1840.] On the Creeds Cmtoms and Literature of tJie Jangams* 169 



idols : and there are miracles (well attested) in abundance to prove the 

 benevolence and power of these -divinities. The latest I have heard of 

 is regarding a worthy" who cut out his tongue as an offering to 

 Siva, and the god restored it to him. This god's name, Teagarayahas 

 become a proper name, given to many Hindu boys. 



We are not to suppose that the Vira Saivas approve of such brutal 

 follies. They equally despise both the Siva and the Sacti, and much 

 blame those of the Jangams who timidly follow the fashion in offering 

 homage to this miserable Siva. 



On Funerals, SfC, 



Some particulars regarding funerals have already been given. A few 

 remain to be added. 



The Aradhyas, as far as possible, adhere to the braminical customs; 

 though they are obliged to use burial and not burning. 



Over the grave the Jangams place an image of the lingam, to which 

 they offer worship for ten days. They then remove it or leave it esta- 

 blished, at pleasure. 



On the eleventh day they give a dinner to the assembled friends, on 

 whom they bestow new clolhes, according to their means. 



The Aradhyas believe that the father, grandfather and great grand- 

 father of the deceased, who are in Cailasa (heaven), enter purgatory (the 

 j)itru locam) at the time of his death : where they wear the appearance of 

 his dead body. To these progenitors are performed the rites, called ec- 

 oddisktam, nava srdddham, shodasam saptacam, and many more. Some 

 few use the rite of releasing a bull on this occasion, as other Bramins do. 



Under the name of these progenitors the Aradhya guests are fed. 



On the conclusion of these rites they say that the deceased is now 

 gone to Cailasa. 



But Jangams act in another manner, rejecting all notice of the three 

 progenitors: for whose names they substitute the names Siva, Mahesa, 

 and Sada Siva ; which in fact are three names for God. 



As a reason for this ihey allege that they consider the Guru to be 

 the only parent of each disciple. For he bestows the image on them, 

 and they are " born in his hand." For, say they, being born into the 

 faith is a more important event than that of merely being born on 

 earth : and hence they pay reverence rather to the Guru than to the 

 parent. 



The image worn by the deceased is placed in his or her hand, and 

 laid on the breast. They attribute to it the same potency that the 



