History of Bengali Language and Literature c7.s5.3

c7.s5.3

The inertness of Çiva in old Bengali poems is very well-marked. Chandi in that literature is an extremely active deity; so is Manasā Devī, and all those other divinities in whose honour poems were composed in old Bengali. These Gods and Goddesses would not have borne to see a tear in the eyes of their worshippers; whenever they fall into danger they are sure to obtain succour. A Chandī, a Manasā Devī, even a Çitalā or a Satyanārāyaṇa is always devising plans as to how a devotee may be rescued from danger, how scoffers may be put down or how the earthly prosperity of believers may be increased. But Çiva the Great God is inert and immovable. In the poem of Chandī, Dhanapati Sadāgara is exposed to all imaginable dangers; he is thrown into a gloomy dungeon, where a stone, heavy enough to crush the strongest man is placed on his person. At the moment when his sufferings are the greatest, Chandī appears to him and calls upon him to have faith in her, promising him great rewards. Dhanapati replies—"Even though in this dungeon my life goes out, I will not worship any other deity than Çiva."* In Manasār Bhāsāna we find Chānd Sadāgara put through the most harrowing trials because he will not worship Manasā Devī. Yet he remains firm in his devotion to Çiva. "I will not defile the hand with which I worship Çiva by offering worship to Manasā Devī, that goddess who is blind