Genealogy of the South Indian Deities: An English Translation of Bartholomäus Ziegenbalgs Original G

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And this can be obtained only by those who eat nothing that has the principle of life in it, but live entirely upon vegetable productions and milk and butter. As a matter of course, also the Brahmins have to observe the same diet. Of Siva's festivals we shall speak in the chapter about Isvara.

Illustrative of all that has been said in this chapter about Sita, w6 give now an extract of a letter which was written to us by a Saiva: He is considered to be the Supreme Being himself, and in his honour most festivals are celebrated, most pagodas built, and most offenngs made. It may be said that Parabaravastu and Siva are one. God, the Supreme Being, has transformed himself into the 5 lords, in order to make the 5 great works go on, and govern the world with mankind therein. Brahma has originated, in order to create all things, and ea;u8e all living creatures to be bom and to die.

Yishnu has originated, in order to support and feed all living creatures in the world. Siva who dwells in the hearts of men, makes them feel, think, and understand all, and delivers them from evil. But also Brahma and Vishnu are comprehended in the one Divine Being ; the five lords are but the five faces of one Being, and will at last become one face, that the Supreme Being may be all in all.

Siva is now in the Sivaloka, but he dwells also in me. Since he became visible and material, he is worshipped under the form of the Linga, by which is also indicated that Siva and Sakti are one. But Siva's essential nature is holy, spiritual and immaterial, which, however, we men cannot comprehend.

Our holy scriptures, too, say we cannot form a conception of his shape, nor compare him with any thing. Sdkti, as tlie Feminine Power of the Pardbaravaatu, These heathens have not only gods, but also goddesses. And just as thej believe all the gods to have originated in Siva, so they hold that all the goddesses have originated in the Sakti, wherefore they are all called by the general name Sakti.

The colour of her body is green. On her head she has a crown and on her brow 3 white streaks with a round spot, the mark of all Saivas. Her ears, with large holes in them, hang full of jewels. Round her neck she wears a string of pearls, and another long one with various jewels hangs down to her breast. On her arms she has bracelets and rings after the fashion of the Tamil women. Her garment is red. Round her waist she wears a golden belt with various jewels, and on her feet, silver rings ; while a long garland hangs down from her shoulders.

In this form stands the Sakti in the pagodas, but she is then always called Farvati, who is Isvara's consort. For just as they make of Siva Isvara, so of the Sakti, Parvati, under which name we shall speak of her in the second part. Some of her general names are as follows: Some say that these are the consorts of Isvara, Vishnu, and Brahma ; and others give them the following names: These 9 Saktis are said to have been in glory, but then to have become arrogant, in consequence of which they were cursed and banished from the realm of glory to this world ; where, however, they have got the office to protect mankind from the devils ; wherefore these heathens have built them temples and celebrate festivals in their honour.

Sakti'Worship, which is, however, rather a sort of witchcraft than an offering. Flesh of swine and other animals as well as strong drink being used, it is done by man and woman in the state of nature, in a room locked up ; and in doing it in neither should arise sensual desire ; for otherwise the whole offering is believed to be of no effect.

In like manner the offering is thought to be ineffectual, when they make the slightest mistake in the ceremonies and in the utterance of the formulas of prayer. As this kind of offering costs much, only rich people per- form it ; but they believe that great things, either for good or for evil, can be effected through it. Inasmuch however as it is a kind of witch- craft, they do it quite secretly and let it not be known to their neighbours ; for if some one is known to perform this Ptija the same is feared, and thought to be no better than a wizard ; but as these things are done under the pretence of doing a divine service, the persons who do them are not punished, only feared.

All that might still be said of the Sakti, will be mentioned in the account of Parvati. The reason why Siva and Sakti, who were originally one, have become man and woman is the will of the Supreme Being to be known and comprehended by us men in the world, who are divided into a masculine and a feminine sex, and thus propagated in the world.

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All this is a sport of the great God not to be investi- gated by us ; for it lies beyond our understanding, and we know no 'more of it than is written in our religious books. At the end all will again return into the clear light and become light In the Sakti have originated the Nava-Sakti, i. It is also said that they have multiplied themselves into 10,,, Saktis. All this has been stated as briefly as possible, to enable the reader to form the easier a general conception of this heathenism. Herewith we finish the first part of this genealogy.

