Phallic Miscellanies Part 3

Another authority, the Tebkat Akbeeri, a history of Akber's reign, with a preliminary Sketch of Indian History, has the following: "In the year 415 (Hijera) Mahmud determined to lead an army against Somnath, a city of the seash.o.r.e, with a temple appertaining to the followers of Brahma; the temple contained many idols, the princ.i.p.al of which was named Somnath. It is related in some histories that this idol was carried from the Kaaba, upon the coming of the Prophet, and transported to India. The Brahminical records, however, refer it to the times of Krishna, or an antiquity of 4000 years. Krishna, himself, is said to have disappeared at this place.

"When the Sultan arrived at Neherwaleh (the capital of Guzerat) he found the city deserted, and carrying off such provisions as could be procured, he advanced to Somnath: the inhabitants of this place shut their gates against him, but it was soon carried by the irresistable valour of his troops, and a terrible slaughter of its defenders ensued. The temple was levelled with the ground: the idol Somnath, which was of stone, was broken to pieces, and in commemoration of the victory, a fragment was sent to Ghizni, where it was laid at the threshold of the princ.i.p.al mosque, and was there many years."

Ferishtah, the historian, supplies a much more graphic, if not reliable account. He says: "When the garrison of Sumnat beheld their defeat, they were struck with confusion and fear. They withdrew their hands from the sight, and issuing out at a gate towards the sea, to the number of four thousand embarked in boats, intending to proceed to the island of Sirindiep. But they did not escape the eyes of the king.

He seized upon boats which were left in a neighbouring creek, and manning them with rowers and some of his best troops, pursued the enemy, taking and sinking some of their boats while others escaped.

Having then placed guards round the walls and at the gates, he entered Sumnat, with his son and a few of his n.o.bles and princ.i.p.al attendants.

When they advanced to the temple, they saw a great and antique structure, built of stone, within a s.p.a.cious court. They immediately entered it, and discovered a great square hall, having its lofty roof supported by fifty-six pillars, curiously turned and set with precious stones. In the centre of the hall stood Sumnat, an idol of stone, five yards in height, two of which were sunk in the ground.

"The king was enraged when he saw this idol, and raising his mace, struck off the nose from the face. He then ordered that two pieces of the image should be broken off, to be sent to Ghizni, there to be thrown at the threshold of the public mosque, and in the court of his palace. Two more fragments he reserved to be sent to Mecca and Medina.

When Mahmood was thus employed in breaking up Sumnat, a crowd of Brahmins pet.i.tioned his attendants, and offered some crores (ten millions) in gold, if the king should be pleased to proceed no further. The Omrahs endeavoured to persuade Mahmood to accept the money; for they said that breaking up the idol could not remove idolatry from the walls of Sumnat, that therefore it would serve no purpose to destroy the image, but that such a sum of money given in charity, among believers, would be a very meritorious action. The king acknowledged that what they said was, in some measure, true; but should he consent to that bargain, he might justly be called a seller of idols; and that he looked upon a breaker of them as a more honourable t.i.tle. He therefore ordered them to proceed. The next blow having broken up the belly of Sumnat, which had been made hollow, they discovered that it was full of diamonds, rubies, and pearls, of a much greater value than the amount of what the Brahmins had offered, so that a zeal for religion was not the sole cause of their application to Mahmood."

It is said, by some writers, that the name of this idol is a compound word of Sum and Nat; Sum being the name of the prince who erected it, and Nat the true name of the G.o.d; which in the language of the Brahmins, signifies Creator. In the time of eclipses we are told that there used to be forty or fifty thousand wors.h.i.+ppers at this temple; and that the different princes of Hindostan had bestowed, in all, two thousand villages, with their territories, for the maintenance of its priests; besides the innumerable presents received from all parts of the empire. It was a custom among these idolaters, to wash Sumnat, every morning and evening, with fresh water from the Ganges, though that river is above one thousand miles distant.

Among the spoils of this temple was a chain of gold, weighing forty maunds, which hung from the top of the building by a ring. It supported a great bell, which warned the people to the wors.h.i.+p of the G.o.d. Besides two thousands Brahmins, who officiated as priests, there belonged to the temple five hundred dancing-girls, three hundred musicians, and three hundred barbers, to shave the devotees before they were admitted to the presence of Sumnat. The dancing-girls were either remarkable for their beauty or their quality, the Rajas thinking it a honour to have their daughters admitted. The king of Ghizni found in this temple, a greater quant.i.ty of jewels and gold, than, it is thought, any royal treasury contained before. In the history of Eben a.s.sur, it is related that there was no light in the temple, but one pendant lamp, which being reflected from the jewels, spread a strong and refulgent light over the whole place. Besides the great idol above mentioned, there were in the temple some thousands of small images, in gold and silver, of various shapes and dimensions.

