Phallic Miscellanies Part 4

In the western districts there are prost.i.tutes who are called Basvinis, and are said to be thus devoted by their parents, on their lives being in danger through illness in infancy. Some of these are daughters of Jangams: but all are not so, being children of Hindus of other castes. I have heard of some Jangams in similar cases attempting to remove a child's illness by giving it a braminical name, with a view to appease some G.o.d or G.o.ddess, whose displeasure is imagined to have caused disease. These statements certainly shew the purity of the creed not to be so complete as its devotees a.s.sert.

The Vira Saivas ill.u.s.trate their creed by a comparison quite in the Hindu style. They say, the guru is the cow: whose mouth is the Jangam or brother in the faith; and the lingam or image is the udder. The cow benefits its owner by means of the udder: but what fills the udder?

the mouth. And what connects the mouth and the udder? the body.

Accordingly if a Vira Saiva wishes the image to benefit him (that is, if he desires to obtain the favour of the deity), he must feed the mouth-that is sustain and comfort his brethren. And then the blessing will be conveyed to him by means of the teacher. Accordingly the Jangams blame the Aradhyas for neglecting this command, and ask how they can expect the image to nourish them if they neglect to sustain brethren and fellows in the faith, for the Aradhya refuses to look upon any but Aradhyas as brethren.

The strangest part of their legends regarding Siva is that wherein he is represented in the most contemptible light as completely the servant of various worthies or saints. Such stories abound in the Basava Puran but are excluded from the Lila. In these, some personages are represented under most degraded circ.u.mstances, as obeying or waiting upon the saint whom the legend extols. Thus in the fourth book of the Basava Puran is a story of a certain "worthy" named Nambi, who by force of faith got Siva so completely into his hands that he employed the G.o.d as a mere slave. In another story one of the "worthies" scolded Siva, who was so much alarmed that he slunk round the other side of the image, and ran away into the jungle. Other stories represent this paltry demi-G.o.d acting either as a thief or as a receiver of stolen goods, to protect his adorers; and they frequently represent him as acting the part of a pander, at the bidding of one of the worthies.

In apology for these stories Jangams allege that they all establish the necessity of faith as the great means of attaining happiness and miraculous power. "As the Brahmins," say they, "call themselves G.o.ds upon earth, we will shew that our worthies are quite a match for them." Accordingly there are many legends to prove that food or the leavings of food blessed by a worthy, can perform all sorts of miracles. For instance, a Brahmin, who, by a curse, had become a swine, ate what a Jangam had spit out and hereby resumed the human form. Elsewhere a Jangam's shoe works miracles.

Ravunu was once carrying an unadee-lingu from Himaluyu to Lunka, in order that he might accomplish all his ambitious schemes against the G.o.ds, for it was the property of this stone, also called Kamu-lingu, to grant the worshipper all his desires, whatever they might be.

Shinu, however, in permitting him to remove this, his image to Lunka, made Ravunu promise that wherever he let it touch the ground, there it should be set up.

When the G.o.ds saw that Ravunu was carrying this stone to Lunka, all their heavens were in an uproar, for they knew that if Ravunu could do what he pleased, neither Indru nor any other G.o.d would be able to sit on his throne. Council after council was held, and appeals to this and to that G.o.d made, in vain. At last it was resolved that Vurvonu should be sent, to cause the sea to enter the belly of Ravunu, who would thereby be compelled to set the stone down while he discharged his water. (Ravunu could not continue to hold the lingu while in this act, as a person becomes unclean at this time until he has bathed). Vurvonu accordingly set off, and entered the belly of Ravunu, as he was carrying the lingu on his head, and the latter soon began to feel the effect of his visit. His belly swelled prodigiously, but he went on till he could hold his water no longer. At this moment Indru, in the form of an old Bramhun, met him. Ravunu asked him who he was, and where he was going? The latter told him he was an old Bramhun going home. Ravunu entreated him to take hold of the lingu for a short time, and he would bestow upon him the greatest favours. At length the Bramhun consented, and Ravunu, setting the lingu on his head, squat on his hams to ease himself. The Bramhun agreed to hold the stone an hour but no longer. Ravunu told him he should not keep him half that time.