The Sakti worship is to a certain extent sanctioned by the Puranas, but it is especially prescribed in certain works, called Tantras. Compare Wilson's Hindu Sects. As regards their ori- gin, we have seen, in the first part, that the masculine and feminine energies in the Divine Being assumed separate visible forms ; where- upon the masculine power was again divided into three parts, the Mummtlrttis. Some hold these to be triune, making thus as it were a counterfeit of the mystery of the holy Trinity, and indicating the same by the signs on their foreheads.

He who has a correct idea of the Mummurttis, and knows them according to their multifarious names and families, has a correct idea of this heathenism on the whole. At all events, it may be said that Christians talk more of this Indian trinity than the Hindus themselyes. We give, therefore, now a concise but sufficient descrip- tion of them in 8 chapters in the following order: Isvara's wives, Parvaii and Ganga.

Vighnesvara, Isvara's elder son. Vishnu's wives, Lakshmi and BhtLmidSvi. VIL Vishnu's sons, viz. Brahmi and his wife Sarasvati. Nearly all their gods they represent by human figures with two hands empty, to indicate that they are always ready to comfort and to give blessings, as soon as they are asked to do so. On his bead he wears a crown, and on his forehead he has three vrhite streaks made with cow dung, and a dot, representing his third eye. Thus he is found in the pagodas, and carried about at festivals.

The wives of the Kishis ascetics seeing his beauty, fell in love with him, and were in danger of losing their virtue. Then they made a deer come forth ; hut he took him, and has held him ever since gracefally in his left hand. Then they produced a red-hot iron, named Marhu, and ms4e it fly towards their enemy, bat he took this top, aqd has ever since kept it as weapon in his band.

And setting aside his many appearances, they, indeed, speak and write of him, as if they were speaking and writing of the true God. Bat as regards the stories concerning his appearances, which are related in their Purtinas their secondary religious writings , nearly all of them are very absurd. They relate of him no less than appearances, mentioning the kingdoms, cities, and spots, where they have taken place. All these places are considered to be very sacred, and they contain large pagodas and fine tanks, and are frequented by many pilgrims, especially at the time of the festivals, which are annnally celebrated at every one of these places, when also the story said to have taken place at the loca- lity is acted.

In every one of these spots Isvara has a special name which is usually related to the story of the place. His names are numerous and multifarious, owing to his many and multifarious appearances, and they ought to be known ; for he who does not know them, thinks that these heathens worship in every place an other, a different god, inasmuch as Isvara has almost in every pagoda, and almost in each city, town, and village another name. His principal names are the following: KSLliyodadi the dancer with Kali ; Par vati,] -sided ; QmpQiuiresr Iraiyon king ; LoAmsuirstk Mangaibhaga, the virgin-sided ; Yama, the king of death ; QujirQ Yogi the ascetic ; Masillithayar the spotless ; As regards the stories concerning Isvara, they are so numeroixs that we could write volumes of them, if we were to compile them from their books.

We have, however, no intention to do so in this genealogy. Thus the number of his pagodas has been greatly multiplied: Isvara and his wife. He is one of the nearest to Isvara, and receives therefore some adoration. He is said to have stayed the floods of the over- flowing riyer CavSry by one of hia hymns. X Formerly the sun was more generally worshipped. II The moon with her phases is of great importance with the Hindus ; nearly all their feasts and fasts are regulated by the moon. This the others could not endure ; so they complained of their husband's conduct to their father, who ordered then his son-in-law to dwell with all his wives equally long.

But he would not obey ; in consequence of which the mighty Daksha became yery angry, and cursed the disobedient son-in-law with the tenribfe sickness of consump- tion. The Moon, therefore, dwells now with all his 27 wives, i. These last, however, are to be found only in very large pagodas ; and also the other figures are not all of them found in every pagoda ; for the pagodas vary as to size and revenues. Some of the images are made of stone, others of metal: The large pagodas have large cars, on which the images of the gods are carried about once every year. These cars have 6 wheels and the form of a tower, and on all sides there are carvings, re- presenting the stories concerning Isvara.

At festivals when they are dragged along, they are adorned with shells and other things ; and on every one of them there are besides the idol Brahmins, dancing-girls, and musicians. They differ as to size ; some are very large, so large that for each one from to men are required to drag it along.

In connection with every large pagoda there are 5 cars: His power is great, but he receives neither worship nor ofierings.

Genealogy of the South-Indian Gods: A Manual of the Mythology and Religion ...

