmany, named Anjeni, being childless, had
piously performed divers acts leading to fecundity: such as supplication and
sacrifice to Mahadeva; daily prayers and offerings to a part'ba, or lingo; the
ceremony of pradakshna, or daily walking a certain number of times, with ap
propriate abstraction and prayers, round and round the pipala, or Banian tree;
jap, f or, with silent devotion, counting the rosarial beads; abstinence, &c. &c.
and had, by these powerful means, so extorted the favour of the generative
deity, Rudra, that he promised her an incomparable offspring; and directed
her to fix her eyes in profound attention on the Sun, holding upwards the palms
of her hands, (in the posture of suppliant expectancy, called anjli,) and to eat
directly up any substance that might, heaven-directed, fall therein—calling on
his name. The cake that the kite had borne off from Kahikeya fell in, and
she ate it as ordered, and became pregnant; and in due season, (on the 15th
day of the dark half of the lunar month Chaitra,) was delivered of a son, of
such surpassing prowess, that at his birth he ground to powder a large stone
that happened to be near, nor could his mother restrain him. This child was
Hanuman.

* Sumitra., a name meaning fair friend, is, by some manuscripts, made the mother of the twins,
instead of Kahikeya, or Kikeyj ; but, in narratives, Sumitra is the mother of Lakshiman, who is,
indeed, often called by her name. He espoused Urmila, daughter of Janeka; and the twins, his half-
brothers, married the Rajas' nieces. Rama's wife, Janeky, or Sita, is also called Janeka's daughter,
by adoption, she having, as noticed in p. \g5, been produced out of the ordinary course of nature j being,
indeed, an Avatara of Lakshmi. She bore Rama two sons, Kushi and Lava, great orators and
minstrels.
t Hence jap mala is a rosary adapted for silent and abstracted worship. —See plate 22. and
page 68.
 HANUMAN. 317

The surprising boy, the irhmediate offspring of Mahadeva's favour—rather,

indeed, the Deva himself, incarnate, became immediately hungry; and his de
sires—he already spoke, were commensurate with the magnificence of his
origin : for he longed for the rosy radiance of the then rising sun, in lieu of
the ordinary nourishment provided for him by nature and his mother; and the
demur incident to the demand for this uncommon food, induced the vigorous
boy himself to seek it: and he accordingly flew, like the wind, to seize the
glory of Surya, who, affrighted at the bold attempt, fled with his complaint,
pursued by Hanuman, to the abode of Indra. The god of thunder, placing
Surva safely near him, launched his ever-ready vajra,* and smote the audacious
chacer in the mouth, and felled him almost lifeless to the earth.
The share that Pavana had in the production of Hanuman appears to be
confined to this: that he, Pavana, commissioned a Marut, one of his subjects,
to guard the dubious cake falling from the kite's beak, and to convey it with
happy exactness into the hands of Anjeni ; a task duly performed by the obe
dient well-directed zephyr, or Marut: and hence Hanuman is called Maruty,
the offspring of Marut, a name of Pavan, or Vayu; all meaning wind:
Hanuman signifies, with puffed or bloated cheeks. I have heard Maruty de
rived from Maharudra,"!" the name of Hanuman 's other father; but Marut
is its obvious source, and such claim to the child, slight as it seems, is gene
rally admitted; and the name, character, and actions of Hanuman, confirm his
windy or boisterous origin. In plate 80. Pavana, or Marut, is seen with
the young Hanuman, or Maruty, in his arms.
Pavana, afflicted and offended at his son's mishap, revenged himself by

* The vajra of Indra is in fact lightning, as noticed in page 272; but it is sometimes described as
similar to the chakra of Vishnu, being a discus, with a hole in the middle like our quoit, but the circle is
larger, and the hole smaller for the introduction of the fore-finger. They are now seen occasionally in the
hands of Saniyasis, and other holy people; about a foot in diameter, sharp at the edge, and thickening to
ward the central hole ; on which it is quickly turned round the finger, and launched whirling at its devoted
object, lu pictures, fire is sometimes seen flaming from its periphery, as if from the vehemence of its
centrifugal energy.—See p. 24.
f And, indeed, it may be so derived ; for ruda and rudra mean lamentation, tears : and Siva, as the
lord of punishment, is, under his name of Rudra, the god of tears and lamentation. When Indra, dread
ing the progeny of the pregnant Diti, mangled with his vajra the fuctus in her womb, (see page Q5,) and
divided it into seven times seven pigces, he said to the weeping fujtus ma ruda, iveef not : thus the parts
were named. And having, at the request of the afflicted mother, been transformed by Indra into the
forty-nine immortal winds, they retained the general name of Maruty, time having effected a little altera
tion in it.—See Ramayanu, Book I, Sect. 37.
318 HANUMAN.

giving Indra and all the gods the colic: he inflated them to their fullest
stretch, and closed their breathing orifices to a most painful pitch; and obsti
nately persisted in retaining the central position he had assumed, until the
Devas consented to the restoration of Maruty : to whom Indra granted im
mortality, Surya glory, Chandra celerity, Kuvera wealth, &c. &c. happy in
being emptied and relieved of his troublesome sire, Pavana. Maruty, how
ever, retained the cleft in his face, given him by Indra's never-failing vajra;
receiving as an atonement a magical languti, or girdle, rendering him invisible
at will, and other benefits, in unity with the story of the Ramayana, in which all
these incidents have a connected tendency to the denouement and catastrophe of
the work.
The husband of Hanuman's mother was named Vanyera; and although
the mother, Anjeni, is described as a Brahmany, yet by some casual anecdotes
that help to diversify the narrative, they appear, like their son, to partake
much of the monkey; their posterior appendage animating the witty narrator
to some sly strokes of merriment, cordially enjoyed and returned by the audi
ence.—(See note at the end of this account of Hanuman.)
In the article of Rama mention has been made of the simian hero now under
our notice. It does not readily appear, why the offspring of such exalted pa
rentage should have been a monkey ; but as a popular idea is entertained on
the continent of India, that Ceylon is still peopled by monkeys and demons, the
priests and poets of the days of Rama, or rather those who chronicled and sung
his exploits, may have found a like impression then existing, and have con
structed their epic machinery for the Ramayana in conformity to the public pre
judices or taste.
As in the Trojan war the deities of the combatants personally interposed, so
in that of Lanka did the divinities of India: many of them, by command of
Vishnu, condescended to an immediate interference. " From the bodies,"
said he to all the gods, " of the chief Apsaras, the GamTharvas, the daughters
of the Yakshas, and the Hydras; from the Bears, the Vidyadbaris, the Kinnaris, and
the female monkeys,— procreate sons, monkey-formed, in power equal to your
selves. From the mouth of me, wide gaping, has Jambuvan, the mighty bear,
been already produced."—Ramayana, Sect. 16. The celestials produced accord
ingly a progeny of sylvan heroes, monkey-formed. " Tapana," (the Sun; the
name meaus the Injlamer,) "supremely fervid, begat Sugriva : Indra gave
birth to Vali, sovereign of the simian tribes, in splendour equalling his illus
trious sire: Vrihaspati produced, the wise, the peerless Taka, the mighty
 HANUMAN. , 3I9
ape, chief in renown amidst the monkey tribe: the son of Dhanada (Kuvera)
was the fortunate Gandha-madana: Vishwakarma begat the mighty ape,
bynameNALA: the son of Pavaka," (Agni; the word means the purifier,)
"was Nila, the fortunate; resplendent as the fire; the hero surpassing in
energy, fame, and valour: Varuna was the parent of the monkey Sushena:
the son of Marut was Hanuman, the fortunate; destructive as the thunder
bolt, as swift as Vinateya (Garuda); excelling in wisdom amidst the chief
monkeys." — lb. " Thus were produced, by millions, monkeys able to
assume any form: the great leaders of the simian tribes begat also a race
of heroic monkey chiefs; a numerous host, ready to destroy the ten-headed"
(Ravana); " heroes of boundless energy, in size equal to elephants or moun
tains; incarnate; in haughtiness and might equalling the tiger and the lion;
able to wield in combat rocks and mountains, and tremendously annoy the
enemy with their tails and teeth: skilled in every kind of weapon they would
remove the greatest mountains, pierce the stoutest trees, and in swiftness put
to shame Samudra,* the lord of rivers, causing him to overflow his bounds;
and mounting in the air, seize the very clouds: they could seize inebriated
elephants, and with their shout cause the feathered songsters to fall to the
ground. For the sake of assisting Rama was the earth covered with these
mighty simian chiefs; in appearance resembling the assembled clouds, and in
size appalling all with terror."—lb.
Of the contests that ensued between these strange beings, and hordes of
others equally strange who sided with Ravana, and generally illustrative of
the Ramayana, I have some scores of pictures: some of them are given in
plates 52. to 57. Others refer to divers of the exploits of Rama, Lakshi-
man, Hanuman, Sugriva, and their associate heroes, against the devoted
Ravana and his abettors. Among them is depicted the death of a verv ma
lignant Takshi, named Tareka, who it seems was the daughter of a virtuous
Taksha, named Suketu; obtained through the propitiated favour of Brahma
and endowed by him with the strength of a thousand elephants. This bloom
ing maid, famous, beautiful, and young, married to Sunda, the son of Jam-
bha, produced a son, Maricha, scarcely to be conquered. Sunda beino-
killed, the widow and her son seized, and endeavoured to devour, Agastya
the divine sage, who cursed Tareka into the form of a " Takshi, a cannibal de
formed, with misshapen countenance, and terrific appearance;'* and it became

• The Sea, which some Hindu writers assert flows with a swiftness exceeding any riven
320 HANUMAN.

necessary that Rama should destroy her. But his humanity revolted against
killing one " protected hy her female natnre," and he cut off her. hands, then
her ears and nose; hut was urged by his Mentor, Viswamittra, " for the sake
of the bovine race and the Brahmans, to destroy this impious, horrid, and tre
mendous Takshi: there being, in the three worlds, no man but thou, joy of
Raghu's race, who dares to destroy this accursed one."—lb. Sect. 14. And
was reminded, that Dirga jihwa (or Long-tongue) was killed by Indra; and
that the wife of Bhrigu, and mother of Kavva, devoted to her husband, de-
8iring the heaven of Indra, was killed by Vishnu. These arguments and pre
cedents, added to the incorrigible malignity of Tareka, overcame Rama's
scruples, and he killed her with an " arrow capable of perforating even a
sound."—lb.
The resemblance of the histories of Rama and Dionysos has been noticed
in page 19Q. The latter is said to have conquered India with an army of Satyrs,
commanded by Pan: Rama's army of Satyrs was commanded by the son of Pa-
van, the all-pervading Wind. Pan improved the pipe by adding his reeds,
making the instrument called by his name, and of late so much in use ; and was
an exquisite musician. Hanuman was also a musical genius; and one of the
four matas, or systems of Hindu music, is named after him.
It may, perhaps, have been in honourable remembrance of Hanuman, that
the large species of ape has been, and is, so much venerated by certain indivi
duals and sects of Hindus. It is very ridiculous to watch their antics in the
neighbourhood of some temples where they are protected and fed : hundreds
of them may be seen together waiting for their food, and a stranger coming
upon them unawares will put them to the rout ; and it is highly diverting to see
their agility in running up the neighbouring trees, and scampering over the
fields and hedges—some with a young one under the arm, and a second clinging
to their neck ; and when in safety, their chattering and grinning.
The most numerous bodies of monkeys that I ever saw were on the banks
0f Jyghur river, between Bombay and Goa; and near the source of that river is a
stron»- hill-fort, the capital of the Raja of Panella, called Pavangher; meaning the
abode of Pavan, or the Winds. In Guzeral apes also abound; and in that pro
vince is another strong hill-fort, likewise Pavangher: it otherwise, or, perhaps,
the town rather, is called Shampanir, or Champanir; a name that I fancied might
have been of Mahummedau origin, and derivable from wsajbUj Shah-panir, the re
fuge of kings; but 1 find (in the ninth volume of the As. Res. p. 187- ) that it was
so called from a market-man who built it, named Champa. This fort and
 PAVANA. 321

town* were taken by the Bombay army, under my old and gallant friend Colonel
Woodington, in our late contest with the Mahrata confederates.
Of Pa van, or Vayu, what I have to say, may be said here: he is, as often
mentioned, also called Ma rut, all names meaning the Wind, of which he is the
personification, or regent: he is likewise called Ani la, and is sometimes repre
sented mounted on an antelope, to mark his aerial celerity, with a sabre in his
hand, denoting his energy and acuteness. I have no such picture of him, and
he appears but in one of the plates of this work, (80.) where he is represented
as a mere man, with his son Hasuman in his arms. The lower part of plate
80. is from one picture; but I know of no relationship between the regents of
Fire and Wind, or reason for their being drawn together: it may have been
merely the whim or convenience of the person who painted the picture ; or the
connection may have some mythological or philosophical authority. '
Considering the mythological machinery of the Hindus, as we are warranted
in doing, as the invention of poets, it is not easy to account for their having
chosen to represent their deities as immoral characters, when they might as well,
so far as is apparent to common observation, have described them as patterns
for imitation rather than as examples to deter : the observation, however, ap
plies with equal force to the gods of the Greeks. Anecdotes related in former
pages, and they might have been increased, have placed several of the deities
in a discreditable light ; and, in reference to Pavana, we find him as wanton as
his celestial brethren. We cannot, at the same time, deny, that, although such
legends appear, in our present state of knowledge, to be merely whimsical and
voluntary jocularity, there may still be physical facts concealed in the wildness
of allegorical narration.
Of the regent of the wind it is related, that, unable to seduce the hundred
peerless daughters of Kushnabha, " in beauty of form unparalleled through
the earth," begat on Ghiratchi, a celestial courtesan, he affected them by a
curvature of the spine. " Seeing these damsels one day in the garden, appear
ing like the stars among clouds, endowed with youth and beaut}', and possessed
of every accomplishment; Vayu, pervading all, thus addressed them: ' I en
treat you all be espoused to me ; abandon the nature of man, and you shall obtain
the blessing of longevity. Among mortals, youth is a transitory thing: possessed
of unfading youth, you shall obtain immortality." Incensed at the decorous and

* Of which a good print has been lately publishe 1 by Ciubb, in Holborn.

2 T
S2£ P A V A N A.
dutiful reply, which they concluded by saying, " Our father is our chief deity ;
to whomsoever he shall give us, him only will we espouse," the divine Hahi,
entering them, brake all their bodies. Thus broken by Vayu,* the damsels, over
whelmed with astonishment and shame, their eyes suffused with tears, entered
the house of the king their father; saying, in reply to his anxious inquiries as to
the cause of their deformity, touching his feet with their inclined foreheads,—
" By Vayu, O king, who maintains the life of all, full of evil desire, and stand
ing in an evil path ; infatuated with this crime, and regardless of our words, have
Ave been smitten in this dreadful manner." Their admiring father replied: " O
daughters! you have acted nobly: forbearance is the great ornament of woman
and of man; it is scarcely to be found even among the gods. O that forbear
ance like yours, O daughters ! were possessed by all women : forbearance is
generosity; forbearance is truth; forbearance is sacrifice: it is fame; it is
virtue." The sequel of this tale shows the moral to be the efficacy of patience,
and resignation to the will of heaven under any visitations, however distressing;
for by such merits these forlorn damsels were successively espoused by a pious
prince, named Brahma-data^ " by whose touch they became free from defor
mity, and shone refulgent in youth and prosperity."—Ramayana, Sect. 29. This
event occurred at the city now called Cannouj, deriving its name, Kanyakubja, of
which the former is a corruption, from Kanya, a damsel, and Kubja, a spinal cur
vature: so named, " because these damsels had there been made crooked by the
power of Vayu ;" from whose cruel exercise of his windy power they were thus
happily released.
Some plates of Hanuman remain to be described. In plate 90. he is re
presented, from a tinted picture, fighting with Garuda; on the occasion, pro
bably, noticed in page 218. Fig. 1. of plate 91. is from a curious cast in brass,

+ Hari, a name of Vishnu, seems here applied to Vayu, who, in his windy form, so shamefully
abused these good girls.
f This word means thegi/t of Brahma, DeoJand. He was the gift of a holy Rishi, named Chuli, to
his obsequious disciple, Somada, a Ganiharva; who, " acquainted with the graces of speech, in sweet ac
cents said to the eloquent sage—' Conjoined with Lakshmi, thou art an emanation of Brahma; thou art
a great Taparwi ; thou art become Brahma himself. I am without a husband) may prosperity attend thee :
I am the wife of no one ; be pleased, by thy sacred power, to give thy humble suppliant a son." The sacred
sage accordingly granted her a son, who was hence called ihe gift o/Bkahma, he having proceeded from
the volition of Chuli ; who, by Tapas, or intense devotion, reflecting on Brahma till fully possessed with
the idea of identity with him, shared a portion of the deity's potentiality, or became, indeed, Brahma him
self.— See 'Ramayana, Book I. Sect. 2Q.
 HANUMAN. 323

in Lord Valentia's collection. It is of the size represented, and well cast; the
parts that are white in the plate being perforations, in the style something of
fillagree-work : the chank and chakra of Vishnu are seen in the exterior circle;
the lotos flower, pedtna, in Hanuman 's right hand : the other flourishing articles,
in the central part of the plate, are his flowing robes. By the prostrate armed
figure, at his feet, I conclude some warlike exploit of this simian hero is repre
sented: the crushing, perhaps, of Aksha, son of Ravana. Near the extremity
of his exalted tail is a little bell, this tinkling article being popularly gifted with
the power of scaring evil spirits. But the most singular part of this subject is
the figure of Krishna, in one of his infantine attitudes, as represented in plate
60. He is in plate 91. evidently a person of secondary importance; and here
we see a mark of sectarial arrogance : one sect of Vaishnavas, that of Ramanuj,
introducing the deity of another sect, the Gokalasfha, in a situation of inferiority
to a servant of their own deified hero, and that servant too a monkey—of no
ordinary mould, it is true. The other five figures in plate 91- are from casts
of the same size, and of some merit, fig. 2. especially, where Hanuman is again
seen in his warlike capacity : in the next three, (3. 4. and 5.) he is in a posture
of prayer or supplication : fig. 6. is a cast of a mere monkey, of what descrip
tion 1 cannot say ; whether of any particular personage or not—it may answer
for any one, and is introduced to fill up the plate.
Fig. 5. of plate 92. is the same subject as fig. 1. of plate 91.- but handled
in a very inferior style: in this Krishna does not appear. Fig. 1. of plate
92. is a part only of a cast, being made separate for the purpose of insertion
into corresponding sockets, behind any figure of Rama, who would then appear
with Hanuman surmounted by Naga ; in the same manner that Hanuman is
seen with Krishna so surmounted, in plate 9\. where, however, the coronal
ornament is fixed on the cast. I am not aware that Naga, being five, seven, or
single-headed, indicates any sectarial or characteristic distinction ; but perhaps
it may.
Fig. 2. of plate 92. is a.ganfhd, or bell, used in the puja, or ceremonial of
ferings, of aRamanuj ; its handle being formed of Hanuman, with his tail curled
over his head. I have several similar bells : fig. 3. I imagine to have been also
a bell ; but, if so, its mouth is now covered over with a sheet of copper : the
handle is formed of Hanuman and Garuda, back to back, reminding us a little
of Janus bifrons; but I do not know of any legends appertaining to either of
those heroes, tending to approximate them in character to the Ganesa of the
Roman Pantheon. —See p. 173.
2X2
3S4 HANUMAN.

Plate 93. is taken from two pretty coloured pictures, in Colonel Stuart's
collection, and is, perhaps, as being the most elaborate, the most difficult to ex
plain of any in our work ; and I am not at all confident of being able to explain
them satisfactorily. In the upper part we see Hanuman ten-armed: he is of
a light copper colour, with a deep red face : the body in one of his right hands
is of a dead-flesh colour, and more emaciated and corpse-like than the plate re
presents it. In view to the farther explanation of this subject, I will briefly
relate the outline of the legend to which I apprehend a part of it refers.
During the war of Lanka, Rama and a great part of his army were rendered
insensible by the potency of certain magical weapons ; the effects of which could
be removed only by the application of a certain herb before the next rising of
the moon. This herb was not a native of the southern parts of India—indeed it
grew only on a particular hill in the north, whither Hanuman repaired within-
conceivable celerity; and arriving at the hill, called Dun, or Dun-girt, proceeded,
as advised, to seek the shrub, which was to be particularised by a lamp under
it : but Hanuman was sorely perplexed at finding a lamp under every shrub and
tree on the hill, placed there by the advice of the malignant Indka. ' Enraged
at being thus baffled, he indignantly tore up the whole mountain ; and in plate
93. is seen poising it in one hand : the mountain is painted red. Passing over
the city of Ayodha (Oude), the rapidity of his movements caused much concus
sion in the air; and Bharata, Rama's half-brother, supposing it to proceed from
some spirit of darkness, let fly an arrow, and brought Hanuman and his pon
derous burden to the ground ; but seeing his mistake, offered, in view to the
urgency of Hanuman's speedy return, to launch him on an arrow in an instant
to Lanka: which mode of conveyance was declined by Hanuman, who pro
ceeded on his journey as before ; but some time having been lost by the accident
of his fall, he perceived, from his elevation, the refracted rays of the rising
moon ; and to avert the fatal consequence of being so forestalled, he hid
Chandra in his mouth: and thus arriving in time, revivified Rama, Lak-
shiman, and their astounded associates.
I do not apprehend that the plate now under description relates exclusively
to this, or to any one of Hanuman's exploits, but to be a sort of epitome of
his character or actions: thus the beings trodden under his feet I judge to re
late to another of them, wherein it is stated that a woman, having, in conse
quence of a misdemeanor, been transformed into a fish by the imprecation of an
offended Muni, she was fated to remain in that shape until the coining of Rama ;
 HANUMAN. 325

and then it seems her restoration was to be effected by contact M'ith Hanuman,
■who, accidentally treading on the fish, would overcome, by his virtue and po
tency, the effects of sorcery. The exorcised, in gratitude, having informed her
deliverer that some recent counsel, received from a pretended sage, was in fact
given by a necromancer to impede his progress and the success of Rama,
Hanuman trod also on and crushed the sorcerer; as is seen in plate 95. and
perhaps fig. 1. of plate 91. and fig. 5. of plate 92. may likewise exhibit this
latter fact. The woman so restored was then named Matsya-dery : matsya, a,
fish, and dery, a step, give the etymology of her name, and the nature of her
metamorphosis. In the tinted picture the woman is copper-coloured, the man
dark. But as the reader may be tired with any farther relation of supposed
legends, I will conclude this account by briefly observing, that Hanuman ap
pears on this occasion full-gifted: he bears the trisula of his reputed father,
Siva, the sword of Kal, and a corpse emblematical of death; the gadda of
Vishnu; the pasha, or cord, of Varuna; the never-failing shield of Laksih-
man; -the ankas (hook) of Gaxesa; the all-yielding tree (parijata) of Indra;
and the sacrificial vase of Brahma.
The four animals in Han u man's coronet are also somewhat perplexing: they
relate, I imagine, to some victorious exploits of his, that I am not acquainted
with, over these animals, or over demons who had assumed their forms. The
animals are a horse, a boar, a lion, and a bird: the horse is a sort of armorial
bearing of Ravana, its head being often seen in pictures peeping over his crown ;
it is also seen similarly in pictures of Raja Diruj, slain by Parusu Rama, (see
p. 190); sometimes, indeed, it is rather long-eared, and looks as much like an
ass. There is something in the history of the Ramas connected with the horse
that has not been hitherto explained: the tenth-coming incarnation is to be on
a white horse, and offers as much scope for ingenious speculation—which has,
indeed, been amply bestowed upon it, as its fellow quadruped of our apocalypse.
In the picture Hanuman's horse is painted white: the boar's head is black.
This animal is of much import in Hi?2du annals: it was, as we have seen, the
shape assumed by Vishnu in one of his Avataras: it gives a name to a kalpa, or
cycle, and is seen embossed on very ancient coins; some of which are in my
possession, and will be given with this work, if the plate can be finished in time.
The lion is proper, and may advert either to the Ndrasingavatara, to the vehicle
of Deyi, or to some Herculean achievement: but the bird, which looks like a
parrot, and is green, is, perhaps, the most puzzling. It is not, I think, intended
326 HANUMA N.

for Garuda, on whom Rama in some of my pictures is riding, but referrable

rather to a famous bird, called Jettahi-paksha, or Jatayu, otherwise called Sampat \
and although he has an epithet equivalent to king of the vultures, he is sometimes
painted more like a parrot, or peacock. I have a coloured picture representing
the rape of Sita by Ravana: he is bearing her through the air, with the par
rot-like bird holding assailingly on his great toe. This bird, like Ravana, was
endued with topical prowess: shorn of this, he became like other birds. His
attack on the giant was so vigorous, that the latter was fain to demand a parley,
with the insidious view of ascertaining wherein the bird's viarran, or supernatural
strength, consisted; affecting first to communicate the secret respecting his
own, which he said lay in the great toe of his right foot: deprived of this, he
became like other men. The bird, however, suspecting treachery, made several
evasive shifts; but on Ravana's imprecating a dreadful curse on prevarication,
and demanding an answer on the truth and purity of Ram himself, the bird
was staggered; and previously demanding his adversary's secret, revealed his
own: which was, that his marran was in the long feather of his tail. Ravana,
learning this, renewed the fight: Sampat tugged at his toe, but in vain: the
giant had lied, and plucking out the potential feather, triumphed over poor
Sampat, who, in a mode somewhat Samsonian, yielded the victory and his life;
and had the honour of magnificent obsequies performed by Rama, in whose
cause, and in the act of invoking his name, he had lived and died. I should
judge these animals to have particular allusions, rather than as general symbols
of Hanuman's character; giving him, as hath been suggested, the courage and
ferocity of the lion, the strength of the boar (with the Hindus, a symbol of might),
the energy of the horse, and the activity or celerity of the bird ; or, perhaps,
the drawing may have been made from a statue, in which the whole ten Avataras
of Vishnu (or Rama, according to his sectaries,) may be exhibited, with Ga
ruda; but not being at once in the eye of the draughtsman, he gave only what
he saw. The Hindus feign that the four holy rivers of Eden flow through the
mouths of as many animals; viz. the cow, lion, elephant, and horse: but these
do not agree with those on Hanuman's head —and if they did, the application
is not evident.* After all, we leave the subject pretty much as we found it:
an intelligent Brahman would at once explain every particular, even to the black
tip of Hanuman's tail; which, he would tell us, is indelible from an accident

* Nor do they agree with the/our beasts of Revelation, iv. 7- the lion, calf, man-faced, and eagle.
 HANUMAN. 327

that befel him in the war of Lanka; in revenge for which, he burnt and destroyed
Ravana's dwelling, servants, &c. and the whole country, save the garden,
Asoka, where Sita was confined. The accident was, that, on an occasion not
necessary to relate, he burnt his tail.
But there is no end to the legends that might be brought forward to the
illustration of the curious subjects composing plate 93. which never, but in
Colonel Stuart's pictures, and that lately, came under my observation. The
lower part of this plate is still more perplexing: it represents an extraordinary
sort of Hypogrif that appeared to Lajcshiman; who, in astonishment at its non
descript appearance, is performing the respectful ceremony of Pradakshna, which
consists in circumambulating several times the person, (parent, guru, or supe
rior,) linga, image, temple, tree, or whatever object is to be reverenced, keep
ing, with closed palms, the right hand and the face towards it.
The subject now under our notice I have called Viratarupa, one of
Vishxu's names; an epithet meaning an universal monarch-form, (see page 179,)
and applied by Vauhnava sectarists, and perhaps by others, to the warlike hero
of their exclusive adoration: in this case, I apprehend, it is intended to epito
mize the achievements and attributes of Rama or Vishnu; but, in a symbolical
or hieroglyphical mode, not to be understood by the uninitiated. The neck and
head of the bird are blue, and like a peacock's, and allude, I imagine, to the
Jettaya-paksha before mentioned : it is swallowing a city, emblematical, like Maha-
pralaya, in plate 10. of the consummation of all things. The uplifted man's
hand holds the gadda of Vishnu, the club of Fate; the hand is copper-coloured :
the mace of gold, with rubies and emeralds: the wrist is encircled by a serpent
Avith its tail in its mouth, a happy emblem of eternity. The left fore-foot and
shoulder are an elephant's; black, with gold chains: the hump on the shoulders
is white, inserted in green feathers, or weeds: the body is yellow, and striped
like a tiger's, to which the right hind-foot appertains: the four wings are green,
fringed with gold; as the wings of Kalki, the white horse of Vishnu's expected
advent, and the wings of Garuda, are sometimes painted: the left hind-thigh
and leg seem a horse's ; brownish, with a gold ring over the hoof: the tail is
formed of a black snake,* with a white throat and Uelly. Some birds, and a
butterfly, with flowers, are the only decorations of the picture: LAKSHiMANhas
nothing particular; his bow and shafts, are grounded beside him.

■ " Their power is in their mouths, and in their tails j for their tails were like unto serpents,
anJ had heads, and with them they do hurt."—Rev. ix. 19.
328 HANUMAN.

Hani/man has appeared several times in former plates: in plate 53. he is

seen, assisted by Suoriva (or Fair-neck), and their associates, building the bridge
of rocks, from the continent to Ceylon, for the passage of Rama's army, in the
war of Lanka.* Some accounts make the mighty monkey, Nala, the son of

* In a note of the Ayin Akbery, (Vol. III. page 36. Calcutta edit, apparently written by Mr. Reuben
Burrowes,) it is said that Lanka is not Ceylon, as hath been generally supposed, but a place determined
by the intersection of the equator and the meridian of Dehli, answering to the southern extremity of
the Maldivey islands.—" Indeed," the note continues, " there are many reasons for concluding Lanka to
have been part of the Taprobane of the ancients; and that Taprobane, or, more properly, Tapobon, which,
in Sanskrit, signifies the -wilderness of prayer, was a very large island, including the whole, or the greater
part, of the Maldivey islands, which have since -been destroyed by inundations. This agrees very well
with Ptolemey's description ; and -his island of monkeys seems to relate to those in the Ramayan."
The text in this part is avowedly obscure, and an error seems to have arisen somewhere : many argu
ments, if not proofs, may be adduced as to the identity of Lanka and Ceylon, and, perhaps,' Taprobane.
Lanka was the theatre of Rama's exploits with its tyrannical sovereign, Rawan; otherwise pronounced
Ravan, Raban, Rabon, Ravena, Rawana: the two latter are the most correct modes of spelling and
pronunciation. Nor can there be much doubt of the island, that we now call Cejlon, having formed a
part, at any rate, of that theatre, which might in former times have been of greater extent than that island
is at present.
I have been informed, but am not certain if correctly, that, in Sanskrit books, Ceylon is called Tapa-
Ratvan : which may be equally correctly spelled and pronounced Tapo-raban; or, indeed*, in common dis
course, Taprobana, or Taprobane; as it is by Ptolbmey. Much stress, under such a circumstance of
doubt, is not to be laid on conjectural etymology: but, it may be observed, as tending to strengthen such
conjecture, that the well-known traveller, Pur ana Puri, (of whom an interesting account, and a picture,
is given by Mr. Duncan in the fifth volume of the As. Res. Art 2.—See p. 162.) noticed a tank in
Ceylon, called the " tank of Ravan, or Raban, (the b and v being pronounced indifferently in various
parts of India,) from whom this Tapu, or island, may probably have received its ancient appellation of
Taprobane, (i.e. the isle of Raban) : here also is a place, or pool, called Sita-koond, where Rama placed
his wife Sita on the occasion of the war with the ravisher Ravan."
As the first meridian of the Hivdus passed through Ujayini (Oojein) and Lanka, the latter cannot be
Ceylon, if confined to its present extent. Oojein is in aboyt 76°, and the westernmost part of Ceylon, in 80"
east of Greenwich: the difficulty seems reconcilable only by supposing what is, indeed, asserted in
India, that Ceylon was formerly of much greater extent than at present. And it is said, that appearances,
between that island and the Maldives, justify a belief of their having been once joined.—See As. Res.
Vol. III. p. 44.
In Hamilton's account of the East Indies, (Vol. I. p. 142.) a map of the peninsula has one of the
Maldi-va islands marked Hiamamandow, and the southern part of the peninsula is marked Ram's point.—
In page 3-18, he says, that in Hunnamandow, which lies in ^ degrees of latitude, he saw carving on some
tombstones as ingeniously cut, with variety of figures, as ever he saw in Europe or Asia. The name of
Hunuman occurring on the Muldiva islands affords farther room for suspecting a connection between
those islands and the history of Ram, Rawan, Lanka, &c.
 HANUMAN. 329

of the divine architect, Viswakarma, the builder of this bridge. Sugriva, the
son of Surya, seems the next in rank to Hanuman in this extraordinary *
army: he is in great favour with Rama. Vali, the son of Indra, having
usurped Sugriva's kingdom, they fought a desperate battle; and Vali was

Rama's bridge, called in our maps, Adam's bridge, an imaginary or poetical connection of the pe
ninsula and Ceylon, is styled in Hindu writings, the southern bridge; it is now merely a series of rocks, some
of 'which appear above water, whatever it may have been formerly. Ceylon very probably was, in ancient
times, joined to the continent. In a royal grant of land, given in the third volume of the As. Res. Art. 3.
the phrase, " from Hemadri to the southern bridge," is used as implying extent of dominion ; " and the
king became universally celebrated from the northern bank of the Ganga to Lania, the equinoctial
point :" again, *' from the southern bridge to Sumeru," the north pole: it is also therein called " Rama's
bridge."
At the southern extremity of the peninsula stands the celebrated temple, sacred to Vishnu in his Ava-
tara of Rama, called, Ramirwara ; or, in its neighbourhood, Riimisseram, conformably with the Tamul
and Kanara termination of names, ending with a vowel or a liquid. This temple, as well as Ceylon, has
been recently visited by hard Valentia, and will doubtless have attracted the particular attention of that
inquisitive and observing traveller, with whose- interesting work the literary world will shortly be
gratified.
Ptolemey*s island of monkeys, and the conspicuous part acted by those animals in the wars of the
Ramayana, offer a farther mark of identity. Let it be noticed also, that, to this day, on the continent of
India, Ceylon is spoken of as inhabited only by monkeys and monsters: and I was well acquainted with a
very good man, and very intelligent also, who went to this island with my kind and greatly-respected
friend Mr. F. North, as munshi to his Excellency, and wrote what he called a history of Ceylon, in which
he confirms the popular opinion; himself, no doubt, firmly believing that the interior, if not the coasts,
which only he was personally acquainted with, was not inhabited by human beings of ordinary shapes.
This historian, who was also a poet, is dead; and I would mention his name with regard, for he was one
of the best Mussulmans I ever knew, but such an anecdote coupled with it might not, perhaps, add to the
Tespectability of his memory.
* I am inclined to the opinion, that the Ramayana, like the Mahabarat, is allegorical, so far as relates
to personal adventures ; which, in both cases, are mere machinery for bringing forwards a concealed
system of philosophy and ethics: in the first instance, the allegory is physical; in the latter, moral. The
monkeys are winds, or gazeous metaphors : the fundus and kurus are, as before mentioned, (p. 92,) virtues
and vices. In the Ramayana we find the machinery consisting of (personifications of) the Sun and planets,
Fire, the Firmament, Wind, Water. It has been noticed in a former page, that the histories of Krishna
and Rama are similar in several instances. — (See page 195.) And, in addition, it may be observed, that
both are the^estroyers of the fiends Kumba and Nikumba : both have adventures with the bear Jamba,
or Jambavanti : both are the slayers of the asurat, Naranteka and Devanteka.—See. p. 215. When
these two fine poems, the Mahabarat and Ramayana, shall appear in English, and their allegories be more
fully examined, it may, perhaps, be found, that not only the three Hamas will melt into one, but that all
will amalgamate with Krishna. The missionaries of Seramfore have hitherto published only the first
Kanda, or book, of the Ramayana, which, in the whole, comprises seven Kandas, viz.
2 U
330 H A N U M A N.

afterwards killed by Rama, who reinstated his friend. Plate 54?. exhibits
Hanuman (five-headed, a distinction inherited from his parent, Siva,) convey
ing, on his extended arms, Rama and Sita; and, in the lower compartment,
he is seated on his spontaneously-elongated tail, at an audience with- the ten-
headed twenty-handed tyrant Ravana, as is noticed in p. ]g3, where several
other plates containing figures of this heroic character, are sufficiently de
scribed.

1. Adi Kanda . containing 64 Sections, and 2850 Shlokas, or metrical stanzas.

2. Ayodhya Kandya 80 —— 4170
3. Armnyala Kanda - 114 «—— 4150
4. Keshklndha Kanda 64 2925
5. Swtdara Kanda 43 2045
6. Yudha Kanda . 105 —— 4.500
%. Uttara Kanda go 3360

24,000

NOTE.
In almost every part of India is met a description of persons/who publicly narrate, to admiring audi
ences, stories or legends from the heroic and amatory histories. So much is this the general taste, that
with many it is an accomplishment commenced in early life; and females are found to possess it in a de
gree adding greatly in the estimation of their admirers to their other fascinations. The extreme beauty of
the moon-light nights in India peculiarly invites to this species of recreation': in towns, the buildings with
opened terraced' tops, secured from intrusive eyes, and in the country, enclosed gardens, are well adapted
to the tranquil enjoyment of the refreshing coolness so delectable after the- heat and tumult of the day.
And in a country where, from frequent political changes and the general tendency of Asiatic governments,
convivial or confidential intercourse forms so small a portion of the bliss of life, we may reasonably con
clude that such nights, passed with beautiful women in listening to such tales, varied by interludes of
music, dancing, singing, the huka, and betel, constitute the most exquisite recreative enjoyment that Hin-
dmtany gentlemen are in the habit of experiencing. Nor must we, although being denied' admittance
into the recesses of the haram we cannot be sure, too hastily conclude that Suradevi (see p. 183,) is-
never invoked on these occasions by the Hindu : by Brafimans, and by individuals of the higher classes, it
is likely that abstinence from intoxicating beverages is pretty strictly observed ; but with the rest, and among.
Mussulmans, no species of indulgence is forbidden : pleasure and happiness are welcomed under whatever
forms they may assume.
The tales recited on these occasions are as varied as the tastes, or as the imagination and ingenuity of
man : portions of heroic history from the Mahabarat or Bdmayan, or other similar works, are oftenest the
subjects of public disclaimers ; who sometimes read, but more commonly recite from memory. In large
towns they fix themselves in some open soom, or, in fine weather, in the open air, the neighbours know
 HANUMAN. 331
ing where and when to seek them: in the country they travel from town to town, attended frequently
by women, who play on some instrument as a kind of accompaniment to the drawling sort of nasal reci
tative of the principal performer, who sometimes exhibits in succession a series of pictures illustrating the
history he recites. The loves and wars of Krishna, and of Kama, rank the highest in popular estima
tion; and camps, above all places, abound in the gratification I am describing. Among Mussulmans, and,
indeed, among Hindus likewise, tales from the Arabian Nig/its are much admired: I have heard several
well told by Hindu females.
Nor must we omit to notice another description of itinerant orators, not, when uncompared in ele
gance, dissimilar to the Improvisator* of Italy, who, to a memory well stocked with chivalrous and mytho-
logic lore, add the facility of spouting extemporaneous verses on the passing occurrences of the day. The
operations of armies, or any thing that is attracting public attention, are taken as the subject; and the poet,
by acquiring two or three leading events and the names of a dozen officers, can, by occasionally draw
ing on his memory for an often-told description, and varying it a little from the stores of his imagination,
celebrate a battle or a campaign with reasonable accuracy and interest. A very inferior composer of this
description was in the habit of resorting every evening for a considerable time to my house in Bombay, (to
the day, indeed, of my departure thence,) to the great edification and delight of the children and ser
vants, who would listen to him for an hour with attentive pleasure. This poor man was blind; and
hence, if in no other point, could not fail of bringing to recollection, and, although himself the last and
lowest, leading the imagination back to, the great-grandfather of his tribe.
To ill these sources of popular instruction may be added another, not uncommon : which is a travel
ling puppet-show, dramatising interesting events, historical, civil, heroic, or religious. As most of these
advantages, such as they are, can be easily and cheaply attained by all ranks of people, for no money is
demanded (individuals give nothing, or as much or little as they please), it follows, that a great propor
tion of the citizens of India have some, and some a great, knowledge of its ancient aud modern history ;
and as mythology is so plentifully blended with every thing that a Hindu can think or do or say, an indi
vidual above the class of a labourer is rarely met who has not some smattering in that species of learning.
In grateful return for such portion of the recreations here enumerated as have fallen to my lot to par
take of, I have endeavoured to add to their number by constructing a magic-lanthorn ; where, instead of
the gambols of devils and saints, usually exhibited in our phantasmagoria, 1 have introduced the deities
and heroes of the Hindu Pantheon; who, from their many-headed, many-armed, and other striking attri
butes, arc peculiarly adapted to this description of chiaroscuro. I please myself with the idea, that the
exhibition of these figures, in addition to some holy and sacred hieroglyphics, will divert my old friends at
my antipodes, and add to their common stock of innocent enjoyments.*
In such a country, where, with many, love (with which term, for want of a better, we must dignify
the passion,) is more than half, and with others all, the business of life, it cannot be imagined that amatory
topics are handled with the delicacy observed and admired in colder climes, where society is refined to
elegance: generally speaking, the reverse is the case in India ; and much that we should call grossness
is listened to without offence by very decent individuals and audiences in Hindustan. In the common
conversation incident to the usual occupations of life, expressions, that if given even in a dead language
could not be written or read without a blush, perpetually occur. Parents in low, and in not very low, life,

* These magic-lanlhorns and slides are well made by Mr. Harris, an ingenious optician in Holborn :
some have been taken as articles of traffic to India, where it is probable they will have an extensive and
profitable sale.
2 U 2
332 R A V A N A.
would not think of rebuking a child for applying in their presence terms that no European child, perhaps,
ever was allowed, or, if he conceived them, dared, to use. In this, however, as hi most other unpleasant
things, an advantage may happily be discerned : blasphemy is unknown : with a tolerable knowledge of
the common dialect, and a smattering of some others, I know of no expression bordering on blasphemy;
nor could an epithet out of our copious vocabulary of such terms be put into the languages of India, other
wise than by a very circumlocutory process. Let it, however, be remembered, that indecency or grossness
should be understood in reference to time and place : what is very gross in England may not be at all so
in India; where, as Sir W. Jones has observed, that any thing natural can be offensively obscene seems
never to have occurred either to the people or their legislators : a singularity pervading their writings and
conversation, but no proof of moral depravity. And what at this time would, on the English stage, be
disgusting and abominable, was not deemed indelicate in the days of Elizabeth, and in times much more
recent.

Ravana, a name meaning tyrant, is also called Dasagriva, the ten-necked;

and, as noticed before, (page 276,) Pulastya; and Visbavana, as son of
Visrava, the father also of Kuvera. His numerous^ heads, and his twenty-
hands, are the usual symbols of dominion and strength. It is said, in the Ra-
mayana, that " where Ravana remains, the Sun loses his force; the winds
(maruts) cease to blow; the fire ceases to burn; the rolling ocean, seeing him,
stills its waves." For his predestined destruction Vishnu became incarnate in
the person of Rama; and the events leading to it form the story of the Rama-
yana, wherein unity of action is said to be strictly observed. Ravana is styled
lord of Rahhashas, malignant beings; many specific varieties of which are enu
merated in the first section of the first book of the poem, aiding him in defence
of himself and his kingdom of Lanka. They are a marvellous ill-looking set; in
many of my pictures painted green, blue, and red, and engaged in fierce con
tests with Rama's monkeys. Several legions of these demons, each of 14,000,
commanded by Surpanaka, Khara, Dushana, Trishira, &c. were, with their
leaders, destroyed by Rama. Ravana obtained his potency by the usual pro
cess of self-inflicted severities; and so ardent was he, that he offered to Siva
nine of his ten heads successively, and so extorted the favour of the conde
scending deity, that, pleased with such an important sacrifice, (see page 105,)
he promised to grant, with some stipulations, whatever the rigid devotee should
desire. The Devatas, alarmed, besought Siva to recal his word; but such con
duct is deemed unbecoming in deities, who, however, do not scruple to evade
the performance of their promises by some deceit or prevarication; and Siva
deputed Nareda to sound Ravana as to what he would demand, which, as
 R A V A N A. 535

usual, was universal dominion, &c. Nareda artfully persuaded Ravana that
Mahadeva had been drunk, and had promised him what he could not perform:
whereupon the vindictive giant tears up Kailasa, the Paradise of Siva; which
being contrary to the stipulations, releases Siva from his promise, and he con
sents to the destruction of Ravana: which is brought about by the Avatara of
Rama. From this story we may learn that all worldly affairs are the predes
tined ordainments of Providence; whose will that any event should take place
on earth includes presciently all the routine and detail of its accomplishment,,
although we only see the links of a chain of causes leading naturally to its
effect.
Respecting Ravana I will notice but one tale, related to me by a Brahman,
who, unable to make me feel the poetical beauties, or fully comprehend the mo
rality of the Ramayana, blushed while he developed its follies; which, in con
formity with popular tastes, or if taken separately, are apparently very numerous,
although it must be confessed they are so contrived as to be intimately con
nected with the actionof the poem. The following idle tale is of this descrip
tion; but I shall not attempt to explain the causes that led to it, or the conse
quences that ensued.
Ravana, by his power and infernal arts, had subjugated all the gods and
demigods, and forced them to perform menial offices about his person and house
hold. Indra made garlands of flowers to adorn him withal: Agni was his cook:
Surta supplied light by day, and Chandra by night: Varuna purveyed water
for the palace : Kuvera furnished cash: the whole nava-graha (the nine planetary
spheres enumerated in page 28 1,) sometimes arranged themselves into a ladder,
by which, they serving as steps, the tyrant ascended his throne : Brahma (for
the great gods were there also; and I give this anecdote as I find it in my me
moranda, without any improved arrangement—Brahma) was a herald, pro
claiming the giant's titles, the day of the week, month, &c. daily in the palace—
a sort of speaking almanac: Mahadeva, in his Avatara of Kandeh-rao, per
formed the office of barber, and trimmed the giant's beards: Vishnu had the
honourable occupation of instructing and drilling the dancing and singing girls,
and selecting the fairest for the royal bed : Ganesa had the care of the cows,
goats, and herds : Vayu swept the house : Yama washed the linen; and in this
manner were all the gods employed in the menial office* of Ravana, who re
buked and floggedthem in default of industry and attention. Nor were the
female divinities exempted; for Bhavani, in her name and form of Satwi,
was head Aya, or nurse, to Ravana's children: Lakshmi and Saraswati were
334 G A R U D A.

also among them, but it does not appear in what capacity, Earthly kings and
queens were likewise forced into the service of Ravana, to the number of
ninety-six royal families, as is said to be detailed in the Ramayana; but I have
some doubt if such a relation be actually in this shape in that poem: this we
shall see when its other books be translated and published. In my abstract of
it, however, such a godly predicament seems essential to the main action, Rama
being thereby impelled by every consideration of piety and duty to immediate
and energetic measures for the relief and liberation of the degraded divi
nities.
Ravana is seen in plates 52. and 54. in situations sufficiently described in
former pages; and we will now speak of Gabuda.
This animal, half-bird half-man, is the vaban or vehicle of Vishnu, and is
very frequently introduced into the pictures of the Vaishnavas carrying the
deity, with or without Lakshmi: by their sectarists, Krishna and Rama, iden
tified with the preserving power, are sometimes mounted on this vehicle of their
archetype. In plate 10. we see Vishnu and Lakshmi, lotos-seated, on the
back of Garuda, whose celerity is proverbial, cleaving the air. From holding
bows and shafts, attributes more particularly distinguishing Rama, the picture
that the lower part of plate 10. is taken from was perhaps painted by a
Ramanuj, and Rama and Sita will then be the persons represented; but the pre
sence of Hanuman is required to render it certain. In the picture Garuda
has a red comb and beak; his robe is red; his face, arms, legs, and pinions,
green; the feathers of his wings and tail, green and blue. The sun is seen
rising in a very beautiful style over a mountain forming the bark-ground ; be
neath is a river with the lotos floating in it, and aquatic birds are sporting on
its banks. Green, red, and blue, are the predominant colours in pictures of
Garuda, of which I have many; and there are some points in family and cha
racter of this cherub, or man-eagle, indicating that he is a personification of the
Sky, the ethereal vehicle of Vishnu as the Sun. — See pages 16. 30.
In our series of plates Garuda next appears in plate 18. where, as before
noticed, (p. 64,) he is seen, in the original picture tinted nearly as above de
scribed, bestridden by Vishnu: in which style he appears in several compart
ments of the Elephanta cave, and somewhat ridiculously, as is noticed in p. .97-
It is not pleasant to recur to invidious reflections, but I must here again notice
the hellish bigotry of the Portuguese in wreaking destruction on this magnificent
temple, especially on its most prominent features; and poor Gabuda's beak
coming under this description, it has in no instance escaped. Were it not for
 GARUDA. 335
their lamentable effects, these holy freaks of the Portuguese Christians, as they
term themselves, would afford scope for ridicule; for they proceed (risumtem-
atis), from their abhorrence of idolatry ! *
* No one at all speculative can have examined the excavations on EJefhanta, and in its neighbour
hood, without occasionally recalling to his recollection the sensations tbey excited, and indulging pro*
bably some reflections on the origin and end of these extravagant works. It may have been with the
ancient Hindus a love of seclusion that moved them to execute such stupendous labours in places not
easily accessible ; attaching, like the Druids, veneration to gloomy objects, or, at least, impressing that
feeling on their trembling adherents. But! have, from a cursory geological examination of the neigh
bourhood of these caverns, persuaded myself that the island we call Elefheaita wa* formerly not so insig
nificant in point of extent as we new see it : I think that, instead of being but five or six miles in circum
ference, it was formerly joined to its contiguous islands, and to the continent, from which it is now dis
joined by a channel more than a mile in breadth. In the spacious harbour formed by the islands of
Caranja, Co/aba, Bombay, Salsette, and the continent, several smaller rocky islands are scattered, bearing
of course different names, but which I deem formerly to have been but one, and probably under one de
signation ; which might well have been that still retained by Bombay, or by Elcfhanta, or by a little island
close to the latter that we call Butchers island. Its Hindu name is Deva-devy, or the Island of the Godt,
or Holy Island : it is low, less than, a mile, I think, from Elcfhanta, in the direction ef Salsette. Witb
their usual sapience, the English have here built magnificent useless barracks, while in Bombay, where
barracks are so severely wanted, we have none, or warse than none. And farther, to complete the-
system, a plan is now, or lately was, before the higher powers, for building docks on Butchers island,
where they will be useless, or worse than useless j while on Bombay we have, or may have, as many as
our wants, extensive as they are, can require : the latter too are lecure and accessible against all medi
tated mischief, and at all times ; while the former must always be exposed to every mischief, and never
easily, and sometimes not at all, accessible.—But this is irrelevant. The name of Bombay has been rea
sonably enough derived from the epithet so well bestowed upon Us harbour by the Portuguese, after sail
ing up the bayless coasts of Malabar and Kanara : they are said to have called it buona-bahia, the gotd
harbour. And, perhaps, so they might ; but a title nearly similar in sound was applied to it before the
coming of the Portuguese, when it was, and still is, called Maha-maha-deva, or Maha-maha-devy ; abbre
viated to Mamadevy, the present name of the principal temple and tank on the island, which I have seen
officially spelled Mahomet Davy's tank 1 From Mamadevy, Mahomedan natives made Mumby devy,
(spelled, indeed, ( gyoL< Munbi, or Munbai, dropping ihe devy, which means an island): and hence
Buona-bahia, (n before b is almost necessarily sounded as m,) and our Bombay. Maha, as hath been
before noticed, is an epithet of grandeur, and, as applied to a person, of pre-eminence : Maha-maha deva-
devy may, therefore, be interprettd the Island of Mahadeva, or the Great-great-God, or Sivaj that
deity being principally honoured in its chief temple, now on the little island of Elepkanta, where mon
strous Lingas, evidently, and, as before noticed, (p. 242,) necessarily, coeval with the excavation, and
gigantic statues of him and his consort, indicate his paramount adoration. But such a long name being
inconvenient and inharmonious, an epithet was dropped, and the name pronounced Mahamadevy. If this
be objected to, let it be farther recollected, that Ma is a nante of Devi, the consort of Mahadeva,
(page 148) : which name of Devi, ihegoddcss, is pronounced exactly like Devy, an island; so that diffe
rent modifications of these conjoined epithets, added, if necessary to that of Dcva, a deity, will furnish
several roots warranting the derivative I contend for; namely, of Siva,, under some one of his forms..
SS6 G A R U D A.
Garuda next appears in plate 84. from a brass cast, larger than is repre
sented in the plate. He is on one knee, in a posture of adoration, with a naga,
or serpent, beside him ; and supporting on his back a cup, or calyx, out of which
spring the foliage of a Kamal, or lotos, holding in their concave expansion a dish,

Elephanta, I have before noticed, is called by the Hindus, Gharipuri; meaning, I am inclined to think, the
city of caves: but this I ground on the supposition, that Ghdr has, in Sanskrit, the same meaning as
»L£ Ghdr in Arabic ; a cave, an excavation : which is not unlikely, for many words are synonimous in
the two languages. Such name would, however, apply better to Kencrch, on Salsette; and, indeed, on my
hypothesis of no disjunction of the islands, may have once belonged to the latter, or to both : for the
direct distance between the caverns, having also others between, and, as it were, connecting them, is not
so great as to exclude the supposition of one epithet serving generally for the whole.
The island that we, I know not why, call Salsette, is named Shasta, or Shaster, by natives. The name
is supposed to be derived from She-aster; meaning, in Mahraty, eighty-six, it having formerly contained,
it is said, that number of villages : it must, however, have had a name prior to such an advance of pros
perity-; and it is worth while to inquire what it was, and its meaning: neither is it likely that such a
point would supersede any prior name, any more than originally give one. Any very grand object will
soon give its own name to its neighbourhood, sinking the original appellative : Saint Paul's Church-Yard,
for instance, most likely had a local designation before St. Paul's church was built there. This fine and
interesting island of Salsette offers a rich harvest to mineralogical, botanical, or mythological inquiries :
until lately, it has, in these, and in every other respect of policy and interest, been sadly neglected, or
worse than neglected.
The largest island in Bombay harbour we call Caranja; the natives, TJran, or Oran. I do not know
any meaning in either name, except, indeed, that the word in several dialects means deserted, depopulated,
and may' have had such application. Hog island, they call China/ titty ; meaning harlot hill: a modern
name, most likely, originating from the immorality proverbially prevalent in the populous village in its
neighbourhood.
To return for a moment to Elephanta. — It has been said in support of some hypothesis of its antiquity
or modernity, or that of the Vedas and Puranas, (I, having no hypothesis to uphold,' care not which,) that
these books make no mention of its cavern-temple. But, let me ask, who has sufficiently examined those
wonderful volumes to be enabled to say so? Several of oar Sanskrit scholars have given us many surpris
ing things that they do contain ; but a knowledge of what they do not contain, or, in other words, of all
that they do, will demand many more years of laboiious examination. " Wherever we direct our atten
tion to Hindu literature," said Sir W, Jones, " the notion of infinity presents itself; and the longest life
would not be sufficient for the perusal of near five hundred thousand stanzas in the Puranas, with a million
more, perhaps, in the other works before mentioned :" meaning the books on divine knowledge, called
Veda, Or what is known ; and Sruti, or what has been heard from revelation. —See Asiatic Researches,
Vol. I. Art. 18.
The cave of Gharipuri is not now in use as a temple : it has no establishment of Brakmam, or endow
ments, but neighbouring individuals make occasional offerings of prayers and oblations. I have seen the
lingas adorned with recent flowers, with rice and money at the foot, or ^"oni. Brahmans, I have remarked,
disregard imperfect images : the sad mutilations at Gharipuri may well, therefore, have caused their neg
lect of it. i
 GARUDA. 337

called patra, or argha-patra, on which offerings of flowers are made to Vishnu in

some of his forms: sometimes an image is placed on the patra, and duly propi
tiated by prayer and adoration. The kamal rises out of the cup by a screw,
its female receptacle being in the stem of the cup: it thus can be contracted or
expanded at will by a few turns. Fig. 4. of plate 83. shows one in a greater
state of expansion: this is used in puja, or sacrificial oblations, to Devi;
and by taking out the argha, and turning back a few turns, the closing leaves
sink into the cup, as seen in plate 85. fig. 5. which is a shut kamal, used in
Puja to Vishnu in the Kurmavatara, it being borne on the back of a kurma, or
tortoise.
In plate 90. we see Garuda and Hanuman fighting, as noticed in a recent
page; and below, he is s«en bearing Vishnu in an upheld arghal the deity being
about to reveal himself to Viswamitka, the guru, or spiritual guide of Rama,
and to inspire that hero, or himself incarnate, to the accomplishment of his
fated labours, as detailed in the Ramayana.
Images and pictures of Garuda are very common: I have some scores. In
plate 92. three are given, in his commonest posture of adoration: in fig. 3. he,
conjoined with Han u man, forms the handle of a bell, used in puja to Rama,
(see page 69)', fig- 4. represents him kneeling, with naga beside him; and fig. 6.
standing with palms respectfully joined. A long nose and wings are what
usually distinguish this important personage: sometimes, as seen in plate 10.
he partakes more of the eagle, having its head and feet. On the handle of the
beautiful vase, engraved in the last plate of our work, he looks like a griffin, or
cherub: this vase will be more particularly noticed.
Garuda, we have seen, is the son of Vinata; and hence called Vinateya :
Vinata, sometimes called Vinava, is his mother, Kasyapa being his father.
The all-prolific Diti is occasionally spoken of as Garuda's mother; and he is
brother to Aruna, or Aurora. —See page 288. Tarksha, Garutwanta, Su-
perna, and Punagri, are other names of Garuda, but I know not their mean
ing, or allusions : he has other epithets equivalent to foe of serpents, or their de
stroyer, Nag-antbka ; favourite bird of Hari ; lord of birds ; swift as wind; and
he is generally spoken of, in a strain of praise, as being generous and merciful.
The name Superna is derived, I believe, from the beauty of-his plumage.
He gives a name to a Purana, wherein his genealogy and exploits are de
tailed. He had a son of some note, named Sunabha; and his sister, £umati,
a maid of surpassing beauty, as her name implies, was espoused by S a gar a (a
2 X
 $38 GAIttfDA.

name of the Sea*), king of Ayodha (Oude). Being childless, they engaged in
sacred austerities; and Bhhigu, gratified thereby, gave her the choice of hav
ing one son, or sixty thousand sons: she preferred the latter, and brought
forth a gourd (Cucurbita lagenaria), whence issued that number of male children,
who Mere carefully brought up by their nurses in jars filled with ghee (clarified
butter). These nephews of Garuda, attaiuing manhood, were sent by their
pious father, Sagara, about to perform an aswamedha, to seek the victim that
had been stolen by a serpent assuming the form of Ananta: they pierced the
earth even to the lower regions, PataJa, and sought the devoted horse so vehe
mently, that the universe was endangered by their energy. They at last found
the horse feeding uear " the wise Vasudeva, the great Madhava, who claims
the earth for his spouse; that divine one, residing in the form of Kapila,""}"
predicted by Brahma as the destroyer of tlie numerous progeny of Sumati,
who rudely attempted to seize the sacred horse. But Kapila, " filled with ex
cessive anger, uttered from his nostrils a loud sound, and instantly by him, of
immeasurable prowess, were all the sons of Sagara reduced to ashes."
The long absence of his sons alarmed the king, and he sent his grandson,
Angsoman, from whose immediate care the sacred horse was stolen during its
year of probationary wandering previous to its immolation, in quest of them and
of intelligence. He at length found their heap of ashes, and, deeply afflicted,
sought water wherewith to perform their funeral obsequies; but was informed
by Superna (the uncle of his deceased relatives), who now appeared " the
sovereign of birds— in size, a mountain," that it was not proper to use common

* The word is, however, otherwise derived from sa, with, and gara, venom, or poison ; and a legend,
accounting for the name, is related of a king, named Asita, leaving two pregnant widows, one of whom
gave poison to the other, named Kalendi, to cause abortion. Kalendi, however, being very pious, was
secured from its effects through the propitiated favour of the sage ascetic Chevana, a son of Bhricu, and
produced a son with the poison: which two words, joined, gave a name, Sa-cara, to her illustrious off
spring.
f Kapila is a very eminent literary character; founder of a philosophical theory, called Sanlya, simi
lar in many points to the Italic school': he thus corresponding in character and doctrines with Pytha
goras. His followers are numerous, and they pay him soma divine honours under the name of Vasu
deva, affirming that one of Vis hnu's secondary incarnations, sometimes said to be fifteen in number, was
in the person of Kapila. The Sak-as, in like manner, honour a founder of one of their systems of theo
logical doctrines, Sankara Charya, with an apotheosis, (see p. 236.) maintaining that Mahaoeva incar
nated himself in that furious person ; and inspiring him with his intolerant spirit, sent him forth to coerce
the unenlightened into conformity, or in default of faith, to smite them with his holy sword, and extermi
nate them in the name of the Lord.
 G A R U D A. 339

water on this occasion; adding, " Ganga, O chief of men ! is the eldest
daughter of FIaimavat: with her sacred stream perform the funeral cere
monies for thine ancestors. If the purifier of the world flow on their ashes, the
sixty thousand sons of thy grandfather will be received into heaven. Bring
Ganga to the earth from the residence of the gods: take the horse, and go
forth." He took home the horse, the sacrifice was completed, and his grand
father, Sacara, died, after a reign of thirty thousand years, unable to devise
any method of effecting the descent of Gang a from heaven. At length his
great-grandson, Bhagirat'ha, (neither of the intermediate kings, Angsuman,
or his son Dwilipa, having been able to obtain the desired boon,) by a long
course of austerities, gained the favour of Brahma; who, "completely won by
austerities," propitiously yielded him the boon of a son, and of Ganga's de
scent to wet the ashes of his ancestors, that they might then ascend to the
eternal heaven. " The venerable sire of all, the lord of creatures," said to
him: " Engage HARAto receive in her descent Ganga, the eldest daughter of
Haimavat. The earth cannot sustain her fall; nor, beside Sula," (or Sult,
or Siiuli, from his' dentated trisula, or trident,) " is any one able to receive
her. Thus saying, the Creator, having spoken to Ganga, returned to heaven
with the Maruts and all the gods."
Bhagirat'ha, by farther austerities,* prevailed on Bharga (Siva), the lord
of Uma (Parvati), to receive the daughter of the mountain on his head.
Ascending Haimavat, he exclaimed to the river flowing in the asther, "Descend,
O Ganga!" " who, filled with anger at the irresistible command, assumed a
form of amazing size, and, with insupportable celerity, fell from the air upon
the auspicious head of Siva," thinking with her weight to bear him down; but
the " divine Hara, the three-eyed god," aware of her arrogance, determined
to circumvent her, and receiving " the purifier on his sacred head, detained her
in the recesses of the orb of his Jala, wherein, unable to obtain regress from
its borders, she wandered for many series of years." Bhagirat'ha again be
took himself to austerities; 'and Siva, greatly pleased, discharged Ganga
toward the lake Vindu, or Bindu, (see p. 41.) whence flowing in seven streams,
she affords, by a variety of personifications, great scope for poetical exuberance

* Such as the pamhagnl, or five fires ; that is, one toward each cardinal point, close to the devotee,
and the sun, on which he constantly looks, over his head; standing, with uplifted arm, without aid or
support, day and night feeding on air, immovable, on his righi toe, upon the afflicted earth, &c.—See
page 51, and 162.