The idol destroyed by Mahmood was, in fact, one of the twelve great Lingas, then set up in various parts of India, several of which besides Somesware, or Somanath, which was the name of the Siva demolished by Mahmood, were destroyed by the early Mahommedan conquerors.

In the Kedara Kalpa, Siva says: "I am omnipresent, but I am especially in twelve forms and places.

"(1) Somanatha, in Saurashtra. (2) Mallikarjuna, or Sri Saila. (3) Mahakala, in Ougein. (4) Omkara, said to have been in Ujayin. (5) Amareswara, also placed in Ujayin. (6) Vaidyanath, at Deogerh in Bengal. (7) Ramesa, at Setubandha. (8) Bhimasankara, in Dakini. (The 9th is missing from the list enumerated by Mr. Wilson in the Asiatic Researches, said to be unknown). (10) Tryambaka, on the banks of the Gomati. (11) Gautamesa, site unknown. (12) Kedaresa, or Kedaranath, in the Himalaya."

One of the forms in which the Linga wors.h.i.+p appears, is that of the Lingayets, Lingawauts, or Jangamas. These are the anti-braminical wors.h.i.+ppers of Siva, who are distinguished by their wearing a small idol, either hung on the breast, round the neck or arm, or placed in the turban; the idol is of silver or copper. In common with the Saivas, generally the Jangamas smear their foreheads with Vibhuti or ashes, and wear necklaces and rosaries of the Rudraksha seed. The priests stain their garments with red ochre. They have never been very numerous in the north of India, being rarely met with except as beggars, leading about a bull, the living type of Nandi, the bull of Siva, decorated with housings of various colours and strings of Cowri sh.e.l.ls: the conductor carries a bell in his hand, and thus accompanied goes about from place to place, subsisting upon alms. These are the disciples of Basava, whom they regard as a form of the G.o.d Siva. They are numerous in the South of India, among the Canarese, the Telugus, and the Tamils, the officiating priests of the Saiva shrines are generally of this sect, when they bear the designations of Aradyha, and Pandaram. The sect is also known by the name of Vira Saiva.

Many years ago, Professor Wilson supplied certain information relative to this sect in his paper in the 17th volume of the Asiatic Researches. That information was sufficiently interesting to create a desire for further particulars. Additional researches were accordingly entered upon and we are now able to supply a much fuller account than had hitherto been possible.

Among Brahmins the Smartas (followers of Sancar Achari) are generally called saivites, but are in fact freethinkers, equally willing to adore Siva and Vishnu. Their creed may be found in the Mahabharat, the Bhagavat, and the Ramayan, all of which are entirely rejected by the disciples of Basava. There are indeed some few Siva Brahmins who officiate as priests in the Siva temples, and though but little is known of their peculiarities they certainly are different from the Smartas, who refuse to receive the holy water and rice.

The Vira-Saivas are divided into two sects: one is semi-braminical, called Aradhyas; the other is anti-braminical, and is called Jangam.

The Aradhyas claim to be descendants of saivite brahmins, and between them and the Smartas there is a certain degree of reluctant intercourse: founded upon the rites of initiation which both parties use. Their history, when divested of fabulous decoration seems to be that, their creed was founded by Basava, whom they adore as their one deity; looking upon him as an avatar or incarnation of Siva, the G.o.d of this creed.

Basava was the son of a Saivite brahmin, named Madenga Madamantri, at Hinguleswaram, a village near Bagwari in Belgaum, in the southern Mahratta country. When he was a boy he refused (they allege) to wear the braminical thread, because the rites that confer this mark of initiation require the adoration of the sun in the manner prescribed in the Vedas. Perhaps in truth he did a.s.sume it, but if so, he subsequently renounced it. Shortly after this time he escaped from his parents, and accompanied by his sister Acca Nagamma, he fled to Calianum, the capital of the Carnataca country, where the reigning prince was Bizzala or Vijala, a Jaina by religion, whose minister, a brahmin, was Basava's maternal uncle: he bestowed employment on Basava, and ultimately gave him his daughter in marriage. ("This proves," says a writer in the Madras Journal, "in my opinion, though opposed to that of his followers, that he did not lay aside the braminical thread in childhood, for had he done so no brahmin could have given him his daughter in marriage.") At his death Basava succeeded to his office, and gradually usurped great power.