Nandikesvara is Isvara himself, who was under this name in the world as a great saint and teacher. He has hia special festivals, gets ofierings, and is, in short, properly worshipped as Isvara. TandSsvara was a man who walked according to the will of the lord and served him very long most faithfully, whereupon he be- came wholly united with him ; and consequently we make images of him, place them in the pagodas, and adore them. Saturn to which the 7 days of the week are dedicated respectivelv ; 8.

The 2 last ones are imaginary beings, by means of which the Indian astronomers explain the eclipses of the Sun and Moon. When namely the gods had obtained nectar hy the churning of the sea of milk, a giant called Sainhikeya, stole and drank some portion of it secretly. The sun and the moon, however, observed the theft, and in- formed Vishnu of it, who upon this got yery angry, and severed the head of the giant from his trunk ; but because the giant had tasted nectar, both parts remained aUve, invisibly in the sky, taking now and then revenge on the sun and the moon by swallowing them for a short time, thus causing the eclipses of the sun and the moon.

Saturn is regarded as a very unpropitlous planet. Bhairava is a form of Isvara, worshipped more especially by those who practise the black art. The ArupattumGver [ among whom TandSsvara is the principal one] are devotees of Isvara, trans- ferred into bliss in a miraculous manner. The festivals celebrated in honour of Isvara are very numerous ; for at every one of the places where he is believed to have appeared, an anniversary of the event is celebrated, at which the respective story is acted.

Moreover, in honour of Isvara there are also various fast-days observ- ed r viz. Siva's night ; when they watch the whole night and observe a very strict fast, which is. The Telngu year is a lunar year, beginning with the new moon which preceds the Tamil new-year, and every month commences with the new moon. From the observance of these fasts great benefit is expected ; but, as a rule, they are not strict fasts ; one regular meal besides milk and sweet-meats being allowed ; and most of them are not observed by all the followers of Siva, but only, by the Brahmans and those who are called Saivas par excellence.

Speaking as we are of fasts, we must here also mention the fasts which all sects among the Hindus observe in behalf of their deceased parents, brothers, sisters, children, etc.

For a child a partial fast is observed for eight days, and for a grown-up person for sixteen days ; and on the 16th day the nearest kinsman of the deceased the eldest son for father and mother, etc. But herewith all is not ended: And in- asmuch as the welfare of the deceased is supposed to depend on the performance of these rites, it is the supreme desire of every Hindu to get a son who is to perform them for him. When it is evident that a Brahman is about to die, a space is prepared with earth well mingled with cow-dung, and strewed with the sacred Darbha grass, and over it a pure cloth spread, on which the dying man is placed.

Next, the chief priest, called Purohita, performs for him a Prayaschitta, i. After this the ten gifts Dasadana are prepared. These consist of cows, lands, millet-seed, gold, butter, clothes, grain of various kinds, sugar, silver, and salt, and are offered to Brahmans on the day of the funeral. Of course, the more valuable of these things are distributed by the rich only. The last breath being breathed, all who are present must weep for a reasonable time, and then the chief mourner has to perform various ceremonies, till in due time the body is placed on a litter, and cfipried to the place where it is to be burnt, the chief mourner marching foremost with fire in a vessel, and others following.

Having arrived at the place, they dig a trench of inconsiderable depth over which the funeral pile is errected. The corpse being placed on it, the chief mourner makes the sacrifice called Homa and other ceremonies, after which he sets fire to the pile and retires with the company, while the four bearers remain with the corpse till it is consumed.

Once he gave away the 14 worlds and aU other glory to the: In conclusion of tliis chapter, we quote now a passage of a letter aboat Isvara: Neither man nor any other ermture can know hoir he has originated. He is nill of love and mercy towards all creatures. He is he Lord who with his 5 faeee doeth all in all.

He is invisible and immaterial, and at the same time also visible and material, and represented by many images. He is clothed with the sun and the moon. All the worlds cannot comprehend him. He alone has true existence ; he is the eternal one. According to his essential being and nature, he cannot be compared with any thing, nor described with words. The drink offering is made of cow-milk, melted butter, honey, sugar, lemons, figs, flowers, oil, etc. All these things, being mixed together, are poured on Isvara's head.

The meat offering consists of milk, cream, butter, raw rice, boiled rice, and Tarfous articles of food, which are put together before Israra. So it is written in our SlMStras. As regards Parvati's origin, it is the same as that of the Sakti, of which we have treated in the 4th chapter of the 1st part.

