Pramāṇa · Search · About · API

Sketch of the Religious Sects of the Hindus c5: Section II

Sketch of the Religious Sects of the Hindus c5

Language
English

Section II

c5.1

State of the Hindu Religion, anterior to its present condition.

c5.2

Although I have neither the purpose nor the power to enter into any detail of the remote condition of the Hindu faith, yet as its present state is of comparatively very recent origin, it may form a not unnecessary, nor uninteresting preliminary branch of the enquiry, to endeavour to determine its existing modifications, at the period immediately preceding the few centuries, which have sufficed to bestow upon it its actual form: it happens, also, that some controversial works exist, which throw considerable light upon the subject, and of which the proximity of their date, to the matters of which they treat, may be conjectured with probability or positively ascertained. Of these, the two principal works, and from which I shall derive such scanty information as is

c5.3

किमववज्ञोनलेन ब्राह्मणा येप्यवैष्णवाः ।
न स्पृष्ट्या न वक्तव्या न द्रष्टव्या कदाचन ॥

c5.4

SIVA, in acknowledging that the distinguishing marks of his votaries, the skull, tiger's skin, and ashes, are reprobated by the Vedas (Srutigerhitam) states, that he was directed by VISHNU to inculcate their adoption, purposely to lead those who assumed them into error.—NAMUCHI and other Daityas had become so powerful by the purity of their devotions, that INDRA and the other gods were unable to oppose them. The gods had recourse to VISHNU, who, in consequence, ordered SIVA to introduce the Saiva tenets and practices, by which the Daityas were beguiled, and rendered "wicked, and thence weak."

c5.5

In order to assist SIVA in this work, ten great Sages were imbued with the Támasa property, or property of darkness and ignorance, and by them such writings were put forth as were calculated to disseminate unrighteous and heretical doctrines, these were KANA'DA, GAUTAMA, SAKTI, UPAMANYU, JAIMINI, KAPILA, DURVA'SAS, MRIKAN-DA', VRIHASPATI, and BHA'RGAVA.

c5.6

By SIVA himself, the Pasupata writings were composed; KANA'DA is the author of the Vaisheshika Philosophy. The Nyáya originates with GAUTAMA. KAPILA, is the founder of the Sánkhya school, and VRIHASPATI of the Chárváka. JAIMINI, by SIVA's orders, composed the Mímánsa, which is heretical, in as far as it inculcates works in preference to faith, and SIVA himself, in the disguise of a Brahman, or as VYA'SA, promulgated the Vedánta, which is heterodox in Vaishnava estimation, by denying attainable, are the *Sankara Digvijaya* of ANANDA GIRI, and the *Sarva Dersana Sangraha* of MA'DHAVA'CHA'RYA, the former a reputed disciple of SANKARA himself, and the latter a well known and able writer, who lived in the commencement of the fourteenth century.

c5.7

the sensible attributes of the deity. VISHNU, as BUDDHA, taught the *Bauddha Sastra*, and the practices of going naked, or wearing blue garments, meaning, consequently, not the *Bauddhas*, but the *Jainas*, (वैड्गवस्त्रमत्प्रोक्तं नग्ननीलपटादिकं ।) The *Puranas* were partly instrumental in this business of blinding mankind, and they are thus distinguished by our authority and all the *Vaishnava* works.

c5.8

The *Matsya*, *Kaurma*, *Lainga*, *Saiva*, *Skanda* and *Agneya*, are *Tamasa*, or the works of darkness, having more or less of a *Saiva* bias.

c5.9

The *Vishnu*, *Naradiya*, *Bhagavat*, *Garura*, *Padma* and *Varaha*, are *Satwika*, pure and true; being, in fact, *Vaishnava* text-books.

c5.10

The *Brahmanda*, *Brahma Vaivertta*, *Markandeya*, *Bhavishya*, *Vamana* and *Brahma*, are of the *Rajasa* caste, emanating from the quality of passion. As far as I am acquainted with them, they lean to the *Sakta* division of the Hindus, or the worship of the female principle. The *Markandeya* does so notoriously, containing the famous *Chandi Path*, or *Durga Mahatmya*, which is read at the *Durga Puja*; the *Brahma Vaivertta*, is especially dedicated to KRISHNA as GOVINDA, and is principally occupied by him and his mistress RA'DHA'. It is also full on the subject of *Prakriti* or personified nature.