It would seem that at this time he began to compare the opposed statements of Jainas and Brahmins, and perceived that both creeds were idolatrous. In the end he determined on getting rid of the braminical priestcraft, and accordingly refused to wors.h.i.+p any deity but Siva, whose image, the lingam, is the most ancient idol known among the Hindus.

A writer on the subject says:-"This symbol is as separate from indecency in the Hindu mind as circ.u.mcision is to the Mahomedan mind.

The Brahmins with their usual love of filth have connected a variety of obscenities with the linga wors.h.i.+p, but these are wholly unknown to the Jangams, who look upon this idol just as the catholics do upon a reliquary, with deep veneration

'Hanging a golden stamp about their necks Put on with holy prayers.'

"The image erected in the Saiva temples being denominated Sthavara Linga, or the stable image, he denominated this reliquary the Jangama Lingam or Locomotive image: a phrase borrowed from the Vedas, where it is used for living being. Hence he and his followers are denominated Jangams, or living images of the deity."

Basava's determined opposition to the Saivite Brahmins and to the Jainas raised him many enemies; while his bounty to the poor gained him friends equally numerous. At last the prince's jealousy was roused, and a civil war ensued, wherein Bizzala was slain, and this event was soon succeeded by the death of Basava, who, according to his followers was "absorbed into the image," or vanished; while the Jaina account declares that he fled to Capila Sangam, where the Malparba and Krishna rivers meet, about one hundred and four miles west of Bellary.

The name Basava is a very common one among Hindus: the Jangams have taken occasion from their teacher having borne it to feign that he was an incarnation of Nandi or Ba.s.sava (the Apis or bull appertaining to Siva or Osiris), and this has been the source of numerous idle legends in the subject.

The Basava Purana after recording the events just alluded to, enumerates various marvellous actions, performed by Basava and several of his disciples, such as converting grains of corn to pearls, discovering hidden treasures, feeding mult.i.tudes, healing the sick, and restoring the dead to life, and then gives various anecdotes from which we make a selection.

Basava having made himself remarkable for the profuse bounties he bestowed upon the Jangamas, helping himself from the royal treasury for that purpose, the other ministers reported his conduct to Bijala, who called upon him to account for the money in his charge. Basava smiled, and giving the keys of the treasury to the king, requested him to examine it, which being done, the amount was found wholly undiminished. Bijala thereupon caused it to be proclaimed, that whoever calumniated Basava, should have his tongue cut out.

A Jangama, who cohabited with a dancing-girl, sent a slave for his allowance of rice to the house of Basava, where the messenger saw the wife of the latter, and on his return reported to the dancing-girl the magnificence of her attire. The mistress of the Jangama was filled with a longing for a similar dress, and the Jangama having no other means of gratifying her, repaired to Basava, to beg of him his wife's garment. Basava immediately stripped Gangamba, his wife, and other dresses springing from her body, he gave them all to the Jangama.

A person of the name of Kanapa, who regularly wors.h.i.+pped the image of Ckamreswara, imagining the eyes of the deity were affected, plucked out his own, and placed them in the sockets of the figure. Siva, pleased with his devotion, restored his wors.h.i.+pper his eyes.

A devout Saiva named Mahadevala Machaya, who engaged to wash for all the Jangamas, having killed a child, the Raja ordered Basava to have him secured and punished; but Basava declined undertaking the duty, as it would be unavailing to offer any harm to the wors.h.i.+ppers of Siva.

Bijala persisting, sent his servants to seize and tie him to the legs of an elephant, but Machaya caught the elephant by the trunk, and dashed him and his attendant to pieces. He then proceeded to attack the Raja, who being alarmed, applied to Basava, and by his advice, humbled himself before the offended Jangama. Basava also deprecated his wrath, and Machaya being appeased, forgave the king, and restored the elephant and the guards to life.

A poor Jangam having solicited alms of Kinnaraya, one of Basava's chief disciples, the latter touched the stones about them with his staff, and converting them into gold, told the Jangam to help himself.