On her head she wears a crown, and on her forehead Siva's sign of sacred ashes. Her ears, neck, breast, arms, hands, and feet are adorned with jewels and ornaments ; from her shoulders a garland hangs down ; and a flower is her standing-place. Of this description an image of. In the former pagodas she is, moreover, daily worshipped together with her hus- band under the form of the Linga; and the offerings which she receives are of the same kind as those made to Isvara, only the forms of prayer are different.

And just in the same manner as Isvara has many names, and is almost in every pagoda called by a different name, so has also PUrvati a great number of multifarious names, which ought to be known ; for other- wise other goddesses will be understood by them. There are many books containing stories concerning FSLrvati, and among those written morie especially in her honour the following may be mentioned: All these books the children at school learn by heart.

Concerning Parvati one of these heathens wrote us as follows: She is regarded as a goddess, and as Isvara's wife, which, however, is to be understood metaphorical- ly ; for, in fact, she is an undefiled virgin. Siva and Parvati are called husband and wife, for want of other expressions that would enable us here on earth to form a truer idea of them. As regards Parvati's form, it is that of a woman ; but properly speaking, it cannot be said how she is shaped ; for she has such great power, that she can assume as many forms as she pleases.

In brightness and splendour she surpasses 10,,, suns. On a certain occasion the son-in-law treated his father-in-law with less respect than the latter expected, and therefore Daksha did not invite him to the great sacrifice he was about to make. Having thus lost his wife, Siva did penance to obtain a new wife ; while Sati was bom again as the daughter of Parvata-Bajah the mountain king ; and being desirous to gain Siva as husband, she did penance to this end. But, like her hus- band, she has a double character, a pleasing and a terrible one.

For further particulars see Part iii.

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Regarding your qnestion in what her work consists, I answer and say, it consists in looking graciously down on all men and all creatures, and in asking Isvara mercifully to support and to save alL She has tender compassion, love, and mercy towards all, doing always good to all ; and for them who love her, and helieve and trust in Her, she intercedes with God and procures them salvation.

Yea, she inter- cedes for all men, and desires to save them in mercy ; for she is a gracious, merciful, loving, and kind mother, helping and saving all. As regards your question how many children she has got, I answer: The offerings that are made to her differ not from those made to Isvara ; but the forms of prayer are different: Parvati, the almighty mother, has praises of her own.

She gives to her worshippers great happiness, perfect enjoy- ments, much wealth, and continual health. In Farvati's and Isvara's honour an annual festival, called Tirukkalyana holy wedding , is cele- brated, at which they are represented as bride and bridegroom. Those who then see and worship her, or distribute alms, get rid of all their sins. On her head she wears a crown, and on her forehead the Saiva mark of sacred ashes. Her ears, breast, neck, arms, hands, and the rest of her body are adorned with various jewels, and from her shoulders a garland hangs down. On her approaching to womanhood, Narada saw her, and reported her promising beauty to Siva ; who went disguised and saw her for himself.

Signs, and at length words, were interchanged, ending in Siva's taking her to be his mistress. See Taylor's Mythology, p. As stated on page 26, Ganga is also said to have filled up the ocean: Knowing that the world and even the gods are dependent on holy sages practising austerities, they resolved to destroy gradually all sages by night, and they did so, hiding themselves by day in the ocean. The gods perceived the mischief that was done by the Asuras, but not finding them out, they complained to Brahma, who told them that their enemies were concealed at the bot- tom of the sea, wherefore they should get the ocean dried up, which could be done by no one except the Rishi Agastya.

Accordingly they went to the great and powerful sage, requesting him to help them to overcome the Asuras by drying up the ocean ; upon which he swallowed it ; and the enemies of the gods being beaten fled into the lower world. Then the gods requested the Rishi to fill up the ocean again, but he said, he could not do so, as he had already digested all the water. Thus there was for a long time no water in the ocean, till Ganga was entreated ofBhagiratha to descend from the Himalaya and to fill it up.

For there is a great tank, the water of which is supposed to rise once in twelve years on a certain day and at a certain houri in which then many thousands of people, partly come from very distant places, plunge, supposing thus to get rid ot their sins. There are also two great festivals, at which very many people resort to the sea for the purpose of bathing in the same. Ganga has various names, of which the following are best known: Ward's View of Hindu Religion, p.

Ganga is now a great river in Bengal, expanding into veins, which are her faces. She is the goddess of the water of all rivers. The eighth child was Bhishma, the celebrated leader of the Kaura army. Others say, Isvara and Farvati went tpgetheir.