c5.11

A similar distinction is made even with the *Smritis*, or works on law. The codes of VASISHTHA HA'RI'TA, VYA'SA, PARA'SARA, BHARADWAJA and KASYAPA, are of the pure order. Those of YAJNAWALKYA, ATRI, TITTIRI, DAKSHA, KA'TYA'YANA and VISHNU of the *Rajasa* class, and those of GAUTAMA, VRIHASPATI, SAMVARTTA, YAMA, SANKHA and USANAS, are of the *Tamasa* order.

c5.12

The study of the *Puranas* and *Smritis* of the *Satwika* class, secures *Mukti*, or final emancipation, that of the *Rajasa* obtains *Swerga*, or Paradise; whilst that of the *Tamasa* condemns a person to hell, and a wise man will avoid them.

c5.13

किमत्र बहुनोक्तेन पुराणेषु स्मृतिष्वपि ।
तामसा नरकायैव वर्जयेत्तान् विचक्षणः ॥

c5.14

The *Vaishnava* writers endeavour to enlist the *Vedas* in their cause, and the following texts are quoted by the *Tatparya Nirnaya*:

c5.15

एको नारायण आसीन्न ब्रह्मा न शंकरः ।

c5.16

NA'RA'YANA alone was, not BRAHMA' nor SANKARA.

c5.17

वासुदेवो वा इदमग्र आसीन्न ब्रह्मा न च शंकरः ।

c5.18

Or VASUDEVA was before this (universe), not BRAHMA' nor SANKARA.

c5.19

The *Saivas* cite the *Vedas* too, as

c5.20

सर्वव्यापी स भगवान् तस्मात्सर्वगतः शिवः ॥

c5.21

The authenticity of the latter of these two works, there is no room to question; and there is but little reason to attach any doubt to the former. Some of the marvels it records of SANKARA, which the author professes to have seen, may be thought to affect its credibility, if not its authenticity, and either ANANDA GIRI must be an unblushing liar, or the book is not his own: it is, however, of little consequence, as even, if the work be not that of ANANDA GIRI himself, it bears internal and indisputable evidence of being the composition of a period, not far removed from that at which he may be supposed to have flourished, and we may, therefore, follow it as a very safe guide, in our enquiries into the actual state of the Hindu Religion about eight or nine centuries ago.

c5.22

The various sectaries of the Hindu Religion then existing, are all introduced to be combated, and, of course, conquered, by SANKARA: the list is rather a long one, but it will be necessary to go through the whole, to ascertain the character of the national faith of those days, and its present modifications, noticing, as we proceed, some of the points of difference or resemblance between the forms of worship which then prevailed, and which now exist. The two great divisions of Vaishnavas and Saivas were both in a flourishing condition, and each embraced six principal subdivisions: we shall begin with the former, who are termed; Bháktas, Bhágavatas, Vaishnavas, Chakrinas, or Pancharátrakas, Vaik'hánasas and Karmahínas.

c5.23

But as each of these was subdivided into a practical and speculative, or Kerma and Jnyána portion, they formed, in fact, twelve classes of the followers of VISHNU, as the sole and supreme deity.

c5.24

The Bháktas worshipped VISHNU as VA'SUDEVA, and wore no characteristic marks. The Bhágavatas worshipped the same deity as BHAGAVAT, and impressed upon their persons the usual Vaishnava insignia, representing the discus, club, &c. of that divinity; they likewise reverenced the Sálagrám stone, and Tulasí plant, and in several of their doctrinal

c5.25

The Lord who pervades all things, is thence termed the omnipresent Siva.
Rudra is but one, and has no second—
एकोहिद्रुद्रो न द्वितीयः ॥

c5.26

These citations would scarcely have been made, if not authentic; they probably do occur in the Védas, but the terms Nárdyana and Vásudeva, or Siva and Rudra, are not to be taken in the restricted sense, probably, which their respective followers would assign them.

