Part 2 (1/2)

Moor in his ”Hindu Pantheon,” bears general testimony to the perfectly decent character of Hindu wors.h.i.+p, on the whole, whatever may take place in exceptional cases. Speaking of the sect of naked gymnosophists, called Lingis, and the Sactas, he says:-”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 wors.h.i.+p; but the indecent wors.h.i.+p 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.... 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 externally 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 prototype is indecent. The plates of my book may be turned and examined, over and over again, 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 of humanity.” ”From the very nature, also, of this symbol,” says Kennedy, ”it will be evident that it was never intended to be carried in the processions consecrated to s.h.i.+va,” and Abraham Roger, two hundred years ago, has in consequence correctly stated,-”Mais quand on fait la procession par les villes avec l'idole Eswara, ce qui arrive en certains temps, on ne la porte pas sous la figure de lingam, mais sous la figure d'homme: la raison est, comme le Brahmine temoignoit, pour ce que les hommes ont plus de plasir et de contentement en la veue d'une figure humaine que dans la veue du lingam, en laquelle figure il est dans son paG.o.de.”[6]

[6] La Porte Ouverte, p. 157.

Both Herodotus and Diodorus Siculus, as noticed by Gyraldus, though speaking of the phallus, fail to explain its precise nature and form.

Mr. Payne Knight in his ”Symbolical Language of Ancient Art and Mythology,” says:-”In Egypt and all over Asia, the mystic and symbolical wors.h.i.+p appears to have been of immemorial antiquity. The women of the former country carried images of Osiris in their sacred processions, with a movable phallus of disproportionate magnitude, the reason for which Herodotus does not think proper to relate, because it belonged to the mystic religion. Diodorus Siculus, however, who lived in a more communicative age, informs us that it signified the generative attribute; and Plutarch, that the Egyptian statues of Osiris had the phallus to signify his procreative and prolific power, the extension of which through the three elements of air, earth and water, they expressed by another kind of statue, which was occasionally carried in procession, having a triple symbol of the same attribute. The Greeks usually represented the phallus alone, as a distinct symbol, the meaning of which seems to have been among the last discoveries revealed to the initiated. It was the same, in emblematical writing, as the Orphic epithet, _Pan-genetor, universal generator_, in which sense it is still employed by the Hindus.”

Herodotus, in allusion to the above, says:-”To Bacchus, on the eve of his feast, every Egyptian sacrifices a hog before the door of his house, which is then given back to the swineherd by whom it was furnished, and by him carried away. In other respects the festival is celebrated almost exactly as Bacchic festivals are in Greece, excepting that the Egyptians have no choral dances. They also use, instead of phalli, another invention, consisting of images a cubit high, pulled by strings, which the women carry round to the villages.

A piper goes in front; and the women follow, singing hymns in honour of Bacchus. They give a religious reason for the peculiarities of the image.” Payne Knight supports his statement relative to the discovery of the meaning of the symbol by a quotation from Tertullian: Concerning the Valentinians (a sect of Ophites or of Gnostics) ”After many sighings of the seers, the entire sealing of the tongue (from divulging it) an image of the virile organ is revealed.” This opinion, however, has been p.r.o.nounced by others as extremely questionable; ”but were it admitted,” says Colonel Kennedy, ”it seems indisputable that the phallus was always formed in such a manner as to leave no doubt with respect to the object which it represented, and that in religious processions it was always attached to a human figure. It hence appears evident that the phallus bore no similarity to the lingam, and that, though the causes which may originally have produced the wors.h.i.+p of these objects may have been the same in Egypt and India, still the symbols adopted for their representation, and the adoration paid to them by the Egyptians and the Hindus, differed most materially.”