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Nevertheless, he is tiow one of the favourite gods of the Hindus. Ganapati, however, not slow, sprang at once on the back of the rat, which has ever since been his vehicle. And the gods, being exceedingly thankful, for his deliverance, asked for themselves the favour to be allowed to make to him the same kind of compliment they were forced to make to the giant, viz. In some pagodas he is also found in a standing posture. These pagodas are small, usually consisting of one "building only, and not surrounded by a wall, but standing free at roads and streets where everybody passes by.

As he is thought to be Isvara's most beloved son, he receives the same divine honour as Isvara, and has also similar names. And there is hardly a book to be found among them, on the fir. Ht page of which there are not some words in honour and praise of VighnSsvara. Pillaiyar's fast , which they observe more especially for the pur- pose of obtaining Vighnesvara's blessing on all their household.

Moreover, he is adored and bis image carried about in the streets at all the festivals of Isvara and Parvati ; for these heathens think highly of him, and believe that no offering or rite of worship is acceptable to Isvara, unless it is also made to his son VighnSsvara. He is believed to be omnipresent, but his special residence is said to be o n Mount kailasa near his rattier. One of these heathens wrote us about him as follows: He orginated in the fol- lowing manner: And for this reason we have made it a rule to begin nothing, unless we have first praised and adored him.

Many songs of praise,, with which we are in the habit of praising him, have been written in bis honour, and many miracles are related of him. He gave sight to the blind who went into his pagodas and called on him in love and faith. If he is innocent, no harm is done to him, the hand remains as it was before ; but when he is guilty, his hand is burnt to ashes. Whosoever makes offer- ings to him, obtains good uuderstanding and wisdom, a good nature and long life, is free from poverty, and enjoys all good things..

Bat in course of time these his original parents were superseded by Siva and Farvati. In order to induce Biva to make an end of the tyrannic government of Sura over all tlie gods, Indra, the king of the subordinate gods, did severe penance, by which lie obtained from Biva the promise that a deliverer from the tyrant, a god of war, should be bom, and become the husband of Indra's martial daughter DfvasCna, who is in the South Utoally called Bdvayanai. But Siva, though now in love, got no son by Parvati, so. On his head he wears a crown, and his ears, neck, breast, arms, hands, as well as the lower part of his body, and his legs, are adorned like those of the other gods.

His standing-place is a flower ; to his right and left stand his two wives, and near him a peacock, his vehicle. In the places where he is believed to have performed miracles he has pagodas of his own, and gets three times the same offerings as Isvara, vfz. Subhramanya is worshipped by these heathens as if he were the t rue G od and Savio ur. They say that he is one with Isvara, so that who- soever worships him worships Isvara himself. He has therefore, like Isvara, names which, by nght, belong only to the true God.

And besides this, he is carried about in tbe streets at the festivals of Isvara and Parvati, together with them, and receives also the same kind of worship and offerings, only with dif- ferent forms of prayer. Among the books written in honour of Subhramanya there are, besides the Skanda-purana, to be men- tioned: All these books are learned by heart and sung after their proper melodies by the children at school and by other people.

A devotee of Subhramanya wrote us about him as follows: But the tyranny of the giant SQra gave occasion for his assuming a form with six heads and twelve arms. This giant did for a very long time severe penance in honour of Isvara, who, at last, appeared unto him and asked him: Brahma, however, sent them to Vishnu, and the latter advised them to complain to Siva ; whereupon they went to him, and he comforted them saying: Behold, I have given Sura the boon that not even I with my five faces shall be able to overcome and kill him, and what I have once said I cannot revoke ; but I will order Subhramanya to assume a form with six faces and twelve arms, in order to kill the t3rrant with his lance the Qoieo Vel.

Accordingly, Subhramanya, after having received his father's blessing, went forth, riding on a peacock, to make war with Sura, and expelled him from the world of the gods, whereupon the giant sought refuge on the earthy but Subhramanya, having followed him there too, triumphed over him and killed him. At Kathirkamam In Ceylon he'does manj miracles. Thus it has been of olden times. Such and similar wondera many Moors and also many Tamil people have witnessed with their own eyes. Those who love him, and trust in him, experience his kindness in many ways. One of them, named Arunagirinatha, was a drummer in one otf his pagodas, and because he was always with him and serv- ed him with great devotion, he became a holy man.