c5.27

notions, as well as in these respects, approach to the present followers of RA'MA'NUJA, although they cannot be regarded as exactly the same. The authorities of these three sects were the Upanishads and Bhagavad Gitá. The names of both the sects still remain, but they are scarcely applicable to any particular class of Vaishnavas : the term Bhakta, or Bhagat, usually indicates any individual who pretends to a more rigid devotion than his neighbours, and who especially occupies his mind with spiritual considerations : the Bhágavat is one who follows particularly the authority of the Sri Bhágavat Purána.

c5.28

The Vaishnavas adored VISHNU as NA'RA'YANA, they wore the usual marks, and promised themselves a sort of sensual paradise after death, in Vaikunt'ha, or VISHNU's heaven ; their tenets are still current, but they can scarcely be considered to belong to any separate sect.

c5.29

The Chakrinas, or Pancharátrakas were, in fact, Sáktas of the Vaishnava class, worshipping the female personifications of VISHNU, and observing the ritual of the Pancharátra Tantra : they still remain, but scarcely individualised, being confounded with the worshippers of KRISHNA and RA'MA on the one hand, and those of Sakti or Deví on the other.

c5.30

The Vaik'hánasas appear to have been but little different from the Vaishnavas especially so called; at least ANANDA GIRI has not particularised the difference ; they worshipped NA'RA'YANA as supreme god, and wore his marks. The Karma hínas abstained, as the name implies, from all ritual observances, and professed to know Vishnu as the sole source and sum of the universe, सर्वं विष्णुमयं जगत् । they can scarcely be considered as an existent sect, though a few individuals of the Rámánujíya and Rámánandi Vaishnavas may profess the leading doctrines.

c5.31

The Vaishnava forms of the Hindu faith, are still, as we shall hereafter see, sufficiently numerous ; but we can scarcely identify any one of them with those which seem to have prevailed when the Sankara Vijaya of ANANDA GIRI was composed. The great divisions, of RA'MA'NUJA and RA'MA'NAND—the former of which originated, we know, in the course of the eleventh century, are unnoticed, and it is also worth while to observe, that neither in this, nor in any other portion of the Sankara Vijaya, is any allusion made to the separate worship of KRISHNA, either in his own person, or that of the infantine forms in which he is now so preeminently venerated in many parts of India, nor are the names of R'AMA and SITA', of LAKSHMANA or HANUMA'N, once particularised, as enjoying any portion of distinct and specific adoration.

c5.32

The Saiva sects are the Saivas, Raudras, Ugras, Bháktas, Jangamas, and Pásupatas. Their tenets are so blended in the discussion, that it is not possible to separate them, beyond the conjectural discrimination which may be derived from their appellations: the text specifies merely their characteristic marks: thus the Saivas wore the impression of the Linga on both arms; the Raudras had a Trisula, or trident, stamped on the forehead; the Ugras had the Damaru, or drum of Siva on their arms, and the Bháktas an impression of the Linga on the forehead—the Jangamas carried a figure of the Linga on the head, and the Pásupatas imprinted the same object on the forehead, breast, navel, and arms. Of these sects, the Saivas are not now any one particular class—nor are the Raudras, Ugras, or Bháktas, any longer distinct societies: the Jangamas remain, but they are chiefly confined to the south of India, and although a Pásupata, or worshipper of SIVA as PASUPATI, may be occasionally encountered, yet this has merged into other sects, and particularly into that of the Kanp'hata Jogis: the authorities cited by these sects, according to ANANDA GIRI, were the Siva Gítá, Siva Sanhitá, Siva Rahasya, and Rudra Yámala Tantra: the various classes of Jogis are never alluded to and the work asserts, what is generally admitted as a fact, that the Dandis, and Dasnámi Gosains originated with SANKARA ACHA'RYA.

