ON THE

RELIGION AND RELIGIOUS STATE

OF

THE HINDOOS.

It would be going beyond the plan and object of the present work to attempt entirely to unravel the pretended mysteries of the Hindoo Mythology, or to exhibit the system in all its parts; if, indeed, that may be called a system, which abounds in the grossest absurdities and most evident contradictions. But were it desirable even to accomplish such an object, the want of sufficient leisure for the undertaking, would render it at present impracticable.

The intelligent and curious reader, however, will not be displeased to find a few extracts and translations from Tamul works, illustrative of the notions of the Hindoos on some most important subjects; and which may not be without their use and interest, as displaying the degree of traditional light which has been preserved amongst them for ages, perhaps from the Patriarchal times; and the intricate paths and windings of error on divine subjects, into which the human mind has deviated, when not favoured, as in the ancient church, with continual revelations; or, as under the dispensation of the Gospel, with a full manifestation of the "whole counsel of God."

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These passages and observations have been reserved to this place, and been thrown together, rather than scattered through the narrative, as circumstances might have developed or suggested them, that they might be commented on with greater advantage, and referred to by the reader with readiness and ease.

NOTIONS OF THE HINDOOS CONCERNING GOD.

There are some amongst the Hindoos who, from the blinding and debasing influence of unrestrained licentiousness, and others who, from the scepticism naturally resulting from the absurdities and superstitions of idolatry and the unfounded claims of false religions, or the proud assumption of superiority to vulgar prejudice, venture to deny the being of God; and refuse to acknowledge any moral difference between what is called good and evil, virtue and vice. The Hindoos generally, however, acknowledge the existence of one Supreme and Eternal Being, from whom all things have proceeded, and for whose pleasure they exist.

The two principal sects of the Hindoos, the Vaishnavas and Saivas, each strenuously contend for the supremacy of the chief object of their worship, and the consequent inferiority of the other.

DOCTRINE OF THE SAIVAS.

The Saivas, or worshippers of Siven, declare that the Supreme, the invisible Parabaram, appeared or became

embodied in the form of Siven and Satti, the former male, the latter female, and made all things as well as all persons, including both Vishnu and Bruhma; and contend that these, and all other beings, shall finally be absorbed into the divine essence from whence they have proceeded.

The following translated extracts, the former from Sivanyanasittiar, and the latter from Arunajala-puranam, both of them works of the Saiva sect, will illustrate their sentiments.

Sivanyanasittiar.

"We will place upon our heads (an expression denoting profound reverence) the flowery gracious feet of the Mother, who dwells with the Father, the Lord, who, although without favour, or desire, or disposition, or enjoyment, having the power of love and pleasure; he, the resplendent immaterial, becoming material and assuming a form, becoming also female, becoming the earth and its riches, formed and blessed innumerable souls; dwelling amongst his faultless servants, having granted to them great delight and freed them from mortal birth.

"We will continue and grow in perfect and boundless love, placing on our heads the blooming lotus of the feet of Param, who is without beginning, middle, or ending, the god possessed of boundless splendour, grace, and wisdom; and whom the inhabitants of earth praise, as pressing to his side the mother of the terrestrial world, and as the jewel of the crown of the blessed, who danced at

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Chillumbrum,* gloriously resplendent, adorned with the half-moon, and wearing long shaggy hair, red like coral."

Arunajala-puranam.

"In the day of the dissolution of all things, Ari, (Vishnu) Ruttren, (Siven) Magesen, the gigantic Sathasiven, with the principles of life, sound, and power, shall be absorbed by Para Siven; Para Siven will remain in the possession of all surpassing attributes."

The worshippers of Siven say that he has five faces: in the character of the first, Sattiyos atham, he creates ; in the character of the second, Tatpuradam, he preserves; in the third, Agoram, he will destroy; in the fourth, Esanam, he governs; and by the fifth, Vamam, he illuminates.

They attribute to him the vilest human passions, and read with delight the filthy romances in which he is represented as the chief actor.

There are, however, some devotional compositions of his worshippers, in which, addressing Siven as the Supreme, they have attained to the truly sublime; and, in the most appropriate language, have displayed a correctness of sen

* A very large and much-famed temple on the Coromandel coast, one hundred and forty miles south of Madras, esteemed very sacred, and visited by multitudes of strangers at the annual festival, p. 132; it was not regarded with great respect during the war, and is more open to European visitors than most principal temples I have visited; I have more than once proclaimed the truths of the Gospel within its walls. It is said that formerly three thousand families of Brahmins were connected with the temple at Chillumbrum, but that at present there are not more than three hundred.