174 On the Greedy Customs and Literature of the Jangams. [Jan. 



earth." He seems to think it an easy thing to reconcile two creeds 

 which are as distinct as light and darkness. 



The image is usually placed on the inflmt's neck on the eleventh day 

 after birth. In the books are fables about their bestowing it much 

 sooner. 



For putting this sign on an infant they give this reason. They look 

 upon the child as a heathen until this rite is performed: and it is un- 

 lawful to have under their roof a heathen who does not worship their 

 god, and whose eye would contaminate their food. 



A life of celibacy is held in small repute: but some, both men and 

 women, embrace it. The rite of marriage among them costs very little 

 indeed. In these points they more resemble the customs of Christians 

 than those of Hindus or Musulmans. 



They are as fond as are all Hindus of making vows : often empty an 

 iniquitous enough: but if we may judge from the legends in the' 

 books, their vows are chiefly made with a view to obtaining future hap 

 piness by the means of charity shewn towards brothers in the cree" 

 Though Aradhyas bestow initiation on women only at the time of marri 

 age, these two rites have no connection, and it is of no consequenc 

 whether one or the other is first administered. 



The Jangams state that in the present age they very rarely make pro 

 selytes: and the reason is that in latter days the teachers insist on te 

 or twelve years of probation, and this wearies out the zeal of the aspi 

 rant. 



Looking upon themselves alone as being in the true faith, the Jan, 

 gams consider the purva-Saivas (Smartas) to be in an imperfect stat 

 To use the Jangam's own expression, their creed is the flower, ours i 

 the fruit. 



The Smartas never make the smallest mention of Basava : they ho 

 nour Nandikeswara which the Jangams say is only another name fo 

 Basava. 



The difference between Samanyas and Fisesha Jangams has bee 

 pointed out. But it is not easy to understand in what respects the con 

 firmed class is superior. They acknowledge that both classes hav 

 an equally strong hope of future happiness. 



All the sects who look upon Siva as their god profess to imitate hi 

 garb (that of a sannyasi or monk) by smearing ashes over their fore- 

 heads and bodies, so as to dress as penitents. A few Aradhyas attempt 

 to wear this garb, which if worn as described in the Mari Basava Puran 

 would be ridiculous enough. But in general the dress of Lingavants 

 differs from that of other Hindus only in the rite of wearing the image. 