After Ravunu had thus sat for four hours, the Bramhun complained he could hold the stone no longer, and he threw it down,-when the bottom part sunk into patulu, and the top part remains to this day in a place in the zillah of Beerbhoom, called Voidyunathu, which is also the name of this lingu, and the river at that place called Khursoo is said to have arisen from the water of Ravunu. Ravunu when he arose, seeing what had taken place, full of rage and disappointment, went home: some accounts say, having discovered that the G.o.ds had played him this trick, he went and fought with them in the most furious manner.

CHAPTER IV.

Lingam worship in the Sheeve Pouran.

In the Sheeve Pouran are the following references to lingam-worship.

Chapter 38-Particularisation of the Lings of Seda Sheev; and first of the twelve Jyotee Lings, with the history of the first, called Somentathe. Chapter 40-Of sundry Lings; and of Atree, the Reshee, and his wife Anesoomya, procuring the access of the Ganges in a most extraordinary drought. Chapter 41-Sheev's appearance in Mertye Lok to the Reeshees' wives, with a Ling in his hand, while the husbands were absent. Their curses on returning, in consequence of which Sheev's Ling fell off; and moving along on the ground, burnt wherever it touched. The Deivetas, in despair, applied to Brahma, who advised them to sacrifice to Parvetee, and importune her to a.s.sume the correspondent form. She did so, and the two Lings becoming united, have ever since been worshipped under that shape by Brahma, Vishnu, etc. Chapter 67-Krishna worships a Ling for seven months, covering it every day with leaves and flowers, all of which were afterwards thrown into a heap: at the end of that time Sheev appears in the midst of a heap, and his august name was Beleishwer. Chapter 72-More particular account of the Mahatmye of the Sheeve Ratree. The history of a hunter who was converted to religion by the accidental falling of the leaves of a tree, where he had placed himself to shoot deer on a Ling, which had been turned up by the deer's foot: the deer and his whole family had engaged themselves by strong oaths to return and offer themselves as food for the hunter's children, and all kept their promise.

Another.-The attendants of Sheev and Dherma Raj dispute about the property in the soul of a thief, who was slain in stealing the victuals belonging to a sacrifice; but having lighted a lamp on the Vrete Sheeve Ratree, for the mere purpose of distinguishing his prey, the holy act of lighting the lamp was held sufficient to secure his salvation.

Fourth Adhyaye.

Brehma is ordered to create the World.

On the Smerene of these five Mentres which were taught to Vishnu, Shree Meha Deiv, who is the compilation of all perfections, came himself and taught Vishnu other Mentres, and Vishnu taught those Mentres, and the mode of Gyan for them, to Brehma. Brehma, with deep foresight and capacious understanding, having practised the Smerene of all these Mentres in purity of heart, thus addressed his prayers to the majesty of Shree Meha Deiv.

A distich.

'O thou who knowest both what is present and what is concealed, O thou, who art the understanding of the sinner and the saint, O teach thy devotees the several works which it will please thee to perform, and by what means we may imprint on our obsequious hearts the reflection of thy majestic essence.' Shree Bhegewan, out of the loving-kindness which he exerts towards his devotees, turning himself that way, said, 'Attentively listen: having imprinted the Dhyan of this Ling firmly in your heart, be diligent in the Pooja thereof. From piety and devotion to this Ling shall innumerable benefits redound upon you.' Then addressing himself to Vishnu, he proceeded: 'Perform worship to me with perfect fidelity.' Vishnu, submissively signifying a.s.sent with his eyes, and performing Nemeskar, returned for answer:-

'Thou art our Lord and we thy slaves, we live one by one in thy power.'

After this, Shree Meha Deiv said: 'Having thoroughly impressed your minds with the image of my form, compose all your doubts and perplexities; and since your origin is from Prekreetee, ye are strong and mighty: and I have divided my person into three parts: I have fixed Brehma on my right hand, Vishnu on my left, and myself in the place of the breast. And, whereas your faithful attachment is beyond all bounds; whatever desire ye shall have in your minds, it shall be fulfilled.'-'After that,' said Brehma, 'I and Vishnu, performing Nemeskar, humbly observed, that, having bound ourselves with complete attachment to his munificent service, we were hopeful that we should, under no circ.u.mstance or place, ever let slip from our hearts the recollection of his Majesty.'