2 x a
340 jG A R U D A,

in singing the wanderings, loves, adventures, &c. of the joy-giving, purifying,

water- abounding, beautifuUeyed, white, (such are the meanings of their names,)
pellucid heroes and heroines. The seventh followed the resplendent chariot of
Bhagikat'ha; and her progress to the sea is magnificently described in the
thirty-fifth section of the first book of the Ramayana, whence the quoted por
tions of this legend are borrowed. In the wondrous course, descending from
the body of Bhuva (the Existent-Siv a), and tortuously rolling along the earth,
celestial and terrestrial inhabitants were purified by her tact: those who
through a curse had fallen from heaven, by ablution in her stream became free
from sin. In this course she was interrupted; for having obtruded " on the
sacrificial ground of the great Jahnu, of mighty works, who was then sacri
ficing, he, perceiving her pride, drank up the whole of the water of Ganga:
a most astonishing deed!" But having been adored by the gods, &c. the great
Jahnu, the most excellent of men, discharged Ganga from his ear;* and she
again rushing forward, was led by Bhagikat'ha to the region of Fatah, and
watering the sacred ashes, sent the souls of the defunct to heaven. —See Ra
mayana, Book I. Sections 32. 33. 34. 35.
Garuda has been before noticed as Arun's younger brother: one being
Aurora, or the dawn personified, there is a natural relationship between them,
supposing the other to be the sky. He is sometimes described in the manner
that our poets and painters describe a griffin, or a cherub; and he is placed at
the entrance of the passes leading to the Hindu garden of Eden, and then appears
in the character of a destroying angel, in as far as he resists the approach of
serpents, which in most systems of poetical mythology appears to have been the
beautiful, deceiving, insinuating, form that Sin originally assumed. Garuda
espoused a beautiful woman: the tribes of serpents alarmed thereat, lest his pro
geny should, inheriting his propensities, overpower them, waged fierce war
against him ; but he destroyed them all, save one, which he placed as an orna
ment about his neck. In the Elephanta cave Garuda is often seen with this
appendage; and I have several very old gold coins in which he has snakes or
elephfents in his talons and beaks— for he is sometimes spread, and double-
headed, like the Prussian eagle, and one round his neck; but I do not recollect

* I have heard the discharge of this prodigious draught by the sage differently and less delicately
rented, accounting at the same time for the sea (which, though dug" or hollowed before the descent of
Ganga, had been till then empty,) being salt. The hollow or cavity for the sea is mysteriously contem
plated, and is, by mystics, deemed the Yoni of the world : as mentioned in page 39, the Ganga is from
this embouchure, named Jahnavi, or the offspring of Jahnu.
 GARUDA. 34i

seeing him so represented either in pictures or casts. Destroyer of serpents,

Nag-anteka, is one of his names.
He was of great use to Krishna in clearing the country round Dwarka
(otherwise Dravira) from savages, ferocious animals, and noxious reptiles.
Vishnu had granted to Gabuda the power of destroying his, as well as
Siva's, enemies; also generally those guilty of constant uncleanness, unbe
lievers, dealers in iniquity, ungrateful persons, those who slander their spiritual
guides, or defiled their beds; but forbad him to touch a Brahman, whatever was
his guilt, as the pain of disobedience would be a scorching flame in his throat,
and any attack on a holy or pious person would be followed by a great diminu
tion of strength. By mistake, however, Gahuda sometimes seized a priest, or
a religious man, but was admonished and punished in the first case by the
scorching flame, and was unable, even when he had bound him in his den, to
hurt the man of piety. —See As. Res. Vol. V. page 514. To Rama also, in the
war of Lanka, Garuda was eminently useful : in Rama's last conflict with Ra-
vana, the latter was not overcome without the aid of Garuda, sent by Vishnu
to destroy the serpent-arrows of Ravana. These arrows are called Sarpa-vana,
(in the current dialect, Sarpa, a snake, is corrupted into Saap, or Samp, and
vana, an arrow, into ban,) and had the faculty of separating, between the bow
and the object, into many parts, each hecoming a serpent. Viswamitra con
ferred upon Rama the power of transforming his arrows into Garuda-vanas, they
similarly separating themselves into Garuda's, the terror and destroyer of the
Saipa.
Some legends make Garuda the offspring of Kasyapa and Diti. This all-
prolific dame laid an egg, which, it was predicted, would produce her deliverer
from some great affliction: after a lapse of five hundred years, Garuda sprung
from the egg, flew .to the abode of Indra, extinguished the fire that surrounded
it, conquered its guards, the devatas, and bore off the amrita (ambrosia), which
enabled him to liberate his captive mother. A few drops of this immortal be
verage falling on the species of grass called Kusa, (the poa cynosuroides, ) it became
eternally consecrated; and the serpents greedily licking it up, so lacerated their
tongues with the sharp grass, that they have ever since remained forked; but
the boon of eternity was ensured to them by their thus partaking of the im
mortal fluid. This cause of snakes having forked tongues is still popularly,
in the tales of India, attributed to the above greediness; and their supposed
immortality may have originated in some such stories as these: a small portion
3H ' GARUD A.

of amrlta, as in the case of Rahu, (see page 282,) would ensure them this
boon.
In all mythological language the snake is an emblem of immortality: its
endless figure, when its tail is inserted in its mouth, and the annual renewal of
its skin and vigour, afford symbols of continued youth and eternity; aud its
supposed medicinal or life-preserving qualities may also have contributed to
the fabled honours of the serpent tribe. In Hindu mythology serpents are of
universal occurrence and importance, and our plates* abound with them in some
shape or other: the fabulous histories of Egypt and Greece are also decorated
with serpentine machinery. Ingenious and learned authors attribute this uni
versality of serpent forms to the early and all-pervading prevalence of sin,
which in this identical shape, they tell us, and as, indeed, we all know, is as old
as the days of our greatest grandmother: thus much as to its age, when there
was but one woman; its prevalence, now there are so many, this is no place to
discuss.
If such writers were to trace the allegories of Sin and Death, and the end
of their empire, they might discover farther allusions to the Christian dispensa
tion in the traditions of the Hindus than have hitherto been published.—
Krishna crushing, but not destroying, the type of Sin, has already been
touched on by me, and largely discussed by others. Garuda is also the pro
verbial, but not the utter, destroyer of serpents, for he spared one, they and
their archetype being, in reference to created beings, eternal. His continual
and destined state of warfare with the serpent, a shape mostly assumed by the
enemies of the virtuous incarnations or deified heroes of the Hindus, is a con
tinued allegory of the conflicts between Vice and Virtue, so infinitely personi
fied. Garuda, at length, appears the coadjutor of all virtuous sin-subduing
efforts, as the vehicle of the chastening and triumphant party, and conveys
him, on the wings of the winds, to the regions of eternal day. Such specula

* Images of snakes are common : I have many. The idea of their medicinal virtues is very old in
India : a Hindu attacked by fever, or other diseases, makes a serpent of brass or clay, and performs certain
ceremonies to its honour, in furtherance of his recovery. Such ceremonies are particularly efficacious
when the moon is in the nahhatra (mansion, sign, or asterism,) called Sarpa, or the Serpent; called also
Ashlaha. I do not recollect that Dhanwantara, the Esculapius of the Hindus, has an attendant ser
pent like his brother of Greece: the health-bestowing Dhanwantara arose from the sea when churned
for the beverage of immortality. He is generally represented as a venerable man, with a book in hit
hand.—See plate 4Q. and pages 134. 183.
 G A R U D A. 343

tions are not, however, pursued with safety by ignorant and profane pens—we,
therefore, quit them.
The swan, or goose, the eagle, and the bull, it will be recollected, are the
vehicles respectively allotted to the three great powers. The terrestrial slug
gish nature of the first, I have supposed, pointed it out as an apt type of matter,
personified in the creative power, and a contrast to Vishnu, or spirit, the pre
serving power, appropriately mounted on the buoyant eagle, the celestial Ga-
buda. Siva, the destructive energy of the Deity, is Time, or Justice; and the
Hindus, but I know no especial reason for it, deem the bull also its type, and
give it to Siva as his vahan, or mode of conveyance. These vehicles are sup
posed by Mr. Paterson (As. Res. Vol. VIII. p. 48.) to have allusion to " Pu
rity, Truth, and Justice: the first, typified by the swan, which, clothed with
unspotted whiteness, swims, amidst the waters, as it were, distinct from, and
unsullied by, them; as the truly pure mind remains untainted amidst the sur
rounding temptations of the world. Garuda, brother to Aruna, is remark
able for strength and swiftness; and the latter is described as imperfect, and,
on account of his defects, destined to act as charioteer to the Sun, he being the
dawn, the twilight preceding the sun. Garuda is perfect light; the dazzling
full blaze of day; the type of Truth; the celestial vahan of Vishnu.* Justice,
typified in the sacred hull, is the vahan of Siva: "the bull, whose body is
Parameswara, and whose every joint is a virtue; whose three horns are the
three Vedas; whose tail ends where aSherma, or injustice, begins."

* Perhaps me Hindus may, like western observers, have noticed the strong optic nerves of the eagle
tribe; and have heard of the story of the parents destroying such of their brood as are unable to look
steadily on the sun. I think I have seen the eagle called, in our poetry, bird of the Sun, as well as bird of
Jove : in both of which characters Vishnu particularly appears.

NOTE.
Bartolomeo says, that the vehicle of Vishnu is the sparrow-hawk ; called Garuda in Sanskrit, and
Paranda in the language of Malabar, where it is held in great veneration, particularly by women ; and if
one of these animals snatch a fish from their hand, they consider it as a most fortunate omen.—Voyage to
India, p. 223. The term sparrcnu-ha-tvk is, I apprehend, an error in the translation of. the learned Car
melite s book ; at any rate, the bird' he describes is not of the species so called in English, but the kite, or
falcon, or ospray. Some travellers call it the Pondicherry eagle, or Malabar eagle ; Linnjeus, after, Bris-
«on the falco Ponticerianus. In India, from its sacredness, it is commonly termed the Brahmany kite;
34+ GARUDA,
which, however, I do not think is specifically named Garuda, that being applied to the mixed animal when
Vishnu's vehicle. And it is, moreover, the larger bird that the friar may so often have seen pouncing on
the fish-baskets borne by the Maiatis (females of the Makwa, or fishing, tribe,) on the coast of Malabar,
or by the fishermen's wives and girls in Bombay.
The Brahmany kite is very useful in the populous towns of India in removing carrion and filth, and
is never killed: in native towns and cities they, and unowned dogs, and jackals, and vultures, enjoy ex
clusively the office of scavenger. The usefulness of this bird was, perhaps, originally the cause of its obtain
ing, like the cow, a protecting legend in the popular superstition of the Hindus; and the veneration which,
in different countries, we find paid to particular animals, may, perhaps, be traced to similar sources of
utility : the Ibis, and Ichneumon, for instance, in Egypt, where filth and noxious animals abound as much
as in India. It is happy where religious prejudices originate from, and promote, social conveniency.
Bombay, with its immense population, unequalled, perhaps, in reference to its extent, by any spot on
the globe, is highly indebted to the kite, as well as to its numerous vultures : I do not join the unclaimed
dogs in this commendation, for they are, in truth, a sad nuisance, being protected and fed, but not housed,
by tbe Parsi inhabitants, as well as by Hindus. An expiring Tarsi requires the presence of a dog, in fur
therance of his departing soul, and to a banquet of the vultures the exposed body is speedily consigned :
hence many of those voracious birds are attracted and retained, their sense of smell being acute to a won
derful degree; and their expedition in stripping a carcase to the bones is seen with surprise. Nor is the
audacity of the Brahmany kite less admirable : I will mention but one instance, of which I was a witness,
viz. stooping, and taking a chop off a gridiron standing over the fire that cooked it.
 MISCELLANEOUS NOTICE
OP THB

BRAHMANS and HINDUS.

Although my work is avowedly and chiefly on mythology, it is not my in

tention, as the reader may early have perceived, to be confined exclusively to
that subject: but, as hath been before observed, it is so blended with all points
of religion, literature, and manners, that it is not easy to discuss one without
touching on the other. So much has been published on the manners and customs
of the inhabitants of India, that there seems no room, at any rate no call, for any
thing farther to be said respecting them. It is certainly not my object to write
professedly, or with any affectation of system or regularity, any strictures on a
topic so apparently exhausted.—I say, apparently; for my real opinion is, that
there is still a great deal for the European world to learn, and a great deal for it
to unlearn, before a competent knowledge be obtained of the religion, mytho
logy, manners, customs, prejudices, &c. of the many millions of our fellow sub
jects in Hindustan.
What I take the liberty of offering thereon, will be an incidental notice,
here and there, either arising out of the subject in discussion, or introduced
with the view of relieving the tasdium that an unvaried topic might excite;
and in this place, as briefly as may be, to throw together two or three observa
tions connected with the history of the extraordinary race of men who call
themselves Hindus.
We are in the habit, more and more, of calling them Hindus: a few years
ago the term Gentoo was commonly used in Madras and Bombay as synonimous
with Hindu, but is getting, as intelligence spreads, into disuse. The latter is
generally, as far as I can speak, indeed always, applied by the Brahmans and
others in designation of their brethren; but the former never, except it be by
ignorant persons at our seaports, who have derived it from European authorities;
or if it be used by well-informed natives, it is in compliance with our habit, or
a y
346 HINDUS.

as a term easiest comprehended. Mr. Halhed, it is to be lamented, has in

some measure authorised the term Gentoo, by giving that appellation to his
valuable code of laws.
Pagoda, in like manner, is a word altogether unknown beyond the corrupt
ing influence of ^European colloquial example, whether used descriptively of a
coin or of a temple: the former being called, generally by Hindus, Hun, or Hoon;
the latter, Deval—from Deva, a deity, and havely, a house. About Poona, Bom
bay, and, perhaps, generally on the western side of India, the word, that in this
work I write, Deva, (a deity,) is pronounced Deo, or Dew, or Dev; and the
temple, Dcwal.
The epithet Deva means a deity: Brahma, Vishnu, and Siva, have each
the common denomination of Deva. We frequently, in conversation, hear of
Brahma Deva, occasionally of Vishnu Deva, and constantly of M ah a-Deva,
even from the mouth of a Vaisbnava. Siva Deva I do not recollect ever to
have heard; perhaps because the sound is unmusical: Mahadeva, that is, the
Great God, he is always styled by his votaries, and sometimes, as just noticed,
by the Vaishnavas, who never apply the epithet to the object of their exclusive
adoration; although it in fact seems an epithet of general superlative distinction,
rather than as exclusively, either personally or characteristically, appertaining,
except by courtesy, to Siva. The word Deva, then, appears to be equivalent,
as nearly as possible, to our God, or Lord; which names, as well as to the Su
preme Being, we, like the Hindus, apply, certainly with seeming irreverence, to
subordinate characters. We speak commonly of the god of war, the god of
love, of wine, &c. &c. as do the H'mdus of Kamadeva, Krishna-deva, Sura-
devi, &c. As to the word Pagoda, applied either to a coin or temple, to the
latter especially, it ought, like Gentoo, to be dropped, as inaccurate and barba
rous, and not at all used by the natives out of the reach of European tuition. I
find an attempt to derive the word from Mahommedan authority, imagining that
anti-idolatrous people to have called the temples of the Hindus by the debasing,
but accurate, appellation of gc->OCio but-gada: from but, an idol, and gada, a
temple. Bartolomeo says, the coin being impressed with the -goddess Bhaga-
vada, is, therefore, so called; Pagoda being a conuption, or abbreviation. But
admitting Bhagavada to be a name of Devi, and to be borne by some buns,
it would apply to such only; whereas we give it to all gold coins of about the
value of seven or eight shillings, be the impression what it may. And, indeed,
I have lately seen a silver coin, worth about four shillings, with the word pagoda,
or half pagoda, in Lnglish, with some oriental characters stamped on it, and a
 B R A H M A N S. 347

representation of a Hindu temple. This coin I imagine to be intended for the

use of Madras, and cannot but lament that so miserable a specimen of our taste
and talents should be suffered to go forth. In saying that the execution is
worthy of the design, is stigmatizing both with deserved reprobation.
Here I will introduce a point somewhat connected with the foregoing, tend
ing to account for what I deem erroneous impressions on the part of many earlier
visitants of India; as well, indeed, (for the cause, although diminished, continues,)
on the part also of those of later date. ,
A stranger landing, we will suppose at Madras, is speedily attended, I may
almost say beset, by very intelligent individuals of rather, as I apprehend, a low
cast; (this term cast is another word that they have learned from Europeans,) who
will describe themselves as being of the Gentoo cast; another, as of the Malabar
cast; how they attend at Pagodas, Sec. Sec. The stranger, unless more than
usually inquisitive and discriminating, will scarcely discover that these are
words unauthorised in, perhaps, any language in India, and that the ideas they
convey, if they convey any, tend to error. By Gentoo cast, the Dubash, (another
Persian* compound word, although few Dubashis are aware of it,) means a high
rank in the artificial scale of sectarial precedence. The Dubashis of Madras I
imagine to be mostly of a low rank, of the tribe of Bania,f or Banyan, as they
will call it: another word unintelligible to most Hindus distant from Europeans:
which tribe is composed mostly of buyers and sellers of cattle, grain, cloths,
&c. They are, in general, brokers and merchants: agriculture also appertains
to this sect: admirably placid and shrewd in their conduct and dealings, and
of primary use to all itinerant strangers. The Seraf, or Shroff, as it is most com
monly pronounced in our towns, is a negociator of bills; dealer in money and
valuable metals, and gems in general; and is also of the tribe or sect of Bania.
Many subdivisions of which (I use the words sect, tribe, or subdivision,
without much discrimination,) abstain from animal food; and the whole tribe,
perhaps, from beef. I do not know that all the subdivisions of the tribe of
Bania do so abstain; the higher certainly do very rigidly, and the lower profess.

* Dubuihi, an interpreter; one with two languages : ««3 du,iwo; t&Ji\j lathi, language.
f The Ay'm Akbcry says there are eighty-four subdivisions of the tribe or sect of Bania; itself but a
subdivision of that of Vaisya. " There is a branch of the B'uss tribe, called, in the Hindu language,
Bunnick, or, more properly, Bunnyei, or grain merchants ; and of these there are no less than eighty-four
tribes : among whom are mendicants, men of learning, artists, magicians, handicrafts, and such expert
jugglers, that their tricks pass for miracles with the vulgar, and impose even upon those who are wiser,"
— Ay. Akb. Vol. III. p. 89. Cat. 4to. edit.
348 HINDUS.
to do so likewise: nor do I say that they act contrarily to their profession, but I
am disposed to suspect they do. If, however, the whole tribe of Bania* abstain
from animal food, I am, I think, warranted in saying, that it is the only one that
doth so among the whole race of Hindus. That the Brahmans do not will be
shown presently; and, reasoning from analogy, one would not expect it in an
inferior sect.
Be this as it may, into the hands of the Dubash, or Seraf, most visitants of
India must primarily, and almost necessarily, fall; and from them, or their ser
vants, as almost the only persons who speak intelligible English, or other foreign
language, (for these Dubashis speak French, Dutch, Portuguese, Arabic, Persian,
&c.) must be received the earliest impressions of the religion and manners of
the wonderful race to which those individuals belong. They will teach natu
rally, and exclusively, the tenets and practices, duly magnified, by which them
selves are guided. The inquirer will not often have opportunities of comparing
different authorities, but will, by tongue or pen, fairly inform others what he
has thus learned.
Of the four grand divisions of Hindus, that of Vaisya, and of the subdivisions
of Vaisya, that of Bania, is the most intent on the good things of this world.
Their selfish industry and economy is striking and universal; and were it a
quality equally conspicuous, so would be their ignorance on superior points.
Hither may, I think, be traced upwards to its source, the stream of erroneous
information; and thus may we account for the diffused use of certain unautho
rised terms, as well as for the wide propagation of certain notions, that, with due
deference to public and private opinions, I presume to think ungrounded.
The most prominent idea that arises in the mind of a European, coupled with
Hinduism, is that of a characteristic and universal abstinence from eating flesh
and shedding blood. From what information I may have gathered at our sea
ports I might probably have judged so too; but from observation, and informa
tion derived elsewhere, I do not think it at all a characteristic of that race.
That a small sect, or part of a sect, or perhaps more sects than one, may be re
ligiously prohibited the indulgence, I do not deny; but even that might be
difficult to prove. Nothing is more certain than that many individuals of
several sects do rigidly abstain from eating flesh, and many more profess to do

* From Banyan, or Banian, is, I suppose, derived the distinction, so universal, indeed official, In the
navy, and generally at sea, of those days on which the ration includes no meat. On Banian days it is
composed wholly of flour, plums, suet, cheese, and butter.
 BRAHMANS. 349

it; but my argument is, that it is but the act, and, as among Christians, the volun
tary and fancied praiseworthy act, of individuals; and that a majority of sects
or tribes, and the majority of the individuals of those sects, kill, and eat: not
only a majority, but a very great majority— so great as to throw the minority
comparatively out of sight. And, indeed, were it not for their local and fore
most position, as just noticed, added, perhaps, to an ostentatious display of
rigidity, they would scarcely have been at all observed.
All the inferior tribes, and they are vastly more numerous, in regard to in
dividuals composing them, than the higher, eat, if not indiscriminately, for
beef, with some forms an exception, any thing, and every thing: many do eat
beef. What I am about to hazard, I do not expect to be entirely believed: all
I ask is, that my readers will give me credit for being incapable of intentionally
misleading them; and that I am persuaded the research of a few years will con
firm my opinion, which is, that not one Hindu in ten thousand, taking the whole
race, does actually, unless from necessity, abstain from animal food. It is not
their common diet certainly, for it is not obtainable; but they may eat it if they
please, and do when they can. I farther believe, that a great majority may
legally eat beef; but they would not chuse it, perhaps, if they had the choice,
any more than we would chuse horseflesh, and dogs and cats, that the Chinese
and other people find so good. The Brahmans and Banias do not, I believe, ever
eat beef; and it is, perhaps, forbidden them : pointed texts of a contrary ten
dency might, however, be quoted from their most sacred books. Wherever the
influence of Brahmans extends, and among Hindus it would be difficult to define
its bounds, (for India, like Italy, is a paradise for priests,) the killing and eating
beef is discouraged. Under the Brahmanical government of Poona, killing oxen
is in a great measure, though not entirely, prohibited: killing oxen to eat is,
perhaps, to avoid the unnecessary diffusion of cruel spectacles, a sort of privi
lege restricted to particular towns; and butchers not so licensed, would proba
bly be punished by fine, or certainly by popular clamour or contempt, for such
an act. At Poona beef is never killed, or eaten, except by very base tribes of
Hindus. Some towns in the Mahrata territory enjoy the privilege of killing beef
for sale: Kursi, or Koorsy, on the river Krishna, is one; and Wahi, or Wye, about
fifty miles to the southward of Poona, is another. The latter is the capital of
the possessions, and principal residence of the rich and great Brahman family of
Rasta, one of the five great independent feudal chiefs of the Mahrata empire,
and nearly related to the Pesbwa. The former is a respectable town on the
right bank of the Krishna, where a Mahummedan saint, or P'tr of renown, has a
350 HINDUS.

tomb: his shrine is much resorted to: I have visited it. The town is sometimes
called Kursia Mah Saheb; meaning, I believe, the repose of the saint so named.
Wye is said to contain likewise a similar shrine.
The other Mahrata governments, such as Holkar, Sindia, Ragoji Bhun j
sla, &c. may likewise in imitation, or through the influence of their betters,
(for none of these are Brahmans,') also prohibit or discourage the slaughter of
kine: having Brahmans about them as ministers, &c. perhaps they do. But if
so, it is a political, or personal, rather than a religious, regulation; although,
from the continuance of the usage for a series of years, it may now be received
by many as of prescriptive authority, or, by superstition or enthusiasm, even
as of divine ordinance.*
The majority of Brahmans may, and do, eat animal food: priests, while offi
ciating as such, perhaps, do not. The reader need not be told, that, although
all priests are Brahmans, all Brahmans are not priests: as among the Jews, the
tribe of Levi furnished the priesthood, so among Hindus, it is furnished from
that of Brahman.
The general and rigid abstinence of the Poona Brahmans I impute originally
to an affectation, it may now have become a feeling, of purity, with the view
of lessening the scandal that a Brahman government necessarily excites. To
reign f is, indeed, forbidden to a Brahman; and the Poona government have a

• From an account, among my memoranda, of a reconciliatory public meeting, between the Pcskwa
and Dowlat Rao Sindea, after long political animosity, I extract a passage, written at the moment,
that will show the prodigality of Hindus in blood, even at the capital. The meeting alluded to took place
on the day of the festival, called Basra, in honour of Bhavani, or Dusga ; it is also called Durga puja.
—" Poona, Sept. 30, 1797- As the astronomers in this part of India are not very accurate, schisms some
times arise, as was the case this year, regarding which day is the first, or that of new moon, as most of
their festivals are regulated by lunar calculations. The Dasra falls, as its name seems to imply, on the
tenth day ; and the usual mode is to reckon from the day on which the new moon is first seen. It is
likely that this ceremony was one of gratitude for the past season, whence all necessaries are derived ; for
the raias may now be said to have closed, and the harvest in forwardness for reaping. On a general prin
ciple only, that festivals were chiefly of a grateful nature, can it be supposed that this was such ; for no
such idea can now be discovered among the Mahratas, who, on the contrary, rejoice at its arrival as the
opening of the season for their rapine and plundering excursions. They wash all their horses, sacrificing
to each a sheep, whose blood is scattered with some ceremony, and flesh eaten without any : few men,
however poor, who possess a horse, omit this slaughter. Sindea, this year, is said to have slaughtered
twelve thousand. Brahmans give their servants money for the purpose, not, in this part, chusing to be the
immediate cause of bloodshed."
f " With a slaughterer who employs ten thousand slaughter-houses, a king, not a soldier by birth,
is declared to be on a level."—Ins. of Men v, chap. iv. v. 86.
 BRAHMANS. 351
little reserve, or salvo in the existence of a nominal legitimate Raja at Sattara.
And the Pcsbzva professes, as the title implies, to be only his first servant; al
though he be, to all intents and purposes, a sovereign, as far as he can enforce
its acknowledgment. But the Poona or Kokan Brahmans are, notwithstanding
their sanctified abhorrence of eating meat, held in contempt by their carnivo
rous brethren of Bengal, and the northern countries. Some of the Poona and
Kokan Brahmans object to eating carrots, as looking too much like beef: they do
not use tobacco, except in the form of snuff. The Brahmans of Bengal and other
parts eat flesh if they please, unless under some particular circumstances : it is
likely, I think, that a majority of Brahmans eat animals, and that nine-tenths
may, if they like it.*

Bartolomeo should not have accused Diodorus Sicvlus of " palpable falsehood," when he says,
" that the Brahmans engaged in no public business, and accepted no dignified places." In his days they
ostensibly, perhaps, did not ; and the time is said to be comparatively recent, when they commenced their
royal or ministerial career.
* " Bengal Brahmans live on fish to this day.''—Wilford. As. Res. Vol. IX. p. 63. (Cal. edit.)
They eat flesh also. " Brahmans are by no means confined to a vegetable diet : like the Jews and Mus
sulmans, they are forbidden many kinds of flesh and fish."—Wilkins. Hetopadesa, p. 318.
Some curious particulars, connected with the pesent Pcsh-wa's family, and other Brahman and Mah-
rata tribes, not very flattering to their pride of ancestry, are contained in Mr. Wilford's chronological
essay, in the ninth volume of the As. Res. Art. 3. whence I borrow the following.—
*' According to the Pauranics, Parasu Rama, having extirpated the Cshcttris, and filled the earth with
blood, wanted to perform a sacrifice, but could find no Brahman to assist, on account of his being defiled
with the effusion of so much human blood. As he was standing on the summit of the mountains of Kucan,
■ he spied fourteen dead bodies stranded on the adjacent shores below : these were the corpses of so many
Mlech'chas, who had been flung into the sea by their enemies in distant countries in the west. They had
been wafted by the winds, and were then in a high state of putrefaction. Rama recalled them to life, im
parted knowledge to them, and conferred on them the Brahmanical ordination j and bid them perform the
sacrifice. From these fourteen dead men is descended the Kucanastha tribe of Mahratas : thus called,
because, since. that time, they have always staid and remained in the Kucan."
" There were three other individuals whose corpses were similarly stranded, more to the northward,
toward the gulf of Cambay; and these were brought to life again by a magician. And from them are
descended three tribes: one of which is the Chitfaivana ; and the Ranas of UJayapur, with the Pcshwa's'
family, belong to it."— Page 239.
From the same authority we learn, that the Karara tribe of Mahratas are descended from men who
were formed of the ribs of a dead camel, by a magician who could get no Brahman to assist at his nefarious
rites. By his powerful spells he made men of the camel's ribs, and, moreover, conferred on them the ze-
tiaar.—Ib.
" The Peslnvas family of the Chitpauiana wish very much to be considered as belonging to the Kucan
astha tribe, since they reside also in Kucan."
" The Mahratas are called Maha-rashtra in Sanskrit : Maha is great and illustrious, and Rashtra,
352 HINDUS.
I will go a step farther, and say, that not only do Hindus, even Brahmans, eat
flesh, but that, at least, one sect eat human flesh. I know only of one sect, and
that, I believe, few in numbers, that doth this; but there may, for aught I can
say, be others, and more numerous. They do not, I conclude, (in our territory,
assuredly not,) kill human subjects to eat; but they eat such as they find in or
about the Ganges, and perhaps other rivers. The name of the sect that I allude
to is, I think, Paramahansa, as I have commonly heard it named; and I have
received authentic information of individuals of this sect being not very un
usually seen about Benares, floating down the river on, and feeding on, a corpse.
Nor is this a low despicable tribe, but, on the contrary, esteemed—by them
selves, at any rate, a very high one. Whether the exaltation be legitimate, or
assumed by individuals in consequence of penance, or holy and sanctified acts,
I am not prepared to state, but I believe the latter; as I have known other in
stances where individuals of different sects, by persevering in extraordinary
piety, or penance, have been deemed in a state incapable of sin.—The holiness
of the actor sanctified the act, be it what it may; or, as we say, to the pure all
things are pure: but I never heard of these voluptuous saints carrying their
devotion or impudence to the disgusting extravagance under our consideration.
They are still much respected; more, however, under all their shapes, by women
than men.
I will finish my notice of the Paramahansa* by observing, that my informa

synonimons with Raja-putra, implies their royal descent ; and their name also indicates that they were ac
knowledged to belong' to the second class on their arrival in India, and, of course, that they were not
Brahmans. When our new adventurers had obtained power and influence, they assumed the superior title
of Maha-Rashtras ; and by striking out such letters as become useless, when brought to the standard of
lh« spoken dialects, we have Maha-rata, Mahrata, and sometimes Afa/irattr. Thus we have Surat, from
Surashtra; and Gujarat, from Gurja Ras/i/ra."— Page 241.
* Since this was written, I find the word used in the ninth volume of the As. Res. p. 318. (Cal. 4to.
edit.) and applied to " ascetics of the orthodox sect in the last stage of exaltation : they disuse clothing. I
have very seldom seen individuals entirely naked, except in Poona, where dozens sometimes of these brawny
saints are seen lolling and sleeping in the streets* and on shop-boards, as naked as they were born. In
other Mahrata towns, or travelling, I have occasionally seen one; always treated with great respect, especi
ally by women, who will sometimes kiss the holy man in a mode that we should judge highly indecent. I
have known one of these nudes, now and then, come to Bombay; but he has been speedily admonished by
the officers of police of the necessity of a more decent appearance, or of immediate departure.
In the same volume a passage occurs, referring .to the followers of the doctrines of Buddha, that coun
tenances the idea that they are also cannibals; but it is so repugnant to the generally- received notions of
the humanity of that sect, that I shall, without laying any stress on it, merely quote the passage.
" The Jains generally account modestly for all their tenets, and conduct themselves with propriety ;
 B It A II M A N S. 353

tion stated, that the human brain is judged by these epicurean cannibals as the
most delicious morsel of their unsocial banquet.
It may be difficult for the English reader to believe this hitherto unrecorded
story of tbe flesh-abhorring Hindus; as well, perhaps, as the now fully authen
ticated facts of their prodigality of human life. Not to mention the frequency
of the self-immolation of widows, which is by no means confined to Brahmans
widows, on the contrary, of the five or six that I have attended, I do not think
one M'as a Brahmani, but I have neglected to notice in every instancethe tribe
of the victim, Hindus of all ranks in religion and life are in the habit of carry
ing their aged or diseased parents or friends to the Ganges, if within reach, if
not, to some other holy stream, to perish by hunger, weather, or alligators.
Mothers, incredible as it may seem, revolt not, as the reader must when he
first hears it, at throwing their infants into the sea or river to be eaten alive by
alligators and sharks. Whole tribes were in the habit of destroying, with but
few exceptions, all their female children, (as is detailed, by a person of high dis
tinction and respectability, in the fourth volume of the As. Res. Art. 22.) until
they were reclaimed and reformed by the personal influence and persuasion of
an English gentleman, whose name is respected and venerated by a greater num
ber of Hindus than that, perhaps, of any other individual of whatever country
or religion. In the account just alluded to, his name is unaccountably omitted,
although whatever merit, and it cannot be trifling, may attach to the influence
and perseverance necessary to, effect so extraordinary a revolution in minds
impelled by feelings stronger even than those of humanity and natural affection,
attaches exclusively to one person, and that is the Honourable Jonathan Dun
can, now governor of Bombay.
Until lately, the horrid habitual practice of infanticide in India was supposed
to have been confined to the tribes of Rajkumar and Rajvansa, who inhabit dis
tricts in the neighbourhood of Benares; but our recent acquisitions of territory
and influence in the fine province of Guzarat have disclosed the existence of a
similar practice among several tribes in that extensive country. And here,
again, the same indefatigable zeal, that never slackens in its exertions for the
public good, not only added the resources of this garden of India to the stores
of our national prosperity, but, awake to the stiller calls of humanity, discovered
that here also existed the baneful practice of infanticide, and happily again suc

and never assert that their bodies are eternal,and that there is no God. Nor do they, like the Baud/tuts, say,
' After death there is no pain in the flesh, or feeling : since it feels not pain, nor death, what harm is
there in feeding upon it, when it is necessary to procure health or strength ?"— Page 230.
2 Z
S54 HINDUS.
ceeded in its effectual suppression. It cannot be imagined that coercion or
prohibition, enforced by the severest penal denunciations, could abolish a cus
tom existing in opposition to feelings of a nature beyond the reach of temporal
considerations; and he would evince little knowledge of man who should so
attempt it. Conciliation and reasoning have been the powerful instruments in
effecting, by the same hand, so salutary a work, both in the east and west of
India, in Benares and in Guzarat. In the latter province female infanticide was
found to prevail among the tribe of Jarejah, of which are the principal chieftains
of the peninsula : such as Jam of Naggar, otherwise Nonagar; the Rajas of Wad-
wan, of'Goundel, and many others; all of whom have recently entered into
voluntary engagements renouncing this unnatural practice—into the disco
very, progress, and termination, of which, I had intended to enter somewhat
more at large; but I learn that a full and authentic account thereof has been
received lately by a gentleman likely to make the best use of it, and with which,
I trust, the public will not long remain unacquainted. I, therefore, shall not
dwell longer on the interesting subject.
Human victims were formerly immolated at the shrine of offended or
avenging deities, as I have had occasion to notice in other places; but the
practice is now, perhaps, entirely discontinued: in our settlements it is of
course in that instance, as well as in every other of an atrocious nature, whe
ther voluntary or otherwise.*

* But a few years have elapsed since a widow in Bombay wanted to become a Sati, (that is, to burn
herself) ; which being of course prevented, she applied to the Governor, and on refusal, crossed the har
bour to the Mahrata shore, and there received her crown of martyrdom.
Prodigality or carelessness of life has been, on another occasion, remarked as a conspicuous trait in the
Hindu character: hence has arisen such an army of martyrs as no religion, perhaps, can outnumber. As
well as meritorious suffering for religion's sake, suicide is in some cases legal, and even commendable :
that, for instance, of the Sati, or the self-immolated widow; the only one that ever came under my notice,
and to which sacrifice I have attended several victims. This triumph of priestcraft, the greatest, perhaps,
it has to boast, occurs at Poona, in ordinary and quiet periods, annually about twelve times, on an average
of as many years. I was lately a whole year at Poona, and I knew of its occurrence only six times ; but it
was a tumultuous and revolutionary period, and people were of course put out of their usual and ordinary
routine of thought and deed. As this terrible ceremony is generally performed at Poona, at the junction
of the Moota and Moola rivers, about a quarter of a mile from the skirts of the city, at which junction
(thence called Sangam,) the English residency is situated ; and as my habitation was as near as possible to
the river, on the bank opposite to the spot of sacrifice, and not more distant than two hundred yards, I most
likely knew of all that occurred, and, with the exception of one that took place at midnight, attended
them all.
As this affecting sacrifice has been so often described, I shall not here enter on any detail of particu-
 B R A H M A N S. 355
Well- authenticated anecdotes might easily be collected, to a considerable
extent, of the sanguinary propensity of this people; such as would startle those
who have imbibed certain opinions, from the relations of travellers, on the cha
racter and habits of the " abstinent and blood-abhorring Hindus," and " Brah-
rnans, with souls unspotted as the robes they wear."

lars j it may be observed, however, that on no two occasions did the ceremonies, which sometimes are very
numerous and striking, exactly coincide : they seemed prolonged or abridged in a degree corresponding to
the fortitude or timidity of the victim.
The first that I attended was a young and interesting woman, about twenty-five years of age. From
the time of her first coming on horseback to the river-side, attended by music, her friends, Brahmans, and
spectators, to the period of her lighting'the pile, two hours elapsed : she evinced great fortitude. On an
other occasion, an elderly, sickly, and frightened, woman was hurried into the pile in a quarter of an
hour.
Of the first of these I took particular note. Soon after I arrived at the pile, then erecting, she saw me,
and beckoned me to come to her : all persons immediately made way, and I was led by a Brahman close up
to her j when I made an obeisance, which she returned, looking full in my face, and proceeded to present
me with something that she held in her hand. A Bralunan stopped her, and desired me to hold my hand
out, that what she was about to give me might be dropped into it : to avoid pollution, I suppose, by touching
any thing while in contact with an impure person. She accordingly held her hand over mine, and dropped
a pomegranate, which I received in silence, and reverently retired. I was sorry that it was not something
of an unperishable nature, that I might have preserved it : some ornament, for instance. My wife, who
was in the house on the other side of the river, observing the ceremonies through a glass, was also disap
pointed, and, of course, curious to know what was the article presented in so interesting a manner at such
an awful time.
After the Sati was seated in the hut of straw, built over the pile, with the corpse of her husband beside
her, and just before the fire was applied, a venerable Brahman took me by the hand and led me close to the
straw, through which he made an opening, and desired me to observe her, which I did attentively. She had
a lighted wick in each hand, and seemed composed : I kept sight of her through the whole of her agony,
as, until forced to retire from the Intensity of the heat, which I did not, however, until a good deal scorched,
I was within five feet of the pile.
When the victim is a person of consequence, the ashes are, it is said, collected and thrown into the
Ganges : I do not imagine that such attention is .paid to persons of inferior condition, but am, perhaps, mis
taken. Of my interesting victim I was desirous to obtain some of the ashes, to preserve in lockets, &c.
but was not able to obtain any. A military guard is generally placed over the spot of sacrifice, and my ap
plication was refused by an attendant Brahman; who, after some solicitation, told me, he could not ima
gine of what utility the ashes of the Sati could be of to me, unless for the purposes of sorcery. A firm
belief in the power of witchcraft and necromancy exists very extensively among all ranks and religions in
India; and some instances of its effects, both of a ridiculous and terrible nature, have come within my
knowledge.
We are informed by Mr. Colebroke, that legal suicide was formerly-common among the Hindus, and
is not now very rare : among men, drowning themselves in holy rivers is oftener resorted to of late than
burning. The blind father and mother of the young anchorite, whom Dasaratha slew by mistake, (see
2 z 2
356 HINDUS.
I have hinted, that the example of one sect, or of an individual, may exten
sively influence the practice of another. Thus at Poona, on the Mahomedan fast
in commemoration of the martyrdom of the sons of Ally and Fatima, it is
usual among the faithful, as they call themselves, there, as well as at other
places, to go about in mournful and frantic procession, preceded by an article
slightly constructed of split«bamboo and paper, called Tabu/, or Taboot, in imi
tation of a Mahomedan tomb. These Tabuts are of divers magnitudes and
descriptions, generally surmounted by a dome, and frequently as grand as-
painting and gilding can make them; and, indeed, often not devoid of elegance
and taste. Every family of distinction collects as many followers as they can,
to grace the procession of the domestic Tabut to the sea or river, into which it
is thpown. This ceremony one would imagine would be confined to Mussul
mans', and so it is, wherever I have witnessed it, Poona excepted, where I have

page 515,) burnt themselves with the corpse of their son. The scholiast of the Rhaghuvansa, in which
poem, as well as in the Ramayana, this story is beautifully told, quotes a text of law to prove that suicide
fs in such instances legal. Persons afflicted with loathsome and incurable diseases have not unfrequently
caused themselves to be buried alive. And among the lowest tribes of the inhabitants of Berar and Gondi-
vana, suicide is occasionally vowed by such persons in return for boons solicited from idols, and is fulfilled
by the successful votary throwing himself from a precipice, named Kala-bhairava,* situated in the moun
tains between the Tapti and Nermada rivers. The annual fair, held near that spot at the beginning of spring,
usually witnesses eight or ten victims of this superstition.—See As. Res. Vol. VII. p. 257.
The father of Rhadacant'ha, the Pandit so respectfully mentioned by Sir William Jones in diffe
rent parls of the Asiatic Researches, died a centenarian. His widow, who was fourscore, " became a Sail,
and burnt herself to expiate sin."—Life of Sir W. Jones, Vol. II. p. 141.
In the MaJtrata country, in Benares, and, I suppose, other parts of India, women, generally old women,
are to be met with, I believe belonging to a particular tribe, who will devote themselves to death to attain
certain ends, be it revenge or money, for themselves or their employers. But it does not often happen that
the debtor, if it be on such an occasion, will venture, by refusing satisfaction, an imminent risque of the old
heroine's actual self-murder. He is generally sufficiently terrified by the denunciations and execrations of
the inexorable dun, who bitterly threatens the wretched defaulter with her present and eternal ven
geance.
Sometimes the creditor takes a cow, or a calf, before the debtor's door, threatening, if his debt be not
paid, to kill it; the sin of which will be on the head of the uncomplying party.
In the Ayin Ahbery it is said that suicide is sometimes meritorious ; and there are five modes of perform
ing it preferable to others : 1. starving; 2. being covered with dry cow-dung, and consumed by fire; 3.
being buried in snow ; 4. going into the sea at the mouth of the Ganges, there praying and confessing sin»
until the alligators devour the penitent; 5. cutting one's throat at Allahabad, at the junction of the Ganges
and Jumna.

* Kala, a name of Siva, Duaikava, his sons, &c.— See page 1/Z-
 BRAHMANS. 337

seen the Peshwa Baajy Rao, his brothers Ambit 'Rao and Chimna Appa,
Nana Firnavees, and other personages of the highest distinction, imitate the
Mahotnedans in the procession and tumult of the Tabut: and come themselves on
elephants, in magnificent state, preceded some of them by field-pieces to fire
salutes, to the river to witness the immersion of the Tabuts, which is always
performed at the junction of the Moota and Moola rivers, that join at the Eng
lish residency; the habitations of which afford a fine view of this interesting
and really magnificent spectacle. The Tabuts, however elegant and costly, arc
thrown into the water and demolished.
This is an instance of the Brahmans, and other Hindus, being less averse to
imitate the customs of other people than the hitherto-received opinion would
admit.
I will briefly mentton a farther, a sort of counter, instance of imitation in an
individual of another religion, or of the moral influence of example.
A Mahomedan butcher at Poona, who occasionally supplied our residency with
meat, being asked—out of experimental curiosity of course, as no one there
could have thought of seriously proposing such an act, if he would kill a calf,
started back with horror at the proposal, ejaculating a prayer to be forgiven
for having even heard it.*
A Mahomedan is forbidden to eat meat which has not been killed by one of
the faithful; who is directed, among other easy ceremonies, to hallal, or sanctify,
the animal by turning his face toward Mecca, and while the blood is ejected, to
repeat their creed, or profession of faith— "There is no God but God, and
Mahammetj is the prophet of God." Many Mahratas, and other Hindus,
pleased Avith the ceremony, bring their sheep, fowls, &c. to Mahotnedans to
be hallalled, and then eat them with increased satisfaction.
Another anecdote may be admissible, as tending to show how indifferent
the extensive tribe of Mahratas are in their diet ; premising, that the Mahrata

* Similar imitations are observed in other parts. " The Mussulmans of India do not scruple to borrow
from the Hindus, superstitious ceremonies that are celebrated with festivity : they take an active part in the
gambols of the Huff, and even solicit the favours of the Indian P.lutus at the Diwaff.f The bridal pro
cession on the fourth day, with all the sports and gambols of the Guzut'hi, is evidently copied from the
similar customs of the Hindus. In Bengal the Mussulmans have even adopted the premature marriage of
infants."— Colebroke. As. Res. Vol. VII. p. 307.
•

f A festival in honour of Kali : called also Kkhi-fuja, as the Basra is, in honour of the same deity,
under the name of Dukga j and called also Durga-/»/<7, and Durgotsava
35S HINDU S.
belongs to the grand division Ketri, the second in rank of the four, immediately
next to the Brahman. The tribe is very numerous : how the Mahrata may rank
among its subdivisions I know not, but imagine low.
A Mahrata, much above a low station in life, a soldier of some rank, and it
may be said, a gentleman, being on a visit to one of our officers at the Resi
dency who was in the habit of rearing poultry, heard directions given to a
servant to throw away a batch of eggs that had failed of hatching. The Mah
rata, although aware of their condition, indicated a wish for the eggs; and on
being asked what he could do with them— li could he eat them?" said, " perhaps
not; but they would do for the children."
Mahratas eat almost indiscriminately; I know of nothing they object to, ex
cept beef and tame swine: wild hogs they will eat.
With the higher tribes, eating is a business of much ceremony and import
ance. Enough has been written on the particular caution observed not to par
take of the same dish with an individual of an inferior cast; or cooked, or even
touched, by an inferior. The temple of Jaga Nath, the famous resort for
pilgrims of all sects, although Kkishna be chiefly worshipped there, is a con
verging point, where all the contending parties unite in harmony with each
other. It is commonly understood that here, and here only, do all casts, tribes,
sects, or whatever terms may best include the whole race of Hindus, eat and
drink together. I do not immediately recollect any good authority for this
generally-received opinion: if correct, it is a curious subject for inquiry. It
is well known that, in general, a Brahman will eat dressed victuals cooked only
by a Brahman. I recollect much embarrassment being caused at Poona, by a
Brahman of rank, who gave great dinners, discovering his favourite cook to be
a Mahomedan. Considerable distress arose from this incident; less, however, I
imagine, than if the impostor had been of a base tribe of Hindu: the impurity
would be removed by expiatory fasting, washings, &c. penances; and, above
all, alms to temples, and to Brahmans.
The Brahmans have great vanity on the point of cooking: they think that
no other people know how to live. Many books are doubtless in their posses
sion on this science; and a Brahmanical Almanac de Gourmand might perhaps rival
its namesake. At an early period of our ambassador's residence at the court of
Poona, it was usual for the Peshwa, and the ministers, and courtiers, to enter
tain him and suite at dinner; and it could be discovered that some of them sup
posed our party would never again tolerate the barbarous taste of our own
national cookery; and while with reasonable hospitality urging us to partake
 BRAHMANS. 3.59

of the good fare, insinuated, rather more plainly than is common to the artful
refinement of Brahmanical politeness, that we might not, perhaps, soon meet
again with such temptations to indulgence.*
It must be confessed, that both Hindu and Mahomedan cookery are in many
instances excellent; still the politeness of an English guest is sometimes put to
a severe test, when he feels it expedient to partake of a syllakakabi.m dish that
his palate revolts at, rather than wound the harmless vanity of the host's or his
cook's fancied acquirements in the sophistication of viands.
As well as in respect to their eating, the public opinion I think also erro
neous as to the drinking of the Hindus. That their moral and religious books,
like ours, recommend and ordain temperance and abstinence, is true enough;
but the general practice is, I fear, different. All authors almost, from Quin-
tius Curtius to the existing race, tell us that the Hindus drink no intoxicating
liquor. In that interesting and intelligent work, Craufurd's Sketches, we are
told, (Vol. I. p. 140.) that " no Hindu, of any of the four casts, is allowed by his
religion to taste any intoxicating liquor: it is only drank by strangers, dancers,
players, and Chandalas, or outcasts."
This is, I fear, distant from the truth: the lower orders of Hindus— of three
out of the four tribes, are nearly as drunken a set as the lower classes of most
other religions. It would be deemed very disgraceful in a Brahman to be seen
drunk; and no instance of it occurs to my recollection: on the whole, the
Brahmans are, I think, the most moral and best behaved race of men that I ever
met with.
In the Sri Bhagavata, a life of Krishna, stories are given of drunken bouts,
partaken of by himself, and his tribe, of Tadavas, and others; which, however,
he prohibited, in consequence of the disgraces and dilemmas in which the con
sequences involved the party. f

* The simplicity of the Mahraias, even of Brahmans, is sometimes amusing : I recollect hearing
Nana Furnaveese, one of the wisest of men, ask some questions on nautical affairs of this description.
On the occasion of a treaty, made with the Poona government in the year 1777> we gave some hostages
from Bombay for its due performance. Passing a river, these gentlemen (W. G. Farmer, Esq. and Cap
tain Stuart,) asked permission to bathe : their request was duly considered by the chiefs, and negatived,
lest, as the gentlemen afterwards learned, they might effect their escape; for the river running somewhere
into the sea, the Mahrata officers could not be responsible for their charge if suffered to go into their o-wn
element, being -water people, as they termed them.
f The following eloquent passage, applied by a popular author to the Hindus, does great credit to his
heart, but must not, of course, be taken in reference to the whole race : to many individuals it may be
haply extended.—" The most innocent and inoffensive people on earth; whose food is rice; whose simple
360 HINDUS.
In the note below* are given some texts from the Institutes of Menu, and
some other extracts, with remarks on the subject of the supposed abstinence of
the Hindus from flesh meat; together with some of more general reference to the
character and sanctity of Brahmans, that we next will proceed to the considera
tion of.

beverage is the water of the Ganges ; whose bed is the luxuriant heibage of the ground ; whose covering
is the expanse of heaven: a people patient under suffering; hospitable in the highest degree to their own
species, and overflowing with the most amiable benevolence even to the brute creation : a people, of which
the first grand division is absorbed in the delightful researches of theology and philosophy; whose second
tribe is distinguished by their wisdom in governing, and for fortitude in arms; while the third and fourth
orders are equally eminent in the species of useful knowledge allotted for their acquisition, and distin
guished by humility, honesty, and industry."
* Chap. III. v. 123.—" Sages have distinguished the monthly Sradha by the title of anwaharya, or
after-eaten; that is, eaten after the Pinda, or ball of rice: and it must be performed with extreme care,
and with flesh meat in the best condition.
" 124. What Brahmans must be entertained at that ceremony, and who must be accepted; how many
are to be fed, and with what sorts of food : on all those articles, without omission, I will fully dis
course." .
(And they are accordingly detailed.)
"227. Let him add spiced puddings, and milky messes of various sorts ; roots of herbs, and ripe '
fruits; savoury meats, and sweet-smelling drinks." ,
" 266. What sort of oblations, given duly to the manes, are capable of satisfying them for a long
time, or for eternity, I will now declare, without omission —
" 267. The ancestors of men are satisfied a whole month with rice, barley, black lentils, or vetches,
water, roots, and fruit, given with prescribed ceremonies ;
" 26S. Two months, with fish; three months, with venison; four, with mutton; five, with the
flesh of such birds as the twice-born may eat;
" 26ci. Six months, with the flesh of kids; seven, with that of spotted deer; eight, with that of the
deer, or antelope, called ena ; nine, with tha-t of the rum;
" 27O. Ten months are they satisfied with the flesh of wild boars and wild, buffaloes fi eleven, with
that of rabbits, or hares, and of tortoises ;

f Buffaloes, although reckoned and eaten as beef by Europeans, seem of much less estimation than
the cow or ox in the eye of a Hindu. I have known a Brahman, in the Mahrata country, during the war
of 1790, against Tippoo, supply a regiment of Europeans regularly with buffaloes for slaughter : I do not
recollect whether or not any cows or oxen were among his supplies, but believe not. The Brahman
seemed to have no sort of " compunctious visitings" on the occasion : beef was, perhaps inconsiderately,
asked for, and he sent the lujfahes; had he sent sheep, which were abundant, they would have answered
as well. The milk of the buffalo is much cleaner and better than that of the cow, and is in general pre
ference either to eat or for tea, but not for butter. The young buffalo is, perhaps, the only animal that
grows in- comeliness as it grows in years : when very young, it is singularly ugly. While serving with
Pubsekam Bhow's army in the war just mentioned, J, one very hot day on which we had a long march,
 BRAHMANS. 351
Enough, I think, has been offered, and on better authority than mine, to
prove the fact that Hindus, even Brabmans, may legally eat meat. It has been

" 27 1 . A whole year, with the milk of cows, and food made of that milk ; from the flesh of the long-
eared white goat, their satisfaction endures twelve years.
" 272. The potherb calasaca; the fish mahatalca, or the dlndon; the flesh of a rhinoceros, or of an iron-
coloured kid ; honey ; and all such forest grains as are eaten by hermits; are formed for their satisfaction
without end."
Let it be remembered, that this entertainment of Sratfha, in honour of deceased ancestors, is for Brah-
vmns to partake of : it is laid down in verse 255, preceding, that " the liberal gifts of food, the due prepa
ration for the repast, and the company of the most exalted Brahmans, are true riches in the obsequies to
ancestors."
In v. 226. divers things are enumerated, as " wealth in the SratTha to the gods."
" 227. Such wild grains as are eaten by hermits, milk, the juice of the moon-plant, meat untainted,
and salt unprepared by art, are things fit in their own nature for the last-mentioned offering."
Chap. IV. v. 26.—" At the season when old grain is usually consumed, let a Brahman offer new grain
for a plentiful harvest : at the solstices let him sacrifice cattle.
" 27. Not having offered grain for the harvest, nor cattle at the time of the solstice, let no Brahman
who keeps hallowed fire, and wishes for long life, taste rice or flesh ;
" 28. Since the holy fires, not being honoured with new grain and with a sacrifice of cattle, are
greedy for rice and flesh, and seek to devour his vital spirits."
" 112. Let not a Brahman read the Vedas lolling on a couch, nor with his thighs crossed; nor having
lately swallowed meat, or other food, given on the birth or death of a relation."
" 131. At noon, or at midnight, or having eaten flesh at a Srad'ha, or in either of the twilights, let
not a Brahman tarry where four ways meet."
" 204. Never let a priest eat part of a sacrifice not begun with the texts of the Veda; nor," &c. &c.
" 213. Nor that which is given without due honour to honourable men ; nor any flesh which has not
been sacrificed."
" 250. A bed, houses, blades of Kusa grass, perfumes, water, flowers, jewels, butter, milk, ground
rice, fish, new milk, flesh meat, and great vegetables, let him not proudly reject."
. Chap. V. v. 11. — " Let every twice-born man avoid carnivorous birds, and such as live in towns j and
quadrupeds with uncloven hoofs, except those allowed by the Veda—
"12. The sparrow, the water-bird plava, the phenicopteros, the breed of the town-cock, the wood
pecker, the parrot, male and female ;
" 13. Birds that strike with their beak, web-footed birds, those who wound with strong talons, and
those who dive to devour fish. Let him avoid meat kept at a slaughter-house, and dried meat ;

took temporary shelter under a tree, where I saw a dooly, which is a palky of uncostly materials, many of
which, with men te carry them, are always attached to our hospital department and corps, when in the
field, for the accommodation of the sick and wounded ; and supposing it might contain a wounded man, to
whom some drink would be acceptable, I approached it, and to my great surprise and amusement found,
as I drew aside the curtains, that it contained a buffalo ! an ugly staring calf, of one of Purser am Bhow'i
milch cows : but few persons, perhaps, ever saw a buffalo in a Palankeen.
3 A
362 HINDUS.
asked, how, in former times of famine in Bengal, it happened that the Gentoos, as
travellers relate, died in the streets rather than eat meat, or any food, proffered

" 14. The heron, the raven, all amphibious fish-eaters, tame hogs, and fish of every sort, but those
expressly permitted.
" 15. He who eats the flesh of any animal is called the eater of that animal itself; and a fish-eater is
an eater of all flesh: from fish, therefore, he must diligently abstain;
" 16. Yet the two fish, called pathina and rohita, may be eaten by the guests, when offered as a repast
in honour of the gods, or the manes; and so may tbe sasalka, of every species."
Then follows a long list of permitted and prohibited animal food : among the former are the hedgehog,
porcupine, lizard, tortoise, rabbit, hare.*—" These, among five-toed animals, wise legislators declare law
ful food; and all quadrupeds, camels excepted, which have but one row of teeth :" the forbidden are soli
tary animals, unknown beasts or birds, though generally declared eatable, and all creatures with five
claws.
" 19. The twice-born man who has intentionally eaten a mushroom, the flesh of a tame hog, or a
town cock, or a leek, or an onion, orgarlick, is degraded immediately."
(With a little alteration, the first part of Juvenal's fifteenth satire, beginning Qaw ncscit, might be
applied to the Brahmam as happily as to the Egyptians, the object of his severity. The following, with
the necessary modification, is Owen's paraphrase : —
Who knows not that there's nothing vile nor odd
Which brain-sick Brahmans turn not to a god ?
Some of those blockheads bulls and cows adore;
Fish, reptiles, birds, and snakes, as many more.
A Iong-tail'd ape some suppliants admire,
Or man like elephant—a god their sire :
One race a god half-man half-fish revere,
Others to beastly moities adhere :
Hosts to a stone's high deity bend down,
While others sticks with adoration crown ;
1 Nay vegetables here hold rank divine—
On leeks or mushrooms 'tis prophane to dine.
Oh, holy nation ! where the gardens bear
s A crop of gods throughout the tedious year !)

