■106 ■- ■ ' RELIGIOUS SECTS 



legends are current amongst the Madhwas, founded on this view of the 

 creation, in which Brahma and Siva, and other divinities, are described as 

 springing from his mind, his forehead, his sides, and other parts of his body. 

 They also receive the legends of the Vaishnava Purd?ias, of the birth of 

 Brahma from the Lotus, of the navel of Vishnu, and of Rubra, from the tears 

 shed by Brahma on being unable to comprehend the mystery of creation. 



The modes in which devotion to Vishnu is to be expressed, are declar- 

 ed to be three, Anleana, Ndmakarana, and Bhajana, or marking the body with 

 his symbols,* giving his names to children, and otlier objects of interest, 

 and the practice of virtue In word, act, and thought ; truth, good council, 

 mild speaking, and study belong to the first ; liberality, kindness, and 

 protection, to the second, and clemency, freedom from envy, and faith, to 

 the last. These ten duties form the moral code of the Mddhwas. 



The usual rites of worshIp,t as practised by the Vaislmavas of this 



her by a glance of the flaming eye, and revived Brahma and Vishnu, and of her ashes made three 

 goddesses, Sarasvvatee, Latchmi, and Paravatee, and united one of them to each of the Trimoortee." 



[^Account of the Marda Goo7-oos. — Asiatic Annual Register, \SQi!.~\ 



This legend is probably peculiar to the place where it was obtained, but the ideas and the 

 notions adverted to in the text appear to have been misunderstood by Dr. Buchanan, who observes, 

 that the Mardas believe in the generation of the gods, in a literal sense, thinking Vishnu to be 

 the Father of Brahima, and Brahma the Father of Siva — Mysore, vol. i. 14. 



* Especially with a hot iron, which practice they defend by a text from the Veoas. Whose 

 body is not cauterised, does not obtain liberation. '^^TTfT'T'lfl^r'TT^^'^ff i) 

 To which, however, Sankardcharya objects, that Tapta does not mean cauterised, but purified with 

 Tapas, or ascetic mortification. 



f The daily ceremonies at Udipi are of nine descriptions : Malavisarjana, cleaning the tem- 

 ple, 2 Upasihdna, awaking Krishna, 3 Panchdmrita, bathing him with milk, <Src. 4i Udverttana, clean- 

 ing the image, 5 Tirttha Piijd, bathing it with holy water, 6 Alankdra, putting on his ornaments, 

 7 Avritta, addressing prayers and hymns to him, 8 Mahdpvjd, presenting fruits, perfumes, &c. with 

 music and singing, 9 lidtri Pujd, nocturnal worship, waving lamps before the image, with prayers, 

 offerings, and music. 