Clement of Alexandria was most severe in his condemnation of the abominations connected with certain festivals in which the phallus occupied a conspicuous position, but as the lingam is never carried in procession, and its wors.h.i.+p is not celebrated by baccha.n.a.lian rites, his castigation could have had no reference, or at any rate, was not applicable to the Hindus. ”Extinguish the fire, O hierophant!” he said, ”be ashamed of thy own torches, O torch-bearer! the light betrays thy Jacchus: permit, if thou wish them to be reverenced, thy mysteries to be concealed by night, and thy orgies to be covered with darkness; fire does not dissimulate, but exposes and punishes all that is subjected to its power. These, therefore, are the mysteries of atheistical men; atheists I call them justly, because ignorant of the true G.o.d, they unblus.h.i.+ngly wors.h.i.+p an infant who was torn in pieces by the t.i.tans, and a lamenting woman, and those parts of the body which modesty forbids us to name.”

”The games and phalli consecrated to Bacchus, not only corrupt manners, but are considered shameful and disgraceful by all the world.”

Clement then speaks of a certain event, in commemoration of which, ”was this mystery inst.i.tuted, and phalli erected in every city in honour of Dionusos; so that Herac.l.i.tus even says that misfortune would ensue, if processions were not made, and hymns sung, and pudenda shamelessly wors.h.i.+pped, in honour of Dionusos. This then is the Hades and the Dionusos, in whose honour men become agitated with baccha.n.a.lian madness and fury; not so much, in my opinion, an account of natural inebriation, as in consequence of the reprehensible ceremonies which were first inst.i.tuted in commemoration of that abominable turpitude.”

The event just referred to is this:-Dionysus was particularly anxious to descend to Hades, but was ignorant of the way; a certain man named Prosymnus offered to shew him the same, provided he would grant him a specified reward. ”The reward,” says Clement, ”was a disgraceful one, though not so in the opinion of Dionysus: it was an Aphrodisian favour that was asked. The G.o.d was not reluctant to grant the request made to him, and promised to fulfil it should he return, conforming his promise with an oath. Having learned the way, he departed and again returned: he did not find Prosymnus for he had died. In order to acquit himself of his promise to his lover, he rushed to his tomb, burning with unnatural l.u.s.t. Cutting a fig-branch that came to his hand, he shaped the likeness of the _membrum virile_, and sat over it; thus performing his promise to the dead man. As a mystic memorial of this incident, _phalloi_ are raised aloft in honour of Dionysus through the various cities.”

The character of Lingam wors.h.i.+p may be gathered from the ritual prescribed in the Lainga Puran, which we find to be as follows: ”Having bathed in the prescribed manner, enter the place of wors.h.i.+p; and having performed three suppressions of the breath, meditate on that G.o.d who has three eyes, five heads, ten arms, and is of the colour of pure crystal, arrayed in costly garments, and adorned with all kinds of ornaments: and having thus fixed in thy mind the real form of Maheshwara, proceed to wors.h.i.+p him with the proper prayers and hymns. First, sprinkle the place and utensils of wors.h.i.+p with a bunch of darbha dipped in perfumed water, repeating at the same time the sacred word _Om_, and arrange all the utensils and other things required in the prescribed order; then in due manner and repeating the proper invocations, prayers and hymns, preceded by the sacred word _Om_, prepare thy offerings. For the padiam (water for the ablution of the feet), these should consist of us.h.i.+ram (the root of the Andropogon muricatus), sandal, and sweet-smelling woods: for the achamanam (water for rinsing the mouth), of mace, camphor, bdellium, and agallochum, ground together; and for the arghya (a particular kind of oblation, which, consisted of different articles in the wors.h.i.+p of different deities), of the tops of Kusha gra.s.s, prepared grains of rice, barley, sesamum, clarified b.u.t.ter, pieces of money, ashes and flowers. At the same time, also, must be wors.h.i.+pped Nandi (the princ.i.p.al attendant of s.h.i.+va, and supposed to be a portion of that G.o.d, who granted a son as a boon to a holy ascetic named s.h.i.+lada, and also consented that he would be born as that son), and his wife, the daughter of Marut.