The taint of illicit food is, however, easily expiated : the rules of expiation are given in this
chapter.
" 22. Beasts and birds of excellent sort may be slain by Brahmam for sacrifice, or for the sustenance
of those whom they are bound to support : Ae astya f did this of old."

* Considering the superstitious notions of many ancient people, and of some among the moderns, I
should have looked for the hare in the list of prohibited animals.
f Agastya was a diminutive but pious and learned Brahman; who, for his learning and virtue, was
translated to the skies, and now shines Canopus in the constellation Argo. This sage is said to have been
 BRAHMANS. 363
by Europeans; and if rice or vegetables were not their only food, why substi
tutes of flesh were not resorted to? I have never been in Bengal, nor if I bad,
should I, perhaps, be able to account for the fact—admitting it to be one: it
is, however, one thing to state, or to prove a fact, and another to account for

Other regulations follow for the eating or avoiding flesh meat; and so far from its being generally
forbidden, the Hindus generally, even Brahmans; nay priests, are expressly enjoined to eat it, and are even
cursed for refusing to eat flesh. Some few texts to this effect are here extracted, from the same most ve
nerable and revered code extant among the Hindus, or, perhaps,. among any existing people.
Chap. V. v. 28.—" For the sustenance of this vital spirit Brahma created all this animal and vege
table system; and all that is moveable or immoveable that spirit devours."
" 30. He who eats according to law commits no sin, even though every day he taste the flesh of such
animals as may lawfully be tasted; since both animals who may be eaten, and those who eat them, were
equally created by Brahma."
" 32. No sin is committed by him who, having honoured the deities and the manes, eats flesh
meat which he has bought, or which he has himself acquired, or which has been given to him by
another."
" 34. The sin of him who kills deer for gain is not so heinous, with respect to the punishment in
another life, as that of him who eats flesh meat in vain, or not previously offered as a sacrifice :
" 35. • But the man who, engaged in holy rites according to law, refuses to eat it, shall sink in another
world, for twenty- one births, to the state of a beast."
" 42. The twice-born man who, knowing the meaning and principles of the Vedas, slays cattle on the
occasion above mentioned, conveys both himself and cattle to the summit of beatitude."
It would be superfluous to quote any more texts in proof that the Hindus in general, nay universally,
may eat flesh meat ; and my opinion is, that, with some, and, comparatively, not very many voluntary ex
ceptions, they do eat it. There are, however, rules and recommendations of abstinence in this same vene
rable code whence I have extracted such contradictory indulgences. Verses 46. to 55. strongly enjoin,
if they do not command, abstinence; and the very next runs thus:
Chap. V. v. 56.—" In lawfully tasting flesh meat, in drinking fermtnted liquor, in caressing women,
there is no turpitude; for to such enjoyments men are naturally prone: but a virtuous abstinence from
them produces a signal compensation."
I have been more tediously particular in my extracts from these sacred and holy Institutes, on the sub
ject of the abstinence or non-abstinence of Hindus, and even Brahmans, from animal food, from a full
persuasion that it is a point on which the general opinion of the European world is not more uniform than
erroneous.

so learned and pious, that he overcame thereby the serpentSANCHANAGA, whose fiery breath was a poisonous
wind, that burned and destroyed all animals and vegetables in his neighbourhood. Agast* a reduced the
serpent, and carried him about in an earthen vessel. There may be some astronomical fact concealed in
this story ; or it may refer to some mitigation of the effects of the Samum, or envenomed wind of Abyssinia,
where this sage flourished. For farther notice of him, see Asiatic Researches, Vol. Vlli. page 304.—
Maubice's Ancient History, Vol. I. p. 341. Vol. II. p. 38.
3 A 2
S64 HINDUS.
it.* But we may generally admit, that Hindus of the higher classes in each of
the three first tribes would not receive any food so offered, be it of meat or ve
getables : it is contrary to what they have been taught as pleasing to the gods.
Hence the Hindu is the most indifferent of men in regard to life: he refuses food
offered, as he is taught, unlawfully, and dies a martyr. If martyrdom were to
be admitted, as it has been indiscreetly urged, in proof of religious truth, the
Hindu cannot be outshone, either in the number or zeal of his " whole army of
martyrs."
So stiff are even the lower orders of Hindus in the article of purity, that the
inferiors of your menial servants will not only decline eating of your food, but
falky- bearers, for instance, and some mashalcbis, or link-boys, will not clean a
knife, or touch a plate, because they have been in contact with meat—they
would, if necessary, rather suffer martyrdom. But, if on a journey, they will
• The inutility of applying theoretical reasonings to cases where our feelings are paramount, how
ever irrational such feelings may be, has been noticed with sufficient frequency. Although the incident
that I am about to relate be not very creditable to my philosophy, I will nevertheless give it. I had left
Poona about sunset on a journey to Bombay, and arriving at the top of the Bhoor-gliaut before sunrise next
morning, quitted my horses and attendants, determining to descend the mountain alone, that I might un
interruptedly enjoy the tremendous scenery of this unrivalled region. Knowiug the path so well, I did not
judge it possible that I could lose it; but it so happened, that, wandering out of the regular road, I missed
the well-known village of Kapooly at the gAaut's foot, where I was to have rejoined my retinue; and be
fore I discovered my error, and could rectify it, found that I had proceeded several miles beyond the village :
which distance was now to be retraced. It was the month of May, the hottest of the year ; the road
excessively stoney and dusty; the sun was high, and the inclining face of the mountain, looking to the
westward, reflected his rays and heat full on mine; and before I again reached the foot of the hills, I was
almost sinking with thirst and fatigue. I had arrived within a quarter of a mile of the fine tauk of Ka-
fooly, the bound, at that moment, of my earthly views ; but impatient from such extreme thirst, entered
a hovel, and requested water. A young woman immediately retired from a sort of front viranda, where
a man was at work, and I listened to the gurgling of the liquid from a large into a portable vessel with
feelings not to be described : she approached me with the water in her hand, and with benevolence in her
face, and I most eagerly prepared to drink, and (as I thought) live. The man, looking at me, arrested the
hand of his wife, and not seeing, perhaps, that I was a Christian, or not knowing our sources of impurity, •
told me, with distress and meekness, that I was in the house, and about to receive drink from the hand, of
a Chuma'r, (that is, a cobbler, or leather-worker; among Hindus, a very base tribe). Can the reader be
lieve that, in such a situation, 1 should on that account forego what on earth I most and alone required ?
But I certainly did— I hope with decent thanks by signs, for I could scarcely articulate them ; and bent
my miserable steps, directed by my anxious host, toward the town and tank, doubtful, near as they were,
if I had energy or strength to reach them. Now this could not have been vanity ; for in what point could
I be vain-glorious before this kind cobbler and his benevolent wife ? Nor could it have been hypocrisy;
for I fancied myself almost on the threshold of another world. What the exciting feeling may have been
I can scarcely tell ; but it was not, I think, either of these.
 BRAHMANS. 365

remind you of the day being sacred to such a deity, and solicit a shilling* to
buy a sheep, which they will kill and eat with all the sang froid and gusto of a
Christian.
It has, perhaps, been a benevolent artifice of the priests to make the multi
tude contented, and even pleased, at abstaining from what such an immense
population could not, under their bad, if under any, system of political and do
mestic economy, possibly obtain. Nor can such a population, or, indeed,
perhaps, the population of any civilized nation, find in resorting to flesh any
material relief from a dearth of vegetable food, where the latter, as it does
almost every where, constitutes the chief ingredient of diet. In Ireland the
peasantry abstain from animal food; and knowing no comparative superiority,
scarcely repine: in England they abstain, and grumble: in India they abstain,
and glory in it.
The authority of Mr. Colebkoke, taken from his Dissertation on the Reli
gious Ceremonies of the Hindus, (As. Res. Vol. VII. p. 271.) may be given as in
point on the subject of eating animals, if it be not found to coincide exactly
with my opinion.
" It should be observed," he says, " respecting the practice of giving food
at these obsequies, that Brahmans generally give it to one or more of their own
relations : a stranger, unless indigent, would be very unwilling to accept the
food, or to attend at a srad'ha, for the purpose of eating it. The use of flesh
meat is positively enjoined to Hindus at certain obsequies, (see Ins. of Menu,
Chap. III. v. 124.) and recommended at all,f (Menu, Chap. III. v. 268. &c.)
But the precepts of their lawgivers on the subject are, by some, deemed obsolete
in the present age, and are evaded by others who acknowledge the cogency of
these laws; these commonly make avow of abstaining from flesh meat, and con
sider that vow as more binding than the precepts here alluded to. Others, again,
not only eat meat at obsequies and solemu sacrifices, but make it their common
diet, in direct breach of their religion."—(See Ins. of Menu, C. V. v. 31. &c.)
As well as in the Institutes of Menu, slaying and eating animals is allowed
and enjoined in the Vedas; and one of the leading innovations of Buddha was
the condemnation of such a practice. The abstinence from flesh—I apply the
term to Hindus as I would to the fasts of Christians, may, perhaps, in some de

* Haifa rupee, or about a shilling, will buy a sheep in most of the interior parts of India; or where
the quick interchange of money, introduced by European commerce, batfi not rendered money cheaper.
f Exclusive of daily sratChas, formal obsequies are performed ninety-six times in every year, on fixed
days ■, enumerated in the page preceding that whence the above passage is quoted.
366 HINDUS.

gree, have arisen from the reforming mildness of Buddha and his doctrines.
Such doctrines heing evidently innocent, and gaining ground in the estimation
of the people, would be a sufficient inducement for the leaders of the orthodox
to tolerate and adopt them, and to emulate the approved practice of their here
tical opponents. Some of our early missionaries observing the priests in Mala
bar to abstain from animal food, and the respect they consequently enjoyed, did
so likewise, and called themselves Christian Brahmans.
The following passage is applicable to the topic under discussion, and eluci
datory also of other parts of my work,
" The Aswamcd'ha, and Purusbamed'ha, celebrated in the manner directed by
this Veda,* are not really sacrifices of horses and men. In the first-mentioned
ceremony, six hundred and nine animals of various kinds, domestic and wild,
including birds, fish, and reptiles, are made fast; the tame ones, to twenty-one
posts, and the wild ones, in the intervals between the pillars; and after certain
prayers have been recited, the victims are let loose without injury. In the
other, a hundred and eighty-five men of various specified tribes, characters, and
professions, are bound to eleven posts; and after the hymn, concerning the
allegorical immolation f of Nakayana, has been recited, these human victims
are liberated unhurt; and oblations of butter are made on the sacrificial fire.
This mode of performing the Aswamed'ha and PurusbameSha as emblematic cere
monies, not as real sacrifices,} is taught in this Veda; and the interpretation is
fully confirmed by the rituals, (particularly a separate ritual of the Purusha-
medha, by Yajnyadeva,) and by commentators on the Sanhita and Brahmana:
one of whom assigns as a reason, 'because the flesh of victims, which have been-
actually sacrificed at a Yajnya, must be eaten by the persons who offer the sacri
fice: but a man cannot be allowed, much less required, to eat human flesh."—
This passage is cited by Mr. Colebroke from memory: he adds, " It may be
hence inferred, or conjectured at least, that human sacrifices were not authorised
by the Veda itself; but were either then abrogated, and an emblematical cere
mony substituted in their place, or they must have been introduced in later
times on the authority of certain Puranas, or Tantras, fabricated by persons who,
in this, as in other matters, established many unjustifiable practices, on the

• The White Yajush .- the sacrifices are of a horse and a man.

+ See Nakayana, p. 75.
X Here seems to be a faint recognition of the doctrine of the realpresence, and the gye ©f the reformed
religion among the different denominations of Christian*.
 BRAHMANS. 367

foundation of emblems and allegories, which they misunderstood."*—Cole-

broke on the Vedas. As. Res. Vol. VIII. p. 438.
In a description of the species of cow called Gayal, in the eighth volume of
the Asiatic Researches, are some passages that I will advert to, in evidence of the

• Although it will be abundantly proved, by various passages scattered through this work, that the
philosophical or reasoning portion of the Hindus are not polytheists, as has, indeed, been asserted for many
years by authors of different countries ; still, as in the case of the Romanists of the Christian church, it will
be difficult to acquit the lower and ignorant majority of idolatry and plurality of superior beings—differ
ing in degree, but still sanctified and deified.
Image worship is very general among Hindus of all sects : there are, doubtless, some philosophic
minds, and, perhaps, some in every sect, who have reasoned and rejected it; but I know of no such rejec
tion by any whole tribe or description of men.
" It has now come to light," says Abu'l Fazil, " that the generally-received opinion of the Hindus
being polytheists has no foundation in truth ; for although their tenets admit positions that are difficult
to be defended, yet that they are worshippers of God, and only one God, are incontrovertible truths."—
Ayin Akbery, Vol. III.
" They, one and all, believe in the unity of the Godhead," (this surely is too unqualified) ; " and
although they hold images in high veneration, yet they are by no means idolaters, as the ignorant suppose.
I have myself," continues Abu'l Fazil, " frequently discoursed with many learned and upright men of
this religioD, and comprehend their doctrine : which is, that the images are only representations of celestial
beings, to whom they turn themselves while at prayer to prevent their thoughts from wandering ; and they
think it an indispensable duty to address the Deity after that manner."
" In all their prayers they implore blessings from the sun. They consider the Supreme Being to be
above all labour j believing Brahma to be the creator of the world ; Vishnu, its providence and preserver;
and Rudra, (who is also called Mahadeva,) its destroyer."
" One sect believes that God, who hath no equal, appeared on earth under those three forms, without
having been thereby polluted in the smallest degree : in the same manner as the Christians speak of their
Messiah.
" Others hold, that all three were only human beings, who, on account of their sanctity and righte
ousness, were raised to these high dignities."—/*.
The respect in which images were very anciently held by the Hindus, appears in the following text of
Menu. Ins. Chap. IV. v. 130.—"Let not a Brahman intentionally pass over the shadow of sacred
images."
In the carious account of the Hindu trial by ordeal, in the As. Res. Vol. I. a process by images is thus
detailed :
" The priest shall perform rites to the image of some tremendous deity; and, having bathed the idol,
shall make the accused to drink three handfuls of the water that has dropped from it.
" If, in fourteen days after, he suffer no dreadful calamity from the act of the deity, or of the king,
he must indubitably be acquitted."
The usage of having household gods is as old as history ; but, perhaps, Dii Lares, or Penates, were
never more common among any people than the Hindus. The gods of Lab an, which his daughter Rachel,
S6B HINDUS.
Hindus of Bengal, and neighbouring provinces, killing and eating, not only ani
mals, but the Gayal; which differs not much more from other species of kine than
the Hindu does from the European. " By some sects the Gayal is hunted for the
sake of the flesh and skins: the flesh of the Gayal is in the highest estimation

the wife of Jacob, was so strongly attached to, were, perhaps, similar to some in use among the Hindus :
her's must have been small, as she carried them away and hid them under the harness of a camel. I have
many so small, some scarcely an inch long, that several scores might be accommodated in one's hat.
Others, again, of metal, will weigh many pounds : the subject of plate 14. is the largest metallic idol
that I brought from India. I have neglected to ascertain its weight; but it is equal I judge to thirty-
pounds, perhaps considerably more.
Mr. Colebrokb, in his Dissertation on the Vcdas, (As. Res. Vol. VIII.) offers some opinions on the
histories of Krishna and Kama that invite investigation : the result of which, if the inquiry be pursued
with the zeal and judgment that are displayed in his interesting essays, cannot fail of throwing much light
on the real, as well as mythological, history of tin- Hindus. He suspects two of the Ufanishads, or theolo
gical treatises, appertaining to the Atharua Veda, on the exploits of Krishna and Rama, to be of more
modern date, and of less authenticity, than most other parts of the Vcdas : these are the Rama-tapaniya,
and part of the Gopala-tapaniya, which is called Krishna Vpanishad. " The introduction to the first of
these works contains a summary, which agrees in substance with the mythological history of the husband
of Sita and conqueror of Lanka : the other exalts the hero of Mat'hura."
" Although the Rama-tapaniya," continues Air. Colebroke, " be inserted in all the collections of
Upanishads which I have seen, and the Gopala-tapaniya in some.yet I am inclined to doubt their genuineness,
and to suspect that they have been written in times more modern, when compared with the retnainder of
the Vcdas. This suspicion is chiefly grounded on the opinion, that the sects which now worship Rama and
Krishna as incarnations of Vishnu are comparatively new: I have not found in any other part of the
Vcdas the least trace of such a worship. The real doctrine of the whole Indian scripture is the unity of
the Deity, in whom the universe is comprehended ; and the seeming polytheism which it exhibits, offers
the elements and stars and planets as gods. The three principal manifestations of the Divinity, with other
personified attributes and energies, and most of the other gods of Hindu mythology, are, indeed, mentioned,
or at least indicated, in the Vedas. But the worship of deified heroes is no part of that system j nor are
the incarnations of deities suggested in any other portion of the text which I have yet seen, though such
are hinted at by the commentators."
" According to the notions which I entertain of the real history of the Hindu religion, the worship of
Rama and Krishna by the Vaishnavas, and that of Mahadeva and Bhavani by the Saivas and Sac/as,
have been generally introduced since the persecutions of the BaudcThas and Jainas. The institutions of
the Veda are anterior to Budd'ha, whose theology seems to have been borrowed from the system of C a pi la ,
whose most conspicuous practical doctrine is stated to have been the unlawfulness of killing animals, for the
purpose of eating their flesh, under the pretence of performing a sacrifice, or Yajnya. The overthrow of
the sect of Buddha, in India, has not effected the full revival of the religious system inculcated in the
Vedas: most of what is there, taught is now obsolete, and, in its stead, new orders of religious devotees
have been instituted ; and new forms of religious ceremonies have been established. Rituals, founded on
the PuranaSj and observances borrowed from a worse source, the Tantras, have, in great measure, anti-
 BRAHMANS. 369
among the Cuds, (a tribe of mountaineers); so much so, that no solemn festivai
is ever celebrated without slaughtering one or more Gayals, according to the
importance of the occasion."—Page 517. " In some provinces the Hindus will
not kill the Gayal, which they hold in equal veneration with the cow."—P. 519.
" The Raja of CacWhar, who is a Csbatriya* of the Suryabami race, occasionally
sends several Gayals to be sacrificed on certain hills in. his country, in order to
conciliate the devata of the place." " The Gayal is like a cow—consequently
not a cow; a Hindu, therefore, commits no offence by killing one. But natives

quated the institutions of the Vedas : in particular, the sacrificing of animals before the idols of Kali) \
has superseded the less sanguinary practices of the Yajnya; and the adoration of Rama and of Krishna
has succeeded te that of the elements and planets: If this opinion be well founded, it follows that the
Vpanishads in question have probably been composed in later times, since the introduction of those sects
which hold Rama and Gopala in peculiar veneration."
" On the same ground every Upanishad, which strongly favours the doctrines of these sects, may be
rejected, as liable to much suspicion. Such is the Atmabhoda Upanishad, in which Krishna is noticed by
the title of Madhu-sudana, son of Devaci; and such also is the Sundaritapani, which inculcates the
worship of Devi."—As. Res. Vol. VIII. p. 495.
In the ninth volume, (As. Res. p. 20,3.) Mr. Colebrokf. observes, in explanation of the above remark,
that the mere mention of Rama, or of Krishna, without any indication of peculiar reverence, would
not authorise a presumption against the genuineness of that passage on his hypothesis, nor, admitting its
authenticity, furnish an argument against that system. He supposes both heroes to have been known cha
racters in ancient fabulous history, but conjectures that, on the same basis, new fables have been constructed,
elevating those personages to the rank of gods.
Some of the above passages may be deemed irrelevant : they were not intended for this portion of my
work, but for one that, considering to what an extent it has already reached, I fear I shall not find room or
time for. I had attempted, and intended to offer, a brief Analysis of the Vedas and Puranas, together with
the different systems of Hindu philosophy, in comparison with their probable offspring, the schools of
Greec* and Italy; and a notice of some of the more sacred and popular literary works of India. Intending
to offer this in a connected form, I have, perhaps, in earlier parts of this work, left some points unexplained,
in view to the explanation that I thus contemplated ; but which, I fear, I must now altogether omit.

* The tribe next to the Brahman: Cshatriya is the classical mode of writing what is commonly called
and written Khetri, or Katri. Suryabansi, or Suryavansa, is of the race of the Sun : called also Helivansa,
of the same meaning.
+ " In Bengal, and the contiguous provinces, thousands of kids and buffalo calves are sacrificed before
the idol at every celebrated temple; and opulent persons make a similar destruction at their private chapels.
The sect which has adopted this system is prevalent in Bengal, and in many other provinces of India, and
the sanguinary chapter, translated from the Kalica Purana" (see p. 145.) " by Mr. Bla&uiere, (As. Res:
Vol. V.) is one among the authorities on which it relies. But the practice is not approved of by other
sects of Hindus." •
3 S
370 HINDUS.
■of Bengal, or of the mountains, who are Hindus, scruple to kill a Gayal them
selves, because it is named Gobaygow, or the Gavaya cow."—Page 523.
" Methanas, another name for the same animal, are sacrificed, especially by
Nagas and Cucis, before the mountain gods, Nakharam and Maikam.* The
Cucis and Nagas are fond of the meat, and therefore constantly keep such cattle,
•and eat their flesh; and often make presents of them to the Raja of CacVhar.
The Raja preserves them, and sometimes offers Methanas in sacrifices to deities;
or entertains with their flesh Nagas and Cucis who come to visit him. The
mountaineers are much pleased with that compliment, and eat the meat with
delight." t—Page 524.
In the sacred and other books of the Hindus this animal is classed with kine:
its picture, as well as habits and conformation, clearly indicate its genus.
" The twenty-fourth chapter of the Tajur Veda enumerates the animals that
should be consecrated to various deities at an Aswamedha. It is there directed,
(verse 27.) that three Risyas (white-footed antelopes,) shall be consecrated to
the deities named Vasus : in verse 28. that three buffaloes shall be presented to
Varuna;J as many -Gavayas, to Viuhaspati; % and the same number of camels,
to Twashti.J The commentator on the Veda, (Mahidhara,) explains Gavaya
as signifying ' wild cattle resembling kine.'—It is evident that this suits better
with the Gayal,\\ than with any other animal known in India."—Page 525.
I find among my memoranda a note relating to the Raja of Kooch-bahar,
(which may, perhaps, be another mode of spelling Cach-bar,) that was taken
from the verbal communication of a gentleman who, I think, was present at the
sanguinary ceremony it describes : the following is a copy of it—
" When the present (1804,) Raja of Kooch-bahar, in Bengal, succeeded to that
title and station, one of the ceremonies of inauguration was marked by an extra
ordinary effusion of blood : fifteen hundred buffaloes were slaughtered in five
days, and more than thrice that number of goats and kids. This bloodshed was
in the presence, and under the direction, of Brabmans : the Raja himself killed

* I do not know these deities.

f This passage "was written by a native— the Vakil, or agent, of the Raja of Cach-har; and, therefore,
most likely a Hindu, if not a Brahman.
* Regents of Water, the planet Jupiter, and of the Sun, in the order in which they occur.
|| A very strong fort, in the country of the Raja of Berar, is named Gayal-gher, or Gher-gazvailf pro
bably from this animal. It was taken by Sir Arthur Wblleslit in our war with the Mahrata confede
rates; and the subject ofJig. I. of flats 12. was brought thence.— See p. 32.
 BRA H MANS. 371
with his own hand about thirty buffaloes, a Brahman making a mark with his
finger, previously dipped into white paint, or lime and water, on the animal's
neck, at the place proper for the Raja to strike: he struck the beasts with a
short straight sword, or rather large knife. The Raja was a youth, and smote
the first buffalo with considerable trepidation, but fortunately killed it."
The sacredness of the persons of Brahmans, and the veneration in which they
are held, will appear in the verses, cited in the note below, from Menu.*

* Chap. I. v. 88.—" To Brahmans, the being supremely glorious, assigned the duties of reading the
Veda, of teaching it, of sacrificing, of assisting others to sacrifice, of giving alms, if they be rich, and, if
indigent, of receiving gifts."
" 93. Since the Brahman sprang from the most excellent part ; since he was the first-born j and since
he possesses the Veda; he is by right the chief of this whole creation.
" 94. Him, the being who exists of himself, produced in the beginning from his own mouth ; that,
having performed holy rites, he might present clarified butter to the gods, and cakes of rice to the proge-"
nitors of mankind, for the preservation of the world."
" g@. Of created things, the most excellent are those which are animated; of the animated, those
which subsist by intelligence ; of the intelligent, mankind ; and of men, the sacerdotal class :
" 97- Of priests, those eminent in learning; of the learned, those who know their duty ; of those who
know it, such -as perform it virtuously ; and of the virtuous, those who seek beatitude from a perfect ac
quaintance with scriptural doctrine.
"Q8. The very birth of a Brahman is a continued incarnation of Dhehma, gad of justice; for the
Brahman is born to promote justice, and to-procure ultimate happiness.
"99. When a Brahman springs to light, he is born above the world, the chief of all creatures;
assigned to guard the treasury of duties, religious and civil.
" 100. Whatever exists in the universe is in effect, though not in form, the wealth of the Brahman;
since the Brahman is entitled to it by his primogeniture and eminence of birth.
" 101. The Brahman eats but bis own food, wears but his own apparel, and bestows but his own in
alms ; through the benevolence of the Brahman, indeed, other mortals enjoy life."
Chap. IV. v. 142.—" Let no priest, unwashed after food, touch with hi* hand a cow, a Brahman, or
fire."
" 165. A twice-born man who barely assaults a Brahman with intention to hurt him, shall be whirled
about for a century in the hell called Tamisra."—(See p. 297.)
" 167. He who, through ignorance of the law, sheds blood from the boJy of a Brahman, not engaged
in battle, shall feel excessive pain in his future life :
" 168. As many particles of dust as the blood shall roll up from the ground, for so many years shall
the 6hedder of that blood be mangled by other animals in his next birth."
Chap. XI. v. 203. modifies the punishment for this crime : " So many thousand years shall the shedder
of that blood be tormented in hell." ,
Chap. VIII. v. 380.—" Never shall the king slay a Brahman, though convicted of all possible crimes:
let him banish the offender from his realm, but with all his property secure, and his body unhurt.
3 B 2
zn HINDU s.
The violent death of one of these persons, " transcendently divine," as they
are deemed by Menu, it may be supposed, rarely occurs. I have, however,
known of three being put to death, and that too at Poona, the immediate seat of
Brahmanical government ; and where, of course, such an event is likely to be
viewed in the extremest abhorrence : I will notice the three circumstances I
allude to.
The first was the Kutwal of the city of Poona: the Kutwal is an officer of
police, something similar, perhaps, to our active magistrate at the Bow-street
office. It must be premised, that the police of Poona is, or at least, a few years
back, was, spoken of as admirably regulated. At about nine o'clock in the
evening a gun is fired from the village of Bambora, situated in front of the Eng
lish Residency, on the side of the river opposite the city, toward which the gun
is pointed; and being of very large calibre, it gives sufficient warning to all the
citizens to retire to their homes; and after a reasonable time allowed for their
so doing, the patrols take up and imprison every individual found in the

" 381. No greater crime is known on earth than slaying a Brahman; and the king, therefore, must
not even form in his mind the idea of killing a priest."
In the following verse, of which an explanation will be given in a future page, an expiation seems
offered even for the slaughter of a BraJiman.—
" Chap. XI. v. 249.—" Sixteen suppressions of the breath, while the holiest of texts is repeated, with
the three mighty words, and the triliteral syllable^ continued each day for a month, absolve even the slayer
of a Brahman from his hidden faults."
But it is generally supposed that this offence is beyond the reach of expiation. —" The inviolability of
a Brahman is a fixed principle of the Hindus; and to deprive him of life, either by direct violence, or by
causing his death in any mode, is a crime which admits of no expiation."—Lord Tf.ignm outh. As. Res.
Vol. IV. Art. 22.
Chap. IX. v. 313.—" Let not a king, although in the greatest distress for money, provoke Brahmans
to anger by taking their property ; for they, once enraged, could immediately, by sacrifices and impreca
tions, destroy him, with his troops, elephants, horses, and cars.
" 3 14. Who, without perishing, could provoke these holy men 5 by whom, that is, by whose ancestors,
under Bbahma, the all-devouring fire was created, the sea with waters not drinkable, and the moon with
its wane and increase ?
" 315. What prince could gain wealth by oppressing those, who, if angry, could frame other worlds,
and regents of worlds ; could give being to new gods and mortals ?
" 316. What man, desirous of life, would injure those, by ihe aid of whom, that is, by whose ablu
tions, worlds and gods perpetually subsist ; those who are rich in the learning of the Veda f
"317. A Brahman, whether learned or ignorant, is a powerful divinity ; even as fire is a powerful divi
nity, whether consecrated or popular."
* " 319. Thus, though Brahmans employ themselves in all sorts of mean occupatioas, they must invari
ably be honoured ; for they are something transcendently divine." "
 BR AH MANS. 373

streets, who are carried before the Kutwal in the morning. A story is- told of
a former Peshwa having been taken up by the patrol for infringing, in this in
stance, the law, of the obedience to which he ought to have been an example:
on particular occasions, however, the firing of the gun is delayed half an hour,
or an hour, or perhaps more.
In the year 1791, a period when political parties had caused much animosity
in the court and city of Poona, a Brahman, named Gahunsa Rama, commonly
pronounced Gaunsaram, a native of Aurungabad, of the tribe of Gour, warmly
patronized by Nana Furnavese, the minister, held the office of Kutwal, and
executed it with great ability, activity, and zeal. Toward the end of the month
of August of that year, a large party of convivial Brabmans had separated rather
late; and thirty-four of them remaining in the streets beyond the regular time
after the firing of the Bamboora gun, were taken up by the police, and put in
the place allotted for such defaulters; and in the morning twenty-one of them
were, found dead, and the rest scarcely alive. It did not appear that the Kutwal
knew even of their imprisonment until the morning when the catastrophe was
unhappily discovered —'his officers had performed their usual duty in their usual
way; still the clamour against Gaunsaram was excessive, and at length rose to
such a pitch, that the unfortunate Kutwal is said to have sought refuge in the
Peshwds palace. But even here, in a Brabmanical and royal sanctuary, he was
not safe; and the Pesbwa, yielding to his fears, gave up the unhappy man into
the hands of the frantic mob, headed by a number of Telingas: of which tribe
were the unfortunate sufferers. In his prosperity, the respectable Gaunsaram
had built a handsome temple, and dug a fine tank, close to the city, to which
they are highly useful and ornamental; and hither was the victim dragged, with
every species of indignity: he was bound, and the cord was held by a man of
the tribe of Bungi, (the basest of the Hindus, being employed in moving carrion,
night-soil, &c.) and thus, amid the revilings of infuriate devils, he was dragged,
with every species of ignominy, and by the hands of Brabmans, of the Telinga
sect, was stoned to death, hard by his own munificent donation. This sad event
occurred on the 31st of August, 1791, and was seen in part by my deceased
and lamented friend Dr. Findlay, surgeon to our legation at Poona; who also
saw the mangled corpse. I was not there at the time, but have often passed the
spot so suited to melancholy, although, perhaps, not unprofitable, sensations.
Sir Charles Malet, and Mr. Uhthoff, were at Poena, and were much affected
by so deplorable an event; aggravated by the consideration, that it should have
been effected by Brabmans; a Brahman, the sufferer, defiling almost the waters
574 HINDUS.

'of a tank, and the holy shrine of a temple, of his own foundation; and this at
the seat of government, and that government Brahmanical, thus forced to wit
ness a degradation unheard of, perhaps, in the history of their sacred sect.
I have heard it said, and have, I think, seen it related, that on such an occa
sion (that, however, of popular insurrection, is very uncommon in India,) the
victim has been put in a bag, and beaten, to avoid the denunciation against
shedding a Brahman s blood.
The second instance of this aggravated offence was in the person of a Euro
pean, and -that too a woman.
In a former publication I gave an account of a female who had ingratiated
herself into the favour of Nizam Ally-Khan at Hydrabad, and had received
and exercised the command of a regiment in his Highness 's service. My account
left her departing from Hydrabad, intending to proceed to Poona.
This female was a native, I have been told, of Florence, and was the wife of
the late .James Hall, Esq. a respectable barrister in the supreme court of
Madras. They had separated, and she sought her fortune- in the -military ser
vice of -the native powers.
Arriving at Poona, she offered her services to several leading men in the
military line, but did not receive what she deemed an eligible offer. She had
in her employ a Brahman, who was very assiduous and useful to her; but un
luckily, on a particular occasion, she discovered his cloven foot, and detected
the holy man pilfering her goods and chattels, and otherwise acting contrary to
her interests; and she ordered her servants to seize and flog him: which order
was unhappily obeyed with such rigidity, that the Brahman died, either under,
or in immediate consequence of, the inflicted punishment.
It is not 'easy to guess the uneasiness and distress that such an event -must
excite in a Brahman government. A member of their own sacred fraternity,
whose life no law can reach, however deserved the forfeiture, thus treated under
their eye, and in their own capital, a stranger would expect to call out their
greatest severity of resentment, in punishment, or expiation, of a crime that
a Hindu cannot reflect on without horror and dismay. But it was not so : had
the offender been a native, the punishment would most likely have been capital;
but for a stranger, and that stranger a female, the mild benevolent spirit of a
Hindu made due consideration, and prevented any sanguinary exhibition of
resentment. The lady was arrested, and confined in a hill-fort in the neigh
bourhood of Poona, where she remained for several years, and would probably
jhave remained for life; but during the struggles and revolutions that occupied
 BRAHMANS. 375

Poona about the years 1795-6-7, an earnest application in her behalf was made
to the minister, Nana Furnaveese, by Monsieur Peron, the officer who suc
ceeded Du Boigne in the command of the French brigade in Sindea's service.
It was Nana's policy at that time, although, generally, he depended more on
intrigue and influence than the army, to conciliate, and he yielded to Peron's
request. The offender was liberated, and went to Bombay, where she died in
1798.
The military name, or title, assumed by this heroine, was (y^ t3U^>» Jamal
Khan, or _^lci_»j <JU^- Jamal Serdak: not an uncommon name among
Moghles, (or Moghuh,) and meaning Elegant Lord, or Elegant Commander; but
without the affectation or vanity that it seems to indicate in English. It will
be seen that (JU^ Jamal is a very good name for the wife of Jam?. Hall.
Her dre6s at Poona was of a very warlike stamp, although still not entirely
masculine. A long flowing Jama, in the style of the ordinary dress of the
Moghles, with the loose tzar, or trowsers; an enormous sabre, and a plumed
helmet, graced the well-formed person of this daring Amazonian: and it may
be supposed, that, had she taken the field with her corps while serving in the
Nizam s armyj her example would have been animating to his troops.
I have heard it related, that she was offered the command of the battalion
of women that Nizam Ally Khan raised for the interior duties of the Mahl,
or ladies' apartments, or what we call the Seraglio. It consisted of five or six
hundred women regularly dressed and disciplined, commanded by officers of
their own sex, and armed with light fuzees: they mounted guard regularly
over the ladies' apartments -and vicinity, and are described as, on the whole, a
very well set up corps. It actually took the field when the Nizam waged the
disgraceful war of 1793, against the Poona government.
Although this corps may be thought of with levity, yet it is surely an im
provement on the system of having eunuchs in attendance on the ladies in the
Mahl. I know not if this battalion be still kept up, as I have not for some
years had any intercourse with Hydrahad. Our martial dame is said to have
declined the command of it.
The third instance of Brahmanicide occurred while I was at Poona; and I will
transcribe it, without alteration, from my memoranda, premising that it, hap
pened during a period of great political convulsion and frequent revolution:
Poona, indeed, was, at the same time, as revolutionary as Paris, but happily with
infinitely less atrocity and bloodshed.—
" January 6, 1798. As Rakpat-Kandhi Rao, a Brahman, Buan, or mini*
376 HINDUS. '
ster, of the Holkar chiefship, was returning to Holkar's camp last night, he
was attacked and murdered in the quarter, called Mangal * in Poona. Whether
true or not, it will, in the present posture of affairs, be attributed to Sindean po
licy. The Duan was dragged from his Palky, and his head was severed from his
body : one of his attendants was wounded—some say killed.
" January 12. The assassination of Rakpat Rao on the 6th is without
scruple now attributed to the instigation of Kassi Rao Holkar. No inquiry
whatever has been made into the business, although the deceased was, as may
be inferred from his official situation, a man, and a Brahman, of considerable
consequence: so much so, that a few months back, on the celebration of some
religious ceremonies in his family, he was visited by the Peshwa, Amrit Rao,
Chimna Appa, Nana, Dowlut Rao Sindea, Kassi Rao Holkar, and all the
'first people about Poona. The ceremonies cost him fifty thousand rupees, as he
made great presents, and fed five thousand Brahmans."
Such a number of these " beings transcendently divine," as Menu describes
them, as five thousand being assembled at a grand dinner, may, like the rela
tion of five hundred female soldiers, sound strangely to an English ear; but if
India be a Paradise of priests, Poona is their terrestrial heaven of heavens: and I
liave heard of forty thousand Brahmans having been assembled there. It was
■on the occasion of the Dalchna, or alms-giving, and what I saw on that occa
sion, and noted at the time, I will, with the reader's indulgence, now relate, as
I find it set down in my diary. — See note below.f

+ The streets and places in Poona are named after mythological personages ; adding the termination
tvarry, equivalent to street, quarter, or place: Mangahoarry, the street of Mamsala, the regent of the
planet Mass, and presiding over Tuesday : Act-war-barry, (an abbreviation of Aditya ivarry j Aditya
being a name of Surya, or the Sun : hence Sunday k usually called Aetivar.—See p. 286.) the street of
Aditya, or the Sun, &c. Mythology is farther brought to notice by paintings on the exterior of the
houses : the history of the Hindu deities may, therefore, be read while traversing the streets of Poona.
f Parvati, generally called Parbaty, is a hill of considerable height at the southern end of the city of
Poona ; on the summit of which is a handsome, but not very elegant, temple in honour of Parvati, con
sort of Mahabeva. It is a very respectable temple, and much resorted to ; and when lighted up on great
occasions, it shows well ; and from its top is a fine view of the city and environs. On the annual ceremony
of Batchna, or alms-giving, great sums are given away at Parbaty. To this temple Brahmans come to
share the loaves and fishes from considerable distances : it would not be worth the pains for the majority
to come so far merely for what they get here ; but as a gift on this day tells ten fold of an ordinary alms,
others, as well as the Pesh-wa, make presents to some Brahmans, as do generous people on the road to and
from this meritorious pilgrimage. The whole month is, indeed, very fit for the benefit of hospitality and
alms-giving, so that the travelling Brahmans are fed, &c. all the way to Poona and home. Some come from
 BRAHMAN'S. 377

Many Erahmans are found in the military service of the English, as well as
of the native powers. Pursaram Bhow (as he is usually called; more correctly,
perhaps, spelled Parasu Rama Bhahu,) was a Brahman-, so was Hurry Punt,
(Hari Pandit): hearing arms, is permitted on certain occasions to Brahmans hy
the law.
Surat, Panderfoor, and other more distant places ; and it is confidently said, that forty thousand have been
known to assemble on this occasion at Parbaty.
It is customary, on a few preceding days, for the Peshivu, and other great men, to entertain Bra/mans
of eminence, and to make them presents; and these favoured and learned persons do not crowd with the
mob, if we may so designate so holy a congress, to Paruati. The Pes/rwa, it is said, gives some fifty, some
a hundred, and even so far as a thousand, rupees, according, as my learned informant tells me, to their
virtue and knowledge; but it is not likely that any examination or scrutiny can take place, or that the
bounty can be bestowed otherwise than by favour and interest, tempered, perhaps, by the reputation or
appearance of the receiver.
About Paruati are some inclosures : one square field has a high wall all about it, with four entrance*
through double gates. It is not usual for any but Brahmans to be admitted on the day of the Datchna\
but, desirous of seeing what was going forward, Captain Gardner and I, by the exercise of a little civility
and patience, were let in, but not our attendants, as no Brahman was among them.
It appeared that at three of the four entrances Brahmans were admitted, and money given ; and it was
our intention to have observed them all ; but, soon after our entrance, Amrit Rao, the Peskwa's elder
brother by adoption, who was superintending one of the gates, hearing there were gentlemen of the Eng
lish Residency in the field, sent to invite us to visit him, an honour which we could not, of course, decline :
and he detained us in conversation so long, that it was necessary to proceed immediately home, on account
of the approaching night.
At this gate, where we heard the operation of weighing* and moving money, stood a cauldron of red
liquid, from which a man, dipping his hand in, marked every candidate on some part of his garment, or,
in default of garment, on his skin, with its expanded impression, and admitted him. It was now six in
the evening, and the field was not half full— some thousands were waiting outside ; but I should not, at a
round guess, suppose that the field would contain many more Uian twenty thousand : to get money, how-

* Any large sum is not received by tale in India ; it is weighed by persons, generally Serafs, whose
business it is : their quickness and address are surprising. Some persons have a weight exactly of fifty
rupees, against which they fill the other scale; but the usual way is for the Serqf to caunt first twenty-five
rupees, then weigh twenty-five more against them, and, having counted the last twenty-five, put the fifty
into one scale for the weight : he then, holding the scales in his left hand, fills and empties the other
scale with his right as quickly as he can, from a heap of rupees placed near him. A skilful man will not, in
perhaps twenty successive changes, drop into the scale one piece too many or too few, but, from his handful,
exactly fifty rupees ; which he places in lots to be taken by the receiver, who may, of course, count his
money if he please ;. but such confidence is placed in the accuracy of the weigher, that it is seldom done.
Gold, as well as silver, is issued and received in this manner by weight : when the weigher has finished hi*
issue, he again counts his original fifty pieces ; or, perhaps, if the issue be extensive, during the operation,
while his assistant mny be bringing fresh bags of coin.
3 C
378 HINDUS.

Ins. of Menu, Chap. VIII. v. 348.— " The twice-born may take arms when
their duty is obstructed by force; and when in some evil time a disaster has
befallen the twice-born classes;
" 349. And in their own defence; and in a war for a just purpose; and in
defence of a woman, or a priest, he who kills justly, commits no crime."
The term twice-born, that so often occurs in the Hindu sacred books, is ap
plied to the three superior classes: their second birth is dated from assuming the
thread called Zennar, of which I shall speak presently, and learning the Gayatri.
Ins. of Menu, Ghap. X. v. 4. — " The three twice-born classes are the sa
cerdotal, the military, and the commercial; but the fourth, or servile, is once

vrtT,zBrahmanyf'A\ make himself very small. Weunderstand that until ten at night BraAmatu were admitted;
indeed, I suppose, no candidate is excluded. They are kept in the field until all are collected ; but it is not
clear to me whether the money is given at the entrance or exit : at any rate, it is expedient to keep them all
together, or a cunning one might get two shares. If paid at entering, I see no use for the mark of the red
hand j which would avail, if all were marked at entering, kept until the whole were collected, and, on
showing the mark, paid, and let out. We observed no paying where we entered, and concluded that the
money was given at quitting the field.
The usual dole I learned was from three to ten rupees, and I believe caprice or pleasure is the chief
guide as to the amount. One pleasant jolly looking fellow, who was waiting with us on the outside, said
he expected to get five, seven, or ten, rupees ; but I could not gather from him what might ensure him a
high share, or confine him to a low one : he said, indeed, that it was all fortune or fate. He had come from
Sural ; and on being asked how he found his account in coming so far on so slender an expectancy, he said
he had nothing profitable to do at home, and was fed all the way out and home, received other hospitalities
and alms on the road, and visited and met his friends, relations, and acquaintances ; and paid his devotions
also at other holy places near his route, which he contrived to make very pleasant by taking his own time :
and farther, that there was reputation, as well as other benefits, allied to this sort of pilgrimage. He was
gratified at my wishing, on taking leave, that he might this year receive a sum of rupees commensurate
rather with his merit than bis fortune, which I could not doubt would be three hundred at least. He had
said that the last year his fate produced him but three rupees: this he volunteered, as I avoided putting the
question, inferring, from his attributing a large sum to fortune, that his acquisition was but small.
The arrangement at the gates we understood to be this : the Pesktva at one; Amkit Rao, Chimna
App a, (the Pes/nva's youngest brother,) and Nana, at the other three. Dowlut Rao Sindea was like
wise there, and we saw him go away on horseback about five o'clock. An immense crowd of people were
assembled about Parbaty. The donations this year (1797) were greater than usual: Baajy Rao, (the
Peskwa,) perhaps, had a mind to be prodigal, to gain popularity ; but Nana was said to have disapproved
of it at such a time. The Ptshwa was understood to have given away five lah'hs (500,000) of rupees :
about sixty-two thousand pounds.
I note as rather an extraordinary thing, that a man, not, I think, a Brahman, who had been instru
mental in obtaining us admission, refused to accept a rupee in return. I please myself by thinking he
was not the man, nor our broad-faced friend of Surat, who took my topaz-pin; for some one had the
address, while I was in the crowd, to convey a very handsome one from my shirt.
 BRAHMAN S. 379

born: that is, has no second-birth from the gayatri, and wears no thread; nor is
there a fifth pure class."
The Zemtar, otherwise called Janwi, or Janvi, or Jabnuvi, (see page 40.) is
regarded by the Brahmans as of highly mysterious and sacred import; and they
do not consider an individual as fully a member of his class until he have as
sumed this holy emblem. A Brahman should be invested with it at the age of
eight years, by the hands of his father, who, with his tutor, twists that first put
on: a Ketri receives it at eleven, from a Brahman; a Vaisya, at twelve years of
age.
The Zennar must be made by a Brahman: it is composed of three threads,
each measuring ninety-six hands;* they are twisted together, and folded into
three; then twisted again, making it to consist of nine threads ; these are again
folded into three, without twisting, and each end fastened with a knot. It is
put over the left shoulder next the skin, and hangs down the right thigh as low
as the fingers can reach: of these Zennars, a Brahman wears four; the other
privileged tribes but three. Some writers call this the Brahmanical, or priestly,
or sacerdotal, thread ; but not, it would appear, in strict correctness, it not
being confined even to the priestly tribe, but worn by three out of the four
tribes of Hindus.
Ins. of Menu, Chap. II. v. 36.— " In the eighth year from the conception of
a Brahman; in the eleventh, from that of a Cshatriya; and in the twelfth, from
that of a Vaisya; let the father invest the child, with the mark of his class."
. ' The two next verses allow, on particular occasions, the assumption of the
sacrificial thread in the fifth, sixth, or eighth years, respectively; or it may, in
like manner, be delayed until the individual be double the age mentioned in
verse 36.
" 39. After that all youths of these three classes, who have not been in

* A native of India is never in want of a measure : from his elbow to the tip of his middle-finger he
reckons a haut, or kwit, of eighteen inches; and this isjhe usual measure for articles of ordinary value:
the itinerant venders of which have frequently no other standard. Haut means hand.
The number of three threads, each measuring ninety-six hands, for the sacrificial string, may have
some mystical allusion to the ninety-six fixed annual sacrifices, noticed in page 365, of this head.
The number three is mystical with almost all nations j and, with the Hindus, may refer to the same source
as the three sacred fires, the three legs of Agni, the triad of divine powers, &c. Ninety-six does not arise
from any ordinary process of three, and seven, and two; the distinguishing numbers of Agni's legs, arms,
and faces : by some process of permutation, in which the Hindus are very curious and skilful, perhaps it
may.
3 c a
3S0 HINDU S.
vested at the proper time, become vratyas, or outcasts, degraded from the
Gayatri, and contemned by the virtuous."
I often use the term of the four tribes, or the four grand divisions, of Hindus:
although the terms are pretty generally, they may not be universally, under
stood; and I will briefly mark the distinction, by quoting a text that will at
once show their names, and their mythological origin. —
Ins. of Menu, Chap. I. v. 31.—" That the human race might be multiplied,
He" (the Supreme Lord,) "caused the Brahman, the, Cshatriya, the Vaisya, and
the Sudra, (so named from the scripture, protection, wealth, and labour,') to pro
ceed from his mouth, his arm, his thigh, and his foot."
I shall add a brief notice of the four tribes.
1. Brahman: written Brahmana, but the final is dropped in conversation.—■
From among this tribe the priests are chosen. I have said before, that all
Brahmans are not priests. — " The natural duty of the Brahman is peace, self-re
straint, zeal, purity, patience, rectitude, wisdom, learning, and theology."—
Gita, p. 130. The word Brahman means a theologist, or divine: derived from
Brahm, the Divinity. Pandit is a learned Brahman; a philosopher: Panditya,
philosophy.
2. Cshatriya, commonly pronounced Ketri, comprises Rajas, or princes, and
soldiers: all the other tribes, however, furnish soldiers; and, indeed, princes
too, if the ambitious individual can effect it. " The natural duties of the
Kshettri are bravery, glory, fortitude, rectitude, not to flee from the field, gene
rosity, and princely conduct."—Gita, ib.
3. Vaisya; commonly called Fats, or Bhyse: merchants, traders, cultivators.
In this tribe will also be found individuals of the three others; that is, prac
tising the duties supposed to be exclusively allotted to the Vaisya. " The natu
ral duty of the Visya is to cultivate the land, tend the cattle, and buy and
sell."—Ib.
4. Sudra; otherwise Soodra, or Sooder: mechanics, artizans, and labourers,
of every description. In the prosecution of the Sudra 's avocations will be found
persons of the second and third tribes, or classes, and, perhaps, also of the first;
but of the first comparatively few. " The natural duty of the Sudra is servi
tude."—Ib.
The above are the four grand divisions, or tribes, or classes. The subdivi
sions are not to be enumerated with any accuracy; scarcely, perhaps, to be at
all collected by name, even with the assistance of learned men, and to place
them in their relative rank would be impossible: they consist certainly of some
 BRAliMANS. 381
hundreds. The Ayin Akbery, Vol. III. p. 87- says, of the second tribe, or Khetri,
are upwards of five hundred subdivisions; fifty-two of whom are in esteem, and
twelve better than the rest. Of one of these subdivisions, that of Rqjputra, or
Rajapoot, the same authority says, there are upwards of one thousand different
sects. In a former page I have noticed eighty-four sects of the Bania; itself
only one sect, or subdivision, of Vaisya.
The four grand divisions are theologically reunited into two : the followers
of Vishnu, called Vaishnavas, or commonly Yismsv-bakbt; and the followers of
Siva, called Saivas, or SivA-bakht; and it is said they are to be distinguished
externally by the line on their foreheads being drawn perpendicularly or hori
zontally—a point that I shall discuss in another place. This reunion of two is,
as we have seen, again divided into five theological sects: Saivas and Vaishnavas,
as above, and Sauras, Ganipatyas, and Sactas; the three latter the exclusive wor
shippers respectively of the Sun, Ganesa, and a personification of the female
energy of nature as paramount to the male. Of these some notice has been
taken in former pages; and I doubt not but other sects exist whose peculiar
doctrines and practices have not been hitherto developed. The worship sup
posed to be addressed to the male and female energies of nature, their symbols,
and other particulars that may consistently be introduced into a work of this
nature, I intend to make the subject of the next division of my volume.
 LING A. — YONI.

