THE HINDU RELIGION. 63 



is dissolved, by the separation of the figures into 

 distinct idols, we see the reason of her being re- 

 presented without arms. 



Crishna, as ParameVwara, is Jagan-Na'th, 

 or Lord of the Universe; his half brother is Bal- 

 RA M (a terrestrial appearance of Si'va); and Sub- 

 hadra' is a form of Devi. 



To me it appears a stroke of refined policy, in the 

 first founders of the temple, to present, as an ob- 

 ject of worship, the personification of the triliteral 

 word which is held in reverence alike by aU sectaries; 

 and to give it a title which each sect might apply to 

 the object of its particular adoration. The intention 

 of the foundation was evidently to render the tem- 

 ple a place of pilgrimage open to all sects, and to 

 draw an immense revenue from the mu4tifarious re- 

 sort of devotees. The ornaments and apparel with 

 which they cover the image, conceal the real figure 

 from the multitude, and give it an air of mystery : 

 the fascination of mystery is well understood by 

 the Brahmejis. 



Jagan-Na'th and Bal-Ra'm have both the same 

 form, to shew their identity, and their faces have 

 the respective colours of Vishnu and Si'va. Con- 

 sidered in this point of view, this temple may be 

 considered as the rallying point for the three great 

 sects. It is upon this principle, that Jagan-Na'th 

 andBAL-RA'ivi appear sometimes with the attributes 

 of Gane's'a, to shew that it is one and the same 

 Deity who is worshipped under so many names and 

 forms. 



On Criskna. 



When the Vaislinavas separated themselves from 

 the Saivas, they introduced a new symbol of the Sun, 

 under the name of Crishna, as a contrast to tlie 

 horrid rites of Ca'li', which had so disgusted them. 