Having then, with due rites, prepared a seat, invoke with the prescribed prayers the presence of Parameshwara, and present to him the _padiam_, _achamanam_ and _arghya_. Next bathe the lingam with perfumed water, the five products of the cow, clarified b.u.t.ter, honey, the juice of the sugar-cane, and lastly pour over it a pot of pure water, consecrated by the requisite prayers. Having thus purified it, adorn it with clean garments and a sacrificial string, and then offer flowers, perfumes, frankincense, lamps, fruit, and different kinds of prepared eatables, and ornaments. Thus wors.h.i.+p the lingam with the prescribed offerings, invocations, prayers and honours, and by circ.u.mambulating it, and by prostrating thyself before s.h.i.+va, represented under this symbol.”

Colonel Vans Kennedy says that at the present day the whole of this ritual is not observed, nor is this wors.h.i.+p performed in that costly manner which is recommended in the Purans. But the wors.h.i.+p of all the deities consists of sixteen essential requisites:-1, _Asanam_, the preparing a seat for the G.o.d; 2, _Asahanam_, the invoking his presence; 3, _padiam_; 4, _achamanam_; 5, _Arghya_; 6, bathing the image; 7, clothing it; 8, investing it with a sacrificial string: offerings of; 9, perfumes; 10, flowers; 11, incense; 12, lamps; 13, naivedya, _i.e._ offerings consisting of fruits and prepared eatables; 14, betel leaf; 15, prayers, &c.; 16, circ.u.mambulation. The more of these acts that are performed the more complete is the wors.h.i.+p; but at present it in general consists of nothing more than presenting some of the prescribed offerings, and muttering a short prayer or two while the lingam is circ.u.mambulated: the rest of the acts being performed by the officiating priest.

This wors.h.i.+p, it seems, need not be performed at a temple, any properly purified place will do; it is most efficacious when performed on the bank of some holy river, before a lingam formed of clay, which, on the termination of the wors.h.i.+p, is thrown into the sacred stream.

Colonel Kennedy says:-”The legends respecting the origin of the wors.h.i.+p of the lingam, cannot satisfy the philosophical enquirer; and the real cause, therefore, which produced the adoration of so singular an object might appear to be a curious subject of speculation. But, though in the Purans there are copious descriptions of the high importance of this wors.h.i.+p, and of the spiritual advantages to be derived from it, still these works contain not the slightest indication from which any just conclusion could be formed, with respect to either the period when it was first introduced, or the motives which may have occasioned the subst.i.tution of this symbol for the image of s.h.i.+va. Yet it seems probable that this change had not been effected at the time when the Vedas were composed, and that the earliest record of this wors.h.i.+p which has been preserved is contained in the Purans. But, as in those sacred books there is not the least appearance of its being either mystical or symbolical, it must be evident that if it originated in such causes they have long ceased to exist; and consequently that the speculations on this subject, in which the literati of Europe have indulged, are totally incompatible with the simple principles, as far as they are known, on which this wors.h.i.+p is founded. For, in fact, both in the Purans and by the Hindus of the present day, the lingam is held to be merely a visible type of an invisible deity; and nothing whatever belongs to its wors.h.i.+p, or to the terms in which this is mentioned, which has the slightest tendency to lead the thoughts, from the contemplation of the G.o.d, to an undue consideration of the object by which he is typified. But it is impossible to understand by what process of reasoning the founders of the Hindu religion were induced to place s.h.i.+va among the divine hypostases; for they supposed, at the same time, that dissolution and death proceeded from the fixed laws of nature, and that his power was not called into exertion until after the termination of twelve millions of years. During the whole, therefore, of this inconceivable period, what functions could be ascribed to this G.o.d consistent with his character of destroyer? This difficulty, however, seems to have been very soon obviated by investing him with the attributes of the Supreme Being, and even in the Purans it is under this character that he is generally represented. As, therefore, the attributes which are, according to the Hindus, peculiar to the one G.o.d are immovability and inaction, s.h.i.+va is described as being princ.i.p.ally engaged in devout meditation, and as exerting his divine power through the means either of Devi (or his energy personified) or of certain forms which he creates for the occasion, such as Bhairava and Virabhadra. In Hindu mythology, consequently, there are only three legends, the destruction of the Tripura Asuras, and of the Asuras Audhaka, and Jalandhara, in which s.h.i.+va appears as the actor, unconnected with any reference to the wors.h.i.+p of the lingam. But on the introduction of this wors.h.i.+p, not a lingam seems to have been erected without its foundation having been ascribed to some miraculous appearance of s.h.i.+va; and hence have originated a multiplicity of legends in the highest degree puerile, and everyone erring against the just principle,-

Nec deus intersit, nisi dignus vindice nodus Inciderit.