The mystery in which the real history of these emblems of nature is veiled,
renders it extremely difficult to give a clear account of the origin or tendency
of the rites by which we see their votaries honour them. That they had their
origin in nature and innocence we may admit, without admitting likewise of the
propriety of their continuance to a period when nature and innocence are no
longer seen unsophisticated : knowing, however, so little of the genuine history
of these xites and symbols, it is but a reasonable extension of charity to suppose
that their origin was philosophical, though mysterious, and that their observance,
although offensive, is not criminal.
It is some comparative and negative praise to the Hindus, that the emblems,
under which they exhibit the elements and operations of nature, are not exter
nally indecorous. Unlike the abominable realities of Egypt and Greece, we see
the phallic emblem in the Hindu Pantheon without offence; and know not, until
the information be extorted, that we are contemplating a symbol whose proto
type is indelicate. The plates of my book may be turned and examined, over
and over, and the uninformed observer will not be aware that in several of them
he has viewed the typical representation of the generative organs or powers ot
humanity. The external decency of the symbols, and the difficulty with which
their recondite allusions are discovered, both offer evidence favourable to the
moral delicacy of the Hindu character.
I am not, however, prepared to deny the appearance, in many instances, of
strong evidence to the contrary : the disgusting faithfulness of natural delinea
tions, and the combinations so degrading to human nature, observable on some
of the temples and sacred equipages of the Hindus, are, as I have had occasion
to detail at some length in another work, deeply offensive to common delicacy
and decency. And I continue of opinion, that such objects of depravity, con
tinually offered to juvenile contemplation, cannot fail of exciting in such untu
tored, especially female, minds, ideas' obnoxious to the innocence we love to
think an inmate there.
 Y O N I. 383
It does not occur to me that I ever saw the obscenities I advert to in any
place north of the river Krishna, nor, indeed, to the north of the Tambadra;* and
I record with pleasure, that, among the hundreds —I may say thousands, of my
thological subjects, in the form of images, pictures, &c. that have passed under
my hand and eye within the few last years of my residence in India, not one
was in any degree offensive to decency. Such images are never, I believe, seen
in India; at any rate, they are very uncommon, or, among so many subjects as
were brought or sent to me from almost every part of the country, some instances
of their existence must have occurred. One subject, indeed, that I brought to
England, may be adduced as a counter argument: it is, to be sure, rather of a
civil or historical, than of a mythological, nature; and being a curiosity, may
deserve more than this cursory attention: I shall, therefore, with due caution,
describe it.
It is a stone, five feet high, and a foot and a half broad, and five inches
thick : about a foot and a half of it appears to have been inserted in the ground,
as it was evidently a terminus; although I do not find in the Hindu Pantheon an
express personification similar to the Deus Terminus of the Romans. There is
a long inscription covering the face of the stone, and about two feet in depth,
comprising, perhaps, fifty or sixty lines; being a grant of land, including the
names of donor, receiver, situation, with invocations, &c. and bearing date
about 600 years back. At the top are a sun and moon, and beneath them, and
over the inscription, are two figures that now more especially attract our notice.
The inscription denounces the punishment there exhibited on all the females of
the family of that man who shall do away the land-mark thus set up, or infringe
the right thus granted in perpetuity; or, in oriental phraseology, while the sun
and moon shall endure. Figure sunt, scilicet, asini cum fcemina manibus pedi-
busque projecta, more quadrupedis, rem fortitcr habentis; ilia retrorsa facie,
labrisque prolatis, studio superincumbentem deosculandi, et plane confitendum,
nihil exhibens dolore aflfect<e, minime punita?—hunc lapidem apud Orientalis
Societatis Indicie museum deposuit auctor.
This stone I heard of near the village of Viar, or Veear, on the island of Sal-
sette; and through the medium of a friend, the then collector and magistrate of
that island, obtained possession of it : which, indeed, was a point of no difficulty,
as the stone had lain immemorially disregarded and useless. Another of similar

* This river it more properly called Tunga-badra : tunga means strong, fierce. Of badra, or bhadra,
gee page 294.
384 L I N G A.

tenor and date, but not quite so perfect in the relievo figures and inscription, was
subsequently heard of in Salsette, and is now in the collection of a gentleman in
Bombay. I will take this opportunity of observing or repeating, that the beau
tiful and interesting island of Salsette is as rich in mythological materials as any
spot in India; and I trust that, in addition to what has already been done by
Mr. Salt, with which the public will in due time be gratified, through the me
dium of the Bombay Literary Society, that this very respectable body will have
its attention attracted to the preservation of the stupendous and beautiful
remains of Hindu antiquities in their immediate neighbourhood.
I have some satisfaction in reflecting, that almost the last of my undertakings
or acts in India was an effort to that effect; having in view also a scientific ad
measurement and plan of the antiquities contained within the jurisdiction of the
Bombay government, or within the reach of its research; together with accurate
perspective views of the most striking and picturesque objects connected with
them; and correct drawings of all the groups, figures, symbols, &c. contaiued
in the interior of the temples, or excavations, or wherever found.
This plan was agreed on, and, in fact, arranged; but, 1 trust for a time
only, frustrated by an accident: it will, I hope, be resumed by the Literary So
ciety, under the auspices of its illustrious president and of the government of
Bombay.
The subject of the Linga and Yoni being in itself very curious, and the
difficulty of obtaining authentic information thereon evident, I shall take
the liberty of borrowing at some length from the learned and ingenious Disser
tation, by Mr. Wilford, " On Egypt and the Nile, from the sacred books of the
Hindus" in the third volume of the Asiatic Researches, an interesting portion,
illustrating the dark subjects in question; or if not fully illustrating them, show
ing, at any rate, their mysteriousness, and the wildness of the allegories refer
ring to them, which even his power of research seems scarcely competent to
reach. The length of the extract will excuse my giving it in a note.*
* " Yavana is a regular participal form of the root yu, to mix; so that yavana, like misra, might have
signified no more than a mixed people. Bat since Yoni, or the female nature, f is also derived from the

f Linga, the symbol of the Regenerator, Si v a, it will be recollected, is the membrum -virile : the Phallic
emblem of the Grceh. The symbol of the female power, Siva's Sacti, or energy, Parvati, who on this,
mystical occasion is more commonly called Devi, is the Yoni; otherwise Bhaga-fudendum muliebre.
Speaking of Bhavani, as distinguished by a variety of names implying nature, and, among others,
using that of Shakti, a word that is generally, and in this work, spelled Uacti, Paolino, in his Voyage,
p. 3^7, gives an account of the Magna Mater of the Hindus : he says, she changes and transforms herself
 Y O N I. 385
The Linga, the immediate type of the Regenerator, Siva, is generally repre
sented in mystical conjunction with both the Yoni and Argha; and perpetually
offers itself to the investigator of Hindu mythology whenever he has occasion
to contemplate the nature and attributes, or inspect images or pictures, of
(
same root, many Pandits insist that the Yavanas were so named from their obstinate assertion of a supe
rior influence in the female over the Linga, or male nature, in producing a perfect offspring. It may seem
strange that a question of mere phisiology should have occasioned, not only a vehement religious contest,
but even a bloody war ; yet the fact appears to be historically true, though the Hindu writers have dressed
it up, as usual, in a veil of extravagant allegories and mysteries which we should call obscene, but which
they consider as awfully sacred. They represent Nak ayaxa, moving (as his name implies) on the waters,*
in the character of thefirst male, and the principle of all nature, which was wholly surrounded in the be
ginning by Tamas, or darkness : the chaos, or primordial night of the Greek mycologists, and, perhaps, the
TAaumaz, or Thamas, of the ancient Egyptians. The chaos is also called Pracriti, or crude nature ; and
the male deity has the name of Puhusha,* from whom proceeded Sacti, or power, which, when it is
ascribed to the earth, in contradistinction to the water, is called Ahara-Sacti, or thepozver of containing, or
conceiving; but that power, in its first state, was rather a tendency or aptitude, and lay dormant, or inert,
until it was excited by the bija, or vivifying principle, of the plastic Is w a it a. This power, or aptitude of
nature, is represented under the symbol of the Yoni, or B/iaga, while the animating principle is expressed
by the Linga. Both are united by the creative power of Brahma; and the' Yoni f have been called the
navel of Vishnu—not identically, but nearly : for though it is held in the Vedanta, that the divine spirit
penetrates or pervades all nature, and though the Sacti be considered as an emanation from that spirit, yet
the emanation is never wholly detached from its source ; and the penetration is never so perfect as to be
come a total union or identity. In another point of view, Brahma corresponds with the Chronos, or
Time, of the Greek mycologists : for through him generations pass on successively ; ages and periods are
by him put in motion, terminated, and renewed; while he dies and springs to birth alternately j his exist-

* See Narayana, p. 72. Of Purusha, p. 75.

f Here is something obscure : it is, perhaps, a typographical error, but I have no opportunity of exa
mining any other edition of the As. Res.

into a thousand shapes, and appears sometimes as a man and sometimes as a woman. I have introduced
this author here to notice his observation, that on her forehead, as well as on their own, her votaries " paint
the Yoni, or Med/ira; which is represented by two side strokes, and a red one in the middle."
In page 341, he uses the word Medhra again : describing the marks on the forehead, &c. that Hindus
distinguish their sect by, he says, that the mark of Dbvi's sectaries is made of " three strokes; the lateral,
white or yellow, the middle always red. This mark represents the Medhra, that is, the womb of Bha-
vani, from which every thing existing was produced: it is much used by the Shivanites and Vish-
nuviies."
This word Medhra is new to me, and is, I suppose, a term used in Malabar ; similar to Yoni.
As I intend to devote a page or two to the consideration of the sectarial and mysterious marks of the
Hindus, I shall in this place say nothing farther thereon.
3 D
 386 L I N G A.

Mahadeva. Among mine are numerous representations of the Linga so con

joined, in various forms, simple and compounded; many of which, as given in
our plates, we will proceed to notice.
Plate 83. fig. 1. represents & Linga supported by four heads, surrounded by
r
ence, or energy, continuing a hundred of his years, during which he produces and devours all things of less
longevity. Vishnu represents Water, or the humid principle ; and Iswara, Fire, which re-creates or de
stroys as it is differently applied. Prit'hivi, or Earth, and Ravi, or the Sun, are severally trimurtis, or
forms, of the three great powers, acting jointly and separately, but with different natures and energies; and
by their mutual action, excite and expand the rudiments of material substances. The word murti, orform,
is exactly synonimous with £?5aiAoy, and, in a secondary sense, means an image; but, in its primary accep
tation, it denotes any shape or appearance assumed by a celestial being. Our vital souls are, according to
the Vedanta, no more than images, or elSiuXa, of the Supreme Spirit; and Homer placed the idol of Her
cules in Elysium, with other deceased heroes, though the god himself was at the same time enjoying bliss
in the heavenly mansions. Such a murti, say the Hindus, can by no means affect with any sensation, either
pleasing or painful, the being from which it emanated ; though it may give pleasure or pain from col
lateral emanations from the same source. Hence they offer no sacrifices to the Supreme Essence, of which
our souls are images, but adore him with silent meditation ; while they make frequent homas, or oblations,
to fire, and perform acts of worship to the Sun, the Stars, the Earth, and the powers of Nature, which they
consider as murtis, or images; the same-in kind as ourselves, but transcendently higher in degree. The
Moon is also a great object of their adoration; for though they consider the Sun and the Earth as the two
grand agents in the system of the universe, yet they know their reciprocal action to be greatly affected by
the influence of the lunar orb, according to their several aspects, and seem to have an idea of attraction
through the whole extent of nature. This system was known to the ancient Egyptians; for, according to
Diodorus, Book I. their Vulcan, or elemental fire, was the great and powerful deity whose influence con
tributed chiefly towards the generation and perfection of natural bodies; while the Ocean, by which they
meant water in a collective sense, afforded the nutriment that was necessary ; and the earth was the capa
cious receptacle in which this grand operation was performed. Hence Orpheus described the earth as the
■universal mother; and this is the true meaning of the Sanskrit word amha. Such is the system of those
Hindus who admit an equal concurrence of the two principles ; but the declared followers of Vishnu pro
fess very different opinions from those adopted by the votaries of Iswara. Each sect is also subdivided
according to the degree of influence which some of them allow to be possessed by that principle, which, on
the whole, they depreciate : but the pure Vaishnavas are, in truth, the same with the Yonijas.
" This diversity of opinion seems to have occasioned the general war which is often mentioned in the
Puranas, and was celebrated by the poets of the West as the basis of the Grecian mythology : I mean that
between the gods, led by Jupiter, and the giants, or sons of the earth; or, in other words, between the fol
lowers of Iswara and the Yonijas, or men produced, as they asserted, by Prit'hivi, a power or form of
Vishnu ; for Nonnus, Dionys. Book xxxiv. v. 241. expressly declares, that the war in question arose be
tween the partizans of Jupiter and those ivho acknowledged no other deities than Water and Earth. Accord
ing to both Nonnus and the Hindu mycologists, it began in India, whence it was spread over the whole
globe; and all mankind appear to have borne a part in it.
" These religious and phisiological contests were disguised in Egypt and India under a veil of the wildest
allegories and emblems. On the banks of the Nile, Osiris was torn in pieces; and on those of the Ganges,
the limbs of his consort, Isi, or Sati, were scattered over the world, giving names to the places where they
 Y O N I. 387
the Argha, and the Yoni its rim: on which is a hull couchant, Ganesa, and, op
posite to him, another figure, standing in a sort of niche, but of whom, or of
what sex, not determinable; for the subject, which is cast in brass of the size
of the plate, is old and rude —more so than the engraving indicates : the faces
«
fell, and where they are still snperstitiously worshipped. In the Sanskrit book, entitled Maha Kala San-
fiita, we find the Grecian story concerning the wanderings of Bacchus ; for Iswara, having been mutilated
through the imprecations of some offended Munis, rambled over the whole earth bewailing his misfortune:
while Isi wandered also through the world, singing mournful ditties in a state of distraction. There is a
legend in the Servarasa, of which the figurative meaning is more obvious. When Sati, after the close of
her existence as the daughter of Dacsha," (see p. 106.) " sprang again to life in the character of Parvati,
or Mountain-born, she was reunited in marriage to Mahadeva. This divine pair had once a dispute on the
comparative influence of sexes in producing animated beings; and each resolved, by mutual agreement, to
create apart a new race of men. The race produced by Mahadeva was very numerous, and devoted
themselves exclusively to the worship of the male deity; but their intellects were dull, their bodies feeble,
their limbs distorted, and their complexions of different hues. Parvati had at the same time created a
multitude of human beings, who adored the female power only; and were all well shaped, with sweet
aspects and fine complexions. A furious contest ensued between the two races, and the Lingajas were de
feated in battle. But Mahadeva, enraged against the Yonijas, would have destroyed them with the fire
of his eye, if Parvati had not interposed, and appeased him : but he would spare them only on condition
. that they should instantly quit the country, to return no more. And from the Yoni, which they adored as
the sole cause of their existence, they were named Yavanas.
" It is evident that the strange tale from. the Servarasa was invented to establish the opinion of the
Yonyancitas, or votaries of Devi, that the good shape, strength, and courage, of animals depend on the su
perior influence of the female parent, whose powers are only excited, or put into action, by the male aura.
But the Lingancitas maintain an opposite doctrine; and proofs in support of their opinion might be brought,
from many examples in the animal and vegetable worlds. There is also a sect of Hindus, by far the most
numerous of any, who, attempting to reconcile the two systems, tell us, in their allegorical style, that Par
vati and Mahadeva found their concurrence essential to the perfection of their offspring; and that
Vishnu, at the request of the goddess, effected a reconciliation between them : hence the navel of
Vishnu, by which they mean the os tinea, is worshipped as one and the same with the sacred Yoni:'
Mr. Wilford proceeds to show the identity of this with the umbilical mystery symbolised in the temple
of Jupiter Ammon, combined with the /mm navicularis, or mystical boat, of Isis.
" The mystical boat," he continues, " is called also, by Greek mycologists, the cup of the Sun; in
which Hercules, they say, traversed the ocean : and this Hercules, according to them, was the son of
Jupiter. But the Greeks, by whom the notion of an Avatara, or descent of a god in a human form, had
not been generally adopted, considered those as the sons whom the Hindus consider as incarnate rays, or
portions, of their several deities. Now Jupiter was the Iswara of the Hindus, and the Osiris of the
Egyptians; and Hercules was an Avatara of the same divinity, who is figured, among the ruins of
Luxore, in a boat, which eighteen men bear on their shoulders. The Hindus commonly represent this mys
tery of their phisiological religion by the emblem of the Nymp/uea, or lotos, floating like a boat on the
boundless ocean ; where the whole plant signifies both the earth and the two principles of fecundation.

3 D 2
388 LING A.
are not so distinctly marked, and the Linga is more conical. Behind the Linga,
opposite the spout of the Toni, is a projecting eyelet, or receptacle, perhaps, of a
flower or wick; and near it is the appearance of another image having heen on
the' rim, but it is broken ofF. Fig. 3. of plate 83. is a similar subject, neatly cut

The germ is both Meru and the Linga; the petals and filaments are the mountains which encircle Meru,
and are also a type of the Yoni.
" Another of their emblems is called Argha, which means a cup, or dish, or any other vessel in which
fruit and Jlozvers are offered to the deities, and which ought always to be chafed like a boat ; though we now
see arghas of many different forms— oval, circular, or square : and hence it is, that Iswara has the title of
Arghanatha, or Lord of the boat-s/iaped vessel. A rim round the Argha represents the mysterious Yoni,
and the navel of Vishnu is commonly denoted by a convexity in the center, while the contents of the vessel
are symbols of the Linga. This Argha, as a type of the Adhara Sacti, or poiier of conception, excited and
vivified by the Linga, orphal/us, I cannot but suppose to be one and the same with the ship Argo; which
was built, according to Orpheus, Argon, veise 66. by Juno and Pallas; and, according to Apollo-
nius, Book II. by Pallas and Argus, at the instance of Juno. The word Yoni, as it is usually pro
nounced, nearly resembles the name of the principal Hetruscan goddess ; and the Sanskrit phrase, Argha
natha Iswara, seems accurately rendered by Plutarch, (on Isis and Osiris,) when he asserts, that
Osiris was commander of the Argo. I cannot yet affirm that the words p'hala, or fruit, and p'htdla, a
flower, had ever the sense of phallus; but fruits and flowers are the chief oblations in the Argha : and tri-
p'hala is a name sometimes given, especially in the west of India, to the trisula, or trident, of Mahadeva.
I shall, in another place, show that the Jupiter Triphylius, of the Panchcsan islands, was no other than
Siva holding a triphala, who is represented also with three eyes, to denote a triple energy; as Vishnu and
Prit'hivi are severally typified by an equilateral triangle, (which likewise gives an idea of capacity,) and
conjointly, when their powers are supposed to be combined by two such equal triangles intersecting each
Other."—As. lies. Vol. III. p. 365.
On the same respectable authority, whence the foregoing extract is derived, I shall insert, briefly,
some of the legends connected with it, on the subject of the Linga, Yoni, Argha, &c. and then notice the
representations of them offered in the plates of this work.
One day, as Mahadeva was rambling over the earth, naked, he chanced to pass near the spot where
several Munis were performing their devotions: Mahadeva laughed at them, and insulted them in very
provoking and indecent terms, enforcing his abuse by significant signs and gestures. The offended Munis
cursed him ; and the Linga, or Phallus, fell to the ground. Mahadeva, in this state of mutilation, tra
velled over the world, bewailing his misfortune : his consort too gave herself up to grief, and followed him
in a state of distraction, repeating mournful songs. This, Mr. Wilford says, (As. Ris. Vol. IV. p. 366.)
is what the Greek mythologists call the wanderings of Dbmatur, and the lamentations of Bacchus.
The world being thus deprived of its vivifying principle, generation and vegetation were at a stand ;
gods and men were alarmed ; and having discovered the cause of it, searched for, and found, the sacred
Linga, grown to an immense size, and endowed with life and motion.
Having worshipped the sacred pledge, they cut it into thirty-one pieces ; which, polypus-like, each be
came a perfect Linga. The Devatas left one and twenty of them on earth, carried nine to heaven, and
one to the inferior regions, for the benefit of the inhabitants of the three worlds. To satisfy Devi, and
 Y O N I. 389
in hard black wood, from Colonel Stuart's collection. It is of the size repre
sented, having the kneeling bull on a level with the pedestal, with his nose near
the orifice or spout of the Yoni; which has a beaded exterior, and a snake within
it, its tail reaching nearly to the bull's nose. Siva's five heads rise from the

restore all things to their former situation, Mahadeva was born again, in the character of Baleswara,
or Iswara, the infant; but suddenly became a man, under the title of Lileswara, or lawaba, -who gives
delight : and after various adventures, met his consort then in the character of Sami Rama,* (the Semi-
ramis of the Greeks) ; who, by the sweetness of her voice in chanting her own metamorphosis and that of
Lileswara, attracted the notice of her former and future spouse in his present character— till now, en
tirely indifferent to the female sex. The goddess soon became Lilbswari, and was happily reunited to .
her lord.
The Hindus insist, that the black stone in the wall of the Kaaba (or sacred temple of Mecca,) is no
other than the Linga, or Phallus, of Mahadeva j and that it was placed there by Mahammed out of con
tempt : but the newly-converted pilgrims would not give up the worship of the black stone, and sinistrous
portents forced the ministers of the new religion to connive at it.— lb. p. 371.
In the dreadful war, above mentioned, between the Lingancitas and Yonijas, the former stood their
ground pretty well at first, but were in the end defeated, and shamefully routed in the battle, through the
potency of the sacred Yoni, Mahadeva, enraged, was about to destroy them by the fire of his eyej but
Parvati interposed, and, to appease him, made use of the same artifice that Baubq did to put Ceres
into good humour ; and showed him the prototype of the Lotos: Mahadeva smiled, and relented, on
condition that the Yonijas should instantly leave the country. Whether this legend allude to a real war
between the worshippers of the Linga and Yoni, or be a mere phisiological allegory, Mr. Wilford could
not determine.— lb. Vol. VI. p. 334.
Mr. Wilford, in the eighth volume of the Asiatic Researches, continues his.Essay on the Sacred Isles
in the West. I take thence the following description of Mcru, the fabulous mountain so often referred to
by eastern mythologists.
" Meru is the sacred and primeval Linga, and the earth beneath is the mysterious Yoni, expanded, and
open like the Padma, or Lotos. The convexity in the center is the Os t'mcce, or navel, of Vishnu : and they
often represent the phisiological mysteries of their religion by the emblem of the Lotos, where the whole
flower signifies both the earth and the two principles of its fecundation: the germ is both Meru and the
Linga : the petal and filaments are the mountains which encircle Meru, and are also the type of the Yoni :
the four leaves of the calyx are the four vast regions towards the cardinal points : and the leaves of the
plant are the different islands in the ocean round Jambu : and the whole floats upon the waters like a
boat.f The Hindus do not say, like the Chaldeans, that the earth has the shape of a boat, which is only
a type of it. It js their opinion—I do not know on what authority, that at the time of the flood, the two

* In reference to what is stated by Mr. Wilford, in the As. Res. Vol. VIII. p. 256. the goddess in
this character ought rather, perhaps, be called Sami Devi. Some mention is made of her under the article
Agni, p 301.
f At the end of this interesting essay are curious plates, representing Meru under the fanciful sem
blance of a Lotos, and other geographical extravagances of the Hindu Puranicas, or poetical fabulists.—
See p. 270.
390 L I N G A.
center of the Toni, (or rather the Argha, the rim being in strictness the Ttni, )
bearing on their summit a Linga; on which is an expanded lotos, over which a
snake protrudes its head, its body convolving round the stem of the Linga, and
around the foreheads of Siva, form part of his Jata, or braided locks, in a

principles of generation assumed the shape of a boat with its mast, in order to preserve mankind. Enthu
siasts among the Hindus see these two principles every where :. in the clefts of rocks, commissures of
branches, peaks, among mountains,* &c. The earth is typified by a boat; the Argha of the Hindus, and
the Cymbium of the Egyptians, are also emblems of the earth, and of the mysterious Yoni. The Argha, or
Cymbium, signifies a vessel, cup, or dish, in which fruits and flowers are offered to the deities, and ought
to be in the shape of a boat j though we see many that are oval, circular, or square. Iswaha is called
Argha-nat'ha, (or the lord of the boat-shaped vessel) : and Osiris, according to Plutarch, was com
mander of the Argo ; and was represented by the Egyptians in a boat carried by men, who might, I think,
be, with propriety, called Argonauts. The ship worshipped by the Suevi, according to Tacitus, was the
Argha, or Argo, and the type of the mysterious Yoni. The Argha, with the Linga of stone, is found all
over India as an object of worship : it is strewed with flowers, and water is poured on the Linga. The
rim represents the Yoni, and the fossa naviculars; and, instead of the Linga, Iswara might be represented
standing in the middle, as they used to do in Egypt."—As. Ees. Vol. VIII. p. 274.
" During the general deluge, Brahma, or the creating power, was asleep at the bottom of the abyss :
the generative powers of nature, both male and female, reduced to their simplest elements, the Linga and
the Yoni, assumed the shape of the hull of a ship, since typified by the Argha, whilst the Linga became the
mast. In this manner tbey were wafted over the deep, under the care and protection of Vishnu."
Mr. Wilford adds, in a note, that " Mahadeva is sometimes represented standing erect in the
middle of the Argha in the room of the mast."—lb. Vol. VI. p. 523.
" The most ancient oracle and place of worship at Delphos was that of the earth in a cave, which was
called Delphi, an obsolete Greek word, synonimous with Yoni in Sanskrit : for it is the opinion of devout
Hindus, that caves are the symbols of the sacred Yoni. This opinion prevailed also in the west ; for per-

* To these instances, given by Mr. Wilford, of mystical types arising, from contemplating any ordi
nary aberration of nature, in the mind of an enthusiastic Hindu, may be added a fancied mystery in any
regular excavation. —If he dig a pond, the Hindu, if a Saiva, imagines it a type of the Yoni, or Devi, and
cannot fully enjoy the comforts it offers him until it be reunited to the other types of elemental nature.
The water that this Argha, or Yoni, encloses is a symbol of Vishnu; who is, in physics, a personification of
humidity in general : here it is his navel. After numerous ceremonies, expensive according to the means
of the party, a mast is, on a lucky and sacred day, inserted into the center of the mysterious Yoni, or tank :
the mast represents the Linga, or Stva; and now the typical reunion of the original powers of nature is
complete. The last ceremony of placing the Linga, or mast, is commonly called the marriage of the Linga
and Yoni: strictly Fpeaking, the brim of the tank is the Yoni; its area, the Argha. In front of most
temples of eminence is seen a tank—some of them exceedingly beautiful ; and in the center of the tank a
mast, generally with wooden steps nailed up its sides to facilitate ascent to its cross-trees, for the purposes
of hoisting a flag, or decorating the Linga, or mast, with garlands of flowers, or sprinkling it with water, or
placing lights on it. In some temples Devi is exclusively worshipped, by her votaries the Sactis ; and the
tanks attached to such temples have no mast, or Linga.
 Y O N I. 391

manner not very well represented in the plate. Fig. 5. of plats 83. is a group
contained on a sort of throne, from a modern cast in brass, about three inches
square, of rude design and execution. In the center is the Linga, &c. with the
bull kneeling in its front, opposite to Ganesa, who faces the spectator, having
a cup, out of which he is eating, in one hand, and a ball, or cake, in another: two
uplifted hands hold a hook and fan, as I can determine by referring to similar
and more perfect subjects, but which in the plate, as well as in the cast, look
more like two birds. On his right is a female, with a spouted vessel in one
hand and a cup in the other, noted in ray memoranda as Parvati: on. her
right, Bal Krishna, in the infantine attitude represented in plate 60. On
the other side of Nandi, or the bull, is Naga; his hooded head upreared; his
length coiled under him: in his front is a cup: on his right, Anna Purna, in
her usual attitude; as seen in plate 9. and as described in page 158. On her
right are five heaped balls, called pancha pinda; typical, 1 have been instructed,
of Ganesa, Devi, Surya, and Vishnu, who, placed together, form a base for
the central one, resting equally on them, a symbol of Mahadeva.
This description of image, I learn, is chiefly used by Brahman females for
their daily oblations of prayer, and offerings of flowers and fruits.: about Poona
they call it Ga-wer; and the adoration, Gawer che puja. The subjects differ in.
reference to the power propitiated and the object supplicated: that represented
in plate 83. would answer for the usual prayers for children to the Linga; to
Ganesa, for prudence and propriety of conduct; to Anna Purna, for daily ,
bread, &c. I have others, where, as in this, the figures are cast with the

(orations and clefts in stones and rocks were called Cunni Diabo/i by the first Christians, who always be
stowed the appellation of devils * on the deities of the heathens. Perforated stones are not uncommon in
India; and devout people pass through them, when the opening will admit of it, in order to be regene
rated : if the hole be too small, they put the foot or hand through it, and, with a sufficient degree of faith,
it answers nearly the same purpose.
One of the seven wonders of the peak in Derbyshire is called by a still coarser name, but very impro
perly ; for this wonderful cave, or, at least, one very much like it, in the Sacred Isles, and particularly no
ticed in the Puranas, is declared to be the sacred Yoni. The cleft called Gnhya St'han, in Nepal, answers
fully and literally to the coarse appellation bestowed upon the other in Derbyshire by the f vulgar; and is
most devoutly worshipped by numerous pilgrims from all parts of India."—lb. Vol. VI. p. 502.

• A determined etymologist might, perhaps, attempt to deduce our popular name for the King of
Hell, through some European languages, from the Dev, or Deval, of the Indian heathens : the latter word,
meaning, indeed, a temple of a deity, is in many parts pronounced very nearly as we pronounce the name
Devil.
f Guhya, or Podex.
Sg2 L I N G A.

throne, and the deities and objects contained within it nearly the same, but
differently placed: in some, Naga seems the chief; and such are, I believe,
more particularly invoked in cases of ill health. Images of Naga are very com
mon: some, as in plate 84. where he overspreads the Linga or Nandi, or both;
others, where his folds form a pedestal for either of them ; and others, where the
upper surface of the folds are flat for receiving an image, his head, overspread
ing, forming a canopy. Recurring to plate 83.—I have empty thrones, of dif
ferent sizes and forms, in which deities may be placed, either singly or in
groups, according to the nature of the intended offering or supplication: one
of these thrones is nearly a foot square. Fig. 2. of plate 83. is from a very old
rude cast of the same size, in which a tiger seems bound to a stake, with a
Linga and Nandi beside it: a votive offering of gratitude, perhaps, in allusion to
some personal adventure or escape. Fig. 4. has been before noticed as an Argha
contained in a lotos, borne on the back of a tiger; used for sacrificial oblations
to Devi: this is from a tolerably well executed cast, of the same size, in brass.
Three of these supported lotoses are given in the plates immediately under our
descriptive notice; and I have many others, borne by Tortoises, Gakuda, a
Bull, Lion, Tiger, &c. as requisite in different Pujas. Some have the Argha,
without the Kamal, or lotos, fixed like a little table, with a lotos spread on it,
on the back of the animal.
Plate 84. contains varieties of the same subjects. Fig. 1. from a good brass
cast of Nandi caparisoned, kneeling before a Linga: Fig. 2. nearly the same, but
with Naga overspreading the Linga] the aperture, or Toni, being beneath it,
with the panch pinda opposite to Nandi: this is old and rude. Fig. 3. is more
modern, and better cast: Nandi is here fully caparisoned, with bells, housings,
horns tipped, &c. He rests in an easy attitude, with one leg uplifted ; the others
bent beneath him: the Linga under his nose, and surmounted by a large Naga,
or rather its head; for it speedily terminates, being inserted in a socket, whence
it easily lifts out, at the tail of Nandi: under the mouth of Naga is a little eye
let, in which a hook might be put for suspending any thing over Nandi—a
flower, bell, &c. This subject is about seven inches high. The remaining
Jig. 4. has been before noticed: Garuda kneeling beside a snake; his hands
respectfully closed; he bears a cup, or calyx, out of which springs the expanded
foliage of a lotos, containing an Argha, or Patra, to receive offerings in honour
of Vishnu. Gabuda's tail, turned up, and terminating in a bird's head, forms,
with his wings and back, a support to the cup : the cast is a pretty good one, in
copper, of the size represented.
 Y O N I. 393

Figures 1. and 3. of plate 85. are Lingas, &c. in varied situations: in one
instance, canopied by Naga, five-headed, with the balls and bull: in the other,
single-headed, with the bull only: in both cases, however, although not well
represented in the engraving, Naga is folded round under the Linga, forming
its rest. Fig. 2. of this plate, is a five-wicked lamp, used in Puja: it is of brass,
of the size represented, and has three short feet to be placed on at certain
stages of the ceremony: the receptacles for oil, or ghee, are small, and of a
mystic shape: a lamp thus shaped is called pancharty. I have others of different
sorts, as noticed in p. 69. borne by women, elephants, and other animals; with
one and with five places for wicks, generally of the same form. Fig. 5. is a
kamal, or lotos, closed, in the style noticed in p. 337- borne by s. kurma, or tor
toise; used, when duly expanded, and bearing flowers, &c. in an Argha, mPuja
to Vishnu in the Kurmavatara: it is well cast in copper. Figures 4. and 6. are
spoons, used in such ceremonies for laving images with holy water: they are
called Sruva and Druva in Sanskrit; by the Mabratas, and other Hindus, Pulahi,
and Atchwan; and have different forms according to the rites, or object of
adoration. Atchwani means, I believe, appertaining to lustration.
Plate 86. lias two more lustral spoons, of a more particular and ornamental
sort: on one we see Ganesa above the bowl, with an elegant female on each
side; Krishna, in his character of Murlioer, or the Tuneful, on the stem; and
a head, crowned by a Linga, surmounted by a Naga five-headed, forming the
handle. This implement is, I apprehend, used in Puja to congregated deities,
adored by sects in common, or by that sect who endeavour to avoid the incon
veniences of schismatic jealousies and ill-will by joining several deities in one
general system of adoration; worshipping the deities conjointly, although, per
haps, their powers and attributes are particularly and separately propitiated.
The other spoon, fig. 2. of plate 86. exhibits Naga overspreading Ganesa, who
has the Linga in his lap : this is, perhaps, used in Puja by Ganapafyas and Saivas
generally.
The other two, figures 3. and 4. are the boat-shaped Argha, so particularly men
tioned by Mr. Wilford in preceding extracts. All the subjects in this plate
are of the size represented, and are in the collection of Colonel Stuart. The
upper boat is spouted, so that liquids may be poured from it; but the lower is
not so, and seems formed more to contain and retain: its shape is precisely that
of some boats used in Bombay, and in other parts of India: the Linga of Maha-
deva, identified sometimes with the Os tinea of Vishnu, and with the mountain
Meru, and with many other mysterious allusions, is seen elevated in the centre
3 i
394- L I N G A.

of the Jrghoy or area, itself a symbol of the world, surrounded by the sacred
Toni, fancied in the rirn of the vessel. These vessels are called Argha, or Palra,
and Argha-patra : the first, meaning a boat, or vessel; the latter, a cup, or goblet;
reminding us strongly of the Patera of the Romans. Patra is also a leaf, espe
cially when formed into a cup or drinking vessel, as is very commonly done in
India: the plantain leaf, of which it has been supposed the first aprons of our
first parents were made, is easily formed into a convenient cup, and is retained
in that shape by a skewer.
Lustral ceremonies are deemed very important by Brahmans, and are attended
to, as prescribed in their books, with a degree of minute particularity that can
not but appear ridiculous to those not interested or informed in the points to
which such lustrations are supposed to have reference, Images are frequently
bathed with water, oil, &c. indeed there is no end to lustral ceremonies: to
which the Romans also gave the greatest attention. Lingts are constantly
washed : I will not offer an opinion, whether the goddess Nandina, of the Ro
mans, who presided over the lustral purification of infants on the ninth day of
their age, have any probable connection with Nandi, that we have recently so
often had occasion to notice as an attendant on the Linga and Yonl—objects pe
culiarly connected with lustral ceremonies; or with Nandini, a cow spoken of
in p. 139. Nandina, I should imagine, was, from her office, a form of Diana,
who appears so often identified with Devi, whose relationship to Nandi we have
frequently shown: in some ceremonies dedicated to her, the ninth day is parti
cularly marked.—See p. 156.
In a great many ceremonies, lustrations make a part: spoons and arghas are
therefore in extensive use. The Argha in a circular form,, when, however, I
have mostly heard it called Patra, is an attribute of Devi: it is sometimes called
pan patra, and is seen in many of our plates, borne by her and others of her
family, apparently both as a drinking and a ceremonial utensil. —Plates \1. 24.
28. 37. 38. 39. 42. In plate 58. the infant Krishna is conveyed over the
Yamuna in a flat domestic utensil, that mystic sectarists would not see merely as
such. A similar vessel, filled with various animals, in plate 59. would, in like
manner, be deemed by such visionaries as an epitome of the world; as is slightly
noticed in page 197. Nakayana in his watery cradle, as seen in plate 20. is
a most mystical and profound subject: his bdat-shaped Argha, its rim, its termi
nation; the endless figure he assumes by the puerile conceit of putting his toe in
his mouth, symbolical of eternity, furnish enthusiasts with fancies of a corre
sponding description—that is, endless, and puerile. The cradle is also styled
 Y O N I. 395

vat-patra, meaning of the leaf of the sacred pipala; and pan-patra, or leafy vessel;
as well as Argha-patra, and by each of the words forming the last. In marriage,
and in funereal ceremonies, as well as in that copious sacrifice of Srad'ha, an
Argba is an indispensable utensil. —See As. Res, Vol. VII. Art, viii. and ix. by
Mr. Colebeoke, who, in those, and in his other curious essays on the religious
ceremonies of the Hindus, &c. has thrown a strong ray of light on a subject here
tofore very obscure; and that still stands in need of his farther investigation.
The Linga is likewise seen in most of the plates referred to in the preceding
paragraph, and in many others of our work. Plate 22. shows a pious female in
silent adoration of a Linga, as particularly noticed in p. 68. In plate 36*. are
two others, with Lingas and rosaries in their hands: such rosaries, when used to
promote abstraction, are called Jap-mala. Platis 25. 26. 29. 32. and others,
exhibit Lingas, &c. connected with the adoration of the Regenerator, Siva, or his
Sacti, or Energy, Parvati.
At the very extremity of a promontory on the island of Bombay, called
Malabar Point, is a cleft rock, a fancied resemblance of the Toni, to which nu
merous pilgrims and persons resort for the purpose of regeneration by the
efficacy of a passage through this sacred type. This Toni, or hole, is of consi
derable elevation, situated among rocks, of no easy access, and, in the stormy
season, incessantly buffetted by the surf of the ocean. Near it are the ruins of
a temple, that present appearances warrant us to conclude was formerly of
rather an elegant description. It is said, with probability, to have been blown
up by gunpowder, by the pious zeal of the idol-hating Portuguese, while Bombay
was under their flag. Fragments of well-hewn stone are now seen scattered
over and around its site, having a variety of images sculptured on their sur
face: many of those most useful in building have been carried away by the
Hindus to help their erections in the neighbouring beautiful Brahman village,
its fine tank, and temples.* With the view, neither pious nor sacrilegious, of dis-

• The village here noticed is a pretty specimen uf unsophisticated Hinduism; for, although situated
on the populous island of Bombay, it enjoys a degree of tranquil repose that is rarely contemplated. It
contains several temples, and is built round a fine tank, or piece of water, of considerable extent, with
broad flights of steps down to the water at the north and south ends, having also steps at convenient situa
tions at the sides. Brahmant are her* found leading the life they love, although it would not, perhaps, be
much relished by many Europeans : the ceremonies of religion comprise the business of their lives, and
a literary and contemplative indolence form their negative pleasures : some of them, it is said, have lived
here to an old age without once visiting the contiguous town of Bombay. Wealthy and devout persons pay
.occasional visits to these philosophers, and derive profit and consolation from their sage councils. At the
distance of a mile to the northward from this village, and on the westernmost limit of the island, is situated,
3 E 2
S96 L I N G A.

covering to whom this temple was dedicated, I have particularly examined its
remains; and, with the help of my servants, succeeded in removing the stones
and rubbish from the surface of the ground, and discovering what was buried
beneath, The temple appears to- have been sacred to the Hindu Trinity in
Unity; for I found a stone, a good deal mutilated, some feet under ground and
rums, well carved into the triform head so stupendously sculptured in the cave
at Ghari-puri, or Elepbanta, of which Neibuhr gives a plate, and after him
Maurice. And it appears also in the As. Res. but, in my humble estimation,
ill executed in every instance; and I have examined the colosaal bust with the
copies in my hand. Of the stone that I thus found, a good representation is
given in plate 81. and it seems a fair model of its gigantic neighbour. The
fragment is more than two feet high, nearly as broad, and about eighteen inches
thick, and is of course very heavy. I brought this stone to England, and it is
now deposited in the company's museum at the India house. The front face is
Brahma; on his right, Siva; to his left, Vishnu.
Plate 82. is a representation of another stone that I, in like manner, found,
similarly, in the same place. The subject seems the same with the other—the
Trimurti, or triform; but a whole length, and the only one, I think, that I ever
saw. It is about one foot thick, two feet high, and nearly as broad: the back
is unhewn, as if it had been placed in a wall. This stone Ialso brought to Eng
land, and deposited it, with its ancient fellow, in the museum at the India house.
Brahma here appears in a front whole-length figure, bearded, with his rosary
and vase, as noticed in a former page: the sacred string hangs loosely from his
left shoulder; and at the top of the united coronet appears a Linga, inserted in
its receptacle the Toni, or Argha. In this subject one body, given principally
to Brahma, as the most material of the powers, serves the three heads: some
times, as has been before noticed (p. 257), three heads and bodies stand on one
leg.
Fig. 2. of plate 82. has no immediate connection. with our present topic: it
is taken from a sketch, by Mr. Salt, of a subject in the grand arched temple
on Salsette; representing an individual of one of the many celestial bands intro
duced among the epic machinery of the Hindus.

almost amidst the rocks, a pretty temple of Maha Lakshmi, much resorted to, especially at the annual
Jatra, or fair, by pilgrims and pious persons, who have the additional benefit of the optional regeneration
offered them in the passage through the venerated type under our notice, on the neighbouring promontory.
The tombs of the Parsis, of which a particular description is given in my Narrative, contribute farther .to
the quiet and retirement of this most interesting part of the delightful island of Bombay. .
 Y O N I. 397

Returning to the cleft, or Tom, at Malabar,point, I repeat, that it is a type

much resorted to. When Ragoba (as he is colloquially called, but more pro
perly Ragonaut Rao; classically spelled Rhagu-nat'ha-raya), the father of
the present Peshwa, Baajy Rao, while exiled from Poona, was living in Bombay,
he fixed his residence on Malabar hill, where he built a lofty habitable tower,
since removed. He was in the habit occasionally of passing through the cleft
in question; and being a Bra/rmanof considerable piety, was doubtless much
benefited by such regeneration. It is related of Sivaji, the daring founder of
the Mahrata state, that he has been known to venture secretly on the island of
Bombay, at a time when discovery was ruin, to avail himself. of the benefit of
this efficacious transit: this relation is, I believe, in OsmeV Fragments, and
other works, but I have them not at hand. Sivaji was a Mahrata; proving
that high and low sects have faith in this sin-expelling process. Women also,
as well as men, go through this operation; and I have witnessed some ridiculous,
and, indeed* some embarrassing and distressing, scenes in the unsuccessful efforts
of individuals, loaded eitheF with sin or flesh, or bothv
It is necessary to descend some steps on rugged rocks, and then, by first
protruding the hands, you ascend head first up the hole. After the feet be
lifted from their last support, the ascent is very difficult, and sometimes imprac
ticable: in which case the essayist remains with his head and hands exposed to
the laughing or commiserating spectators above; and it is necessary that some
one should go below to aid the disappointed aspirant in his or her descent. I
have several times attempted this regeneration, but could never effect it; al
though I have often seen my superiors in bulk, and, I conclude, in skill, as well
as faith and good works, perform it with apparent ease.-
Another instance of piety, or by whatever other term it may be best distin
guished, of the aforesaid Raganatii Rao, I will give, on the authority of Mr.
Wilford, As. Res. Vol. VI. p. 538. I have heard the relation both at Poona
and Bombay ; and understood, that a cow of gold was actually made, but it may
have been only an image of smaller dimensions;. and that Ragoba- himself also
was passed through the typical Torn.
While in the exile before noticed, he sent two Brahmans on an embassy to
England: they went by sea to Suez, and returned by Persia. On their return,
they were treated as outcasts; for, although men of unexceptionable character,
it was deemed impossible for them to travel through countries inhabited by
Mlech'has, or impure tribes^ and live according to the rules laid down in their
sacred books.
398 L I N G A.

After various consultations among learned Brahmans, convened from all parts,
it was decreed by the holy assembly, that, in consideration of the good character
of the travellers, and the motive of their journey, which was the good of their
country, they might be regenerated, and have their sacerdotal ordination re
newed. For the purpose of regeneration, it is directed to make an image of
pure gold of the female power of nature, in the shape either of a woman or a
cow: in this statue the person to be regenerated is enclosed, and is dragged
out through the usual channel. As a statue of pure gold, and of proper dimen
sions, would have been too expensive, it was deemed sufficient to make an image
of the sacred TonL Ragoba accordingly had one made of pure gold; and his
ambassadors having been regenerated by passing through it, with proper cere
monies, including immense presents to the Brahmans, were readmitted into the
communion of the faithful.
 Of SECTARIAL MARKS, or SYMBOLS—the GA-
YATRI-—O'M—and other Sacred Texts and Words,
reverenced by HINDUS.

The Hindus are prone to fancying a type of something mysterious in almsst.

every subject that can come under their contemplation: any thing hollowed out,
conveying an idea of capacity, they deem typical of the Toni, or Argha, itself a
type of female nature, or the Sacti, or power, of Siva: of this some notice has
been taken in the preceding article. The sea, a pond, a well, a cave, the palm
of the hand, or any thing similarly hollowed, convey to their enthusiastic minds
an idea of the Argha; and their periphery, real or imaginary, an idea of the Toni.
In like manner, a mountain, a hill, a tree deprived of its boughs, a mast, a pole,
an obelisk, a pyramid,* or any thing conical or erect, excites an idea of the
Linga; and such subject they can fancy its symbol: a c.onical stone is particu
larly so esteemed, or fire, whose natural and necessary form is conical. — Hence
a triangle, with its apex upwards, is the immediate type of Mahadeva, who,
in some relations, is Fire persenified.—Vishnu Is, in like manner, a personifi
cation of the principle of humidity; and water is symbolized by a cone, or tri
angle, with its- apex downwards: these types correctly denoting the ascending
and descending properties of their respective prototypes—elemental fire and
water. The two conjoined, like our masonic symbol, (see No. 42. of plate 2.)
express the junction or union of the two elements, or deities: this mark, or cha
racter, is said to represent also Vishnu and Phit'hivi, of whom an equilateral
triangle is severally the type.
For this six-pointed diagram the Brahmans have several mysterious names;
but it is generally called Sherkun, which, I believe, means little else than six-

• The larger the object the more venerable : the pyramids and obelisks of Egypt have been supposed
of this origin.— See At. Ret. Vol. II. p. 478. whe/e a cone, in Bengal, is described of 363 feet diameter.
The sea itself, or rather its containing concave, is, as noticed in p. 340, the Argha of the world. I have
never heard it so called; but can fancy that a Hindu would see in the sea-shore the Yoni of Phit'hivi—
in the concavity, an Argha.
400 SECTARIAL MARKS,

pointed. If it have five points, it is also replete with mythological allusions:

Siva and Brahma have, or had, five heads. The diagrams have also mathema
tical properties of a mysterious description; and they serve, like our fox and
goose, or solitaire, boards, for a species of game, played with cowries, or with
dice, guiding the movements of the men. It is a popular game, and the instru
ments of play are always at hand : the lines drawn in the dust with the finger,
and a few stones picked up, will furnish the means of gaming: cowries being
used as money, two or three of them are rarely wanting to a party disposed to
play.
In a fine painting of the fort gate of Agra, by Daniell, an artist unrivalled
in oriental scenery, exhibited at Somerset House last year (J 808), this sexangular
reunion is delineated, as sculptured in large dimensions on each side the gate
way. Although the fort of Agra be mostly of Mabomedan architecture, it may
probably have been constructed, like Juanpore, out of the ruins of Hindu ma
sonry: I do not know that Mahomedans hold such symbols in any reverence: in
charms, philters, amulets, &c. they, like Hindus, have great faith.
The triangle, No. 40. of plate 1. is called Trikun, which it literally means;
and has been explained to me by a Brahman as the symbol of certain deities or
powers, and as the type of triune coequality : and hence applied by some to the
three great powers conjointly. A point, called Purm, represents the Deity; hav
ing neither length nor breadth —self-existing—containing nothing. A circle is
Brahm, Eternity; having neither beginning nor end— unity—perfection. A
circle enclosing a triangle, (44. of plate 2.) and a triangle enclosing a circle,
(43. and 45. of ditto,) have also mysterious allusions, like similar hieroglyphics
among Freemasons and others, to Trinity in Unity, and Unity in Trinity, not
easily comprehended; and have been borrowed, perhaps, by the enthusiasts of
one country from the enthusiasts of another: the less comprehended, the more
such things are admired: with such people every thing mysterious is profound,
and respected accordingly.
Mr. Paterson informs us, {As. Res. Vol. VIII. p. 77.) that the triangle is a
symbol of Siva, uniting in himself the three great attributes; also of his con
sort, similarly gifted. If we inquire of a Saiva, or rather of a Lingancita, he wiJl
dignify the object of his adoration with every attribute of Divinity; as will a
Sacti, or Tonija, varying the object from Siva to his consort, Devi. A Vaish-
nava will describe full-gifted Vishnu; with a Gocalastja, Krishna is the Al
mighty; with a Ramanuj, Rama, as we have frequently noticed in the course of
this work, more especially under the head of Sects. Plate 2. shows, in
 Or SYMBOL S. 401

Nos. 40. to 46. the symbols that these sectaries would fancy to represent the
•object of their worship.
In the Diirga-puja, Mr. Paterson proceeds to inform us, the sacred jar, an
essential article in the celebration of those mysteries, is marked with the com
bined triangles, '(Wo. 42. of plate 2.) denoting the union of the two deities,
Siva and Durga. The' Saetas, worshippers of the Sacti, or female principle,
mark the jar with 65. The Vaishnavas,\x\ their puja, use also a mystical jar,
which is marked 71. These marks, Mr. Paterson says, are called Tantra; and
are hieroglyphic characters, of which there are a vast number. He hence in
geniously deduces the identity of the Hindu puja with some Egyptian rites of a
■corresponding nature.—See his Essay on the Origin of the Hindu Religion, in
the eighth volume of the Asiatic Researches.
Among the Jainas a sort of armorial-bearing seems to have been adopted,
more commonly than is observable with other orientals: for it is not, I think,
very general for Indian families—not even of noble or of royal rank, to adopt
-any distinguishing badge, as hath long been so universal in Europe. Such indi
viduals as could not write, used a mark or stamp, which is now called Byse:
Tippoo Sultan used one, although he Could write; and had also a tiger for his
-emblem : and several of his copper coins, as exhibited by me in a former work,
bore an elephant—others, an axe.
In a catalogue of fabulous Jaina kings, Mr. Colebroke (As. Res. Vol. IX.
.p. 305.) notices the signs or emblems of many : among them, a horse, an ape,
a curlew, a lotos, the moon, the marine monster Macara, a rhinoceros, a buffalo,
• a boar, a thunderbolt, an antelope, a goat, ajar, a tortoise, a conch, a serpent,
a lion. Nos. 72. 73. and 84. of plate 2. are marks adopted by three of them.
Mr. Colebroke, in a note on the last passage cited from Mr. Paterson,
says, that the jar is used at most festivals, as well as at that of Durga; and is
consecrated by prayers, invoking the presence of the deity, or deities, who are
on that occasion worshipped; adding also invocations to Ganga, and other holy
'rivers. When the celebration of the festival is completed, the holy water con
tained in the jar is employed by the priests to sprinkle or bathe the person who
commands and defrays the expenses of the celebration.
VariousKd«/r<«, or mystical figures and marks, are appropriated to each deity:
such figures are usually delineated on the spot where a consecrated jar is to be
placed. These Yantras, which are supposed by superstitious Hindus to possess
occult powers, are taught in great detail by the Taniras, or Jgama Sastra; but
seem to be unknown to the Vedas and Puranas.
»*
402 SECTAR.IAL MARKS,

The words Tantra and <Tantrai as well as to hieroglyphics, are applied also ttr
a sort of invocatory incantation of a supplicatory tendency—Tantra especially;
also a philter. Tantra means, farther, a sort of magic square, either of figures,
or an abracadabra. By Brahma's carpet, plate 4. is one of these squares: an
other is seen in plate 20. and No. 89. of plate 2. is a Tantra, or Mantra, of
Tantra, or something of that sort.
Mantra is an imprecatory incantation: it is generally composed of a passage
from the Veda, in which the names of some tremendous deity occurs. The
Hindus, and, indeed, the Mahomedans too, have great faith in the efficacy of
propitiatory incantations, and great dread of those of a malevolent tendency.?

* It may be here remarked, although not particularly in place, that both Hindus and Mahomedans, o£
hoth sexes, and of.all ages, ranks, and sects, are childishly fearful of ghosts and hobgoblins. Few indivi
duals could be found who would dare to walk alone in the dark, especially in or near a place exciting sen
sations of melancholy or horror : a burying-place, or gibbet, for instance. When arguing on such idle
apprehensions, I have been told seriously of the reasonableness of their existence ; and there are few persons
but can relate instances where danger has arisen, from departed or evil .spirits, to natives : but they say that
the holiness- of Jesus Christ exempts his faithful worshippers from mischief arising from demons and
witchcraft. Mahomedans also readily admit the divine mission of Chhist, his miracles, and some other
points of doctrinal Christianity; and, indeed, Mahomed himself, in a manner almost unequivocal, bears
testimony, in the Koran, to the pre-eminence of our Saviour in power and place over his own prophetie
rank.
A learned Pandit, discoursing on the history ot Jesus CHRrsT, observed to me, that the English were
a new people, and hitherto, perhaps, had in our confined records a history of but one A-vatara; whereas
the Hindus, from their antiquity, and from the profundity of their sacred historical books, had an account
of a great many, that took place in remote parts, as well as in Indian, and that very likely, if the Puranas
were closely examined, the incarnation of Our Saviour would be found recorded in them/ Sueh dispu
tants are ready to believe any thing; and disarm your resentment, if disposed to feel any at the capacious
ness of their faith in their own monstrous legends, by the liberality. of their concessions.
Both Hindus and Mahomedans have extensive belief in sorcery and witchcraft. I will, while in this
digression, retail an anecdote of the late Nizam Ally Khan, our ally of Hydrabad, commonly, but not cor
rectly, called the Nizam. I take it from a letter, written iz» January, l/y8, from Poona, to a political cor
respondent, and shall give it exactly as I find it.
*' For some time past the Hydrabad newspapers have abounded with accounts of necromantic endea
vours against the Nizam's life, casting another ridiculous ray of light on the folly of that silly durbar.
" It seems suspected, that Thyniat an Nissa Begam, (Sekandar Jah's mother,) and the minister,
(Azim ul Omra,) are jealous of the superior talents, spirit, and generosity, of Feridun Jah, his high-
ness's second son, and are using these shameful practices to undermine his father's affections. Evidences,
manifestly suborned, affirm, that certain incantations have been performed on a wooden figure, arrayed in
a suit of clothes, procured for the unholy purpose by the mother of Feridun- Jah, from the Nizam's ward
robe, and that this effigy of his highness was buried. The figure has been" dug up, and produced, with some
of the Nizam's hair found drawn into its side, corresponding with the local seat of his lnghness's paralytic
 X)r SYMBOLS. 403

The following passage from the Ramayana will exemplify this; and, with those
who have faith in such works, affords a sufficient reason to fear the effects of
such curses.—
" Even he who cannot be slain by the ponderous arms of Indra, nor by those
of Kali, nor by the terrible chakra of Vishnu, shall be destroyed, if a Brah
man curse him, as if he were consumed by fire." In page 372, Brahnianical po
tency, almost, it. may, indeed, be said, omnipotency, is strongly enforced.
We will proceed to the more particular consideration of plate 2. and endea
vour to explain its various symbols or hieroglyphics : and as the subject is likely
to occupy more room than I can well allot for it, I, rather than abridge my re
marks, prefer giving them wn a smaller type; although in this, as in former
instances, I may thereby detract from the uniformity of my page. But as I
hope my readers will gain fn matter a compensation for any diminution or irre
gularity in the appearance of my work, I confidently relv on their excus
ing it.
It is generally known that Hindus mark their foreheads, and have a superstitious regard for such dis
tinctions. I have been told, that it is held necessary, where convenient, or no especial objection or difficulty
exist, for these marks to be daily renewed, and, of course, by the hand of a Brahman. One of that sect
cannot perform any of his daily sacrifices', ablutions, &c. without the completion or contemplation df this
distinction; and it is irreverent in one of arrinferior tribe to approach a holy man, or to ask his blessing, or
to partake in the benefit of any religious rite, withou1, or in view to, this sectarial decoration. The race of
Hindus are generally understood to be divided into the two grand sects of Sa'rva, otherwise called Sivabakht,

affection : his barber has been arrested, on suspicion of having furnished the hair. But the old man seems
to have sense sufficient to disbelieve his son being capable of acting so basely ; and says, plausibly enough,
that if he hath been palsied by sorcery, a discovery thereof should, by all necromantic rules, break the spell,
and restore his withered members to their functions : whereas he continues as decrepit and helpless as ever.
A Moghlani* in Azim ul Omka's family, who pretends to hold converse with spirits, has made all this
stir : she affirms the Nizam to be under the influence of sorcery, and that his present disease is the effect of
the incantations of no less than twenty-five magicians of Hydrabad, whom she offers to point out; and has
named a nephew of Mama Batchu (an asseel, or bed-chamber woman of the Nizam's) as one of the num
ber, and he has been apprehended. Other ladies of the Mahl ( I omit their names here,) are sadly alarmed,
lest this wizard, who is much with the Nizam, should pitch also on them." • Ridiculous as it may appear,
that such folly should have connection with politics, it is nevertheless true, that, in this case, they were
closely combined ; operating, or intended to operate, on the permanency of a ministry, the succession to
the government, the influence of the English or French at the court of Hydrabad, and, consequently, on many
points of great national importance.

