DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0080
68 Hinduism. General Observations.
and far more mystical deity than the incarnated Vishnu. The
character in which he is most frequently worshipped and
propitiated is that of an omnipotent, terrible God, granting
new life to all created things, but only through death and
disintegration. Hence he is not represented by the image of a
man, but by a mystic symbol1—perhaps the best symbol of
delegated creative power—which cannot be dressed, deco-
rated or fed with food or put to sleep like a human being,
but is supposed to be in a condition of perpetual heat and
excitement, and requires to be cooled and appeased by
constant showers of cold Ganges water, and cooling Bilva
(Bll or Bel) leaves applied throughout the day by a per-
petual succession of worshippers2. It is remarkable, too,
that in cases where food is offered to the god Siva, it is
not afterwards eaten by his votaries (except in certain special
localities), for the simple reason that inauspicious (amaiigala)
ideas are supposed to be connected with his office of causing
death3.
On the other hand, since Vishnu is god in his more
human and humane aspect, sympathizing with men's trials
and condescending to be born of human parents, he is usually
represented by the complete image of a well-formed human
being—generally that of Krishna or Rama—which is every
day roused from a supposed nocturnal slumber, dressed,
decorated with gold and jewels, bathed, fed with offerings
1 That is, by the linga or image of the distinctive organ of the male
sex (the phallus), never in the mind of a Saiva connected with indecent
ideas nor with sexual love, though impure practices have certainly been
introduced in connexion with the worship of Siva's wife. In fact, sexual
passion is chiefly associated with the worship of Vishnu, as Krishna. It
is curious that Vaishnavas dislike the Saiva linga and yet allow the
most impure and indecent representations on the walls of their temples.
a Another mode of worship is by pradakshina or circumambulation,
keeping the right side towards the object worshipped. In many Linga
shrines a space is left for this kind of homage.
8 The precept is,' Leaves, flowers, fruit, and water must not be taken
after being offered to Siva.' But at the great temple of Bhuvanesvara
and a few other places an exception is made.
and far more mystical deity than the incarnated Vishnu. The
character in which he is most frequently worshipped and
propitiated is that of an omnipotent, terrible God, granting
new life to all created things, but only through death and
disintegration. Hence he is not represented by the image of a
man, but by a mystic symbol1—perhaps the best symbol of
delegated creative power—which cannot be dressed, deco-
rated or fed with food or put to sleep like a human being,
but is supposed to be in a condition of perpetual heat and
excitement, and requires to be cooled and appeased by
constant showers of cold Ganges water, and cooling Bilva
(Bll or Bel) leaves applied throughout the day by a per-
petual succession of worshippers2. It is remarkable, too,
that in cases where food is offered to the god Siva, it is
not afterwards eaten by his votaries (except in certain special
localities), for the simple reason that inauspicious (amaiigala)
ideas are supposed to be connected with his office of causing
death3.
On the other hand, since Vishnu is god in his more
human and humane aspect, sympathizing with men's trials
and condescending to be born of human parents, he is usually
represented by the complete image of a well-formed human
being—generally that of Krishna or Rama—which is every
day roused from a supposed nocturnal slumber, dressed,
decorated with gold and jewels, bathed, fed with offerings
1 That is, by the linga or image of the distinctive organ of the male
sex (the phallus), never in the mind of a Saiva connected with indecent
ideas nor with sexual love, though impure practices have certainly been
introduced in connexion with the worship of Siva's wife. In fact, sexual
passion is chiefly associated with the worship of Vishnu, as Krishna. It
is curious that Vaishnavas dislike the Saiva linga and yet allow the
most impure and indecent representations on the walls of their temples.
a Another mode of worship is by pradakshina or circumambulation,
keeping the right side towards the object worshipped. In many Linga
shrines a space is left for this kind of homage.
8 The precept is,' Leaves, flowers, fruit, and water must not be taken
after being offered to Siva.' But at the great temple of Bhuvanesvara
and a few other places an exception is made.