The Antiquities of Orissa v1.c11.25

v1.c11.25

**Third objection :** The 3rd argument is based on the numerical inferiority of the Śivites. The number of Hindus who have accepted Śiva for their special divinity is limited. The various classes of houseless hermits apart, there are very few persons who have accepted the *bīja mantra* of this divinity, and worship him to the exclusion of all other gods. Doubtless all the Śāktas pay him high respect, but only as the husband of Umā, and not as the god elect for their salvation. The Vaiṣṇavas also look upon him with great veneration, but only as one of the triad, and a person who has attained the highest perfection in meditation, as the greatest of *Yogīs*, and not as the giver of salvation. These remarks may appear to Europeans irreconcilable with the fact that Śivite temples are infinitely more abundant in every part of India than those of all the other gods put together; but to Hindus who know the number of [ 138 ] the several classes of *gurus*, or spiritual guides, whose especial duty is to initiate people in the secret *mantras* of the different gods, they will cause no wonder: there is scarcely one in a hundred *gurus* whose vocation is to impart the *mantra* of Śiva; and he is generally the poorest, owing to his having the smallest number of disciples. Even by Europeans “it will be generally observed”, says Professor Wilson, “that these temples (of Śiva) are scarcely ever the resort of numerous votaries, and that they are regarded with comparatively little veneration by the Hindus. Benares, indeed, furnishes exceptions, and the temple of Viśveśvara is thronged with a never ceasing crowd of adorers. There is, however, little solemnity or veneration in the hurried maner in which they throw their flowers or fruits before the image, and there are other temples, the dwellings of other divinities, that rival the abode of Viśveśvara in popular estimation”.¹⁰