Distich.

In terms of gracious import he answered: 'Since your creation is for the purpose of producing the world, your request hath obtained its accomplishment; and your Bekt, _i.e._, adoration, shall ever be firm and orthodox towards me. You must make a Preteema, _i.e._, my image, of clay, and perform Pooja to it: in which ye shall both consult your own advantage and my contentment. Moreover, another figure in this same form of mine, shall appear from a wrinkle of Bremha's forehead, and be named Roodre, and shall apply to compose the perplexities of the creatures; and he shall possess power not inferior to my own. Between him and me there is no distinction. Thou, too, and Bremha, and Roodre, we are in fact all one form, and in no manner whatsoever is there any difference between us four to be be admitted: except only that there is this one distinction between us, that your origin is from Prekreete and mine is not. Wherefore, keeping this in your minds, be diligent in Dyan to me.

The four castes also, which are the Brehmen, the Khshtree, the Vishye, and the Soodre; and the four Ashreme, _i.e._, the Brehmecharee, the Grehest, trye, the Waneprest, and the Sanya.s.see; together with all other creatures, shall thou introduce into the field of existence, that they may become capable of Gyan and Aghyan.' And to Vishnu he said: 'Be thou the granter and bestower of Mooktee in this world, and that, which in my sight is good, shall appear the same in thine; and whosoever shall admit any doubts herein is no Gyanee (_i.e._, learned in the truths of divinity). And, of the Lings which have been already mentioned, having made one of pearl, another of the dung of a milch cow, a third of gold, and a fourth of clay, and joined them together, be diligent in worshipping them.' After giving these orders he vanished; and the Ling of the Pooja of Shree Meha Deiv made its appearance from that same day.

He, who in presence of Ling shall open his mouth in praise of Shree Meha Deiv, is for six months in the form of Shree Meha Deiv. There is no doubt of it.

Fifth Adhyaye.

The Reeshes again mentioned to Soote that, by the particulars of the production of the Ling, their greatest crimes were entirely done away, and they became liberated and redeemed. But the Mahatemye, _i.e._, the mightiness of Sheev and the production of all creatures, was what they wished more expressly to hear specified. Soot Pouraneeke said: 'A mercy on your understanding, for ye have well demanded. The Ling of Seda Sheev, which is Anente and Neergoone, announced to Vishnu, 'All creatures shall employ themselves in worshipping thee, and whosoever shall be in straights and difficulties shall obtain release thence by thy favour. Thou must therefore a.s.sume a variety of appearances in the world, and obtain fame and glory by the Avetars, and conduct the inhabitants of the world to the degree of liberation. I, also, becoming Roodre, in this very form of mine, will closely attend to the different necessities of those who shall be created and sooth their griefs and calamities. As there is no difference between thee and me, and Dhyan, _i.e._, thought of me, dwells constantly in thy heart, I, too, will never be forgetful of thy Dhyan: and, whosoever shall be a faithful devotee of mine, and hath at the same time evil thoughts towards thee, I will set aside, all his merits and deserts towards me, and precipitate him to the lowest abyss!' Vishnu also answered,'O! Meha Raja, whosoever shall be devoted to my Bhekt, and who, shall in the least instance be deficient of respect to thee, I will hold him guilty of the blackest offence, and dispatch him to h.e.l.l, nor will release him thence until the universal dissolution of all things.' After that, Vishnu said to Brehma, 'Whenever any difficulty shall shew itself to me, be thou my protector; and since thou art the most exalted and chief of all the Deivetas, pay attention to all matters both in gross and detail. He who shall acknowledge thee, acknowledgeth me also; and he, who between us two shall start the least distinction, takes the securest method to fix himself in h.e.l.l. For the s.p.a.ce of one hundred grand years, no obscurity, nor diminuition shall be obtruded on the light of thy being; and one of thy days, which is composed of four thousand Yoogs, and is called Kelpe;-for that time, be thou rigorous and absolute.'

Thirty-eighth Adhyaye.

Of the particular Lings of Seda Sheev.

The Reesheeshwers demanded of Soote an account of the Lings of Seda Sheev, that are known upon this part of the earth, and are worthy to be worshipped, and where they are stationed.