Then it happened once that the king came to worship the god. But Arunagirinatha, though he observed that the king was coming, did not allow himself to 1 6 disturbed in his devotion and prayer to Subhramanya, and did not rise before the king to make his compliments. There is also a celebrated temple of his at St. But his ministers said: The king, being informed of it, came, looked at the god, fell at Arunagirinatha's feet, honoured him greatly, and said, " 1 did not know of thy dignity ; pardon me for all I have done unto thee.

When we think of Subhramanya as the Su- preme Being, and call on him with a single heart, in love and faith, we receive from him all we desire. The image of the former is painted brown, and that of the latter yellow ; but each is represented in a natural form with two arms and hands, holding in the left hand a lotus fower, while the right arm hangs down.

Each one wears also a crown on her head, and jewels in her nose, as well as the sign of the sacred ashes on her forehead, and is on the whole adorned like the other goddesses. These two wives of Subhramanya have no pagodas of their own, but stand in his pagodas, the one to his right hand and the other to his left. They partake of the offerings made unto him, and the festivals celebrated in his honour are also meant for them.

There are aUo many people who fast in their honour every Tuesday. Both of them are mentioned in various books ; and about Yalliammai two special books have been written, viz. And inasmuch as Subhramanya and others of the gods are said to have two or more wives, these heathens think it not un- lawful to have likewise two or more wives together. But the first wife remains even then the mistress of the house, and the second is regarded as her younger sister who is to serve her. Afterwards he married also Vailiammai, who was born of a roe, and brought up by basket-makers in a forest, where Subhramanya found her.

The office of both of them ccmsists in giving children, in removing sickness and all sorts of troubles, in prevenUng devils from taking possession of men, and in casting them out At the great annual festivals they are carried about with Subhra- manya on a large car, and more especially every Tuesday, and at the annual festival Shashtivrata, they are adored and receive offerings. Begarding your question, whether the gods and goddesses live together as husband and wife do on earth, 1 answer, that, according to our reli- gious books, there is nothing, and happens nothing, here on earth, thBi is not, and does not happen, also in heaven, though in a different manner.

In illusiaration of this statement we quote from a letter written to us by one of these hea- thens the following passage. The offerings and adoration which. Isvara or Siva receives from the Saivas, and those which Vishnu receives from the Vaishnavas, are both meant for the one Divine Being, though the names, forms of prayer, ceremonies, and signs, which are made use of, differ from one another. The principal difference between both religions lies in this: Wilson's toms- Uition, are as follows: May that Vishnu, who is the existent, imperishable Brahma, who is Isvara, who is spirit ; who with the three quahties is the cause of creation, preservation and destruction ; who is the parent of nature inteflect and the other ingredients of thfe universe, be to us the bestower of under- standing, wealth, and final emancipation.

I adore that ever inexhaustible spirit, who assumed sensible qualities ; who, though one, became many ; who, though pure, became as if impure by appearing in many and various shapes ; who is endowed with divine wisdom, and is the author of the preservation of all creatures. I adore him, who is the one conjoined essence and object of both meditative wisdom and active virtue ; who is watchful in providing for human enjoyments ; who is one with the three qualities ; who, without undergoing change, is the cause of the evolution of the world ; who exists of his own essence, ever exempt from decay.

I constantly adore him, who is entitled heaven, air, fire,- water, earth, and ether ; who is the bestower of all the objects which give gratification to the senses ; who benefits mankind with the in- struments of fruition; who is perceptible, who is subtle, who is imperceptible. May that unborn, eternal Uari, whose form is manifold, and whose essence is composed of both nature and spirit, bestow upon allj mankind that blessed state which knows neither birth nor decay. The colour of his body is usually dark-blue. His garment is embroidered with gold. From his shoulders a garland hangs down ; and his stand- bg place is a lotus flower.

Thus be is found in the pogadas, with two great lamps burning near him. The image which is carried about in the streets at festivals is cast d metal, but the one in the innermost part of the pagoda, to which daily offerings are made, is of stone. In honour of Vishnu many pagodas of various sizes have been erected. In the larger ones of these the following images are to be found: Vishnu's, image of stone in the innermost part, which is daily as often worshipped as the Linga in Isvara's pagodas. Vishnu's figure of metal, which is after the offering adorned with various jewels and ornaments, especially when it is to be carried about in the steets at fes- tivals.

Maba Lakshmi, his consort, who stands in a little apartment ofher own, and is daily worshipped together with her husband.

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