CHAP. VI.

ACCOUNT OF ALL THE HINDO0 SECTS.

Extracted from the Vidwŭnmodŭ-Tŭrůnginēē, a work by Chirŭnjēēvů.

THIS work begins with the following invocation to Doorga:-May she who removes the darkness of the mind, who is revealed from everlasting, who, though invisible, exists in the earth, who enlightens the ignorant, whose forehead is adorned with the crescent, the fixed rays of whose body resemble the lightning, whose body is like the clouds-descend into my mind.'

[Then follows an account of the author's family; after which the author introduces the reader to the court of Důkshů, king of Goŭru, where the priest of the king, and a number of learned men, are assembled in the presence of the monarch.]

In the first place, the master of the ceremonies announces to the monarch the approach of a Voishnŭvă, in the following words :-May it please your Majesty, the person now approaching wears the mark of his sect, extending from the tip of his nose to the centre of his head; has the representations of the weapons of Vishnoo impressed on his body; is clothed in yellow garments, and wears a necklace of toolusee beads; he has purified his body by bathing, &c. and repeats the name Huree, Huree, as he comes.' The

voishnůvů now approaches the king, and says, 'May Vishnoo enter thy mind; he on whom Shivă and all the gods, sitting as yogees, meditate; he who dwells in Voikoont❜hu; he who fills the universe, but remains invisible; and whose body resembles that of Brùmha.'-Saying this, he takes his seat in the assembly.

The master of the ceremonies, seeing a Shoivŭ approaching, mentions him to the king in these words :-'The excellent person who is now coming, has his hair bound up as a turband round his head; is girt round the waist with a tiger's skin; is covered with ashes; and his head, neck, and arms, are surrounded with roodrakshŭ bead-rolls. The shoivă, entering the presence of the king, pronounces the following blessing:- May Shunkŭrů, who instructs the world; whose praises are celebrated in the védŭs, the tŭn trus, and the pooranus; who is the object of meditation to the yogee; who directs the gods in the work of creation; who, though invisible, for the preservation of the world. becomes visible; who meditates on his own qualities—may he preserve thee.' After which, he takes his place in the

assembly.

The pundit next announces a Shaktŭ, thus:-'He who now approaches, comes like the full moon, with a jŭva flower in his hair, a garland of mullika flowers encircling his neck; a crescent, the mark of his sect, on his forehead: he comes meditating on Doorga.' The shaktu then addresses the king-May she, on whom Huree, Hůru, and Brumha depend in the work of preservation, destruction, and creation; she who destroys the fear of future birth; who saves the three worlds; who destroys the enemies, and fulfils the desires, of her disciples-may this goddess preserve thee.' After this, he sits down.

The same person next announces a Hŭree-Hŭra-dwoituvadēē:-' He who now advances, is adorned with a toolusēē necklace, is covered with ashes, meditates on Hŭree-Hŭrů, and invites others, for the sake of their salvation, to become the disciples of this god.' He thus blesses the king:6 May both Shunkŭrů and Vishnoo dwell in thy heart, the half of whom is engaged in the devotions of a yogēē, and near the other half sits Lukshmee; he who encircles himself with Unŭntů, (the king of serpents,) who rides on Gŭroorŭ—may he, entering thy mind, preserve thee.' Saying this, he sits down.

A Noiyayikŭ and a Voishéshiků, coming hand in hand, are thus announced: These come viewing this assembly with the utmost contempt, the goddess of learning dancing on their tongues.' They then salute the king :- May God preserve thee; he who, taking the forms of Brumha, Vishnoo, and Shivů, creates, preserves, and destroys the world; he who influences all to good and evil; he whose will, whose work, and whose wisdom, are irresistible; he who exists as separate from animal life, and who is fulness itself.'

The next person introduced is a Mēēmangsŭků, who is thus described:- This man approaches with the marks of vows and of a sacrificer upon him, teaching his disciples the forms of religion.' He thus blesses the monarch:"May your Majesty always be engaged in religious services, which raised Indrů to his throne, Sōōryŭ to be monarch over the hosts of heaven; and the merit of which indeed, descending to thee from a former birth, has now raised thee to a kingly throne.' Having pronounced this blessing, he sits down.

The master of the ceremonies next introduces a Védantēể thus :—‹ This person comes as one who has renounced all pleasure; his apparel is painted with earth from the mountains, and in his hand he holds a dundēē's staff; having ascended the vessel which is to carry him across the ocean of this world, he approaches as though he were coming to preserve from destruction this whole assembly.' Addressing the king, the Védantee says, ' May the glorious Being, who is wisdom and joy, who is omnipresent, the only one, the everlasting, who is free from passion, in whom the universe exists as the shadow of the sun in the water, may he give thee the knowledge, that thou art the same with him.' Having said this, he sits down.

The next persons announced, are a follower of the Sankhyŭ, and another of the Patŭnjůlů school. They are thus described :-' These come with bodies bulky towards the head, and lean at the extremities; professing similar sentiments, and meditating on realities.' Being introduced, he of the Sankhyŭ sect thus addresses the monarch:'May nature, (unaffected by spirit, as the water-lily by the water,) by whom, beginning with greatness, the universe was made, prosper thee.' The Patŭnjůlů thus blesses the king: May the king pursue pleasure communicated by the vein through which the soul of the yogēē, ascending to the basilar suture, from thence escapes from the body, and obtains final deliverance.' He then sits down.

A Pouraniků next approaches, and is thus described :—

* That is, visible objects are false images of Him who alone is truth, and through the want of the knowledge of whom, men act as though they had a distinct existence.

y Caused by hanging with the head downwards, as an act of religious austerity.

Here comes a person full of words, with a mind fixed on God, instructing others in religious duty.' He thus addresses the king:- May Narayŭnů preserve thee; he who in the form of a fish brought up the védŭs; who in that of a boar, saved the earth; in that of a tortoise, supports the universe; in that of a lion, destroyed a giant; in that of a dwarf, carried Vamănă down to Patalu; in that of Părăshoo-Ramů, destroyed the kshůtriyus; in the form of Ramů, destroyed Ravănă; in that of Bŭlu-Ramů, called Rohinēe mother; in that of Booddhů, declared the slaughter of animals in sacrifice to be unlawful; and who, in that of Kulkee, at the end of the iron age, will destroy the wicked, and restore the golden age.' He then takes his place in the assembly.

A Jyotishŭ next approaches the assembly, and is thus announced: Here comes a person acquainted with the fates of men; who can declare things past, present, and to come; and who meditates on the nine planets.' Addressing the king, he says, ' May Sōōryŭ make thee glorious like himself; may Chůndră make thee a dispenser of joy like himself; may Mungŭlů bestow a blessing on thee; may Booddhŭ give thee wisdom; may Vrihůsputee endow thee with learning; may Sookrŭ give thee the knowledge of verse; may Shunee destroy thy incapacity; may Rahoo remove the wickedness of thy heart; may Kétoo erect for thee the standard of victory.' He then takes his seat.

Next a professor of the Ayoor-védů draws near, who is thus described:-' Behold a voidyŭ; who by his medical 'knowledge removes the miseries of mankind; who gives joy to a patient, as the full moon to the spectators: he comes as the afflicter of affliction.' He thus blesses the king :-'May the king possess faith in the virtues of me