DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0083
Hinduism. General Observations. 71
faithful worshippers of Siva or Vishnu are respectively trans-
ported. There amid eternal snows and inaccessible crags
they are thought to be safe from future transmigration.
There, too, they may attain to the highest pinnacle of beati-
fication, not so much by absolute absorption (sayujya) into
the one supreme spirit according to the Vedanta doctrine
(see p. 41)—for such complete union would involve loss of per-
sonality—but rather by dwelling in the same abode with their
god (salokya), by nearness to him (samipya), by assimilation
to his likeness (sarflpya).
Before concluding these general observations it may be well
to note that a theory has gained acceptance in some quarters
that the cultus of the god Siva in its grosser forms, as for
example in the homage paid to the Linga and to demons,
has been borrowed from pre-Aryan races and non-Aryan
aboriginal tribes. Even the cultus of various forms of Vishnu
is held by some to be traceable to the same source. But the
explanations I have given will I hope tend to show that Siva
and Vishnu are both Brahmanical gods, though they have
been often made to do duty for local deities, and have fre-
quently opened their arms to embrace objects of worship
outside the true circle of Brahmanism.
We now pass on to a more detailed account of the later
Hindu system, and for the sake of perspicuity I purpose
treating of the various phases of Hindu doctrine and worship
under ten principal topics:—1. Saivism, or devotion to the god
Siva as originally an impersonation of the destructive and
reconstructive forces of nature in male form. a. Vaishnavism,
or devotion to the god Vishnu as originally an imperson-
ation of the conservative and preservative forces of nature
in male form. 3. Saktism, or devotion to the wives of Siva
and Vishnu as impersonations of the same forces of nature in
female form. 4. Worship of tutelary deities who protect from
misfortune and evil influences. 5. Demon-worship and spirit-
worship (Bhuta-puja). 6. Hero-worship and man-worship.
faithful worshippers of Siva or Vishnu are respectively trans-
ported. There amid eternal snows and inaccessible crags
they are thought to be safe from future transmigration.
There, too, they may attain to the highest pinnacle of beati-
fication, not so much by absolute absorption (sayujya) into
the one supreme spirit according to the Vedanta doctrine
(see p. 41)—for such complete union would involve loss of per-
sonality—but rather by dwelling in the same abode with their
god (salokya), by nearness to him (samipya), by assimilation
to his likeness (sarflpya).
Before concluding these general observations it may be well
to note that a theory has gained acceptance in some quarters
that the cultus of the god Siva in its grosser forms, as for
example in the homage paid to the Linga and to demons,
has been borrowed from pre-Aryan races and non-Aryan
aboriginal tribes. Even the cultus of various forms of Vishnu
is held by some to be traceable to the same source. But the
explanations I have given will I hope tend to show that Siva
and Vishnu are both Brahmanical gods, though they have
been often made to do duty for local deities, and have fre-
quently opened their arms to embrace objects of worship
outside the true circle of Brahmanism.
We now pass on to a more detailed account of the later
Hindu system, and for the sake of perspicuity I purpose
treating of the various phases of Hindu doctrine and worship
under ten principal topics:—1. Saivism, or devotion to the god
Siva as originally an impersonation of the destructive and
reconstructive forces of nature in male form. a. Vaishnavism,
or devotion to the god Vishnu as originally an imperson-
ation of the conservative and preservative forces of nature
in male form. 3. Saktism, or devotion to the wives of Siva
and Vishnu as impersonations of the same forces of nature in
female form. 4. Worship of tutelary deities who protect from
misfortune and evil influences. 5. Demon-worship and spirit-
worship (Bhuta-puja). 6. Hero-worship and man-worship.