c5.33

Worshippers of BRAHMA, or HIRANYAGARBHA, are also introduced by ANANDA GIRI, whom now it might be difficult to meet with: exclusive adorers of this deity, and temples dedicated to him, do not now occur perhaps in any part of India; at the same time it is an error to suppose that public homage is never paid to him. BRAHMA is particularly reverenced at Pokher, in Ajmer, also at Bithúr, in the Doab, where, at the principal Ghat, denominated Brahmavertta Ghat, he is said to have offered an Aswamedha on completing the act of creation: the pin of his slipper left behind him on the occasion, and now fixed in one of the steps of the Ghat, is still worshipped there, and on the full moon of Agraháyana (Nov.-Dec.) a very numerously attended Mela, or meeting, that mixes piety with profit, is annually held at that place.

c5.34

The worshippers of AGNI no longer form a distinct class: a few Agnihotra Brahmans, who preserve the family fire, may be met with, but in all other respects they conform to some mode of popular devotion.

c5.35

The next opponents of SANKARA ACHARYA were the Sauras, or worshippers of the sun, as the creator and cause of the world : a few Sauras, chiefly Brahmans, still exist as a sect, as will be hereafter noticed ; but the divisions enumerated by ANANDA GIRI, are now, it is believed, unknown: he distinguishes them into the following six classes.

c5.36

Those who adored the rising sun, regarding it as especially the type of BRAHMA' or the creative power. Those who worshipped the meridian sun as ISWARA, the destructive and regenerative faculty ; and those who reverenced the setting sun, as the prototype of VISHNU, or the attribute of preservation.

c5.37

The fourth class comprehended the advocates of the Trimurti, who addressed their devotions to the sun in all the preceding states, as the comprehensive type of these three divine attributes.

c5.38

The object of the fifth form is not quite clearly stated, but it appears to have been the adoration of the sun as a positive and material body, and the marks on his surface, as his hair, beard, &c. The members of this class so far correspond with the Sauras of the present day, as to refrain from food until they had seen the sun.

c5.39

The sixth class of Sauras, in opposition to the preceding, deemed it unnecessary to address their devotions to the visible and material sun : they provided a mental luminary, on which they meditated, and to which their adoration was offered : they stamped circular orbs on their foreheads, arms, and breasts with hot irons ; a practice uniformly condemned by SANKARA, as contrary to the laws of the Védas, and the respect due to Brahmanical flesh and blood.

c5.40

GANESA, as well as SURYA, had formerly six classes of adorers ; in the present day he cannot boast of any exclusive worship, although he shares a sort of homage with almost all the other divinities : his followers were the worshippers of MAHA' GANAPATI, of HARIDRA GANAPATI, or DHUN-DI RAJ, who is still a popular form of GANESA, of UCH'CHHISHTHA G, of NAVANI'TA G, of SWERNA G, and of SANTA'NA G. The left hand subdivision of the UCH'CHHISHTHA GANAPATI' sect, also called Hairamba, abrogated all obligatory ritual and distinction of caste.

c5.41

The adorers of the female personifications of divine power, appear to have been fully as numerous as at present, and to have worshipped the same objects, or BHAVA'NI', MAHA' LAKSHMI', and SARASWATI': even as personifications of these divinities, however, the worship of SITA' and RA'DHA', either singly, or in conjunction with RA'MA and KRISHNA, never makes its appearance. The worshippers of SAKTI were then, as now, divided into two classes, a right and left hand order, and three subdivisions of the latter are enumerated, who are still well known—the Purnábhishiktas, Akritárthas, and Kritákrityasamas.

c5.42

There can be little doubt, that the course of time and the presence of foreign rulers, have very much ameliorated the character of much of the Hindu worship : if the licentious practices of the SA'KTAS are still as prevalent as ever, which may well be questioned, they are, at least, carefully concealed from observation, and if they are not exploded, there are other observances of a more ferocious description, which seem to have disappeared. The worship of BHAIRAVA, still prevails amongst the Sáktas and the Jogis; but in Upper India, at least, the naked mendicant, smeared with funeral ashes, armed with a trident or a sword, carrying a hollow skull in his hand, and half intoxicated with the spirits which he has quaffed from that disgusting wine-cup, prepared, in short, to perpetrate any act of violence and crime, the Kápálika of former days, is now rarely, if ever, encountered. In the work of ANANDA GIRI, we have two of these sectaries introduced, one a Brahman by birth, is the genuine Kápálika : he drinks wine, eats flesh, and abandons all rites and observances in the spirit of his faith, his eminence in which has armed him with supernatural powers, and rendered BHAIRAVA himself, the reluctant, but helpless minister of his will. The other Kápálika is an impostor, the son of a harlot, by a gatherer of Tari, or Palm juice, and who has adopted the character as an excuse for throwing off all social and moral restraint. The Kápálikas are often alluded to in controversial works, that appear to be the compositions of a period at least preceding the tenth century.*