For in the s.h.i.+va Puran, Suta thus speaks: ”Innumerable are the lingams which are adorned, as the type of s.h.i.+va, in heaven, earth, and Tartarus; but where some of these are erected, there s.h.i.+va for the good of the three worlds appeared, and consequently whoever visits and wors.h.i.+ps them, acquires more complete remission of sins and a greater degree of holiness. Even of these, however, the number is unascertainable, but the twelve Jyolisha lingams are considered the most sacred; there are, of course, many others, the wors.h.i.+p of which insures the remission of sins and final blessedness.”

_Legend from the s.h.i.+va Puran._

A Rakshasa, named Bhima, the son of k.u.mbakarna, having obtained invincible might as a boon from Brahma, commenced exerting his newly acquired power by attacking the king of Kamarupa. Him he conquered, and having seized his riches and kingdom, he placed him in chains in a solitary prison. This king was eminently pious, and, notwithstanding his confinement, continued daily to make clay lingams, and to wors.h.i.+p s.h.i.+va with all the prescribed rites and ceremonies. Meanwhile the Rakshasa continued his conquests, and everywhere abolished the religious observances and wors.h.i.+p enjoined by the Vedas; and the immortals also, were reduced by his power to great distress. At length the G.o.ds hastened to implore the protection of s.h.i.+va, and to obtain his favour by the wors.h.i.+p of clay lingams; and Shambu, being thus propitiated, a.s.sured them that he would effect the destruction of the Rakshasa through the medium of the king of Kamarupa, who was his devoted wors.h.i.+pper. At this time the king was engaged in profound meditation before a lingam, when one of the guards went and informed the Rakshasa that the king was performing some improper ceremonies in order to injure him. On hearing this, the Rakshasa, enraged, seized his sword and hastened to the king, whom he thus addressed:-”Speak the truth, and tell me who it is that thou wors.h.i.+ppest, and I will not slay thee, but otherwise I will instantly put thee to death.” The king having considered, placed his firm reliance in the protection of s.h.i.+va, and replied undauntedly,-”In truth, I wors.h.i.+p Shankara: do thou what thou pleasest.” The Rakshasa said,-”What can Shankara do to me? for I know him well, and that he once was obliged to become the servant of my uncle (Ravana); and thou, trusting in his power, did'st endeavour to conquer me, but defeat was the consequence. Until, however, thou showest me thy lord, and convincest me of his might, I shall not believe in his divinity.” The king replied,-”Vile as I am, what power have I over that G.o.d? but mighty as he is, I know that he will never forsake me.” Then Rakshasa said,-”How can that delighter in ganja (an intoxicating drug prepared from the hemp plant) and inebriation, that wandering mendicant, protect his wors.h.i.+ppers? let but thy lord appear, and I will immediately engage in battle with him!” Having thus spoken, he ordered the attendance of his army, and then, revisiting the king, the mighty Rakshasa, while he smote the lingam with his sword, thus, laughing, said,-”Now behold the power of thy lord.” But scarce had the sword touched the lingam than Hara instantly issued from it, exclaiming,-”Behold! I am Ishwara, who appears for the protection of his wors.h.i.+pper, on whom he always bestows safety and happiness; and now learn to dread my might.” On hearing this spoken, s.h.i.+va engaged in combat with the Rakshasa, and after fighting with him for some time, at length with the fire of his third eye reduced him and all his army to ashes; and in commemoration of this event was the spot where it occurred rendered sacred, and the lingam, under the name of Bhimashankara, an object of pilgrimage and wors.h.i.+p until all succeeding ages. (_From the legend Jyolisha-linga Mahatmyam_).