Soote answered: The Lings of Seda Sheev are innumerable. The whole earth is replete with them; and whatsoever is visible is a form or species of Ling. Besides which, no place whatsoever is void of them; both Paradise and Patal are stocked with them; and all the Deivetas and Reeshes are occupied in their worship. And those who with complete devotion and entire faith have worshipped them, Bhegewan, for the gratification of such devotees, hath appeared and established himself there, at the desire of his votaries, with a Ling for each particular case of demand.

The Lings which are thus extant over the land, are not to be counted: but of such as are now more especially in repute I shall immediately state to you the twelve Jyotee Lings.

Chapter 44. 1.-On the confines of the country of Soorashtree, on the south side is Somenathe,-a Ling of Seda Sheev.

Chap. 37,44. 2.-On the mountain Shree-Shile-Mellekarjoone.

Chapter 45. 3.-And in the city of Oojeyeenee-two; the first Mahakate.

4.-And the second Omkaree.

Chapter 46. 5.-On the back of the mountain Heemachel is Keidarenathe.

Chapter 47. 6.-And in the Dakshenee is Bheeme Shenker.

Chapter 48. 7.-In Benares is Veesheishmer.

Chapter 52. 8.-And on the bank of the river Gotemee, Treembeke.

Chapter 53. 9.-In Jete Bhoom, Veidenathe.

Chapter 54. 10.-And in the desert belonging to Dareka, Nageishwer.

Chapter 55. 11.-In Leitoo Cendhe, Rameishwer.

Chapter 56. 12.-And on the confines of the Dekshen, adjoining the mountain Geere Deive, Doohshemeishe.

He, who rising early in the morning shall repeat the names of these twelve Jyotee Lings, will be freed from all his crimes, and shall obtain his desires: and whoever, on any particular account, addresses a particular Ling, he will succeed accordingly, and such person is not freed from the crimes by the Dershene, or view of the twelve Jyotee Lings. It is enjoined all the four casts to perform Pooja to those; and, after Pooja, if they eat the sacrificial morsels they are purified from their crimes on the spot. And if they worship any one of these twelve Jyotee Lings for six months, Mooktee becomes their destiny, and they are no more subject to birth: and, if ever a Meicke, or Chandale, or deceiver, obtains Deersheene of the Jyotee, in another generation he is born in the house of a Veidread Brahmin, and becomes Mookte.

CHAPTER V.

The four kinds of Stone lingas-Siva under a form called Muhakalu-Temporary images of Siva-Siva's wives-Siva's and Parvati's quarrels-Siva and Doorga-Siva's names-The heaven of Siva-Latsami--Power of the priests-Tamil poetry-Indecent worship-Dancing girls at religious ceremonies-Christian and Pagan idolatry-Religious prost.i.tution-Worship of the female-Development of indecent practices-Saktipuja.

Mr. Ward informs us that besides the clay images of the linga, there are four kinds of stone lingas which are set up in the Hindu temples.

"The first," he says, "is called swuyumbhoo, that is, the self-existent linga. The second is named unadee, or that which has no beginning. (At the time of a great drought, the Hindoos, after performing its worship, throw very large quant.i.ties of water upon this unadee-linga, in order to induce Siva to give them rain). The third they call vanu-linga, because a king named Vanu first inst.i.tuted this worship. The fourth is the common, or fact.i.tious linga. These images are all of stone, brought from the neighbourhood of the river Gundhukee, which falls into the Ganges near Patna."

The Hindoos of every caste and of both s.e.xes, make images of the linga with the clay of the river Ganges, every morning, after bathing, and worship it, making bows, presenting offerings, and repeating incantations before it. This is most frequently done by the side of the river.

Besides the linga, there is another form in which Siva is worshipped, called Muhakalu. This is the image of a smoke-coloured boy, with three eyes, his hair standing erect, clothed in red garments, his teeth very large; he wears a necklace of human skulls, and a large juta; in one hand he has a stick, and in another the foot of a bedstead; a half moon appears on his forehead; he has a large belly; and presents a very terrific appearance. Siva is called Muhakalu, because he destroys all, or all is absorbed in him at the time of a kalpu, and afterwards reproduced.