* A female Moghle, or Mogul. It is common, in the Bekian,to call foreign or northern Mahomedans,
Moguls: it is assumed sometimes by Dekianys, especially if a little fairer than others.
3 f a
404; SECTARIAL MARKS;
■worshippers of Siva ; and Vaishnava, otherwise Vishnubakht, worshippers of Vishnu. These, as bath been ■
so often noticed, are variously subdivided ; but it is said, that the former are to be known by the horizontal
position of their forehead-)ines,'and the latter, by their perpendicularity. This is, I believe, generally cor
rect : but as we proceed to consider the subject more particularly, we shall, I think, find some exceptions
to this rule, and some anomalies not, in the present state of our information, easily reconcileable to it. —
Plate 2, contains many of these marks; and they might, numerous as they are, have easily been extended.
The three upper rows are, I believe, wkh two or three exceptions, to be found on Vaishnavas ; and some
of them also on personages appertaining in family and character more, one would think, to the other sect of
Suit-u.
One perpendicular mark, centrally between the eyes, is generally referrable to one of Vishnu's secta
ries : it is not common. In plate 26. we see it, however, on Siva, and on Parvati : on her, as given
(No. 1.) in the plate under our consideration, (plate 2.) —on him it is conjoined with a circlet, forming one
of the three marks given in No. or square, 22. In the same plate (26.) we see Vira Bhadra, an Avatara,
or son, of Siva, with the dot or circlet only ; and in the same plate', (26.) No. 2. of plate 2. being two
perpendicular parallel lines, .is borne by Narasinoha, an Avatara of -Vishnu.
The next four numbers, or marks, 3. 4, 5. and 6. of plate 2. (to avoid troublesome repetitions, the
reader will please to observe, that where it is not otherwise particularly expressed in this account of secta-
rial marks, plate 2. is to be understood as that referred to,) being two upright parallel lines, with a black
or open circlet between or under them, arc the commonest distinction of fais/mavas, whether seen or.
pictures of Vishnu himself, or on Rama and Krishna, or others of his Avataras : Nos. 9« to 14. inclusive,
are also of this description. Many plates of this volume will exhibit some variety of these marks , and more
would, had my frequent admonitions and corrections been more carefully attended to by- the artists em
ployed on that portion of our work. Nos. 2. 10. and 11. I imagine to be the same mark, varied by being,
double or single, joined or separate : they are seen on Vishnu, or his Avataras, in plates 6. 12. 13. 18.
J6. 97. and others: in coloured pictures, mostly red. Rama and Krishna have mostly Nos. 3.4. 5. 6.
or g. red lines, with the cirdet, or dot, black. —See plate 52. in which, both above and below, Rama-.
has No. 3. the lines being red, and the circlet black: :the person behind him, Lakshiman I imagine,
has the same. In one of the pictures whence that plat* was taken, Rama is blue ; in the other, white, or s
copper-coloured ; and Lakshiman is of the same hues, but differing in each picture from his brother.
Ravana has No. 2. in red lines ; which may, indeed, being side faces, be 2. or 10. or 11. as, in like m.iiv
ner, the others may be 3. or 9. In this plate Viswamitra, the Guru of the divine brothers, has the mark .
51. or 52. in black lines; as he has also, and 53. or-58. in other pictures. One would hot have expected,
the mark of aSarva on such a character— but I do not think Hindu .painters very particular in this point;
for the same person, as I judge him to be, in the lower part of plate 90. has, as well as his pupils, their
prototype, and vahan, the usual mark, 3.—but the circlet ought to be black; as it ought also, above, on
Hanuman and Garuda. These two heroes have mostly this mark, but sometimes 2. without the circlet
or dot, and sometimes-10. and 1 1. The like may be said both of Rama and Krishna; and the colours too
differ in different pictures. No. 10. or 11. is sometimes red, black, white, or yellow; as are 12. and 13,
the centra! .mark or line being also of different colours—red, white, or yellow, but mostly red. In one
picture, not engraved, I observe 12. 13. or 14. on Pahasu Rama, and on the enemy that he is combating:
the central mark, red; the exterior, white. In another, Rama Chandra, Lakshiman, and Hanuman,
have the same; and Ravana, the white exterior only. Of Krishna, the same varieties are observable:
and I will here notice two marks peculiar to this person ; and I remark them each in one instance only.—
These are 21. which is engraved in fig. 7. of plate 60.—and fig. Q. of the same plate, has the common
mark a. with a fine black line, shorter than the others, drawn through the circlet, otherwise it would be
 or SYMBOLS. 405
like 26.—I know not if it be any particular distinction : fig. 8. of plate 60. has 1 8. or 19. No. 3. and it*
fellows, are, on the whole, the commonest marks : as well as in the plates already referred to of Vaislmavas,
we see it also in plats 23. on Kandeh Rao, an Avatara of Siva : in 46. Ka8tik.ya, his reputed son, has
it; and below, in the latter plate, which portion, I apprehend, represents some exalted marriage, as Brahma
reads the ceremony, we see it again: but in these instances the circlet ought, as in the pictures, to be black.
Brahma, we may here remark in passing, has 2. 10. or 1 1, in red. In the next plate (47.) Bhairava an*
other member of Siva's family, has 3. in red, and a black dot, in one figure; in the other, 2. 10. or 1 1. in
red: his male attendants all have the same. In platb 95. he has 18. or 19. Platb 48. has 12. on the two
first Avataras of Vishnu. The next plate (49.) exhibits some variety: Vishnu and Brahma have the
same, 12. white, with red in the middle: Siva has 82. crescent, white: Rhemba (or Lakshmi) has 31.
red. Plate 51. has varieties not in plate 2. but all relating to 9. or 12. Indra, in plate 79- has both
2. and 3. or 9. in red, with the usual black spot in the latter: his attendants, 2. or 10. Agni, in the next
plate, has also 2. and 3. or 9.—Pavan, 2. or 10. or 11. Surya, in the original of plate 89. has *. or 9*
but the black circlet is omitted in the engraving: Chandra has 2. or 10. in red. The whole group in
plate 96. (the Vahhnava story of which is yet to be related,) have 3. the lady excepted ; who has, like
many attendant females, on men of different sects, a red line parallel with her eyebrows, along her fore
head. Plate Qj. has 2. the ladies, a circle, 22. I do not think any of my subjects have 15. or. 16. the
forms of which I have borrowed from Bartolomeo; who says> (page 340.) that the former is painted on
the breast and forehead with yellow, red, or white earth: the lateral strokes, white, or yellow; the middle,
always red. It represents, he says, the Medhra, or womb, of Bhavani, (see page 384.) from which every
thing existing was produced; and is much used by the Shtvaniies and Vishmeviies : he calls the hieroglyphic
Triitmamia, the holy earth. No. 16. he calls ShxJa, which, like 74. (also borrowed from him,) Trishula, is
the trident held by Siva, as a symbol of his power over heaven, the earth, and hell. The Skivenites, he
says, paint them with white earth on their forehpad and breast; and some call it Tirvn-ma, that is, the
most sacred name of God. T Uav*. not copied 15. and 16. accurately : the round terminations are too
large—but, indeed, if actually representing the trisula, should, I think, have been pointed, not round ; 74,
too, should be more equal at top, like turrets ; and it is, I think, intended to represent the turretted crown
of Devi. — See pages 148. and 1 68.
No. 17. of plate 2. is taken from a coloured picture, not engraved, representing Vishnu, standing)
one of his arms uplifted, in the other, a short gilt staff: he has large eyes ; a robe of fine muslin, through
which his blue skin is seen : his attendants are fair; one holds a looking-glass to 'him; the other, a chaivris
of peacocks' feathers : both have mark 3. On this picture is written, in Mahraty, Ranchur Nat'h, a
name not familiar to me, under which Vishnu is worshipped in some northern parts—Hard-war, perhaps,
or Guxerat. No. 18. and 19. I should class together, and with 3. and 4. but they are seldomer seen.
Krishna,^. 8. of plate 60. and in other pictures, has 18. or 19.— so has Bhairava, plate 95. No. 20.
is not usual: I observe it only in fig. 2. of plate 6. where Vishnu has it in the Vaharavatara; but it may
only be a variety of 3. or 9- or 12. as seen in similar subjects in plates 48. 5J. &c. No. 21. has been
noticed on fig. 7. of pxate 60. and 22. has been likewise noticed : the circle, with one line raised on it, l»
Been in plate 26,— the circle or dot, alone, is often seen both in men and women (see plates 11. 16. 26.
85. 36. 38. 39. and many others,) of both grand divisions, or sects. My Pandit fancied this circle or dot to
have very profound relations: he called the dot purma, a point, typical of the Deity; having neither length
nor breadth; self existing—containing nothing : the circle, he said, similarly, was Brahm—without begin
ning or end—unity—perfection.
Three perpendicular lines, with or without dots or circles, 23. 24. 25. 26. I should judge to be of the
same family with 12. 13. or 14.—and so I should, uninformed, have classed 15. and 16. on the general
406 SECT A RIAL MARKS, .
principle, tbat perpendicular lines appertain to sects of Vaisknava, and horizontal lines, to sects of Saiva.
Mr. Colebroke, in the article so largely quoted from under the head of Sects, (p. 121.) has noticed
some sectarial marks.—Nos. 3. 4. 5. or 6. the lines white, the circlet red, he applies to the Gobakstas
(adorers of Krishna and Radha); and gives another mark to the Ramanuj (adorer or' Rama and Sita),
who, he says, add an upright red line in the middle of the double -white one: both make the circlet with
red sanders, or with turmeric,and lime.—This'wilr apply to 12. 13. 14. or to 23. 24. or 25.—to the two
last best, perhaps, as they have the circlet; and is not in strict accordance with what I have above related
of the similarity, in many instances, of the marks borne by Rama and Krishna, and their followers,
whose circlets are generally black: we may, however, safely infer, that a particular mark is not at art
times exclusively applied by, or confined to, the individuals of any sect. Three upright lines, 23. to 26. are
by no means so common as two: fig. 9. of plate 60. is, as before observed, taken from a picture with the
mark very like 26. Nos. 27. and 28. are taken from Bartolomeo. I do not recollect that I ever saw
them as forehead marks, either in pictures or on men : I imagine both to represent the Chakra of Vishnu,
before described. Baktolomeo says (p. 343.) that the oldest Indian kings used the wheel by way of
sceptre, and were therefore termed Ghakra-v'erti ; a word that has occurred in earlier pages of this work. —
(See p. 227.)
The mark 29. of plate 2. is seen on Maha Kali, or Devi, in plate 29.—in the original picture,
which, indeed, is but an outline sketch, it is more lozenge-like, as in plate 2. one of her attendants has 49.
(the circlet, however, between thelines). —This goddess hasmore distinguishing marks, as well as names', than
any other: in plate 28. she has 35.—in plate 27. she has 38.— in plate 26. she has, rather unaccount
ably, the perpendicular 1.—in plate 24. whergjn she, as Ardlia-nari, is a moiety of Siva, she has S3.—in
the tinted originals, the crescents are white: the exterior of the central eyes, black, with a red tinge inside :
one of the pupils, black 3 the other, with a white dot in its centre; both circlets below the crescents, yellow,
of the hue nearly of the female moiety of the figures. If thpse trifling differences have, as I believe, different
allusions— which, however, I shall not attempt to explain, although 1 fancy I have a oluc to them, what an
idea must they give us of the endless puerilities of Hindu rites, ceremonies, and rubrics; for every visible
variety has its corresponding rite, and every rite its own appropriate rules and ordinances. But to return :
in the same plate, (24.) No. /8. or 80. of plate 2. is borne by Bhaisava: the circlet in the eye, black;
under the white crescent, yellow : the outline of the eye, which, as the hieroglyphic of Devi, has a refer
ence beyond the eye, is dark ; the interior, red. Parvati, in her variety of forms, has many other marks :
-jn plate 5. she has 48.— in plates 17- and 18. she has No. 33. which, in the highly finished original of
plate 17. seems to be No. 31. formed of an emerald, with pearls appended; whether meant for more than
a mere ornament, I cannot say : I have many pictures of the goddess with it, as well as with 31. No. 32.
is taken from Paoli no, who says it is the Pedma, or lotos ; a symbol of water, and a mark of the Vishnu-
vites: 31. and 33. being conical, may thus appertain to the Sacti of Siva, or Fire.
Nos. 34. 35. 36. and 37. of plate 2. distinguish Siva's and Parvati's images and votaries.—See
plates 5. 6.Q. 14. 15. 16. 28. 36. 40. &C.—not, however, exclusively; for in plates 9. 11. we see the same
. 1 images of the Vaishnavas : but the marks on images cannot be, in general, so well discriminated as in
drawings. No. 38. we have noticed in plate 27. No. 39. is taken from Paolino, who says it is the Linga,
borne, on the neck, or arms, or forehead. No. 30 is also from the friar's Voyage, and he notes it as the same
with 40. and calls it " jigni, or Ti ; that is, Fire, worshipped as a symbol of Siva, or the Sun." The triangle
apex upwards, 40. has been before remarked as Siva's emblem, he being Fire; and this element is appropriately
denoted by such a triangle, or any thing conical, like 3 1. or S3, to mark its levity and property of ascension :
li, in M I. baric, is fire; agn, in Sanskrit ; and ag, in several dialects derived from it. No. 41. is Vishnu's
symbol— Water; well denoted by an inversion of the triangle, or as in 32. the form necessarily assumed by
 Or SYMBOLS. 407
its descending gravity. In a former page (122,) it is noticed, that Vopaoeva, the poetical author of the
Sri Bhagavata, endeavours to reconcile the theological doctrines of all sects of Hindus: his disciples are
named Bhaga-vatas, who now are, however, merged in the division Gokalast'ha, their tenets tending mostly
to glorify Krishna : from this source has, 1 apprehend, originated the notion of the union of the symbols of
Siva and Vishnu, Fire and Water,, as seen in 42. — and hence too may have originated this symbol, so pro
found in the mysteries of Free- masonry, as noticed in an early page of this article; as have the next four
numbers, 43. 44. 45. and 46.—We, therefore, dwell- on them no farther here, but must notice them' again,
slightly, when we arrive at No. 8Q. where we see acirele within a triangle, itself circularly comprehended.
The two next rows of hieroglyphics, Af. to 6-1. the last number, perhaps, excepted, being horizontal
lines, appertain to Siva, Pahvati, their offspring, or adherents. Mr. Colebroke says, that the Sarvas and
Sactas draw on their foreheads three horizontal lines, with ashes obtained, if possible, from the hearth on
which a consecrated fire has been maintained j adding a red circlet, which the Saivas mark with red San
ders ; the Sactas, when they avow themselves, (see p. 123,) with-saffron, or with turmeric and borax. The
Sauras also are distinguished, he says, by the horizontal triple line, made, as well as the circlet, of red san-
dersj while the Ganapatyat, or adorers of Ganesa, use red minium for the circlet r but Mr. Colebkokb
does not notice what linesthe latter delineate on their foreheads —See page 124.
In plate 18. we have a variety of distinguishing forehead marks j notj however; exactly copied in the
plate. —No. 47. of plath 2, is on Ganesa ; the two venerable men on his left, who are, perhaps, Nareda
and Bhrigu; on Kartickya, near them; and on B»ahma, on the other side— these are all yellow; and
the two lines are not in all cases well defined : Vishnu and Garuba have 10. or 11. in yellow: Siva has
83. but with only two faint lines from the crescent : Pahvati, as before observed, and all the choristers,
have 33.—the two women with chaxvriesr behind. Siva, have a white circlet, with a gold line raised on it,
like 22. I have a picture (that mentioned in page 204, where Krishna mortifies his friend,) in which
Nareda has black lines joined at the ends, with a black circlet, like 64. but with three lines only : several
pictures of Ganesa are similarly marked —sometimes double, sometimes triple, lines. No. 48. or 4Q. is on a
picture of Siva, not engraved, wherein he is apparently running from Vishnu, who has No. 9.—both are
two-handed ; . their skins, dark blue ; their lines and circlets, white. In plate 4. also, we see the mark 48-.
on Parvati : her consort has 34.—Vishnu, 8. the only instance I find of it : Brahma has 7. And here
we may remark, that Brahma is found with both perpendicular and horizontal lines: this may be in alln-
sion, perhaps, to matter, or the earth, partaking of both properties of S*va and Vishnu—Fire and Water.
In plate 5. he is- marked perpendicularly as a Vaishnava; in plate 3. horizontally, as a Saiva : in the
latter, he has No. 64. I have no other image or picture with four lines : four seems to be a number rather
peculiar to Brahma; four faces ; producer of the four VeJas, and the four tribes ; four-armed; allusive also;
it is said, to the four quarters of his own terrestrial creation. No 50. I imagine to be merely 48. or 4g.
with the lines connected at their extremities : I am not aware what difference, if any, there may be in the
crooked or straight lines, of in differently coloured dotst I have a portrait of Nana Furnaveese- with the
double line, 50. joined at the ends;, the circlet between, not under them, black. This portrait I 'obtained
at Poona, and judge it to be taken from a native painting, after Mr. Wales's portrait ; for in Daniels's fine
durbar print, as published by Cribb, that great statesman is in the same attitude and dress, with the same
mark as in my picture of him. The late PesJnva, Mhadu Rao, in that print, has No. Q. —as he has also, in
my portrait of him ; yellow lines, and a black circlet. Nor. Q. and 49. or 50. seem the prevailing marks at
that Durbar : Behru Pandit, minister for British affairs, has the latter.
We now come to three lines, open and closed at the ends, with and without dots; or the dot* over,
under, and central : the lines of equal and unequal lengths ; the dots or circlets of different hues ; and the
central marks of different shapes and positions : what may be the distinction of all these varieties I shall not
408 S E C T A ft I A L M A ft K S,
attempt to explain. Three .straight lines, as 51. we find, in plate 52. as before noticed, on Viswamitra.
No. 52. three straight black lines, connected, is, in plate 19. on Naheda; while the other attendant, fan
ning Siva, has'JVb. 2. a double perpendicular red line, a mark of the Vahhnava: Siva himself, on all his
foreheads, has No. 67. but with rtro black lines, having yellow between them. Below, in plate 19. he has
6g —the central mark, or eye, is, however, like that of 67.— Kartikya, his son, has the Vaishnava mark,
2. or 10. or 11. in red : this is odd. No. 53. or 54. is borne by Devi, in plate 30.—and in plate 22. she
.has both lines and circlet red. Nos. 55. to 58. are borne by Devi, Ganesa, and others of that family, in
pictures not engraved. Ganesa has the latter, the circlet black, in plates 32. and 45.— in the former, Siva
has 67. lines, &c. black : Vishnu, 18. or }Q. lines red, circlet black : Brahma and Indra, 2. in red. In
other plates, Mahaseva and his family are seen with the varieties of three lines, enclosing an eye, as ex
hibited in plate 2. Nos. 5Q. to 63. 67. to 70. In plate 25. Vira Bhadra has No. 60.—I have fancied
that the pupil of the eye, being full, or on the right or left sides, (67. 68. 69.) has reference to the phases of
the moon ; this deity (Siva), his consort, and family, bearing such intimate relationship to the solar and si
dereal hosts.
Passing rapidly No. 65. which has been noticed, No. 66. seen in plates 13. and 15. being nearly the
same, I imagine, as Nos. 34. 35. 36. 37. and, perhaps, 38. as seen in plates 14. 27. 28. &c. also Nos. f\. to
74. already noticed, we arrive at the bottom row of crescents, variously accompanied. This lunar hierogly
phic seems exclusively the distinction o( Mahadeva and his family : I do not, in this instance, find any ex
ception. Nos. 75. and 76. I have taken from Paolino da San Bartolomeo, who says, that the Shivanitcs
paint them on the forehead in yellow, as emblems of Siva and Parvati — the Sun and Moon. In all my
pictures the crescents are white: most of the varieties of plate 2 from Nos. 77- to 83. are seen, I believe,
in plates 17- 18. 24. 49. — in these the pupil of tire central eye varies its phases, as astrologers delineate the
moon in her course; although such little distinctions have not, perhaps, been always attended to in the en
graving of our plates.
No. 84. has been noticed as a sort of bearing, or arms, of a Jaina Rajah. Nos. 85. to 88. and many
others of a similar sort, I have on pictures of Krishna, Rama, or some form of Vishnu : 85. is on a coloured
picture of the former, most gaily dressed, piping to a couple of admiring cows : on it is wiitten, in Mahraty,
Murlider. No. 86. is on a picture of Vishnu, or Krishna, four banded, splendidly dressed and deco
rated : an attendant fans bim, another offers him a goblet: it is titled, in Mahraty, Gokal Naut, under
which name Krishna is worshipped in Guzerat. No. 87. is on Rama, dark blue, two handed, holding a
small bow and a three-pointed arrow ; dressed and adorned very much like Gokal in the former picture :
Sita stands, with palms respectfully closed, on one side; Lakshima-n, with a chaavric, on the other; Hanu-
man, in front: the central marks are very like No. VI. the side-strokes are green, the middle one, red.
No. 88. is taken from the same picture as the lower part of plate 20. described in pages 81, and 103 : all the
lines are red; the crosses and dots between them, yellow; the upper row of pearls, white. The picture of
Hari on the many-headed serpent, described in pages 26, 27, has mark 86. all yellow. In the large and
elaborate picture of the same subject, mentioned in page 28, Vishnu an Stsha, and Garuda, and Rama, and
Krishna, and others, have the usual mark, 3. or 9. lines red, circlet black : Ganesa has 47. and Viswat
mitra, 63.— all the.ladies, more than thirty in number, have, as is most common, one red line along their
foreheads, about parallel to their eyebrows.
Of plate 2. the last subject, No. 89. remains to be noticed : this is a very curious article, but I am not
able to explain the meaning of the characters on it . they have, I imagine, the same sort of ambiguous allu
sions as the astrological scheme, or type, at the end of Moore's Almanac. It is taken from a stout piece of
copper of the same size, rising, layer over layer, as the circles lessen upwards, reaching at last to the myst«ry
within mystery— a circle enclosing a triangle (No. 44.) enclosing another circle, (46.) in which is something—
 Or SYMBOLS. 4oy
vastly profound, doubtless, as we see it accompanied by a purma (circlet, or dot, or point,) in others of the
larger circles, but what I cannot say : the under side of the copper is concave, corresponding with the raised
surface. This description of article, I fancy, is a sort of hocus focus thing used in incantations, and other
mysterious rites—a mantra, either for a tremendous or benevolent result, according to the tendency of the
deities whose names it may bear, and the position or conjunction of their attributes. But we have dwelt so
long on the various symbols represented in plat* 2. that it is time the reader be relieved from the farther
consideration of a subject, very copious, but not, I fear, very interesting. I therefore hasten to a conclusion
of this article ; but have to observe, that the important personage, Buddha, has hitherto been unnoticed
among these sectarial distinctions. The Jainas and Mahimans&o not, I believe, mark the foreheads of their
images, nor, that I recollect, their own: but the Brahmanical Buddii a is sometimes so marked. In one of
my series of Avataras, where he is seated in the usual position in a temple, he has the mark 2. or 10. or 1 1 .
in white, tinged with yellow : he is represented as a very fair handsome youth, two-handed, decked with a
gay coronet, earrings, garlands, &c. &c. and with an appearance of hair: two long-haired fair attendants
fan him ; and two cows are near his temple. In another, he is four-handed, without any mark : in a third,
he is four-armed, with the mark 1 8.—the lines red, the dot black.
Major Mackenzie (As. Res. Vol. IX. p. 254.) says, that " the Jains mark their foreheads with sandal
powder ; and some have a small circlet of red powder in the center of the sandal mark :" but the sort of
mark is not hence discoverable.
As well as the forehead, it will have been observed that Hindus paint their arms and breasts also, and
sometimes their throats : sandal powder, turmeric, chuna, or lime, ashes from a consecrated fire, cow-dung,
and other holy combustibles, made adhesive by a size of rice-water, or sometimes rubbed on dry, are the in
gredients and usages on this occasion. Several lines of white, ashen, or yellow hue, are commonly seen
drawn across the arms and breasts ; and I understand that Yogis and Saniasis, and other pious persons, fre
quently carry about them a little packet of these holy pigments, with which they mark those who show
them respect, in repayment of their attentions.— See page 54.

f
The extreme importance that the Hindus attach to the supposed profundity
of the Gayatri, renders it a text of more curiosity than, perhaps, indifferent
readers will be able to discover in the words themselves, in either their familiar
or recondite allusions.
I shall give several translations of it, by different Sanskrit scholars, premising
that it is a text mentally recited, never articulated. I was, until lately, per
suaded that none but Brahmans, and not all Brahmans, were taught this sacred
text; but I am forced, somewhat reluctantly, to yield that opinion to the au
thority of better informants: at any rate, it is evident, that, whatever may be
the existing practice on that point, it was the usage formerly to teach it as a
matter of course, indiscriminately, to the three first classes—the Brahman, Che-
triya, and Vaisya, unless the individual were rendered by vice unworthy of the
" second birth" promised in the holiness of this mysterious regeneration.
There is no doubt but that pious Brahmans would be very deeply shocked at
hearing the Gayatri defiled by unholy articulation, even if expressed in the most
3 G
410 G A Y A T R I.

respectful manner; and would be distressed at knowing the characters and mean
ing to be in the possession of persons out of the pale of sanctity. I know a gen
tleman, on the western side of India, who has the characters; and their sound, if
uttered, in our letters. He once, without, perhaps, being aware of the result,
began to recite it audibly in the presence of a pious Pandit; but the astonished
priest stopped his ears, and hastened, terrified, from his presence. I should be
sorry, for my own part, if it were revealed so as to be uttered by individuals
■who might inconsiderately, and perhaps wantonly, wound the feelings of so
many good and respectable men as would thereby become liable to—what they
■would conceive, such profanity : its promulgation, while distressing to many,
■would answer no desirable end either to science or literature. Nor would I
have been the first to publish the character, that, if uttered, would yield the
sound of O'M ; or, being triliteral, better, perhaps, written AUM : but as it is
already before the public, I have given it in my frontispiece, in a form of beauty
heretofore unattempted, from the elegant pen of Mr. Wilkins, to whom, on so
many occasions, my gratitude is so deeply due.
In the frontispiece, above the head of Ganesa, the reader will see the sym
bol, or character, that a Brahman, as I have experienced, would not contemplate
with indifference. I once pointed it out, as it appears in the Gita, to my Pandit,
in Bombay: he said nothing, but averted his face, half smiling, evidently pained
by what he saw: unwilling to mortify him, I ever after avoided the subject.
I now proceed to give the promised extracts illustrative of the Gayatri.
Sir W. Jones says that the Gayatri is called the "Mother of the Vedas;" and
in the conclusion of the preface to the Institutes of Menu, he intends a transla
tion in the following passage, the words in Italics being those immediately of
the text: —
•' The many panegyrics on the Gayatri, the Mother, as it is called, of the
Vedas, prove the author to have adored, not the visible material sun, but that
divine and incomparably greater light, which illumines all, delights all, from which all
proceed, to which all must return, and which alone can irradiate (not our visual organs
merely, but our souls, and) our intellects. These may be considered as the words
of the most venerable text in the Indian scriptu-re."
Another translation occurs in the thirteenth volume of his work, in which
the author seemed to intend making the translation as literal as possible:—
" The Gayatri, or holiest verse of the Vedas."
*' Let us adore the supremacy of that divine Sun, the Godhead who illumi
nates all, who recreates all, from whom all proceed, to whom all must return;
 O'M, &c. 411
whom we invoke to direct our understandings aright in our progress toward hi*
holy seat."—Page p67.
The following paraphrase, or commentary, is by the learned Pandit, Rhada-
cant; and is evidently descriptive of Brahme: —
"Perfect truth; perfect happiness; without equal; immortal; absolute unity;
whom neither speech can describe, nor mind comprehend; all-pervading; all-
transcending; delighted with his own boundless intelligence, not limitted by
space or time; without feet, moving swiftly; without hands, grasping all worlds;
without eyes, all-surveyiug; without ears, all-hearing; without an intelligent
guide, understanding all; without cause, the first of all causes; all-ruling; all-
powerful; the creator, preserver, transformer, of all things. —Such is the Great
One: this the Vedas declare."*—J£. p. 369- <

* Ins. of Menu, Chap. II. v. 76.—" Brahma milked out, as it were, from the three Vedas, the letter A,
the letter U, and the letter M ; together with three mysterious words, bhur, bhuvah, sixer ; or earth, sly,
heaven.
" 77. From the three Vedas also, the Lord of Creatures, incomprehensibly exalted, successively milked
out the three treasures of that ineffable text, beginning with the word Tad, and entitled Savitri, or
Gayatri.
" 78. A priest who shall know the Veda, and shall pronounce to himself, both morning and evening,
that syllable, and that holy text, preceded by the three words, shall attain the sanctity which the Veda
confers.
" 79. And a twice-born man, who shall a thousand times repeat those three for om, the •vyahritis, and
the gayatri,) apart from the multitude, shall be released in a month even from a great offence, as a snake
from his slough.
" 80. The priest, the soldier, and the merchant, who shall neglect this mysterious text, and fail to
perform in due season his peculiar acts of piety, shall meet with contempt among the virtuous.
" 81. The three great immutable words, preceded by the triliteral syllable, and followed by the gayatri,
which consists of three measures, must be considered as the mouth,- or principal part of the Veda.
" 82. Whoever shall repeat, day by day, for three years, without negligence, that sacred text, shall
hereafter approach the divine essence, move as freely as air, and assume an ethereal form.
" 87. By the sole repetition of the Gayatri, a priest may indubitably attain beatitude, let him perform
or not perform any other religious act.
Chap. VI. v. 70.—" Even three suppressions of breath, made according to the divine rule, accom
panied by the triverbal phrase (bhurbhuvasxvahj, and the triliteral syllable (om), may be considered as the
highest devotion of a Brahman ;
" 71. For as the dross and impurities of metallic ores are consumed by fire, thus are the sinful nets of
the human organ consumed by the suppression of the breath, while the mystic words and the measures of
the Gayatri are revolved in the mind." (The suppression of the breath is thus performed by the priest en
closing the left nostril with the two longest fingers of the right hand, he draws his breath through the
right nostril; then closing that nostril likewise with his thumb, holds his breath while he meditates the
text: he then raises both fingers off the left nostril, and emits the suppressed breath, having, during its
3 6 2
41£ GAYATRI.

In the Asiatic Researches, Mr. Colebroke, in his Dissertations on the Reli

gious Ceremonies of the Hindus, and on the Vedas, has given several versions of
the Gayatri, as used in different rites: they here follow. —
" On another occasion, the Gayatri, properly so called, bears the following
import;— ' On that effulgent power, which is Brahme himself, and is called the
light of the radiant Sun, do I meditate; governed by the mysterious light which
resides within me, for the purpose of thought: that very light is the earth, the
subtle ether, and all that exists within the created sphere; it is the threefold
world, containing all which is fixed or moveable; it exists internally in my
he.irt, externally in the orb of the sun, being one and the same with that efful
gent power. I myself am an irradiated manifestation of the Supreme Brahme.'
— With such reflections," says the commentator, " should the text be inaudibly
recited.''—Vol. V. p. 359-
He, in another place, thus renders the important text: — " Earth! Sky! Hea
ven!— Let us meditate on (thee, and on) the most excellent light and power of
that generous, sportive, and resplendent Sun ; (praying that) it may guide our
intellects."—Vol. VII. p. 259.

suppression, repeated lo himself the Gayatri, with the mysterious names of the worlds, the triliteral mono
syllable, and the sacred text of Bhahm. A suppression of breath is thus explained by an ancient legislator
to imply the following meditation : " Omt earth! sky! heaven 1 middle region L place of births I man
sion ot the blessed ! abode of truth !—We meditate on the adorable light of the resplendent Generator
which governs our intellects: which is water, lustre, savour, immortal, faculty of thought, Bhahm, earth,
sky, heaven."— See As. Bes. Vol. V. Art. xxii. This, and other parts of this note, will explain a text
cited in p. 372.)
Chap. XII. v. 93.—" Such is the advantageous privilege of those who have a double birth from their
natural mothers, and from their spiritual mother, especially of a Brahman, &c."
Chap. II. v. 74. —" A Brahman, beginning and ending a lecture on the Veda, must always pronounce
to himself the syllable Om: for unless the syllable Om precede, his learning will slip away from him ; and un
less it follow, nothing can be long retained." (A commentator on this verse says : " As the leaf of the
palasa is supported by a single pedicle, so is this universe upheld by the syllable OM, a symbol of the Su
preme Bhahm."—" All rites ordained in the Veda, oblations to fire, and solemn sacrifices, pass away ; but
that which passeth not away," says Menu, " is declared to be the syllable OM, then called acshara, since
it is a symbol of God, the Lord of created beings."— See As. Bes. Vol. V. Art. xxii.)
" 1(h). The first birth is from a natural mother; the second, from the ligation of the zone; the third,
from the due performance of the sacrifice : such are the births of him who is usually called twice-born, ac
cording to a text in the Veda.
" 170. Among them, his divine birth is that which is distinguished by the ligation of the zone and
sacrificial cord; and in that, the Gayatri is his mother, and the Acharya his father." (Acharya, or Guru,
means spiritual preceptor.)
 O ' M, &c. 415

" The last hymn, or Sucta, of the third book of the first Veda, which book
contains invocations by Viswamitra, consists of six prayers; one of which in
cludes the celebrated Gayatri. This remarkable text is repeated more than once
in other Vedas; but since Viswamitra is the Rishi to whom it was revealed, it
appears that its proper and original place is in this hymn. I therefore subjoin a
translation of the prayer which contains it, as also the preceding one, (both of
which are addressed to the Sun,) for the sake of exhibiting the Itulian priests'
confession of faith, with its context; after having, in former essays, given more
than one version of it apart from the rest of the text."—
" This new and excellent praise of thee, O splendid playful Sun ! (Pushan,)
is offered by us to thee. Be gratified by this my speech : approach this craving
mind, as a fond man seeks a woman. May that Sun (Pushan), who contem
plates, and looks into, all worlds, be our protector.
" Let us meditate on the adorable light of the Divine Ruler (Sa-
vitri).—May it guide our intellects. Desirous of food, we solicit the
gift of the splendid Sun (Savitri), who should be studiously worshipped.
Venerable men, guided by the understanding, salute the divine Sun (Savitri)
with oblations and praise."
" Sayanacharya, the commentator, whose gloss is here followed, considers
this passage to admit of two interpretations: ' the light, or Brahaie, consti
tuting the splendour of the Supreme Ruler, or the Creator of the Universe;' or
' the light, or orb, of the splendid Sun."—Vol. VIII. p. 400.
The passage in capitals appears to contain the whole of the Gayatri; and,
with its context, is sufficient to prove that the Hindus, esoterically, are not poly-
theists. But it is difficult to conceive, why the text should be so sedulously
kept secret; for its exposition, unconnected with the idea of mystery, and
affectation of profundity, doth not appear likely to have the effect, so dreaded
by priests, of " guiding the intellects" of the multitude to the discovery of
truth.
In the article Surya it is noticed, that the Sun is called Savitri in the
Gayatri; and under the name of Surya Savitri is personified as a female mar
ried to -Soma, the Moon.—See Surya, page 283. Pushan is also among the
appellations of Swrya, in page 287.
The sacred monosyllable is generally spelled OM; but being triliteral, seems
better expressed by AUM, or AOM, or AWM, it being formed of the three
Sanskrit letters that are best so represented. This mystic emblem of the Deity
was first introduced to the European world by the translation of the Gita ; where
414 GAYATRI, &c.

(p. 142.) we are told it is forbidden to be pronounced but in silence. " The
first letter stands for the Creator, the second for. the Preserver, and the third
for the Destroyer."
Again : " OM, Tat, and Sat,zre the three mystic characters" (which are given,
but I have not the types,) " used to denote the Deity. The word Sat is used for
qualities which are true, and for qualities which are holy : it is applied also to
deeds which are praiseworthy. Attention in worship, zeal, and deeds of charity,
are likewise called Sat."—Gita, p. 22.
Hence, perhaps, the Satyayug, the virtuous or golden age: Sati, a widow who
burns with her husband's corpse: a name also of Bhavani, implying constancy
and virtue.
Krishna, describing his own excellencies, selects the first and best of many
things to compare to himself. " I am," he says to Arjun, " the monosyllable
among words."—Gita, page 68. " Amongst harmonious measures, I am the
Gayatri."—lb. page 87.
Mr. Paterson calls this mystic sign of Brahm by the name of Pranava;
and by making a sort of double cypher of the O M, and filling it up, and giv
ing a body to the central and connecting part of the cypher, fancies he has.
discovered a mysterious triad represented at Jagan-nath: it is curious, but not
easily explained without his plate.—See, therefore, Asiatic Researches, Vol. VIII.
page 62.
This word, used like our Amen at the end of prayers, is used also, as we have
seen, at their beginning. If uttered, it would express a sound not very diffe
rent from. Amen, as the word is sometimes drawled out, nasally, by a country
parish clerk; or, perhaps, more like the half-groan, half-grunt, of the quakers,
by which those good people express pious emotions. The sacred syllable is
also called Anghe kdr; meaning^, so be it: implying consent, approbation, &c.
 Of BALLAJI, WITTOBA, and NANESHWER, Ava-
taras of VISHNU ; and of KANDEH RAO, an Ava
tara of SIVA.

The Brahmans of Poona gave me the following particulars of the Avatara of

Vishnu, which they call Ballaji.
* In Sanskrit this Avatara is named Vinkatyeish ; in the Carnatic dialect, Tbrpati ; in the Telingi
country and language, Vinkatramna Govinda; in Gujerat, and to the westward, Ta'khur, or T'ha-
khv h, as well as Ballaji : the latter name obtains in the neighbourhood of Poona, and generally through
the Mahrata country.
This incarnation took place at Terputty, in the Carnatic, where, in honour of Ballaji, is a splendid
temple, very rich, and much respected. At present it is in possession of the English, who are said to de
rive from it and its dependencies an annual revenue of one lack and twenty-five thousand (125,000) rupees:
about fifteen thousand pounds sterling.
It is related, that all acts of this temple, to which an extensive district is attached, arc carried on in the
name of Vinkatrbddy-dessye, another appellation for this Avatara. Brahmans, and other Hindus, in
the Carnatic, sometimes are sworn in the name of Vinkatyesh. The teinple is built of stone, covered
with plates of gilt copper, and is held in high estimation; said, indeed, not to be of mortal manufacture.
Pilgrimages are made to Terpati, better, perhaps, spelled Tripati, from all parts of India, especially
from Gujerat: the trading inhabitants of which province, of the tribes of Bania and Battia, and others, are
in the habit of presenting five or ten per cent, of their annual profits to this temple, whose deity appears to
be the tutelary patron of traffic : rich gifts and votive offerings are likewise received from other quarters.'
In this Avatara, or, as being of inferior importance, more strictly, perhaps, called Avantara, (see p. 14.)
Vishnu, in his form of Ballaji, was attended by his Sacti, Lakshmi, and by another wife, Sat\ avama ;
and they are generally seen with him. As well in his Avatara of Krishna, with whom Satyavama ap
pears to have been a favourite, (see p. p. 203. 215. 217.) we find her, with Lakshmi, in immediate attend
ance on her divine spouse in his paradise of Vaikont'ha, as well as participating with her favoured associate
in promoting the tranquillity of the Preserver, while reposing on Sesha, in Chirasamudra, or the sea of milk.
-~See plate 8. and page 28.
In plate 11. are Ballaji and his wife, Lakshmi, from brass images, as described in page 31 ; and in
vlate 12. is another representation of them, from a subject in gilt silver, noticed in page 32. In the first
of these, he has the forehead mark, No. 34. of plate 2.—Lakshmi, No. 1.—his may, however, be also
No. 1. cut deeper : in plate 12. he has No. 10. He is in both these subjects, as he is also in many others
in my possession, gifted with the same attributes as Vishnu; with whom, or with Krishna, he would most
likely be identified, if his whole history were made out. His wives, Lakshmi and Satyavama, we see, in
the plates just-noticed, in the same attributes as Lakshmi, when, as bearing the lotos, she is called Kamala,1.
as is mentioned in page 29.
416 WITT OB A.
Plate 76. give9 another representation of this Avatara and his wives in another form : it is taken
from a coloured picture, and the only one I have in which these persons are painted in that attitude with
their arms a-iimbo ; a position in which Wittoba and his wife are generally exhibited, as we shall notice
presently Ballaji, in the original of plate 76. is but two-handed; of a dark blue colour, with yellow
waist-cloth, and a red scarf: on his forehead he has mark 10. or 11. of plate 2. in red; in the engraving
it is too sharp at bottom : his wives have 31. in red.
Another representation of this Avatara is given in plate Q7. taken from a good modern cast in brass,
about nine inches high. This cast, like the silver one of plate 12. is in five pieces : the back lifts out of
sockets in the pedestal, and admits the figures to slide backwards out of the grooves in which they are
fitted : it is then seen that the seven-headed naga, joined to the figure, continues his scaly length down
Ballaji's back, and making two convolutions under him, forms his seat : a second, shorter, snake, also
part of the figure, protrudes its head, and makes a rest for Ballaji's right foot, and terminates with the
other snake behind him. Unless this refer to the same legend as Krishna crushing Kaliya, I know not
its allusion. Ballaji holds the usual attributes of Vishnu ; his wives, the lotos, like Kama la, as before
noticed and described, (page 29) ; but instead of her elegance of attitude and beautiful arrangement of the
hair, Ballaji's wives are distinguished for the reverse : their form and attitude are clumsy; their dress,
the scarf or mantle excepted, is inelegant; and their hair, badly arranged, with a rose at top, is braided,
and hangs straight down their backs in a queue. He has No. 2. of plate 2. on his forehead ; his spousei,
the circlet of No. 22. The back part of this and similar subjects form a sort of glory to the figures, and
has, I believe, that intention, and is, indeed, similarly called ; for its name, Prabhaval, is, I imagine, de
rived from Prabha— light, splendour, glory. Two or three sockets or eyelets behind are for the reception
of flowers, or, perhaps, lighted wicks, at the oblations offered to the power thus typified.
Ballaji is a frequent name among Brahmans, and other Hindus. Ballaji
Pandit, or rather Ballaji Janardhana, was the name of that great and good
man, so well known by his family and official appellation, Nana Fernaveese:
Janardhana is likewise, as well as Ballaji, a name of Vishnu. Thus much
as to Ballaji: let us now proceed to the consideration of the story of Wit
toba.
This was one of the many subordinate incarnations of Vishnu. It took
place at Panderpur, a very respectable town about eighty miles to the south
east of Poona. The Brahmans speak of it as an event of not very ancient date;
but say that it is recorded, perhaps prophetically, in the Maha Bhagavala. A
splendid temple is dedicated to the worship of Vishnu, under the form of Wit
toba, at Panderpur, usually spelled Punderpoor, in which he is represented, sculp
tured in stone, of the size of a man, standing with his feet parallel to each other;
with his hands upon his hips, the fingers pointing forwards, (see plate 11.*) —

• The Jainas have a fanciful mode of representing the world by comparison to a woman with her
arms a-kimbo; reminding us of Wittoba's and Ballaji's wives, as seen in plates 11. and 76.—her waist
is the earth, the superior portion of her person is the abode of the gods, and the inferior part comprehends
the infernal regions.—See As. Res. Vol. IX. p. 318.
 WITT OB A. 417
he is covered with a sort of raised hat, crowned with a Linga: his hair is plaited,
and turned up. In smaller temples heside his, are images of Rukmeny and
Satvavama. This account is as I received it from a Brahman, who well knew
the temple and town; which I visited myself in 1792, and gave some account
of it in a work published soon after.
Images of this Avatara, which seem very much akin to' that of Ballaji, are
very common: I have many; and of his wife, or wives, with their arms in the
attitude represented in plate 11. but only one, with the mark of a foot on.
Wittoba's shoulder, and the hole in his foot, which will be farther noticed pre
sently. The images in plate 11. are clumsily cast in copper, modern, consi
derably larger than there represented: his forehead is marked with No. 19. of
plate 2. —his wife's, with 34. —the latter rather appertaining to Parvati than
Lakshmi: there are, however, Yonijas among the Vaishnavas: the singularity of
a Linga on Wittoba's head, as seen in plate 11. has been before noticed. —
See page 32.
The history of this incarnation, as related to me by a Pandit, I give, with
some other particulars connected with it, in the note below.*

* A Brahman, named Pundelly, was travelling on a pilgrimage from the Deihan to Benares, with
his wife, father, and mother : his neglect of the two latter caused them many vexations on the journey ;
for he would sometimes ride with his wife, and leave them to walk, &c. Arriving at Panderpur, they took
up their abodein a Brahman's house for the evening and night; during which, Pundelly noticed, with
some self-ab.isement, many acts of filial piety and kindness on the part of his host toward his parents, who,
with his wife, composed the hospitable family. Early in the morning, Pundelly observed three elegant
females, attired in white, and richly decorated, performing the several duties of sweeping his host's house,
and putting it in order; filling wat"r, arranging the vessels for cooking, sanctifying the eating-place by
plastering it with cow-dung, &c. &c. and, astonished at the sight, he proceeded to inquire who these in
dustrious strangers were, he not having seen over night any such persons of the family : but his inquiries
were received with repulsive indignation by the beauteous damsels, who forbad him, " a chandala, an un
grateful and undutiful son," &c. to approach or converse with them.
Pundelly, humbling himself, solicited to know their name, &c. and learned they were named Gang a,
Yamuna, and Saraswati, and immediately recognized the triad of river goddesses. More and more asto
nished, he, after prostration, inquired how it could be that such divine personages, in propitiation of whose
favour he, with his family, among thousands of others, undertook long and painful pilgrimages, should
descend to the menial occupations he had witnessed. After reproaching him for his undutiful conduct,
they replied to this effect : " You have witnessed the filial and dutiful affection of the heads of this family
to their aged and helpless parents; for them they seem solely to live, and for them they find delight in
toiling; they seek no pleasure abroad, nor do they deem it necessary to make pilgrimages, or even to go
to the temples for the purposes of prayer. Know ye that these acts, necessary and holy as they may be,
are nevertheless of no avail unless earlier duties have been attended to. Bad men, especially those who
neglect their first duties to their parents, to whom all first duties are owing, may pass their whole lives in
3 H
*1 9 WITTOBA.
Although, among my papers, I find an article purporting it to be an account'
of the marks on Wittoba's breast and foot, the former only is discussed, as-
just given; the origin of the pierced foot is omitted. I recollect, that when in
quiring of my Pandit the history of this Avatara, I wished for more particulars

pilgrimages and prayer without benefit to their souls. On the contrary,- with those who are piously per
forming those primary duties, the outward ceremonies of religion are of secondary and inferior moment ;
and even deities, as you have witnessed, minister to their comforts and convenience. He who serves his
parents, serves his G»d through them."
Struck with remorse at this rebuke, Pundelly resolved amendment; and dropping his intended pil
grimage, remained at Panderpur, and for a series of years acted in a most exemplary manner toward his
parents, exceeding even in attention and duty the pattern of his former hosts : insomuch, that Vishnu
inspired him with a portion of his divinity, and he now assumed the name of Wittoba. Two wives of
Vishnu, in his former Avatara of Krishna, to which, indeed, this approximates almost to identity, were
associated with him in this — Rukmeni and Satyavama : some give Wittoba three wives, adding Radha
to the other two. Rukmenv is represented in -the same position as her husband, and has. a temple be-
side his at Panderpur.
I have given this story at length, as relaled to-me, to show that the history of the Hindu gods is some
times made subservient to the inculcation of moral and social duties ; and it is likely that most, if not all,
of their mythological fables have allusions creditable to their religion and morality, although, perhaps, not
in all cases discoverable.
In one of my images of Wittoba, (see plate 11. fig. 6.) he has a print of a foot on his breast, and
a hole in his foot : respecting, the former, I find the fol'owing memorandum, which I took from the mouth
of a Brahman.
In a divine assembly, Hhkigu was asked who, of the grids, was*he most mighty : he said he would
proceed to inquire, and first went to Brahma; on approaching whom, it was the necessary and decorous
usage of Bhsiou to pay-very respectful obeisance, which, on this occasion, be purposely omitted, and ex
perienced in consequence a severe reprehension, including copious abuse, (for the HinJugqds, like Homer's,
are very abusive,) from Brahma ; who, however, became pacified hy seasonable apologies and respect on
thepart of Bhrigu. The moral of this, the Brahman thus explained : Our creation, or Creator, maybe
abused by our ill conduct; amendment, or contrition,, averts the consequences.
He next proceeded to Kai/asa, the paradise of Mahaulva, and omitted, as in the case of his visit to
Brahma, the usual tokens of adoration on entering the divine presence. The vindictive deity was still
more enraged than Brahma, but was in like manner pacified by Bhrigu's apologies, and showing him due
respect. This, as far as I could understand it, means, that Destruction, although certain and deserved,
may be rendered less terrible by contrition.
He then repaired to F, ikom'ha, the celestial residence of Vishnu, whom he found asleep, with La&shmi
shampooing his feet. Bhrigu knew that the moderation, affability, condescension, &c. mild qualities of
this gentle deity, were such, that a mere omission of respect would by no means move him to anger ; and
to make a trial of them, he boldly gave the god a severe kick on the breast. Vishnu awoke, and,, seeing
Bhrtgu, arose; and, in place of anger, expressed apprehensions that he must have hurt hii toot by striking
it against his (Vishnu's) breast ; and proceeded to lament it, and to rub and chafe Bhrigu's foot to remove
any consequent pain. " This," said Bhrigu, " is the mightiest god: he overpowers by the most potent
of all arms— affability and generosity." This I understand to mean, that Preservation, although continu-
 WITT OIJ A. 419
than he had in his recollection, and especially as to the pierced foot; my note
of which I deferred till he should consult his books on the subject. Other
matters interfered, and the information was not obtained, which I regret; for I
do not know of any mention of it in any author; and the following anecdote,
coupled with it, renders the history of this Avatara the more desirable.—
A man, who was in the habit of bring me Hindu deities, pictures, &c. once
brought me two images exactly alike: one of them is engraved in plate 98.
and the subject of it will be at once seen by the most transient glance. Affect
ing indifference, I inquired of my Pandit what Deva it was : he examined it at
tentively, and, after turning it about for some time, returned it to me, professing

ally extended, we can never deserve or secure by our own merits or conduct ; nor is the most intemperate
daring always fatal.
Vishnu, in the character of Wittoba, retains indelibly the impression of Bhrigu's foot ; but why it
is retained particularly by Wittoba I find no mention of.
It will at once occur, that this story, l3me as it may appear, inculcates the efficacy of mildness and for
giveness ; bearing, with due respect be k spoken, some resemblance to the advice given by superior autho
rity, of turning the unsmote cheek to an assailant. This mild quality, my Brahman endeavoured to make
me understand, is a characteristic of Vishnu, called, in Sanskrit, Sat-wa-goon ; implying infinite mercy or
forbearance. Brahma is characterised by the term Raja-goon, which implies discriminative or circum
scribed justice, or judicious temperament ; while to the vindictive Siva is applied the character of Tama-
goon, meaning ever, angry, with or without reason.
These terms of SaHua, Raja, and Tama, as well as applicable to the nature of the three snpreme powers,
are supposed to be descriptive of the conduct and temper of men : they are generic terms of temper, ad
mitting and embracing manifold specific modifications. Metaphysicians may discover in these terms,
descriptive of the dispositions of the three great gods, an appropriate allusion to Uieir respective powers
of Creation, Preservation, and Destruction. To all nature, creation is equally dispensed; Brahma, the
creator, is equally just : to all, destruction, though delayed or averted, is certain, and is typified in Siva's in
discriminate vengeance : while the infinite forbearance of Vishnu marks his equality of preservation.
In the Gita, the qualities of Saliva, Raja, and Tama, are discussed, and described as truth, passion, and
darkness; or, as tiie words are sometimes used, white, red, black. Generally, Sanskrit words beginning
with Sat, comprehend an idea of truth, purity, goodness ; those beginning with Tarn, of darkness, and its
derivatives. In other places, the colours supposed to be appropriated to the three powers of the Deity, are
noticed, and will be found to differ in their application. From what has just appeared. White is applied to
Vishnu ; Red, to Brahma; and Black, to Siva : on other occasions, we find White the colour of S*va,
and Blue, of Vishnu ; the latter, especially w hen seen as Krishna, is, and, indeed, in most of his Avataras,
painted Blue, as Siva is White. Red, as far as I recollect, is always Brahma's, although- he is seldom
painted of that colour: Siva, as Kal\, is black. _ .
In Maurice's Ancient History, Part III. p. 445. the outrage of Bhpigu is noticed ; but the forgiving
mildness is referred to Krishna : a farther evidence of the idea of identity between the principal and infe
rior Avataras. of Vishnu. In p. 454. the story of the kick is again told of Vishnu: " who is Krishna)
the same who exhibited to Arjun his own exalted might."
3 H 2
420 W1TTQBA.

bis ignorance of what Avatara it could immediately relate to; but supposed, bv
the hole in the foot, that it might be Wittoba, adding, that it was impossible
to recollect the almost innumerable /Ivataras described in the Puranas.
The subject of plate 98. is evidently the crucifixion; and, by the style of
workmanship, is clearly of European origin, as is proved also by its being in du
plicate.* These crucifixes have been introduced into India, I suppose, by Chris
tian missionaries, and are, perhaps, used in Parish churches and societies: the
two in question were obtained in the interior of the peninsula, but I could not
learn exactly where: they are well executed, and, in respect to anatomical ac
curacy aud expression, superior to any I have seen of Hindu workmanship.—
They are about the size of the picture; and although but small, I have chosen
to give it in a plate by itself, lest the pious might be hurt at seeing such a sub
ject mixed with the apparent grossness of Hindi* idolatry. And, indeed, with
this caution, rhavesome apprehension of giving offence; for showing my plates
to a friend somewhat scrupulous on such points, he suggested the omission of
slate 98. But I do not, as I then remarked, see much difference in such a
plate among mine, and in the same subject among paintings of heathen deities
seen without oftenee in the galleries of our collectors—even in the habitations
of our most pious and gracious Sovereign.

* The reason why an exact duplicate of an image is a proof of its not being of Hindu workmanship
will appear in the description of their mode of casting in metals. First, the artist makes in wax the exact
model, in every particular, of his intended subject, be it what it may ; whether an image of a deity, or the
hinge of a box: over this he plasters a covering of fine clay, well moistened and mixed, leaving an aper
ture at some part: when dry, it is put on a fire, with the hole downwards, and the wax of course melts
out. The plaster is now a mould, and receives at the aperture the molten metal, giving it externally, when
cool, the exact form of its own concavity ; or, in other words, of its original waxeu model. The plaster,
or crust, or mould, is now broken, and the image —say— is produced, sometimes sufficiently correct to
require no after-polishing. The beautiful specimens of Hindu mythology, cast at Benares under the
superiutendance of Mr. Wilkins and some Pandits, have never since received the least polish or filing,
but are now seen at the India house museum exactly as they made their first appearance from the moulds.
From these classical subjects the following articles in this work have been taken, by Mr. Wilkins's oblig
ing permission : plate 3.—Jig. 2. 3. of plate 13.—plates 15. 49. 50. and 51.
That Hindu casts have but little muscular expression, is not, perhaps, to be considered altogether as
defective, or attributed to want of skill in the artists : the human subject with them is rounder and plumper,
ess marked by angles and muscles, than the hardier and ruder persons of higher latitudes, who, of course,
exhibit more " nerve and pith." The models from which Hindu founders have borrowed their forms par
take of the roundness of Apollo, not the muscle of Hercules, as was before hinted at in p. 248.
 KANDEH RAO. 421
Having in this article digressed a little from the, peradventure, dry, but by no means barren, subject
of mythology, I will endeavour to relieve it by indulging myself, and I hope my reader, with extracting a
few lines from the still eloquent, though for ever silenced, pen of the lamented Jones : if, as is probable,
they be familiar to him, they cannot be unwelcome : if they be new, they will be the more acceptable. I
must premise, that the subject is the philosophy of the Asiatics; and the folio wing, passage is illustrative of
the ancient morality of the East.—
" Our divine religion, the truth of which (if any history be true,) is abundantly proved by historical
evidence, has no need of such aids as many are willing to give it; by asserting, that the wisest men of this
world were ignorant of the two great maxims—that we must act in respect of others as -we should ivish them ta
act in respect of ourselves— and that, instead of returning evil for evil, ive should confer benefits on those who
injure us. But the first rule is implied in a speech of Lysi as, and expressed in distinct phrases by Thales
and Pittacus; and I have even seen it, word for word, in the original of Confucius, which I carefully
compared with the Latin translation. It has been usual with zealous men to ridiGule and abuse all those who
dare, on this point, quote the Chinese philosopher; but instead of supporting their cause, they would shake
it, if it could be shaken, by their uncanuid asperity : for they ought to remember, that one great end of reve
lation, as it is most expressly declared, was not to instruct the wise and few, but the many and unenlightened.
If the conversion, therefore, of the Pandits and Maulavis, in India, shall ever be attempted by protestant
missionaries,- they must beware of asserting, while they teach the gospel of truth, what those Pandits and
Maulavis would know to be false. The former woulu cite the beautiful Arya couplet, which was written
at least three centuries before our era, and which pronounce the duty of a good man, even in the moment of
destruction, to consist, not only in forgiving, but even in a desire of benefiting, his destroyer—as the sandal tree,
in the instant of its overthrow, sheds perfume on the a e whictt fells it. And the latter would triumph, in re
peating the verse of Sadi, who represents a return of good for good as a slight reciprocity; but says to the
virtuous man, ' Confer benefits on hint -who has injured thee:' using an Arabic sentence, and a maxim appa
rently of the ancient rabs. Nor would the Mussulmans fail to recite four distichs of Hafiz, who has illus
trated that maxim with fanciful but elegant allusions:-—
' Learn from yon orient shell to love thy foe,
And store with pearls the hand that brings thee woe:
Free, like yon rock, from base vindictive pride,
Emblaze with gems the wrist that rends thy side :
Mark where yon tree rewards the stony shower
With iruit nectareous, or the balmy flower :
All Nature calls aloud—" Shall man do less
Than heal the smiter, and the railer bless ?"
As. Res. Vol. IV.