c5.43

The next classes of sectaries, confuted by SANKARA, were various infidel sects, some of whom avowedly, and perhaps all covertly, are still in being : the list is also interesting, as discriminating their opinions which, in the ignorance subsequent to their disappearance from Hindustan, have very commonly been, and, indeed, still are frequently confounded.

c5.44

∗ See the Prabodha Chandriká, translated by Dr. Taylor.

c5.45

These are the *Chárvákas*, or *Súnya Vádis*, the *Saugatas*, the *Kshapanakas*, the *Jainas*, and the *Bauddhas*.

c5.46

The *Chárvákas* were so named from one of their teachers, the MUNI CHA'RVA'KA. From VRIHASPATI—some of whose dogmas have been quoted from the work of MA'DHAVA, they are termed also *Várhaspatyás*. The appellation *Súnya Vádi*, implies the asserter of the unreality and emptiness of the universe, and another designation, *Lokáyata*, expresses their adoption of the tenet, that this being is the *Be-all* of existence: they were, in short, the advocates of materialism and atheism, and have existed from a very remote period, and still exist, as we shall hereafter see.

c5.47

The *Saugatas* are identified even by MA'DHAVA with the *Bauddhas*, but there seems to have been some, although probably not any very essential difference: the chief tenet of this class, according to ANANDA GIRI, was their adopting the doctrine taught by SUGATA MUNI, that tenderness towards animated nature comprehends all moral and devotional duty, a tenet which is, in a great measure, common to both the *Bauddha* and *Jaina* schisms: it is to be feared, that the personal description of the *Saugata*, as a man of a fat body and small head, although possibly intended to characterise the genus, will not direct us to the discovery of its origin or history. The *Kshapanaka* again has always been described by *Hindu* writers as a *Bauddha*, or sometimes even a *Jaina* naked mendicant: in the work before us he appears as the professor of a sort of astrological religion, in which* time is the principal divinity, and he is described as carrying, in either hand, the implements of his science, or a *Gola Yantra*, and *Turya Yantra*, the former of which is an armillary sphere, and the latter a kind of quadrant, apparently for ascertaining time;† from the geographical controversy

c5.48

* Time is the Supreme Deity. ISWARA cannot urge on the present. He who knows time knows BRAHME. Space and time are not distinct from God.

c5.49

किञ्च कालः परमदेवता। प्रत्यक्षञ्च खयितुं ईश्वरानसमर्थः। कालविद्ब्रह्मविदिति दिक्कालो नेश्वरादतिरिच्यते।

c5.50

† तूयर्ययन्त्रं मण्डल चतुर्भागमित्यर्थः।

c5.51

The Turya Yantra, is the fourth part of an orb.

c5.52

that occurs between him and SANKARA, it appears that he entertains the doctrine regarding the descent of earth in space, which is attributed by the old astronomers to the Bauddhas, and controverted by the author of the Surya Siddhánta,* and subsequently by BHA'SKARA : the former is quoted by SANKARA, according to our author. These doctrines, the commentators on BHA'SKARA'S work, and even he, himself, commenting on his own text, say, belong to the Jainas, not to the Bauddhas ; but, possibly, the correction is itself an error, it does not appear that the Kshapanaka of ANANDA GIRI argues the existence of a double set of planetary bodies, which is, undoubtedly, a Jaina doctrine,† and the descent of the earth in space may have been common to all these sects.