The work is also in many places addressed to the Jainas, in the shape of a dialogue between some of the Jangama saints and the members of that faith, in which the former narrate to the latter instances of the superiority of the Saiva religion, and the falsehood of the Jain faith, which appears to have been that of Bijala Raza, and the great part of the population of Kalyana. In order to convert them Ckanta Ramaya, one of Basava's disciples, cut off his head in their presence, and then marched five days in solemn procession through and round the city, and on the fifth day replaced his head upon his shoulders. The Jain PaG.o.das were thereupon, it is said, destroyed by the Jangamas. It does not appear, however, that the king was made a convert, or that he approved of the principles and conduct of his minister. He seems, on the contrary, to have incurred his death by attempting to repress the extension of the Vira Saiva belief. Different authorities, although they disagree as to the manner in which Bijala was destroyed, concur in stating the fact.

In the city of Kalyana were two devout wors.h.i.+ppers of Siva, named Allaya and Madhuvaya. They fixed their faith firmly on the divinity they adored, and a.s.siduously reverenced their spiritual preceptor, attending upon Basava whithersoever he went. The king, Bijala, well knew their merits, but closed his eyes to their superiority, and listening to the calumnious accusations of their enemies, commanded the eyes of Allaya and Madhuvaya to be plucked out. The disciples of Basava, as well as himself, were highly indignant at the cruel treatment of these holy men, and leaving to Jagaddeva, the task of putting Bijala to death, and denouncing imprecations upon the city, they departed from Kalyana-Basava fixed his residence at Sangameswara.

Machaya, Bommidevaya, Kinnara, Kannatha, Kakaya, Masayana, Kolakila, Bommadeva, Kesirajaya, Mathirajaya, and others, announced to the people, that the fortunes of Bijala had pa.s.sed away, as indicated by portentous signs; and accordingly the crows crowed in the night, jackals howled by day; the sun was eclipsed, storms of wind and rain came on, the earth shook, and darkness overspread the heavens. The inhabitants of Kalyana were filled with terror.

When Jagaddeva repaired home, his mother met him, and told him when any injury had been done to a disciple of the Saiva faith, his fellow should avenge him or die. When Daksha treated Siva with contumely, Parvati threw herself into the flames, and so, under the wrong offered to the saints, he should not sit down contented: thus saying, she gave him food at the door of his mansion. Thither also came Mallaya and Bommaya, two others of the saints, and they partook of Jagaddeva's meal. Then smearing their bodies with holy ashes, they took up the spear, and sword, and s.h.i.+eld, and marched together against Bijala. On their way a bull appeared, whom they knew to be a form of Basava come to their aid, and the bull went first, even to the court of the king, goring any one that came in their way, and opening a clear path for them. Thus they reached the court, and put Bijala to death in the midst of all his courtiers, and then they danced, and proclaimed the cause why they had put the king to death. Jugaddeva on his way back recalling the words of his mother, stabbed himself. Then arose dissension in the city, and the people fought amongst themselves, and horses with horses, and elephants with elephants, until, agreeably to the curse denounced upon it by Basava and his disciples, Kalyana was utterly destroyed.

Basava continued to reside at Sangameswara, conversing with his disciples, and communing with the divine Essence, and he expostulated with Siva, saying, 'By thy command have I, and thy attendant train, come upon earth, and thou hast promised to recall us to thy presence when our task was accomplished.' Then Siva and Parvati came forth from the Sangameswara Lingam, and were visible to Basava, who fell on the ground before them. They raised him, and led him to the sanctuary, and all three disappeared in the presence of the disciples, and they praised their master, and flowers fell from the sky, and then the disciples spread themselves abroad, and made known the absorption of Basava into the emblem of Siva.[8]

[8] See the Mackenzie Collection, vol. 2, Halakanara MSS.

A writer in the Madras Literary Journal, upwards of fifty years ago, said that by perusing the books and observing the customs of the Jangams, we might plainly see the grounds of that hatred in which Brahmins held the Jangams. Their leader was the resolute opponent of every braminical principle. The Brahmins inculcated the adoration of many G.o.ds. He declared that there was only one sole deity. They venerated G.o.ddesses and subordinate beings; they reverenced cows, hawks, monkeys, rats and snakes; they used fasts and feasts, penance and pilgrimage, rosaries and holy water. All these he renounced; he set aside the Vedas which they venerated. They declared Brahmins to be literally G.o.ds upon earth, women to be vastly inferior to men in all things, and parias to be utterly abominable. Basava abolished these distinctions. He taught that all men are holy in proportion as they are temples of the great spirit; that by birth all are equal; and amongst those whom the Jangam books describe as saints, we find not a single Brahmin, but many parias and many women. In the braminical writings, women are usually treated in a manner abhorrent to European feelings, but in the Jangama books we find a very different temper.