We have still to notice another Avatara of Vishnu, under the form and
name of Naneshwer; but as, in the numerical order of our plates, Maha-
deva's Avatara of Kandeh Rao is first placed, we will first notice that cha
racter, and then pr iceed to the consideration of Naneshwer.
What I have to relate of Kandkh Rao is gathered chiefly from Poona Brah-
mans; who state, that Siva became incarnate in this personage for the purpose
422 K A N D E II R A O.

of destroying an oppressive giant, named Mani-mal, at a place in the Carnatic,

called Pehmer. Pauvati, they say, under the name of Malsara, accompanied
her lord, who appeared as a man clothed in green, (but I have no picture of
him so clothed): he is generally represented with Parvati on horseback, at
tended frequently by a dog. Here follow some farther particulars: —
The giant Mani-mal made a most desperate defence against Kandeh Rao's attack, but was at length
slain ; whereupon all the oppressed subjects of this giant paid adoration to Kandeh .Rao, to the number, as
the story goes, of seven Kroor of people, whence this Avatara is called Yehl-hhut : Ye///, in a dialect of the
Carnatic, being seven, and K/iut, or Koot, being a Mahrata pronunciation of Kroor, (100,00,000,) a hun
dred lakh, or ten millions.
A handsome temple, dedicated to the worship of this Avatara, is at Jejury, a town of some extent, about
thirty miles to the south-east of Poona. I have visited this temple: it is situated in a beautiful country,
on a high hill, and has a very commanding and majestic appearance : the temple, walls round, and steps up
to it, are well built, of fine stone. Some account was given of it in a former work ; wherein is also a relation
of the Murlidcrs, or musical girls, attached to it, who were said to exceed two hundred in number, and, of
course, the most beautiful that can be found—such as I saw were very handsome. A great many Brahmans
reside in and about the temple, and more beggars than I ever saw in any one place.
I have had occasion to remark, and it has also doubtless been remarked by others, that the site of
churches built by the Jesuits are always on the most healthy, beautiful, and picturesque points, evincing
the judgment and taste of that wonderful order of men : the same may, I think, be observed of the situation
of Hindu temples; generally,^ after allowing for the necessary proximity of water, the most beautiful the
neighbourhood affords.
The-obtrusive importunity of the beggars prevented my examining this fine temple at Jejury so fully
as I wished ; indeed, from their officiousness, I could scarcely examine it at all. The Brahmans informed jne,
on subsequent inquiries, that a stone is there, about two feet square, on which are two Lingas, one larger
than the other, whence Kandeh Rao, and, I suppose, Malsara, sprung,: there are also two images of
him, between two and three feet high, one of gold, one of silver; and one of gold, of Malsara; all richly
ornamented on great days, when they are mounted on horseback, or on elephants. If, however, there
really be such massive images in metal, they could scarcely be carried by a horse : images of lighter mate
rials are, I apprehend, substituted ; or metallic heads are emlndied, armed, and arrayed with clothes, and thus
carried about or exhibited. I have several of these hollow heads, to which bodies, &c. could easily be ap
pended : I have also several brass masks, some as large as a man's face, that may answer, and, peradventure,
may have answered, on similar occasions.
Jejury temple is very rich : it is said to expend half a lak'h (50,000) rupees yearly in the expenses and
establishment for Kandeh Rao : horses and elephants are kept for him ; he and his spouse are bathed in
Ganges water, rose-water—perfumed with atr, and decorated with gems. The revenues, like those of most
other temples, are di rived from houses and lands given by pious people, and from presents and offerings con
stantly making by all descriptions of votaries and visitors, according to their means, or their faith, hope, or
charity. The Murliders, however numerous, are not, perhaps, any expense, but rather a source of revenue,
to the temple. At the annual Jatra, or fair, which commences on the last day of the dark half of Chaitra,
(in January,) a lak'h, or more, of persons visit Jejury: it is customary to sacrifice a sheep; and the Brah
mans assured me, that twenty, or, on particular years, thirty, thousand are slain on this occasion, and to the
honour and glory of Kandeh Rao.
 KANDEH RAO. 423
There are few deities more domestically popular, throughout the Mahrata countries, than those of the
Avatara under our consideration ; more especially in the districts around Jcjury, where Kandeh Rao has, 1
think, his principal temple, and where, indeed, it is said by some, that the incarnation was manifested. In
all my images .of this Avatara, of which I have many, (not fewer than ten,) Kanbeb Rao is accompanied
by his Sacti, under her name of Malsaha, on horseback, and frequently attended by a dog—a singularity
that I cannot account for ; although, doubtless, a legendary detail will be found of it in some of the poetical
romances, the Parana*.
In the lower p3rt of plate 23. this mounted pair are represented, from a coloured picture, in which
they are of a fairish, or copper, complexion : he is four-handed ; a sword, a trident, and his wife, occupy
three hands ; the fourth is empty : she holds the bridle. In the picture they have, two attendants : the one
before has a pouch, made of tiger's skin, with the tail forming a cover, or flap, of superfluous length, as is
sometimes now carried by Y»gis and holy persons; he behind has a parasol of that description, called, in
Persia and in India, aftalgif. Both attendants have the forehead mark, No. 2. or 10. of plate 2. in red;
and Kandeh Rao, before remarked as a seeming anomaly, has the Vaishnava mark, No. 3. or Q.—lines red,
circlet black : his horse is white, and his dog blue.
Plate Ql. h.is four representations of this A-vaiara, from casts in brass. Fig. 1 . is very old and rude :.
three of his four hands hold a short sword (Kardgfia), the cup (patra), and double drum (damru, or din-
dima), and the fourth is empty : his spouse is stradling behind him, and holds on by her husband's elbows :
the horse is led by an armed female; a dog is on the other side ; between the horse's feet is an animal's
head, but not so much like a beeve's as in the plate; and a cup, or something circular, is at the- leadei's
feet.
Fig. 2. is also very old and rude, and has evidently been buried. In this cast the lady sits foremost,
and her good man is on the pad behind her: he has a sword and target; she, a cup, or dish, and apparently
a ldtos : in front of the horse are a naga, linga, and, what I take to be, two human feet; and beside the
horse are the remains of, what I imagine to have been, the dog : a sun and crescent are in front of the
pedestal.
Fig. 3. is more modern, and is better cast. Kandeh Rao is four-handed, holding trisula, sword, drum,
and a full cup : his ltft foot rests on the pummel of the saddle, his knee and leg thereby forming a seat for
his wife, who has a sword and cup in In r hands.
Fig. 4. is likewise modern, and in good preservation : in one of his hands is a sword ; by the other he
holds a cloth or scarf, in which Malsaha stands, leaning against his arm and shoulder . she has a cup in one
hand, and something like a rosary in the other : his shield is slung over his shoulder, and his zamaar is con*,
spicuous: his long-toed shoes are rather unusual . a curly-tailed dog is under the horse.
The description of article, engiaved in plate j5. is mentioned in page 166, being impressions on thin
plates of copper, embossed by steel or iron dit s, tor the accommodation, being very rude and cheap, of such
pious persons as are not in circumstances to obtain the adv utage of a domestic image. Kandeh Rao is met
with in this form as often as any of his divine brotherhood. We see him in Jig. \ . of plate 95. with his
wife, horse, clog, &<•. pretty nearly as before described ; and again in fig. 3. with more than their usual at
tendants. Of all the. mythological sui»j- cts in my possession, this is, I think, the rudest and worst executed ;
it is much iu«re so than the plate indicates, or, perhaps, than could be represented : the die was probably
ot wood, cai ve<) by a man too poor to purchase an object of worship : it is of the size of the engraving, and
h;is a secon ■'■ sheet ot copper forming a b .ck, its edges overlapping, and thereby strengthening that embossed;
am the spa< ^ net ween the plates being tilled with lak, or some bituminous substance, tends to preserve the
impression ' om iiiil Dtation or deta:ijnitnt.—See page 167.
Plate yo. contains three other figures, inserted chiefly to fill it. Fig. 3. is an embossed head of Bhai
 424 KANDEH RAO.
sava, of whom sufficient notice has been taken in earlier pages; and the singularity of his having a Vaish-
nava mark on his forehead (No. 19. of plate 2.) has likewise been mentioned. Fig. 4. by the shield, staff,
mustaches, and breeches, one would take for a hero; but my Pandit marked it as Devr, under her name of
Feringahi, and would not allow that he could be mistaken. The bow and shafts in the hands of fig. 5.
of this plate (95.) denote Parasu Rama : the two last, as well as the first, figures of this plate have the same
forehead mark ; not very well defined, but resembling No. 34. of plate 2.
In the early part of Sir Charles Malet's diplomatic residence at the court of Poona, that govern
ment, not. however, without some demur, yielded to his wish of being permitted to reside at a small dis
tance from the city, rather in the house allotted for his accommodation within its walls, which, indeed, was,
I believe, burned down ; and he pitched on a spot as delightful, perhaps, as any in the Mahratd territory
It is situated, and comprehends the portion of land, between the rivers Moota and Moela, which form a
junction of their waters and name at the Residency, hence called Sangam; and in the raiuy season spread t»
a great and beautiful mass of water, with ornamented islands interspersed. But I must not trust myself with
the description of a spot that I ought to recollect with gratitude, having there formed and cemented some of
my most valued and esteemed friendships, and passed, in other respects, a profitable and happy portion of
my life. On this lovely spot Sir Charles Malet and his suite built convenient habitations; but it hav
ing been previously occupied by a Diva, rudely chiselled in stone, (which preoccupancy was, I fancy, a
cause of the demur on the part of the Durbar at allowing an unsanctified association,) and his position inter
fering with a projected building, it was necessary to remove the god, or want the house; and it was rather
apprehended that the stability of the deity could not be brought to yield to the convenience of mortals, those
mortals not being Brahmans. But after a reasonable time taken for deliberating on -so important a point, it
was yielded, and permission was given to remove the Dcva; and after, with due etiquette, settling the cere-
. monials of movement, a council of Brahmans directed and assisted in the operation, which was auspiciously
performed on a lucky day at a lucky moment, music and various minstrelsy forwarding the harmony of the
arrangement—Sir Charles, of course, not forgetting a seasonable donation to the Brahmans for expiatory
oblations, in reference to the possible sin incident to the disturbance, and to holy men and temples, in view
to a continuation of the benignant influences of the Deva over the favoured spot where he had fixed his
shrine. After all, however, he was moved but a few fret — merely from the site cf the intended house to
the exterior of the surrounding wall, where he still reigns, in a niche, the tutelary Daemon of the Sangam,
and the Sylvanus of its groves and gardens.
Although, while at Poona, I daily passed close to this Faun, for he is situated in a garden between the
upper buildings of the Residency and the breakfast-saloon, or hall of audience, at the junction of the waters,
and have often seen women adorn it with flowers, and propitiate it by prostrations and prayers, I have yet
no account or description of it; nor do I well recollect the name even of our sylvan deity : what I could
have any day done, was, as is not unfrequently the case, altogether omitted. Referring for information on
this point to my old and most valued friend Mr. Uhthoff, he, I find, has also, and so has Sir Charles
Malet, forgotten the name of our common acquaintance. Mr. Uhte>off informs me, that he has,
after its removal, frequently seen people sacrifice sheep and goats to the idol, and worship it ; and he and
Sir Charles think with me that it is of Kandeh Rao, who about Poona is also called Kandoka ; and it is
not an uncommon name with Brahmans and other Hindus. In page 375, I find I have written the name of
a Brahman, called, I imagine, after this Avatara, Rakpat Kandhi Rao.

Plate 96. refers to a story well known at Poona, near which city, at a vil
lage called Alundy, the event, the immediate subject of the plate, took place.
 NANESHWER. 425
I will give the story as I find it among my memoranda: it was written down,
as related to me by Brahmans, at Poona and Bombay.

Nanbshwe* is an Avatars, or rather, perhaps, (see p. 14.) an Avantara, of Vishnu., of recent date;
by some stated to have happened twelve hundred, by others, six or seven hundred, years ago, at the village
of Alundy, about six. ha (nine miles) eastward from Poona. This village belonged, uutil lately, to Sin dea ;
and the English had a detachment of troops there in the late war with that chief.
Naneshweh was a Brahman, living at Alundy, and wrote a great book on religion, metaphysics, theo-
gony, &c. in poetry : he is highly venerated for his learning and piety : his book is named after him, Na-
neshiveri; is not scarce; indeed I believe it to be a metrical commentary on the Gita. It is said to be a
work of such erudition, as not to be fully comprehensible without a knowledge of fifty-six dialects; that
number of languages having flowed from the inspired penman through the composition of this work.
In the fulness of time Naneshwer was, as is not very unusual with Saniyasis, Gutsayns, or Yogis, buried
alive at Alundy, where his tomb is seen under a splendid temple ; and he condescends to appear, for he is not
dead, to very pious suppliants ; and others he encourages by spiritual movements. In niches of the temple,
or sepulchre, are statues of Wittoba and Rukmeny, in stone, handsomely clothed and adorned with
jewels j and the tomb is very rich. It is annually resorted to at a sort of fair, called Jatra, and is numer
ously attended from Poona, and from distant temples and towns. I have seen the Petkiva and his court go
from Poona in great state; and I have been pressingly invited by Brahmans to visit the shrine, and particu
larly a -wall, that will presently be spoken ofj but either had no convenient opportunity, or neglected it
till too late: wealthy visitors mike handsome presents at the temple: its annual expenses in clothes for
Wittoba and his spouse, feeding Brahmans, and alms, are estimated at about eighteen thousand rupees.
Nanrshwer's father, his name does not occur, having lost his wife while childless, was grievously
afflicted, and vowed to become Saniyasi : after a lapse of some years, he found the report of her death un
true, and recovered her; but having entered on the austerities of his probation, such reunion caused great
scandal among the Brahmans, who refused to consider him as one of their holy tribe.
They had now four children, by name Newrati-nat, Naneshwer, and Sufanbrva, sons; and
Mukhtte, or Mukhtehbye, a daughter; who were jeft orphans while young, and were considered by tho
Brahmans as Chandalas, or abominable outcasts, being the offspring of a Saniyasi. The poor children were
sadly persecuted—could not many, were not permitted to wear the holy string, and underwent sore morti
fication ; but Providence relieved them from this state, by enabling them to perform several miracles, which
satisfied the Brahmans that, although the offspring of a vile connection, they were yet sanctified and holy.
One miracle was this.: —
As a test, Naneshwer was desired by some Brahmans to endue a male buffalo, that happened to be
approaching, with human faculties : he was at this time under reproach that he could not read the Vedas,
and exclaimed that he would make the buffalo recite from the sacred volume; and he laid his hand on the
beast, and commanded it to speak, which it immediately did, and accurately recited such portions of the
Vcdas as the sceptical Brahmans chused to point out.
The other miracle, of which plate 96. is a representation, was the following : —
Attracted by the fame of the miracle just detailed, a holy man, named Chang a xjeva, or, as the name
is pronounced in conversation, Changoeo, was coming toward Alundy to visit Naneshwer j who, with his
brothers and sister, happened to he sitting on a wall : the sister intuitively knew of the approach of the holy
man, and apprized Naneshwer of it, and of his business, and described bis equipage. On his nearer ap
proach, Naneshwer laid his hand on the wall, and commanded it to bear him and his relatives to their
3 I
426 NANESHWER:
visitor; which, to the astonishment of all, it did, about a quarter of a coss, into the presence of Changa
dev a, who now appeared mounted on a Bengal tiger, and by a whip whirled a cobra cafel. This wall is
carefully preserved at Alundy, and held in great veneration : it is described to be about twenty feet long,
and three feet thick, and seven high.
This Changa deva, otherwise called Changa-wat-tbshwer, was an extraordinary. person, having,
by his ardent piety, himself performed some miracles, and was supposed to have been presumptuous and
arrogant in consequence ; and that of the walking wall is thought to have been wrought with the view of
checking the progress of his pride: for although performed by a youth, it yet so far exceeding any tiling in
his power, that he humbled himself to the children; and acknowledging hi*. inferiority, became thenceforth
conspicuous for his humility and piety.
This Avatar of Naneshwer is very well known, and much respected, at Poena, and all its neighbour
hood, and generally in the Dehharr, Kohtn, Gujerat, &c.
On the equipage of Changa deva, it may be remarked as not unique^ for other holy men have adopted
the tiger as a vehicle.—A pious personage of this description was reported to have visited Sri ranga fatan,
(the city of^SRi Ranga, o* Mahaoeva, commonly Seringapatam,) about the year 1797* and, .although a
Hindu, to have been hospitably invited by the lateTirpoo Sultan : he was attended by ten disciples, and
declined the royal civilities, saying, a tree was sufficient shelter for him.
Of Changa deva I must also farther remark, that he was of that class which my Pandit called Yug-
saddan, or Yug-brasht, or YugVyasa, who, by extraordinarily pious pains, obtains miraculous longevity :
they prolong their existence, it is hyperbolically said, to some hundreds of years.
The performance of the Yug saddan is believed, without difficulty, by several Brahmans, with whom I
have conversed upon it, to be the result of labour and study, superadded to ardent and persevering piety; but,
perhaps, owing to want of a common language in which abstract terms could be conveyed, or to their not
fully comprehending the theory of this feat, I could never satisfactorily understand how it is performed. As
far as I could gather, it is the faculty of drawing, by degrees, all the'breath (or, perhaps, the principle of life,
or the soul,) into the upper part of the head, and thus continue for any number of years the aspirant may
have previously determined on, or, as others say, in proportion to his piety, .in a state of insensible absorp
tion—exempt from the destructive operations of earth or water, but not-of fire. The sect called Byraggy
are apparently, the most frequent and successful praclisers of this extraordinary act. One of this description
is now (November,* 1804,) described to me to be at Poona, of eminent attainment in this line of holiness :
lie is at present in this state of absorption, in a sitting posture, and is said to be many hundred years-old.—I
intend to make some farther inquiries after this personage.
Perhaps the following passage in the Gita may allude to this practice : — •.
" Some there are who sacrifice their breathing spirit, and force it downwards from its natural course ;
whilst others force the spirit, which is below, back with the breath." f—Page 54.
As may the following, in Mr. Wilford's Dissertation on Egypt and the Ni!e>:-—
" On- the- banks of the Cali dwelt a Brahman, whose name-was Lechatanas—a sage rigorously de
vout, skilled in the learning of the Vedas, and firmly attached to the worship of Heri ; but having no male
issue, he was long disconsolate, and made certain oblations to the god, which proved acceptable-; so that

* This account is extracted from my memoranda, and I give it without alteration. I was unable, or
neglected, to make the inquiries adverted to.
f Hindu mythology and metaphysics were but little, or not at all, investigated in the days of Butler,
learned as he was, or that witty wag might be suspected of having borrowed some of his Hudibrastic lines
from that source; those especially beginning his simile of—" wind i' th' hypochondria pent."
 NANESHWER. 4£7
his wife, S an-criti, became pregnant, after she bad tasted part of the Chaw, or cake ofrice, which had been
offered. In due time, she was delivered of a beautiful boy, whom the Brahmans, convened at the jataearma,
or ceremony on his birth, unanimously agreed to name Hbridata, or given by the divinity. When the
Sanscara, or institution of a Brahman, was completed by his-investiture with the sacerdotal string, and the
term of his studentship in the Veda, was past, his parents urged him to enter into the second order, or that
of a married man ; but he ran into the woods, and passed immediately into the fourth order, disclaiming all
worldly connections, and wholly devoting himself to Vishnu, he continually practised the Samadhiyoga, or
union with the Deity by contemplation, fixing his mind so intensely on God, that his vital soul seemed con
centrated in the Brahma-randhra, or pineal gland; while his animal faculties were suspended, but his body
still uncorrupted, till the reflux of the spirits put them again in motion ; a state in which the Hindus assert
that some Yogis have remained for years. And the fanciful gradations of which are minutely described in
the Yoga-sastra ; and even delineated in the -figures called Shatchacra, under the emblems of lotos-flowers
with different numbers of petals, according to the supposed stations of the soul in her mystical ascent"—
As. Res. Vol. III. p. 456.
The reader must not too nicely criticise the reduplications of persons observable in plate 96. where
we see Najjeshwer, both sitting on the wall aud standing on the ground, assisting to raise up his prostrate
adorer, Changadeva ; who, as well as kneeling at the feet of Naneshwer, is also, at the same moment,
bestriding his ferocious vehicle. All the males of this group have, as noticed in the account of plate 2.
the mark, No. 9. on their foreheads :. the lines red, the circlet black.
Neither of the four Avataras, discussed in this division of my work, have, I believe, been before intro
duced to European readers; and although nothing very important be derivable from this transient notice, still,
as forming links of that lengthened chain, which binds in its superstitious and idolatrous folds so great a
number of Hindus, it may not be deemed redundant.
Into this division of my work I had intended to introduce a few lines on the question of converting the
Hindus to Christianity; but so much has been recently said on this warmly-agitated topic, that men's minds
can yet be scarcely brought coolly to its consideration. I was desirous to add to the arguments on this head
my humble testimony against the ill-timed and ill-directed efforts that have been recently applied, in view to
the promotion of so grand a. scheme.—But I will leave the good cause in the able hands of Major Scott
Waring; my liberal friend the " Vindicator of the Hindus," and, above all, to the vigilance and exquisite
keenness of the Edinburgh Revierwers, whose talents, however reprehensibly applied on some questions, are
on this directed to a benefit really national.
Those only who chuse wilfully to misunderstand, will affect to suppose, that I, that any Christian, that
any good man of any religion, can desire that the Hindus should not be weaned from many enormities un
happily practised among them in the insulted name of, but, in fact, forming no legitimate part even of their,
religion—the Sati, deliberate and meritorious suicide, infanticide, andcthers. So far as relate to our exten
sive territories, such practices are, or speedily will be, discontinued ; and by the diffusion of our influence
will happily, with Divine permission, be entirely so. We may hope and expect that many of their fooleries
will follow their enormities, and that the great work of eventual conversion to the simplicity and holiness of
Christianity may supersede the mummery and idolatry of Hinduism. But this must be the work of time,
effected by the conviction resulting from-example and instruction; not by coercion—a word said to have been
used, and its effects enforced, by a dignitary of the English church. He, doubtless, means well; but if it
were my misfortune to be in India at the time of acting on such a system, or to have a son or near connection
there, I should take the earliest creditable opportunity of urging a withdrawal from the terrible effects that
may reasonably be expected to ensue. Without such an interference, so devoutly to be deprecated, I should
not see with indifference any. material increase of the numbers of our zealous missionaries in India, especi
3 13
428 NANESHWER.
ally if- unwatched by our governments : it would induce me to dispose of my India stock, and to recal myf
property thence—not, perhaps, from the immediate fear of loss from expulsion or extermination, but of dis
quietudes and tumults, that would tend to lessen its value and its comfortable possession.
The work of the dignified divine that I have alluded to, I have not read j but if he actually uses the word
coercion in its ordinary acceptation, and means thereby to force the Hindus at once to dismiss their Brahmam,
and to renounce their religion, it would be difficult to find terms wherewith adequately to stigmatize so ex
travagant a proposition—our vocabulary of crazy epithets would be ransacked in vain ; and, without meaning
to give offence, I should really deem any one, who could seriously propose such a thing, mere becomingly,
as more safely, arrayed in a strait-waistcoat than in a surplice—better qualified for Bedlam than the pulpit.
Let us hope that the Edinburgh Reviewers will continue to expose, with their accustomed severity, the
mummery of methodism j to " throttle the weasel" whenever they can catch it j and to view the grand
question of converting the Hindus as progressive and remote ; not likely to be brought about by schismatic
enthusiasts, whose misapplied zeal must have the effect of hindering, and indefinitely protracting, the fr.uir
tion of the great and good work that they, no doubt, are earnest to promote.
 NOTICE
OF SOMA

UNEXPLAINED PLATES, md of ANCIENT HINDU

COINS and MEDALS.

Several of our plates still remain undescribed, and others have been bat slightly noticed ; we will
therefore now proceed to offer such farther particulars on -that score as seems expedient.
The lower portion of plate 46. has been alluded to as representing probably a marriage of an exalted"
pair, as Brahma himself is reading the ceremony : it may be so j. or it may represent Vishnu in his own
person, or in one of his Avataras, with his wives, as seen in other plates, listening, to a portion of the Veda
relating to Fire, his foot being held over a mass that seems issuing from a pit : it may be in honour of Fire,
or Agnf, or intended to show the impotency even of that ardent element acting on a disciple of the Veda
listening to its holy texts. The plate is taken from.a tinted picture, in which the persons are all of the same
copper colour.
Plate J5* has two subjects scarcely noticed. Fig. 1. is Vishnu, gorgeously attired and decorated,
with his usual attributes, standing in the expanded foliage of a lotosy which forms an Argha for him j its
stem, around which Sesha duplicated twines himself,. his many heads canopying the deity, terminates with
the picture. Vishnu is blue, Sesha white: lotoses scattered about indicate the scene to be in the water.
Fig. 2. of plate T5* is taken, like the preceding subject, from a pretty picture of Colonel Stuart's : it
represents. the mystical union of the three sacred rivers, the Ganga, Yamuna, and Saraswati, severally
the consorts, or energies, of the three great Powers. This mythological junction is poetically called Tri-
veni, or the three flailed loch; and is a female Triad, similar to what has before been noticed of the Tri-
murti of male powers. In the picture the fish is -swimming, its head only being above the water : the fish,
the clothing of the goddesses, and the glory encircling their heads, are of gold. The full-faced figure is
white, and is therefore PARVATi.in her form of Ganga : she bears the forehead mark, No. 37. of plate 2.
or rather its interior only, reversed : oh-Ganga's right, with a roll of paper, perhaps a Veda, in her hand,
is Saraswati, indicated by her red face, the colour of her consort. Lakshmi, in her form of Yamuna,.
the genius of that river, is blue, the colour of her. lord, or of water: she holds a golden vessel' (of
omnia t)
Junctions of any sort, especially of waters, are held sacred by Hindus ; and above all, the union of the
sacred rivers, Ganga and Yamuna, near Illahabad : the latter river had previously received the Saraswati
below Denl'i, so that, in fact, all three do unite at this famed sangam. But this is too tame for a Hindu poet,
who therefore feigns a subterrene flow of the Saraswati, and a mystical union at the sacred point; where
bathing is of course peculiarly efficacious, and where zealots are persuaded that suicide is of a most merito
rious description. I once saw, at Poona, a well modelled group in clay, where Rad'ha's locks, tripartite,
were plaited into this mystical Trivcni by the amorous Krishna, who sat rapturously admiring the work of,,
and in, his hands.
 430 UNEXPLAINED
Of plates 99. 100. and 101. slight mention has been made in page \JQ. The first contains eleven,
picked out of several scores of similar, subjects ; all of them bearing the appearance of great age, and many
of having been buried. A staff, or two sticks, a cup, a bag, sword, target, are what they mostly hold : they
are two or four-handed ; some are five-beaded ; some are of single figures, some two-men, others man and
woman; the latter, in one instance, with a child : the figures are standing, sitting, or riding on horses,
bogs, and non-descript animals: their sizes are various; some less than an inch in height; others four or
five inches; some mere human figures, without attributes; others any thing but human, with surrounding
glories, sun, moon, linga, a horse, a dog, balls, feet, cup, ropes, &c. &c. and hats, pretty much like the round
bat of Europeans, are on or over the heads of many ; some have the trident, others Vishnu's attributes.
No. I. of plate 99. is more defined and finished than the cast, where the figure is scarcely human : a cup
and staff are in its hands, and below are apparently a linga, and either a rope or an animal's head and horns.
iVe. 2. has the genuine rust of antiquity : the zennaar is conspicuous, and, with the sun, moon, and five
balls, so often seen with more important objects of Brahmankal adoration, seem to refer this image to a
sacred origin and rank; -although some Brahmans that I consulted on the subject denied the fact, and said
such images were not of an orthodox or regular description, but cast by ignorant individuals for particular
and confined worship, not recognized by Brahmans, or assisted at by them. No. 3. is much more ancient
and shapeless than the plate represents : it seems to be of a woman naked, or nearly so : of this description
I have several, more modern, and of a larger size; very full breasted, with the hair rather curiously, and not
inelegantly, twisted on the head: one, eight inches high, has silver eyes, with many ornaments, but no
clothing; and is standing in an affected, but not indelicate, posture, with a-fruit or flower-bud between the
middle finger and thumb of the right hand. I was told this -was of Rukmae, or Rukmbny, spouse of
Krishna ; and it may be used in the singular and reprehensible ceremonies of the Gokalast'has, noticed in
page 123. Another, in nearly the same attitude, has not even ornaments. No. 4. of plate 99. is of that
description of image called Kr and fir by the Mahratas, among whom they are chiefly in use, uncounte-
nanced, it is said, by Brahmanical authority. No. 11. is of the same sort, extremely old and rude; as is
No. 4. but has been modernized by the file : it is of brass, ATo. 11. of tin, or some composition of which that
metal is the basis : its right arm is broken off.
Nos. 5. to 8. are apparently of the same manufacture and age, so basely executed as to be scarcely re
cognized asiiuman beings : the plate represents them, in proportions and features, too fair; especially No. 8.
which is the only one of this sort that I- find with a child : the zennaar is on all the males, but put, unusually,
over different shoulders : 5. has two lingas, and 6. five balls. No. 9. with the staff and cup, sun and moon,
is also very old. -Some Brahmans have called similar figures, of Bhairava ; others have turned up their
noses, and examined them with apparent contempt, but evidently ignorant of their origin. Whether No. 10.
be of man, woman, or beast, or what it may hold in its hand, it is difficult to determine : it seems to be very
old, and rude in a degree not to be described by pen or pencil ; as may be said also of the four strange things
engraved in plate 100. from casts in brass of the size represented. Three of them hold the trisula, referring
them to a sect of Sa'tva; and the horse may refer to Kandt.h Rao. Fig. 1 . has a cup in one hand, and the
bridle in the other : a shield is on his thigh, and his trisula and zennaar are conspicuous : it has been buried.
fig. 2. has a sword, shield, and trisula, but has, I think, only two arms : his hat is very like ours. What
fig. 3. is, or has, it is not easy to say. The double drum and trident of Siva may be traced in the hands of
fig. 4. — the. stirrups .appear to be formed of a rope, passed over the saddle before and behind the rider.
I have described these as male figures, but they may as well be called Women, or, it may almost be said, any
thing else.
In describing plate 101. 1 shall be forced to repeat the terms rude, barbarous, old, &c. equally appli
cable here as to the two preceding plates, although we have now to notice subjects of a different character)
 PLATES: 431
but of what character, or age, I am equally unable to determine : the antiquity of some of them must be
very great ; and the information that I have been able to obtain respecting them is vague and unsatisfac
tory. Sometimes I have found a Bralmum disposed to deny altogether the Indian origin of a subject, No. 1.
of plate 101 . for instance, but have staggered him on showing him one nearly similar, such as Jig. 2, or 3.
where five heads seem to connect them with their less monstrous brothers; or No. 4. or 7. where a I'mga-
and five balls offer still closer marks of relationship with acknowledged families.
It is rare to find a collection of curiosities, of any sort, made by Brahmuns, or any Hindu : except in the
instance of Nana Firnaveese, I cannot call to mind a collection of any extent. He had a great many pic
tures, which cost him, I was told, a very large sum : they are carefully preserved in books and port-folios,
wrapped in cloths. During the tumults of Poena, they were deposited, with other valuables, in the strong
hill fort of Logkrr, half way on the Bombay road ; and are now in the possession of Dundu Pandit, its late
commandant, who resides under the English protection at Tanna, the capital of Salsette. I have examined
some of these books, which contained very fine pictures, on mythology, and on various subjects; and from
a general account of the collection, I concluded it to be very extensive and valuable—but still, perhaps, to
be purchased at no very great price, although, doubtless, beyond my means. Dowlat Rao Sindba had-
also some pictures, whidi fell into the hands of tbc-Eng/isa in our contest with him, and were purchased at
the prize sales by his victorious opponent, Sir Arthur Wellesley: This paucity of Hindu virtuosi I no
tice in view to the remark, that my Pandit and others were surprised, and, perhaps, reasonably enough, at'
my throwing away my money on such useless articles as old defaced images, coins, &c. and, when asked to
explain their histories, would mingle, witrf some impatience and contempt, I thought, a little shame at their
intelligence not keeping pace with the antiquity of the subject, or the extravagance of the artist. Most of
my images were obtained at Bomb.iy through the means of correspondents on the continent : a native or
two, with the expectation of profit, sent people into the interior to purchase such things, to which the un
happy state of the Mahrata country, during the last years of my residence in India, gave too great facilities.
I generally purchased all that were brought to me ; as, if not wanted, or too dear, for my own, collection,. I •
bought them for a friend, who had greater means, and a greater disregard of money, than myself. I ob-
tained'many also through the agency of travelling friends, who, aware of my idle propensity, procured for
me what they deemed curious: but, in happier and more peaceable times; I do not imagine that images are
often obtainable. But to return to plate 101.
Nos. I. 2. 3. and 6. I should judge to be of the same hero: their anna- are nearly similar; No. 2. has,
indeed, his sword broken, and No. 6. his left arm : and their dress and equipage-correspond with each other,
but not with any thing else that I know of j for whether the beasts they ride be meant for horses, dogs, hogs,
rhinoceroses, or what animal, it is impossible to determine. Nos. 7. and 9. appear to be dismounted mem
bers of the same family : they are armed the same, with crooked swords. No. 7. which in the cast has
greater appearance of breasts than in the plate, has the sword in the left hand : over the heads is a hat-, bent ■
down at the sides exactly like ours, but not well represented in the plate : five balls are at its foot, and other
things that may be fancied a cup, a rope, sun, and crescent; most of which are found on No. 9. where a
I'mga is also discoverable.
Nos. 5. and 8. do not;' I imagine, belong to the same class of idols as the others -of the three plates now
more immediately under our notice, but, the latter especially, to the legend of Dukga skying the monster,
as represented in plates 34. and33» and described sufficiently in page 152. Nos, 5. and 9.- are older and
less defined than the engraving represents : they are four-handed, holding a trident, sword, and cup, and
bestride tigers : the latter is spearing the monster, on which her foot is placed, as formerly described.
Plate 102. is taken from a curious and handsome cast, not modern, but in good preservation : for the
possession of which, I am obliged to the oft-experienced kindness of my valued friend Mrs. Douglas
 493 UNEXPLAINED
Richardson, of Bombay. It consists of a square pedestal : on each side of which is seated, back to back,
1. Ganesa—2. Vishnu —3. Mahadeva — 4. Parvati, as represented in the plate: the deities are full-
dressed, and ornamented beyond what the engravings exhibit; and the cast is a very fine one. In our first
view, Ganesa fronts us—a pot-bellied squab figure, as he is often seen; holding an anhts, or hook, a rope,
a ball, and, what I judge to be, a piece of his tooth, {see p. 172.) for in the cast one is considerably longer
than the other : on his forehead he has the mark 35. or 38. o£ plate 2.
Turning to the right, we bring Vishnu to front us, fig. 2. likewise profusely decorated, and armed with
his usual attributes : the gadda, or mace, on which bis lower left hand rests, looks here like a sword ; and the
fedma, in the other inferior hand, is in the form of a blossom only. Ganesa is now seen, with his short
tooth, in profile to the right, and Parvati on the left, (the spectator's left,) of Vishnu. Another turn of the
subject brings her in front, fig. 4. but, without the positive assurances of my Pandit, I should not have
guessed Parvati to have been the person intended by this figure : it wants the fine bosom that this god
dess, especially in this description of cast, (see plates 5. and 28.) usually exhibits: nor is it common to see
her decorated with the xennaar: she is but two-handed, and I cannot determine what she holds : her right
hand, in the cast, has. perhaps, the top of that implement seen in thn inferior right hand of plate 28. and
looks more like a caduceus than any thing else. Turning our cast again to the right, Mahadeva, fig. 3.
confronts us, in the same position and character, and with very nearly the same attributes, as in plats 5.
which was probably taken from casts similar to the subject of plate -102. the attitudes of the lower portion
of plate 5. and the style of ornament of 102. being so much alike: two hands hold the same things, the
antelope and parasha, and the other two are empty : his earrings do not pair in either subject, and he bears
the same description of forehead markin both. On bis right, in. plate 102. we again sec Ganesa in profile,
and his longer tooth: on theJeft of Mahadeva we better see the article in the hand of Parvati; but, in
the cast, it is still more like the caduceus of Mercury. Before we quit plate 102. 1 may remark, that my
engraver, after my draughtsman, whose general accuracy and excellence are above my praise, has given
rather more form and anatomical expression to the pendent iegs, the lady's especially* than the cast in strict
ness warrants.
Plate 103. is taken from another four-sided cast, of which I -have also given four views : it is from the
collection of Lord Valentia; is old, but in tolerable preservation, and comprehends such a variety of
figures and. subjects, row over row, that I scarcely know where to begin with my description. Four rude
feet support a sort of platform, square, having at each corner a person—whether male or female, not posi
tively determinable— kneeling or sitting in a posture of adoration : between them are several persons and
things, that will be presently more particularly noticed : a kind of flag waves over and touches the heads of
the persons at the lower corners, and the flag-staff* join the angles of a second, smaller, platform, rising on
the first : this has at its four corners the cliank, or shell; and between the shells, in the middle of each side,
four figures, very similar to those at thecorners of the lower platform. A third, still smaller, platform rises
on the second : at its corners are a disk, crescent, a triangle enclosing a circle, and seven or eight balls appa
rently in a dish. From this upper platform rises a round cup-shaped —mount, shall I call it ? widening to
its summit; around which a naga convolves, overshadowing by its upreared head two feet placed in a lotos,
spread on the back of a tortoise, whose fins extend to, and are supported by, the folds of the snake at the
brow of the mount, nearly covered by the tortoise's breadth. ^
What this may all mean, it is difficult to say : had the tortoise been under the mount, we might have
referred-it to the Kurma, in that Avatara, supporting Mandura ; the mighty serpent Fasoiy serving as a rope,
by which the mountain, so supported, was whirled about, when the gods and demons churned the ocean for
the amrita, as is represented in plate 49.—±his legend is most likely adverted to in the cast; and perhaps
several others are conjoined with it —We will notice plate 103. more particularly.
 PLATES. 433
In the first view of it, we see the tortoise in front, &c. as already sufficiently noticed, until we come to
the bottom, where, on the centre of this face, sits Ganesa, and on his right is a standing figure with palms
joined in adoration ; between them, is something as much like a sword as any thing else : on Ganesa' s left
is a shrub or tree, and beside it a quadruped. Turning the cast to the left, we have the tortoise in profile,
fig. 1. and see, in the place of Ganesa, the back of Garuda, on one knee, with palms joined, in the same
attitude as fig. 4. of plate 92.—on his right is a quadruped (a cow, or a sheep ?) and a bird, and between
them and Garuda, what I judge from the cast to be, a fish ; or it may be a shell, like those of the angles of
the next platform : on Garuda's left is a standing person, and between him and Garuoa is a human head;
in the plate, as well as in the cast, it looks as much like a vase, but, on examining the cast, the features are
discernible ; it has, besides, just the outline of the occiput of its neighbours. Another turn to the left shows
us the back part of Naga, or Sesha, or Vasoky, winding round the mount; and on the lower platform is
Hanuman, with his tail turned up to his head, in a similar position to Garuda : he is supported by a
quadruped on his right and leftr like the others, of equivocal kinds : at their feet are a bow and arrow, and
a sword, referring, I imagine, to legends of the Rama's; the former being the emblem of the great Rama,
and a Stvord, Parasu, being the name of another. On the fourth side, fig. 4. Brahma, four-faced, (the
features not so plain in the cast as in the plate, for all the exterior points are worn, indicating its great age,)
occupies, in the same attitude of adoration, the place of Hanuman, &c. on the lower platform, having on
each side of him a bird of different kinds, and, to his right, a vase (of amrita, or his usual implement of sa
crifice ?) — behind him, a sort of sceptre, (or may it be a roll of the Veda f) and a little boat-shaped argha.
Many of the persons and articles noticed in this account are referrable to the Kurmavatara, but not all ;
and I should judge this subject to epitomize several of the exploits of Vishnu, in his different Avataras, in
the manner of plate 93. described in page 324.— and a close examination of the subject of plate 103.
would lead to lengthened surmises of astronomical, as well as mythological, origin and tendency, that we
have no room or time left for : two or three points, however, we will briefly notice.
The Hindus have reverence for feet, or the impressions of feet. On the top of the lofty Ceylon hill, that
we, after the Portuguese, call Adam's peak, is said to be the impression of a foot, or feet, called by the
Hindus, Sripada, or Sripad, meaning the divine footstep; Vishnu having, they say, alighted on that spot—
in his Avatara of Rama, perhaps. There have been, I think, among Christians, some discussions implying
Ceylon to have been the Paradise, or Eden, of our first parents, and the footstep in question to have been left
by Adam. Hindus make pilgrimages to the Sripad, both on Ceylon and in other places, where similar proofs
of a descent have been discovered.
In the neighbourhood of temples it is not unusual to find a flat stone embossed, or engraved, with two
feet : several are about the temples at the Sangant, near Poona; and I was told by a Brahman that they are
in remembeance and honour of widows who have become Sati there, being their last earthly or human im
pression, carved on the stone which served to step by up to the pile of their husbands. At this affecting
sacrifice I have observed a flat stone placed for this purpose, and that the family of the victim, and the atten
dant Brahmans, received her last blessings and adieus while she stood on it : having quitted this stone, she
is no longer human ; she commences a participation of the beatitude, to the fruition of which she is hasten
ing. It chills me to reflect, that I have for several minutes been close to a beautiful young creature in this
awful situation—even to the moment of the flames reaching her, when her soul could scarcely be thought
more in this than in another world. What my feelings may have been, when witnessing this tremendous
scene, I cannot say or recollect; but I know that I could not then, however much it would have relieved
me, shed a tear, although, when reflecting on it, it cannot always be withheld.
But te return for a moment to plate 103.—We there find the mystical triangle, seen in No. 45. or 46.
and 89. of plate 2. and in plate 59. as noticed in page 198.—the disk, crescent, balls, and most likely
3 K
 434 ANCIENT HINDU
every part of this elaborate subject, have their meaning and allusions in mythological and astronomical le
gends, which we shall not here attempt to trace.
Among the valuable property of the late Tipfoo Sultan that fell into the hands of the captors at
Srirangapatan, was a cabinet of coins and medals, Mahomcdan and Hindu; many of them very old and cu
rious. They were sold at the public prize sales ; and a part was purchased by my old and highly esteemed
friend Major Price, one of the prize agents, who kindly enriched my little collection by such duplicates as
his lot contained. Plate 104. shows some specimens : they are all of gold, of the size represented j and
great care has been taken to give as exact copies as possible, both of the figures and the inscriptions : the
latter, from the antiquity of the characters, are not easily read, and I shall not attempt to explain them.
Some Brahmans have attempted it, but made out nothing interesting or profitable—" I •worship Sri," or
" Praise to Sri," and similar sentences, were the chief result of their discoveries.
The upper row, figures 1.2.3.4. contains four huns, or what we call Pagodas, (see p. 346.) impressed
with a bird two-headed, bearing an elephant in his beaks and claws : this bird I should suppose, but may
be mistaken, to be Garuda. I have seen them called Kanduba-rundup : Kanduba, a provincial name of
Vishnu, may also be a name of Garuda, or of some other fabulous bird, of which there are many in In
dian romances; and rundu, in southern dialects, Kanareese, and Malabar among them, means tivo; rundup,
double : hence, the bird being double-headed, or split, as in fig. 3. may originate the term. The coins are
of pure gold, and in good preservation. Figures 5. and S. having an elephant on one side, and a sort of in
terminable scroll or flourish on the other, are called, by Kanareese Brahmans, Gajpmti—Gaja being an ele
phant ; and they are said to be coins of the ancient Rajas of Armagundy, a name also referring to something
elephantine. Years of cycles are not uncommonly named after animals, &c.—the lion on No. 7. and the
boar on 13. may, like 5. and 6. refer to their corresponding years of that cycle.
No. 8. has Hanuman in an active and menacing attitude, as is usual with him.—See plates 91. 92. 93.
The coin is very old and much rubbed, especially on the figure side, which is in bold relief. No. or fig. 10.
is another description of coin, but it may be questioned if it ever passed in currency; for such things were,
and are, as I have been told, used in sacred ceremonies : this kind of coin is deeply concave, and on the re»
• verse correspondingly convex. The concavity of No. 1 0. exhibits the durbar of Rama and Sita, who, seated
on a throne, are attended, as I conjecture from the accounts of pictures given me by Brahmans of that durbar,
by these persons—on their right, by Rama's three brothers; on their left, by his Guru, Viswamitra, (I
have a picture, by the way, on which Vasishtha's name is written as Rama's spiritual instructor,) Raja 3 k-
naka, Sita's mortal or adoptive father, Hanuman, and Garuda.—This, however, is mere fancy; for the
inscription at their feet has not been explained, and the features and distinctions of the figures are nearly
obliterated, although it is difficult to conceive by what means, protected as they are by their sunk sitaation.
On the reverse are the remains of Hanuman's outline, and some letters, but the greater part effaced : this
simian hero is, however, easily traced j and as other more perfect specimens of this kind of coinage are pre
served, he would, if doubtful, be confirmed by their similarity. If I mistake not, all the hollowed coins con
tain a similar group, and the convexity, Hanuman : one is in the museum at the India house; and Hanu
man is, if not on that specimen, on some other that I have seen, enclosed in the center of intersecting tri
angles, like No. 42. of plate 2. Not more than half a dozen of these hollowed coins were, I think, found
in Srirangapatan, and I never heard of any others.
Nos . y. and 1 1 . of plate 104. are curious articles, called coins of Arjun : about twenty of these were
found in a bag so marked, Up^J I aXmj and with the number of coins it contained, in arithmetical letters,
of a sort of Ocsr^l "bjd—not like that in common use among Persians, Arabians, and other Mahomedans,
"but apparently invented or adopted by Tippoo j who had also a cycle of his own, which may lead astray
 C 0 I N S and M E D A L S. 435
those who, like me, attempt to reconcile the dates on his coins to common chronology, unaware, as I for
merly was, of the existence of such a cycle.
In the bag with these An juh huns was a paper, which I had an opportunity of copying, containing the
following account of the coins.—

-GO V—JJaj ^JJoXj (j£&Lcj& U^ (^AfJ {j[j<^c AST* (j-l£> (jj$>

I |J| I Aaaw <wKjUo^ jOJV. f^v _J&\j> (vt^' &J\~?J <^^i^-{ cXJLaJU v-Jays*
cU&a* JLw _^1 ids ooi£> *c tX^sr* {jff?*
In English.—
" Oh Protectoe!"
" Matcheh Mudrdi huns—that is to say, impressed with two fish on one side, and on the other side
certain lalbandy characters, relating to the age of Arjun, brother of the five Pandus; corresponding (or
compared) with the 1211th year of the Hejra of Mahammed, (on whom be the blessing of God !) giving
seven thousand years."
What the '* balbandy characters" may be, I cannot say—perhaps a quaint term, like our " pot-hooki
and hangers:" if it were translated, it might mean hair-tied.
The blessing, within brackets, on the prophet, is usual with the faithful, at every recurrence of his name,
in writing and conversation ; in writing it is not, indeed, generally, put at length, but abbreviated to the
initials of the two or three words that are supposed to be understood : above, the blessing is comprised in
two letters ^c which, I imagine, stand for, being the initial and final of, i*IAj*i I iiJlc " on whom be
peace." As well as after the name of Mahammf.d, the pious ejaculate a blessing on the name also of his
successors, or of any eminently pious person of their own sect. I have heard a Mussulman bless the name
of Christ on having occasion to utter it; but this is, I believe, an uncommon liberality, and would not
have occurred out of Christian company. Obnoxious individuals, both of their own religion, but of another
sect, and of other religions, Jews especially, are piously cursed, separately or collectively, as their names or
tribes are pronounced by the orator.— But this is irrelevant. ■
These Matcheh Mudrdi huns are supposed to be very old j the metal is pure, and they are in good pre
servation : in this instance, as, perhaps, in some others, the coins are engraved the wrong way.
Nos. 12. and 14. have a standing figure of Vishnu, with his chant and chaira, and two empty hands,
in the position so common to him and his Avataras, and others, and as seen in plates 5. 6. Q. &c. These
coins, as well as the first and last four, and Nos. 15. and 17. are smaller than huns usually are : No. ] 6. is a
modern hun, of the common size: Nos. 5. to 11. and No. 13. are, as represented in the~plate, larger.
No. 13.1 should judge to be, like 5. 6. and perhaps 7. a coin of the Annagundy Raj, or government : its
reverse has the same sort of scroll as the two former; and, as said before, the different animals they bear
may denote the year so designated in the cycle in use, which years are sometimes so distinguished in writ
ings— the year of the boar, of the lion, of the elephant, &c.
Nos. 15. and 17. have Vishnu and Lakshmi, she seated in his lap, as seen in plate 11. then usually
called Lakshmi-Narayen. No. \6. is a clumsy, modern, ill-executed, Carnatic hun ; it is, I think, of that
description called Sivammy, as bearing the effigy of a deity, to distinguish it from the star pagoda : it is of
base gold ; and in this, and in the design and execution, strikingly contrasted with its chaste antique neigh
bours. ^The deities on No. 16. are, as indicated by the trisula, Siva and Parvati; in the same situation as
Lakshmi-Narayen, and as they are seen in plates 16. and 26.—on the coins, however, the ladies are, in
3 K 2
436 COINS, &c.
point of size, more on an equality with their divine partners than in the casts and plates. What the
Arabic 5»* can mean on a Hindu coin, No. 16. I cannot say.
The four remaining coins, Nos. 18. to 21. of plate 104. all relate, I think, to Vishicu, his two com
monest attributes being, especially on 1Q. and 20. discernible. The originals of 18. and 1Q. are not at this
moment within my reach, and are not, I judge, so perfect in their features as some of the others.
But little has hitherto been brought to light on the subject of ancient Hindu coinage, and this is no
place for such discussion. Bartolomeo says, Voyage, p. 85. that " the oldest Indian coins have no inscrip
tion, but only the representation of a cow, an elephant, the lingam, or some deity. Anq.uetil du Perron,
however, asserts, that he saw some with writing on them, which, as he pretends, were coined before the
period of Vikramaditya ; but I never had an opportunity of seeing any of this kind." Until the con
quest of Mysore, such coins have not, I believe, been seen by Europeans : except such as were then developed,
I never had either an opportunity of seeing any. There can be little doubt of most of the coins represented
in plate 104. (I except, of course, No. 16. put in merely as comparative,) having been struck as early as
the age of Vikramaditya.
Our last plate (105.) still remains unnoticed. It is taken. from a vase, fully as elegant as the plate in
dicates, of gilt copper, that had been long unclaimed and kicked about at the India house, but is now appro
priately ornamenting its museum : its contents may be a quart ; and it is certainly a very beautiful specimen of
Hindu workmanship, and highly creditable to their skill. Sesha, or Naga, or Vasoky, five-headed, with
Vishnu holding a chank in his front, and Garu da behind, forms a handsome handle : on the other side, in
the place of a spout, is a lamp, artfully supported by a monster; and on its sides are two kneeling threatening
figures, armed with sword and shield —coadjutors, perhaps, of Durga, who, eighteen-handed, is in the act
of spearing the monstrous personification of Vice, so often described in former pages : the wreath, or glory,
round her, as well as a wreath round the body of the vase, are very elegant.

Although unable, from want of time and room, to give at length the article
alluded to in a former page, on the Vedas and Puranas, and other points of Hindu
literature; yet, in the hope that a short notice of their contents will be accept
able, I offer the following outline— chiefly, as acknowledged, from the writings
of Sir William Jones and Mr. Colebroke: beginning with a portion of the
eighteenth article of Vol. I. of the As. Res. — " On the Literature of the Hindus,
from the Sanskrit;" communicated by Goverdhen Kal.
 OF THE

VEDAS, PUR AN AS, &c.

" There are eighteen Vidyas, or parts, of true know/edge, and some branches of knowledge, falsely so
called.
" The first four are the immortal Vedas, evidently revealed by God ; which are entitled, in one com
pound word, Rigyajushsamat'harva, or, in separate words, Rich, Yajush, Saman, and Atharvan. The Rig-
veda consists of five sections j the Yajurveda, of eighty-six; the Samaveda, of a thousand ; and the Afharva-
veda, of nine; with eleven hundred sac has, or branches, in various divisions and subdivisions. The Vedas,
in truth, are infinite ; but were reduced, by Vyasa, to this number and order : the principal part of them
is that which explains the duties of man in a methodical arrangement; and in the fourth is a system of di
vine ordinances.
" From these are deduced the four Upa-vedas ; * namely, Ayush, Gandharva, Dhanush, and Sihapatya,
The first of which, or Ayurveda, was delivered to mankind by Brahma, Indra, Dhanwantari, and five
other deities ; and comprises the theory of disorders and medicines, with the practical methods of curing
diseases. The second, on music, was invented and explained by Bharata : it is chiefly useful in raising the
mind by devotion to the felicity of the Divine Nature. The third Upavedav/as composed by Viswamitra,
on the fabrication and use of arms, and implements handled in war by the tribe of Cshatriyas. Viswacar-
man revealed the fourth, in various treatises on sixty-four mechanical arts, for the improvement of such as
exercise them.
" Six Angus, or bodies of learning, are also derived from the same source."—(I omit their names and con
tents: their subjects chiefly are— 1. of the pronunciation of vocal sounds; 2. detail of religious acts and
ceremonies; 3. grammar; 4. prosody; S. astronomy; 6. on the signification of difficult words and phrases
in the Vedas.)
" Lastly, there are four Upangas,* called Purana, Nyaya, Mimansa, and Dherma-sastra. Eighteen
Puranas (that of Brahma, and the rest,) were composed by V\asa, for the instruction and entertainment
of mankind in general." Nyaya is a collection of treatises, in two parts, on metaphysics, logic, philosophy,
&c. Mimansa is somewhat similar, divided into two parts ; the latter, called " Uttara, abounding in ques
tions on the Divine Nature, and other sublime speculations, was composed by Vyasa, in four chapters
and sixteen sections. It may be considered as the brain and spring of all the Angas; it exposes the heretical
opinions of sophists; and, in a manner suited to the comprehension of adepts, it treats on the true nature
of Ganesa, Bhascara, or the Sun, Nil ak ant a, Lakshmi, and other forms of One Divine Being."
" The body of Law, called Smriti, consists of eighteen books," &c. Ike. " delivered for the instruction
of the human species, by Menu, and other sacred personages."

* Upa-veda, Upanga, Uppuran, infer a work deduced, respectively, from its principal : up, like our sub,
implies inferiority.—See Wilford, As. Res. Vol. III. p. 302.
438 VEDAS and PURANAS.
" As to Ethics, the Vedas contain all that relates to the duties of kings ; the Pu anas, what belong to
the relation of husband and wife; and the duties of friendship and society, (which complete the triple divi
sion,) are taught succinctly in both. This double division of Angas and Upangas may be considered as de
noting the double benefit arising from them in theory and practice.''
" The Bharata and Ramayana, which are both epic poems, comprise the most valuable part of ancient
history."
" Sanc'hya is two-fold—that with Iswar a, and that without Iswaea ; called Patavjala, and Kapila :
the latter, in six chapters, on the production of all things by the union cf Pbacbiti, or Nature, and Puru-
sha, or the first male" &c. &c. " These books are not really divine, but contain infinite contradictions."
" The Mimansa, therefore, is in tzvo parts, the Nyaya in /<uo, and the Sanc'hya in tzvo ; and these six
schools comprehend all the doctrines of the theists."
" Lastly, appears a work written by Burnt a : and there are also six atheistical systems of philosophy,
entitled Yogachara, Saudhanta, Vaibhashica, Madhyamica, Digambara, and Charvac ; all full of indetermi
nate phrases, errors in sense, confusion between distinct qualities, incomprehensible notions, opinions not
duly weighed, tenets destructive of natural equality—containing a jumble of atheism and ethics ; distributed,
like our orthodox books, into a number of sections, which omit what ought to be expressed, and express
what ought to be omitted; abounding in false propositions, idle propositions, and impertinent propo
sitions."
" Such," concludes the author, " is the analysis of universal knowledge, practical and speculative."—
Page 344.
A very ingenious and learned commentary follows, by Sir William Jones, from which the following
passages are selected. —
*' The Vedas consist of three Candas, or general heads—namely, Carma, Jnyana, Upasana ; or Works,
Faith, and Worship. To the first of which, the author of the Vidyadersa, or view oflearning, a rare Sanskrit
book, wisely gives the preference ; as Menu himself prefers universal benevolence to the ceremonies of
religion."
" After all, the books on divine knowledge, called Veda, or what is known, and Sruti, or what has been
heard, from revelation, are still supposed to be very numerous; and ihe four here mentioned are thought to
have been selected as containing all the information necessary for man. It must not be omitted, that the
commentaries on the Hindu scriptures, among which that of Vasishtha seems to be reputed the most excel
lent, are innumerable; but, while we have access to the fountains, we need not waste our time in tracing the
rivulets."
" From the Vedas are immediately deduced the practical arts of chirurgery and medicine, music and
dancing ; archery, which comprises the whole art of war ; and architecture, under which the system of
mechanical arts is included."
" Next in order to these, are the six Vedangas : three of which belong to grammar ; one relates to re
ligious ceremonies ; a fifth, to the whole compass of mathematics ; and the sixth, to the explanation of
obscure words or phrases in the Vedas."
" Subordinate to these Angas (though the reason of the arrangement is not obvious,) are the series of
sacredpoems, the body of law, and the six philosophical sastras."
" The first /W/'an poet was Valmiki, author of the Ramayana, a complete epic poem, on one continued,
interesting, and heroic action; and the next in celebrity, if it be not superior to it in reputation for holi
ness, is the Mahabarat of Vyasa. To him are ascribed the sacred Puranas, which are called, for their
excellence, the Eighteen, and which have the following titles: —1. Brahme, or the Great One; 2. Pedma,
 V E D A S and P U R A N A S. 439
or the Lotos; 3. Brahmanda, or the Mundane Egg; 4. Agni, or Fire—(these four relate to the creation) ;
5. V/shnu, or the Pervader; 6. Garuda, or his Eagle; 7. the transformations of Brahma; S.Siva;
Q.Linga; 10. Nareda, son of Brahma; 11. Scanda, son of Siva; 12. Marcandeya, or the immortal man;
13. Bhawishya, or the prediction offuturity— (these nine belong to the attributes and powers of the Deity) ;
14. Matsya; 15. Varaha ; 16. Kurma ; 17 . Vamena, or as many incarnations of the Great One in his
character of Preserver— all containing ancient traditions, embellished by poetry, or disguised by fable.—
The eighteenth is the Bhagavata, or life of Kkishna, with which the same poet is by some ima
gined to have crowned the whole series; though others, with more reason, assign them different com
posers." *
" Of the philosophical schools it will be sufficient here to remark, that the first Nyaya seems analagous
to the Peripatetic; the second, sometimes called Vaisishtca, to the- Ionic; the two Mimansas, of which the
second is often distinguished by the name of Vedanta, to the Platonic; the first Sanchya, to the Italic, and
the second, or Patanjala, to the Stoic, philosophy: so that Gautama corresponds with Aristotle, Ca
nada with Thalbs, Jaimini with Socrates, Vyasa with Plato, Capila with Pythagoras, and Patan-
jali with Zeno ; but an accurate comparison between the Grecian and Indian schools would require a con
siderable volume. The original works of those philosophers are very succinct; but, like all the other
Sastras, they are explained, or obscured, by the Upadersana, or commentaries, without end."
" It results, from this analysis of Hindu literature, that the Veda, Upaveda, Vedanga, Purana, Dhcrma,
and Dersana, are the six great Sastras, in which all knowledge, divine and human, is supposed to be compre
hended. And here we must not forget, that the word Sastra, derived from a root signifying to ordain, means
generally an ordinance, and particularly a sacred ordinance, delivered by inspiration : properly, therefore, the
word is applied only to sacred literature, of which the text exhibits an accurate sketch."
" The Sudras, ox fourth class of Hindus, are not permitted to study the six proper Sastras before men*
tioned ; but an ample field remains for them in the study of profane literature, comprised in a multitude of
popular books, which correspond with the several Sastras, and abound with beauties of every kind. All the
tracts on medicine must, indeed, be studied by the Vaidyas, or those who are born physicians ; and they have
often more learning, with far less pride, than any of the Brahmans: they are usually poets, grammarians,
rhetoricians, moralists; and may be esteemed, in general, the most virtuous and amiable of the Hindus."
" We need say no more of the hetorodox writings, than that those on the religion and philosophy of
Budha seem to be connected with some of the most curious parts of Asiatic history; and contain, perhaps,
all that could be found in the Pali, or sacred language, of the eastern Indian peninsula."
" Wherever we direct our attention to Hindu literature, the notion of infinity presents itself; and the
longest life would not be sufficient for the perusal of near five hundred thousand stanzas in the Puranas, with
a million more, perhaps, in the other works before mentioned. We may, however, select the best from each
Sastra, and gather the fruits of science, without loading ourselves with the leaves and branches ; while we
have the pleasure to find, that the learned Hindus, encouraged by the mildness of our government and man
ners, are, at least, as eager to communicate their knowledge of all kinds as we can be to receive it. But if
■we wish to form a correct idea of Indian religion and literature, let us begin by forgetting all that has been
written on the subject, by ancients or moderns, before the publication of the Gita."—Page 355.
In the commentary, whence the preceding extracts are taken, Sir W. Jones gives some of the reasons
that induced him and Mr. Wilkins to believe, notwithstanding the fable of Brahma's four mouths, each
of which uttered a Veda, that the fourth, or Atharvaveda, was written or collected after the other three

* And they are differently arranged and named by other authorities..