c5.53

The Jainas that existed in the time of ANANDA GIRI, appear as Digambaras only ; he does not notice their division into Digambaras and Swetámbaras, as they at present are found, and existed indeed prior to the age of MA'DHAVA. The Bauddhas are introduced personally, although it may be questioned whether they were very numerous in India in so comparatively modern a period : according to ANANDA GIRI, a persecution of this sect, and of the Jainas, took place in one part of the peninsula, the state of Rudrapur, during SANKARA'S life time, but he, as well as MA'DHAVA,‡ excludes SANKARA from being at all concerned in it. He ascribes its occurrence to the same source, the instigation of a Bhatta, from the north, or, in fact, of CUMA'RIL BHATTA, a Bengali, or Maithilí Brahman.

c5.54

A long series of sectaries then ensues, of a more orthodex description, and who only err in claiming primeval and pre-eminent honors for the objects of their adoration—none of these are to be found ; and, although, to a certain extent, the places of some of them may be supplied by the local deities of the villagers, and by the admission of others to a participatiom in the worship paid to the presiding deities of each sect,

c5.55

तत्रयन्त्रोपरिकीलद्वयमखिलं छत्वा । तन्मध्ये दृष्ट्वाविज्ञानेन कालज्ञानं जायते ॥

c5.56

Fixing above it two pins, and looking between them, the time is ascertained by science.

c5.57

∗ A. R. XII. 229. † A. R. IX. 321. ‡ Preface to Wilson's Sanscrit and English Dictionary.

c5.58

yet there can be little doubt, that a large portion of the Hindu Pantheon formerly enjoyed honours, which have for some centuries past been withheld. In this predicament are INDRA, KUVERA, YAMA, VARUNA, GARU'DA, SESHA, and SOMA, all of whom, in the golden age of Hindu idolatry, had, no doubt, temples and adorers : the light and attractive service of the god of love, indeed, appears to have been formerly very popular, as his temples and groves make a distinguished figure in the* tales, poems, and dramas of antiquity : it is a feature that singularly characterises the present state of the Hindu religion, that if in some instances it is less ferocious, in others, it has ceased to address itself to the amiable propensities of the human character, or the spontaneous and comparatively innocent feelings of youthful natures. The buffoonery of the Holi, and barbarity of the Cherak Puja, but ill express the sympathies which man, in all countries, feels with the vernal season, and which formerly gave rise to the festive Vasanotsava of the Hindus, and the licentious homage paid to Sakti and BHAIRAVA, has little, in common with the worship, that might be supposed acceptable to KA'MA and his lovely bride, and which it would appear they formerly enjoyed.

c5.59

Besides the adorers of the secondary divinities, we have a variety of sects who direct their devotions to beings of a still lower rank, and of whom none, at present, exist as distinct bodies, although individuals may be found, either detached or comprehended in other classes, who, more or less, reverence similar objects. Thus, the worship of Akás,† or Ether, as the supreme deity, is still occasionally met with : all classes pay daily homage to the Pitris or Manes, and a few of the Tántrikas worship the Siddhas, or Genii, in the hope of acquiring super-human powers : the same class furnishes occasional votaries of the Vasus, Yakshas, and Gandharbas, and even of the Vetálas and Bhútas, or goblins and ghosts, and the latter also receive still, from the fears of the villagers, propitiatory adoration. It does not appear, that in any form, the worship of the moon and stars, of the elements, and divisions of the universe, is still practised, although that of the Tirthas, or holy places and rivers, is as popular as ever.

c5.60

∗ In the Vrihat Kathá—Dasa Kumára, Málati Mádhava, Mrichch'hakati, &c.

c5.61

† I have encountered but one Professor, however, of this faith, a miserable mendicant, who taught the worship of Ether, under the strange name of Baghela.