Colonel Kennedy says:-”On perusing this legend, it will immediately occur that it is a mere imitation of the fourth avatar of Vishnu, the concluding part of the account of which is thus given in the Padma Puran:-'Hiranyakas.h.i.+pu having ordered his son Pralhada to be put to death on account of his devotion to Vishnu, and all means employed for this purpose having proved ineffectual, the king of the Daityas was astonished, and with gentleness addressed his son:-'Where is that Vishnu whose pre-eminence thou hast declared before me, and who, as thou sayest, was called Vishnu because he pervades all things, and consequently, being omnipresent, he must also be the Supreme Being?

Show to me a proof of the divine power and qualities which thou ascribest to him, and I will acknowledge the divinity of Vishnu; or let him conquer in battle me, who have obtained the boon of being unslayable by any existing thing.' Pralhada, astonished, replied,-'Narayana, the eternal, omnipotent, omnipresent, and Supreme Spirit dwells in heaven, and man cannot obtain the view of his divine form through anger and hatred, but, though unseen, he is present in all things.' Having heard these words, Hiranyakas.h.i.+pu was incensed with anger, and, reviling his son, said,-'Why dost thou thus with endless boasts exalt the power of Vishnu?' and then striking a pillar of his royal hall, thus continued: 'If Vishnu pervades all things let him appear in this pillar, or I will this moment put thee to death.'

This said, he struck the pillar with his sword, and instantly from it burst a loud and dreadful sound, while Vishnu issued forth under a fearful form, half man and half lion.'

”But as the avatars of Vishnu are unquestionably an essential part of the Hindu religion, since they are noticed in the Vedas, Upanishads, and Purans, and as the miraculous appearances of s.h.i.+va, on which the sanct.i.ty of various lingams is founded, are not generally acknowledged by the Hindus, and are mentioned only in the Shanka and s.h.i.+va Purans, it must necessarily follow that the fourth avatar of Vishnu is the original from which the above legend of Bhima Shankara has been merely copied. The introduction, however, of a new mode of wors.h.i.+p, is always, as experience has shewn, supported by miracles; and it may therefore be concluded that the legends respecting the Jyolisha lingams, at least, are as ancient as the first inst.i.tution of the wors.h.i.+p of the lingam. In which case it will be evident that the transferring by the Shaivas to s.h.i.+va of the peculiar attribute of Vishnu, that of preservation, and their founding various miracles on such transfer, are convincing proofs that Vishnuism must have existed before the present form of s.h.i.+vaism; and that, in inventing these miracles, the Shaivas have wished to ascribe to the G.o.d of their particular adoration similar manifestations of divine power to those by which Vishnu was supposed to be peculiarly distinguished.”[7]

[7] Vaus Kennedy, Hindu Mythology.

An account was published, about a hundred years ago, by Captain Colin Mackenzie, of a visit he had lately paid to the PaG.o.da at Perwuttum, the home of the Linga Mallikarjuna or Sri Saila. He said:-”Having sent notice to the manager of the revenues, that I was desirous of seeing the paG.o.da, provided there was no objection, I was informed at noon, that I might go in. On entering the fourth gate, we descended by steps, and through a small door, to the inner court, where the temples are: in the centre was the paG.o.da of Mallecarjee, the princ.i.p.al deity wors.h.i.+pped here. From hence I was conducted to the smaller and more ancient temple of Mallecarjee, where he is adored, in the figure of a rude stone, which I could just distinguish, through the dark vista of the front building on pillars. Behind this building, an immense fig tree covers with its shade the devotees and attendants, who repose on seats, placed round its trunk, and carpeted. Among these, was one Byraggy, who had devoted himself to a perpetual residence here; his sole subsistence was the milk of a cow, which I saw him driving before him: an orange coloured rag was tied round his loins, and his naked body was besmeared with ashes.

”The weather being warm, I was desirous of getting over as much of this bad road, as I could, before noon: my tents and baggage had been sent off at four A.M., and I only remained near the paG.o.da with the intention of making some remarks on the sculptures of its wall, as soon as daylight appeared.