440 V E D A S and P U R A N A S.
Vedas. He adduces arguments strongly confirming such inference > but however conclusively such argu
ments bad enforced this belief on the minds of most who think at all on the subject, it has subsequently
and recently been so cogently assailed by Mr. Colebroke, as will be noticed presently, that, without farther
support, it must necessarily be much enfeebled, if not altogether driven from its position.
We now proceed to select some farther particulars on the subject of the Vedas and Puranas, chiefly
from Mr. Colbbroke's Essay, in the eighth volume of the Asiatic Researches.
" The Hindus believe that the original Veda was revealed by Brahma, and to have been preserved by
tradition until it was arranged in its present form by a snge, who thence obtained the name of Vyasa, or
Vkdavyasa j that is, compiler of the Vedas. He distributed the Indian scripture into four parts, which are
severally entitled Rich, Yajush, Saman, and Atharvana, and each of which bears the common denomination
of Veda"—Page 378.
" With the Hindus it is an article of their creed, that the Vedas were composed by no human author.
It must be understood, therefore, that, in affirming the primeval existence of their scriptures, they deny
these works to be the original composition of the editor (Vyasa), but believe them to have been gradually
revealed to inspired writers." —Page 392.
Mr. Colebkoke notices the circumstance of Mr. Wilkins and Sir W. Jones having been led, by the
consideration of some remarkable passages, to suspect the fourth Veda to be less ancient than the other
three ; and proceeds to enumerate several arguments, and to quote some texts on which that suspicion might
be so reasonably grounded ; and, afterwards, giving his own proofs in support of a contrary opinion : he
thinking it " probable that some portion, at least, of the Atharvana is as ancient as the compilation of the
three others ; and its name, like their's, is anterior to Vy asa's arrangement of them : but the same must be
admitted of the Itahasa and Puranas, which constitute a fifth Veda, as the At'harvana does a fourth."—
Page 379.
The sources of the three Vedas are thus given by a commentator, quoting from the scripture itself—
" The Rigveda originated from fire, the Yajurveda from air, and the Samaveda from the Sun.'
" Menu (chap. i. v. 23.) alludes to this fabulous origin of the Vedas : but a commentator explains it
by remarking, that the Rigveda opens with a hymn to fire ; and the Yajurveda, with one, in which air is
mentioned. Another commentator has recourse to the renovations of the universe.—' In one Culpa, the
Vedas proceeded from fire, air, and the sun ; in another, from Brahma, at his allegorical immolation."— lb.
" From this,* compared with other passages of less authority, and with the received notions of the
Hindus themselves, it appears, that the Rich, Yajush, and Saman, are the three principal portions of the Veda ;
that the At'harvana is commonly admitted as a fourth ; and that divers mythological poems, entitled Ita
hasa and Purana, are reckoned a supplement to the scripture, and, as such, constitute a fifth Veda."—
Page 381.
" The Vedas are a compilation of prayers, called Mantras ; with a collection of precepts and maxims,
entitled Brahmana: from which last portion, the Upanishad is extracted. The prayers are properly the
Vedas, and apparently preceded the Brahmana."—Ih.
" Each Veda consists of two parts, denominated the Mantras and the Brahmanas, or prayers and pre
cepts. The complete collection of the hymns, prayers, and invocations, belonging to one Veda, is entitled
its Sanhita : every other portion of IndLn scripture is included under the general head of divinity— (Brah
mana)—this comprises precepts which inculcate religious duties, maxims which explain those precepts,
and arguments which relate to theology. But, in the present arrangement of the Vedas, the portion which

* I have not given the paragraph immediately preceding, and here adverted to.
 VEDAS and P U R A N A S. 441
contains passages called Brahmanas, includes many which are strictly prayers, or Mantras. The theology of
the Indian scripture, comprehending the argumentative portion entitled Vedanta, is contained in tracts deno
minated JJpanishad; some of which are portions of the Brahmuna, properly so called: others are found only
in a detached form ; and one is a part of a Ssnhita itself."— Page 388.
" Prayers, employed at solemn rites, called Yajnyas, have been placed in the three principal Vedas:
those which are in prose, are named Yajush; such as are in metre, are denominated Rich; and some which
are intended to be chanted, are called Saman: and those names, as distinguishing different portions of the
Vedas, are anterior to their separation in Vyasa's compilation. But the Aiharvana, not being used at tho
religious ceremonies above mentioned, and containing prayers employed at lustrations, at rites conciliating
the deities, and as imprecations on enemies, is essentially different from the other Vedas." This is adduced
by Mr. Colebroke as the true reason why the three first Vedas are often mentioned without any notice of
the fourth j " which must be sought," he says, " not in their different origin and antiquity, but in the
difference of their use and purport."— Page 381.
In a subsequent page, Mr. Colebroke resumes this topic.—He says, " I shall select, as a specimen, a
passage, (from the White Yajurvcda,) material, as it contains an enumeration of the Vedas, and of the
various sorts of passages which they comprise j and tends to confirm some observations hazarded at the be
ginning of this essay.
" As smoke, and various substances, separately issue from fire lighted with moist wood, so, from this
great being, were respired the Rigveda, the Yajurveda, the Samaveda, and the At'hart/an and Angiras; the
ItaJiasa and Purana; the sciences and Upanishads ; the verses and aphorisms; the expositions and illustra
tions : all these were breathed forth by him."
" The commentators remark, that four sorts of prayers (Manira), and eight kinds of precepts (Brah
mana), are here stated. The fourth description of prayers comprehends such as were revealed to, or disco
vered by, At'harvan and Angiras, meaning the At'harvana Veda. The Itahis.? designates such passages,
in the second part of the Vedas, entitled Brahmuna, as narrate a story. The Purana intends those which
relate to the creation, and similar topics. ' Sciences' are meant of religious worship ; ' verses' are memo
rial lines ; ' aphorisms' are short sentences in a concise style ; ' expositions' interpret such sentences ; and
* illustrations' elucidate the meaning of the prayers."
" The Itahasa and Puranas here meant, are not the mythological poems • bearing the same title, but
certain passages of the Indian scriptures, which are interspersed among others throughout that part of the
Vedas called Brahmana."— Page 445.
" The Atharva VeJj, as is well known, contains many forms of imprecation for the destruction of
enemies.— But it must not be inferred, that such is the chief subject of that Veda; since it also contains a
great number of prayers for safety, and for the averting of calamities ; and, like the other Vedas, numerous
hymns to the gods, with prayers to be used at solemn rites and religious exercises, excepting such as are
named Yajnya."—Page 471.

* This distinction is important ; inattention to it has led inquirers into error. " Every Purana treats
of five subjects : 1. the creation of the universe; 2. its progress, and the renovation of worlds ; 3. the gene
alogy of gods and heroes; 4. chronology, according to a fabulous system; and i. heroic history, contain
ing the achievements of demigods and heroes. Since each Purantt contains a cosmogony, with mytholo
gical and heroic history, the works which bear that title may not unaptly be compared to the Grecim
Theogonus."—Colebroke. As. Res. Vol. VII. p. 202. This description is applicable to the eighteen
mythological poems called Puranas, not to certain passages of each Veda bearing the same name of Purana,
and interspersed throughout that portion of the Vedas entitled Brahmana, or divine precepts.
3 L
4*2 V E D A S and P U R A N A S.
" Tbe subjects and uses of the prayers contained in the Vedas, differ more than the deities which are
invoked, or the titles by which they are addressed : every line is replete with allusions to mythology,* and
to the Indian notions of the Divine Nature and of celestial spirits. For the innumerable ceremonies to be
performed by a householder, and, still more, for those endless rites enjoined to hermits and ascetics, a choice
of prayers is offered in every stage of the celebration. It may be here sufficient to observe, that Indra, or
the firmament, fire, the sun, the moon, water, air, the spirits, the atmosphere, and the earth, are the objects
most frequently addressed ; and the various and repeated sacrifices with fire, and the drinking of the milky
juice of the moon-piant, or acid asclepias, furnish abundant occasions for numerous prayers adapted to the
many stages of those religious rites."—Page 398.
Mr. Colebroke, after giving very strong reasons for believing the Vedas to be genuine compositions,
in opposition to some assertions of their having been forged or grossly interpolated, proceeds thus—
" The greatest part of the books received by the learned among the Hindus will assuredly be found
genuine : I do not doubt that the Vedas, of which an account has here been given, will appear to be of this
description. /
" In pronouncing them to be genuine, I mean to say, that they are the same compositions, which, under
the same title of Veda, have been revered by Hindus for hundreds, if not thousands, of years. I think it
probable that they were compiled by Dwapayana, the person who is said to have collected them, and who
is thence named Vyasa, or the Compiler."—Page 483.
Other writers interpret the word Vy.isa to mean the divider; and it is sometimes applied to an incarna
tion of Vishnu, under that name, assumed for the purpose of arranging, or dividing, the Vedus. In the
third chapter of the Bhngavata, twenty-two incarnations of the Preserver are enumerated ; and some of
them are. noticed in page 224.—The J 7th : " As Vyasa, he divided .the Veda for the instruction of man
kind." Krishna Dwapayana being the name of the supposed compiler, and an Avatara of Vishni; being,
as we have just seen, resorted to for the work, some writers have attributed the arrangement of the Vedas to
Krishna, the Avatara, for which I think there is no authority. It is common for Hindus to attribute Vedas,
Puranas, Mahabharat, &c. all to Vyasa.
The following is the concluding paragraph of Mr. Colebrokb's Essay on the Vedas,—
" The preceding description may serve to convey some notion of the Vedas. —They are too voluminous
for a complete translation of the whole; and what they contain would hardly reward the labour of the
reader—much less that of the translator. The ancient dialect in which they are composed, and especially
that of the three first Vedas, is extremely difficult and obscure ; and though curious, as the parent of a more
polished and refined dialect (the classical Sanskrit), its difficulties must long continue to prevent such an
examination of the whole Vedas as would be requisite for extracting all that is remarkable and important in
those voluminous works : but they well deserve to be occasionally consulted by the oriental scholar."—
Page 497.

* " Not a mythology which avowedly exalts deified heroes, (as in the Puranas,) but one which per
sonifies the elements and planets ; and which peoples heaven, and the world below, with various orders of
beings.
" observe, however, in many places, the ground-work of legends, which are familiar in mythological
poems—such, for example, as the demon Vkitka, slain by Indra, who is thence surnamed Vrithahan;
but I do not remark any thing that corresponds with the favourite legends of those sects which worship
either the Linga or Sacti, or else Rama or Krishna. I except some detached portions, the genuineness of
which appears doubtful, as will be shown towards the close of this essay."—Page 398. See, under Hindus,
page 368.
 V E D A S and P U R A N A S. ' 443
The reverence in which the Vedas are held by the Hindus will appear from the following texts in the
Institutes of Menu.—
Chap. I. v. 23.—" From fire, from air, and from the sun, he" (the Supreme Ruler) " milked out, as it
were, the three primordial Vedas, named Rich, Yajush, and Saman, for the due performance of the sa
crifice."
This origin of the Vedas has been adverted to in a former passage : the most popular origin is, that
they, the four Vedas, issued from the four mouths of Brahma. ' Brahma, as we have seen, had once five
heads, as Siva, in some of his forms, still has; and, in a preceding passage, a fifth Veda is spoken of. Some
authorities attribute them generally to Agni, or Fire.— See p. p. 269. 298. In the As. Res. Vol. III. p. 47.
this passage, by Sir W. Jones, occurs :— " The Veda is called also Agama ; but this title refers more parti
cularly to a mysterious book, or set of books, so named from having come from the mouth of Siva, as the
Vedas proceeded severally from the four mouths of Brahma. The same word means also the Veda."
Chap. IV. r. 124.—" The Rigveda is held sacred to the gods ; the Yajurveda relates to mankind ; the
Samaveda concerns the manes of ancestors, and the sound of it, when chanted, raises therefore a notion of
something impure."
Mr. Colkbroke, however, in the As. Res. Vol. VIII. p. 458. informs us, that " a peculiar degree of
holiness seems to be attached, according to Indian notions, to the Samaveda—if reliance may be placed on
the inference suggested by the etymology of its name"— which " is expounded as denoting something which
destroys sin." And this inference receives corroboration from the circumstance of Krishna, when enume
rating, in the Gita, various orders of beings and things, to the chief of which he compares himself, declaring
that, " among the Vedas, I am the Saman." It may be said, perhaps, that this Vedz more especially relating
to music, over which Krishna presides, he may advert only to its harmonious pre-eminence.
" 125. Let the learned read the Veda* on every lawful day, having first repeated, in order, the pure
essence of the three Vedas; namely, the Pranava, the Vyahritis, and the Gayatri." (Pranava seems the same
with O'M.— Seepage 414.)
Chap. XI. v. 262.—" A priest, who should retain in his memory the whole Rigveda, would be absolved
from guilt, even if he had slain the inhabitants of the three worlds, and had eaten food from the foulest
hands.
" 263. By thrice repeating the Mantras and Brahmanas of the Rig, or those of the Yajush, or those of
the Saman, with the Upanishads, he shall perfectly be cleansed from every possible sin.
" 264. As a clod of earth, cast into a great lake, sinks in it, thus is every sinful act submerged in the
triple Veda.
" 266. The primary triliteral syllable, in which the three Vedas themselves are comprised, must be kept
secret as another triple Veda : he knows the Veda, who knows the mystic sense of that word." (It is seen in
my Frontispiece.— See page 410.)
Chap. XII. v. 109.—" Well instructed Brahmans are they who can adduce ocular proof from the scrip
ture itself, having studied, as the law ordains, the Vedas, and their extended branches, or Vedangas, Mimansa,
Nypya, Dhermasostra, Puranas."
The age of the Vedas and Puranas is a point on which some discrepancies exist among the most respect
able of Sanskrit scholars : in noticing them, I trust I do not volunteer an invidious task; for my object is to
excite some farther investigation of a point in itself curious and interesting.

* The Tumulians and Malabars call these books Vedam~em, with them, being like the termination
urn, in Latin ; a termination generally annexed to neuter substantives. In Bengal, the book is called Bede,
or Beda, there being no V in the Bengally alphabet.— See As. Res. Vol. I. p. 146.
3 L 2
444 VEDAS and PURANAS.
Sir W. Jones (As. Res. Vol. I. p. 238.) rejects the claim of the Vedas to the -very high antiquity that
some warm advocates were disposed to confer on them : he could never believe that they were actually
written before the flood ; but ventures to assert that they are far older than any other Sanskrit composition.
And, in Vol. II. p. 305. he says, that he " firmly believes, from internal and external evidences, that three
of the Vedas are more than three thousand years old : and, in Vol. III. p. 484. says they appear to stand
next in antiquity to the five books of Moses. In the preface to the Institute! of Menu, the learned trans
lator deems the three first Vedas to have been composed about 300 years before the Institutes, and about
600 before the Puranas and Itahasas, which he was fully convinced were not the productions of Vyasa.
The Institutes are supposed to have received their present form about 880 years before Christ's birth. By
one mode of reckoning, the highest age of the Yajurveda is carried to 1580 years before the birth of our
Saviouh, (which would make it older than the five books of Moses)j and the Institutes must then be as
signed to about 1280 years before the same epoch : but Sir W. Jones deems the former date of 880 years
for the Institutes the more probable. This would give the Yajurveda an age, in 1809, of about 2ggo years ;
or 298O, when the translator published Menu.
Mr. Colebroke (As. Res. Vol. VII. p. 284.) infers, from several data there given, the probability that
the Vedas were not arranged in their present form earlier than the fourteenth century before the Christian
era, but cautiously marks the inference as vague and conjectural : about 3200 years would hence be. taken
for the maximum of elapsed years since the present arrangement of the Vedas. And deducing, by Sir Wil
liam Jones's method, the comparative age of the Puranas, they will be 2500, or 2600 years old at most $
and the Institutes, 2800.
Mr. Wilford (As. Res. Vol. V. p. 244.) says, " The Puranas are certainly a modern compilation from
valuable materials that I am afraid no longer exist : an astronomical observation of the heliacal rising of
Canopus, mentioned in two of the Puranas, puts this beyond doubt." ,
Mr. Bently, (As. Res. Vol. VIII. p. 240.) after giving various reasons and calculations for the founda
tion of his opinion, says, " it must be evident that none of the modern romances, commonly called the Pu
ranas, at least in the form they now stand, are older than 684 years, but that some of them are the compila
tions of still later times."
• As far as the Purana, called the Sri Bhagavata, is concerned, Mr. Colebroke countenances Mr.
Bently's opinion. He says, " I am myself inclined to adopt an opinion supported by many learned
Hindus, who consider the celebrated Sri Bhagavata as the work of a grammarian, supposed to have lived
about six hundred years ago."—As. Res. Vol. VIII. p. 487.
Mr. Wilkins, in the preface to the Gita, observes, that Krishna throughout the whole makes men
tion of three Vedas only, and those the three first in their present order : the fourth, proving itself a posterior
work, mentions him. On this being remarked to some Pandits, who assisted in the translation, they ex
pressed great astonishment at it, as it had escaped all the numerous commentators on the Gita. I will here
notice, that I once communicated this circumstance to two learned and well-informed Brahmans, who were
much struck with it ; and were greatly surprised to find the Gita known out of their own pale. Desirous to
know how far the copies of this work, used in BombayianOL Poona, agreed with the translation, I have occa
sionally compared a small portion of it, line for line, with a Brahman; he listening to my rendering it from
the printed book into Hindvi, and reciting to me, from memory, the lines immediately following. As far
as I could judge, from so vague a process, there is no difference in the copies used in parts so distant as
Poona and Benares; and the Brahmans' memory seemed no less faithful than the translation.
The term JJpanishr.d has frequently occurred, and seems not to have, in general, any accurate idea an
nexed to it : it has been understood to mean arcanum, mysterious, secret, &c. senses connected with con
cealment or mystery. The proper meaning of the word Upanishad, according to Mr. Colebroke, on the
 VEDAS and PURANAS. 445
authority of the best Sanskrit writers, is " divine science, or the knowledge of God ; and it is equally appli
cable to theology itself, and to a book in which this science is taught." Mr. C. gives the derivation of the
word ; and says, that " the sense, properly deducible from that etymology, invariably points to the know
ledge of the Divine perfections, and to the consequent attainment of beatitude through exemption from pas
sions ;" and that " neither the etymology, nor the acceptation of the word, has any direct connection with the
idea of secrecy, concealment, or mystery."—As. Res. Vol. VIII. p. 472.
" The whole of the Indian theology is professedly founded on the Vpanishads ." Some are extracts
from the Vcdi; and the rest are also considered as appertaining to the Indian scripture : but whether they
are detached essays, or have been extracted from a Veda, Mr. Colebroke is not certain.— /£. p. 473.
Of these fifty-two theological treatises, entitled Upanishads, the titles are given by Mr. C. and a concise
notice of their subjects or contents.
The word Scstra, by some writers erroneously spelled Shastcr, we find to mean, generally, an ordinanct,
and particularly a sacred ordinance, delivered by inspiration; and properly applicable only to sacred lite
rature.
The Vcda, collectively, is the body of Hindu Scripture.
 Of KAMA, the GOD of LOVE.

Notwithstanding the popularity of this deity in India, where, both in poetry and conversation, he
is, as in most other refined countries, in person, or by allusion to his attributes and effects, so often intro
duced, I do not find one representation of Kama among my images or pictures ; nor do I recollect ever
having seen an original of either in India. He is finely sculptured, with all his attributes, on the beautiful
pantheistic choultry at Madura, built by the munificent Trimal Naig j and a print is given of him— not,
however, from that source, by Sonnerat, which is copied into Kindersley's Specimens of Hindu Litera
ture. On the choultry, he is, I think, standing, and not mounted on his parrot, as in Sonnerat's plate.
Having no image or picture, I have given no engraving of Kama Deva ; and it is owing to this circum
stance, perhaps, that I, at so late a period of my work, introduce to my readers this deity, so important in
the real history of man, as well as in poetical and mythological researches. As a matter of course, 1 com
menced my series of plates with Ganbsa, the god of policy, sagacity, and prudence j and have thus unwit
tingly disjoined, by the whole length of my book, those subjects and Kama, the god of affection and love,
of whom I would gladly have given a plate, if I possessed, or could obtain, an original cast or sketch. This
can have been no designed arrangement ; nor has it so much meaning as the distich that it seems to
.reverse—
" Love seldom haunts the breast where learning lies,
For Venus sets ere Mercury can rise."
I will introduce Kama by an extract from the argument prefixed to the hymn addressed to him by Sir
William Jones.
" The Hindu god, to whom the hymn is addressed, appears evidently the same with the Grecian Eros
and the Roman Cupido : but the Indian description of his person and arms, his family, attendants, and attri
butes, has new and peculiar beauties.
" According to the mythology of Hindustan, he was the son of Maya, or the general attracting power,
and married to Reti, or Affection; and his bosom friend is Bessent, or Spring. He is represented as a beau
tiful youth,' sometimes conversing with bis mother and consort in the midst of his gardens and temples ;
sometimes riding by moonlight on a parrot or lory, and attended by dancing girls or nymphs, the foremost
of whom bears his colours, which are a fish on a red ground. His favourite place of resort is a tract of
country round Agra, and principally the plains of Matra ; where Krishna also, and the nine Gopia, who are
clearly the Apollo and Muses of the Greeks, usually spend the night in music and dancing. His bow of
sugarcane, or flowers, with a string formed of bees, and his five arrows, each pointed with an Indian blos
som of a heating quality, are equally new and beautiful. " He has at least twenty-three names, most of which
are introduced in the hymn : that of Kam, or Kama, signifies desire, a sense which it also bears in ancient
and modern Persian. And it is possible, that the words Dipuc and Cupid, which have the same significa
tion, may have the same origin ; since we know that the old Hetruscans, from whom great part of the Roman
language and religion was derived, and whose system had a near affinity with that of the Persians and In
dians, used to write their lines alternately forwards and backwards, as furrows are made by the plough.
 KAMA. 447
The seventh stanza alludes to the bold attempt of this deity to wound the great god Mahadeva, for which
he was punished by a flame consuming his corporeal nature, and reducing him to a mental essence : and hence
his chief dominion is over the minds of mortals, or such deities as he is permitted to subdue."— Works,
Vol. XIII.
" The Indian Maya, or, as the word is explained by some Hindu scholars, ' the first inclination of the
Godhead to diversify himself—such is their phrase, ' by creating worlds,' is feigned to be the mother of uni
versal nature and of all the inferior gods; as a Kashmirian informed me, when I asked him why Kama, or
Love, was represented as her son. But the word Maya, or delusion, has a more subtle or recondite sense in
the Vedanti philosophy ; where it signifies the system of perceptions, whether of secondary or primary quali
ties, which the Deity was believed, by Epichabmus, Plato, and many truly pious people, to raise by his
omnipresent spirit in the minds of his creatures, but which had not, in their opinion, any existence indepen
dent of mind."—Jones. As. Res Vol. I. p. 221.
Maya, or Ada Maya, is a name of Lakshmi : she is thus the general attracting power; the mother of
all; the Sacti, or energy, of Vishnu, the personification of Spirit; (Maya, both in its subtle and more familiar
allusions, has occurred in former pages — see 9. 16. JZ.) she, as attraction, unites all matter, producing
love in animated nature, and, in physics, the harmonization of atoms. Kama,* or Love, is her offspring,
and is united in marriage to Reti, or Affection, the inseparable attendant on the tender passion ; and in
friendship to Vasanta, (commonly pronounced Bessrnt,) or Spring, denoting Love's season, both literally
in regard to the time when most animals are impregnated and vegetables burst into existence, and metaphori
cally, touching the early portion of man's passage through life. We have before noticed (p. p. 52. 2 17-)
the allegory of Kama being an Avatara or son of Krishna, by Rukmeni; other names of Vishnu and
Lakshmi, and a farther instance (seep. 133.) of the correspondence of that goddess with our popular
Venus, the mother of Cupid. Riding, or dancing, by moonlight, allude to the love-inspiring serenity of
the time; such nights, about Agra, and in the southern parts of India, affotdiug, after the heat and tumult of
the day, a delicious quiet feeling of happiness not easily communicated, nor conceivable by the mere experi
ence of the unsettled cloudy skies of northern latitudes.
The banner of Kama, a fish on a red ground, and his vahan, or vehicle, a parrot or luri, have doubtless
their allusions; the former possibly to the stimulating natuie of that species of food, stirring the blood to
aid Kamdeo's ends; and, perhaps, the ensanguined colouring and extreme beauty of the luri, and, like the
fish, (and the dove of western my thologists,) its supposed aphrodisiac te ndency as food, may have had a share
in guiding a selection of attributes for the ardent deity. The soft affection and fabled constancy of the dove
may have weighed with the Greeks, although constancy may not, perhaps, be, in strictness, a striking cha
racteristic of Love.
Sonnerat says, that the Hindus deified Kama (whom he calls Munmodinj which is, I suppose, one
of his names in the Camatic,} merely from their gusto for voluptuousness : but the fable of his having been
reduced from a corporeal nature to a mental essence, prettily inculcates the idea of the progress and rcfine-

* We may here, as usual with all Hindu deities, trace Kama's genealogy upwards to the Sun, who is
ISrahm. Lakshmi, in a divine and mortal view, both as Maya and as Rukmeny, is his mother : she is
Vishnu, that is, his Sacti, or energy : Vishnu, or Krishna, Kama's father, is the Sun, the source, literally
and figuratively, of warmth and union —affection and love. Let me here notice, as the only place in which
I can supply the omission, that when (p. 288.) describing the legless Aruna, charioteer of Surya, that is,
the precursor of day, Aurora, it escaped me to remark, that Aruna's imperfect form has been supposed,
and not inexpressively, allusive to his partial appearance : his head and body may be seen, but his legs are yet
in invisible night, or lost in the blaze of Surya's brilliancy.
 448 K A M A.
ment of passion, and marks that the mind shares largely in his influence. It must, indeed, necessarily be,
that the fabulist who thinks at all deeply, cannot but notice his extensive dominion over both mental and
corporeal feelings.
Poets perpetually recur to this mishap of Kama ; and allusions to it have occurred in some of our ear
lier pages. Here follows some farther notice of that celebrated event.—
Mahadeva and Parvati, playing with dice at the game of Chaturanga, disputed, and parted in wrath ;
and severally performing rigid acts of devotion to the Supreme Being, kindled thereby such vehement fires
as threatened a general conflagration. The Devas, in great alarm, hastened to Brahma, who led them to
Mahadeva, and supplicated him to recal his consort; but the wrathful god answered, that she must return
to him of her own free choice. They accordingly deputed Ga kg a, the river goddess, who prevailed on Par-
v ati to return to her husband, on the condition that his love for her should be restored. The celestial me
diators then employed Kamadeva, who wounded Siva with one of his flowery arrows ; but the angry deity
reduced the god of love to.ashes. Parvati, soon after, presented herself before Siva in the semblance of a
Cirati, a daughter of a mountaineer; and seeing him enamoured of her, assumed her own shape, and
.effected a reunion : and in the place of reconciliation a grove sprang up, which was named, from the im
pression which her appearance there made on the uxorious deity, Kama-vana, or the -wood of desire. The
relenting Siva consoled the afflicted Reti,* the widow of Kama, by assuring her that she should rejoin her
husband, when he should be born again in the form of Pradyamna, son of Krishna, and should put Sam-
bara to death. This favourable prediction was in due time accomplished j and Pradyamfa was seized by
the demon Sambara, who placed him in a chest, and threw it into the sea. The chest was swallowed by
a large fish, which was caught and carried to the palace of the tyrant, where the unfortunate Reti had been
compelled to menial service: it fell to her lot to open the fish, and finding the chestand its contents, she nursed
the infant in private, and educated him until he had sufficient strength to destroy the malignant Sambara.
He had before considered Reti as his mother; but their minds being now irradiated, the prophetic pro
mise of Mahadeva was remembered, and the god of love was reunited to the goddess of pleasure.— See
As. Res. Vol. III. p. 402. whence the above legend is taken, and 52. 206. 208. 210. 217. of our preceding
pages.
In the TLamayana, (book i. sect. 22.) the resentment of Mahadeva is thus noticed: " Kandarfa,
the wily one, wounding St'hanu, the lord of the gods, while, with uplifted arm, he was engaged in sacred
austerities, met the desert of his crime from the eye of the grea,t Rudra— all his members, being scorched
with fire, fell from his body : he was thence called Ananga (bodiless), and the place where it happened,
Kama (Desire)."— Page 179.
We will here notice some of the names of Kama, and then some farther particulars respecting his attri
butes and character.
Kama-deva, or, corruptly, Kamdeo, is merely the god of love or desire. Makara-ketu alludes to
the fish, Makara, in his banner : ketu, I believe, is a banner. Kandarfa means love : and Kandarpa-
ketu is another of his names. Pushpa-dhanva, with the flowery bow. Mara. Ananga, the incorpo-

* The lamentations of Reti, on this occasion, fill a whole book in Kalidasa's poem, called Kumara-
Simlhava, or the birth of Kumara.— (See p. p. 52. 175). This book Sir William Jones's teacher, a
learned Vaidyn, was restrained from reading, considering the ceremonies of a marriage, that of Kama and
Reti, at which Brahma himself officiated as father of the bridegroom, as too holy to be known by any but
Br hraans. I have several pictures (see plate 46.) where Brahma is assisting at weddings. Reti is
sometimes represented, in pictures, on horseback, throwing a lance.
 K A M A. 449
real. Sm ara, the ideal, as the son of Maya, or illusion. Madam, or Madaka, and M adamat, are namci
derived, I imagine, from a root signifying both sweetness and intoxic tion : honey is called m-.J, or mud; so
is intoxication. In like manner shad, CAJi* in Persian, and, perhaps, also in Saiskrit, means honey ; like
wise, adverbially, merriment, pleasure, intoxication, but not to a degree approaching drunkenness; it means
too, marriage, but not of the first or most respectable kind: Makadama is, perhaps, from the same source.
His name of Pradyamna, son of Krishna and Rukmeny, has been noticed: Anirudha was bis son, whose
adventures with Usha are the subject of a pretty tale, and a very interesting drama.
In the beautiful pastoral drama of Jayadeva, called Gila Govinda, so often extracted from on
former occasions, allusions frequently occur to Kama and his attributes. Radii a is thus described bewail
ing the absence of her beloved Krishna: —
" Fresh arrows of desire are continually ass liling her, and she forms a net of lotos leaves as armour for
her heart, which thon, O Krishna! alone shoutdst fortify. She makes her own bed of the arrows darted
by the flower-shafted god ; but when she hoped for thy embrace, she had formed for thee a couch of their
soft blossoms. She draws thy image with musk in the character of the deity with five shafts, having sub
dued the Makara, and holding an arrow tipped wilh an antra flower."
The Makara is said to be the horned shark : it is a name also of the zodiacal sign Capricorn, which is
sometimes seen to terminate in the tail of a fish ; but I know not if any inference can be thence drawn ; nor
do I know the legend of Kama's " subduing the Maiara," as alluded to in the above quotation.
The inhabitants of India, whether Hindu or Mussulman, may be generally called a salacious race; and
cunning and itinerant quacks avail themselves, as in other countries, of the follies and propensities of their
wealthier brethren. Ore of this description, some years ago, pretended to possess a portion of a wonder
working fish, that he called Mahi Sukkhun hhur; which, if spoiled i ^i^ /JSZ"*1 (nJ^Lc may be ren
dered the discourse-devouring fish ; but I should not judge that to be its real meaning; and, indeed, I have
its name before me, spelled i ^JUOLmj but, having no books I am not sufficient of a Pcrsi n to determine
its derivation or allusions : I conclude, however, that they may be traced to Kama's fi\h, both as to family
and effect. Be that as it may, I have been told, that impotent and old men, who, in India, I think, more than
elsewhere, are prone to " envying every sparrow that they see," seek with avidity this rare invigorating drug;
and, at Poona, I heard, that Nana Firnaveese, attracted by the fame of a Mahomedan traveller, who
possessed a piece of it, was in treaty for its purchase at an enormous price, but prudently made a previous
reference to some gentlemen at the English Residency for their opinion of its powers; and, on being dis
couraged, declined the offered bargain. I lately, however, learned, that this was a trick played on Nana
by some Mahomedan gentleman. Having occasion, recently, to write to a Poona friend, settled in England,
I mentioned, and made some inquiries after, this fish; and it happened, that a Mog/uil gentleman, who was
one of the party at Poona that so many years back played this trick on Nana, was at the time on his travels
in Europe, and, when my letter arrived, on a visit at my friend's house. The story had been long forgotten,
and was thus, by a strange coincidence, called to the recollection of several former residents at Poona.
I may here notice another drug, to which the Brahmmi ascribe great virtues, of a healing, rather than
an invigorating, nature : this is the Egyptian mummy, which they call mammae, strongly accenting the last
syllable. It might be spelled m, h.tmaii, and afford ground for an etymological speculation, that I shall not
here enter upon ; nor continue the notice of the Brahmanical mammae farther than to remark its being some
what curious that such a name should be applied by them to such a subject.
Kama's Jive arrows are each tipped with the blossom of a flower, which is devoted to, and supposed to
preside over, a sense : the flowers are of a heating, inflaming quality; and are named, and well described, in
these lines of the hymu, which paint Vasanta preparing the bow and shifts for his mischievous friend
3 M
450 It A M A.
, fl "; He bends the luscious 02*16,2811* twists the string
, , With bees, how sweet 1 bu*/ ah ! how keen their sting ! '
. ,v He with five flow'retstips!'ri»y"ruthhss darts, • "
Which through fiveisenses-pierceenraptur'd hearts :
,r Strong Chumpa, rich in odo'rous gold ;
,, Warm Aoier, nurs'd in heavenly mould T > ■' ■ ■ ''
Dry Nagkeser, in silver smiling ;
Hot Kitticum, our sense beguiling ; ,
,'•' "' Abd last, to kindle tierce tlie scoVching flame,
,i i Lovesi-ft, which gods bright sBe/a nanneY*' '
, ■ :•• n t
The Chumpa, or Chtmpa, more classically called Champaka, is a palyendrian polygynian flower; the Mi-
cheha of European botanists : it is of two sorts, wtiite and yellow; small, and in its foliage like an expanded
rose-bud. Gardeners make, and expose in the shops, chapters and long strings of the blossoms, which loose '
women, on the supposition that its fragrance excites favourable sensations in the votaries of Kama, decorate
their hair with, and wear round their necks : its potency is, however, so great, that nerves unaccustomed to
it can scarcely bear its odour within doors. Another flower, commonly called mugri, or mogry, is of the
same description, and may, perhaps, be one of those classically named in the hymn.
The fragrance of the Chumpa is so very strong that bees refuse to extract honey from it, a circumstance
that could not escape the keen eye of the Hindu poets; and they accordingly feign the Chumpa to be sadly
mortified at this neglect. They have, however, afforded it consolation, by dedicating it to Krishna, the
black deity ; as they, contrary to some European poetical naturalists,1 consider the union of yellow and black,
peculiarly beautiful. Krishna is mostly seen profusely decorated with garlands of flowers. The Chumpa
is farther consoled by the preference it has obtained in bedecking the glossy locks of black- haired damsels,
as just noticed; also in the following stanza, literally translated from the Sanskrit:—
" That thou art not honoured by the ill-disposed bee, why, O Chnmpakat dost thou so heavily lament ?
The locks of lotos- eyed-damsels, resembling-the-fresh-dark-clouds adorning-the-sky ; let these embellish
thee."—^. Miscellany, Vol. II.
I will here add another couplet, from the same work, a translation from the Birj dialect; premising-,
that Hindu ladies sometimes wear a little mirror, called chury, of polished metal, in a ring on the thumb,
and that the lotos is the emblem of female beauty. ' •
Krishna, who had concealed his passion from the parents of a damsel whom he secretly visited, un
fortunately chanced to find her in the midst of her relations : how great his distress ! He was averse to
departing without expressing his passion—words were debarred— both were embarrassed—love prompted:
" He, with salute of deference due,
A lotos to his forehead prest ;
She rais'd her mirror to his view,
And turn'd it inward to her breast."
The Amer, mentioned in the extract from the hymn, is also called Antra, and Amla, and is said by
some to be the mangoe flower.
" Dry Nagkeser' is also called Kesara: it is a handsome flower, with yellow and white petals. The
Bela is a beautiful species of jasmin.
Among a refined people, advantageously situated in a low latitude, we naturally expect to find love, in
its vast variety of relations, no inconsiderable portion of their occupation and amusement. Books and tales
on amatory topics are very abundant; and, in common life, allusions are constantly occurring t© Kama
 KAMA. 451
and hii excitations. It will be recollected, that K am a is the son of Krishna ; who, being Vishnu, is called,
in the second stanza of the ode that I am about to introduce, as he is in former pages, Madhava. The
three first stanzas of the ode consist chiefly of compound words, forming names of Kama : for instance—
Pushpadanva, with a flowery bow; Makara ketu, fish-bannered, &c.
On the J3th and 14th of the first half of the month Chaltra, which must be about the full moon, a fes
tive jollity, with music and bathing, is held in honour of Kamadeva : on which occasion, the following is a/
popular canticle—

" 1. Hail, god of the flowery bow; hail, warrior, with a fish on thy banner;
hail, powerful divinity, whocauseth the firmness of the sage to forsake him, and
subduest the guardian deities of the eight regions!.,
" 2. O Kandarpa! thou son of Madha.va! Q.Mara! thou foe of Sam-
bara ! Glory be to thee, who lovest the goddess Reti ; who springest from the
heart !
" 3. Glory be to Madana; to Kama; to him who is formed as the God of
gods; to him, by whom Brahma, Vishnu, Siva, Indra, are filled with emotions
of rapture ! ?
" 4. May all my mental cares be removed ! all my corporeal sufferings ter
minate! May the object of my soul be attained, and my (—and, gentle reader,
thy— ) " felicity continue for ever."—As. Res.YoX. III. p. 278.

is, . !• ■•

F I N .1 S.

i
« •

INDEX.

Anapurna, a form of Parvati, 30, 157; plates of

AbJa, progenitor of the incarnated Narayen, 78. described, 158, 391.
Acuti, who, 102. Aneyah, husband of Radha, 203.
Ada-maya, a name of Lakshmi, 132, 447. Angoras, who, 84, 86, 91.
Adherma, what, 91, 343. Angsuman, who, 338, 339.
Adhumbara, a name of Yama, 303. Anima 's, killed and eaten by Hindus and Brahmans,
Adima, who, 101, 102. 360 to 371.
Aditi, mother of the gods and the Adityas, 92, 280; Anila, a name of Pavana, 321 .
of the Suras, and generally of benevolent beings, Anikudha, son of Kama, 217, 449.
955 of Indra, 186. Anjenny, tale of, 316, 318.
Adityas, who, 92, 93, 280'. Anjanabha, a name of Parvati, 155.
Agastya, the star Canopus, 87 j account of, 319, Anisumya, who, 87, 287.
362. Antargati, a name of Parvati, 154.
Agni, regent of. fire, 52, 295; and of the S. E. 261, Anteka, a name of Yama, 303.
271, 297, 298 j is Vulcan, 299, 300; is chief Anumati, goddess of the day, 113; a name of the
of the Vasus, 93, 298; rides a ram, 60, 302 j moon, 294.
seduces the wives of the Bishis, 87; impregnates Aparajita, a name and form of Parvati, 116,
Ganga, 175; warms the frigid Siva, 53, 302; 118. ■
begets an ape, 3195 general account of his at Apsara, Apsarasa, celestial minstrels and dancers, 65,
tributes and family, and plates of, described, 295 155, 259; very numerous, 97; origin and fables of,
to 302; his attributes like Surya's, 279; coa 96, 183; derivation of, 265J residence of, 259, 270;
lesces with the three great powers, 298; renders produce monkeys, 318.
Sita incombustible, 193, 302; source of the Ve- Arama, who, 300.
das, 269,443; invoked, 296; cook to Ravena, Aranya-devi, a name of Parvati, 155.
333- Ardha-nari, who and what, 28, 83, 97 ; pictures of
Agniastra, what, 299. described, 98, 99.
Agnibhuva, a name of Kartickya, 53. Argha, or Arga-patra, a mysterious symbol, 68, 336,
Agnidhra, a name of Agni, 298. 337> 3^5» 388, 390; particulars and plates of de
Ahilya, who, 87, 172; cursed for depravity, 264. scribed, 386 to 394.
Aja, a name of Brahma, ioi. Argha-natha, a name of Siva, 388, 390.
Aindri, sacti, or wife to Indka, 116, It8, 272. Arjun, who, 92.) describes Krishna, 21 1 ; coins
Ak»(£a, son of Ravana, 323. of» 434-
\Alaka, the residence of Kuvera, 275. Arka, a name of the sun, 287.
SAmahadeva, 1 ■ Arkabandhu, a name of Budha, 234.
AMA.AIO.HA,/ Who, 222, 223, 233-
Aruna, charioteer of the sun, 277, 278, 280; pa*
Amba, a name of Parvati, 155. rentage and family of, 278, 288, 337, 340; plates
Ambarishi, who, 265. of described, 284, 288 ; legless and why, 447.
Ambika, sacti of Kartikya, 117. Arundhati, who, 87, 88.
Ambhrina, who, 127, 128. Aryama, a name of Surya, 287.
Antra, a flower, 207, 208, 449, 450. Ashtara, a name of Devi, 155.
Amravati, the abode of Indra, 259. Asita, ditto, 155,
dntrita, ambrosia, 95, 341 ; origin and fables of, 95, Asoka, a sacred shrub, 55, 207.
182, 183, 342. Asura, malignant beings, 94; allegories of, 95;
Anada, a name of Anapurna, 158. stars, 260.
Anala, a name of Agni, 298. Asivahmcdha, a sacrifice of a horse, 42, 338, 366.
Ananda, who, 197. Aswini, a name of Parvati, 155.
Ananga, a name of Kama, 208, 448. Aswini-Kumara, the twins, 93, 128; sons of As*
Ananta, eternity, 137; a name of Naga, or Sesha, wini, 155; sons of Surya, 279.
which see, 27, 29, 137, 338. > , Atmabhu, a name of Brahma, 57,
454 INDEX.
Atri, a Ris/ii, 83, 86, 90 ; a Muni, 91 ; a Bmhtna~ Bhishmamka, who, 203.
dica, 86,90} son of Menu, 84; of Brahma, 89J Bhkigu, son of Brahma, 78, 86, 94, 274; of Va-
allegorical origin of, 91 ; father of Chandra, 89, kuna, 274; of Menu, 84, 274; allegorical origin
28 1, 2835 confusion in legends concerning him, of, 91 ; chief of the Maharshis, 94; tries the
90. temper of the three great gods, 418; his wife
Aurva, who, 300. killed by Vishnu, 320 ; extravagant gift of pro
Avatata, a descent or incarnation of a deity, 13 ; of geny by, 338.
Vishnu described, 14, 180. Bhudeva, \ names of Siva and Bhavani, 291,
Bhudevi, J 305.
Bhum, who, 203, 204.
B.
Bhuva, a name of Siva, 340.
Badra, a solar and lunar appellation, 295. Bhuvana, who, 114.
Bahula, a famous cow, 139. bilva, a sacred shrub, 55, 100, 156.
Bajreswari, a name of Devi, 145. Bir-badka, see Vira Badra.
Baiakilya, a race of celestial pigmies, 97. Brahm, the Supreme Being, 1, 9, 26, 44, 73, 101,
Bala-Rama, an avatara of Vishnu, 29, 190; plates 274 ; his jxnuers personified, 2, 9; has no temples,
of described, 194. 3; nor images nor piciures, 3, 26; not directly
Ballaji, an avatara of Vishnu, 25, 31, 415; his worshipped, 3, 13, 44; all attributes and powers
tory of, 415 ; plates of described, 31, 32, 415, 416. resolvable into him, 6, 7/9, 13, 20, 78; and
Baliswara, a name of Siva, 389. emanate from him, 9, 13, 44, 78, 101, 411 j lypU
Barhismati, who, 115. fied by the sun, 6, 7, 13, 277,4105 how described,
Bania, a numerous sect of Hindus, 347, 381 ; abstain 9, 12, 13, 211, 274, 411 j imperishable, 31, 411 ;
from animal food, 348. symbol of, 403, 412.
Banting, a sacred stone, 309. Brahma, the personification of the Creative power
Baudhas, or Baud/lists, the sect who worship Budha, of the Deity, 2, 9, 26, 343, 385 ; and of matter,
15, 122, 220, 235; subdivided, 15, 122, 237, 2j 5. 6, 8, 15, 241, 243; and of the earth, 2, 6, 8,
241; persecuted, 220, 234, 236, 238, 368; extent, 59, 242, 306, 343 ; and of fire, 6, 8 ; and of the
240; hated by BraJimans, 221, 236, 238, 240. sun, 6, 8, 16, 112; and of time, 8, 16, 19,306;
Beli, who, 186, 187, 188. but not of water, 8, 59 ; the origin of all mate
Beruba, see Bhairava. rial substances, &c. 6, 76 ; has no temples, 2 ; nor
Bessent, see Vasant. exclusive rites, 2, 7, 18 ; reason why not, 18;* no
B/iadra, a solar and lunar appellation, 295. sect named after him, 3, 7, 128; images of him
Bhadrakali, a name of Parvati, 149, 295; statue worshipped, 5 ; less known and invoked than
of described, 159. his coequal powers, and why, 3, 5 ; has fewer
Bhaga, a name of Siva and Surya, 128, 287; and names, 9; his temples overthrown, 3, 19, 129;
of the Yoni, 384. has been incarnated, 2, 5; is perishable, 30, 150 }
Bhagavadi, a name of Parvati, 149, is imperishable, 91 ; his powers, &c. described, 5,
Bhagavan, a name of Krishna, or Vishnu, 79, 11, 16, 269; is carried by a goose or swan, 10,
82, 205. 16, 59, 97, 116, 343 ; (see Vuhan,) but not often
Bhagavat, a name of Krishna, 44. seen so mounted, 10, 59; his consort is Saras-
Ehagavata, a life of Krishna, 200, 224, 4395 a wati, (which see) 1 1 ; has also offspring, «,
modern Puruna, 200, 444. 110; red, his peculiar colour, 6, 44, 45, 150,
Bhagavitts, sectarian adorers of Krishna, 122, 407. 298, 419; his fabulous origin, 102, 269; con
Bhagavati, a name of Anapurna, 158. tests between him and Vishnu, 18, 19, 78, 80 j.
Bhagiratha, fables concerning, 39, 42, 339. and Siva, 5, 6, 18, 19, 80, 106; beheaded by
Bhanu, a name of the sun, 92, 287. Siva, 6, 18, 80, 102, 106, 177; and by Nar-
Bharadwaja, who, 83, 86. . 11 ay an, 80 ; is still identified, or coalesces in cha
Bharga, a name of Siva, 339. racter with Siva, 5, 6, 8, 12, 15, 16, 18, 19, 36,
Bharata, the ancient name of India, 223. 78, 101, 102; is brother to Siva, 106; is iden
Bhairava, an avatara and name of Siva, 33, 45, tified with Narrayan, 31, 75, 77, 80; and with
177; and name of his sons, Sacti and family, 39, Vishnu, 5, 8, 16, 17, 59, 101 ; springs from
49, 61, 145, 177, 178. Vishnu, io, 16, 17, 26, 59, 269; assumes the
Bhaskara, a name of Surya, 287. form of Budha, 236 ; coalesces in character with
Bhava, a name of Siva, 155. Jove, 79, 117; with Osiris, 80 ; with Chronos,
Bhavani, a form of Parvati, 145, 147, 299; rides a 385; with Menu, 90, 306; with Agni, 298;
bull, or a tiger, 60 ; daughter of Daksha, 785 is with Sani, 306; and with many others, 306; u
Venus, 155, 299; see Parvati. four headed, 6, 11, 26, 443; fabulous origin
Bhim, a supposed statue of, 247. of his heads, 104; was formerly five headed, 6,
Bui ma, who, 92. 18, 60, 80, 400, 443 ; reveals the Vcdas, 440, 443;
 INDEX. 455