c5.62

We have thus completed the enumeration of the sects as described by the author of the *Sankara Vijaya*, and have had an opportunity of observing, that, although the outlines of the system remain the same, the details have undergone very important alterations, since the time at which this work was composed : the rise of most of the existing modifications, we can trace satisfactorily enough, as will hereafter appear, and it is not improbable, that the disappearance of many of those, which no longer take a part in the idolatry of the Hindus, may be attributed to the exertions of SANKARA and his disciples : his object, as appears from the work we have hitherto followed, was by no means the suppression of acts of outward devotion, nor of the preferential worship of any acknowledged and pre-eminent deity : his leading tenet is the recognition of *Brahme Para Brahme*,* as the sole cause and supreme ruler of the universe, and as distinct from SIVA, VISHNU, BRAHMA', or any individual member of the pantheon : with this admission, and in regard to the weakness of those human faculties, which cannot elevate themselves to the conception of the inscrutable first cause, the observance of such rites, and the worship of such deities, as are either prescribed by the *Védas*, or the works not incompatible with their authority, were left undisturbed by this teacher ;† they even received, to a certain extent, his particular sanction, and the following divisions of the Hindu faith were, by his express permission, taught by some of his disciples, and are, consequently, regarded by the learned Brahmans in general, as the only orthodox and allowable forms in the present day.‡ The Saiva faith was instituted by PARAMATA

c5.63

∗ As in these texts of the *Védas* सदेव सौम्येदमग्र आसीत् । and आत्मा वा इदमेक एवायमासीत् ।

c5.64

† आगमेतिहासपुराणोक्ताचारस्तु वेदानुकूलवृत्त्याग्राह्यः । अग्राह्य एवततप्रतिकूले । Ordinances founded on the *Tantras*, the *Puráns*, or historical record, are admissible if accordant with the *Vedás* ; they must be rejected if repugnant.

c5.65

‡ कतावस्मिन्युगे नाना पापध्वस्तज्ञानाहुरेषु मर्त्येषु मुद्धादैतविद्यामनधिकारिषु तेषां वृत्तिः पुनरपियथेप्सिता भवतीति विचार्य्य

c5.66

KA'LA'NALA, who is described as teaching at Benares, and assuming the insignia that characterise the *Dandis* of modern times. The *Vaishnava* worship was taught at *Kánchi*, or *Conjeveram*, by LAKSHMANA ACHA'-RYA and HASTA'MALAKA; and the latter seems to have introduced a modified adoration of VISHNU, in the character of KRISHNA. The *Saura* sect was continued under the auspices of DIVA'KARA, *Brahmáchári*, and the *Sákta*, under those of the *Sanyasi*, TRIPURAKUMA'RA: the *Gánapatya* were allowed to remain under the presidence of GIRIJAPUTRA, and from such persons as had not adopted either of the preceding systems, BATUKANATH, the professor of the *Kápálika*, or *Bhairava* worship, was permitted to attract followers: all these teachers were converts and disciples of SANKARA, and returned to his superintending guidance, when they had effected the objects of their missions.

c5.67

The notice that occurs in the *Serva Dersana* of any of the sects which have yet been mentioned, has been already incidentally adverted to: this work is less of a popular form than the preceding, and controverts the speculative rather than the practical doctrines of other schools: besides the atheistical *Bauddha* and *Jaina* sects, the work is occupied chiefly with the refutation of the followers of *Jaimini*, *Gautama*, and *Patanjala*, and we have no classes of worshippers introduced but those of the *Vaishnavas* who follow RA'MA'NUJA, and *Madhwáchárya*, of the *Saivas*, the *Pásupatas*, the followers of ABHINAVA GUPTA, who taught the *Mantra* worship of *Siva*; and the alchemical school, or worshippers of SIVA'S type in quicksilver, and the *Rasendra Linga*: most of these seem to have sprung into being in the interval between the tenth and thirteenth centuries, and have now either disappeared, or are rapidly on the decline: those which actually exist, we shall recur to in the view we are now prepared to take of the actual condition of the Hindu faith.

c5.68

लोकरक्षार्थं वर्णाश्रम परिपालनार्थं च परमतकल्पनां जीवेशभेदास्पदं च रचयितुमुपक्रम्य निजशिष्यमाह।

c5.69

In the present impure age, the bud of wisdom being blighted by iniquity, men are inadequate to the apprehension of pure unity; they will be apt, therefore, again to follow the dictates of their own fancies, and it is necessary for the preservation of the world, and the maintenance of civil and religious distinctions, to acknowledge those modifications of the divine spirit which are the work of the SUPREME. These reflexions having occurred to SANKARA, he addressed his disciples, &c.

Linked texts (53)