1840.] On the Creedy Customs and Literature of the Jangams, 149 



I bave mentioned that they bless their meals in the name of their 

 god. The food is polluted if *' a heathen" casts his eye upon it be- 

 fore it is blessed. But after the benediction is uttered they consider 

 the food holy and are bound to eat it : it cannot be defiled by the glance 

 or the touch of any person. Dining is termed Siva puja, or wor- 

 ship. For they think, with Jeremy Taylor that "God esteems it a 

 part of his service if we eat or drink : so it be temperately and as may 

 best preserve health.'* 



On the Pandarams, 

 The Saiva worshippers among the Tamils are called Pandarams : 

 these are not Vira Saivas, nor do they wear the lingara or adore Basa- 

 va. I name them here chiefly because they are often mentioned as 

 being Vira Saivas whereas in truth they are (like the Smartas) Pur- 

 va-Saivas, and worship the image of Siva in their houses. In his Essay, 

 Professor Wilson has regarded this sect as Jangams, and has also in- 

 cluded under that title the " ganged du-vandlu" or mendicants who 

 rove about, leading a bull gaily tricked out. But these are mere Dasa- 

 ris or mendicant friars of the Vishnu sect, and have no connection with 

 the Jangams. These may always be known by the bell and the fan 

 they bear, as well as by their elegant dresses and gay appearance. 

 Another Vishnavite sect who are equally opposed to the Jangams are 

 sometimes mistaken for them are the gatanis or Sartarnees who call 

 themselves Vira Vaishnavas. These men lay aside caste but are earnest 

 devotees of Krishna, and accordingly are the firm allies of Bramins, 



On Guru, Linga, J angam,^* 



These three words comprize the creed of the sect, and evidently 

 were intended to disavow every part of the braminical priestly tyranny. 



This mystic phrase is thus expounded. The image (lingam) is the 

 deity : the Jangam is the wearer or fellow worshipper : and he who 

 breathes the sacred spell in the ear is the Guru. Thus he supplies the 

 link between the god and the worshipper, and ever after is looked upon 

 with aff"ection as the true parent : even more respected than the father 

 according to the flesh. For, says the Jangam, I am one with the deity, 

 and he alone is my father who conferred this unity on me. 



Among Aradhyas the father himself usually confers the spell : in 

 other castes it is thought improper to be the disciple of one's own father 

 ; or mother. 



I The Gurus being devout persons usually separate from secular em- 

 ployment, subsist on alms or free-gifts. But it does not seem to be a 