divides hirmelf, 91, 104; degraded by Havana, Camachya, a name of Devi, 145.
333; plates of described, u, 26,433. Capila, see Kapila.
Brahmadata, who and what, 322. Cardama, who, 78, 102.
Bkahmadicas, who and what, 83 to 91. CarmXsacshi, a name of Surya, 287.
Erahmani, . ( a name of Sahaswati, consort or C.rshagni, a meiitonous suicide, 142, 236.
Brahmi, \ Sacti of Bbahma, 116 to 119, 126. Cnuveri, see K luveri.
Brahmanicide, instances of related, 373. Cawsici, a name of Devi, 146.
Bra/imans, miscellaneous particulars of, 34510381; Ceylon, the present seat of Budhism, 221, 224, 229;
persons of sacred, 371 ; murders of related, 372, popularly peopled with monkeys, 318, 328, 329;
373> 375 > kill and eat animals, 34810353, 360 is Lank?, the scene of the if may»n, 328.
to 365 ; addicted to eating, but not drinking, 358, Ctrbunra, a three headed infernal dog, 214, 304.
359; their potency, 372, 403; credulity, 402; Chacshusha, who, 83, 86.
may bear arms, 377 ; are forbidden to reign, 350 ; Chakha, a missile discus, 24, 406; an attribute of
duties of, 380 ; hate the B-udhas, 221, 236, 238, Vishnu, 24, 317; borne by Indra, 228; and
240 ; village of, in Bombay, 395 ; identified with others, 24, 33.
the Druids, 46. Chikraverti, a title of Budha, 227, 249, 406 ; and
Brahmaputra, a deified river, 37. of others, 228.
Bruhmarshis, who, 95. Champa, a flower, fable of, 450.
Brighv, see Burigu. Chamunda, a name of Parvati, 117, 118.
Buuha, an avatara of Vishnu, 15, 220, 221, 228, Chanda, a demon, slain by Devi, 1 18.
234, 237, 244; dissonances respecting, 220, 225, Chandica, a name of Devi, 118, 145, 146.
233; tenets of the B udhas, his sectaries, 220, Chandra, the moon, 21, 289; a male deity, 21,
224, 225, 228, 231, 352 ; not disagreeing materi 278, 289; sometimes female, 21, 289; parentage
ally with those of other Vuisf<nav.:s, lit,, 225; his of, 89, 281, 292; marriage, 78, 109, 284, 290,
sectaries very numerous, 15 ; extent of, and of his 291, 413; attributes, 289, 292, 293; invoked,
worship, 240 ; how introduced, 240 ; era of, 224, 281 ; plates of described, 284, 285, 294; one of
229, 233, 238; posterior to the Vedas, 368; ge- the fourteen gems, 183 ; history of, 289 to 294 ;
neral account of, 220 to 258 ; Stoncfunge, a sup disgraced by Ravena, 333.
posed temple of, 46; temple of, at Cutnb y, 248 ; Ch andrasekra, a name of Siva, 39, 289, 290 ; and
statues and temples of, described, 229, 230, 231, his residence, 39, 47.
S39, 242 to 256; sculptures of, in EJephanta, EJlora, Chandrvvunsi, who, 192, 283.
&c. caverns, 242 to 245 ; colossal statues of, 239, Chandrayana, a lunar penance, 92.
242, 247, 253, 254 ; woolly headed and thick Chandri, sacti, or consort of Chandra, 21, 120,
lipped, 231, 232, 243, 249 to 255 ; differing from 289; ornaments the head of Siva, 54, 290.
others, 231, 237, 243; confounded probably with Changadeva, tale of, 425.
those of other sects, 243, 248, 249 ; image of, Chank, a shell, 24, 33, 183, 213.
from China, 251 ; various names of, 234, 239; his Chan yak a, story of, 142.
birth, 226; marriage, 227; parentage, 237; name Charchica, a name of Parvati, 117, n8.
and form assumed by Brahma, 236 ; with whom Chaya, wife of Surya, 287, 288 ; see Prabha.
he coalesces in character, 222, 236; and with Chevana, who, 338.
Vishnu, 223, 224, 225 ; with Hari, 222 ; with Chindeo, who, 253.
Narayana, 222 ; with Brahm, 222 ; with Mer Chinese, eat horses, dogs, &c. 140, 349 ; Budha, of
cury, 240, 282, 283, 286 ; forehead, marks of, the, 233, 239, 251.
252, 409. . Chintauara, a name of Siva, 20.
,, ,, r, . (cities of the BudJias, 221, 247; in- Chitraratha, chief musician to Indra, 260; the
H LI C \ scr'P11011 aQd statues round at, city of Kuvbra, 275.
ay> [ 221i 250i Chuhidan, father of Budha's wife, 227.
Budhists, see Eaudhas. Chuli, who, 322.
Budhi, a wife of Ganesa, 172. Cimtara, who, 259 ; see Kinnara.
Buffaloes, less regarded by Hindus than oxen, 360. Coins, notice of, 346; ancient, and medals, plate
Bull, the vehicle of Siva, 343 ; see Nundi. of described, 434,436.
Conversion of the Hindus, considered, 427.
C. Cow, greatly venerated, 18, 138, 139, 142; probable
Calatri, a name of Devi, 146. origin of, 140; cursed for pride and falsehood, 18;
Calayun, who, 214. other tales of, 139 to 144; see Surabhi.
Cali, see Kali. Cridavana, a place of Indra, 270.
Cuhya, see KeSya. Crishna, see Krishna.
Calpa, see Kolpa. Crishnangana, the court of Nairita, 270.
Cama, see Kama. Critu, who, 84, 86, 91.
456 INDEX.
Crorasura, who, 19. Durgapuja, a ceremony in honou of Durga,- 401.
Cuhu, who, 113, 294. DURVASAS, who, 300.
I). Dushana, who, 332.
Daksha, son of Brahma, 78; Brahma himself, DwArAYANA, compiler of the Vedas, 442.
102, 106, 177; the same with Parchetas, 84, Dwilipa, who, 339. , .
91, 109; offspring of Menu, 84; a Muni, 91 ; a Dyava, who, 113.
Brahmadica, 86, 1 02, 109 ; the origin of all things,
78; has many daughters, 78, 96, 107, 109, 284; E.
beheaded by Siva, 106, 107, 108; and receives a Elephanta, cavern, 49, 59, 97., 98, 241, 244, 245,
goat's head, 107, 108, 177; an astronomer, 109; 247, 249, 334, 335, 336.
the same with Absl, 106 ; Noah, 107 ; Atlas, EJlora, caves, 243, 244,. 247.
109; plates of described, 109.
Dakshni, who, 284. F.
Damordara, a iiame of Budha, 223. Feet, or foot, impressions of, venerated, 223, 227,
Damaru, what, 99, 423. 433; of Parvati enraptures Brahma, 289; mark
Danavas, who, 93, 94 ; residence of, 270. of, ou Wittobas' breast, discussed, 418.
Danu, parent of the Danavas, 94. Feringahi, a name of Dkvi, 424.
Danusha, what, 183, 193, 194. Fire, an important object of adoration, 2S1, 299, 30 1 ;
Dasagriva, a name of Ravana, 332. invoked, 310; see Agni.
Dasra, a Hindu festival, 156, 350, 357. Forehead marks, plate of described, 399 to 409 ; see
Das'ratha, father of Kama, &c. 29, 190, 312; ac Symbolical marks.
count of, 192, 312, 314.
Dasrat Rama, a name of Rama Chandra, 190;
see Rama. Gabaji-deva, a living deity, 174.
Daitya, who and what, 94, 95, 148. Gabhasti, a name of Surya, 92, 287.
Dcva, a divine epithet variously applied, 12, 14, 94, Gadha, what, 24, 37.
214, 234, 236,346. Gana, what, 93, 268.
Pevakalayun, an antagonist of Krishna, 214. Ganapatyar, exclusive adorers of Ganbsa, 121, 124,
Devaky, Krishna's mother, 29, 197. 173 ; bow distinguished, 407.
Dev^li, a Hindu festival, 357. Gandha-madana, an ape, son of Kuvera, 319.
Deva Nahusha, who, 155, 272. Gand/iarvas, celestial minstrels, 65, 96, 215, 270;
Da 'angaria, celestial minftrels, 65. produce monkeys, 318.
Devanteka, legends of, 215, 303, 329. GandJiaviti, the court of Vayu, 270.
Dcvarshi, who, 94, 95. Ganesa, god of prudence and policy, 39, 169;
Devas, origin of the, 93. parentage, family, &c. legends, 39, 53, 60, 67,
Dbvasruti, wife of Daksha, 102. 102, 171, 172, 235 ; deity of ptimary invocation,
Devi, a form of Parvati or Bhavani, 17, 25, 94; 39, 4c, 169; his vehicle, &c. 59, 170, 175 ; plates
name of other goddesses, 17, 25, 94, 235 ; is Isis, of described, 67, 174, 175, 433 ; sculptured in
1 1 2 j sectaries of, 406 ; statues, &c. of, deicribed, Elephanta, 241, 246'; origin of his name, 93 ; dis
160 ; see Parvati. graced by Ravena, 333; is Janus, 170, 173; be
Dhanada, a name of Kuveka, 276, 319. headed by Siva, 172; account of, 169 to 175; is
Dhanwantara, who, 183, 342. incarnated, 1 73 ; immoral, 172; exclusively wor
Dherma, who, 91, 371. shipped by a sect, 121, 124, 173, 407.
Dhkrmaraja, a name of Budha, 234; and of Gancsis, offspring of Ganesa, 235.
Yama, 303, 304. Ganga, a name of Pakvati, 429; being the river
Dhurjati, a name of Siva, 61. Ganges personified, 37, 339, 417, 429 ; origin and
Dindima, what, 99, 423. legends of, 38, 39, 40, 54, 99, 172, 173, 175, 187,
Dikga-jihiva, killed by Indra, 320. 339 ; rides a fish, 60, 429 ; efficacy of dying near,
Diruj, stories of, 190, 195. and of pilgimages to, 42, 429; mother of Kar-
Diti, the general mother of malignant beings, &c. 47, tikya, 53, 176.
95, 96; wife of Kasyapa, 95, 148; abused by Ganga-putra, a name of Kartikya, 53.
Indra, 95 j daughter of Daksha, 96 ; portentous Garuda, the -vahan or vehicle of Vishnu, and of
progeny of, 148 ; mother of Garuda, 337. some of his avalaras, 16, 30, 58, 64, 334, 343;
Divakaka, a name of the sun, 92, 287. plates of described, 16, 30, 334 to 344, 433;
Divodasa, story of, 235. coins of, 434; parentage, family, &c. of, 278, 334;
Dandub/tis, who, 96. brother to Aruna, 288, 337, 340; ridiculously
Durga, a form of Bhavani, or Parvatt, 56, 145, sculptured, and sadly defaced, in Elephanta, 97,
i6l> 153; destroys Mahishasura, 56, 147, 152; 245> 334» 34°i fignts witn Hanuman, 218, 337;
ceremonies in honour of, 156, 401. names of, 337.
 INDEX. 457
Garutwanta, a name of Garuda, 337. Heridata, tale of, 427.
Gaunsaram, a Brahman, put to death at Poona, 373. Heripriya, a name of Lakshmi, 137.
Gaurambhica, who, 287. Hierogliphical, or symbolical, or sectorial marks, va
Gauri, a name of Parvati, 105, 154, 2S7, 290. rieties of, 399 to 414.
Gautama, a Rishi, 83, 86; ill used by his brethren, Himalaya, a name of Parvati, 42, 151.
&c. 172; curses his wife and Indra, 264; a name Himansu, a name of Chandra, 293, 294.
of Budha, 234; his philosophy, 439. Hindus, their religion and mythology distinct, 1; uni
Gayatri, particulars of, 279, 283, 409 to 414. tarians, 1, 8, 9, 13, 80, 122, 367, 368; conver
Gentoos, a vulgar appellation of the Hindus, 345, 347. sion of considered, 427; grand divisions of, 348,
Gharapuri, the name of EJcphanta (which sec), 241, 380 ; variously subdivided, 347, 380, 400; (see
336. Sects) and Brahmans, miscellaneous notice of,34S to
Ghirja, a name of Parvati, 154. 381 ; errors respecting, 348, 359, 363 ; their phi
Ghiratchi, a celestial courtezan, 321. losophy and literature, 9, 13, 72, 439; recreations,
Ghosts, dreaded in India, 402. 330; are superstitious, 402; enthusiastic, 390,
Gita - G-vinda, songs of Krishna, 34, 205, 207, 394, 399; prone to falsehood, 129; to indelicacy
211, 234, 449. of speech, 331 ; deprecate sterility, 68, 135; their
Godama, a name of Budha, 239. deities dishonourably employed, 333 ; are prodigal
Gokal, or Gokala, a name of Krishna, 121, 123, of blood, 350, 354, 355, 369, 370; suicides, 353,
205. 355> 3S6; infanticides, 353; kill and eat animals,
Gokal. st'hi, a sect who adore Krishna, 72, 77, 121, 348, 349, 360, 369, 370, 371; cannibals, 352.
123, 192, 400 {tyrants destroyed by Vishnu,
Gokal-natha, a name of Krishna, 408. 146; origin and history of,
' Gomat Raya, Gomat Iswara, forms of Budha, 148, 184; Nimrod and Be-
253 ; colossal statues of, 253, 254. lus, 188.
Gopa, herdsmen, Krishna's playmates, 197. Hobgoblins, dreaded in India, 402.
Gopala, a name of Krishna, 198, 205. Huti, a Hindu festival, 156, 157, 212, 357; in
Gofia, milk-maids, Krishna's playmates, 197; the honour of Krishna, 157, 212.
muses, 198, 201, 446. Hutashana, a name of Agni, 175.
Gopi-natha, a name of Krishna, 205. Hyagkiva, who, 181, 182.
Govcrdlien, the Hindu Parnassus, 199.
Govinda, a name of Krishna, 205. I.
Guna, or Goon, what, 419. Jagana'th, a name of Krishna, and of a famed
Gundrussien, story of, 262. temple, 212, 358.
Guhya, Guhyakas, what and who, 108, 270, 276, 391. Jahnu, father of Ganga, 39; extravagant tale of,
Guru, a spiritual preceptor, 213. 34°-
Jahnuvi, a name of Ganga, 39, 340; and of the
H. Zcnnaar, 379.
Haimavat, who, 175, 339. Jaimini, his philosophy, 14,439.
Halayudha-Rama, a name of Bala Rama, 194. Jaina, a sect of Baudhists, or yaishnavas, 15, 122,
Hanuman, a mighty ape, 190, 193; son of Siva, 221, 335, 237, 241 ; their tenets, 235, 241, 352;
317; parentage, birth, &c. 314, 316, 318,319; enmity between them and Brahmans, ill, 338;
history of, 314 to 330; builds Rama's bridge, 328; persecuted, 235, 236; statues, images, obelisks,
fights with Garuda, 218, 323; a musical genius, temples, &c. described, 249 to 257 ; armorial and
320; fables of, 317, 318, 324; destroys Krishna's forehead marks of, 401, 409.
enemies, 215; pictures of, numerous, 337 ; plates Jaina
t deva, 1>■ statue
, , ofc described,
j m_ j 2 «*.
of, described, 193, 322 to 330, 433 ; coins of, 434. Jaina iswara, J ' •>0
Hara, a name of Siva, 9, 20, 44, 154, 339; and Jamadagni, who, 83, 86, 190, 191, 195.
of Vishnu, 20. Jambav anta, a mythological bear, 215 ; Ursa Major,
Har-gauri, Siva and Parvati conjoined, 154. 216.
Hari, a name of Vishnu, 20, 27, 322; and of Jambavanti, a bear espoused by Krishna, 202,
Siva and Indra, 272 ; and of Pavan, 322 ; and 215. 219, 329.
of Parvati, 154; and of Budha, 222. Jambuvan, a bear expectorated by Vishnu, 318.
Harisa, a name of Vishnu and Budha, 222. Jambha, who, 319.
Heli, a name of the sun, 192, 287. Janeka, father of Sita, 134, 195, 209, 316.
Hells, of the Hindus, list of, 297. Janeki, a name of Sita, 195, 316.
Hbri, a name of Vishnu, 20, 34, 44, 77, 146, 205, Jap^Jap-mala, what, 316, 395.
234; and of Krishna, 34, 44, 77, 205, 207, 209, Jaya, daughter of Daksha, 109.
214; and of Indra, 272. Jayadeva, the lyric poet, and his work, 34, 205,
Heridaswa,, a name of Surya, 287, 209, 2ii, 234, 449.
3 N
458 INDEX.
Jayadevi, consort of Jina, 235. Kalanteka, a name of Yam*, 303.
Icshwaku, who, 89, 91, 195. Kalendi, who, 338.
IniTA.a name of Devi, 148. Kalendbhi, a wife of Krishna, 203, 216.
Jejury, temple at, 43, 199, 422. Kali, consort of K a la, or Siva, 36, 150; a form
Jettya-pakslia, a fabulous bird, 326. of Parvati 'which see); the M/e, 154; plates,
Jina, or Jaina, founder of a sect of Baudhists, 15, &c. of, described, 159.
122 (see Baudhas and Jaina); father of Budha, ( a serpent destroyed by Krishna, 23,
235 ; a form assumed by Vishnu, 235. Kaliya, J 198,201; Python, *'£.; plates of,
Jivani, a name of Agni, 269, 298. Kalanaga, j described, 33, 198, 199; see Masa
Ixa, daughter and wife of Menu, 89, 91 ; married ( and Sesha.
to Budha, or Mercury, 89, 112, 283, 292; is Kalki, avatara, particulars of, 188.
the earth, &c. 112; her mishap, 292: Kalpa, a period, a creation, 27, 101, 102, 103.
Ilita, a name of Devi, 148. Kalpudruma, an all-yielding tree, 259.
Images, none of the Deity, 3, 4, 10, 242; extensively Kalyana-raya, a name of Vishnu, 248.
worshipped and venerated, 43, 179, 222, 367, Kama, or Kama-dev,*, god of love, 52, 91, 446,
394; how made, obtained, &c. 419, 420, 431; 448; particulars of, 446; his birth, family, ai tributes,
varieties of among Hindus, 1 79, 368 ; never in &c. 450; wounds Siva, 52, 57, 448; Krishna's
decent, 382, 383 ; ancient, described, 430, 431. son, 203, 447, 448; no image or picture of, 446.
Indka, regent of the firmament, 60, 259; and of K amadhenu, 1 nr.me.-. of buitABHi (which see), 141,
the east, 119, 261, 271; first of minor deities, Kamadhok, J 190; nurtured Kama, 217.
258,261,3055 is Jove, or Jupiter, 60, 199,216, ( (the Lotus, which see) a name of Laksh-
259, 272; worship of superseded by Krishna, 216; Kamil J *"' lo' 29' 74. >3S. '37 J emblem of
rides an elephant, 60, 98, 260, 261, 271 j a name Kamala \ frmale b<-au,y> i°» 29> 74. 45°. a"d
of the sun, 92, 287; parentage, 92,96, i86j be 'J of humidity, 10, 29; plates and par-
gets a monkey, 318, 329; counsellor to malevolent C ticulars of, 336, 337.
beings, 187, 236, 265, 283, 324; immoral, 263, Kamalayoni, a name of Brahma, 9.
264; abuses Diti, 95, 317; destroys Oojein, 262 ; Kandakpa, a name of Kama, 133, 265, 448, 451.
history of, 259 to 272; legends, &c. of, 95, 187, Kandeh Rao, an avatara of Siva,7I; history, plaies,
260 to 265, 317; disgraced by Ravena, 3335 &c. of, 421, 424.
worship of, extensive and ancient, 265, 442. Kandoba, a name of Kandeh Rao, 424; and of
Indrani, consort of Indra, 119, 260, 261, 271; Vishnu and Garuda, 434.
virtue of, 264, 272 ; names of, 272. Kansa, Krishna's tyrannical uncle, 29,148,197,215.
Indu, a name of Chandra, 293, 294. Kaktamati, a name of Hadma, 203.
Iravati, the vehicle of Indra, 60, 98, 119, 183, Kapila, his philosophy, 338, 368, 439.
260, 261, 271. Kardama, who, 78, 102.
Isa, a name of Siva, 9, 118, 119, 1513 and of the Kardgfia, what, 157.
moon, 289; Osiris, 151. Karti, cave, 243, 244, 245.
Jbani, a name of Siva, i 18, 151 ; and of Parvati, Karmala, who, 304.
154; regent of the N.E. 261, 271. Ktsh gni, what, 142, 236.
In, the Sacti of Isa, 118, 151 ; the moon, 289; a Kartikya, commander of the celestial armies, 152,
name of Parvati, 154, 289; Isis, 151. 176 ; several names of, 53 ; parentage, origin, See.
Iswaka, a name of Siva, 9, 44, 151 ; confusedly 51, 152, 175, 176; nursed by the Pleiades, 53, 87,
applied to other deities, 44, 45 ; presides over a 176; rides a peacock, 60, 176; is Mams, and Bac
Kalpa, 102; mutilated, 387. chus, and Orus, 88, 176; outwitted by Ganesa,
Junctions of rivers mystically reverenced, 43, 429. 172 ; plates and particulars of, 60, 61, 175 176.
Iva, a name of Prakriti, ioi. Kasheka, who. 133.
Iya, a deity of the "iainas, 238. Kashmala, who, 304.
Iyanta, son of Indra, 57. K* si, a name of Benares, 277.
Kasya, who, 213.
Kasy a pa, offspring of Brahma, 90,1 09, 278; of Ma-
K.
richi, 78, 89, 283; contusion in legends respect
Kahunsilya, who, 29, 3T4, 316. ing, 90; is a Rtshi, 83, 86, 90; a Rr, Amadic , 90J
Kailasa, the paradise of Siva and Parvati, 38, 47, Uranus, 89, 280, 283 ; marries Daksha's daugh
64. !54» 27°- ters, 78; father of SuhYA, 89, 280; and of Ga
Kaka-paksha-dara, a name of Rama, 195. ruda and Aruna, 278, 337; and of Indka and
j, ( lime; a torm, and the destroyer, of Siva, the lunar mansions, and of many deities, 95, 109,
■j, ' < 30, 150, 154; and of other deities, &c. 186, 278, 282; husband of Diti, 95, 280, 2821
ALA' t »SS»3°3-
and of Aditi, 186.
Kal-acni-kudra, a name of Siva, 49. Katyayani, a name of Parvati, 154.
 INDE X. 459
Kaumari, consort of Kumar*, 116 to 119. Lakshmi, Sjcti, or consort of Vishnu, 10, 16, 80,
Kauveiu, consort of Kuvera, 117, 118, 119, 276; 132, 415, 447; invoked, 138; offerings and:
river so 'named, 37, 276. hymn to, J35, 137 ; goddess of beauty and riches,
Kavya, who, 320. 29> 33» 74> I3'» '32> >34. '83; is Venus, 48,
Kaykeya.iwIio, 314, 316. 57, 132, 447 ; origin of, 78, 132, 135, 136, 183;
Kesava, a bame of Vishnu and Krishna, 200, 205, description of, 132 ; agrees in character with Par
207, 234$ and of Budha, 223, 234. vati, 17, 22, 25, 48, 74; and with Saras wati,
Kesavi, di&o, 205, 208. 127; with Rhemba, 132; with Rukmeni, 134,
. Kesi, a ilerdon slain by ditto, 206, 222. 447; with Cekes, 135, 136; with Isis, 136; pre
Ktsu, a narpe of Krishna, 205. sides ovrr marriage and prosperity, 134} exalted by
Ketu, who,] 281, 282, 284, 286. her votaries, 132, 136; much with her Lord, 134,
Khara, who, 332. 415; coins of, 435.
Kitmaras, celestial dancers, 96, 259J produce mon Lankn, Ctylon, which see, 318, 328.
keys, 318. Lechayanas, anecdote of, 426.
Kirti, a name of Parvati, 154. I.Ei'iTA, a rameof Saraswati, 126.
Kokila, an admired singing bird, 196, 206. Lileswaha, a name of Siva, 389. .
Koonti, who, 92. Ling', a mysterious Symbol, 9, 78, 388, 399 ; type
Krishna, the most splendid tmntara of Vishnu, of Siva, 36, 78, 384, 385, 399; worship of no
192, 197; is Vishnu himself, 33, 44, 121,197, tice!, 68, 108, 121, 123, 386; in Elcphantu, 243,
419; and Narayana, 77} history of, 197 10219; 335; subject discussed, 382 to 398 ; plates of de
by his sect iries worshipped as the Deity, 7, 15, scribed, 386 to 395.
16, 121, 192, 197, 400; such worship modern, vgqjas, 1 worshippers of the Linga, 121, 123,
197,368, 442; by others damned, 197, 214, 221 ; £;?r \ 386 to 388, 400. ■*;
images and pictures of very numerous, 199, 219 ;
plates of, 33, 197, 198, 200, 202; described by his I.ocki, a name of Lakshmi, 133.
mistress, 206 to 209; in the Gita, 211; mystical, Lotos, venerated in India, 9, 208, 387; a type and
&c. stones of, 197 to 200, 205, 210, 342; his seat of Brahma, 9, 10, 78 ; connected more with
mi:acles, 197, 200, 204, 213, 219; names of, 205; Vishnu and Lakshmi, 10, 24, 29, 33, 135; a
and of his wives, 203; hjs many concubines, 203} symbol of humidity, 10, 29; and of female beau
Kadha his favourite, 15 ; see Radha; his parent ty, 29, 74 j mysteriously emblematical, 28, 387
age, 29, 197 ; sectarial marks, 404, 406; destroys to 3895 rises from the navel of Vishnu, bearing
Kaliya, 33, 23, 198, 201, 342; his irvatarn agrees the creative power, 17, 59, 75, 78, 103; fables of,
wiih that of Kama, 195, 216, 329; and with 208, 387 ; see Kamala.
others, 415,416,419; his colour, 44, 142, 197; Lustrations, importance of, 394.
the river named after him, 37; is the sun, 33, 201,
215, 294; Apollo, 198, 200, 202, 446; identi M.
fied with several deities, 209; a name of Parvati, Ma, a name of Paryati, 148, 335.
•55- Ma da mat, a name of Kama, 217, 449.
Kmnmul :, a river, 303. Ma dan a, ditto, 449, 451.
Kkitanta, a name of Yama, 303. Maoeri, who, 92.
Krilikas, the P/eiaJes, 176, 312. Madhava, a name of Vishnu and Krishna, 205,
Kuhu, goddess of the day, 1 13, 294. 208,278,338,451.
Ktmara, a name of Kaktikya, 119, 176. Madhu, who, 205, 207.
KUMBA, who, 329. Madhu-sud>ana, a name of Krishna, 368.
Kumhakarna, who, 148, tgs. Mahabuiat, an allegorical epic poem, 273, 329, 330,
Kurtmruatara, pirticulars of, 57, iSa. 438.
Kuku, who, 92, 329. M ah abel 1, account of, 186.
Kusa, a sacred g'as«, 341. Mahadeva, a name of Siva, which- see, 9, 94, 316,
Kushnabha, tale of bis daughters, 3 2 1 . Maha Kala; Siva, as time, 30, 49, 150.
Kmtuh/iu, what, 183. M aha Kali; Parvati, consort of Maha K ala,i5o,
Kuveka, regent of wealth and of the North, 119, •54» >S9. ,6°-
261, 271, 275 > begets a monkey, 319; disgraced Maha Lakshmi, temple of, in Bomhayr 396.
by IUvena, 333. Makamanya, wife of Mahiman, 236.
Mahamari, a name of Parvati, »47-
Mahamaya- b*vi, mother of Buoha, 225, 226,
'Abha, v person incut ions of appetite and shame, 91. Mahamayi, a name of Parvati, 154.
Maha fralaya, tune, destruction, Kaj., ineaistence;.
Likshmana, who, 29, 195, 316, 327. 3°*'5»-
Lakshmeni, who, 203, 216. Maharshh, who, 84, 94, 95.
460 INDEX.
Maha-Rudra, a name of Siva, 317. Mihira, 1 namesof the sun, 92, 128, 287.
Mahesa, 1 f g 6 20g 222> MlTHIIA, J J ' ' '
Maheswara, J ' -" Miniswara, ajaina name, 256.
Maheswari, Parvati, or Sacti of Maheswara, Mitra-kaka, a friendly crow, 142.
116 to 119. Mitra-Varuna, a name of Menu and Varus*,
Mahendra, a name of Indra, 270, 272. 112, 275, 296.
Mahidasa, an incarnation of Naratan, 78. Mitravinda, a wife of Krishna, 203.
Mahihan, founder of a sect of Baudhas, so called, Money, quick mode of issuing, 377.
15, 122, 236, 237; their tenets, 237, 241, 243, Monkeys, of mythological importance, 318, 329;
forehead marks, &c. of, 409; see Jaina. cherished, numerous, 320.
M ihi-sukkun-khur , a fabulous fish, 449. Moon, both male and female, 21, 283; marries the
Mahishasura, who, 56, 152. sun, 283; see Chandra.
Mahodaya, a name of Kuvera, 269.
.,
Mrityu, ' 3> death, names of Yama and Siva, °203. J
Mahratas, eat animals, &c. 357; anecdotes of, 350
«o 359- Mkuga, turned to a scorpion, 219.
Makadama, a name of Kama, 217, 449. Muktye, who, 425.
M.tkara, a marine monster, 401 ; fish in Kama's Mummy, Egyptian, esteemed by Brahmans, 449.
banner, 206,449,451. Munda, a demon, 1 18.
Mak.ara-k.rtu, a name of Kama, 448, 451. Muni, an appellation of Budha, 234.
Mai. sara, an avatara of Parvati, 71, 422, 423. Munis, Sages, who, their names, origin, potency, &c.
Malura, a sacred shrub, 55, 100, 156. 88,91, 222, 387.
Manasa, a name of Parvati, 22. Mukaba, an uvat.ra of Ganesa, 173, 174
Mandata, who, 214. Murari, a name of Vishnu and Kkishna, 205.
Mangala,.w1io, 176, 281, 282, 284, 306. Murli, musical girls, 199, 422.
Mani mal, a giant, 422. Murlider, a name of Krishna, 198, 205.
Munmiati, the court of Brahma, 269, 270. Murti, what, 386; see Trimurti.
Mantra, what, 217, 402, 409. Musali, a name of Bala Rama, 194.
Mara, a name of Kama, 448, 451. Mutchu-Kunda, who, 214.
Marks, forehead, &c. 385 ; varieties of, described, Mysterious words, symbols, ice. 399 to 414.
399 to 409. Mythology., of the Hindus, nature of, 1, 2, 9, 20, 25,
Martunda, a name of Surya, 287. 26, 2S, 36, 92, 97; corresponding with that of
Maricha, who, 319. Egypt, 19 to 23, 36,44, 80, 1 1 2, 136, 151, 156,303,
Marichi, light, 89, 283 ; a Marut, a Brnhmadica, a 386; and of Greece and Italy, 20, 23, 36, 44, 47,
Rishi, a Muni, &c, 78, 84, 86, 8y, 91, 93. 116, 117, 135, 155, 306,386; and of Ireland, 280.
Marut, see Pa van, the wind, 321.
Maroty, a name of Hanuman, 317, 319. N.
Mtiruts, the winds, 92, 96, 317. Naga, a mythological serpent, 24, 304; see Sesha;
Matali, charioteer to Indra, 260. plates of described, 391 to 393, 436; is incarnated,
Matris, who, 117, 119; see S^cti. *9-
Matsyadkri, tale of, 325. Naganteka, a name of Garuda, 304, 337, 341.
Matsyavatara, account of, i8r, 182, 184. Nahusha, stnry of, 272.
Maya, a mysterious and perplexing appellation, 13, Nairit, or Nairut, or \ regent of the S. W. 261,
16, 73, 134, 200, 447; a name of Lakshmi, 134, NiRiT,or Nirut, j a68, 270, 271, 276.
447; mother of Kama, 134, 446, 449; and of Nakal, who, 92.
Budha, 237. Nakshatra, a luii3r mansion, 291.
Maya-dkvi-suta, an appellation of Budha, 234. Nala, an ape, son of Viswakarma, 319; builds
Medhra, the Yoni, 385, 405. Rama's bridge, 328.
Mekara, a name of Parvati, 155, Nal kubal, turned into a sandal tree, 218.
Mena, mother of Parvati, 151. Namuki, killed by Indra, 265.
Menaka, a saint-seducing nymph, 133, 265. Nandana, the garden of Indra, 259.
Menu, Adam, Noah, 181, 182, 283; Minos, &c. Nandi, a boll, the vehicle of Siva, 36, 47, 119,
306; son of Si'kva, 283; many persons so stir- 343; particulars and plates of, 58, 391 to 394.
named, 83, 182 ; identified with many, 303, 306; Nandina, a Roman goddess, 394.
confusion in their names and characters, 83, 85, Nandini, a famous cow, 139, 140, 394.
88, 90 ; list of Menus, 86. Naneshwer, an avatara of Vishnu, 425 to 428.
Mera, who, 175. Nara-singha, an avatara of Vishnu, 80, 184.
Meru, a mythological mountain, 28, 64, 388; de Nara-sinhi, 7 . *■»■■■ c 0
x,
Nrisinhi, j> sacti of JN'arasingha,' 00,' 118.'. no.
y
scribed, &c. 28, 175, 269, 388, 3895 the O'ympus
of the Hindus, 64, 260; the north pole, 259. Nahayana, a name and form of the Deity, or
 INDEX. 461
Bbahm, 9, 26, 72, 77, 80, 385 ; an embarrassing Palyangha, a name of Bhavani, 146.
subject, 72j is Brahma, 31, 72, 77, 80, 118; Panchagni, a fiery expiation, 339.
Brahma's parent, 78; beheads Brahma, 80; is Panchamuki, a name of Siva, 61, 62, 149.
Vishnu, 24, 26, 27, 31, 34, 72, 77, 80, 81, 1033 Panchpinda, what, 391, 392.
distinct from Vishnu, 78; is Siva, 26, 31, 80; Pandu, father of Arjun and the Pandus, 92, 211.
and Krishna, 34, 72, 775 plates and particulars Pandus, or Pandavas, who, 92, 273, 329.
of, 72, 73 j is incarnated, 785 Hindus so named, Para, a name of Pracriti, ioi.
79 ; source of Nature's elements, 78, 385. Paramahansa, a sect of asceticks, 352.
Narayani, sacti of Narayana, 26, 80, n6 to 118; Parameswara, a name of Bbahm, 13 ; and of
an avatara of Lakshmi, 26, 80, 1 19, 134. Siva, 149.
Nareda, parentage and character, 91, 204, 205, 218; Pakasu Rama, an avatara of Vishnu, 190; history
tales of, 202, 204, 215, 217, 219; offspring of and plates of, 190, 195 j tale of, 351.
Brahma, 78; of Menu, 84 ; a Muni, 91; chief Parchbtas, who, 84, 91.
of the Devarshis, 94 ; a Bramadica, 94 ; a mes Parijata, an all-yielding tree, 183, 217, 259, 270.
senger of the gods, 267. Parsis, curious death and sepulture of, 344.
Narcka, a Hindu hell, 297, 304. Part'ha, what, 292, 316.
Naut'h, a name of Vishnu or Krishna, 82. Parvati, Sacti, or consort of Siva, ii, 116 j in
Naramedha, or NenncdJui, a sacrifice of a man, 191 ; voked, 12; origin of, 78; plates of described, 56, 64,
formerly offered, 145, 147, 156, 191, 354; not 159, 160; general account of, 145 to 168; sculpture
now, 145, 147, 191; rules, &c. for, 145. of, in Elefhania, 97, 98 ; joined to her spouse, 97 ;
Necromancy, practised in India, 355, 402. •quarrels and reconciliations btween them, 387,
Nbranteka, who, 215, 303, 329. 389, 4485 temple of, at Poana, 153, 376; her many
Nerka, who, 238. names, 145, 147, 151, 154, 291; men formerly
Newrattnat, who, 425. sacrificed to, 145, 147, 156 ; how painted and de
Nikumbha, a fiend destroyed by Durga, 1565 by scribed, 148; the power of fecundity, 1 48; agrees in
Krishna and Kama, 329. her different characters withSABAswATi, 22, 101,
Nila, a name of Parvati, 155 ; and of an ape be 127; with Lakshmi, 17, 22, 25, 48; whhDiANA,
got by Aoni, 3 1 9. 148, 155, 289, 305; Juno, 151, 154, 15^; Mi
Nilakantha, a name of Siva, 58, 65. nerva, 154; Pallas, 151, 154; Proserpine,
Niriti, sacti of Nairit, 120, 276} strange sacrifice J56> 3°5 i Hecate, 151, 156, 292, 305; Isis,
to, 276. I54> 289> 29T» 387> Venus, 151, 155; Lucina,
'48* '55; Luna, or the moon, 21, 289; sectaries,
O. how distinguished, 406.
Parusha, or Purusha, the primeval male, 75, 297,
Obelisks, pillars, pyramids, &:c. emblems of Siva, 385,438; an appellation, variously applied, 75,
44> 45» 39°> 399 » oi Jaina, architecture described, 366, 385 ; hymn to, and origin of, 75, 78.
254. 257- Parusha-tncdha, a human sacrifice, 75, 366 ; see Na-
Ochisrava, a fabulous horse, 183 ; possessed by In- ramedha.
dra, 260. Pasha, what, 273, 274.
Oojein, destroyed by Indra, 262; the first meridian Patala, one of the Hindu hells, 292, 305.
of the Hindus, 328. Patala Devi, a name of Parvati, 291, 292, 305.
O'M, and other sacred and mystical words, 409 to Patnia, who, 197.
4'4> 443- Patra, see Arga potra, 394.
Oshadhi, a wife of Chandra .' 293. Paulastya, or Pulastya, who, 84, 86, 91 ; name
of Kuvera and Ravana, 276, 332.
P. Pavaka, a name of Aoni, 298, 299, 319.
Pavana, regent of winds, and of the S.W. 93, 190,
Padma, orPEDMA, the lotos, an attribute of Vishnu, 314, 317, 320; particulars of, and plates, 318,
24; a name of Lakshmi, 33, 34, 132, 133, 137, 320, 321.
154; see K. a mala and Lotos. Peskwa, head of the Mafirata empire, 351; family,
Padmala, |names of Lakshmi, 137. &c. anecdotes of, 174, 351, 357, 377, 378, 397.
Peomalaya, 3 •" Pcdma, see Padma.
Padmadevi, a name of Lakshmi and of Parvati, Piceswara, a name of Siva, 107,
154; statue of described, 160. Pinda, what, 315, 360, 391, 392.
Pitama, a name of Brahma, ioi.
Pitamba, a name of Vishnu and of Krishna, 27;
Pagoda, an unauthorized word, 68, 346. and of Narayana, 73.
Pakashasana, a name of Indra, 272. Pitris, who, 93.
3 O
462 INDEX.
Pitripeti, a name of Yama, 303. 217 ; description of, and hers of Krishna, 206 t«
Poleyar, a name of Ganesa, 169, 171. 209, 449.
POLOMAYA, "» Radhika, a name of Radha, 207.
Powlamya, > names of Indrani, 264, 272. Rahans, priests of Bud'ha, 221, 232, 238.
POWLUMI, J Raghu, son of Budha, 227 ; Rama's ancestor, 192,
Poorta, city of, noticed, revolutions, Brahmanicide, 195-
sacrifices, charities, &c. at 373, 375, 376. Raghuva, superstition of, 397 ; a name of Rama,
Portuguese, lamentable zeal of, 249, 334, 395-1 I9S-
Prabha, consort of Surya., 287, 2883 a name of Rahu, who, 282, 284, 286.
Parvati, 155. Rajarajeswari, a name of Parvati, 154.
Pracriti, nature, chaos, 385, 438; a name of Bha- Rajarshi, who, 94, 95.
vani, 36, 151,. 155 ; mother of Vishnu, and of Raivata, a Menu, 83, 86; a son of Agni, 298.
the sun, 78) Satarupa, 101 ; Saraswati, &c. Rakpat Rao, a Brahman murdered at Poona, 375.
78. Raksha, an evil being, 94, 96, 332.
PiaJahhna, what, 3 1 6, 327. Rama, an avatara of Vishnu, 15, 18, 29; his pa
Pradyamna, an avatara ot Kama, son of Krishna, rentage, birth, &c. 29, 190,316; description of
203, 217, 448, 449. his person, 195; blessed sight of, 264; by a sect
Praja, Prajap'ti, who, 83, 86, 87, 284. worshipped as the Deity, 7, 15, 121, 192, 400;
Praladha, who> 185. such worship modern, 368, 442; history and plates
Pranava, what, 414, 443. of his avatara, 190, 194, 195 y agrees with Krish
Prasena, who, 213. na, 195, 216, 329; with Bacchus, 188, 190;
Pbasruti, who, 102. weapons and coins of, 274, 434; his bridge, 193,
Phit'hu, a name and form of Vishnu, hi-, 306, 328. .
386; is Noah and many others, 112,306. Ramanuj, sectarists of Rama, 69, 121, 122, 192;
Prit'hvi, consort of Phit'hu, iii, 120; goddess of marks of, 404, 406.
the earth, 111,113, 267, 306, 386} Patience, 1 13; a Ramayatiu, an epic and popular poem, 192, 193, 314,
form of Lakshmi, 1 1 1 5 agrees with many, 306. 318,329,330,332,334,438.
Pulaha, who, 84, 86, 91. Ranga, a name of Siva, 56.
Pulastya, see Paulastya. Rapmandala, what, 201.
Pulindas, who, 290. Rasi Chakra, plate and particulars of, 281 to 2S6.
Punagri, a name of Garuoa, 337. Rosaries, used in India, &c. 20, 21, 70, 395.
PuNDELY, Who, 417. Ravana, notice and history of, 148, 193, 330, 332,
Puranas, some account of, 437 to 445 ; names, con 333-
tents, antiquity, Sec. of, 438, 441, 443 ; fables of, Ravi, a name of Surya, 92, 287, 386.
291 j make no mention of Elef/umta, 336. Reti, a personification of affection, &c. 217, 446,
Purana-puri, a celebrated traveller, 162, 248. 447; wife of the God of Love, 52, 217, 448, 451 ;
Pukari, a name of Siva,. 57. how painted, 448.
Purendera, a name of Indra, 95, 133, 272* Rhemba, a form of Lakshmi, 48, 132; Venus, 65-,
PUKNAVASA, who, 29I. 132, 155; anaftara, 132, 155, 183.
Pushan, a name of Surya, 128, 287, 413. Ristiis, who,. 83, 85, 86, 87; offspring of Brahma,
Pushpaka, the car of Kuvera, 276. 78; names of, 83; 86; the bright stars in the great
Plsiipadhanva, a name of Kama, 448, 45 r. bear, 86, 88 ; banish their wives,. 87; scandal re
Pustya-vrishti, celestial flower, rainers, 96,. 194. specting, ib. ; confusion in their history, 90, 91,
95 ; consequence of their curse, 148; situation of,
269.
Rivers, mystical junction- of, 43, 44, 126, 356, 429.
Roiiim, daughter of Daksha,.io9, 291; the Plei
Quaiters, or points of the heavens, under the regency ades, 291 ; favourite consort of the moon, 290,
of male and female guardians, 271. 291.
Ruchi, who, 102.
Rudra, a name and form of Siva, 9,49, 78, 91, 316,
R. 448; deity of pregnant women, &c. 148, 316, 317.
Ruir.-.s, the fates, or destinies, 92.
Radha, consort of Krishna, 15, 80, 120, 199, 203, Rl/DHANI, Or 1 ,. n r, o
Rudri, \* Rudra, 119,138.
449; and of Wittoba, 417, 418) by sectaries
worshipped as her spouse, 15, 121, 122; an ava Rukmeni, an avatara- of Lakshmi, 28, 80, 134,
tara of Lakshmi, 33, 80; the same with Ruk- 203, 447; wife of Krishna, 28, 80, 134, 203,
mi-.m, 80, 203; a personification of religion, 210, 447; and of Wittoba, 417, 418, 425; the same
 INDEX. 463
with R.\dha, 80, 203; mother of Kama, 203, 217, 126; invoked as Brahma, 127'; river so named, 37,
447, 448, 449 ; burns herself, 203 ; a personifica 44, 126, 429; agrees with Parvati, 45, 101, 127,
tion of religion, 217, 130; and with Lakshmi, 127; with Savitri, 78;
Runeka, a vindictive Sati, 190. with Minerva, 125, 126; offering tor in expia
tion of falsehood, images of rare, how mounted,
&c. 128, 129, 130.
Sarva-mangala, a name of Parvati, 155.
Sactas, sectaries of female divinities, n6, 121, 123, Sasin, a name of Chandra, 37, 293, 294.
401; how distinguished, 1 23, 406, 407. Sastra, what, 438, 439, 445.
Sacti, the consort or energy of a Deity, 10, 15, 80, Sastri, a name of Budha, 234.
116, 120; numbers, names, &c. 116, 11 8, 119; Satarupa, wife and daughter of the 1st Menu, 85,
Saganka, a name of Chandra, 294. 89, 101; and of Brahma, 90, 101, 104; wife of
Sagara, story of, 338. the 7th Menu, 90; a name of Pracriti, ioi.
Sagnika, a sect worshipping fire, 299. Satiy a self- immolated widow, 43, 191, 354, 414*
Sahadeva, who, 92. 433; a name of Parvati, 107, 151, 154, 387,
Sa'rva, or Shiahakht, worshippers of Siva, 15, 121, 414; daughter of Daksha, 107, 387; married to
381, 399, 403 ; their doctrines, subdivisions, &c. Siva, and destroys herself, 107, 151.
15, 16, 26, 35, 40, 44, 121, 122; symbols and Satwa-devi, a name of Parvati, 155.
distinctions of, 24, 99, 384, 387, 404, 407. Satwi-devi, nurse to Havana's children, 333,
Saki, a name of Indrani, 272. Satya, a wife of Krishna, 203.
Sakha, a name of Indra, 187, 264, 270, 272. Satyavama, wife of Vishnu, 28; of Krishna,
Sakrifa, a name of Budha, 237. 28, 203, 215, 217, 218, 415; and of Ballaji,
SAKYA,a name of Budha, 226, 227, 237. 32, 415"; and Wittoba, 415, 418.
Sakyamuni, ) c „ Satyavrata, the 7th Menu, 83, 86,303; Noah,
Sakyasinha, \ names of BuDHA' 234> *37-
&c. 86, 89,90, 112, 181, 303; Yama, or Pluto,
Salagrama, a sacred stone, 309. frc. 303,306; an incarnation of Vishnu, 112,
Salsala, statue of, 247. 181, 306.
Sahettc, caves, &c. on, 247, 336; rich in mythological Saudhodani, a name of Budha, 226, 234.
subjects, 383, 384. Sauras, sectarial worshippers of Surya, 121, 216,
Samba, who, 219. 287J how distinguished, &c. 124; see SuhyA —
Sambara, a tyrant destroyed by Kama, 210, 217, Sun,
448, 451. Savitri, a name of Surya, 78, 283, 287, 413 ;
Sambhu, a name of Siva, 9, 40, 104, 105. married to the moon, 413; agrees with Saras-
Sami-devi, "J r -n 0 wati, 78.
c
Sami-rama, ' J> a name of Parvati,J 301,° ' 389.
•> > Sahyadri, a southern mountain, 290.
Sampat, a fabulous bird, 326. Sectarial marks, see Symbolical.
Samudra, the sea, 319. Sects, of Hindus, subdivisions, names, &c. 3, 15, 121,
Sanaka, who, 78, 148, 184. 123, 381; melt into each other, 122, 385; each
Sananda, "1 adoring exclusively its own object, 6, 7, 26, 34,
Sanantana, > produced by Brahma, 78. 104, 121, 127, 180, 381, 385, 400; probably more
Sankumara, j numerous than imagined, 80, 128, 381; arrogance
Sanaisciiara, a name of Sani, 285, 288. of, 323; distinguishing marks of, 123, 399 to 405.
Sangam, a junction of rivers, 43, 354, 429; at Poona, Serpents, of frequent mythological occurrence, fables,
noticed, 424, 433. immortality, &c. of, 22,36,340, 341, 342; see
Sani, Saturn, 281, 282, 285, 288, 300, 303; Sesha.
plate of, described, 285; identified with many, Sesha, a mythological serpent, emblem of eternity,
306; attributes and character of, 311, 312. 17, 27, 29, 137; bears Vishnu reposing, 17, 22,
Sanjay, describes Krishna, 211. 26, 27, 34, 137; borne on the head of Siva, 39;
Sankarachakya, a furious bigot, 235, 236, 338. regent of the lower regions, 261, 304; has been
Sanianaga, a serpent, 363. incarnated, 29, 316; plates of described, 323, 336,
Sankasura, a conchological demon, 213. 537. 39L392» 436.
Sank aha, a name of Siva, 42; one of the Rudras, Seshti-matriya, a name of Kartikya, 53.
92. Setra-jeta, who, 215.
Sank.riti, who, 425. Shabala, a name of Surabhi, 140.
Saras w ati, consort of Brahma, 7, 10, 45, 116, 119, Shashiti, a name of Parvati, 154.
125, 127, 429; goddess of literature, harmony, Shahama, statue of, 247.
rhetoric, and the fine arts, 45, 1 25, 1 26, 1 27; how Shanmuka, a name of Kartikya, 57.
described, 7, 10, 59, 117, 128; several names of, Shank, see Chank.
464 INDEX.
Shatagnh what, 299. 68, 75, 223, 303, 307, 309, 365 ; meat eaten at
Shatkratu, a name of Indra, 272. by Brahmans, 360, 361, 365.
Shkavana, who, 314, 315. Sradhadeva, lord of the Sradha, 187, 303, 307.
Shitakuntha, a name of Siva, 175. Sri, a divine epithet, applied to Saras wati, 126;
_ la name of Parvati, 155; and of to Pabvati, 154; to Lakshmi, 132, 135, 136,
bHYAMALA, or) Vishnu, Krishna, and Rama,
183; Ceres, or abundance, 56, 135, 194; to several
Syamula, J j
deities and to men, 136.
Si da Siva, a name of Siva, 41. Skamana,1 namesof BuDHA 25I<
Si ,has, a race of eelestials, 96. Sravana, J °
Sidi, wife of Ganfsa, 172. Sridara, an author, 215, 217.
Siuodeva, a name of Siva, 45. Sridevi, wife of Daksha, 107, 177.
Sisupala. who, 148. Srimana, a name of Kartikya, 53.
Sita, spouse of Kama, 15, 120, 121, 134, 195; Skim ant, the present Pcshwa; superstition of, 174;
origin and description of, 193, 195; sectarially see Pesfawa.
worshipped, 15, 121, 123; an a-vataru of Laksh- Srimanltk, what, 215, 216.
mi, 18, 134, 194 ; how won by Rama, 193, 195, Sripada, a divine footstep, 433.
228; rape of, 326. Sri-ranoa, a name of Siva, 56.
Sitanta, an abode of Indra, 270. Sri-virupaksha, a name of Siva, 57; see Viru-
Siva the destructive energy of the Deity, 2, 9, 35, paksha.
36, 8 -, 242, 343; time, 2, 6, 8, 36, 44, 150, 155, St'hanu, a name of Siva, 81, 118, 448.
242; fire, 2, 6, 8, 23, 35, 36, 45, 242, 386, 399; Stones, extensively venerated, 310; ancient, de-
the sun,<6, 8, 22, 36, 112; not the earth, 8; cribed, 383, 384, 396.
sectarblly worshipped, 7, 35, 44, 60, 78, 88, 121; Stonehenge, a supposed temple of Budha, 46.
see Saiva; symbols, attributes, &c. of, 23, 36, Subhavati, the court of Varuna, 270,
37. 44. 99> I0O» 386> 387> 3995 see Li"ga> his Sudodhana, who, 225, 226, 234.
colour, 36, 3S, 44, 150, 163, 419; his vehicle, 36; Su-durga, a name of Parvati, 154.
see Nandi; many names, 9, 20, 56, 151 ; five Sugata, a name of Budha, 234.
headed, 6, 36, 60, 61, 400; joined to his spouse, Sugriva, a monkey, son of Surya, 318, 329; builds
97, 99; their quarrels and reconciliation, 387, 389, Rama's bridge, 328.
448 ; how seen in Elcphanta, his temple, 49, 97, Suicide, practised by the Hindus, 43, 142, 355, 356>
,98, 335; shrubs sacred to, 55, 56, 69, 100; mu 429.
tilated by a curse, 387, 388; degraded by Ha Sukali, a name of Parvati, 295.
vana, 333J his temper tried by Bhrigu, 418; ' Suketu, who, 319.
contest between him and Brahma, whom he de Sukra, Venus, 282, 285, 286.
capitates, 5, 6, 18, 80, 102, 106, 108; corres Sula, 1
ponds in character with Brahma, 5, 6, 8, 19, 35, Suli, > names of Siva, 339.
60, 78, 88; with Vishnu, 25, 58, 60, 78; con Shuli,) • -
gests between him and Vishnu, 18; the offspring Sumaii, extravagant progeny of, 337, 338.
of Vishnu, 20, 44; perishable, 30, 49, 150; pre Sumitra, who, 29, 314, 316.
sides over generation, 36, 47, 316, 387; is the Sun, a type of the DHty, 6, 8, 13, 21, 410; see
patron of astronomy, 306; plates, &c. of.described, Surya; and of the triad separately, 6, 8, 13, 16,
36, 48, 64; coalesces in character with Nara- 21, 112, 294; sectarially and extensively wor
yana, 26, 31,80; with Agni, 398 ; with Nep shipped, 121, 122, 216, 278, 306; see Sauras;
tune, 36, 48; Jove, 156; Bacchus, 387; Ju fables of, 290, 292.
piter, 38, 46, 47, 387; Pluto, 47; Horus, 44; Sunabha, son of Garuda, 337.
Ty.fhon, 45 ; Osiris, 44, 388; and many others, Sunda, who, 319.
303, 306. Sundersein, tale of, 262.
Siva.ii, .superstition of, 397. Supandeva, who, 425.
Skanda, a name of Kartikya, 53, 176. Superna, a name of Garuda, 218, 337, 338.
Smara, a name of Kama, 449. Sur, Suras, good angels, origin, &c. fables of, 94, 95;
Soma, the moon, 109, 278, 284, 29°* 293» 294> see stars, 260.
Chandra. Sura, a name of Surya, 287.
Somadha, who, 322. Surabhi, a boon-granting cow, origin, &c. fables of,
Somagiri, mountains of the moon, 290. 138 to 143, 183, 191 ; possessed by Indra, 260.
Somalata, the moon plant, 291. Suradevi, goddess of wine, 183.
Sommonocodom, a name of Budha, 251. Suraparpma, who, 176.
Sorcery, practised in India, 355, 402. Surpanaka, a Baksfia, 332.
Sradha, a ceremony in honour of deceased ancestors, Surya, the sun, 18, 192, 277, 294; parentage, ft-
 INDEX. 465
mily, &c. of, 90, 92, 192, 280, 283, 290, 2925 is Tripurasura, a demon destroyed by Siva, 51* 53,
male and female, 290J extensively worshipped, 3°3-
192, 277, 280, 287, 294, 295, 299, 306, 447 ; see Tripurantika, a name of Siva, 303.
Sauras; his attributes, powers, names, &c. 192, Trisiras, an infernal dog, 304.
279, 281, 286, 287; powerfully propitiated, 288; Trisula, a trident, attribute of Siva, 36, 48, 274,
plates and particulars of, 277 to 294; disgraced by 388,405.
Ravana, 333 ; begets a monkey, 318. Triveni, a mystical junction of three rivers, 44, 126,
Surya-Eudha, uncommon image of, 249. 429.
Surya-iswaha, an epithet of Suhya, 288. Thivikrama, a name of Vishnu, 187; applied to
Suryavansa, offspring of the sun, 192, 283. Budha, 223.
Surya-savitri, a name of the sun, 283 ; daughter Triyetneu, or Tritnu, a name of Surya, 278,
of Daksha, 284. 299.
Susanyama, a name of Yama, 270, 303. Twashti, the sun, 114, 128, 287; Viswakauma,
Sushena, an ape, son of Varuna, 319. 114.
Susbumna, offspring of the sun, 292.
Swadha, who and what, 138, 307, 308, 309. U.
Swardevi, a name of Bhavani, 291, 305.
SWAROCHESHA, who, 83, 86. Uddakala, who, 289.
Swarnareta, a name of the sun, 92. Uma, a name of Parvati, 155, 175, 339.
Swaha, goddess of fire, 307; wife of Agni, 87, ; 20, Ufanishads, what, 441,444; some suspected to be
138, 298, 299, 302. modern, 368.
Swayambhu, Brahm, 88; Brahma, 88, 101; Siva, Upendra, a name of Vishnu, 272.
88, 104. Urvasi, a divine minstrel, 65.
Swayambhuva, the first Menu, 83, 86, 88, 90, Usanas, a name of Sukra, 285.
101; Brahma, 85, 88, 90, 101, 102, 104, 306; Usha, Kama's wife, 218, 449.
Adam, 86, 112; Vishnu, 102; Siva, &c. 102, 306. Uttama, a Menu, 83, 86, 298; son of Agni, 298.
S-werga, the heaven of Indra, &c. 259, 270, 304. ,
SWETAKETU, whp, 289.
Syama, a name of Parvati, 135, 155; and of
Yama's dog, 304. Vach,
Symbolical, or sectarial, marks, 23, 24,37, I23» 124» Vachi, y names of Saraswati, 127, 128.
294, 385; varieties of, described, 399 to 409. Vacdevi,
evi, 3
Vagesa, a name of Siva, 45.
Vageswar[, a name of Parvati, 45.
Vahan, a vehicle of different deities, 59, 119, 285,
286, 343.
Tamasa, a Menu, 83, 86, 298; Darkness, 282, 288; Vaijayanta, the p.ilace of Indra, 259.
son of Agni, 298. Vajra, the weapon of Indra, 96, 260, 272, 274,
Tamisra, a Hindu hell, 297, 371. 317; described, 317.
Tantras, what, 1 24, 366. 401, 402. Vajrapani, a name of Indra, 260, 272.
Tapana, a name of the sun, 287, 288, 3rS. Vaiknnt'ha, the paradise of Vishnu, 23, 103.
Tafias, what, 322. Vaishnavas, sectarial worshippers of Vishnu, 15,
Tara, an ape, begot by Jupiter, 318. 121, 123; numbers, subdivisions, doctrines, &c.
Tareka, who, 319. 15, 16, 18 26, 35, 41, 44, 103, 121, 123, 381,
Tarksha, a name of Garuda, 337. 403; how distinguished, 24, 121,1 24, 404, to 409.
Tariha, who, 51, 52, 53. Vaishnavi, Lakshmi, 80, 117, 119; Sacti of
Thakur, a name of several deities, 226, 415. Vishnu, ib.
Theogony of the Hindus, 78, 79; contradictory and Vaivaswat, the sun, 89, 283, 287.
endlessly diversified, 79, 85,91, 97- Vaivaswata, offspring of the sun, 89, 90, 303 ; a
Timjtama, a celestial nymph, celebrated for beauty, name of Satyavrata, &c. 86, 89, 363.
65, 287. Vaivaswata Yama, a name of Yama, 270, 303.'
Trambat, who, 215. Vaii, a monkey, son of Indra, 318-; killed by
Trilochan, a name of Siva, 47. Rama, 329.
Trimal Naig, an elegant building by, 257, 446. Valmiki, author of the. Ramayana, 193, 196,438.
Trimurti, the Hindu trinity, 257, 386, 396; plates Vamana, an avatara of Vishnu, 14, 186.
of, 396 Vanamali, a name of Krishna, 205.
Tripeti, a name of Ballaji, 415. Vani, a name of Saraswati, 57, 126, 268.
Trifura, a city destroyed by Siva, 51, 105, 303. Van j era, who, 318.
3P
466 INDEX.
Varaha, a boar, an avalara of Vishnu, 25, 80, 116, 8, 16, 306; the sun, 6, 8, 16, 92, 112, 280, 287,
118,183. 294, 447; time, 8, 16; spirit, 2, 8, 16, 242, 343;
Varahi, Sacti of Varaha, 25, 116 to 119J an ava- water, 2,8, 16, 23,35,36; 112, 242, 386, 399;
tara of Lakshmi, 25, 80, 1 19, 184. air, space, 8, 16; not fire, 8; his colour, 16, a6,
Varanasi, Benares, 277. 44, 150, 419; Garuda, his vehicle, 343; tee
Varshneya, a name of Krishna, 205. Garuda ; many names, 9, 20, 56 ; disgraced by
Varuna, regent of the sea, 60, 273 ; and of the Havana, 333; temper tried, 418; images and
west, 119, 261, 271, 274; an Aditya, or sun, 92, pictures of, very numerous, 23, 219; sectarially
273, 275, 287; attributes, parentage, family, &c. worshipped, 7, 9, 15, 27, 34, 35, 44, 103, 122,
60, 92, 112, 275; begets an ape, 319; disgraced 123; see Faishnavas; sectaries, how distinguished,
by Ravena, 333; a theologian, 274. 24, 123, 404; coins of, 435; coalesces in character
Varuna-pasha, what, 273, 274. with Brahma, 5, 8, 16, 101; contests with Brah
Varuni, Sacti, or consort of Varuna, 120, 275; also ma, 18, 19, 78, 80; offspring of Brahma, 184;
his daughter, 95, 183, 275 ; fables of, 95, 183. coalesces with Siva, 25, 58,60; parent of Siva,
Vasanta, Spring, Kama's bosom friend, 212, 446, 19, 44; is Narayana, 26, 31, 34, 77, 80, 81,
447. 449- 103; offspring of Narayana, 78; isPkit'hu, hi,
Vasava, a name of Indra, 272. 306; Yam.\, 306; Budha, 228,236; Hoaus, 22,
Vase, sacrificial, described, 436. 23, 80; Chronus, 102; Osiris, 112; and many
Vasisht'ha, a Ris/ii, &c. &c. 83, 84, 86, 87, 91, others, 306; statue of, at Basra, 248; plates, at
315, 434, 438. tributes, &c. of, 16, 23, 24, &c.
Vasoky, a mighty serpent, 182; Sesha, 261, 432, Vhhnu-bakht, Vaisnnavas, which see.
433. 436- Vishwarupa, father of Ganesa's wives, 172.
Vasus, who and what, 92, 93, 268.
v ' ( names of Kuvera 'and Ravana,
Vasudeva, Krishna's father, 29, 197; a name of
Va^va'ka, ) and their father, 276, 332.
Krishna, 205; an avatara of Vishnu, 338.
Vasutara, wife of Budha, 227. VlSRUTI, Who, 102.
Vasta, the earth, 113. Fis-wadcva, all the Gods, 128.
Vayu, the wind, 261', 268, 271, 321; Pavana, Viswakarma, artificer of the gods, 111, 113, 114,
which sec. 244, 299; Vulcan, 113,299; begets a monkey,
Vedanga, a name of the sun, 92, 287. 319.
Vedanti, philosophy, 9, 13, 386, 439, 447. Viswajfnny, a name of Prachiti, lot.
Vedas, the Hindu scripture, account of, 437 to 445 ; Viswamitra, a Ris/ii, 83, 86; seduced by Rhemm,
origin, antiquity, contents, &c. of, 441, 443; older 133, 264; pastor to Rama, 337, 434.
than Budha, 368; make no mention of Elephnnta, Viswaswara, a name of Siva, 58, 277.
336; enjoin the slaughter of animals, 365; ge- Vitkssa, a name of Kuveka, 276.
nuiness of, 368; doctrines of, unitarian, 368. Vituky, singular origin of, 289.
Vehicles of different deities, 59, 285, 343; see Vahan. Vrihaspati, regent of the pi met Jupiter, 187,
Venamali, * name of Narayana, 73. 282, 312; preceptor to the gods, 187, 267, 282;
Vijna, wife of Brahma, as Budha, 236. plate*, &c. of, 284, 312; begets an ape, 318.
Vijaya, daughter of Daksha, 109. Vritra, a demon slain by Indra, 57, 272, 442.
Vikrama, or 1 , • , c a „/-.- Vritrahan, a uame. of Indra, 272, 442.
„
VIKRAMADfTYA, J> era,' birth of,' Sec 223, J 262. Vrundi, a wife of Krishna, 203.
Vina, father of Krit'hu, hi, Vyasa, author of the Mahabharat, 273 ; arranger of
Vinata, parent of Arun and Garuda, 278, 288, the Fcdas, &c. 437, 439, 440, 442; his philosophy,
337- ^439; ,
Vinateya, a name of Garuda, 319, 337. Vyahritis, what, 7, 411, 443.
VlKKATVElSH, 1 /• r,
xt
Vinkatramna, i> names of Ballaji. 4i<. T J
W.
Vira badra, son of Siva, 6i, 109, 177.
Vibatarupa, a uame of Vishnu, 179; described, Weapons, variety of, 274, 341.
327- Witchcraft, believed in India, 355, 402.
Viraj, a mysterious being, 76, 83, 84, 88; in Ele- WiTTOBA, an avaiarq of Vishnu, 32; history and
*phantti, 97; partes cf, 98, 99. plates of, 416 to 420.
Vihupaksha, a name of Siva, 57; and of Nirit, Woden, probably Budha, 233, 240.
57, 270, 276.
Vis-ala, parent of Narayana, 78.
Vifhnu, the preserving powir of the Deity, 2, 9,
15, 298, 343; perishable, 30, 151 ; is the earth, 6, Yadava, a name of Krishna, 205, 210.
 INDEX. 467
Yadu, the tribe of Krishna's ancestors, 209, 210. Yasuvati, the court of Isani, 270.
Yakshas, who, 96, 270, 276; produce monkeys, 318. Yognis, female anchorets, 235.
Yama, god of justice, 36, 303 ; judge of departed Yoni, a mysterious symbol of Parvati, Pracriti,
spirits, 135, 302 ; king of hell, 187, 303 ; regent or nature, 68, 99, 100, 121, 340, 384, 399; a sect
of the south, 119,261, 271,303; sovereign of the who adore it, 121, 123; subject particularly dis
Pitris, 94, 303 ; the sun, 92, 287, 304; offspring cussed, 38a to 398; plates of described, 386 to
of the sun, 306; ofADiTi,92; names, functions, 395-
attributes, rites, dirge, &c. of, 303 to 310; is Yonijas, sectarial adorers of the Yoni, 99, 112, 386,
Sradhadeva, 187, 303, 307; Pluto, 94, 135, 387.4I7-
187, 213, 292, 303, 305 j and many others, 303, YUIMSHTIRA, Who, 92.
3065 disgraced by Havana, 333. Yuoasiri, wife of Bhairava, 177.
Yamapuri, the infernal city of Yama, 213, 304.
Yamuna, the river Jumna, 37; mythological junc
tion with other sacred rivers, 1 26, 429 ; the vir Z.
tuous sister of Yama, 305 ; is Lakshmi, 429,
Yamuminti, wife of Krishna, 203. Zennaar, a sacred and mysterious thread, 31, 40, 54 j
Yantra, what, 401,402. not commonly seen on Baudhas, 249, 253 ; how
Yasuda, Krishna's foster mother, 197. made, worn, &c. 379.
Yasudera, Budha's wife, 225, 227. Zodiac, lunar and solar, noticed, 281, 286, 291,

THE END.

T tff'rtty. TMnter,
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