The three words Guru, Linga, Jangam, are said to comprise the creed of the sect, and were evidently intended to disavow every part of the braminical priestly tyranny. This mystic phrase is thus expounded. The image (lingam) is the deity: the Jangam is the wearer or fellow wors.h.i.+pper: and he who breathes the sacred spell in the ear is the Guru. Thus he supplies the link between the G.o.d and the wors.h.i.+pper, and ever after is looked upon with affection as the true parent: even more respected than the father according to the flesh. For, says the Jangam, I am one with the deity, and he alone is my father who conferred this unity on me.

"Brahmins frequently allege that the Jangams are a depraved sect, who are guided by the Tantras or heretical books," says Mr. Brown, "but we should not incautiously believe this. The Jangams are in all respects opposed to licentiousness, which is the main-spring of the Tantras.

The Jangams came from the west, the Tantricas from the north. The Jangams adore the Linga, and abhor Maia the G.o.ddess of delusion (Venus or Cali, as Devi), who is expressly the G.o.ddess (Yoni, or Bhaga Malini) of the Tantricas. The Tantricas take no notice of the Lingam; they adore Betala (the devil), and other malevolent powers. The Jangams honour Siva as Daxina Murti, or the beneficent and loving deity. The Tantricas say they aim at a perfect release from fleshly l.u.s.ts. The Jangams do the same. But the former being hypocrites pretend to yield to their pa.s.sions as the path to freedom. Whereas the Vira Saivas call on their votaries to deny themselves in all respects.

They attend especially to the rules concerning funerals, marriage; and placing infants in the creed. On all these points the Tantras are silent. The Tantras inculcate the use of flesh, wine, magic and debauchery, the Jangam creed abhors these. The Jangams are an avowed sect; the Tantricas a.s.sume the guise of Smartas. The Jangams train up their children in their creed; the Tantricas merely admit proselytes.

The Jangams are sober, devout and humble; the Tantricas are debauched, atheistical and proud. The Jangams are rigid puritans: the Tantricas are licentious atheists. Herein their depravity resembles that of the wors.h.i.+ppers of Isis in Rome, the St. Simonians in France, the Illuminati, and other philosophers of Germany, the followers of Cagliostro in Italy, and the Nessereahs at Kerrund in Persia."

With a few touches of his felicitous pencil, Shakespeare has given a view of their system, or _philosophy_ which is the Sacti Puja or Wors.h.i.+p of Power.

"Thus everything includes itself in Power: _Power_ into will: will into Appet.i.te: And Appet.i.te, an universal wolf, So doubly seconded with Will and Power Must make perforce an universal prey, And, last, eat up himself."

TROILUS I.

Again (ANTONY AND CLEOPATRA, II., 1.)-

"Let witchcraft join with beauty, l.u.s.t with both: Tie up the libertine in a field of sweets Keep his brain fuming," &c.

Indeed, the sottish aspirations of Gonzalo (Tempest, Act II, Scene 1), give a summary of the baccha.n.a.lian rites taught in the Tantras. And if the reader has any curiosity regarding their system of magic, he will find it in Dr. Herklot's English translation of the Canom-e-Islam, or customs of the Moosulmans of India.

Knowing the deserved odium that attaches to the Tantras, Brahmins a.s.sert that these const.i.tute the Jangam system. But were this the case how does it happen that the Tantra volumes are found only in the possession of Brahmins? The fact is that both parties read the Tantras from motives of curiosity, just as a Protestant might read the Koran without in any point adopting the Mahommedan faith. The Jangams honestly avow, and vindicate all they do, they have no motive for concealment. The Brahmin acts on an opposite principle and a.s.sures us that the Jangams are a depraved and senseless set of heretics, who obey the levelling principles of the Tantras, and pay honour to the vilest castes.

It is to be observed that no instance is known of a Vira Saiva acting on the principles laid down in the Tantras. To excuse their aptness to read these abominations they allege that the Tantras belong to their creed because they describe Siva as the great deity, and countenance, as Basava does, the abolition of caste. These are but slender apologies, for such an imitation of the evil example set them by the Brahmins.

The Minda Jangamas or Bachelors are spoken of in various pa.s.sages of the Lingadhari poems. They are confessed to be libertines, but are devout. They have interviews with (Vesias) courtezans who are likewise devout!!

The following is the received opinion. The Jangams are entirely forbidden to have intercourse with prost.i.tutes: but among the earliest proselytes were some unmarried men, who were permitted by Basava to have intercourse with courtezans who belonged to the sect. These men were called Minda Jangams or libertines, and in the present age there are none; for all are bound either to marriage or to virtuous celibacy.